STANZA VII

THE soul describes itself in the foregoing stanza as wounded, or sick with love of the Bridegroom, because of the knowledge of Him which the irrational creation supplies, and in the present, as wounded with love because of the other and higher knowledge which it derives from the rational creation, nobler than the former; that is, angels and men. This is not all, for the soul says also that it is dying of love, because of that marvelous immensity not wholly but partially revealed to it through the rational creation. This it calls “I know not what,” because it cannot be described, and because it is such that the soul dies of it.

2. It seems, from this, that there are three kinds of pain in the soul’s love of the Beloved, corresponding to the three kinds of knowledge that can be had of Him. The first is called a wound; not deep, but slight, like a wound which heals quickly, because it comes from its knowledge of the creatures, which are the lowest works of God. This wounding of the soul, called also sickness, is thus spoken of by the bride in the Canticle: “I adjure you, O daughters of Jerusalem, if you find my Beloved, that you tell Him that I languish with love.”⁷⁷⁷⁷Cant. 5:8 The daughters of Jerusalem are the creatures.

3. The second is called a sore which enters deeper than a wound into the soul, and is, therefore, of longer continuance, because it is as a wound festering, on account of which the soul feels that it is really dying of love. This sore is the effect of the knowledge of the works of God, the incarnation of the Word, and the mysteries of the faith. These being the greatest works of God, and involving a greater love than those of creation, produce a greater effect of love in the soul. If the first kind of pain is as a wound, this must be like a festering, continuous sore. Of this speaks the Bridegroom, addressing Himself to the bride, saying: “You have wounded My heart, My sister, My bride; you have wounded My heart with one of your eyes, and with one hair of your neck.”⁷⁸⁷⁸Cant. 4:9 The eye signifies faith in the incarnation of the Bridegroom, and the one hair is the love of the same.

4. The third kind of pain is like dying; it is as if the whole soul were festering because of its wound. It is dying a living death until love, having slain it, shall make it live the life of love, transforming it in love. This dying of love is affected by a single touch of the knowledge of the Divinity; it is the “I know not what,” of which the creatures, as in the stanza is said, are speaking indistinctly. This touch is not continuous nor great, — for then soul and body would part — but soon over, and thus the soul is dying of love, and dying the more when it sees that it cannot die of love.⁷⁹⁷⁹See ‘Living Flame,’ stanza 3, line 3, sect. 20. This is called impatient love, which is spoken of in the book of Genesis, where the Scripture says that Rachel’s love of children was so great that she said to Jacob her husband, “Give me children, otherwise I shall die.”⁸⁰⁸⁰Gen. 30:1 And the prophet Job said, “Who will grant that . . . He that has begun the same would cut me off.”⁸¹⁸¹Job 6:8, 9

5. These two-fold pains of love — that is, the wound and the dying — are in the stanza said to be merely the rational creation. The wound, when it speaks of the unnumbered graces of the Beloved in the mysteries and wisdom of God taught by the faith. The dying, when it is said that the rational creation speaks indistinctly. This is a sense and knowledge of the Divinity sometimes revealed when the soul hears God spoken of. Therefore it says:

6. That is, the rational creation, angels and men; for these alone are they who serve God, understanding by that word intelligent service; that is to say, all they who serve God. Some serve Him by contemplation and fruition in heaven — these are the angels; others by loving and longing for Him on earth — these are men. And because the soul learns to know God more distinctly through the rational creation, whether by considering its superiority over the rest of creation, or by what it teaches us of God — the angels interiorly by secret inspirations, and men exteriorly by the truths of Scripture — it says:

7. That is, they speak of the wonders of Your grace and mercy in the Incarnation, and in the truths of the faith which they show forth and are ever telling more distinctly; for the more they say, the more do they reveal Your graces.

8. The more the angels inspire me, the more men teach me, the more do I love You; and thus all wound me more and more with love.

9. It is as if it said: “But beside the wound which the creatures inflict when they tell me of Your unnumbered graces, there is yet something which remains to be told, one thing unknown to be uttered, a most clear trace of the footsteps of God revealed to the soul, which it should follow, a most profound knowledge of God, which is ineffable, and therefore spoken of as ‘I know not what.’” If that which I comprehend inflicts the wound and festering sore of love, that which I cannot comprehend but yet feel profoundly, kills me.

10. This happens occasionally to souls advanced, whom God favors in what they hear, or see, or understand — and sometimes without these or other means — with a certain profound knowledge, in which they feel or apprehend the greatness and majesty of God. In this state they think so highly of God as to see clearly that they know Him not, and in their perception of His greatness they recognize that not to comprehend Him is the highest comprehension. And thus, one of the greatest favors of God, bestowed transiently on the soul in this life, is to enable it to see so distinctly, and to feel so profoundly, that it clearly understands it cannot comprehend Him at all. These souls are herein, in some degree, like the saints in heaven, where they who know Him most perfectly perceive most clearly that He is infinitely incomprehensible, for those who have the less clear vision, do not perceive so distinctly as the others, how greatly He transcends their vision. This is clear to none who have not had experience of it. But the experienced soul, comprehending that there is something further of which it is profoundly sensible, calls it, “I know not what.” As that cannot be understood, so neither can it be described, though it is felt, as I have said. Hence the soul says that the creatures speak indistinctly, because they cannot distinctly utter that which they would say: it is the speech of infants, who cannot explain distinctly or speak intelligibly that which they would convey to others.

11. The other creatures, also, are in some measure a revelation to the soul in this way, but not of an order so high, whenever it is the good pleasure of God to manifest to it their spiritual sense and significance; they are seemingly on the point of making us understand the perfections of God, and cannot compass it; it is as if one were about to explain a matter and the explanation is not given; and thus they stammer “I know not what.” The soul continues to complain, and addresses its own life, saying, in the stanza that follows: