STANZA XXVI

HERE the soul speaks of that sovereign grace of God in taking it to Himself into the house of His love, which is the union, or transformation of love in God. It describes two effects proceeding therefrom: forgetfulness of, and detachment from, all the things of this world, and the mortification of its tastes and desires.

2. In order to explain in any degree the meaning of this, I have need of the special help of the Holy Spirit to direct my hand and guide my pen. The cellar is the highest degree of love to which the soul may attain in this life, and is therefore said to be the inner. It follows from this that there are other cellars not so interior; that is, the degrees of love by which souls reach this, the last. These cellars are seven in number, and the soul has entered into them all when it has in perfection the seven gifts of the Holy Spirit, so far as it is possible for it. When the soul has the spirit of fear in perfection, it has in perfection also the spirit of love, inasmuch as this fear, the last of the seven gifts, is filial fear, and the perfect fear of a son proceeds from his perfect love of his father. Thus when the Holy Scripture speaks of one as having perfect charity, it says of him that he fears God. So the prophet Isaiah, announcing the perfections of Christ, says of Him, “The spirit of the fear of the Lord shall replenish him.”²¹⁵²¹⁵Isa. 11:3 Holy Simeon also is spoken of by the Evangelist as a “just man full of fear,”²¹⁶²¹⁶Luke 2:25. Justus et timoratus. and the same applies to many others.

3. Many souls reach and enter the first cellar, each according to the perfection of its love, but the last and inmost cellar is entered by few in this world, because therein is wrought the perfect union with God, the union of the spiritual marriage, of which the soul is now speaking. What God communicates to the soul in this intimate union is utterly ineffable, beyond the reach of all possible words — just as it is impossible to speak of God Himself so as to convey any idea of what He is — because it is God Himself who communicates Himself to the soul now in the marvelous bliss of its transformation. In this state God and the soul are united, as the window is with the light, or coal with the fire, or the light of the stars with that of the sun, yet, however, not so essentially and completely as it will be in the life to come. The soul, therefore, to show what it received from the hands of God in the cellar of wine, says nothing else, and I do not believe that anything could be said but the words which follow:

4. As a draught diffuses itself through all the members and veins of the body, so this communication of God diffuses itself substantially in the whole soul, or rather, the soul is transformed in God. In this transformation the soul drinks of God in its very substance and its spiritual powers. In the understanding it drinks wisdom and knowledge, in the will the sweetest love, in the memory refreshment and delight in the thought and sense of its bliss. That the soul receives and drinks delight in its very substance, appears from the words of the bride in the Canticle: “My soul melted as He spoke”²¹⁷²¹⁷Cant. 5:6 — that is, when the Bridegroom communicated Himself to the soul.

5. That the understanding drinks wisdom is evident from the words of the bride longing and praying for the kiss of union: “There You shall teach me, and I will give you a cup of spiced wine.”²¹⁸²¹⁸Cant. 8:2 “You shall teach me wisdom and knowledge in love, and I will give You a cup of spiced wine — that is, my love mingled with Yours.” The bride says that the will also drinks of love, saying: “He brought me into the cellar of wine; He has ordered in me charity,”²¹⁹²¹⁹Cant. 2:4 — that is, “He gave me His love, embracing me, to drink of love”; or, to speak more clearly, “He ordered in me His charity, tempering His charity and to the purpose making it mine.” This is to give the soul to drink of the very love of its Beloved, which the Beloved infuses into it.

6. There is a common saying that the will cannot love that of which the understanding has no knowledge. This, however, is to be understood in the order of nature, it being impossible, in a natural way, to love anything unless we first know what it is we love. But in a supernatural way God can certainly infuse love and increase it without infusing and increasing distinct knowledge, as is evident from the texts already quoted. Yes, many spiritual persons have experience of this; their love of God burns more and more, while their knowledge does not grow. Men may know little and love much, and on the other hand, know much and love but little.

7. In general, those spiritual persons whose knowledge of God is not very great are usually very rich in all that belongs to the will, and infused faith suffices them for this knowledge, by means of which God infuses and increases charity in them and the acts thereof, which are to love Him more and more though knowledge is not increased. Thus the will may drink of love while the understanding drinks in no fresh knowledge. In the present instance, however, all the powers of the soul together, because of the union in the inner cellar, drink of the Beloved.

8. As to the memory, it is clear that the soul drinks of the Beloved in it, because it is enlightened with the light of the understanding in remembering the blessings it possesses and enjoys in union with the Beloved.

9. That is, after this grace: the divine draught having so deified the soul, exalted it, and inebriated it in God. Though the soul is always in the high estate of marriage ever since God has placed it there, nevertheless actual union in all its powers is not continuous, though the substantial union is. In this substantial union the powers of the soul are most frequently in union, and drink of His cellar, the understanding by knowledge, the will by love, etc. We are not, therefore, to suppose that the soul, when saying that it went out, has ceased from its substantial or essential union with God, but only from the union of its faculties, which is not, and cannot be, permanent in this life; it is from this union, then, it went forth when it wandered over all the plain — that is, through the whole breadth of the world.

10. This draught of God’s most deep wisdom makes the soul forget all the things of this world, and consider all its previous knowledge, and the knowledge of the whole world besides, as pure ignorance in comparison with this knowledge.

11. For a clearer understanding of this, we must remember that the most regular cause of the soul’s ignoring the things of the world, when it has ascended to this high state, is that it is informed by a supernatural knowledge, in the presence of which all natural and worldly knowledge is ignorance rather than knowledge. For the soul in possession of this knowledge, which is most profound, learns from it that all other knowledge not included in this knowledge is not knowledge, but ignorance, and worthless. We have this truth in the words of the Apostle when he said that “the wisdom of this world is foolishness with God.”²²⁰²²⁰1 Cor. 3:19

12. This is the reason why the soul says it knows nothing, now that it has drunk of the divine wisdom. The truth is that the wisdom of men and of the whole world is mere ignorance, and not deserving any attention, but it is a truth that can be learned only in that truth of the presence of God in the soul communicating to it His wisdom and making it strong by this draught of love that it may see it distinctly. This is taught us by Solomon, saying: “The vision that the man spoke, with whom God is, and who being strengthened by God abiding with him, said: I am the most foolish of men, and the wisdom of men is not with me.”²²¹²²¹Prov. 30:1, 2

13. When the soul is raised to this high wisdom of God, the wisdom of man is in its eyes the lowest ignorance: all natural science and the works of God, if accompanied by ignorance of Him, are as ignorance; for where He is not known, there nothing is known. “The deep things of God are foolishness to men.”²²²²²²1 Cor. 2:14 Thus the divinely wise and the worldly wise are fools in the estimation of each other; for the latter cannot understand the wisdom and science of God, nor the former those of the world, for the wisdom of the world is ignorance in comparison with the wisdom of God; and the wisdom of God is ignorance with respect to that of the world.

14. Moreover, this deification and elevation of the spirit in God, whereby the soul is, as it were, rapt and absorbed in love, one with God, suffer it not to dwell upon any worldly matter. The soul is now detached, not only from all outward things, but even from itself: it is, as it were, undone, assumed by, and dissolved in, love — that is, it passes out of itself into the Beloved. Thus the bride, in the Canticle, after speaking of her own transformation by love into the Beloved, expresses her state of ignorance by the words “I knew not.”²²³²²³Cant. 6:11 The soul is now, in a certain sense, like Adam in paradise, who knew no evil. It is so innocent that it sees no evil; neither does it consider anything to be amiss. It will hear much that is evil, and will see it with its eyes, and yet it shall not be able to understand it, because it has no evil habits whereby to judge of it. God has rooted out of it those imperfect habits and that ignorance resulting from the evil of sin, by the perfect habit of true wisdom. Thus, also, the soul knows nothing on this subject.

15. Such a soul will scarcely intermeddle with the affairs of others, because it forgets even its own; for the work of the Spirit of God in the soul in which He dwells is to incline it to ignore those things which do not concern it, especially such as do not minister to edification. The Spirit of God abides within the soul to withdraw it from outward things rather than to lead it among them; and thus the soul knows nothing as it knew it formerly. We are not, however, to suppose that it loses the habits of knowledge previously acquired, for those habits are improved by the more perfect habit of supernatural knowledge infused, though these habits are not so powerful as to necessitate knowledge through them, and yet there is no reason why they should not do so occasionally.

16. In this union of the divine wisdom, these habits are united with the higher wisdom of other knowledge, as a little light with another which is great; it is the great light that shines, overwhelming the less, yet the latter is not therefore lost, but rather perfected, though it is not the light which shines pre-eminently. Thus, I imagine, will it be in heaven; the acquired habits of knowledge in the just will not be destroyed, though they will be of no great importance there, seeing that the just will know more in the divine wisdom than by the habits acquired on earth.

17. But the particular notions and forms of things, acts of the imagination, and every other apprehension having form and figure are all lost and ignored in this absorbing love, and this for two reasons. First, the soul cannot actually attend to anything of the kind, because it is actually absorbed by this draught of love. Secondly, and this is the principal reason, its transformation in God so conforms it to His purity and simplicity — for there is no form or imaginary figure in Him — as to render it pure, cleansed and empty of all the forms and figures it entertained before, being now purified and enlightened in simple contemplation. All spots and stains in the glass become invisible when the sun shines upon it, but they appear again as soon as the light of the sun is withheld.

18. So is it with the soul; while the effects of this act of love continue, this ignorance continues also, so that it cannot observe anything in particular until these effects have ceased. Love has set the soul on fire and transmuted it into love, has annihilated it and destroyed it as to all that is not love, according to the words of David: “My heart has been inflamed, and my reins have been changed; and I am brought to nothing, and I knew not.”²²⁴²²⁴Ps. 72:21, 22 The changing of the reins, because the heart is inflamed, is the changing of the soul, in all its desires and actions, in God, into a new manner of life, the utter undoing and annihilation of the old man, and therefore the prophet said that he was brought to nothing and knew not.

19. These are the two effects of drinking the wine of the cellar of God; not only is all previous knowledge brought to nothing and made to vanish, but the old life also with its imperfections is destroyed, and into the new man renewed; this is the second of the two effects described in the words that follow:

20. Until the soul reaches the state of perfection, however spiritual it may be, there always remains a troop of desires, likings, and other imperfections, sometimes natural, sometimes spiritual, after which it runs, and which it tries to feed while following and satisfying them. With regard to the understanding, there are certain imperfections of the desire of knowledge. With regard to the will, certain likings and peculiar desires, at times in temporal things, as the wish to possess certain trifles, and attachment to some things more than to others, certain prejudices, considerations, and punctilios, with other vanities, still savoring of the world: and again in natural things, such as eating and drinking, the preference of one kind of food over another, and the choice of the best: at another time, in spiritual things, such as seeking for sweetness, and other follies of spiritual persons not yet perfect, too numerous to recount here. As to the memory, there are many inconsistencies, anxieties, unseemly reminiscences, which drag the soul captive after them.

21. The four passions of the soul also involve it in many useless hopes, joys, griefs, and fears, after which it runs. As to this flock, some men are more influenced by it than others; they run after and follow it, until they enter the inner cellar, where they lose it altogether, being then transformed in love. In that cellar the flock of imperfections is easily destroyed, as rust and mold on metal in the fire. Then the soul feels itself free from the pettiness of self-likings and the vanities after which it ran before, and may well say, “I have lost the flock which I followed before.”

NOTE

GOD communicates Himself to the soul in this interior union with a love so intense that the love of a mother, who so tenderly caresses her child, the love of a brother, or the affection of a friend bear no likeness to it, for so great is the tenderness, and so deep is the love with which the Infinite Father comforts and exalts the humble and loving soul. O wonders worthy of all awe and reverence! He humbles Himself in reality before that soul that He may exalt it, as if He were its servant, and the soul His lord. He is as anxious to comfort it as if He were a slave, and the soul God. So great is the humility and tenderness of God. In this communion of love He renders in a certain way those services to the soul which He says in the Gospel He will perform for the elect in heaven. “Amen, I say to you, that He will gird Himself and make them sit down to meat, and passing will minister to them.”²²⁵²²⁵Luke 12:37

2. This very service He renders now to the soul, comforting and cherishing it, as a mother her child whom she nurtures in her bosom. And the soul recognizes herein the truth of the words of Isaiah, “You shall be carried at the breasts, and upon the knees they shall caress you.”²²⁶²²⁶Isa. 66:12 What must the feelings of the soul be amid these sovereign graces? How it will melt away in love, beholding the bosom of God opened for it with such overflowing love. When the soul perceives itself in the midst of these delights, it surrenders itself wholly to God, gives to Him the breasts of its own will and love, and under the influence thereof addresses the Beloved in the words of the bride in the Canticle, saying: “I to my Beloved, and His turning is towards me. Come, my Beloved, let us go forth into the field, let us abide in the villages. Let us rise early to the vineyards, let us see if the vineyard flourish, if the flowers are ready to bring forth fruits, if the pomegranates flourish; there will I give You my breasts”²²⁷²²⁷Cant. 7:10-12 — that is, “I will employ all the joy and strength of my will in the service of Your love.” This mutual surrender in this union of the soul and God is the subject of the stanza which follows: