STANZAS XIV, XV

THE BRIDE

BEFORE I begin to explain these stanzas, I must observe, in order that they and those which follow may be better understood, that this spiritual flight signifies a certain high estate and union of love, to which, after many spiritual exercises, God is wont to elevate the soul: it is called the spiritual betrothal of the Word, the Son of God. In the beginning, when this occurs the first time, God reveals to it great things of Himself, makes it beautiful in majesty and grandeur, adorns it with graces and gifts, and endows it with honor, and with the knowledge of Himself, as a bride is adorned on the day of her betrothal. On this happy day the soul not only ceases from its anxieties and loving complaints, but is, moreover, adorned with all grace, entering into a state of peace and delight, and of the sweetness of love, as it appears from these stanzas, in which it does nothing else but recount and praise the magnificence of the Beloved, which it recognizes in Him, and enjoys in the union of the betrothal.

2. In the stanzas that follow, the soul speaks no more of its anxieties and sufferings, as before, but of the sweet and peaceful intercourse of love with the Beloved; for now all its troubles are over. These two stanzas, which I am about to explain, contain all that God is wont at this time to bestow upon the soul; but we are not to suppose that all souls, thus far advanced, receive all that is here described, either in the same way or in the same degree of knowledge and of consciousness. Some souls receive more, others less; some in one way, some in another; and yet all may be in the state of spiritual betrothal. But in this stanza the highest possible is spoken of, because that embraces all.

EXPLANATION

3. As in the ark of Noah there were many chambers for the different kinds of animals, as the Sacred Writings tell us, and “all food that may be eaten,”¹³³¹³³Gen. 6:21 so the soul, in its flight to the divine ark of the bosom of God, sees therein not only the many mansions of which our Lord speaks, but also all the food, that is, all the magnificence in which the soul may rejoice, and which are here referred to by the common terms of these stanzas. These are substantially as follows:

4. In this divine union the soul has a vision and foretaste of abundant and inestimable riches, and finds there all the repose and refreshment it desired; it attains to the secrets of God, and to a strange knowledge of Him, which is the food of those who know Him most; it is conscious of the awful power of God beyond all other power and might, tastes of the wonderful sweetness and delight of the Spirit, finds its true rest and divine light, drinks deeply of the wisdom of God, which shines forth in the harmony of the creatures and works of God; it feels itself filled with all good, emptied, and delivered from all evil, and, above all, rejoices consciously in the inestimable banquet of love which confirms it in love. This is the substance of these two stanzas.

5. The bride here says that her Beloved in Himself and to her is all the objects she enumerates; for in the ecstatic communications of God the soul feels and understands the truth of the saying of St. Francis: “God is mine and all things are mine.” And because God is all, and the soul, and the good of all, the communication in this ecstasy is explained by the consideration that the goodness of the creatures referred to in these stanzas is a reflection of His goodness, as will appear from every line thereof. All that is here set forth is in God eminently in an infinite way, or rather, every one of these grandeurs is God, and all of them together are God. Inasmuch as the soul is one with God, it feels all things to be God according to the words of St. John: “What was made, in Him was life.”¹³⁴¹³⁴John 1:3, 4. See Stanza viii.

6. But we are not to understand this consciousness of the soul as if it saw the creatures in God as we see material objects in the light, but that it feels all things to be God in this fruition of Him; neither are we to imagine that the soul sees God essentially and clearly because it has so deep a sense of Him; for this is only a strong and abundant communication from Him, a glimmering light of what He is in Himself, by which the soul discerns this goodness of all things, as I proceed to explain.

7. Mountains are high fertile, extensive, beautiful, lovely, flowery, and odorous. These mountains my Beloved is to me.

8. Solitary valleys are tranquil, pleasant, cooling, shady, abounding in sweet waters, and by the variety of trees growing in them, and by the melody of the birds that frequent them, enliven and delight the senses; their solitude and silence procure us a refreshing rest. These valleys my Beloved is to me.

9. Strange islands are girt by the sea; they are also, because of the sea, distant and unknown to the commerce of men. They produce things very different from those with which we are conversant, in strange ways, and with qualities hitherto unknown, so as to surprise those who behold them, and fill them with wonder. Thus, then, by reason of the great and marvelous wonders, and the strange things that come to our knowledge, far beyond the common notions of men, which the soul beholds in God, it calls Him the strange islands. We say of a man that he is strange for one of two reasons: either because he withdraws himself from the society of his fellows, or because he is singular or distinguished in his life and conduct. For these two reasons together God is called strange by the soul. He is not only all that is strange in undiscovered islands, but His ways, judgments, and works are also strange, new, and marvelous to men.

10. It is nothing wonderful that God should be strange to men who have never seen Him, seeing that He is also strange to the holy angels and the souls who see Him; for they neither can nor shall ever see Him perfectly. Yes, even to the day of the last judgment they will see in Him so much that is new in His deep judgments, in His acts of mercy and justice, as to excite their wonder more and more. Thus God is the strange islands not to men only, but to the angels also; only to Himself is He neither strange nor new.

11. Torrents have three properties. 1. They overflow all that is in their course. 2. They fill all hollows. 3. They overpower all other sounds by their own. And hence the soul, feeling most sweetly that these three properties belong to God, says, “My Beloved is the roaring torrents.”

12. As to the first property of which the soul is conscious, it feels itself to be so overwhelmed with the torrent of the Spirit of God, and so violently overpowered by it, that all the waters in the world seem to it to have surrounded it, and to have drowned all its former actions and passions. Though all this is violent, yet there is nothing painful in it, for these rivers are rivers of peace, as it is written, God, speaking through Isaiah, saying, “I will decline upon her, as it were, a flood of peace, and as a torrent overflowing glory.”¹³⁵¹³⁵Isa. 66:12 That is, “I will bring upon the soul, as it were, a river of peace, and a torrent overflowing with glory.” Thus this divine overflowing, like roaring torrents, fills the soul with peace and glory. The second property the soul feels is that this divine water is now filling the vessels of its humility and the emptiness of its desires, as it is written: “He has exalted the humble, and filled the hungry with good.”¹³⁶¹³⁶Luke 1:52 The third property of which the soul is now conscious in the roaring torrents of the Beloved is a spiritual sound and voice overpowering all other sounds and voices in the world. The explanation of this will take a little time.

13. This voice, or this murmuring sound of the waters, is an overflowing so abundant as to fill the soul with good, and a power so mighty seizing upon it as to seem not only the sound of many waters, but a most loud roaring of thunder. But the voice is a spiritual voice, unattended by material sounds or the pain and torment of them, but rather with majesty, power, might, delight, and glory: it is, as it were, a voice, an infinite interior sound which endows the soul with power and might. The Apostles heard in spirit this voice when the Holy Spirit descended upon them in the sound “as of a mighty wind,”¹³⁷¹³⁷Acts 2:2 as we read in the Acts of the Apostles. In order to manifest this spiritual voice, interiorly spoken, the sound was heard exteriorly, as of a rushing wind, by all those who were in Jerusalem. This exterior manifestation reveals what the Apostles interiorly received, namely, fullness of power and might.

14. So also when our Lord Jesus prayed to the Father because of His distress and the rage of His enemies, He heard an interior voice from heaven, comforting Him in His Sacred Humanity. The sound, solemn and grave, was heard exteriorly by the Jews, some of whom said that it thundered: others said, “An angel has spoken to Him.”¹³⁸¹³⁸John 12:29 The voice outwardly heard was the outward sign and expression of that strength and power which Christ then inwardly received in His human nature. We are not to suppose that the soul does not hear in spirit the spiritual voice because it is also outwardly heard. The spiritual voice is the effect on the soul of the audible voice, as material sounds strike the ear, and impress the meaning of it on the mind. This we learn from David when he said, “He will give to His voice the voice of strength;”¹³⁹¹³⁹Ps. 67:34 this strength is the interior voice. He will give to His voice — that is, the outward voice, audibly heard — the voice of strength which is felt within. God is an infinite voice, and communicating Himself thus to the soul produces the effect of an infinite voice.

15. This voice was heard by St. John, saying in the Revelation, “I heard a voice from heaven as the voice of many waters, and as the voice of great thunder.” And, lest it should be supposed that a voice so strong was distressing and harsh, he adds immediately, “The voice which I heard was as the voice of harpers harping on their harps.”¹⁴⁰¹⁴⁰Rev. 14:2 Ezekiel says that this sound as of many waters was “as it were the sound of the High God,”¹⁴¹¹⁴¹Ezek. 1:24 profoundly and sweetly communicated in it. This voice is infinite, because, as I have said, it is God Who communicates Himself, speaking in the soul; but He adapts Himself to each soul, uttering the voice of strength according to its capacity, in majesty and joy. And so the bride sings in the Canticle: “Let Your voice sound in my ears, for Your voice is sweet.”¹⁴²¹⁴²Cant. 2:14

16. Two things are to be considered here — gales and whisper. The amorous gales are the virtues and graces of the Beloved, which, because of its union with the Bridegroom, play around the soul, and, most lovingly sent forth, touch it in their own substance. The whisper of the gales is a most sublime and sweet knowledge of God and of His attributes, which overflows into the understanding from the contact of the attributes of God with the substance of the soul. This is the highest delight of which the soul is capable in this life.

17. That we may understand this the better, we must keep in mind that as in a gale two things are observable — the touch of it, and the whisper or sound — so there are two things observable also in the communications of the Bridegroom — the sense of delight, and the understanding of it. As the touch of the air is felt in the sense of touch, and the whisper of it heard in the ear, so also the contact of the perfections of the Beloved is felt and enjoyed in the touch of the soul — that is, in the substance thereof, through the instrumentality of the will; and the knowledge of the attributes of God felt in the hearing of the soul — that is, in the understanding.

18. The gale is said to blow amorously when it strikes deliciously, satisfying his desire who is longing for the refreshing which it ministers; for it then revives and soothes the sense of touch, and while the sense of touch is thus soothed, that of hearing also rejoices and delights in the sound and whisper of the gale more than the touch in the contact of the air, because the sense of hearing is more spiritual, or, to speak with greater correctness, is more nearly connected with the spiritual than is that of touch, and the delight thereof is more spiritual than is that of the touch. So also, inasmuch as this touch of God greatly satisfies and comforts the substance of the soul, sweetly fulfilling its longing to be received into union; this union, or touch, is called amorous gales, because, as I said before, the perfections of the Beloved are by it communicated to the soul lovingly and sweetly, and through it the whisper of knowledge to the understanding. It is called whisper, because, as the whisper of the air penetrates subtly into the organ of hearing, so this most subtle and delicate knowledge enters with marvelous sweetness and delight into the inmost substance of the soul, which is the highest of all delights.

19. The reason is that substantial knowledge is now communicated intelligibly, and stripped of all accidents and images, to the understanding, which philosophers call passive or passible, because inactive without any natural efforts of its own during this communication. This is the highest delight of the soul, because it is in the understanding, which is the seat of fruition, as theologians teach, and fruition is the vision of God. Some theologians think, inasmuch as this whisper signifies the substantial intelligence, that our father Elijah had a vision of God in the delicate whisper of the air, which he heard on the mount at the mouth of the cave. The Holy Scripture calls it “the whistling of a gentle wind,”¹⁴³¹⁴³1 Kings 19:12 because knowledge is begotten in the understanding by the subtle and delicate communication of the Spirit. The soul calls it here the whisper of the amorous gales, because it flows into the understanding from the loving communication of the perfections of the Beloved. This is why it is called the whisper of the amorous gales.

20. This divine whisper which enters in by the ear of the soul is not only substantial knowledge, but a manifestation also of the truths of the Divinity, and a revelation of the secret mysteries thereof. For in general, in the Holy Scriptures, every communication of God said to enter in by the ear is a manifestation of pure truths to the understanding, or a revelation of the secrets of God. These are revelations on purely spiritual visions, and are communicated directly to the soul without the intervention of the senses, and thus, what God communicates through the spiritual ear is most profound and most certain. When St. Paul would express the greatness of the revelations made to him, he did not say, “I saw or I perceived secret words,” but “I heard secret words which it is not granted to man to utter.”¹⁴⁴¹⁴⁴2 Cor. 12:4 It is thought that St. Paul also saw God, as our father Elijah, in the whisper of a gentle air. For as “faith comes by hearing” — so the Apostle teaches — that is, by the hearing of the material ear, so also that which the faith teaches, the intelligible truth, comes by spiritual hearing.

21. The prophet Job, speaking to God, when He revealed Himself to him, teaches the same doctrine, saying, “With the hearing of the ear I have heard You, but now my eye sees You.”¹⁴⁵¹⁴⁵Job 42:5 It is clear, from this, that to hear with the ear of the soul is to see with the eye of the passive understanding. He does not say, “I heard with the hearing of my ears,” but “with the hearing of my ear”; nor, “with the seeing of my eyes,” but “with the eye of my understanding”; the hearing of the soul is, therefore, the vision of the understanding.

22. Still, we are not to think that what the soul perceives, though pure truth, can be the perfect and clear fruition of Heaven. For though it is free from accidents, as I said before,¹⁴⁶¹⁴⁶Sect. 20. it is dim and not clear, because it is contemplation, which in this life, as St. Dionysius says, “is a ray of darkness,”¹⁴⁷¹⁴⁷‘De Mystica Theologia,’ ch. i. and thus we may say that it is a ray and an image of fruition, because it is in the understanding, which is the seat of fruition. This substantial truth, called here a whisper, is the “eyes desired” which the Beloved showed to the bride, who, unable to bear the vision, cried, “Turn them away, O my Beloved.”¹⁴⁸¹⁴⁸Cant. 6:4

23. There is a passage in the book of Job which greatly confirms what I have said of rapture and betrothal, and, because I consider it to be much to the purpose, I will give it here, though it may delay us a little, and explain those portions of it which belong to my subject. The explanation shall be short, and when I shall have made it, I shall go on to explain the other stanza. The passage is as follows: “To me there was spoken a secret word,” said Eliphaz the Themanite, “and, as it were, my ear by stealth received the veins of its whisper. In the horror of a vision by night, when deep sleep is wont to hold men, fear held me and trembling, and all my bones were made sore afraid: and when the spirit passed before me the hair of my flesh stood upright. There stood one whose countenance I knew not, an image before my eyes, and I heard the voice, as it were, of a gentle wind.”¹⁴⁹¹⁴⁹Job 4:12-16

24. This passage contains almost all I said about rapture in the thirteenth stanza, where the bride says: “Turn them away, O my Beloved.” The “word spoken in secret” to Eliphaz is that secret communication which by reason of its greatness the soul was not able to endure, and, therefore, cried out: “Turn them away, O my Beloved.” Eliphaz says that his “ear as it were by stealth received the veins of its whisper.” By that is meant the pure substance which the understanding receives, for the “veins” here denote the interior substance. The whisper is that communication and touch of the virtues whereby the said substance is communicated to the understanding. It is called a whisper because of its great gentleness. And the soul calls it the amorous gales because it is lovingly communicated. It is said to be received as it were by stealth, for as that which is stolen is alienated, so this secret is alien to man, speaking in the order of nature, because that which he received does not appertain to him naturally, and thus it was not lawful for him to receive it; neither was it lawful for St. Paul to repeat what he heard. For this reason the prophet says twice, “My secret to myself, my secret to myself.”¹⁵⁰¹⁵⁰Isa. 24:16

25. When Eliphaz speaks of the horror of the vision by night, and of the fear and trembling that seized upon him, he refers to the awe and dread that comes upon the soul naturally in rapture, because in its natural strength it is unable, as I said before,¹⁵¹¹⁵¹Stan. xiii. sect. 1. to endure the communication of the Spirit of God. The prophet gives us to understand that, as when sleep is about to fall upon men, a certain vision which they call a nightmare is wont to oppress and terrify them in the interval between sleeping and waking, which is the moment of the approach of sleep, so in the spiritual passage between the sleep of natural ignorance and the waking of the supernatural understanding, which is the beginning of an ecstasy or rapture, the spiritual vision then revealed makes the soul fear and tremble.

26. “All my bones were affrighted”; that is, were shaken and disturbed. By this he meant a certain dislocation of the bones which takes place when the soul falls into an ecstasy. This is clearly expressed by Daniel when he saw the angel, saying, “O my lord, at the sight of you my joints are loosed.”¹⁵²¹⁵²Dan. 10:16 “When the spirit passed before me” — that is, “When my spirit was made to transcend the ways and limitations of nature in ecstasies and raptures” — “the hair of my flesh stood upright”; that is, “my body was chilled, and the flesh contracted, like that of a dead man.”

27. “There stood One” — that is God, Who reveals Himself after this manner — “Whose countenance knew not”: in these communications or visions, however high they may be, the soul neither knows nor beholds the face and being of God. “An image before my eyes”; that is, the knowledge of the secret words was most deep, as it were the image and face of God; but still this is not the essential vision of God. “I heard the voice, as it were, of a gentle wind”; this is the whisper of the amorous gales — that is, of the Beloved of the soul.

28. But it is not to be supposed that these visits of God are always attended by such terrors and distress of nature: that happens to them only who are entering the state of illumination and perfection, and in this kind of communication; for in others they come with great sweetness.