STANZA IX

HERE the soul returns to the Beloved, still complaining of its pain; for that impatient love which the soul now exhibits admits of no rest or cessation from pain; so it sets forth its griefs in all manner of ways until it finds relief. The soul seeing itself wounded and lonely, and as no one can heal it but the Beloved Who has wounded it, asks why He, having wounded its heart with that love which the knowledge of Him brings, does not heal it in the vision of His presence; and why He thus abandons the heart which He has stolen through the love Which inflames it, after having deprived the soul of all power over it. The soul has now no power over its heart — for he who loves has none — because it is surrendered to the Beloved, and yet He has not taken it to Himself in the pure and perfect transformation of love in glory.

2. The enamored soul is complaining not because it is wounded, for the deeper the wound the greater the joy, but because, being wounded, it is not healed by being wounded to death. The wounds of love are so deliciously sweet, that if they do not kill, they cannot satisfy the soul. They are so sweet that it desires to die of them, and hence it is that it says, “Why, after wounding this heart, have You not healed it?” That is, “Why have You struck it so sharply as to wound it so deeply, and yet not healed it by killing it utterly with love? As You are the cause of its pain in the affliction of love, be You also the cause of its health by a death from love; so the heart, wounded by the pain of Your absence, shall be healed in the delight and glory of Your Sweet presence.” Therefore it goes on:

3. Stealing is nothing else but the act of a robber in dispossessing the owner of his goods, and possessing them himself. Here the soul complains to the Beloved that He has robbed it of its heart lovingly, and taken it out of its power and possession, and then abandoned it, without taking it into His own power and possession as the thief does with the goods he steals, carrying them away with him. He who is in love is said to have lost his heart, or to have it stolen by the object of his love; because it is no longer in his own possession, but in the power of the object of his love, and so his heart is not his own, but the property of the person he loves.

4. This consideration will enable the soul to determine whether it loves God simply or not. If it loves Him it will have no heart for itself, nor for its own pleasure or profit, but for the honor, glory, and pleasure of God; because the more the heart is occupied with self, the less is it occupied with God. Whether God has really stolen the heart, the soul may ascertain by either of these two signs: Is it anxiously seeking after God? and has it no pleasure in anything but in Him, as the soul here says? The reason of this is that the heart cannot rest in peace without the possession of something; and when its affections are once placed, it has neither the possession of itself nor of anything else; neither does it perfectly possess what it loves. In this state its weariness is in proportion to its loss, until it shall enter into possession and be satisfied; for until then the soul is as an empty vessel waiting to be filled, as a hungry man eager for food, as a sick man sighing for health, and as a man suspended in the air.

5. “Why do You not carry away the heart which Your love has stolen, to fill it, to heal it, and to satiate it giving it perfect rest in Yourself?”

6. The loving soul, for the sake of greater conformity with the Beloved, cannot cease to desire the recompense and reward of its love for the sake of which it serves the Beloved, otherwise it could not be true love, for the recompense of love is nothing else, and the soul seeks nothing else, but greater love, until it reaches the perfection of love; for the sole reward of love is love, as we learn from the prophet Job, who, speaking of his own distress, which is that of the soul now referred to, says: “As a servant longs for the shade, as the hireling looks for the end of his work; so I also have had empty months, and have numbered to myself wearisome nights. If I sleep, I say, When shall I arise? and again, I shall look for the evening, and shall be filled with sorrows even till darkness.”⁸⁴⁸⁴Job 7:2-4

7. Thus, then, the soul on fire with the love of God longs for the perfection and consummation of its love, that it may be completely refreshed. As the servant wearied by the heat of the day longs for the cooling shade, and as the hireling looks for the end of his work, so the soul for the end of its own. Observe, Job does not say that the hireling looks for the end of his labor, but only for the end of his work. He teaches us that the soul which loves looks not for the end of its labor, but for the end of its work; because its work is to love, and it is the end of this work, which is love, that it hopes for, namely, the perfect love of God. Until it attains to this, the words of Job will be always true of it — its months will be empty, and its nights wearisome and tedious. It is clear, then, that the soul which loves God seeks and looks for no other reward of its services than to love God perfectly.

NOTE

THE soul, having reached this degree of love, resembles a sick man exceedingly wearied, whose appetite is gone, and to whom his food is loathsome, and all things annoyance and trouble. Amidst all things that present themselves to his thoughts, or feelings, or sight, his only wish and desire is health; and everything that does not contribute to it is weariness and oppressive. The soul, therefore, in pain because of its love of God, has three peculiarities. Under all circumstances, and in all affairs, the thought of its health — that is, the Beloved — is ever present to it; and though it is obliged to attend to them because it cannot help it, its heart is ever with Him. The second peculiarity, namely, a loss of pleasure in everything, arises from the first. The third also, a consequence of the second, is that all things become wearisome, and all affairs full of vexation and annoyance.

2. The reason is that the palate of the will having touched and tasted of the food of the love of God, the will instantly, under all circumstances, regardless of every other consideration, seeks the fruition of the Beloved. It is with the soul now as it was with Mary Magdalene, when in her burning love she sought Him in the garden. She, thinking Him to be the gardener, spoke to Him without further reflection, saying: “If you have taken Him hence, tell me where you have laid Him, and I will take Him away.”⁸⁵⁸⁵John 20:15 The soul is under the influence of a like anxiety to find Him in all things, and not finding Him immediately, as it desires — but rather the very reverse — not only has no pleasure in them, but is even tormented by them, and sometimes exceedingly so: for such souls suffer greatly in their intercourse with men and in the transactions of the world, because these things hinder rather than help them in their search.

3. The bride in the Canticle shows us that she had these three peculiarities when seeking the Bridegroom. “I sought Him and found Him not; the keepers that go about the city found me, they struck me and wounded me: the keepers of the walls took away my cloak.”⁸⁶⁸⁶Cant. 6:6, 7 The keepers that go about the city are the affairs of this world, which, when they “find” a soul seeking after God, inflict upon it much pain, and grief, and loathing; for the soul not only does not find in them what it seeks, but rather a hindrance. They who keep the wall of contemplation, that the soul may not enter — that is, evil spirits and worldly affairs — take away the cloak of peace and the quiet of loving contemplation. All this inflicts infinite vexation on the soul enamored of God; and while it remains on earth without the vision of God, there is no relief, great or small, from these afflictions, and the soul therefore continues to complain to the Beloved, saying: