the living flame of love
TRANSCRIPT
NIHIL OBSTAT
H . AHAUS, S .T .D.
Deputatus .
IMPRIMATUR
E . C AN . SURMONT
Generalz'
s.
WESTMONASTERII
DIE 29 APRILIS 1 9 12 .
wg e
‘wJc37o£
/THE LIVING FLAME OF
LOVE/JCLM / eta ,
! a M ,SW
ST . JOHN OF THE C ROS S
,WITH H IS
LETTERS, POEMS, AND MINOR WRITINGS
TRANSLATED BY
DAV ID LEWI S
WITH AN ESSAY BY CARDINAL WISEMAN
AND ADDITIONS AND AN INTRODUCTION
BY
B ENEDIC T Z IMM ERMAN, O .C .D.
P rior of S t. Luke’
s, Wimanton
1 1 82 88
LONDON
THOMAS BAKERM C M X IX
C ONTENT S
PAGE
AN ESSAY ON ST . JOHN OF THE CROSS , B Y CARDINALWISEMAN
INTRODUCTION,BY REV . BENEDICT Z IMMERMAN
TIIE LIVING FLAME OF LOVEPROLOGUE
STAN Z AS
STAN Z A I
STAN Z A I I
STAN Z A I II
STAN Z A IV
INSTRUCTIONS AND PREC AUTIONS
LETTERS
SPIRITUAL MAXIMS
POEMS
INDEX To PASSAGES FROM HOLY SCRIPTURES
INDEx
AN ESSAY ON ST. JOHN OF THE CROSS
WRITTEN BY HIS EMINENC E CARDINAL WISEMANAS A PREFACE TO THE FIRST ENGLISH EDITION
IT is nowmany years ago,long before th e episcopal
burthen pressed upon h is shoulders , that th e
author enjoyed th e pleasure of kI'
Iowing,and
frequently conversing with,th e estimable Gorres
at Munich . One day th e conversation turned
on a remark in that deep writer’
s Ph ilosophy ofMysticism,
to th e effect that saints most re
markable for their mystical learning and pietywere far from exh ibiting,
in their features and
expression,th e characteristics usually attributed
to them. They are popularly considered,and by
artists represented,as soft
,fainting
,and perhaps
hysterical persons ; whereas their portraits present to us countenances ofmen
,or women
,of a
practical , business-like , working character.
Th e author asked C Orres if h e h ad ever seen
an original likeness ofSt . Teresa,in whom h e h ad
thought these remarks were particularly exemplified. He replied that h e never h ad ; and th e
writer,on returning to Rome ,
fulfilled th e promiseix
PREFACE TO FIRST ENGLISH EDITION
which h e h admade th e philosopher, by procuringa sketch of an authentic portrait of that saint
,
preserved with great care in th e Monastery ofSt .
Sylvester,near Tusculum. It
fiwas painted for
Philip I I . by a concealed artist , while h e was
conversing with h er.
This portrait confirms most strongly th e theoryof C Orres, as th e author wrote to h im with th edrawing ; for while no mystical saint h as ever
been more idealised by artists,or represented as
living in a continual swoon ,than St . Teresa,
h er
true portraits all represent . h er with strong,
firmly set,and almost masculine features
,with
forms and lines that denoted vigour,resolution
,
and strong sense . Her handwriting perfectlysuggests th e same conclusion .
Still more does th e successful activity of h er
life,in h er many painful struggles
,under every
possible disadvantage ,and h er final and complete
triumph,strengthen this idea of h er. And then
,
h er almost superhuman prudence,by which sh e
guided so many minds,and prosperously con
ducted somany complicated interests and affairs,
and h er wonderful influence over men of higheducation and position ,
and of great powers,are
further evidences of h er strong,
commandingnature such as
,in th e world,
might have claimedan almost unexampled pre-eminence .
It is not improbable that some who take up
WQ‘
:
BY CARDINAL WISEMAN xi
these volumes , or dip into them here and there ,
may conceive that they were written by a dreamyascetic, who passed h is life in hazy contemplationof things unreal and unpractical . Yet it was
quite th e contrary . Twin-saint , it may be said,
to St . Teresa—Sharer in h er labours and in h er
sufferings,St . John of th e . Cross , actively and
unflinchingly pursued their joint obj ect , that ofreforming and restoring to its primitive purityand observance th e religious Order of C arme lites ,and founding ,
throughout Spain ,a severer branch,
known as discalced,or barefooted C arme lites or
more briefly ,as Teresians .
We do not possess any autobiography of St .
John,as we do ofSt . Teresa ,
or th e more active
portion and character ofhis life would be at once
apparent . Moreover,only very few of his let ters
have been preserved—not twenty,in fact—or we
Should"
undoubtedly have h ad sufficient evidence
of h is busy and active life . But,even as it is
,
proofs glance out from h is epistles of this important e lement in h is composition .
In h is [third] letter h e thus writes to th e
religious of Veas,a highly favoured foundation
"Wh at is wanting in you ,if
,indeed
,anything be
wanting ,is silence and work . For
,whereas
speaking distracts , silence and action collectth e thoughts and strengthen th e spirit .
’
And
again : To arrest this evil,and to preserve our
xii PREFACE To FIRST ENGLISH EDITION
spirit,as I have said,
there is no surer remedythan to suffer, to work ,
to be silent .
’
It was not,therefore ,
a life of visionary or
speculative meditation that St . John taught eventh e nuns to pursue , but one of activity and
operative occupation . But we may judge of h is
own practice by a passage in another of h is
letters . Thus h e writesI have been waiting to finish these visitations
and foundations which our Lord h as hastenedforward in such wise that there h as been no time
to spare . Th e friars have been received at
Cordova with th e greatest joy and solemnity on
th e part of th e whole City . I am now busiedat Seville with th e removal ofth e nuns
,who have
bought one of th e principal house s at a cost of
about ducats,being worth more than
They are now established there . Beforemy departure I intend to establish another houseof friars here ,
so that there will be two of our
Order in Seville . Before th e feast ofSt . John ,I
shall set forth to Ecija, where ,with th e Divine
blessing,we shall found another ; thence to
Malaga . I wish I h ad authority tomake thisfoundation ,
as I h ad for th e other. I do not
expect much difficulty (Letter VII).
Th e writer h as h ad th e pleasure ofvisiting these e arly foundationsat Seville
,Ecija ,
Malaga,and Granada . Th e first fervour of th e
Order yet remains in them.
BY CARDINAL WISEMAN xiii
This is on ly a fewmonths’ work ,or rather some
weeks’ for th e interval described in th e letteris from th e Ascension to th e 2 4th ofJune . We
must allow some portion ofthis time for th e slowtravelling of those days and those regions
,over
Sierras,On muleback . And then , St . John ’
s
travels were not triumphal progresses,but often
were painfu l pilgrimages,crossed by arrests, and
even long imprisonments, embittered by personal
unkindness .
Yet with calm firmness h e persevered and
travelled and worked at th e establishment of hisnew houses in many parts ofSpain
,till th e Order
was fully and permanently planted. In fact,if
we look on ly at his life,we should naturally con
clude that h e was a man of an operative mind,
always at work ,ever in movement
,who could not
afford much time for inward concentration on
abstract subj ects .
But when we read h is writings, another highquality,
for which we are not prepared,must
strike us forcibly as entering into th e composition
of h is character. He must have given muchtime to reading and study . He is learned in all
those pursuits whichwe desire and expect to findin an ecclesiastical scholar of h is age . Everypage in h is book gives proof ofthorough acquaint
ance' with that mental discipline which trained
and formed th e mind in th e schools,and gave a
xiv PREFACE To FIRST ENGLISH EDITION
mould into which thought ran and settled itselfin fixed principles ; or, where this possessed
e xtraordinary power,opened a channel through
which it passed to further spheres of activity .
Even th e mind ofa Bacon was conducted through
th e dialects of those schools to all th e developments of his inte llectual vigour.
In St . John we discover, at every turn ,a mind
so educated by reading and by study . His
writings are far from being a string of loose ,disjointed thoughts
,scattered apophthegms , or
aimless rhapsodies . Quite on th e contrary , there
is ever a sequence and strict logical continuity inevery division ofh is discourse ,
and all th e severalparts are coherent and consistent . However de
tailed h is treatment of h is subject,h e never
becomes entangled or confused h e never dropsa thread ofwhat may appear a fine-Spun web of
e xpansion in a difficult topic,and loses it but
h e returns to what h e h as interrupted or inter
calated with undisturbed fidelity,and repursues
h is reasoning with a distinctness and discrimina
tion which Shows that , in truth, there h ad been
no interruption ,but that unity of thought h ad
pervaded all th e design ,and nothing h ad been left
to chance or th e idea of th e moment .
Indeed,one feels in reading h im that h e h as to
deal with th e master of a science . There is no
wandering from th e first purpose , no straying
B Y CARDINAL WISEMAN XV
aside from th e pre-determined road
,after even
flowers that grow on its sides . Every division
and subdivision ofth e way h as been charteredfromth e beginning by one who saw it all before h im.
And th e secret lies in this,and nothing more
St . John invents nothing , borrows nothing fromothers
,but gives us clearly th e results ofh is own
e xperience in himself and in others . He presents
you with a portrait , not with a fancy picture .
He represents th e ideal ofone who h as passed,as
h e h ad done,through th e career of th e spiritual
life,through its struggles and its victories .
Not only does h e at all times e xhibit proof ofhis mental cultivation by those processes whichformed every great mind in those days, and th e
gradual decline of which ,In later times, h as led
proportionably to looseness of reasoning and
diminution of thinking power,but St . John
throughout exhibits tokens of a personal cultureof h is own mental powers and many graceful
gifts .
His mind is eminently poetical , imaginative ,
tender,and gentle . Wh atever mystical theology
may appear to th e mind ofth e uninitiated, to St .
John it was clearly a bright and well-loved pursuit it was a work ofth e heart more than ofth ehead its place was rather in th e affections thanamong th e inte llectual powers . Hence
,with every
rigour of logical precision and an
'
unbe'
nding
xvi PREFACE TO FIRST ENGLISH EDITION
exactness in h is reasonings , there is blended a
buoyancy of feeling ,a richness ofvaried illustra
tion,and often a sweet and e legant fancy playing
with grave subj ects,so as to render them attrac
tive,which Show a mind unfettered by mere
formal methods,but easy in its movements and
free in its flights . Indeed,often a point which is
obscure and abstruse,when bare ly treated
,re
ceives , from a lively illustration,a clearness and
almost brilliancy quite une xpected.
But th e prominent learning of th e saint,and
th e source of h is most numerous and happieste lucidations , are to be found in th e inspiredWordof God. That is h is treasure-house
,that th e
inspirer of h is wisdom and subject of h is meditation . Th e sacred volume must have been in hishands all day and can hardly have dropped out
of them at night . Even by mere ly glancing at
th e inde x of texts quoted by h im,placed at th e
end of [each] volume ,any one may convince
himself of h is rare familiarity with th e inspiredwritings , and one very different from what wemay find among readers of Scripture in our
days .
For, first , it is an impartial familiarity ,not
confined to some favourite portions as is oftenth e case ,
where th e reader thinks h e finds passagesor subj ects that confirm h is own views or en
courage h is tastes . But in St . John we discover
BY CARDINAL WISEMAN xvii
nothing of this sort . Of Course ,such a book as
th e C anticle ,th e special foodofmystics, is familiar
to h is pen as it was to th e mouths of Jewishmaidens, made sweeter and sweeter by frequentreiterations . But every other book is almostequally ready to h is hand, toprove more formally ,
occasionally illustrate ,every one of h is proposi
tions . For th e first purpose h e must have deeplystudied th e sacred text for th e second,
its
expressions must have been his very householdwords .
Then ,secondly , th e beauty and elegance ofhis
applications prove not mere familiarity,but a
refined study and a loving meditation on whath e considers most holy and divine . Some of h is
quotations are richly set in h is graceful explanations and commentaries and though th e adaptations which h e makes sometimes appear start lingand original to an ordinary peruser of Scripture ,
they seem soapt and soprofound in their spiritualwisdom that they often win approbation and even
admiration .
Sofar it may appear that this Preface h as dealtwith St . John of th e Cross outside of th e spherein which th e volume to which it is prefixed represents h im as moving . It h as not treated h im as
a mystical theologian . Why is this P it may bejustly asked.
Th e answer must be,honest and straight
b
xviii PREFACE To FIRST ENGLISH EDITION
forward. It is too common for overlooking or
disguising, to pronounce a contemplative life to
be only a cloak for idleness , a prete xt for abandoning or neglecting th e active duties ofdomestic or
social existence ,and shrinking from their responsi
bilities . Those who profess to lead it are,con
sidered as th e drones of th e human hive ,who
leave its work to others and yet exact a share of
its sweets . And if,from time to time
,one
emerges from th e passive,or
,as it is deemed,
indolent condition of mere dreamers and givesform and precision to th e rules and laws whichguide them
,h e is probably held mere ly to have
more method and Skill in h is disordered ideas,and
tobe only more pernicious than his companionsor followers .
This pre judice,firmly rooted in many English
minds,it h as been thought well to remove
,as a
preliminary to presenting St . John to h is readers
in his highest and distinctive character. He h as
been shown to possess other eminent qualities .
He was a man ofactive life and practical abilities ,industrious
,conversant with business, where pru
dence , shrewdness,
and calculation,as well as
boldness, were required. He was a man ofwe lltrained mind
,cultivated by th e exercise of
intellectual faculties, and matured by solid,es
pecially religious knowledge .
He h as now to come before us as a diver into
XX PREFACE TO FIRST ENGLISH EDITION
language ; or th e almost inexplicable accuracy
of calculation in even children gifted with th e
power of instantaneous arithmetical solutions .
A mathematician acquires by,
study this faculty ;and it is said that Laplace ,
in th e decline of life,
could not any longer fill up th e gaps in th e pro
cesses by which,at th e age of greater mental
vigour, h e h ad reached,without effort
, th e most
wonderful yet accurate conclusions .
Wh at is to be found in these abstruser pursuitsexists no less in those ofa lighter character. Th e
literary mind,whether in thinking , writing ,
or
speaking,when well disposed by abilities and
we ll tutored by application ,takes in without
e ffort th e entire theme presented to it , even withits parts and its details . Sometimes it is like a
landscape revealed,in a dark night
,by one flash
of lightning ; oftener it resembles th e calmercontemplation of it , in bright day ,
by an artist’
s
eye ,which is so filled with its various beauties
that it enables h im to transfer it,at home , to th e
enduring canvas on which many may en joy it .
Th e historian may see,in one glance
,th e e xact
plan of a work,with its Specific aims and views
its sources,too
,and its auxiliary e lucidations .
Th e finished orator, no less , when suddenly called
upon , will . hold from end to end th e drift and
purpose ofh is entire discourse,and deliverfwith
out e ffort , what to others appears an elaborate
BY CARDINAL WISEMAN xxi
composition . But still more, th e poet indulges
in noblest flights up to th e regions of sublime, or
over th e surface of beautiful , thoughts , while h eappears to be engaged in ordinary occupation or
momentarily musing in vague abstraction .
Indeed,even where manual action is required
togive utterance tothought , th e resu lt is th e same .
Th e consummate musician sits down to a com
plicated instrument,silent
,and dumb till his
fingers communicate to it h is improvised imaginings ; bearing to its innermost organisation
,by
a sort of reflex action of th e nerves of sensation
on those of motion ,th e ready and inexhaustible
workings of h is brain ,sweet melodies and rich
harmonies,with tangled knots and delicious
resolutions effortless , as if th e soul were in th ehand or th e mechanical action in th e head.
In th e few e xamples which are here given,and
which might easily be multiplied, th e point
illustrated is this : that where , with previousnatural dispositions and persevering cultivation
,
perfection in any inte llectual pursuit h as beenattained or approached, th e faculty exercised In
it becomes , in a manner, passive , dispenses with
intermediate processes, and receives their ultimateconclusions stamped upon it . Labour almostceases
,and spontaneity of thought becomes its
substitute .
In this condition ofmind,familiar to any one
xxii PREFACE To FIRST ENGLISH EDITION
possessing genius in any form,perceptions
,ideas
,
reasonings,imagery
,have not to be sought they
either dart '
at once complete into th e thought ,inborn and perfect to their very arms
,as Pallas
was symbolically fabled to express this process ;or they grow up ,
expanding from a small seed toa noble plant , but as if by an innate sap and
vigour. There is a flow into th e mind of un
sought images , or reflections,or truths whence
they come,one hardly knows . They were not
there before they have not been forged,or cast
,
or distilled within .
And when this spontaneous productiveness h asbeen gained, th e occupation of mind is not in
terrupted. St . Thomas is said to h ave'
concluded
an argument against th e Manichees alone at th e
royal table ; Bishop Walmesley renounced his
mathematical studies on finding them painfullydistract h im at th e altar . Neither recreation
,
nor serious employment,nor noise
,nor any condi
tion of time or place , will suffice to dissipate or
even to disturb th e continuous,
un laborious,
and unfatiguing absorption of thought in th e
mental region which h as become its natural
dwe lling .
Let us nowask,Why may not a soul—that is, th e
mind accompanied by th e best feelings—be placedin a similar position with re lation to th e noblestand sublimest object which it can pursue—GOD
BY CARDINAL WISEMAN xxiii
He and his attributes present more perfectclaims , motives, and allurements
,and more full
gratification,repletion
,and reward to earnest and
affectionate contemplation , than any other Obj ector subject . Howmuch soever th e mathematician
may strain h is inte llect in pursuit of th e true,
however th e poet may luxuriate in th e en joymentof th e beautiful
,to whatsoever extent th e
moralist may delight in th e apprehension of th e
good in its recondite quintessence,none of these
can reach,in h is special aim and longing,
thatelevation andconsummation which can be attainedin those ofall th e three ,
by one whose contemplation is directed to th e Infinite in Truth,
in Beauty,
and in Goodness .
*
Wh y then,Should not this , so comprehensive
and so grand a source ofevery mental en joyment,
become a supreme,all-exhausting
,and sole obj ect
of contemplative fruition Wh y should not
some,or rather many,
minds be foundwhich haveselected this as their occupation
,their solace
,
their delight and found it to be what none othercan of its nature be
,inexhaustible Everything
e lse is measurable and fathomable ; this aloneun limited.
It is recorded of th e celebrated,though perhaps eccentric scholar,
R aymund Lully,that once h e entered th e school of Duns Scotus , to
whom h e was unknown . Th e lecturer addre ssed to h im th e question ,
Quotuplex pars scientiae est Deus What part of knowledge in
cludes God ? His reply overmast ered th e interrogator : Deus non
est pars, qui est Totum God is in no part—H e is th e WHOLE .
’
xxiv PREFACE To FIRST ENGLIsH EDITION
Then,if there be no repugnance to such a
choice being made in th e aim of contemplation ,
it is natural for us to expect conditions and lawsin its attainments analogous to what we find
where th e mental powers have se lected for theire xercise some inferior and more restricted obj ect .
There will be th e same gradual and often slowcourse of assiduous training , th e same difficultyoffixing and concentrating th e thoughts till
,by
degrees,forms and intermediate steps are dis
pensed with when th e mind becomes passive,
and its trains of thought seem spontaneous and
in-coming,rather than worked out by e laborating
processes .
This state ,when God is th e sole occupier of
thought,
represents th e highest condition of
contemplation,th e reaching of which Mystical
Theology professes to direct .
There are , however, two essential differencesbetween th e natural and th e spiritual exercises ofth e contemplative faculties . In treating of th e
first , a natural aptitude was named throughoutas a condition for attaining that highest sphereof spontaneous suggestion in th e mind. In th e
second,this condition is not included. Its
place is taken by th e Supernatural power of
GRACE .
Every be liever in Christianity acknowledgesth e existence of an inward gift
,which be longs of
BY CARDINAL WISEMAN xxv
right to all ; though many may not choose to
Claim it . It takes th e place of mere naturaladvantages so complete ly,
that its name h as
become a rooted word in our language,even apart
from religion . We say that a man h as h ad,or
h as not h ad,th e grace to do a good thing ;
a graceless act is,in some way ,
evil a grace
less youth is one walking,somehow
,on th e path
leading to perdition . And we feel , and say ,that
it is grace which makes a poor man often more
virtuous,and virtuously wise
,though ignorant
,
and in other ways not wise-minded,than clever,
better-educated,and more intellectual rich ones .
Whoever thus believes in a superhuman gift,
which supplies,in th e higher life of man , th e
ordinary powers of nature,or elevates these to
th e attainment ofwhat requires more than ordi
nary qualities,will hardly be able to deny that
this supernatural aid will be copiously granted,
where th e whole energy of a soul is directed
exclusively to th e most holy and sublime of
purposes, th e knowledge and contemplation of
God. If it be easily accepted that any one read
ing,with pure and simple docility
,His written
records is helped by this grace to understand
them,it sure ly is not much to ask
,that one may
expect no less assistance when,instead ofth e eye
running over a written page,th e e ntire soul is
centred in Him,and every power, and every
xxvi PREFACE To FIRST ENGLISH EDITION
affection,is absorbed in deep and silent medita
tion on His own Divine essence .
A further distinction between th e applicationof man
’
s noblest faculties combined to their
simplest but sublimest possIble obj ect,and their
separate exercise on any inferior speculation ,
consists in this . God,towardsWh om th e mystical
contemplative directs himse lf , is a living,active
Power,
at once without and within th e soul .
Every Christian be lieves that He deals as suchwith th e individual man ; that in h is naturallife each one h as received h is destiny
,h is time
and place ,and measure of both
,by a special
allotment ; that in h is outward being ,whatever
befalls him,h e is th e ward of a personal Provi
dence while In h is inward and unseen existence
h e receives visitations of light,of remorse
,of
strength,and of guidance
,which can apply and
belong to h im alone .
If so,how can h e doubt that one of h is own
kind and class , who,more than tens ofthousands
,
singles out that Giver ofevery good gift as supereminent , or rather sole claimant of h is soul’s besttributes th e throne on which all h is ideal conceptions ofth e great and th e good are concentratedin a single unclouded vision ofmajesty and gloryth e altar on which are laid,
in willing oblation ,all
his tenderest affections,and
,in ready immolation ,
every inferior appetite and desire—who can doubt
xxviii PREFACE To FIRST ENGLISH EDITION
th e works ofSt . John are considered to treat so
admirably . What we have already said willgreatly assist us .
In th e C atholic Church , besides public or
private vocal prayer,every one is directed and
urged to th e practice ofmental prayer, or meditation . For-this duty th e C hurch furnishes simplerules and methods, varying somewhat , but all
with one practical end. Sh e h as at hand almostcountless mode ls , forms, and even fully developeddrafts, scarce ly requiring to be filled in .
In carrying out this familiar practice,it will
be obvious that very different degrees of successwill be attained. To some it continues
,almost
to th e end,irksome and trying, full ofdistraction
and imperfection . This may easily arise fromnatural deficiencies in th e mind,
or from habitualnegligence . But toa willing and persevering mindthese difficulties will diminish ,
and th e powerofconcentrating th e thoughts and affections upona given subject will increase and strengthen .
Thus far any one may aspire,with every chance
of success . Then comes a higher stage : whenthis power offixing th e mind is not on ly easy butmost pleasing ; when , without formal guidance ,
th e soul rests, like th e bird poised upon its wings,
motion less above th e earth,plunged
, as it were,
in th e calm atmosphere which surrounds and
sustains it on every side . This is th e state of
BY CARDINAL WISEMAN xxix
contemplation ,when th e placid action of a
deeply inward thoughtfulness, undisturbed byother objects , is intent on gazing upon imagesand scenes fixed or passing as on a mirror beforeit , without exertion or fatigue
,almost without
note oftime .
This condition ,with its requisite power, is
also attainable by those who regularly and
seriously apply to meditation .
* Yet,when we
have reached it, we are still standing on th e
ground and h ave not set foot on th e first stepof th e mystical ladder which St . John teacheshow to mount .
Far above th e earthly exercise ofcontemplationis one which be longs to a much higher and purersphere , above th e clouds and mists of th e one in
which we move . To reach it is given to few
and of those few,fewer still have left us records
of their experience . Yet —and this is sufficientfor our present purpose—that th e consummation
of their desires,and attainment of their scope ,
was a closer union with God,is acknowledged by
all. Th e soul, thoroughly purified of all otheraffections
,reaches a sublime and supernatural
power ofsetting all its faculties in th e contempla
Any one familiarwith th e Exercises ofS t . Ignatius will understandth e difference between meditation and contemplation
,in th e sense
here used ; and h ow from one h e is led to th e other. Th is is verydifferent from th e prayer of contemplation which be longs to
XXX’ PREFACE TO FIRST ENGLISH EDITION
tion of th e Supreme Being with such clearnessand intensity
,that its very e xistence seems lost
In Him ; th e most perfect conformity and uni
formity with all th e emanations of His will areestablished as its guiding laws ; and,
as far as
is yet compatible ,union th e most complete is
obtained between th e imperfect Spirit ofman and
th e infinite Spirit that created it to its own imageand likeness .
Now, this aim of infirm humanity ,
and th e
possibility of reaching it , may appear, at firstsight
,extravagant and presumptuous . Yet there
h as hardly ever, ifever, existed a religious systemwhich h as not supposed such an aspiration as
its highest,but still possible
,flight to be within
th e reach of some more favoured votaries .
It is too we ll known to require proof that theree xisted
,beyond a gross visible idolatry
,a hidden
,
esoteric, and mysterious system in th e mytholo
gies of th e East,handed down in th e succession
of their priesthoods . Th e mystic teachings of
India, th e best known to us,because we possess
their works,reveal this doctrine to us
,that
contemplation is th e means by which a man may
attain to unification of himse lf with th e Deity,
rising by steps gradually to this almost blissfulenjoyment of His presence . In China th e sect
or school of Lao-tseu,with which th e learned
Abe l Rémusat made Europe acquainted by a
BY CARDINAL WISEMAN xxxi
special memoir, taught and practised th e same
mystical system.
Chaldea and Egypt no doubt he ld it also for
it was from them that Pythagoras borrowed,and
infused into th e philosophy of Greece and Italyprecisely th e same doctrine for while his
foolish theory ,also Oriental , of transmigration
put Off to an indefinite period th e fruition of th e
Divine essence ,h e taught that th e soul , thoroughly
purified and detached from every inferior affec
tion,
could,through contemplation
,attain a
union with God.
Although this sublime philosophy became ob
scured in th e ages which succeeded h im,it shone
forth again In th e Neoplatonic school—“in Plotinus,
Porphyrius and their followers . Whether theymere ly revived a faded
,or published an occult
,
tradition of their heathen philosophy,or whether
they were disfigured doctrines and practices fromth e still young and fresh Christianity of theirtimes , it matters but little . In th e one case we
conclude how instinctive it is toman,even amidst
absurd wanderings of h is intellect, to expect
,
nay to crave for,not mere ly an approach to God,
but unification with h im and such a noble and
holy desire and longing ofhuman itymay naturallyIn races of both continents a ruder y et deeply symbolical fee ling
prevailed at all times,that incorporation with th e D eity was obtained
by partaking of th e victims offered to H im. S ee Gerbet’
s beautifu ltreatise
,Sur le Dogma gén érateur de la P iété C atholigue .
xxxii PREFACE To FIRST ENGLISH EDITION
expect to find satisfaction in the true reve lation
ofman’
s Creator
In th e second hypothesis , we must admit that
already Christianity h ad sufficiently deve lopedth e germs of its mystical system to be known to
aliens , and even enemies .
Indeed,we cannot doubt that th e re ligion of
C hrist , following th e early manifestations of Godin th e Old Testament , laid deep those seeds of
highest contemplation which were at once matured
in His apostles . St . Pau l , who was taken to th ethirdheaven ,
tohearwords unutterable toman and
to require a severe counterpoise to th e greatnessof h is revelations (2 Cor. came to be united
with h is Lo'
rd so as to hold but one life with and
in Him (Gal. ii. 2 0 Phil . i.
As to th e existence,in th e seers and holy sages
of th e Old Law, of a state of unitive contempla
tion,as in Abraham
, Job ,Moses
,and Elias
,we
are not called aside to speak or consider. Thispoint may be safely left in th e hands ofSt .
Johnof th e Cross ; for though h e does not anywhereexpressly treat of this point
, h e h as so filled h ispages with quotations from ev ery part ofScripturein illustration of h is teaching
, and th e te xtsalleged by h im are so apt and naturally applied
,
as to force conviction upon us that th e mysticaland spiritual communion with God was carried
to th e highest degree . Nay ,does not a state of
BY CARDINAL WISEMAN xxxiii
close intercommunion between God and man,
through reve lations , manifestations, angelic
messages , and th e prophetic Spirit , on th e one
hand,and visions and ecstasies on th e other
,
necessarily suppose it P And does th e frequent
boldness of th e Psalmist ’s familiarity with God,
still more th e domestic intimacy with Him so
tenderly shadowed forth in th e Canticle of C an
ticles , allow ofany alternative e xcept th e highestand purest admission of a perishable and frailcreature into th e very sanctuary of th e Divine
glory Sure ly on Sinai and in th e cave ofHorebsuch loving intercourse of almost friendship washeld.
But th e history of th e Church soon unfolds tous a bright page ,
on which is emblazoned,as
its title, C ONTEMPLATION . At th e very ' time
when martyrs are shedding their blood and re
ceiving th e highest homage and praise , th e Church,
which so loves and honours them,reveres scarcely
less th e hundreds who fled from th e very persecutions which th e martyrs encountered and over
came . And th e reason was , that th e anchoretsand cenobites
,who retired to th e desert and did
not again return to th e world after peace wasrestored to th e Church,
but swe lled their numbersto thousands
,were considered by h er no less
conquerors of th e world and triumphers over th eweakness of nature . Their lives of solitude and
xxxiv PREFACE To FIRST ENGLISH EDITION
silence were not idle ,for they laboured with their
hands for their slender sustenance but this wasexpressly th e rule of their lives
,that even while
their hands were at work,their minds should be
fixed on God. And hours of th e dark night h adno other occupation .
It was this power of fixed and unflagging
contemplation which sustained them througheighty
,often
,and a hundred years of seclusion .
Many were men ofrefined minds and high educa
tion ,who, in their thoughtful meditative lives ,
must be supposed to have attained th e highestrefinement of devout application to spiritualthings which can be en joyed on earth . And
what piou s solitaries thus gained in th e desert of
th e Thebais, our own hermits , like Guth lake ,and
monks,like Cuthbert , as sure ly possessed. With
out th e peaceful en joyment Of such a sweetinterior reward, their lives would have beenintolerable .
So necessary does th e power of communingwith God alone
,and face
‘
to face,
’
appear to
every class ofChristians , that not on ly th e asceticsof th e Eastern Church ,
or th e mystics of th e
Western , profess to possess it , but even th e leastenthusiastic forms of religion claim
,or admit it .
Jacob BOhme and Swedenborg have found plentyof admirers : th e latter is still leader of a sect .
It would be . invidious to enter into a comparison
xxxvi PREFACE To FIRST ENGLISH EDITION
its de licious flavour is on th e lips that speakabout it . Nor need th e reader imagine that h ewill hear from this humble and holy man accounts
of visions , or ecstasies,or marvellous occurrence s
to himse lf or others ; or'
rules or means for at
taining supernatural illuminations or miraculousgifts . No h e proposes to guide any pupil , whofee ls drawn by God,
to supreme love ofHim,and
towards those regions of contemplative prayerin which He Often communicates Himse lf mostintimatelyjjto th e human soul but only througha dark and pain ful road, from which all joy and
almost consolation is e xcluded .
It is now time to lay before th e reader an
outline,though imperfect
,of what h e will find
in th e volumes before h im. Th e [two first] contain two treatises
,embodying what may be
called th e portion of mystical instruction,most
fully and excellently imparted by St . John .
It may be considered a rule in this highestspiritual life
,that before it is attained there
must be a period ofsevere probation,lasting Often
many years,and separating it from th e previous
state ,which may have been one ofmost e xalted
virtue . Probably many whom th e C atholicChurch honours as saints have never received
this singular gift . But in reading th e biographyof such as have been favoured with it , we shall
invariably find that th e possession of it h as been
BY CARDINAL WISEMAN Xxxvll
preceded,not on ly by a voluntary course of
mortification of sense,
'
fervent devotion ,constant
meditation ,and separation from th e world,
but alsoby a trying course ofdryness
,weariness of spirit
,
insipidity of devotional duties , and,what is
infinitely worse ,dej ection ,
despondency,tempta
tion to give all up in disgust , and almost despair.
During this tremendous probation,th e soul is
dark,parched
,and wayless
,as earth without
water,
’
as One staggering across a desert ; or,
to rise to a nobler illustration ,like H im
,remote ly
,
Wh o lay on th e ground on Olivet , loathing th ecup which H e h ad longed for, beyond th e sweetchalice which H e h ad drunk with His apostlesjust before .
Assuming,as we do
, that this trial comes upon '
th e soul from God,its purpose is Clear . That
sublime condition to which it aspires,
and is
called,of Spiritual union with infinite holiness
,
and of th e nearest approach allowable to th e
closer gazing ofblessed spirits into th e unfathomable glory
,requires a purity like gold in th e
crucible ,and a spiritualising unclothing ofwhat
ever can be cast off,of our earthly and almost of
our corporeal e xistence . Th e soul is tobe winged,
strongly as th e eagle,gently as th e dove ,
* to
They shall take wings as eagles they shall run and not be weary(Isa . x1. Wh owill give me wings like a dove
,and I will fly and
be at rest ? (Psalm liv .
xxxviii PREFACE To FIRST ENGLISH EDITION
leave all th is world behind it , and seek a sweet
repose .
Detachment and purity are th e reasons for
this intermediate'
state of desolation ; detachment not merely from outward Obj ects and from
visible bonds,but from our own wills and desires
,
however virtuous ; detachment from our own
ways ofeven seeking God,and still more from our
sensible enjoyment of devotion ,and th e very
sweetness of His service . There must be no
trust in one’
s own inte llect , where faith alone can
guide through th e deep darkness ; no relianceupon th e ordinary aids to contemplation
,for th e
very impu lses and first thrilling touches of lovemust come from God’
s de licate hand ; no im
patience for re lease,no desire to return back .
It is an earthly purgatory,in which all dross is
painfully drained out,
all straw and stubbleburnt up .
And what is th e resu lt P Th e soul h as indeedbeen brought into a state little be low that of
ange ls ; but it h as given proof Of a love thanwhich theirs cannot be higher . That dark periodof hard probation h as complete ly inured h er tofide lity to God
,not for th e sake of His rewards
,
not for th e happiness of His service even herebe low
,but for His own dear and good sake
,be
cause He is h er God. And this persevering and
persisting love“
of Him,without a ray or even a
BY CARDINAL WISEMAN xxxix
glimmering of th e brightness ‘
OfHis countenance
to light and cheer th e dreary path, h as sure ly
,
by gentle patience ,won a returning love beyond
th e claims Ofordinarily virtuous soulsIt is after this often long , but always severe
,
trial offaithful love ,that what one may call th e
mystical espousals of God with th e soul takeplace ; when its spiritual e xistence may be said
to have been raised into a heavenly sphere ;when th e e xercise of that sublime privilege of
contemplation h as become so habitual , thatscarce do th e knees touch th e ground in prayerthan th e affections flash upwards from th e heart
,
and are embosomed and absorbed at once in
almost blissful fruition in God’
s mighty love .
And when th e body is busy with th e affairs of
life,these no more hinder th e familiar colloquies
and th e burning glances of affection directed to
th e one exclusive Ruler Of th e soul , than did th eslim and light palm-leaves woven by th e desertanchoret distract h is thoughts .
This happy consummation of both trials and
desires forms th e subject ofmystical treatises bymany who have enjoyed it . St . John does not ,
except incidentally ,dwe ll upon it . He does not
systematically deal with those who bask on th e
summit of that spiritual Thabor h e only , guides
th e pilgrim to it . Th e ascent to the mysticalmountain is rugged and steep ; th e journey can
xl PREFACE To FIRST ENGLISH EDITION
on ly be made in th e darkness of probationaryprivations of inward light and joy . Hence th e
titles of his two great treatises— Th e . Ascent ofMount C armel ; Th e Obscure Nigh t ofth e Soul.
Each of these workslmay be said to go over
th e same ground,though without repetitions
,or
even tiresome similarities , To e ach is prefixeda poem of eight stanzas
,which form not mere ly
an introduction,but an argument rather
,to a
full dissertation on mystical science But our
author does not go beyond th e two or three firststrophes in h is commentary
,which often e xpands
to many chapters 00pious,most methodical
and rich upon one only line .
Mount C arme l is h is natural type ofth e spiritualmount ; for there dwe lt h is Father Elias
(Ascent, bk . I I . ,ch . xx . whom th e C arme lites
revere as their mode l and founder ; and therein a dark cavern h e spake with God,
and even
caught a glimpse of H is glorious being ,in His
might,and in His gentleness (3 ! ings xix .
Up ,up,
slowly but warily,h e guides his scholar
along th e steep and perilous ascent . He may be
compared to th e Alpine guide who,himse lf
familiar with th e craggy path and sure of his
steps , is all solicitude for h is inexperienced charge ,
and watches and directs every movement . He
makes h im keep h is eyes intent on th e rude pathbe fore h is feet , or on th e slippery stair which h e
BY CARDINAL WISEMAN xli
has cut out for them. He does not allow h im
to look down into th e valley below,beautiful
though it be ,lest his head turn giddy ,
and h e
topple over th e bluff precipice ; nor to gazeupwards
,in immature h 0pe , towards th e bright
pinnacles which reflect and refract th e sun’
s
rays,lest h e become weary at their distance ,
and
blinded by their brilliancy ,and unable to pick
his steps . Now th e faithful guide takes his handand leads h im ; now h e bids h im rely on h is
trusty pole,throwing his weight upon it ; now
h e’
encourages h im to gather all his strength,and
bound over th e yawning crevasse . And so in
th e end h e lands his charge safe upon th e highand dizzy summit
,whence h e may look around
,
and above,and downwards , in safety
,and enjoy
a sweet repose and a refreshing banquet . So
careful,so minute
,so tender
,and so resolute is
th e guidance ofSt . John in Th e Ascent ofMount
C armel.
And through Th e Obscure Nigh t, no less safe
by its prudence and encouraging by its firmness ,is h is leadership to th e soul . Th e twofold night ,that ofsense and that ofth e spirit , may be securelytraversed under h is direction
,and th e soul return
to a daylight sevenfold brighter than that of
th e ordinary sun .
After thus attempting,however imperfectly,
to give an outline ofSt . John ’
s principal treatises
xlii PREFACE To FIRST ENGLISH EDITION
on th e spiritual life,no space remains to say
anything about '
th e beautiful writings which fi llth e [third and fourth] volumes . We are mistakenif many readers
,who have not courage or dis
position to master th e abstruser and sublimerdoctrines and precepts of th e [two first] , will notperuse
‘
with de light th e more practical and cheerful maxims of th e [two last] , and even find ex
quisite satisfaction in those lessons ofDivine love ,
and in those aphorisms of a holy life which are
adapted for every devout soul .
Before closing this Preface,it is a mere act of
justice to say ,that th e translation Of these difficult
works h as been made with a care se ldom bestowedupon such books
,when rendered from a foreign
language . 80 simple,so Clear
,and so thoroughly
idiomatic is this version,that th e reader will
never have to read a sentence twice from any
obscurity of language,however abstruse th e
subj ect may be . Indeed,h e will almost find a
difficulty in be lieving that th e work is a transla
tion ,and h as not been written originally as
‘
h e
readsit , in his own tongue .
LONDON,
February 2 3 , 1 864 .
Th e first edition was in two volumes but this is in four henceth e words placed in square bracke ts .
xliv INTRODUCTION
love of th e Spouse Of h is soul . In later years,
when prior of Granada h e was requested
by h is penitent,Dofia Ana de Mercadoy Pefialosa
,
widow,since 1 579 ,
ofDon Juan de Guevara,to
write an e xplanation ofthis canticle . He yie lded
to h er request , says Mr. Lewis ,* with great un
willingn ess ,because th e hymn is of matters so
interior and spiritual as to be beyond th e com
pass of human speech , As th e Living Flame
was composed about th e same time as th e
Spiritual C anticle, th e e xplanations of these two
poems were also written about th e same periodand as th e former poem is a continuation of
th e latter, so th e commentary to that supplements th e commentary to this . In th e former
stan zas ,’
says St . John in th e Prologue,I spoke
of th e highest degree of perfection to which it is
possible toattain in this life,transformation in
God ; yet these ,th e explanation ofwhich I now
propose to undertake,speak of that love Still
more perfect and complete in th e same state
of transformation .
’
TIt should be understood that in this new
work St . John supplies an answer to a question
which must have presented itse lf to th e reader
Life ofS t. j ohn ofth e C ross , by David Lewis , p . 1 88 .
1 Infra p . 2 .
INTRODUCTION xlv
of th e Spiritual C anticle . In his first trea
tises th e author accompanied th e soul on
th e long and arduous journey , typically de
scribed as th e Ascent of Mount C armel and
th e Dark Nigh t, which may last many years .
Emerging from th e terrifying darkness it findsitself in
‘
that blissful state,technically called
Espousals ofth e soul, ofwhich th e Spiritual C anticle
gives a glowing picture . Now th e question
arises : C an this state be permanent ? or is it
just a last glorious ray before th e sun sets and th e
eyes close in death,and th e soul stands before
th e great white throne or is it a climax“in th e
spiritual life ,to be followed by a return into
insignificance or can there be many such climaxesin th e course of a single life , just as there are
many snow-capped peaks in a mountain range
We shall endeavour to answer these questions
to th e best ofour knowledge ,which
,however
,is
strict ly limited.
In th e first place we must repeat what we havesaid in th e Introduction to th e Dark Nigh t,
namely that St . John states an extreme case ;
for one soul that passes through th e utter darkness of desolation ,
hundreds or thousands are
being tried more or le ss Sharply, but not by any
xlvi INTRODUCTION
means to th e same e xtent . Likewise,hundreds
or thousands come forth from th e trial victorI
ously , wh ile perhaps on ly one among so manyreaches th e heights described in th e Spiritual
C anticle . It goes almost without saying that
this is th e one that h as been tried most severe ly .
For th e vast majority there may be many climaxes,
but only re lative ones, as there may have beenmany purgations
,none of them so very search
ing . Th e reason is that but few have th e
courage to undergo th e active and passive pur
gation to th e extent required by St . John . No
one respects th e free will of man more than
God does ; He forces no one to become a saint,
though He calls and allures many . Few are
generous enough to mortify every desire,every
pleasure,every gratification of sense or spirit
so complete ly as to absolute ly empty th e soul
of everything created. Now it is certain that
th e subsequent e xaltation is proportionate to
th e antecedent humiliation . For th e many,there
fore,there may be many partial purgations
,
succeeded by partial exaltations,while for th e
fewthere is but one purgation ,thorough in e xtent
and intensity ,and this is followed by what St .
John calls a transformation as complete as
INTRODUCTION xlvii
th e previous cleansing . From what th e presen twriter h as gathered from lives of saints and
biographies of saintly persons it would appearthat this transformation is not as a ru le postponed until th e end of life
,but occurs earlier .
For man is created to labour in th e vineyardof th e Lord
,and it would be strange if th e Lord
called away th e workman just at th e moment
h e becomes supreme ly fit for his work . What ,then
,happens to h im during h is subsequent
career upon earth ? It would seem that th e
overflow n sweetn ess,happiness
,and bliss des
cribed in th e Spiritual C anticle are taken away,
or rather absorbed,while th e vigour
,th e merit
,
th e aptitude for frequent transient acts of union
with God remain ,or rather increase . Thus ,
further progress is possible ; not,indeed
,in th e
sense that a further and higher state could be
reached,for there remains on ly one more state ,
namely that of perpetual union,reserved for th e
next life ; but there may be an indefinite progressin th e same state of transformation
,for th e soul
is called to become like unto God,Who,
beingHimself infinite
,must ever be infinite ly above
it,though it may go on for ever drawing nearer
and n earer toHim. Th is last stage ofth e journey
xlviii INTRODUCTION
forms th e argument of th e Living Flame ofLove .
It would be a mistake to think that th e pointreached in th e Spiritual C anticle marks th e
limit of th e sou l’s potentialities,and that
,having
reached this,nothing remains to be done but to
rest and enjoy th e gain . Not on ly h as th e soul
now a wider scope for exterior work,being a
perfect instrument in th e hand of a perfectartist
,but even its interior work or its co-opera
tion with God must not cease for one moment .
There must be no re laxation in se lf denial .
Though it be true that th e preservation of a
habit is easier than th e acquIrIng thereof , thereis great danger that slight neglect might lead to
th e loss of habitual se lf-renunciation . To this
end th e grace of perseverance is indispensable .
St . Paul says : Not as though I had alreadyattained
,or were already perfect
,but I follow
after,if I may by any means apprehend
,wherein
I am also apprehended by C hrist Jesus (Phil .
iii. Nor are th e trials peculiar to this stage
lighter than those proper for th e time of pur
gation ,although they differ in kind. For there
they served for th e purpose of penance and
mortification , while here they are a participation
in th e Passion ofour Lord. But ifyou partake
INTRODUCTION xlix
in th e sufferings ofChrist ,’
says St . Peter, rejoicethat when His glory shall be revealed
, you may
also be gladwith exceeding joy (1 St . Pet . iv .
Hence th e hunger and thirst for crosse s and
trials and ignominy for which many saints were
remarkable . St . Teresa h ad reached th e state
described in th e Seventh Mansion of th e I nterior
C astle (which corresponds to that pictured in th eLiving Flame ofLove) in 1 577 ; and soon after
wards sh e told one of h er'
companions that sh e
did not consider it possible to advance farther
in this life in th e way ofprayer,nor even to wish
to. do so. Yet th e remain ing five years of life
brought h er trials compared with which those
of h er earlier years were but as Child’
s play . St .
John of th e Cross is another instance . Whenwriting th e explanation of th e Living Flame 0/Love h e certainly recorded h is own experience .
Yet th e keenest sufferings , particularly that of
being despised,
’
e specially by those to whose
respect h e was entitled in th e highest degree ,
were reserved for th e last years of h is life . So
far from striking an insensible,stoic soul
,these
tribulations are th e lot ofmost refined,and there
fore most sensitive ,hearts
,which reve l in sufferings
for th e sake ofth e sponsus sanguinum(Exod. iv. 2
1 INTRODUCTION
In another way this last period differs also
from that of th e night of purgation . There th e
absence of heaven ly visitations is an integral
part of th e trial . Here ,there may be occasional
seasons of desolation ,but they alternate with
prolonged periods of intimate companionship,
more efficacious if less violent than during th e
time of spiritual e xaltation . Th e Bridegroom
may indeed hide h is face,but His pre sence
is nearly always fe lt . Like an ardent lover
who bears th e thought and remembrance of his
be loved uppermost in h is mind,th e soul in this
stage dwe lls continually on th e thought of th e
Bridegroom. Such a state may continue for
some years,but not for many ; because this
world being essen tially imperfect,
. a soul that
h as reached th e highest possible degree of per
fection is out of place in it ; and,besides
,th e
Bridegroom will not leave it long in this exile ,
but hastens to unite it to Himse lf for evermore .
What a fearful thought that there should be
many who were called to fill th e highest ranks
of th e heaven ly hierarchy but who lacked th e
required generosity and courage in th e initial
stages , and forfeited thereby an everlasting crown:
St . John of th e C ross wrote th e treatise on
lii INTRODUCTION
who for several ye ars have been collecting and
collating th e original manuscripts as well as
th e earliest and best transcripts ,and who have
already given proof of th e thoroughness of their
labours . We have been able to avail ourse lves
of their work in restoring a long and importantpassage which for some reason or other h ad
been omitted in all former editions , Spanish as
well as foreign .
* Th e same editors announce also
th e recovery ofmany hitherto unpublished writ
ings . Although eagerly e xpecting th e publication
of their work we did not dare to postpone th e
issue of this volume any longer,as many readers
of th e former manifested their impatience .
It is hoped that th e n ew edition will contain
valuable additions to th e correspondence of th e
saint . Th e older editions contained but ten
letters,th e first by Mr . Lewis seventeen ,
th e
second,of
i
which this is a reprint e ighteen ; but
it would seem that further letters must be pre
served in various places . Even so,h is corre
spondence falls far short of that of St . Teresa
h e h ad not th e taste for sustained correspondence ,
and it evidently cost h im much to commit h is
Fr. Gerardode San Juan de la Cruz . Un troz oineditode la Llama
de Amor viva ,
’
in th e periodical El Monte C armelo. Burgos, 1 9 1 0 ,
p. 80 1 . See infra, pp. row z 1 .
INTRODUCTION liii
thoughts to paper moreover, during th e troubles
in which h e was involved ' during th e greater
part of h is life,his letters were destroyed by th e
recipients for safety’
s sake . Still,we may look
forward to th e results of a tardy gleaning .
Th e earlier editions contain a collection of a
hundred Maxims culled from h is writings (now
partly lost or mislaid) and from h is oral instruc
tions . These have been augmented from h is
known works,and brought to th e number of
three hundred and sixty-three by Fray AntonioArbiol
,in th e work Mystica Fundamental ; or
,El
Religioso P erfecto, published at Madrid in 1 761 .
Th e poems are reprinted from Mr . Lewis’s
second edition . In th e first h e gave th e firstthree
, that is , those which form th e argument of
th e mystical treatises, in blank verse,as they
occurred in th e respective works . But in th e
Second h e added a rhymed and rhythmical version .
Th e fourth poem is a glose on th e words I liveand yet not I
,
’
on which St . Teresa,too
,wrote
two sets of verses . Since th e appearance of
Mr . Lewis’s second edition twomore manuscriptsof verses by St . John have been discovered,
one
at th e‘
National Library at Madrid (NO .
and th e other in th e archives of th e C armelite
liv INTRODUCTION
nuns at Pampelona . Each contains three new
poems which unmistakably bear marks of th e
Spirit of th e holy friar stamped on them.
* Th ey
are published here in th e e legant version preparedfor this edition by th e Benedictine nuns of
S tanbrook .
One little treatise ,entitled Th e Thorns o/the
Spirit,‘ will be found in some of th e Spanish
editions of th e works of St . John . It is. also
translated into French,Tbut not into English .
Th e revisers of th e writings of th e saint left th equestion of its authenticity open ; th e presentwriter is not acquainted with th e e xternal evi
dence for or against it,and can only form an
opinion from internal criteria ; it appears to
h im that th e style and th e manner of treating
th e subj ect-matter are very unlike th e acknow
ledgedworks ofS t . John . It might be argued that
circumstances of which we have no knowledgemight have induced th e author to adopt a style
different from that of th e rest of h is works but
against this we fe e l bound to say that th e whole
spirit ofth e treatise is so far removed from what
Fr. Ange l-Maria de S ta Tere sa . P oesias de S an j uan de la C ruz .
Burgos,1 9 04 .
1' R . P . Athanase de l’Immaculée Conception . Traité des Epines de
l’
Esprit de S t. j ean de la C roix. Paris , Oudin ,1 896 .
INTRODUCTION lv
we believe to have been th e spirit of this greatmystic that it would require very strong externalevidence to make us admit th e claim to auth en
ticity . Th e work is divided into eight colloquies
between th e Spouse and th e Bridegroom,and
gives valuable Instructions on mental prayer,
frequent communion and various scruple s . It is
Undoubtedly th e work of a C arme lite confessor,
and cannot but give consolation to afflicted souls,
but in our Opinion it bears no trace ofth e master
hand ofSt . John ofth e Cross . We have therefore
refrained from Including it among these volumes .
BENEDIC T Z IMMERMAN,
PRIOR Q .O .D
ST. LU ! E ’S WINCANTONj anuary 6,
1 9 1 2 .
P .S .
-Since this Introduction was written th e
first volume of th e critical Spanish edition,con
taining a preliminary essay,th e life of St . John ,
and the Ascent ofMount C armel, h as appearedunder th e title
, Obras del MisticoDoctor San ] uan
de la C ruz,Edicién critica . By Fray Gerardo de
San Juan de la C ruz . Toledo,1 9 1 2 .
THE LIVING FLAME OF LOVE
P R O LO G U E
IT is not without some unwillingness that, at th e requests
ofothers, I enter upon th e explanation ofth e four stanzas
because they relate tomatters so interior and spiritual as
tobaffl e th e powersoflanguage . Th e spiritual transcends
th e sen sual,and h e speaks but indifferently of th e mind
of th e spirit who h as not a spiritual mind himse lf..
I
have,therefore , in consideration ofmy own defects, put
offthismatter until now. But now that our Lord seems
in some way to have opened tome th e way ofknowledge
herein ,and to have given me some fervour of spirit
,I
have resolved to enter on th e subj ect . I know toowell
that ofmyself I can say nothing to th e purpose on any
subj ect, howmuch less then on a matter of such depth
and substance as this ! What is min e here will be
nothing but defects and e rrors, and I therefore submit
th e whole to th e better judgment and discretion ofour
Holy Mother th e Catholic Roman Church, under whoseguidance no one goeth astray . And now having said
2 THE LIVING FLAME
this,I will venture , in reliance on th e Holy Writings
, to
give utterance towhat I may have learned,Observing at
th e same time , that all I say falls far short ofthat which
passe s in this in timate union ofth e sou l with God.
2 . There is nothing strange in th e fact that God
bestows favours so great and so wonderfu l upon those
souls whom H e is pleased tocomfort . For ifwe consider
that it is God Himse lfas .God,and with infinite love and
goodness,Who bestows them ; and this be ing th e case ,
they will not seemunreasonable,forH e hath saidHimself
that th e Father and th e Son and th e Holy Ghost will
come to h im that loves H im,and will dwe ll in h im.
*
And this is accomplished in making such an on e live
and abide in th e Father,th e Son ,
and the Holy Ghost,in th e life ofGod, as it shall be explained in th e stanzas
that follow.
3 . In th e former stanzas I spoke ofth e highest degree
ofperfection towhich it is possible to attain in this life ,
tran sformation in God ; 1"
yet these , th e explanation of
which I now propose to undertake , speak of that love
still more perfect and complete in th e Same state of
transformation . For though it is true that th e former
and th e present stanzas refer to one and th e same state
oftransformation ,and that no soul can pass beyond it as
St . John xiv:2 3 .
1' S ee Spiri tual C anticle , Stan z a xxvi. 4, 1 4 xxxviii. 2 xxxix . 2 0
THE LIVING FLAME [STAN . L ]
0 sweet burn !0 de licious wound !O tender hand O gent le touchSavouring of everlasting life
,
And paying th e whole debt,
By slaying Thou hast changed death into life .
0 lamps of fireIn th e splendours ofwhichTh e deep caverns of sense
,
Dim and dark,
With unwonted brightnessGive light and warmth together to their Be loved I
How gently and h ow lovinglyThou wakest in my bosom,
Where alone Thou secretly dwe llest !
And in Th y swee t breathingFull of grace and glory
,
How tenderly Thou fillest me with Th y love .
EXPLANATION OF THE FIRST STAN Z A
THE bride ofChrist, now feeling herse lf. to be all on fire
in th e divine union,and that rivers of living waters are
flowing from h er be lly,as Christ our Lord said they
would flow from th e like souls, believes that, as Sh e is
St . John V II . 3 8 .
[STAN. I . ] OF LOVE 5
tran sformed in God xwith such vehemence and so inti
mately possessed‘
by H im,so richly adorned with gifts
and graces,sh e is near unto
‘!
bliss,and that a slender veil
only separates h er from it . Seeing, too, that this sweet
flame of love burning within h er, each time it touches h er
makes h er as it were glorious with foretaste ofglory, so
much so that whenever it absorbs andassails h er, it seems
to be admitting h er to everlasting life , and to rend th e
veil ofh er mortality, sh e addresses herself, with a great
longing, to th e flame, which is th e Holy Ghost, and prays
H im to destroy h er mortal life in this sweet encounter,
and bestow upon h er in reality what H e seems about to
give , namely, perfect glory, crying : 0 living flame of
lovef
0 living flame of love .
’
2 . In order to express th e fervour and reverence with
which th e soul is speaking in these four stanzas, it begin s
them with O and How,
’
which are sign ifican t of
great earnestness, andwheneveru ttered Show that some
thing passes within that is deeper than th e tongue can
te ll . O is th e cry ofstrong desire , and ofearn est sup
plication ,in th e way of persuasion . Th e sou l employs
in it both senses here,for it magnifies and intimates its
great desire , calling upon love to end its mortal life .
3 . This flame of love is th e Spirit of th e Bridegroom,
th e Holy Ghost, ofwhose presence within itse lf th e soul
6 THE LIVING FLAME [STAN I . ]
is conscious,not on ly as fire which consumes it, and
tran sforms it in sweet love, but as a fire burning within
it,sending forth a flame which bathes it in glory and
recreates it with th e refreshment ofeverlasting life . Th e
work ofth e Holy Ghost in a soul transformed in H is love
is this :His interior action within it is to kindle it and
set it on fire ; this is th e burning of love , in un ion with
which th e will loves most deeply, being now on e by love
with that flame offire . And thus th e sou l ’s acts of love
are most precious, and even one ofthemmore meritorious
than many e licitednot in th e state oftransformation . Th e
tran sformation in love differs from th e flame of love as
a habit differs from an act, or as th e glowing fue l from
th e flames it emits, th e flames being th e effect ofth e fire
which is there burning .
4 . Hence then we may say ofth e soul which is trans
formed in love , that its ordinary state is that ofth e fuel
in th e midst ofth e fire that th e acts ofsuch a sou l are
th e flames which rise up out ofth e fire oflove , vehement
in proportion to th e intensity of th e fire of union , and
to th e rapture and -absorption of th e will in th e flame
of th e Holy Ghost ; rising like th e ange l who ascended
to God in th e flame which consumed th e holocaust of
Manue .
* And as th e soul,in its present condition, can
not e licit these acts without a special Inspiration of th e
Judg . 11 1 11 . 2 0 ,
[STAN OF LOVE 7
Holy Ghost, all these acts must be divine , in so far as
th e soul is under th e special influence of God. Hence
then it seems to th e soul, as often as th e flame breaks
forth, causing it to love sweetly with a heaven ly dis
position , that its life everlasting is begun,and that its
acts are divine in God.
5 . This is th e language in which God addresses
purified and stain less souls, namely, words offire . Thy
word,
’
saith th e Psalmist, is a vehemen t fire .
’
And in
Jeremias we read,are not My words as a fire ? saith our
Lord.
’
1“H is ‘words,
’ we learn from Himself,
are
spirit and life ; i th e power and efficacy ofwhich are
felt by such souls as have ears to hear ; pure souls full
of love . But those souls whose palate is not healthy,
whose desire is after other things, cannot perceive th e
spirit and life of His words. And therefore th e more
wonderful th e words of th e Son ofGod, th e more insipid
they are to some who hear them,because ofth e impurity
in which they live .
6. Thus, when H e announced th e doctrin e of th e
Holy Eucharist, a doctrine full of sweetness and of love ,many ofH is disciples went back .
’
If such person s as
these have no taste for th e words ofGodwhich H e speaks
inwardly to them, it is not to be supposed that all others
P s . cxviii. 1 40 . t Jerem. xxiii. 2 9 .
I St. John vi. 64. 5 I b. vi. 67,
8 THE LIVING FLAME [STAN I . ]
are like them. St . Peter loved th e words oi Christ , for
h e replied,Lord
, towhom shall we go Thou hast th e
words of eternal life .
’
Th e woman of Samaria forgot
th e water, and left h erwaterpot T at th e well , because
ofth e sweetness ofth e words ofGod.
7 . And now when th e sou l h as drawn so near unto
God as to be transformed in th e flame of love , when th e
Father and th e Son and th e Holy Ghost are in com
munion with it , is it anything incredible to say that it
h as a foretaste—though not perfectly, because this life
admits not Ofit—Ofeverlasting life in thisfire ofth e Holy
Ghost This is th e reason why this flame is said to be a
living flame , not because it is not always living, but
because its effect is to make th e SOul live spritually in
God,and to be conscious of such a life
,as it is written ,
My heart and my flesh have rejoiced toward th e living
God.
’
I Th e Psalmist makes use of th e word‘ living ,
’
not because it was necessary, for God is ever-living, but
to show that th e body and th e spirit h ad a lively feeling
ofGod that is th e rejoicing in th e living God. Thus in
this flame , th e soul h as so vivid a sen se of God and a
perception ofH im so sweet and delicious, that it cries
out : 0 living flame of love !
That woundest tenderly.
’
8. That is, Thou touch est me tenderly in Thy love .
9‘ St . John . vi. 69 . j Ib. iv. 2 8 . PS, lxxxiii. 3 .
[STAN I . ] OF LOVE 9
For when this flame ofdivin e life wounds th e soul with
th e gentle languishing for th e life of God, it wounds it
with somuch endearing tenderness, and softens it SO that
it melts away in love . Th e words of th e bride in th e
Canticle are now fulfilled in th e sou l . My sou l melted
when H e spoke .
’
This is th e effect in th e soul when
God speaks .
9 . But how can we say that it wounds th e soul, when
there is nothing towound, seeing that it is all consumedin th e fire of love It is certain ly marvellous for as fire
is n ever idle, but in con tinual movemen t, flashing in on e
direction,then in another
,so love , th e function ofwhich
is towound,so as to cause love and joy,
when it exists inth e sOul as a living flame
,darts forth its most tender
flames of‘love, causing wounds, exerting joyously all th e
arts and wiles of love as in th e palace of its wedding
feast . SoAssuerus exhibited h is riches, and th e glory ofh is power at th e wedding and marriage of Esther 1
‘
and soiswrought in th e soulwhat is read in th e ProverbsI was delighted every day playing in th e world,
and My de lights were to be with th e children ofmen ,
’
1
that is togive Myselfto them. This wounding, therefore ,
which is th e playing ofdivine wisdom, is th e flames of
those tender touche s which touch th e soul continually,
touches of th e fire of love which is n ever idle . And of
Cant. v. 6 . 1 Esth . II . 1 8, f
,Prov. viii. 3 0 , 3 1 .
1 0 THE LIVING FLAME [STAN L]
these flash ings of th e fire it is said that theywound th esou l in its inmost substance .
My soul in its inmost depth .
’
1 0 . Th e feast of th e Holy Ghost is celebrated in th e
substance of th e soul,which is inaccessible to th e devil ,
th e world,and th e flesh and therefore th e more interior
th e feast, th e more secure , substantial, and de licious is it .
For th e more interior it is, th e purer it is and th e greater
th e purity, th e greater th e abundance , frequency, and
universality of God’
s communication of Himself and
thus th e joy ofth e soul and spirit is somuch th e greater,
for it is God HimselfWho is th e author ofall this, and
th e sou l doeth nothing of itself, in th e sense I shall
immediate ly explain .
1 1 . And inasmuch as th e soul cannot work naturally
here,nor make any efforts of its own otherwise than
through th e bodily senses and by their help—oi which itis in this case complete ly free , and fromwhich it is most
detached—th e work of th e soul is sole ly to receive what
God communicates, Who alone in th e depths ofth e soul,
without th e help ofth e senses, can influence and direct it,
and operate within it . Thus, then , all th e movements of
such a sou l are divine , and though ofGod, still they are
th e soul’s, because God effects themwithin it, itselfwilling
them and assenting to them.
1 2 .Th e expression
, inmost depth ,’
implies other
1 2 THE LIVING FLAME [STAN I . ]
shall have reached Him,according to its essence , and
according to th e power ofits Operations, it will then have
attained to its u ltimate and deepest centre in God. This
will be when th e soul shall love H im,comprehend Him,
and en joy H im with all its strength . When , however,
th e soul h as not attained to this state , though it be in
God,Who is th e centre of it by grace and communion
with Him,still ifit can move further and is not satisfied,
though in th e centre,it is not in th e deepest centre ,
because there is still room for it to advance .
1 5 . Love unite s th e sou l with God,and th e greater its
love th e deeper does it enter in toGod,and th e more is it
centered in H im. According to this way of speaking wemay say, that as th e degrees of love , so are th e centres
which th e soul finds in God. These are th e many man
sion s ofth e Father’
s house Thus,a sou l which h as but
one degree of love is already in God,Who is its centre
for on e degree oflove is sufficient for our abiding in Him
in th e state of grace . Ifwe have two degree s of love
we shall then have found another cen tre , more in teriorly
in . God ; and if we have three we sh all t h ave reached
another andmore interior cen tre still .
1 6. But if th e sou l shall have attain ed to th e highest
degree of love , th e love ofGod will then wound it in its
inmost depth or cen tre and th e sou l will be tran sformed
S t . John my . 2,
[STAN I . ] OF LOVE 1 3
and en lighten ed in th e h ighest degree in its substance ,
faculties, and strength ,un til it shall become most like
unto God.Th e sou l in this state may be compared to
crystal , lucid and pure ; th e greater th e light thrown
upon it , th e more luminous it becomes by th e concentra
tion thereof, until at last it seems to be all light and
undistinguishable from it it being then soillumined,and
to th e utmost extent, that it seems to be one with th e
light itse lf.
1 7. Th e flame wounds th e soul in its inmost depth
that is, it wounds it when it touches th e very depths of
its substance , power and force .This expression implies
that abundance ofjoy and bliss,which is th e greater and
th e more tender, th e more vehemently and substantially
th e '
soul is transformed and cen tred in God. It greatly
surpasse s that which occurs in th e ordinary union oflove,
for it is in proportion to th e greater heat of th e fire of
love which now emits th e living flame . Th e soul which
h as th e fruition only'
ofth e ordinary union oflove may be
compared,in a certain sense , to th e fire ofGod which
is in Sion , that is in th e Church Militan t while th e sou l
which h as th e fruition ofglory so sweet may be compared
to H is furnace in J erusalem,
’
which means th e vision
ofpeace .
1 8. Th e soul in th e burnmg furnace is in amore peace
1 8 . m i. 9 .
1 4 THE LIVING FLAME [STAN I . ]
ful, glorious, and tender union , th e more th e flame of
th e furnace tran scends th e fire ofordinary love . Thus
th e sou l , feeling that th e living flame ministers to it all
good—divin e love brings all blessings with it—cries out
O living ‘flame of love, that woundest tenderly .
’
Th e
cry of th e sou l is O kindling burning love,howtenderly
dost thou make me glorious by thy loving movements in
my greatest power and strength, giving me a divine
inte lligence according to th e capacity ofmy understand
ing, and communicating love according to th e utmost
freedom ofmy will ; that is, thou hast elevated to th e
greatest height,by th e divine in telligence , th e powers of
my understanding in th e most intense fervour and sub
stan tial un ion ofmywill . This ineffable effect then takes
place when this flame offire rushes upwards in th e soul .Th e divin e wisdom absorbs th e soul—which is now
purified and most clean—profoundly and sublimely in
itse lf; for wisdom reacheth everywhere by reason of
h er purity .
’
It is in this absorption ofwisdom that th e
Holy Ghost effects those glorious qurvermgs ofHis flame
ofwhich I,am speaking . And as th e flame is so sweet,
th e soul says : As Thou art no longer grievous.
’
As Thou art no longer grievous .
’
1 9 . Thou dost not afflict,nor vex
,nor weary me as
before .This flame
,when th e soul was in th e state of
Wisd. VII . 2 4 .
[STAN I.] OF LOVE 1 5
spiritual purgation ,that is, when it was entering that Of
contemplation ,was not so friendly and swe et as it is now
in th e state ofunion . In order to explain this we must
dwe ll a little on this point . For before th e divin e fire
enters into th e sou l and un ites itself to it in its inmost
depth by th e complete and perfect purgation and purity
thereof, th e flame , which is th e Holy Ghost, wounds it,destroys and consumes th e imperfection s ofits evil habits .
This is th e work ofth e Holy Ghost,Who thereby disposes
th e soul for its divine union and a substan tial transforma
tion in God by love . For th e flame which afterwards
unites itself to th e soul,glorifying it , is th e very same
which'
before assailed and purified it ; just as th e fire
which Ultimately penetrates th e substance of th e fue l
is th e very same which in th e beginning darted its flames
around it , playing about it, anddepriving it ofits ugliness
until it prepared it with its heat for its own entrance into
it,and transformation ofit into itself.
2 0 .Th e soul suffers greatly in this spiritual exercise
,
and endures grievous afflictions of spirit which occasion
ally overflow into th e senses for then th e flame is felt to
be grievous, for in this state ofpurgation th e flame does
not burn brightly but is darksome , and if it gives forth
any light at all it is on ly to Show to th e soul and make
it feel all its miseries and defects n either is it sweet but
painful , and if it kindles a fire of love that fire causes
1 6 THE LIVING FLAME [STAN I . ]
tormen ts and un easine ss ; it does not bring de light but
aridity,for although God in H is kindness may send th e
sou l some comfort to strengthen and animate it H e makes
it pay ,both before and after
,with sufferings and trials .
It is not a refreshing and peacefu l fire,but a consuming
and searching one that makes th e soul faint away and
grieve at th e sight ofSelf not a glorious brightn ess,for
it embitters th e sou l and makes itmiserable,owing to
th e spiritual light it throws on Self, for, as J eremias says,
God hath sent fire into my bones or, In th e words
ofDavid Thou hast tried me by fire .
’
1“Thus, at this
juncture , th e sou l suffers in th e understanding from deep
darkness, in th e will from aridity and conflict,and in
th e memory from th e con sciousness of its miseries—forth e eye of th e spiritual understanding is clear—and in
its very substance th e sou l suffers from poverty and dere
liction . Dry and cold, yea,
at times,even hot, nothing
gives it relief,nor h as it a single good thought to con
sole it and to help it to lift up th e heart to God,for this
flame h as made it grievous,’
even as Job said when
h e found himself in this plight : Thou art changed to
be cruel toward me .
’
I Suffering all these things to
gether th e sou l undergoes, as it were , its Purgatory, for
all happiness being taken away th e torture is hardly
inferior to th e torments of Purgatory .
Lament . i. 1 3 . 1 P S . xvi. 3 . 1, Job xxx . 2 1 .
[STAN I . ] OF LOVE 1 7
I should scarcely know how to describe this grievous
ness,
’
and what th e sou l feels and bears in it were it not
for these te lling words ofJeremias: I am th e man that
see my poverty by th e rod ofH is indignation H e hath
led me,and brought me into darkness and not into light .
On ly against me He hath turned,and turn ed again H is
hand all th e day . My skin and my flesh H e hath made
Old,H e hath broken my bones . H e hath built round
about me , and H e hath encompassed me with gall and
labour. H e hath se t me in dark places,as those that are
dead for ever. H e hath built again st me round about,
that I may not get out H e hathmade my fetters
Jeremias says a great deal more besides this in th e same
place for this is th e remedy andmedicin e chosen by God
to restore health to th e soul after its many infirmities,
th e cure being ofa n ecessity commensurate to th e disease .
Here then , th e heart is laid upon coals to drive away
all kind of devils ; T here , too, all its maladies are
brought to light, and open ly exhibited before th e eyes,
and thus they are cured. Whatever may have been
hidden within its depths now becomes visible and palp
able to th e soul by th e glare and heat of that fire ,for
previously nothing could be seen . When th e flame acts
upon a log ofwood steam and smoke are seen to issue in
evidence of humidity and frigidity which were un
Lament . iii. 1—7 . 1 Tobias vi. 8 .
1 8 THE LIVING FLAME [STAN I. ]
suspected beforehand. Thus th e soul,n ear this flame
,
sees and feels clearly its miseries, because , 0 wonder !
there arise within it contraries at variance with each
other, yet seated side by side , making war again st each
other on th e battlefie ld of th e soul, and striving, as th e
philosophers say, to expel each other soas toreign upper
most in th e soul . Th e virtues and properties of God,
being in th e highest degree perfect, arise and mak e war
Within th e soul,on th e habits and properties of man
which are in th e highest degree imperfect . For since
this flame give s forth a dazzling light it penetrates th e
darkn ess ofth e sou l which,in its way, is profound in th e
extreme“; th e soul now fee ls its natural darkness oppose
th e supernatural light, without fee ling th e supernatural
light itself,for th e darkness does not comprehend it .
’
Rather, it feels its natural darkness on ly in so far as it
is penetrated by light, for no soul Can see its own dark
n ess except by th e side of th e Divin e light until , th e
darkness being dissipated, itself becomes illumined and
see s th e light, th e eye being nowmade clear and strong.
For an in tense light is to a weak sight,or an eye that
is not wholly clear,nothing but darkness, because th e
excess of light“destroys th e power of seeing . For this
reason th e flame was grievous ’
to th e eye of th e under
standing, for, being at once loving and tender, it lovingly
St . John i. 5 .
20 THE LIVING FLAME [STAN I . ]
ailing frame . Here,GodWho is all perfection , there th e
habits of imperfection of th e sou l ; cauterising it with a
Divine fire H e extirpate s them and leaves a we ll-prepared
soil upon which H e may enter with H is gentle , peaceful
and glorious love , as does a flame when it gets hold of
wood.
So powerfu l a purgation is th e lot of but few souls,
namely ofthose whomHe intends to lift by contemplation
to some degree ofun ion th e more sublime that degree ,
th e fiercer th e purification . When H e resolves to snatch
a soul from th e common way ofnatural operations and
to lead it to th e spiritual life,from meditation to con
templation—which is heaven ly rather than earthly life
-and to communicate Himself by th e union of love,
H e begins by making Himselfknown to th e spirit, as yet
impure and imperfect and full of evil habits. Each onesuffers in proportion to h is imperfections . This purga
tion is sometimes as fierce in its way as that ofPurgatory,
for th e one ismeant todispose th e soul for a perfect union
even here below,while th e other is to enable it to see God
hereafter. I shall say nothing here of th e intention of
this cleansing, th e degrees of its intensity, its operation
in th e will , th e understanding and th e memory, in th e
substance of th e soul , in all its powers,or in th e sen sitive
part alone , nor how it may be ascertained whether it is
this or that, at what time or at which precise point ofth e
[STAN L ] OF LOVE 2 1
spiritual journey it begins, as all this has nothing to do
withmy present purpose moreover, I have fully discussed
it in my treatise on'
the Dark Night in th e Ascen t of
Moun t It is enough for us to know that
God, Who seeks to enter th e soul by un ion and
transformation of love, is H e who previously assailed
th e soul , purifying it with th e light and heat of H is
divine flame,just as it is th e same fire that first disposes
th e wood for combustion and afterwards con sumes it.
Thus, th e same which now is sweet, being seated
within th e soul,was at first grievous ’
while assailing
it fromwithout .
2 1 . Th e meaning ofth e whole is as follows Thou art
now not only not darkness as before , but th e divin e light
ofmy understanding wherewith I beholdThee not on ly
dost Thou abstain from causing me to faint in my weak
ness, butThou art become th e strength ofmywill , wherein
I can love and enjoy Thee,being wholly transformed by
divine love . Thou art no longer griefand affliction , but
rather my glory, my delight, and my liberty, seeing that
th e words of th e Canticle may be said ofme,Who is
this that cometh up from th e desert flowing with delights
Dark N ight ofth e Soul:Book I I . Th e former editions , and all th e
translations , say in th e treatise of th e Dark Night and in that of th eAscent of Mount Carme l
,
’
as if th e Saint h ad spoken on this subj ectin both works . Th e manuscripts make th e matter clear, for St . Johnconsidered th e Dark Night as part of th e Ascent .
2 2 THE LIVING FLAME [STAN I . ]
leaning upon h er Be loved,
’
scattering love on thisside
and on that ? Perfect Thy work, if it be Thy will .’
‘ Perfect Thy work, if it be Thy will .’
2 2 . That is,doThou perfect th e spiritual marriage in
th e beatific vision . Though it is true that th e soul is
th e more resigned th e more it is transformed,when it h as
attained to a state so high as this, for it knows nothing
and seeks nothing with a view to itse lf, T but on ly in and
for th e Be loved—for Charity seeks nothing but th e good
and glory of th e Beloved—still because it lives in hope ,
and hope implies a wan t, it groan s deeply—though
sweetly and joyfully—because it h as not fully attained to
th e perfect adoption of th e sons ofGod,inwhich, being
perfected in glory, all its desiresWill be satisfied. How
ever intimate th e soul’s union may be with God, it will
neverbe satisfiedhere belowtillHis glory shall appear ; I
especially because it h as already tasted,by anticipation ,
ofits sweetness .
2 3 . That sweetness is such that ifGod h ad not had
pity on its natural frailty and covered it with His right
hand, as H e did Moses, that h e might not die when h e
saw th e glory ofGod—for th e natural powers ofth e soul
receive comfort and de light from that right hand,rather
than hurt—it would have died at each vibration of th e
flame , seeing that th e inferiOr part thereofis incapable of
T 1 Cor. xiii. 5 . t Ps . xvi. 1 5 .
[STAN I. ] OF LOVE 2 3
enduring so great and so sharp a fire . This desire ofth e
soul is therefore no longer painful, for its condition is now
such that all pain is over, and its prayers are offered for
th e Object it desires in great sweetness, joy and resigna
tion . This is th e reason wh y it says, if it be Thy will ,’
for th e will andc
desire are now so united in God,each in
its own way, that th e soul regards it as its glory that th e
will of God should be done in it . sneh are now th e
glimpses of glory,and such th e love which now shines
forth, that it wouldargue but little love on its part ifit did
not pray to be admitted to th e perfect con summation of
love .
2 4 . Moreover, th e soul in th e power of this sweet
communication ,sees that th e Holy Ghost incite s it, and
invites it in most wonderfu lways, and by sweet affections,
to this immeasurable glory, which He there sets before
it, saying, Arise,make haste , my love , my dove , my
beautiful one,and come . For winter is now past, th e
rain is gone and departed. Th e flowers have appeared inour land. Th e fig
-tree hath brought forth h er green
figs, th e flourishing vin eyards have given their savour.
Arise,my love , my beautiful one , and come ; my dove
in th e holes of th e rock , in th e hollow places of th e wall ,
show me thy face , let th y voice sound in min e ears, for
th y voice is sweet, and thy face comely.
’
Th e soul
Cant . ii. 1 0 -1 4 .
2 4 THE LIVING FLAME [STAN L ]
hears all this spoken by th e Holy Ghost in this sweet and
tender flame,and therefore answers H im,
saying, Per
fect Thy work, ifit be Thy will,’
thereby making th e two
petition s which our Lord commands,
Th y kingdom
come,Thy will be done ; that is, give me Thy kingdom
according toThy will, and that it maybe so Break th e
web ofthis sweet encounter.
’
Break th e web ofthis sweet encounter.
’
2 5 . That is, th e hindrance to this so grand an affair.
It is an easy thing to draw near linto God‘
when all
hindrances are set aside , and when th e web that divides
us from Him is broken . There are three webs to be
broken before we can have th e perfect fruition ofGod
1 . Th e temporal web,which comprises all created things.
2 . Th e natural web,which comprises all mere natural
actions and inclinations . 3 . Th e web of sense , which is
merely th e union ofsou l and body that is, th e sensitive
and animal life , ofwhich St . Paul speaks, saying, Forwe
know ifour earthly house ofthis habitation be dissolved,
that we have a building ofGod,a house not made with
hands, eternal in heaven .
’
T2 6. Th e first and second web must ofnecessity have
be en broken in order to en ter in to th e fruition ofGod in
th e union of love,when we denied ourse lves in worldly
things and renounced them,when our affections and
St . Matth . vi. 1 0 . 1 2 Cor. v. 1 .
[su n I . ] OF LOVE 2 5
desires were mortified, and when all our operation s
became divin e . These webs were broken in th e assau lts
ofthis flame when it was still grievous . In th e spiritual
purgation th e sou l breaks th e twowebs I am speaking of,
and becomes un ited with God th e third alon e , th e web
ofth e life ofsen se remain s now to be broken . This is th e
reason why but one web is men tion ed here . For now
one web alone remains , and this th e flame assails not
painfully and grievously as it assailed th e others, but
with great sweetn ess andde light .
2 7 .Thus th e death ofsuch souls is most full ofsweet
n e ss,beyond that of their whole spiritual life ,
for they
die ofth e sweet violence oflove ,like th e swan which sings
more swee tly when death is n igh .
'2 8 . This is wh y th e Psalmist said, Precious in th e
sight ofour Lord is th e death ofH is sain ts,’
for then
th e rivers of th e soul ’s love flow into th e sea of love , so
wide anddeep as to seem a sea themselves th e beginning
and th e end un ite together to accompany th e just de
parting forHis Kingdom. From th e ends of th e earth,’
in th e words ofIsaias,are heard praises, th e glory ofth e
just one ,"tand th e soul feels itselfin th e midst of these
glorious encounters on th e poin t of departing in all
abundance for th e perfect fruition of th e kingdom,for
it beholds itse lf pure and rich,and prepared,
so far as
Ps . cxv. 1 5 . 1 Is . xxiv. 1 6.
2 6 THE LIVING FLAME [STAN. I . ]
it is possible ; con sisten tly with th e faith and' th e con
ditions of this life . God now permits it to behold
its own beauty, and intrusts it with th e gifts and
graces H e h as endowed it with, for all this turns into
love and praise without th e stain of presumption or of
vanity, because no leaven of imperfection remains to
corrupt it .
2 9 . When th e sou l sees that nothing is wanting but
th e breaking ofth e frail web ofits natural life , by which
its liberty is enthralled,it prays th at it may be broken
for it longs to be dissolved and to be with Christ, ’ to
burst th e bonds which bind th e spirit and th e flesh
together, that both may resume their proper state,for
they are by nature different, th e flesh to return to its
earth , and th e spirit unto God Who gave it .
’
T Th e
mortal body, as St . John saith , profiteth nothing ,’
I but
is rather a hindrance to th e good ofth e spirit . Th e sou l ,
therefore , prays for th e dissolution of th e body,for it is
sad that a life so mean shou ld be a hindrance in th e
way of a life so noble .
3 0 . This life is called a web for three reason s :I . B e
cause of th e conn ection between th e spirit and th e flesh.
2 . Because it separates th e sou l and God. 3 . Because
a web is not so thick but that light penetrates it. Th e
connection between sou l and body, in this state ofper
Phil . i. 2 3 . f Eccles . x11 . 7 . 1 St . John vi. 64 .
2 8 THE LIVING FLAME [STAN.
th e more rapid and spiritual th e act, th e greater its force
andworth .
3 2 . Th e power of love is now more concentrated and
more vigorous,and th e perfection of transforming love
enters th e soul,as form intomatter, in an instant . Until
now there was no act ofperfect transformation ,on ly th e
disposition towards it in desires and affections successive ly
repeated,which in very few sou ls attain to th e perfect act
of tran sformation . H ence a sou l that is disposed may
e licit many more,and more intense acts in a briefperiod
than another sou l not sodisposed in a long time , for this
soul spends all its energies in th e preparation ofitself, and
even afterwards th e fire does not wholly penetrate th e fue l
it h as to burn . But when th e sou l is already prepared,
love enters in continuously,and th e spark at th e first
contact seizes on th e fue l that is dry . And thus th e
enamoured soul prefers th e abrupt breaking of th e web
to its tedious cutting or waiting for its removal .
3 3 . 4 . Th e fourth reason wh y th e soul prays for th e
breaking ofth e web oflife is its desire that it may be done
quickly :for when we cut or remove anything we do it
deliberately, when th e matter is ripe , and then time and
thought become n ecessary ; ,but a violen t rupture require snothing ofth e kind. Th e soul ’s de sire is not towait for
th e natural termination of its mortal life , because th e
violence ofits love and th e disposition it is inincline itwith
[su m L ] or LOVE 2 9
resignation towards th e violent rupture ofits natural life
in th e supernatural assaults oflove . Moreover, it knows
well that it is th e way ofGod to call such souls toHimself
before th e time,that H e fi lls themwith good,
andde livers
them from evil,perfecting them in a short space , and
bestowing upon them,through love
,what they couldhave
gainedon ly by length oftime . Pleasing God,h e ismade
beloved,and living among sinners h e was translated. H e
was taken away lest malice shouldchange h is understand
ing, or lest any guile deceive h is soul . Being consummate
in a short space,h e fulfi lled much time , for h is soul
pleased God for this cause H e hasten ed to bring h im
out ofth e midst of Th e constant practice of
love is therefore a matter ofth e last importance , for—when
th e soul is perfect therein ,its detention here belowcannot
be long before it is admitted to see God face to face .
3 4 . But wh y is this interior assault , ofth e Holy Ghostcalled an encounter Though th e soul is very desirous to
see th e end of its natural life , yet because th e time is not
yet come , that cannot be , and soGod,tomake it perfect
and to raise it above th e flesh more and more,assails it
divine ly and gloriously, and these assaults are really
encounters wherein God pen etrates th e soul,deifies th e
very substance of it, and renders it as it were divine .
Th e substance of God absorbs th e soul,because H e
Wisd . iv. 1 0—1 4 .
3 0 THE LIVING FLAME [su m L]
assails and pierces it to th e quick by th e Holy Ghost ,whose communication s are vehemen t when they are of
fire as at presen t . Th e sou l says this encounter is sweet ,
because it h as therein a live ly taste ofGod not thatmany
other touches and encounters ofGod,ofwhich th e soul
is now th e obj ect, cease to be sweet and de licious, but on
account of th e superemin ent sweetn ess of this for God
effects it in order to detach it perfectly and make it
glorious . H ence th e sou l relying on H is protection
becomes bold,and says
,Break th e web of this sweet
encounter.
’
3 5 . Th e whole stanza may be paraphrased as follows
0 flame ofth e Holy Ghost, penetrating so profoundly and
so tenderly th e very substance ofmy soul,and burn ing it
th Thy heat, since Thou art now so gentle as tomani
fest Thy desire of giving Thyselfwholly to me in ever
lasting life ifformerly my petition s did not reach Thin e
ears,when I was weary and worn with love
,suffering
through th e weakn ess of sen se and spirit, because ofmy
great infirmities, impurity, and little love , I prayed to
be set free—for with desire hath my sou l desired Thee
-when my impatient love would not sufferme to submit
to th e condition s ofthis life according toThy will—for itwas Thy will that I should live—and when th e previous
impu lses ofmy love were in sufficient in Thy sight, be
cause there was no substance in them ; now that I am
[STANQ OF LOVE 3 1
grown strong in love , that body and soul together do not
only follow after Thee,but that my heart and my flesh
rejoice in th e living God with one consent , so that I am
praying for that which Thou willest I shou ld pray for,
and what Thou willest not , that I pray not for—it seems
even that I could not do it, neither does it enter into
my mind to do so—and as my prayers are now more
efficacious and more reasonable in Th y sight , for they
proceed from Thee , and Thou willest I should so pray,
and as I pray in th e joy and sweetness Ofth e Holy Ghost,and my judgment cometh forth fromThy countenance ,
’
T
when Thou art pleasedwithmy prayer and h earkenest to
it —break Thou th e slenderweb ofthis life that I may be
enabled to love Thee hereafter with that fulness and
abundance which my soul desires, without end for ever
more .
STANZ A II
0 sweet burn I
0 delicious wound !
O tender hand I 0 gen tle tou ch I
S avourz’
ng of everlasting life ,And paying th e whole debt,In destroying death Thou h ast ch anged it into life .
P s . lxxxiii. 3 . f Ib. xvi. 2 .
3 2 THE LIVING FLAME [ STAN . IL]
EXPLANATION
WE learn here that it is th e Three Persons of th e Most
Holy Trinity, Father, Son , and Holy Ghost , Who ac
complish th e divine work of union in th e sou l . Th e
‘hand,
’
th e touch ,
’
and th e burn are in substance one
and th e same and th e three terms are employed because
they express effects peculiar to each . Th e burn is th e
Holy Ghost ; th e hand is th e Father ; and th e touch
is th e Son . Thus th e sou l magnifies th e Father, th eSon
,and th e Holy Ghost , extolling those three grand
gifts and graces which They perfect within it , in that
They have changed death into life , transforming it in
Themselves .
2 . Th e first of these gifts is th e delicious wound,
attributed to th e Holy Ghost , and so th e sou l calls it
th e burn .
’
Th e second is th e taste ofeverlasting life ,’
attributed to th e Son , and th e soul calls it th e gentle
touch .
’
Th e third is that gift which is th e perfect
recompense of th e soul , attributed to th e Father, and is
therefore called th e tender hand.
’
Though th e Three
Persons of th e Most Holy Trinity are referred to sever
ally, because of th e operations peculiar to Each , th e
soul is addressing itself to but One Essence , saying ,
Thou hast changed it into life ,
’
for th e Three Divine
[STAN . OF LOVE 3 3
Persons work together, and th e Whole is attributed to
Each, and to All .0 sweet burn
3 . In th e book ofDeuteronomium, Moses saith , Our
Lord God is a consuming fire ,’
that is, a fire of love .
And as His power is infinite , He consumes infinitely,
burning with great vehemence , and transforming into
Himself all He touches. But He burns everything
according to th e measure of its preparation , some more ,
others less ; and also according to His own good plea
sure , as, and when , and how, He will . And as this is
an infinite fire of love , so when He touches th e soul
somewhat sharply, th e burning heat within it becomes
so extreme as to surpass all th e fires of th e world. This
is th e reason why this touch ofGod is said tobe a burn :
for th e fire there is more intense , andmore concentrated,
and th e effect ofit surpasses that ofall oth er fires .
4 . Wh en th e divine fire shall have transformed th e
soul into itself, th e soul not only feels th e burn , but
itself is become wholly and entirely burnt up in this
vehement fire . 0 howwonderfu l th e fire ofGod though
so vehement and so consuming, though it can destroy
a thousand worlds with more ease than th e material fire
can destroy a single straw, it consumes not th e spirit
wherein it burns, but rather, in proportion to its strength
Deut . iv. 2 4 .
3 4 THE LIVING FLAME [STAN IL]
and heat , delights and deifies it , burning sweetly within
according to th e strength which God h as given . Thus ,
on th e day of Pentecost th e fire descended with great
vehemence upon th e Apostles , who, according. to St .
Gregory ,
*sweetly burned interiorly . The Church also
says, when celebrating that event : Th e divin e fire
came down , not consuming but enlightening .
’
T For:as
th e Obj ect of these, communications is to elevate th e
sou l , th e burning. of th e fire does not distre ss it but
gladdens it , does not weary . it but deligh ts it , and renders
it glorious and rich . This is th e t reason ,why it is said to
be sweet .
5 . Thus th en th e blessed soul, which by th e mercy Of
God h as been burnt , knoweth all things, taste th all
things, whatever it shall do shall prosper,’
it! against
it nothing shall prevail , nothing shall touch it . It is of
that 5 011] that, th e Apostle said: Th e spiritual man
judgeth all, things, and, h e himselfis judged Ofnoman ,
’
for th e Spirit searcheth all things, yea, the deep things
of God,
’
I] because it belongs to love to search into all
that th e Beloved has .
Horn . 3 0 in Evange l .'(W.hit Sunday). Intus facta sunt corda
flammantia, quia dum D eum in ignis visione susceperunt , per amorem
suaviter arserunt .
TBrev. Rom. fer. 2 Pent . Resp . I I . ad Mat . Advenit ignis divinusnon cOmburens
,sed illuminans.
’
1 P s . i. 3 . I C or. n . 1 5 . uI b. I O .
3 6 THE LIVING FLAME [STAN . IL]
8 . And yet even if th e whole soul be one wound, and
consequently sound, th e divine burning is not inter
mitted ; it continues its work , which is to wound th e
soul with love . But then , too, its work is to soothe th e
healed wound, and th e sou l therefore cries out , 0
delicious wound,
’
and so much th e more delicious th e
more penetrating th e fire of love . Th e Holy Ghost in
flicted th e wound that He might soothe it, and as His
will and desire to soothe it are great , great will be th e
wound which He will inflict , in order that th e soul He
h as wounded may be greatly comforted. O blessed
wound inflicted by Him Who cannot but heal it
9 . 0 happy and most blessed wound ! For thou art
inflicted only for th e joy and comfort ofth e soul . Great
is th e wound, because He is greatWho h as wrought it
and great is th e delight of it : for th e fire of love is
infinite . 0 delicious wound then , and th e more delicious
th e more th e burn of love penetrates th e inmost sub
stance of th e soul, burning all it can burn that it may
supply all th e delight it can give . This burning and
wound, in my opinion , are th e highest condition attain
able in this life . There are many other forms of this
burning , but they do not reach so far, neither are they
like unto this :for this is th e touch of th e Divinity
without form or figure , either natural , formal , or
imaginary.
[STAN . IL] OF LOVE 3 7
I O . But th e soul is burned in another and most ex
cellent way , which is this :when a soul is on fire with
love , but not in th e degree ofwhich I am now speaking
though it should be so, that it may be th e subj ect ofthis
-it will feel as ifa seraph with a burning brand of love
h ad struck it , and penetrated it already on fire as glowing
coal , or rather as a flame , and burns it utterly .
* And
then in that burn th e flame rushes forth and surges
vehemently as in a glowing furnace or forge ; th e fire
revives and th e flame ascends when th e burning fuel is
disturbed. Then when th e burning brand touches it ,
th e soul feels that th e wound it h as thus received is
delicious beyond all imagination . For beside being
altogether moved or stirred, at th e time of this stirring
of th e fire , by th e vehement movement of th e seraph ,
wherein th e ardour and th e me lting of love is great , it
feels that its woundis perfect, and that th e herbs which
serve to attemper th e steel are efficacious ; it feels th e
very depths of th e spirit transpierced, and its de light
tobe exquisite beyond th e power of language to expressTh e soul feels , as it were , a most minute grain ofmustard
seed, most pungent and burning in th e inmost 'h eart of
th e spirit ; in th e spot of th e wound, where th e sub
stance and th e power of th e herb reside , diffuse itse lf
S ee Life ofth e Teresa, written by herse lf, xxix . I 7 (transverbera
tion of h er heart),
3 8 THE LIVING FLAME [STAN . IL]
most subtilely through all th e spiritual veins of th e soul
in proportion to th e strength and power of th e heat .
It feels its love to grow, s trengthen , and refine itself to
such a degree , as to seem to itselfas if seas .offire were
in it fi lling it with love .
Th e fruition of t h e soul now cannot be described
otherwise than by saying that it understands why th e
kingdom ofheaven is compared in th e gospel to a mus
tard seed, which by reason of its great natural heat
grows into a lofty tree . Th e kingdom ofheaven is like
a grain ofmustard seed, which a man took and sowed in
h is field. Which is th e least surely of all seeds ; but
when it is grown up, it is greater than all h erbs, ,and is
made a tree , so that th e fowls of th e air come and dwell
in the branch es thereof.’
Th e soul beholds itselfnow
as one immense sea offire . Few souls, however, attain
to this state , but some have done so, especially those
whose spirit and power is to be t ransmitted to their
spiritual children ; since God b estows on th e founder
gifts and graces, according to th e succession ofth e order
in th e first-fruits ofth e Spirit .
1 2 . To return to th e work of th e seraph , which in
truth is tostrike andwound. If th e effect of th e wound
be permitted to flow exteriorly into th e bodily senses, an
effect corresponding to th e interior wound itselfwillSt . Matth . xiii. 3 1 , 3 2 .
[STAN . IL] OF LOVE 9
manifest itse lfwithout . Thus it was with'
St . Francis ,
for when th e seraph wounded h is soul with love , th e
effects of that wound became outwardly visible . God
confers nofavours on th e body which He does not confer
in th e first place chiefly on th e soul. In that case , th e
greater th e joy and violence of th e love which is th e
cause of th e interiorwound, th e greater will be th e pain
ofth e visible wound, and as th e former grows sodoes th e
latter.
1 3 . Th e reason is this : such souls as these , being
already purified and strong in God, their spirit , strong
and sound, delights in th e strong and sweet Spirit of
God ; Who, however, causes pain and suffering in their
weak and corruptible flesh . It is thus a most marvellous
thing to fee l pain and sweetness together. Job felt‘it
when 'h e said, Returning, Thou tormentest me wonderThis is marvellous , worthy Of th e mu ltitude
Of the sweetness '
OfGod, which He h as hidden for them
that fear Him ; T th e greater th e sweetness and delight ,
th e greater th e pain and suffering .
1 4 .
‘O Infinite greatness, in all things Showing Th y
se lf omnipotent . Who, 0 Lord, can cause sweetness
in th e midst Ofbitterness, and pleasure in th e midst Of
pain ? 0 de licious wound, th e greater th e delight th e
deeper th e wound. But when th e wound is within
Job x. 1 6, 1 Ps. xxx . 2 0 1
40 THE LIVING FLAME [STAN .
th e soul , and not communicated to th e body without ,
it is then much more intense and keen . As th e flesh is
bridle to
’
th e spirit, so, when th e graces of th e latter
overflow into th e former, th e flesh draws in and restrains
th e swift steed of th e spirit and checks its course"for
th e corruptible body is a load upon th e soul , and th e
earthly habitation presseth down th e mind that museth
upon many things .
’
He , therefore , who Shall trust
much to th e bodily senses will never become a very
spiritualman .
1 5 . This I say for th e sake of those who think they
can ascend to th e heights and power of th e spirit , by
th e mere energy and action of th e senses , which are
mean and vile . We cannot become spiritual unless th e
bodily sense be restrained. It is'
a state ofthings wholly
different from this, when th e spirit overflows into th e
senses, for there may be great spirituality in this as in
th e case of St . Paul , whose deep sense ofth e sufferings
of Christ overflowed into h is body , so that h e said I
bear th e marks ofour Lord Jesus in my body .
’
T Thus ,
as th e wound and th e burn , so th e hand that inflicted it
and as th e touch , soHe who touched. O tender hand,
0 gentle touch .
’
O tender hand, 0 gentle touch .
’
1 6. 0 hand, as generous as Thou art powerful and
Wisd. ix. 1 5. TGal, Vi. I 7.
[STAN. OF LOVE 4 1
rich ,giving me gifts with power. 0 gentle hand laid
so gently upon me , and yet , ifThou wert to press at all,
th e whole world must perish for only at th e sight of
Thee th e earth trembles , th e nations melt , and th e
mountains are crushed in pieces t O gentle hand, I
say it again , for him thou didst touch so sharply . Upon
me Thou art laid so softly, so lovingly, and so tenderly
Thou art th e more gentle and sweet for me than thou
wert hard for him ; th e loving sweetness with which
Thou art laid upon me is greater‘
than th e severity with
which h e was touche‘
d. Thou killest , and Thou givest
life , and there is no one who Shall escape out of Thy
hand.
1 7. But Thou , O divine life , never killest but to give
life , as Thou never woundest but to heal . Thou hast
wounded me , O divine hand ! that Thou mayest heal
me . Thou hast slain in me that which made me dead,
and without th e life of God which I now live . This
Thou hast wrought in th e liberality of Thy gracious
generosity, through that touch , wherewith Thou dost
touch me , of th e brightness ofThy glory and th e figure
ofThy substance i Thine only begotten Son , in Whom
being Thy Wisdom, Thou reach est‘
from end to end
mightily .
’
Ps . ciii. 3 2 . 1 Hab . iii. 6.
i Heb . i._3 , Wisd . viii. x.
42 THE LIVING FLAME [STAN. IL]
1 8 . O gentle , subtile touch , th e Word, th e Son of
God, Who, becau se ofth e pureness ofThy divine nature ,
dost penetrate subtilely th e very substance ofmy soul ,
and, touching it gently, absorbest it wholly in divine
ways of sweetness not heard ofin th e land ofCa‘
naan ,
’
nor seen in Teman .
’
O touch of th e Word, sogentle ,
SO wonderq y gentle tome and yet Thou wert over
throwing mountains, and breaking rocks in Horeb ,
’ by
th e Shadow of Thy power going before , when Thou
didst announce Thy presence to the prophet in th e
whisper ofa gentle air.
’
T 0 Soft air, howis it that Thou
touch est so softly when Thou art so terrible and so
strong O blessed soul , most blessed, which Thou , who
art soterrible and sostrong, JtOuch eS’
t sogently . Proclairn
it to th e world, 0 my soul—no, proclaim it not, for th e
world knoweth not th e gentle air,’
neither will it listen
to it , because it cannot comprehendmatters sodeep .
1 9 . O my God and my life , they Shall know Thee I
and beholdThee when Thou touch est them, who, making
themselves strangers upon earth , shall purify them
selves, because purity corresponds with purity . Th e
more gently Thou touch est , th e more Thou art hidden
in th e purified soul of those who have made themselves
strangers here , hidden from th e face of all creatures,
=r Bar, iii, 2 2 , 1 3 Kings xix . I I , 1 2 .
t S t . John xiv. 1 7.
44 THE LIVING FLAME [STAN . IL]
2 2 . What th e soul tastes now in this touch ofGod,
is, in truth , though not perfectly, a certain foretaste of
everlasting life , as I said before .
* It is not incredible
that it should be sowhen we believe , as we do believe,
that this touch is most substantial , and that th e sub
stance OfGod touches th e substance of th e soul . Many
Saints have experienced it in this life . Th e sweetness of
delight which this touch occasions baffles all description .
Neither will I Speak of it , lest men shou ld suppose that
it is nothing beyond what my words imply , for there
are no terms by which we can designate or explain th e
deep things of God transacted in perfect souls . Th e
proper way to speak of them is for him who has been
favouredwith them to understand them, feel them, and
enjoy them, and be silent .
2 3 . For the soul now sees that they are in some
measure like th e white counter of which it is written
To him that overcometh I will give a white
counter, and in th e counter a new name written , which
no man knoweth but h e that receiveth it .
’
T Thus it
may be truly said, savouring of everlasting life .
’
For
though th e fruition of it is not perfect in this life as it
will be in glory ; nevertheless th e touch , being of God,
savoureth of everlasting life , and accordingly th e soul
tastes in a marvellous manner, and by participation ,
Stanza i. 7. TApoc . ii. 1 7,
[STAN . OF LOVE 45
of all th e things of God ; fortitude , wisdom, love ,
beauty, grace , and goodness being communicated
unto it .
2 4 . Now as God is all this, th e soul tastes of all in
one single touch ofGod in a certain eminent way . And
from this good bestowed upon th e soul, some of th e
unction of th e Spirit overflows at times into th e body
itself, penetrating into th e very bones, as it is written ,
Allmy bones shall say :Lord, whois like untoThee ?
But as all I can say falls short of th e subj ect , it is
enough to repeat , savouring Of everlasting life .
’
And paying th e whole debt .
’
2 5 . But what debts are they towhich th e soul here
refers, andwhich it declares to be paid or satisfied We
should know that sou ls which attain to this high state ,
to th e kingdom oflth e spiritual betrothal , have in‘
general
passed through many tribulations and trials , because
it is through many tribu lations that we enter into th e
kingdom of heaven .
’
T And these tribulations are now
passed.
26. What they have to sufferwho are to attain unto
union with God are divers afflictions and temptations .
of sense , trials, tribulations, temptations, darkness, and
distress ofmind, so that both th e flesh and th e spirit
may be purified together, as I said in th e Dark Night
Ps . xxxiv. I O . 1 Acts xiv. 2 1 .
46 THE LIVING FLAME [STAN . H z]
in my treatise Of th e Ascent of Mount C armel. Th e
reason is that th e joy and knowledge of God cannot be
established in th e soul , if th e flesh and spirit are not
perfectly purified and spiritualised, and as trials and
penances purify and refine th e senses , as tribulations,
temptations, darkness and distress spiritualise and
prepare th e spirit, SO‘
th ey must undergo themwhowould
be transformed in God—as th e souls in purgatory who
through that trial attain to th e beatific vision- some
more intense ly than others, some for a longer, others
for a shorter time ,according. to those degrees of union
to which God intends to raise them, and according to
their need of purification .
2 7. It is by these . trials to which God subj ects th e
spirit and th e flesh that th e soul , in bitterness, acquires
virtues and fortitude and perfection , as th e Apostle
writes, Power is made perfect in infirmity for virtue
is made perfect in weakness, and refined by sufferings .
Iron cannot be fashioned according to th e pattern:of
th e artificer but by fire and th e hammer, and during
th e process its previous condition is injured. This is th e
way in which God taught Jeremias, From on . high He
hath cast a fire in my bones and hath taught me .
”
r
Th e prophet speaks of th e hammer also when h e saith ,
Thou hast ch astisedime , and I am taught .
’
I SO, too,
2 C or. xii. 9 . f Lam. i. 1 3 . t Jerem. xxxi. 1 8 .
48 THE LIVING FLAME [STAN .
to make war against th e peace and pleasures of th e
earth , thine own sensuality, but rather seekest“comfort
and tranquillity on it , what wilt t hou do in th e pride
of Jordan ? that is, how wilt thou stand against th e
rushing waters of tribulations and th e more interior
trials of th e spirit ?
3 0 . O souls that seek your own ease and comfort, if
you knew how necessary for this high state is suffering,
and how profitable suffering and mortification are for
attaining to these great blessings, you would never seek
for comfort anywhere ,but you would rather take up th e
cross with th e vinegar and th e gall , and would count
it an inestimable favour, knowing that by thus dying
to th e world and to your own selves, you would live to
God in spiritual joy ; in th e patien t endurance of your
exterior afflictions you wouldmerit at th e hands ofGod,
that He should look upon you , clean se and purify youmore
andmore in these spiritual tribulations . They whom He
thus blesses must have served Him well and long,must
have been patient and persevering , and their life most
pleasmg In His sight . Th e angel said unto Tobias
Because thou wast acceptable to God, it was necessary
that temptation should prove thee .
’
Tobias was
acceptable to God, therefore He tried him He gave him
th e grace of tribulation , th e source of greater graces
Tob . xn . 1 3 .
[STAN . OF LOVE 49
still, and it is written Of h im that th e rest of his life
was in joy .
’
3 1 . Th e same truth is exemplified in th e life ofJob .
God acknowledged h im as H is faithful servant in th e
presence of th e angels good and evil , and immediately
sent him heavy trials, that He might afterwards raise
him higher, as He did, both in temporal and spiritual
3 2 . This is th e way God deals with those whom it is
His will to exalt . He suffers them to be tempted,
afflicted, tormented and chastened, inwardly and out
wardly , to th e utmost limit of their strength , that He
may deify them, unite them to Himself in His wisdom,
which is th e highest state , purifying them, first in that
wisdom, as David observed, saying that th e words of
our Lord are chaste words, silver, examined by fire ,’
tested in th e earth of our flesh and purified i seven
times, that is, made perfectly pure .
3 3 . It is not necessary I should stop here to say how
each Of these purgations tends to th e divine wisdom,
which in this life is as silver, for however pure itmay be ,
yet is not comparable to th e pure gold, which is reserved
for everlasting glory .
3 4 . But it is very necessary for th e sou l to endure
these tribulations and trials, inward and outward,
1 Job i. 8—2 0 . xPs . xi. 7.
50 THE LIVING FLAME [STAN . IL]
spiritual and corporal , great and small, with great resolu
tion and patience , accepting all as from th e hand of
God”
for its healing and its good, not shrinking from
them, because they are for th e health of th e soul . If
th e spirit of him that hath power,’
saith th e Wise Man ,
ascend upon thee , leave not thy place , because careful
ness -that is healing—‘
wil l make th e greatest sins to
cease .
’ Leave not th y place ,
’
that is, theplace of thytrial, which is thy troubles ; for th e healing which they
bring wil l break th e thread ofthy sins and imperfections ,
which is evil habits, so that they shall proceed nofurther.
Thus , interior trials and tribulations destroy and purge
away th e imperfect and evil habits of th e soul . We
are , therefore , to count it a great favourwhen our Lord
sends us interior and exterior trials , remembering that
they are few in numberwho deserve to be made perfect
through sufferings so as to attain to so high a state
as this .
3 5 . I return to th e explanation of th e words before
me . Th e soul now remembers that its past affl ictions
are most abundantly recompensed, for as th e darkness
so also th e light th ereof,’
Tand that having once been
a partaker Of th e sufferings,’
it is now of th e consola
tion ,
’
i that its interior and exterior trials have be en
recompensed by th e divine mercies, none of them being
Eccles . x . 4 . t 2 C or. i. 7 .
52 THE LIVING FLAME [STAN .
p 1; a“Thgudhast changed death into life .
’
Death sis,nothing else but th e privation of life ,
for when life cometh there is no trace of death in that
which is spiritual . There are two kinds of life , one
beatific, consisting in th e vision Of God, and this must
be preceded by a natural andbodily death , as it iswritten ,
We know if our earthly house Ofthis habitation be dis
solved, that we have a building ofGod, a house not made
with hands, eternal in heaven .
’
Th e other is th e perfect
spiritual life , consisting in th e possession ofGod by th e
union of love . Men attain to this through th e mortifica
tion Of their evil habits and desires . Until this be
done , th e perfection of th e spiritual life of union with
God is unattainable , For,’
as th e Apostle saith , ifyou
live according to th e flesh , you shall die but ifby th e
spirit you mortify th e deeds ofthe flesh, you shall live .
’
T
3 8 . By death here is meant th e Old man , that is
th e employment ofourfaculties, memory , understanding ,
andwill , upon th e things of this world, and th e desire on
th e pleasure which created things supply . All this is th e
Old life it is th e death ofth e new life which is spiritual,
andwhich th e soul cannot live perfectly unless to th e old
man it be perfectly dead, for so th e Apostle teaches, when
h e bids us put away according to th e old conversation ,
th e oldman and put on th e newman , which ,accord
2 C or. v. 1 . 1 Rom. viii. 1 3 .
[STAN. OF LOVE 53
ing toGod, is createdin justice andholiness ofth e
In this new life , when th e sou l shall have attained
to perfect union with God, all its affections, powers ,and acts, in themselves imperfect and vile , become as
it were divine . And as everything that lives, to use th e
expression of philosophers , lives in its acts , so th e soul,
having its acts in God by virtue of its union with Him,
lives th e life ofGod, its death being changed into life .
3 9 . This is so, because th e understanding , which ,
previous to its union with God, understood but dimly by
means Ofits natural light , is now under th e influence anddirection ofanotherprinciple , andofa higher illumination
OfGod. Th e will, which previously loved but weakly, is
now changed into th e life ofdivine love , for now it loves
deeply with th e affections of divine love , moved by th e
Holy Ghost in whom it now lives . Th e memory, which
once saw nothing but th e forms and figures of created
things, is now changed, and keeps in mind th e eternal
years,’
T asDavid spoke . Th e desire , which previously
longed for created food, now tastes and relishes th e food
that is divine , influenced by another andmore efficacious
principle , th e Sweetness ofGod.
40 . Finally, all th e motions and acts of th e soul,
proceeding from th e principle Ofits natural and imperfect
life , are now changed in this union with God intomotions
Ephes . iv. 2 2 , 2 4 .
54 THE LIVING FLAME [STAN .
divine . For th e soul, as th e true child ofGod, is moved
by th e Spirit ofGod, as it is written , Whosoever are led
by th e Spirit ofGod, they are th e sons ofGod.
’
Th e
substance of th e sou l , though it is not th e substance Of
God, because inconvertible intoHim, yet being united to
Him and absorbed in Him, is by participation God. This
is accomplished in th e perfect state of th e spiritual life ,
but not soperfectly as in th e other hence is it well said
While slaying thou hast changed death into life .
’
4 1 . Th e soul , therefore , has good reason for saying
with St . Paul, I live , nownot I , but Christ liveth in me .
’
TWhat in th e soul is dead and cold, becomes changed into
th e life of God, th e soul swallowed up Oflife in ful
filling th e words of th e Apostle , Death is swallowed up
in and those of Osee , I will be thy death ,
0 death .
’
I]
42 . Th e soul being thus swallowed up oflife , detached
from all secular and temporal things, and delivered from
th e disorderliness of nature , is led into th e chamber of
th e King, where it rejoices and is glad in th e Beloved,
remembering His breasts more than wine , and saying,
I amblack but beautiful , 0 ye daughters ofJerusalem, 1]
for my natural blackness is changed into th e beauty of
th e heaven ly King . 0 then , th e burning of th e fire !
Rom. viii. I 4 .
56 THE LIVING FLAME [STAN . IL]
soul sings interiorly to God, especially th e conclusion
thereof, Thou hast turned my mourning into joy unto
me :Thou hast cut niy sackcloth and hast compassed
me with gladness, that my glory may sing toThee , and I
be not compunct —for this state is inaccessible to pain
Lordmy God, for everwill I confess toThee .
’
44 . Here th e sou l is so conscious of God’
s solicitude
to comfort it , fee ling that He is Himse lf encouraging it
with words so precious , so tender, so endearing that He
is conferring graces upon it , one upon another, so that it
seems as ifthere were no other sou l in th e world for Him
to comfort , no other Object ofHis care , but that every
thing was done for this one soul alone . This truth is
admitted by th e bride in th e Canticle when sh e says, My
Beloved tome and I to Him.
’
T
STAN Z A III
0 lamps offire ,
I n th e splendours ofwh ich
Th e deep cavern s ofsense ,
Dim and dark,
With unwanted brightness
Give ligh t and warmth togeth er to th eir B eloved.
EXPLANATION
I ST‘AND greatly in need of th e help ofGod to enter into
th e deep meaning of this stanza :great attention also is
Ps . xxix . 1 2 ,1 3 . T Cant . u . 1 6.
[STAN. OF LOVE 57
necessary on th e part of th e reader, for if h e be without
experience ofth e matter h e will find it very Obscure , while,
on th e other hand, it will be clear and full ofsweetness to
him who h as had that experience .
2 . In this stanza th e soul most heartily thanks th e
Bridegroom for th e great mercies which , in th e state of
union , it h as received at His hands, for He h as given
therein a manifold and most profound knowledge of
Himself, which enlightens its powers and senses , and fills
them with love . These powers, previous to th e state of
union , were in darkn ess and blindness , but are now
illumined by th e fires oflove and respond thereto, Offering
that very light and love to Him who h as kindled and
inspired them by infusing into th e soul gifts so divine .
For h e who truly loves is satisfied then when his whole
self, all h e is, all h e can be , all h e h as , and all h e can
acquire , is spent in th e service ofhis love ; andth e greater
that service th e greater is his pleasure in giving it . Such
is th e joy ofth e soul now, because it can shine in th e pre
sence ofth e Beloved in th e splendours with which He h as
surrounded it, and love Himwith that love which He h as
communicated to it .
‘
0 Lanips of’
fire .
’
3 . Lamps have twoproperties , that ofgiving light andofburning . Ifwe are tounderstand this stanza, we must
keep in mind, that God in His one and simple essence is
58 THE LIVING FLAME [STAN . III . ]
all th e power and maj esty of His attributes . He is
omnipotent, wise , good, merciful , just , strong , loving
He is all th e other attributes and perfections ofwhich we
have noknowledge here below. He is all this . When th e
soul is in union with Him, and He Is pleased to admit it
toa special knowledge ofHimself, th e soul sees in Him all
these perfections and maj esty together in th e one and
simple essence clearly and distinctly, so far as it is con
sistent with th e faith , and as each one of these attributes
is th e very being of God, Who is th e Father, th e Son ,
and th e Holy Ghost—as each attribute is God Himself
and as God is infinite light , and infinite divine fire , it
follows that each attribute gives light and burns as God
Himself. God therefore , according to this knowledge of
Him in unity, is to‘
th e soul as many lamps, because it
h as th e knowledge of each of them, and because they
minister to it th e warmth of love , each in its own way,
and yet all ofone substance , all one lamp. This lamp is
all lamps , because it gives light , and burns, in allways .
4 . Th e soul seeing this , th e one lamp is to it as many
lamps, for though but one , it can do all things, and has
all power and comprehends every spirit . And thus it
may be said that th e one lamp shines and burns many
ways in one it shines and burns as omnipotent , as wise ,
as good,ministering to th e sou l knowledge and love , and
revealing itself unto it, according to th e measure of its
60 THE LIVING FLAME [STAN . III . ]
which was a most profound knowledge , and th e deepest
delight of love .
6. It follows from this that th e joy and rapture of
love communicated to th e soul in th e fire of th e light of
these lamps is admirable , and immeasurable :as abun
dant as frommany lamps, each ofwhich burns with love ,
th e heat of one subserving that of th e other, as th e
light of one ministers to that of th e other ; all of them
forming but one light and fire , and each Ofthem that one
fire . Th e soul , too, infinitely absorbed in these delicious
flames , is subtilely wounded by each one of them, and
by all of them more subtilely and more profoundly , in
th e love of life ; th e soul sees clearly that this love is
everlasting life , which is th e union of all blessings , and
recognises th e truth of those words, Th e lamps thereof
lamps -Of fire and flames .
’
7 . If a great and darksome horror seized upon
Abram as h e saw one‘
lamp of fire passing T before
h im, when h e learned with what rigorous justice God
was about to visit th e C h ananeans, shall not th e lamps
of th e knowledge of God shining now sweetly and
lovingly produce greater light and joy of love than that
one lam’
p produced of horror and darkness, when it
passed before Abram ? O my soul ! how great , howexcellent , and howmanifold, will be thy light and joy
TGen . xv. 1 2 , I 7 .
[STAN. III . ] OF LOVE 61
seeing that in all, and by all, thou shalt feel that He
gives thee His own joy and love , loving thee according
to His powers , attributes, and properties . For h e
who loves and does good to another honours h im
and does h im good according to his own nature and
qualities . Thus th e Bridegroom abiding in thee , being
all-powerful , gives Himselfto thee , and loves thee with
all power being wise , with wisdom being good, with
goodness ; being holy, with holiness . And as He is
liberal thou wilt feel also that He loves thee with
liberality , without se lf-interest , only to do thee good,
showing joy q y His countenance full of grace , and
saying : I am thine and for thee , and it is My pleasure
to be what I am, that I may give Myself to thee and
8 . Who then shall describe thy fee ling, 0 blessed
soul , when thus beloved, and so highly honoured ?
Thy belly as a heap ofwheat compassed about with
lilies .
’
Thy belly,’
that is, thy will , is like a heap of
wheat covered and compassed with lilies ; for in th e
grains of wheat which form th e bread of life , which
thou now art tasting , th e lilies ofvirtue , which gird thee
about , fill thee with delight . For th e daughters of th e
king , that is th e virtues, will delight thee wondrouslywith th e fragrance of their aromatical herbs, which are
Cant . v u. 2 .
62 THE LIVING FLAME [STAN . III .]
th e knowledge of Himselfwhich He gives thee . Thou
wilt be so absorbed in this knowledge , and it will be so
infused in thee that thou shalt be also a well of living
waters which run with a strong stream from Mount
Libanus,’
and Libanus is God. Th y joy will now be
so marvellously complete , because th e words Of th e
Psalmist are accomplished in thee : Th e violence of
th e river maketh th e city of God joyful.’
T
9 . O wonder Th e soul is now overflowing with th e
divine waters , which run from it as from an abundant
fountain unto everlasting life . 3; It is true that this com
munication is light and fire of th e lamps ofGod, yet th e
fire is here so sweet ; that though an infinite fire ,it is as
th e waters of life which satisfy th e soul, and quench its
thirst with that vehemence for which th e spirit longs .
Thus , though they are lamps of fire , they are also th e
living waters of th e spirit . Those which descended on
th e Apostles , though lamps offire , were alsowaters pure
and limpid, according to th e words ofEzechiel who thus
prophesied th e descent of th e Holy Ghost I will pour
out upon you clean water, andwill put a new spirit in th e
midst of Thus though it be fire , it is water also,
a figure ofwhich we have in th e sacrificial fire ,h id by
Jeremias , I] it was water in th e place of concealment;
Cant . iv. 1 5 . TPs . xlv. 5 . 1 S t . John iv. 1 4 .
E z ech . xxxvi. 2 5 , 2 6 . 2 Mac. ii. I .
64 THE LIVING FLAME [STAN . III . ]
rather when it heats what is within it, for th e soul is
nowwithin these splendours in th e splendours .
’
That
is to say , it is within them, nor near them, Within their
splendours, in th e flames ofth e lamps, itselftransformed
in flame .
1 2 . Th e soul therefore may be said to resemble th e
air which is burning within th e flame and transformed in
fire , for th e flame is nothing else but air inflamed. Th e
flickerings of th e flame are not those ofair only or offire
only, but of air and fire together ; and th e fire causes
th e air which is within to burn . It is thus that th e
soul with its powers is illumined in th e Splendours of
God. Th e movements of th e flame , that is its vibrations
and its flickerings, are not th e work of th e soul only,
transformed in th e fire of th e Holy Ghost, nor of th e
Holy Ghost only, but of th e soul and of th e Holy Ghost
together Whomoves th e soul as th e fire moves th e air
that is burning .
1 3 . Thus, then , these movements ofGod and of th e
soul together are as it were th e acts of God by which
He Ienders th e soul glorious . For these vibrations and
movements are th e playing and th e joyous feasts of
th e Holy Ghost in th e soul, spoken ofbefore ,* in which
‘He seems to be on th e point of admitting it into ever
lasting life . And thus these movements and quiverings
Stanz e l 1 0 (line
[STAN . III . ] OF LOVE 65
of th e flame are as it were goads applied to th e soul,
furthering its translation intoH is perfect glory now that
it is really entered intoHim. Sowith fire :allmovements
and vibrations which it makes in th e air burning within
it , are efforts to ascend to its proper sphere , and that as
quickly as possible , but they are all fruitless because
th e air itself is within its own sphere .
1 4 . In th e same way th e movements of th e Holy
Ghost, though full of fire and most effectual to absorb
th e so‘
ul in great bliss, donot accomplish theirwork until
th e time is come when it is to sally forth from th e sphere
of th e air of this mortal life and reach th e centre of th e
spirit , th e perfect life in Christ . These visions of th e
glory of God, to which th e sou l is now admitted, are
more continuous than they used to be , more perfect and
more stable but in th e life to come they will be most
perfect , unchanging, and uninterrupted. There , too,
th e soul will see clearly how that God, though here ap
pearing tomove within it , yet in Himse lfmoves not at
all, as th e fire moves not in its sphere . These splendours
are inestimable graces and favours which God bestows
upon th e soul . They are called also oversh adowings,
and are , in my opinion , th e greatest and th e highest
graces which can be bestowed in this life in th e way
of transformation .
1 5 . Nowovershadowing is th e throwing ofa shadow
66 THE LIVIN G FLAME [STAN . III . ]
and to throw one’s shadow over another signifies pro
tection and favour, for when th e Shadow ofone touches
us, it is a Sign that h e whose shadow it is stands by us to
favour and protect us . Thus it was said to th e Virgin ,
Th e power of th e Most High shall overshadow thee ,
’
for th e Holy Ghost was about to approach h er so closely
as to come upon h er. Th e shadow of every Obj ect
partakes of th e nature and proportions of it , for if th e
obj ect be dense , th e shadowwill be dense and dark ifit
be light and clear, sowill be th e shadow, as we see in th e
case ofwood or crystal : th e former being dense , throws
a dark shadow,and th e latter being clear, throws a
shadow that is light . In spiritual things, too, death is
th e privation of all things, so th e shadow of death will
be darkness, which in a manner deprives us ofall things .
Thus, too, speaks th e Psalmist , saying, sitting in dark
ness and th e shadow of death ,
’
Twhether th e spiritual
darkness of spiritual death , or th e bodily darkness of
bodily death .
1 6. Th e shadow of life is light , if divine , a divine
light , and if th e shadow be human , th e light is natural ,
and so th e shadow of beauty will be as another beauty
according to th e nature and properties of that beauty
ofwhich it is th e shadow. Th e shadow of strength will
be as another strength , in measure and proportion .
S t . Luke i, 3 5 . 1 P s . cvi. I O .
68 THE LIVING FLAME [STAN . III . ]
shall behold that wheel , th e Wisdom ofGod, full Ofe yes
within and without , that is th e marvellous knowledge
Ofwisdom when it shall hear th e noise of their Wings
as they pass, a noise like th e noise ofan army,
’
that is
of many things at once which th e soul learns by One
sole sound ofGod’
s passing before it and finally, when
it shall hear th e beating of th e wings , which is like th e
noise ofmany waters , as it were th e voice of th e MostHigh God,
’
which signifies th e rushing of th e divine
waters, th e overflowing ofwhich on th e descent of th e
Holy Ghost enve lopes th e soul in a flame of love . Here
th e soul rejoices in th e glory of God, under th e protec
tion of His shadow, for th e prophet adds : This was
th e Vision of th e likeness of th e glory of our Lord.
’
T
O th e height,to which this blessed soul is raised ! 0
how exalted ! O how it marvels at th e visions it h as
within th e limitsof th e faith ! Who can describe them ?
O how it is profoundly immersed in these waters of th e
divine splendours where th e everlasting Father is pour
ing forth th e irrigating streams with a bounteous hand,
for these streams penetrate soul and body .
1 9 . O wonder ! th e lamps of th e divine attributes,
though one in substance , are still distinct , each burn
ing as th e other, one being substantially th e other. O
abyss of delights, and th e more abundan t , th e more
E z ech . i. 2 4 . T Ib. u . I .
[STAN . III . ] OF LOVE 69
their riches are gathered together in infinite simplicity
and unity . There each one is so recognised and felt
as not to hinder th e feeling and recognition of th e other
yea , rather everything in Thee is light which does not
impede anything ; and by reason of Th y pureness, O
divine Wisdom, many things are known in Thee in one ,
for Thou art th e treasury of the everlasting Father,
th e brigh tness of eternal light , th e unspotted mirror of
God’
s maj esty, and th e image of His goodness,’ ‘
in
th e splendours .
’
‘
Th e deep caverns of sense .
’
2 0 . Th e caverns are th e powers of th e soul , memory,
understanding , and will , and their depth is commen
surate with ‘
their capacity for great good, because no
thing less than th e infinite can fill them. What they
suffer when they are empty, shows in some measure th e
greatness of their delight when they are full ofGod for
contraries are known by contraries . In th e first place ,
it is to be remembered that these caverns are not con
scious of their extreme emptiness when they are not
purified and cleansed from,all affection for created
things . In this life every trifle that enters them is
enough to perplex them, to r ender them insensible to
their loss , and unable to recognise th e infinite good
which is wanting , or their own capacity for it . It is
70 THE LIVING FLAME [STAN . III . ]
assuredly a most wonderful thing how, notwithstanding
their capacity for infinite good, a mere trifle p erplexesthem, so that they cannot become th e recipients of
that forwhich they are intended, till they are completely
emptied.
2 1 . But when they are empty and cleansed, th e
hunger, th e thirst, and th e anxiety of th e spiritual sense
become intolerable , for as th e appetite of these caverns
is large , so their suffering is great , because th e food
which they need is great , namely, God. This feeling
of pain , so deep , usually occurs towards th e close of
th e illumination and th e purgation of th e soul , previous
to th e state ofperfect union , during which it is satisfied.
For when th e spiritual appetite is empty, pure from
every creature and from every affection thereto, and
when th e natural temper is lost and th e soul attempered
to th e divine , and th e emptied appetite is well dispose
th e divine communication in th e union with God bein
still withheld—th e pain of this emptiness and thirst i
greater than that ofdeath , especially then when certair
glimpses ofth e divine ray are visible , but not communi
cated. Souls in this state suffer from impatient love
and they cannot endure it long without either receivin
that which they desire , or dying .
*
2 2 . As to th e first cavern , which is th e understand
See Spirit. C ant Stanz a vu . 3 .
72 THE LIVING FLAME [STAN . III . ]
to be a vivid image of that pain , because th e soul is in
a measure prepared to receive that which fills it , th e
privation of which is th e greatest pain . Nevertheless
th e suffering belongs to another condition , for it abides
in th e depth of th e will’
s love ; but in this life love
does not alleviate th e pain , because th e greater it is th e
greater th e sou l’
s impatience for th e fruition of God,
for which it hopes continually with intense desire .
24 . But, O my God, seeing it is certain that when
th e soul truly longs for God it is already, as St . Gregory
saith ,
*entered into possession , how comes it that it is
in pain ? If th e desire of th e angels, Ofwhich St . Peter
speaks , to look upon th e Son ofGOdTis free from pain
and anxiety, because they h ave th e fruition of Him, it
would seem then that th e soul also having th e fruition
Of God in proportion to its desire of Him—and th e
fruition of God is th e fu lness of delight—must in this
its desire , in proportion to its intensity, be conscious
Of that fulness, seeing that it longs so earnestly after
God, and so herein there ought not to be any suffering
or pain .
2 5 . But it is not so, for there is a great difference
between th e fruition Of God by grace only, and th e
fruition Of Him in union ; th e former is one ofmutual
Qui ergomente integra D eum de siderat , profecto j am habet quemamat —Hom. 30 in Evangel 1
LI S t . P et . i, 1 2 .
[STAN . III . ] OF LOVE 73
good will , th e latter one of special communion . This
difference resembles that which exists between betrothal
and marriage . Th e former implies on ly an agreement
and consent ; bridal presents, and ornaments graciously
given by th e bridegroom. But marriage involves also
personal union and mutual self-surrender. Though in
th e state ofbetrothal , th e bridegroom is sometimes seen
by th e bride , and gives h er presents ; yet there is no
personal union , which is th e end ofbetrothal .
2 6. In th e same way , when th e soul h as become so
pure in itself, and in its powers , that th e will is purged
complete ly from all strange desires and inclinations , in
its higher and lower nature , and is wholly given up to
God, th e will of both being one in free and ready con
cord, it h as then attained to th e fruition of God by
grace in th e state of betrothal and conformity ofwill .
In this state of spiritual betrothal of th e soul and th e
Word, th e Bridegroom confers great favours upon th e
soul , and visits it oftentimes most lovingly to its great
comfort and delight , but not to be compared with those
of th e spiritual marriage .
2 7. Now, though it is true that this takes place in
th e soul when it is perfectly cleansed of every affection
to creatures—because that must occur previous to th e
spiritual betroth alfi still other positive dispositions on
St . Teresa,I nterior C astle, V Mansion , iv. I 2 V II Mansion
,1 1 . z .
74 THE LIVING FLAME [STAN . III . ]
th e part ofGod, His visits and gifts ofgreater excellence ,are requisite for this union , and for th e spiritual mar
riage . It is by means of these dispositions, gifts , and
visits, that th e sou l grows more and more in purity,
beauty, and refinement , so as to be meetly prepared for
a union so high . All this requires time , in some sou ls
more , in others less . We have a type of this in th e
history of th e virgins chosen for king Assuerus . These
were taken in all th e provinces of th e kingdom, and
brought from their fathers’ houses ; but before they
cou ld be presented to th e king , they were kept in th e
palace a whole year. For six months they were
anointed with Oil of myrrh , and for th e other six
with certain perfumes and sweet spices of a costlier
nature , after which they appeared in th e presence of
th e king .
*
2 8. During th e time of th e betrothal , and in expec
tation of th e spiritual marriage in th e unction of th e
Holy Ghost , when th e unction disposing th e soul for
union is most penetrating , th e anxieties of th e caverns
are wont to become most pressing and keen . For as
these unctions are a proximate disposition for union
with God, because most near unto Him, they make th e
soul more eager for Him, andinspire it with a keener
longing after Him. Thus this desire is much more keen
Esth . ii. 2 , 1 2 ,
76 THE LIVING FLAME [STAN . III . ]
Him.
* These ointments are His divine inspirations
and touches, which if they come from Him, are always
directed and ordered by th e motives of perfection ao
cording to th e law of God and th e faith , in which
perfection th e soul must ever draw nearer and nearer
unto God. Th e sou l , therefore , ought to see that
th e desire of God in all th e graces which He h e
stows upon it by means of th e unction and odour of
His ointments, is to dispose it for another and higher
unction , and more in union with His nature , un til it
attains to that simple and pure disposition , which is
meritorious of th e divine union , and of its transforma
tion in all its powers .
3 1 . Th e soul , therefore , considering that God is th e
chiefdoer in this matter, that it is He Who guides it
and leads it by th e handwhither it cannot come ofitself,
namely , unto supernatural things beyond th e reach of
understanding , memory , and will, must take especial
care to put no difficulties in th e way of its guide , Who
is th e Holy Ghost , on that road along which He leads
it by th e law of God and th e faith . Such a difficulty
will be raised if th e sou l intrusts itself to a blind guide
and th e blind guides which can lead it astray are three ,
namely , th e spiritual director, th e devil , and its Own
self.
[STAN . III . ] OF LOVE 77
3 2 . As to th e first of these , it is of th e greatest im
portance to th e soul desirous of perfection and anxious
not to fall back , to consider we ll into whose hands it
resigns itself; for as th e master so is th e disciple ; as
th e father so th e child. You will scarcely find one who
is in all respects qualified to guide a soul in th e higher
parts of this road,or even in th e ordinary divisions of
it , for a director must be learned, prudent and experi
enced. Though th e foundations of good direction be
learning and discretion , yet if experience of th e higher
ways be wanting , there are nomeans of guiding a soul
therein when God is showing th e way , and inexperi
enced directors may do great harm. Such directors, not
understanding these ways of th e Spirit , very frequently
make sou ls lose th e unction of th e de licate ointments ,
by means ofwhich th e Holy Ghost is preparing them
for Himself: they are guiding them by other means
ofwhich they have read, but which are adapted only
for beginners . These directors, knowing how to guide
beginners only—and God grant they may know that
will not suffer their penitents to advance , though it be
th e will of\
God, beyond th e mere rudiments , acts of
reflection and imagination , whereby their progress is
extremely little .
*
3 3 . In order to have a better knowledge of th e state
St . Tere sa, Life , ch . xiii. passim ; Way ofP erfection ,V I
, 2 ,
8 THE LrVING FLAME [STAN . III. ]
of beginners , we must keep in mind that it is one of
meditation and Of acts of reflection . It is necessary to
furnish th e soul in this state with matter formeditation ,
that it may .make reflections and interior acts, and avail
itself of th e sensible spiritual heat and fervour, for this
is necessary in order to accustom th e senses and desires
to good things, that , being satisfied by th e sweetness
thereof, they may be detached from th e world.
3 4 . When this is in some degree effected, God begins
at once to introduce th e soul into th e state Of contem
plation , and that very quickly, especially religious ,
because these , having renounced th e world, quickly
fashion their senses and desires according to God they
have therefore to pass at once from meditation to con
templation . This passage , then , takes place when th e
discursive acts and meditation fail , when sensible sweet
ness and first fervours cease , when th e soul cannot make
reflections as before , nor find any sensible comfort , but
is fallen into aridity , because th e chiefmatter is changed
into th e spirit , and th e spirit is not cognisable by sense .
As all th e natural operations of th e soul , which are
within its control , depend on th e senses only, it follows
that God is now working in a special manner in this
state , that it is He that infuses and teaches, that th e
soul is'
th e recipient on which He bestows spiritual
blessings by contemplation , th e knowledge and th e love
80 THE LIVING FLAME [STAN. III . ]
of Himself, without many divers distinct or separated
acts . But He produces them sometimes in th e soul,
and that for some space oftime . Th e soul then must be
lovingly intent upon God without distinctly eliciting
other acts beyond these towhich He inclines it ; it must
be as it were passive , making no efforts ofits own , purely,
simply, and lovingly intent upon God,as a man who
opens h is eyes with loving attention . For as God is
now dealing with th e soul in th e way of bestowing by
simple and loving knowledge , so th e soul also, on its
part , must deal with Him in th e way of receiving by
sirnple and loving knowledge , so that knowledge may
be joined to knowledge , and love to love ; because it
is necessary here that th e recipient should be adapted
to th e gift, and not otherwise , and that th e gift may be
accepted and preserved as it is given .
3 7. It is evident , therefore , that if th e soul does not
now abandon its ordinary way Of meditation , it will
receive this gift ofGod in a scanty and imperfect manner,
not in that perfection with which it is bestowed for the
‘
gift being sogrand, and an infused gift , cannot be received
in this scanty and imperfect way . Consequently, if th e
soul will at this time make efforts of its own , and en
courage another disposition than that of passive loving
attenion , most submissive and calm, and if it does not
abstain from its previous discursive acts, it will place a
[STAN. III. ] OF LovE 81
barrier against those graces which God is about to
communicate to it in this loving knowledge . He gives
His grace to beginners in th e exercise of purgation , as I
have said,
* and afterwards with an increase of th e
sweetness of love .
3 8 . But if th e soul is to be th e recipient ofHis grace
passively, in th e natural way of God, and not in th e
supernatural way of th e soul, it follows that, in order to
be such a recipient , it must be perfectly detached, cahn ,
peaceful , and serene , as God is ; it must be like th e
atmosphere , which th e sun illumines and warms in pro
portion to its calmness and purity . Thus th e soul must
be attached to nothing, not even to meditation , not to
sensible or spiritual sweetness, because God requires a
spirit free and annihilated, for every act ofth e soul , even
of thought , of liking or disliking , will hinder and disturb
it, and break that profound silence of sense and spirit
necessary for hearing th e deep and soft voice of God,
Who, in th e words of Osee , speaks to th e heart in soli
tude T it is in profound peace and tranquillity that th esoul , like David, is to listen toGod, Whowill speak peace
unto His When this takes place , when th e soul
feels that it is silent and listens, its loving attention must
be most pure , without a thought ofself, in a manner self
Dark Nigh t, bk . I , ch . viii.
TOs. u . 1 4 .
82 THE LIVING FLAME [STAN . I II.]
forgotten , so that it shall be wholly intent upon hearing ,
for thus it is that th e soul is, free and ready for that which
our Lord requires at its hands .
3 9 . This tranquillity and self-forgetfulness are ever
attended with a certain interior absorption ; and, there
fore , under no circumstances whatever, either of time or
place , is it lawful for th e soul , now that it h as begun to
enter th e state ofcontemplation , tranquil and sirriple , to
recur to its previous meditation , or to cleave to spiritual
sweetness, as I have said, and at great length , in th e
tenth chapter of th e *first book of th e Dark Night, and
previously in th e last chapter of th e second, and in th e
first of th e third book of th e Ascent ofMaunt C armei.
It must detach itself from all spiritual sweetness, rise
above it in freedom of spirit this is what th e prophet
Habacuc did, for h e says of himself, I will stand upon
my watch over my senses—that is, I will leave thembelow and fix my step upon th e munition of my
faculties—that is, they shall not advance a step even in
thought—3 and I will behold’
to see what will be said to
me ,
’
that is , I will receive.
what God shall communicate
tome passively .
40 . I have already saidTthat to con template is to
receive , and it is impossible toreceive th e highestwisdom,
that is contemplation , otherwise than in a silent spirit ,
Habac. n . x. 1 Dark Night, bk . x, cbfix.
84 THE LIVING FLAME [STAN . III .]
does all this for th e soul that He may give it th e sweet
manna , which , though‘
it contains all that is delicious
and th e sweetness of every taste —obj ects of desire
for th e sou l according to thy direction—and though it
is so de licious that it melts in th e mouth , thy penitent
shall not taste of it,’
ifh e desires anything else , for h e
shall not receive it .
42 . Strive , therefore , to root out of th e soul alldesire
Of consolation , sweetness , and meditations ; not dis
quiet it about spiritual things, still less about earthly
things ; establish it in perfect detachment , and in th e
utmost possible solitude . For th e greater its progress
in this, and th e more rapidly it attains to this calm tran
quillity, th e more abundant will be th e infusion of th e
spirit ofdivine wisdom, th e loving, calm, lone ly , peaceful ,
sweet ravisher of th e spirit . Th e soul will fee l itself
at times enraptured,gently and tenderly wounded, not
knowing by whom, how, or when , because th e Spirit
communicates Himself to it without effort on its part .
Th e least work ofGod in th e soul in this state of holy
rest and solitude is an inestimable good, transcending th e
very thought of th e soul and ofits spiritual guide , and
though it does not appear so then , it will show itse lf in
due time .
43 . What th e soul is now conscious of is a certain
Wisd . xvi. 2 0 .
[STAN . III . ] OF LOVE 85
estrangement and alienation from all things around it,
at one time more than at another, with -a certain sweet
aspiration of' love and life of the spirit , an inclination to
solitude , and a sense Ofweariness in th e things of this
world, for when we taste of th e spirit , th e flesh becomesinsipid. But th e interior goods which silent contempla
tion impresses on th e soul without th e soul ’s conscious
ness of them, are of inestimable value , for they are th e
most secret and delicious unctions of th e Holy Ghost ,whereby He secretly fills th e soul with th e riches ofHis
gifts and graces ; for being God, He doeth th e work of
God as God.
44 . These goods, then , these great riches, these sub
lime and delicate unctions, this knowledge of th e HolyGhost , which , on account of th eir exquisite and subtile
pureness, neither th e soul itself, nor h e who directs it ,
can comprehend, but only He Who infuses them in order
to render it more pleasing to Himself—are most easily,
even by th e slightest app lication of sense or desire to
any particular knowledge or sweetness, disturbed and
hindered. This is a serious evil, grievous and lament
able . 0 how sad and how wonderful ! Th e evil done
is not perceived, and th e barrier raised between God
and th e soul is almost noth ing, andyet it ismore grievous ,
an object of deeper sorrow, and inflicts a greater stain ,
than any other, though seemingly more important, in
86 THE LIVING FLAME [STAN . III . ]
common souls which have not attained to such a high
state of pureness . It is as if a beautiful painting were
roughly handled, besmearedwith coarse and vile colours
for th e injury done is greater, more observable , and
more deplorable , than it would be if a multitude of
common paintings were thus bedaubed.
45 . Though this evil be so great that it cannot be
exaggerated, it is still so common that there is scarcely
one spiritual director who does not inflict it upon souls
whom God h as begun to lead by this way to contem
plation . For, whenever God is anointing a soul with
th e unction of loving knowledge , most delicate , serene ,
peaceful , lonely , strange to sense and imagination
whenever He withholds all sweetness from it, and sus
pends its power ofmeditation—because He reserves it
for this lonely unction , inclining it to solitude and quiet
—a spiritual director will appear, who, like a rough
blacksmith , knows only th e use of his hammer, and
who,because all his knowledge is limited to th e coarser
work, will say to it Come , get rid of this, this is waste
of time and idleness : arise and meditate , resume . thine
interior acts, for it is necessary that thou shouldest make
diligent efforts of thine own everything e lse is delusion
and folly . Such a director as this does not understand
th e degrees ofprayer, nor th e ways of th e Spirit , neither
does h e consider that what h e recommends th e soul to
88 THE LIVING FLAME [STAN . III .]
therefore should be, not to guide souls by a way of their
own suitable to themselves, but to ascertain , if they
can , th e way by which God Himself is guiding th em.
It they cannot ascertain it, let them leave these souls
alone and not disquiet them. Let them adapt their
instructions to th e direction of God, and endeavour to
lead their penitents into greater solitude , liberty, and
tranquillity, and not fetter them when God is leading
them on .
48. Th e spiritual director must not be anxious or
afflicted because th e soul is doing nothing , as h e imagines,for provided th e sou l Of his penitent be detached from
all particular knowledge , from every desire and inclina
tion of sense ; provided it abide in th e se lf-denial Of
poverty of spirit , emptied of darkness and sweetness,
weaned from th e breast—for this is all that th e soul
should look to, and all that th e spiritual director is to
consider as within th e province of them both—it is
impossible —accordin‘g to th e course of th e divine good
ness and mercy—that God will not perform His own
work , yea, more impossible than that th e sun should not
shine in a clear and cloudless sky . As th e sun rising in
themorning enters th e house if th e windows are open ,
so God, th e unsleeping keeper of Israel,* enters th e
emptied soul and fills it with good things . God is,
[STAN. III . ] OF LOVE 89
like th e sun , above our souls and ready to enter within
them.
49 . Let spiritual directors, therefore ,be content to
prepare souls according to th e laws Of evangelical per
fection , which consists in detachment , and in th e empti
ness of sense and spirit . Let them not go beyond this
with th e building, for that is th e work of our Lord
alone , from Whom cometh every perfect gift .
’
For,
unless our Lord build th e house , they labour in vain
that build it .
’
T And as He is th e supernatural builder,
He will build up in every soul , according to Hisown
good pleasure , th e supernatural building . Do thou , who
art th e spiritual director, dispose th e natural faculties by
annih ilating them in their acts—th at is thy work ; th e
work ofGod, as th e Wise Man says,1 is to direct man’
s
steps towards supernatural goods by ways and means
utterly unknown to thee and th y penitent .
50 . Say not, therefore , that thy penitent is making
no progress, or is doing nothing, for ifh e have no greater
pleasure than h e Once h ad in particular knowledge ,
h e is advancing towards that which is above nature .
Neither do thou complain that thy penitent h as no
distinct perceptions, for if h e h ad h e would be making
no progress, because God is incomprehensible , surpassing
all understanding . And so th e further th e penitent
S t . James i. 1 7 . TPs . cxxvi. I . I Prov. xvi. I , 9 .
90 THE LIVING FLAME [STAN . III . ]
advances, th e further from himse lfmust h e go, walking
by faith, believing and not seeing ; h e thus draws
n earer unto God by not understanding, than by under
standing . Trouble not thyself about this , for if th e
understanding goes not backwards occupying itselfwith
distinct knowledge and other matters of this world, it
is going forwards for to go forwards is to gomore and
more by faith . Th e understanding, having neither th e
knowledge nor th e power of comprehending God, ad
vances towards Him by not understanding)“Thus,then , what thou judgest amiss in thy penitent is for
h is profit : namely, that h e does not perplex himself
with distinct perceptions, but walks onwards in perfect
faith .
5 1 . Or, you will say ,perhaps, that th e will , if th e
understanding have no distinct perceptions, will be
at th e least idle , and without love , because we can love
nothing that we do not know. That is true as to th e
natural actions of th e soul , for th e will does not love
or desire anything of which there is no distinct con
ception in th e understanding . But in th e matter of
infused contemplation , it is not at all necessary for th e
soul to have distinct knowledge , or to form many dis
cursive acts , because GodHimselfis then communicatin g
to it loving knowledge , which is at th e same time heat
St . Teresa,Life, ch . xviii. I 8 .
92 THE LIVING FLAME [STAN . I II . ]
advancing upwards above all such things to God, seeing
that it is without any particular pleasure .
54 . And though th e penitent have no particular
comfort in God distinctly apprehended, though h e does
notmake distinct acts of love , h e does find more comfort
in Him in that general secret and dim infusion than if
h e were under th e influence Ofdistinct acts ofknowledge ,
because th e soul sees clearly then that not one of them
can furnish somuch comfort anddelight as this calm and
lonely infusion . He loves God, too, more than all lovely
things, because th e soul h as thrown aside all other joys
and pleasures they have become insipid.
55 . There is no ground for uneasiness here , for if th e
will can find no rest in th e joys and satisfactions of
particular acts, there is then real progress , because not
to go backwards, embracing what is sensible , is to go
onwards to th e unapproachable , Who is God. Hence ,then , if th e will is to advance , it is to do so more by
detachment from, than by attachment to, what is
pleasurable and sweet . Herein is fulfilled th e precept of
love , namely , that we are to love Him above all things .
And if this love is to be perfect, we must live in perfect
detachment , and in a special emptiness ofall things .
56. Neither are we to be distressedwhen th e memory
is emptied ofall forms and figures for as God is with
out formor figure , th e memory is safe when emptied of
[STAN . III. ] OF LOVE 93
them, and draws thereby th e nearer to God. For th e
more th e memory relies on th e imagination , th e further
it departs from God,and th e greater th e risks it runs ;
because God,being above our thoughts, is not cognisable
by th e imagination . These spiritual directors, not
understanding souls who have already entered into th e
state of quiet and solitary contemplation , because they
know it not , and perhaps have never advanced beyond
th e ordinary state of reflection and meditation them
selves, look upon th e penitents , ofwhom I am speaking ,
as idle—for th e sensual man ,
’
th e man who still dwells
with th e feelings of th e sensual part Of th e soul , per
ceiveth not these things that are of th e Spirit ofGod
—disturb th e peace of that cahn and tranquil contem
plation given them by God, and force them back to their
formermeditations .
57. This is followed by great loss, repugnance ,
dryness, and distractions on th e part of penitents , who
desire to abide in quiet and peaceful self-recollection .
These directors will have them strive after sweetness and
fervours, though in truth they should have given them
a wholly different advice . Th e penitents are unable to
follow their direction , being incapable ofmeditating as
before ; because th e time for that is past , and because
that is not their road. They are , therefore , doubly
I Cor.
94 THE LIVING FLAME [STAN . III .]
disquieted, and imagine themselves in th e way of perdi
tion . Their directors encourage them in this supposi
tion , dry up their spirit , rob them ofth e precious unctions
which God gave them In solitude and calm—and this is
a great evil—and furnish them with mere mud instead,
for they lose th e former, and labour in vain with th e
latter.
58 . Such directors as these do not really knowwhat
spirituality is . They wrong God most grievously, and
treat Him irreverently, pu tting forth their coarse hands
to th e work which He is doing Himself. It h as cost
God not a little to have brought souls thus far, and He
greatly prlz es this solitude to which He h as led them,
this emptiness of their facu lties, for He h as brought them
thither that He may speak to their heart ,* that is what
He always desires . He is now taking them by th e
hand and reigning in them in th e abundance ofpeace .
He h as deprived th e discursive faculties oftheir strength ,
wherewith they h ad‘ laboured all th e night and h ad
taken noth ing.T He feeds them now in spirit , not by
th e operation of sense, because th e senses together with
their acts cannot contain th e spirit .
59 . How precious in His sight is this calm, or sleep ,
or annihilation of th e senses, His words in th e Canticle
show I adjure you , 0 daughters of Jerusalem, by th e
OS . 11 . I 4 . TSt . Luke v. 5 .
96 THE LIVING FLAME [STAN . III .]
evil h e h as done . Th e affairs ofGod are to be handled
with great caution and watchful circumspection , and
especially this, which is so de licate ,and so high , and
where th e gain is infinite if th e direction given be right ,
and th e loss also infinite if it be wrong .
61 . But if you say that such a director may be
excused—though for my part I do not see how—you
must at least admit that h e is inexcusable who keeps a
penitent in h is power for certain empty reasons and
considerations known only to himse lf: h e will not go
unpunished. It is quite certain that a sou l which is to
make progress in th e spiritual life , and which God is
ever helping , m‘ust change its method ofprayer, and be
in need of a higher direction and of another Spirit than
those of such a director. Not all directors have th e
knowledge which every event on th e spiritual road re
quires neither are they all qualified to determine how
a given soul is to be directed under every circumstance
of th e spiritual life ; at least they must not presume
that they are , or that it is God’
s will that a particular
soul shall not advance further. As it is not everyone
whocan trim a block ofwood, can also carve an image
out of it ; nor can everyone form th e outlines who can
carve nor can everyone who fashions th e outlines paint
them, as neither can everyone who can paint perfect
and complete th e image :for everyone of these can do
[STAN . III .] OF LOVE 97
only what h e understands himself ; and if any one of
them were to attempt that which is not within th e
compass Ofh is skill, h e would spoil th e statue .
62 . SO is it in th e spiritual life ; for if a director
whose only work it is to trim th e rude block, that is,
tomake his penitent despise th e world, and mortify his
desires ; or if, further, it be that of th e carver, who is
to guide th e soul into holy meditations, and his scien‘
ce
extend no further, how can h e guide h is penitent to th e
highest perfection of th e finished portrait, to that deli
cate colouring which consists not in th e rough hewing
of th e wood, nor in th e carving thereof, nor even in th e
formation of th e outlines, but is rather a work which
God Himself perfects in th e soul with His own hand?
It is therefore quite certain that such a director as this,
whose teaching is ever th e same , cannot help driving
back th e penitent whom h e subj ects to it, or, at th e least ,
hindering h is advancement . For what will be th e
state Ofth e image,ifnothing be done to it but to rough
hew th e wood and beat it with a mallet ? Wh at is this,but the discipline of th e faculties ? When shall th e
image be finished ? When shall it be ready for God to
colour it
63 . Is it possible that any spiritual director can think
himself qualified for all this ? that h e looks upon h im
selfas sufliciently skilful, so as to render th e teaching of
7
98 THE LIVING FLAME [STAN . III . ]
another needless for his penitent ? Granting even that
h e is qualified for th e whole direction of a particular
soul , because , perhaps, such a soul h as no vocation for
a higher walk , it is almost impossible that h e can be
also a sufficient guide for allwhom h e hinders from pass
ing out Of h is hands into th e hands of others . God
leads every sou l by a separate path , and you will scarcely
meet with one spirit which agrees with another in one
half of th e way by which it advances . Who can be
like St . Paul , who, became all things to all men , that
h e might save all ?
64 . Thou art thus become a tyrant of souls, th e
robber of their liberties, claiming for thyse lf all th e
freedom of th e evangelical doctrine , and taking care
that none Of thy penitents leave thee yea, still further,
and much worse , should it come to thy knowledge that
any of them h ad gone e lsewhere for direction, or to dis
cuss a question which it was not convenient to submit
to thee ; or if God h ad led them for th e purpose of
learning what thou teachest not—I say it with shame;
thou art j ealous, like a husband ofhis wife . This is not
zeal for th e honour of God, but th e zeal which cometh
out of thine own pride and presumption . How couldest
thou be sure that thy penitent h ad no need of other
guidance than thine ? With such directors God is
I C or. ix. 2 2 .
I OO THE LIVING FLAME [STAN . III . ]
motives, contrary to th e doctrine of Christ, at variance
with mortification and contempt of all things, consult
ing their own interest or pleasure , or fearing where
no fear is, interpose delays or suggest difliculties, or,
what is worse , take away all such good thoughts from
th e hearts of their penitents . These directors have an
evil spirit, are indevout and exceedingly worldly ; un
accustomed to th e Ways Of Christ , they do not enter in
themselves by th e strait gate , neither will they suffer
others to enter. These are theywh omourLord threatens
in th e gospel, saying Woe toyou lawyers, for you have
taken away th e key ofknowledge you yourselves have
not entered in , and those that were entering you have
hindered.
’
67. These directors are in truth like barriers before
th e,gate of heaven, forgetting that God h as called them
to th e functions they exercise that they may compel
those to enter in whom He h as invited. He h as given
them this charge in th e gospel, but they, on th e con
trary , compel their penitents not to enter in by th e narrow
gate which leadeth unto life .T Such a director as this
is one Of th e blind guides who thwarts th e direction of
th e Holy Ghost . This happens in many ways ; some
err knowingly ; others ignorantly ; but both th e one
and th e other shall be punish ed ; for by taking upon
St. Luke xi. 5 2 . TSt . Matth . Vii. I 3 , I 4 .
[STAN . III . ] OF LOVE I OI
themselves th e office which they fill, they (aré'bound to
understand and consider what they do. l fI:I; I; T:
68. Th e other blind guide that disturbs the Soul in
this interior recollection is Satan , who, being blind him
self, desires to render th e soul blind also. He labours,
therefore , when th e soul has entered into those deep
solitudes wherein th e delicate unctions of th e Holy
Ghost are infused—h e hates and envies th e soul for this,
because h e sees it fly beyond his reach , adornedwith th e
riches ofGod—to throw over th e soul’
s detachment and
estrangement from th e world, certain cataracts ofknow
ledge , and th e darkness of sensible sweetness, sometimes
good,th e more to entice th e soul , and to draw it back
to th e way of sense . He would have it fix its eyes on
this, and make use of it with a view ofdrawing near to
God, relyingupon this kind of knowledge , and sensible
sweetness . By this means Satan distracts th e soul , and
easily withdraws it from that solitude and recollection
wherein th e Holy Ghost worketh secretly His great
marvels within .
69 . And then th e soul , naturally prone to sensible
satisfaction and sweetnessi—especially if it aims at them
—is most easily led to re ly upon such knowledge and
sweetness, and so draws back from th e solitude wherein
God was working . For as th e soul , as it seemed, was
doing nothing then , this new way appears preferable,
1 02 THE LIVING FLAME [STAN.
bedaifse it issomething , While solitude seemed to be
nothingl w sad it is that th e soul , not understanding
its own state , should, for one mouthful , disqualify itself
for feeding upon God Himself for He Offers Himself to
be its food when He absorbs it in these spiritual and
solitary unctions ofHis mouth .
70 . In this way , th e evil spirit, for a mere nothing,
inflicts upon souls th e very greatest injuries, causing th e
loss of great riches, and dragging them forth, like fish
with a trifling bait, out of th e depths Of th e pure waters
Of th e spirit , where they were engu lfed and drowned in
God, resting upon no created support . He drags them
to th e bank , and supplies them with obj ects whereon to
rest, and makes them walk on th e earth pamfully, that
they may not float on th e waters ofSiloe , that run with
silence ,’
bathed in th e unctions ofGod. It is Wonderful
how much Satan makes of this :and as a slight injury
inflicted on th e soul in this state is a great one , you will
scarcely meet with one which h as gone this way that
h as not suffered great injuries and incurred grievous
losses . Satan stations himselfwith great cunning on th e
frontiers between sense and spirit there h e d eludes th e
soul , and feeds th e senses, interposing sensible things
to keep it back , and hinder it from escaping out of h is
hands .
Is .viii. 6 .
1 04 THE LIVING FLAME [STAN . III.]
dence that Jordan —th e highest perfection may run
into h is mouth . In h is eyes as with a hook h e shall take
him, and with stakes h e shall bore through his nostrils .
’
That is , h e will turn away th e soul from true spirituality
by means of th e arrows ofdistinct knowledge wherewith
h e pierces it , for th e breath which goeth out through th e
nostrils in one volume becomes dispersed if th e nostrils
be pierced, and escapes through th e divers perforations .
74 . Again it is said, Th e beams of th e sun shall be
under h im, and h e shall strew gold under as dirt He
causes souls that have been enlightened to lose th e
marvellous beams of divine knowledge , takes away and
disperses abroad th e precious gold of th e divine adom
ing by which souls h ad been made rich .
75 . O . souls, now that God shows you mercies so
great, leading you into solitude and recollection , with
drawing you from th e labours of sense , do not return
thereto. If your own exertions were once profitable ,
enabling you to deny th e world and your own selves
when you were but beginners, cease from them nowwhen
God of His mercy h as begun to work in you , for now
they will only embarrass you . If you will be careful
to lay no stress on your own operations, withdrawing
them from all things, and involving them in nothing,
which is your duty in your present state—and wait
Job xli. 2 1,
[STAN. III. ] OF LOVE 1 05
lovingly and sincerely upon God at th e same time
doing no violence to yourselves except to detach your
selves wholly, so as not to disturb your tranquillity and
peace—God Himself will feed you with th e heavenly
food, since you cease to hinder Him.
76. Th e third blind guide Ofth e soul is th e soul itself,
which , not understanding its own state , disturbs and
injures itself. For as th e soul knows of no operations
except those of sense when God leads it into solitude ,
where it cannot exert its faculties and elicit th e acts it
elicited before , and as it appears toitself then to be doing
nothing, it strives to elicit its previous acts more dis
tinctly and more sensibly . Th e consequence is dis
traction , dryness , and disgust in that very soul which
once delighted in th e calm peace and spiritual silence ,
wherein God Himse lfwas in secret infusing His sweet
ness . It sometimes happens that God persists in keeping
th e soul in this quiet calm,and that th e soul persists
in crying out with th e imagination , and in walking with
th e understanding . Such souls are like children in their
mothers’
arms, who, unable to walk , cry , and struggle
with their feet , demanding to be allowed to walk alone ,
but who cannot walk themselves, and suffer not their
mothers todo so either. These souls make God resemble
a painter whose work is hindered because th e subj ect
he portrays will not be still.
1 06 THE LIVING FLAME [STAN . II I . ]
77. Th e soul, then , should keep in mind that it is
nowmaking greater progress than it couldmake by any,
efforts of its own , though it be wholly unconscious of
that progress . God Himself is carrying it in His own
arms, and thus it happens that it is not aware that it is
advancing . Though it thinks that it is doing nothing ,
yet in truth more is done than ifitself were th e agent
for God Himself is working . If this work be invisible ,
that is nothing strange , for th e work ofGod in th e soul
is not cognisable by sense , because silently wrought :
Th e words of th e wise are heard in silence .
’
Let th e
soul abandon itselfto th e hands OfGod and trust in Him.
He that will do so shall walk securely, for there is no
danger then un less th e soul should attempt anything
in its own strength , or by th e wilful'
exercise ofits proper
faculties .
78. Let us now return to th e deep caverns of th e
senses, in which I said th e sufferings of th e soul are
ordinarily Very great when God is anointing it, and
preparing it for union with Himself by His subtile and
delicate unctions . These unctions OfGod are so subtile
that , penetrating into th e inmost depths of th e soul,
they so dispose it, and so fill it with sweetness, that th e
sufferings and fainting of th e soul through its great
desire in th e immense void of th e caverns are immeasur
Eccles . ix. I 7.
1 08 THE LIVING FLAME [STAN . III . ]
it is in darkness or is blind. God is th e light and th e
true obj ect ofth e soul, andwhen He does not shine upon
it, it is then in darkness, though its power of Vision
may be most perfect . When th e soul 1s m srn , Or when
it occupies th e desires with other things than God, it
is then blind. Though th e light Of God be not wanted
to it then , yet, being blind, it cannot see th e light be
cause Of its blindness, which is th e practical ignorance
in wh ich it lives . Before God enlighten ed th e soul in
its transformation it was in darkness and ignorant of
His great goodness, as was th e Wise Man before h e was
enlightened, for h e says , He enlightenedmy ignorance .
’
81 . Speaking spiritually, it is one thing to be blind
and another to be in darkness . B lindness proceeds from
sin , but darkness does not necessarily involve sin , and
it happens in two ways . There is natural darkness
where th e light of natural things shines not, and there
is supernatural darkness where there is no knowledge
ofmany supernatural things . Here th e soul says with
regard to them both , that th e understanding without
God abode in darkness . For until our Lord said,
‘
Let
light be ,’
Tdarkness was upon th e face of th e deep Of
th e cavern of th e soul’
s sense . Th e deeper th e cavern
Ecclus. ii. 2 6. Ignorantias meas illuminavit .
’ This text is no
longer in th e Vulgate . S ee Dark Nigh t, bk. ii. , ch . x11 . 2 .
TGenes. i. 3 ,
[STAN. III .] OF LOVE 1 09
when God shines not upon it , th e deeper is th e darkness
thereof. Thus it is impossible for it to lift up th e eyes
to th e divine light , yea th e divine light is not even
thought of, because never seen or known to exist there
is therefore no desire for it . And th e soul desires dark
ness rather than light , and so goes on from darkness to
darkness , led by darkness, for darkness can lead only to
darkness again .
82 . David saith , day to day uttereth word and
night to night showeth knowledge ,
’
thus as th e deep
ofdarkness calleth ano‘
ther deep , and th e deep of light
another deep of light ; T like calling upon like , so th e
light of grace which God h ad before given to th e soul,
and by which He opened th e eyes of it from th e deep
to behold th e divine light , andmade it pleasing toHim
self, calls to another deep of grace , namely, th e divine
transformation of th e soul in God, wherein th e eye of
sense is enlightened and rendered pleasing .
83 . Th e eye was also blind in that it took pleésure
inother than God. Th e blindness of th e higher and
rational sense is caused by th e desire which, like a cloud
or a cataract , overlies and covers th e eye of reason , so
that it shall not see what is before it . Thus, then , th e
grandeur and magnificence of th e divine beauty are
rendered invisible , so far as th e pleasure of sense is
Ps . xviii. 3 . TIb. xli. 8 .
1 1 0 THE LIVING FLAME ’
[STAN . III .]
followed. FOTifwe cover th e eye with anything , how
ever trifling it may be , that is enough to obstruct th e
vision ofobj ects before us be they ever so large . Thus,
then , a single desire entertained by th e soul suffices to
hinder th e vision of all th e divine grandeurs which are
higher than its desires and longings . Who can say how
impossible it is for th e soul , subject to desires , to judge
of th e things of God for h e that wou ld judge aright
of these must c’
ast away all desires, because h e cannot
judge aright while subj ect thereto for in that case h e
will come to consider th e things ofGod not to be God’
s ,
and those things”
which are not God’
s to be th e things of
God.
84 . While this cloud and cataract cover th e eye of
th e judgment , nothing is visible except th e cloud, some
times ofone colour, sometimes of another, according to
circumstances, and men will take th e cloud for God,
because they see nothing beside th e cloud which over
shadows th e sense , and God is not comprehended by
sense . Thus, desire and sensual satisfactions hinder
th e knowledge of high things, as it is written , Th e
bewitching Of vanity obscureth good things , and th e
inconstancy Of concupiscence perverteth th e under
standing that is without malice .
* Those persons ,
therefore , who are not so spiritual as to be purified from
Wisd . iv. 1 2 .
1 1 2 THE LIVING FLAME [STAN . III . ]
thou art sensual,incapable ofperceiving or judging what
is spiritual , for that transcends all natural sense and
desire .
86. If thou still doubtest , I have nothing further to
add except to bid thee read over again what I have
written , and that done perhaps th e doubts will vanish .
What I have said is th e substance of th e truth , and I
dannot now enlarge upon it . Th e sense of th e sou l
hitherto in darkness without th e divine light and blinded
by its desires, is now such that its deep caverns, be
cause of th e divine union , with unwonted brightness
give light and warmth together to th e Beloved.
’
With unwonted brightness give l ight and
warmth together to th e Beloved.
’
87. These caverns of th e soul’
s faculties being now
in a wonderfulway among th e marve llous splendours of
th e lamps which burn within them, being lighted and
burning in God, remit back to God in God,in addition
to their self-surrender to Him, those very splendours
which they receive from Him in loving bliss they also,
turning to God in God,being themselves lam
‘
ps burning
in the brlgh tness of th e divine lamps, return to th e
Beloved that very light and warmth of love which they
receive from Him. Now, indeed, they give back unto
Him, in th e way they receive them, those very splendours
which He communicates, as crystal reflects th e rays of
[STAN . III. ] OF LOVE 1 1 3
th e sun but in a nobler manner, because of th e inter
vention of th e will .
With unwonted brightness
88. That is, strange and Surpassing all imagination
and description . FOr th e perfection of beauty wherein
th e soul restores toGod what it h as received from Him
is now in conformity with that perfection wherewith th e
understanding—made one with0
that of God—received
th e divine wisdom: and th e perfection wherewith th e
will restores to God in God that very goodness He gave
it—for it was given only tobe restored—is in conformity
with that perfection wherein th e will is united with
th e will ofGod. In th e same way , proportional to th e
perfection of its knowledge of God’
s greatness, united
therewith , does th e soul shine and give forth th e warmth
of love . And according to th e perfection of th e other
divine attributes communicated to th e soul , such as
strength , beauty, justice , are those perfections wherewith
th e spiritual mind, now in enjoyment , gives back to th e
Beloved in th e Beloved th e very light and warmth
which it is receiving from Him.
89 . Th e soul now being one with God is itself God
by participation , and though not so perfectly as it will
be in th e world to come , is still , as I have said, as God
in a shadow.
* Thus, then , th e soul, by reason of its
S ee Spiritual C an ticle, Stanza xxxix . 6, 7.
1 1 4 THE LIVING FLAME [sTAN . III . ]
transformation , being a shadow ofGod, effects through
God in Godwhat He effects within it Himse lfby Himse lf,
because th e will of both is one . And as God is giving
Himselfwith a free and gracious will , so th e sou l a lso
with a will , th e more free and th e more generous th e
more it is united with God in God, is , as it were , giving
back to God—in that loving complacency with which it
regards th e divine essence and perfections—God Himself.
90 . This is a mystic and affective gift of th e soul to
God, for then th e soul seems in truth to have God for
its own possession , and that it possesses Him, as His
adopted child, by right of Ownership , by th e free gift
ofHimselfmade unto it . Th e soul gives to th e Be loved,
Who is God Himse lf, what He h ad given to it . Herein
it pays th e whole debt , for th e soul giveth as much
voluntarily with inestimable joy and de light , giving th e
Holy Spirit as its own of its own free will , so that God
may be loved as He deserves to be .
9 1 . Herein'
consists th e inestimable joy of th e soul ,
for it sees that it offers to God what becomes Him in
His Infinite Bein’
g . Though it be true that th e sou l
cannot give God to'
God anew, because He is always
Himself in Himse lf, stillit does so, perfectly andwisely ,
giving all that He h as given it in requital ofHis IOVe
this is to give as it is given , and God is repaid by this
gift of th e soul ; nothing less could repay Him. He
1 1 6 THE LIVING FLAME [STAN . III . ]
love most e’
nkindled. Thus it is that th e deep caverns
of sense , with unwonted brightness give light and heat
together to th e B eloved. I say together, because th e
communication of th e Father and of th e Son and of
th e Holy Ghost in th e soul is one ; they are th e light
and th e fire of love therein .
93 . I must here observe briefly on th e perfection of
beauty wherewith th e soul makes this gift . In th e act
of union , as th e sou l enjoys a certain image offruition ,
caused by th e union of th e understanding and will in
God, it makes this gift ofGod to God, and of itself to
Him, in most wonderful ways delighting itself therein ,
and constrained thereto. As to love , th e soul stands
before God in strange beauty , as to th e shadow of
fruition in th e same way , and also as to praise and
gratitude .
94 . As to th e first , which is love , th e soul h as three
grand perfections of beauty . It loves God by means
of God. This is an admirable perfection , because , set
on fire by th e Holy Ghost, and having th e Holy Ghost
dwelling within it, it loves as th e Father loves th e Son ,
as it is written , that th e love wherewith Thou hast
lovedMe , may be in them, and I in them.
’
Th e second
perfection is that it loves God in God, for in this union
th e soul is vehemently absorbed in th e love of
S t . John xvii. 2 6.
[STAN. III . ] OF LOVE 1 1 7
and God communicates Himself with great vehemence
to it . Th e third perfection of beauty is that th e soul
now loves God for what He is ; for it loves Him not
merely because He is bountiful, good, and generous
to it , but much more earnestly, because He is all this
essentially in Himself.
95 . There are also three perfections ofbeauty in that
shadow offruition , marvellously great . Th e first is that
th e soul enjoys God here , united with God Himself,
for as th e understanding of th e soul is one with wisdom
and goodness, and perceives so clearly—though not
perfectly as in th e life to come—’
it delights greatly in
all these , clearly understood, as I said Th e
second perfection of beauty is that th e soul delights
itselfin God alone without th e admixture ofany created
thing . Th e third is that it enjoys Him alone as He is,
without th e admixture of any se lfish feeling, or of any
created object .
96. There are also three principal perfections of
beauty in th e praise ofGodwhich th e soul offers toHim
in union . Th e first is, that th e soul offers it as an act
of duty, because it recognises this as th e end of its
creation ; as it is written , This people have I formedfor Myself, they shall show forth My praise .
’
T Th e
second is, that it praises Him for blessings received,
4, supra. T Is. xliii. 2 1 .
1 1 8 THE LIV ING FLAME [STAN. rv.]
and because of th e joy it h as in praising our LordWho
is so great . Th e third is, that it praises Him for what
He is in Himse lf, for ifth e praises ofGodwere unaccom
panied by any pleasure at all, still it would praise Him
because He isWhoHe is .
97 . Gratitude also h as three principal perfections .
Th e first is, thanksgiving for all natural and spiritual
blessings, and for all benefits received. Th e second is
th e great delight ofpraisin’
g God,in th e way of thanks
giving, for th e soul is moved with great vehemence in
th e act . Th e third is , that th e soul gives thanks unto
God on ly because He is, which is much more efficaciou s
and more delightfu l .
STAN Z A IV
How gently and how lovingly
Thou liest awake in my bosom,
Wh ere Thou secretly dwellest alone
A nd in thy sweet breathing,
Full ofgrace and glory ,
How tenderly Thou fillest me with Thy love .
EXPLANATION
HERE th e soul turns towards th e Bridegroom in great
love , magnifying Him and giving Him thanks for two
1 2 0 THE LIVING FLAME [STAN . rv. ]
work of th e Son ofGod, is, in my opinion , ofth e highest
kind,and th e source of th e greatest good to th e soul .
This awakening is a movement of th e Word in th e depth
ofth e soul ofsuch grandeur, authority and glory, and of
such profound sweetness, that all th e balsams, all the
aromatic herbs and flowers of th e world seem to be
mingled and shaken together for th e production of that
sweetness that all th e kingdoms and dominions of
th e world, all th e powers and virtues of heaven are
moved this is not th e whole , all th e virtues, substance,
perfections and graces of all created things, shine forth
and make th e same movement in unison together. For
as St . John saith , What was made in Him was life ,’
and in Him moves and lives ; as th e Apostle says, In
Him we live and move and are .
’
T
4 . Th e reason is this :when th e grand Emperor
would reveal Himselfto th e soul, moving Himselfin th e
light He gives, and yet not moving in it—He , upon
whose shoulder is th e principality:that is, th e threeworlds ofheaven , earth , and hell , and all that is in them,
andWho sustains all by th e word ofHis power'
!—thenall seem to move together. As when th e earth moves,
all natural things upon it move with it so is it when th e
'St . John i. 3 . Th e C armelite Breviary used by St . John of th e
Cross till 1 586 maintains th e old punctuation : Without Him wasmade nothing . What was made in Him was life .
1 Acts xvii. 2 8 . 1 Is . ix. 6 . H eb . i. 3 .
[STAN . rv. ] OF LOVE 1 2 1
Prince moves, forHe carries h is court , not th e court Him.
This, however, is an exceedingly imperfect illustration
for here not only all seem tomove , but also tomanifest
their being , their beauty, power, and loveliness, th e root
’
of their duration and life in Him. There , indeed, th e
soul sees how all creatures, higher and lower, live , con
tinne , and energise in Him, and understands th e words
ofth e Wise Man , by me kings reign by me princes
rule , and th e mighty decree justice .
’
5 . Though it is true that th e soul here sees that all
these things are distinct from God, in that they have a
created existence'; it understands th em in Him with
their force , origin and strength , it knows also that God
in His own essence is, in an infinitely pre-eminent way,
all these things, so that it understands them better in
Him, their First Cause , than in themselves . This is th e
great joy of this awakening, namely, to know creatures
in God, and not God in His creatures : this is to know
effects in their cause , and not cause by its effects .
6. This movement in th e soul is wonderful , for God
Himselfmoves not . Without movement on th e part of
God, th e soul is renewed andmoved by Him th e divine
life and being and th e harmony ofcreation are revealed
with marvellous newness, th e cause assuming th e designation of th e effect resulting from it . If we regard
1 2 2 THE LIVING FLAME [STAN. IV . ]
th e effect , we may say with th e WiseMan that Godmoves,
for wisdom is more moveable than allmoveable things,’
not because it moves itse lf but because it is th e source
and principle ofall motion , and permanently in herself,
she reneweth all things ; this is th e meaning of th e
words, more moveable than all moveable th ings .
’
7 . Thus, then , strictly speaking , in this movement
it is th e soul that is moved and awakened, and th e ex
pres‘
sion awake is correct . God however being always ,
as th e soul sees Him, th e mover, th e ruler, and th e giver
of life , power, graces , and gifts to all creatures , contains
all in Himself, virtually, actually, and supremely . Th e
sou l beholds what God is inHimself, and what He is
in creature s . Somay we see , when th e palace is thrown
open , in one glance , both th e magnificence of h im who
inhabits it , and what h e is doing . This, according to
my understanding of it , is this awakening and vision
of th e sou l it is as ifGod drew back some ofth e many
veils and coverings that are before it , so that it might
see what He is then indeed—but still dimly, because
all th e veils are not drawn back , that offaith remaining
—th e divine face full ofgrace bursts through andshines,which , as it moves all things by its power, appears
together with th e effect it produces, and this is th e
awakening of th e soul .
Wisd . vn . 2 4 .
1 2 4 THE LIVING FLAME [STAN. IV .]
1 0 . But here comes th e question , how can th e soul
bear so vehement a communication while in th e flesh ,
when in truth it h as not strength for it without fainting
away Th e mere sight ofAssuerus on his throne, in h is
royal robe , glittering with gold and precious stones, was
so terrible in th e eyes ofEsther, that sh e fainted through
fear, so awful was h is face . I saw thee , my lord, as
an angel of God, and my heart was troubled, for fear
of thy glory .
’
Glory oppresses him who beholds it ,
ifit does not glorify him. Howmuch more then is th e
Soul now liable to faint away , when it beholds not an
angel but God Himself, th e Lord of th e angels, with
His face full of th e beauty of all creatures, of terrible
power and glory , and th e voice of th e multitude ofHis
perfections . It is to this that Job referred when h e
said, We have heard scarce a little drop ofHis word
who shall be able to behold th e thunder of His greatv
ness T and again , I will not that He contendwith me
with much strength , nor that He oppress me with th e
weight of His greatness .
’
I
1 1 . Th e soul , however, does not faint away and
tremble at this awakening so powerful and glorious .
There are two reasons for this : one is that it is now
in th e state ofperfection , and th erefore th e lower portion
ofit is purified and conformed to th e spirit, exempt from
Esth . xv. 1 6 . TJob xxvi. 1 4 .
[STAN. IV . ] OF LOVE 1 2 5
that pain and loss which spiritual communications
involve , when th e sense and spirit are not ph rified
and disposed‘
for th e reception of them. 2 . Th e second
and th e principal reason is that referred to in th e first
line of this stanza, namely, that God shows Himself
gentle and lovrng. For as He shows His greatness and
glory to th e soul in order to comfort and exalt it , so
does He favour and strengthen it also, and sustain its
natural powers while manifesting His greatness gently
and lovingly . This is easy enough to Him, Who
with His right hand protected Moses that h e might
behold His glory .
*
1 2 . Thus th e soul feels God’
s love and gentleness to
be commensurate with His power, authority, and great
ness, for in Him these are all one . Its delight is there
fore vehement , and th e protection it receives strong in
gentleness and love , so that itself being made strong
may be able without fainting away to sustain this veh e
ment joy . Esther, indeed, fainted away, but that was
because th e king seemed unfavourable towards h er, for
with burning eyes h e showed th ewrath ofh is breast .
’
T
but th e moment h e looked graciously upon h er, touched
h erwith h is sceptre and kissed h er, sh e recovered herself,
for h e h ad said to h er, I am th y brother, fear not .
’
1 3 . So is it with th e soul in th e presence ofth e King
Exod . xxxiii. 2 2 . T Esth . xv. Io.
1 2 6 THE LIVING FLAME [STAN . IV. ]
ofkings, for th e moment He shows Himselfas its Bride
groom and Brother, all fear vanishes away . Because in
showing unto it , in gentleness and not in anger, th e
strength Of His power and th e love of His goodness ,
He communicates to it th e strength and love of His
breast , leaping from His throne to caress it , as th e
bridegroom from his secret chamber, touching it withth e sceptre ofHis maj esty , and as a brother embracing
it . There th e royal robes and th e fragrance thereof,
which are th e marvellous attributes of God there th e
splendour ofgold which is charity , and th e glittering of
th e precious stones of supernatural knowledge ; and
there th e face of th e Word full of grace , strike th e
queenly soul , so that , transformed in th e virtues Of th e
King Of heaven , it beholds itself,a queen : with th e
Psalmist , therefore , may it be said ofit , andwith truth ,
Th e queen stood on Thy right hand in gilded clothing ,surrounded with variety .
’
T And as all this passes in
th e very depths of th e soul , it is added immediately,
Where Thou secretly dwellest alone .
’
Where Thou secretly dwellest alOne .
’
1 4 . He 1 5 sard to dwe ll secretly in th e soul’
s bosom,
because , as I have said,
! this sweet embracing takes
place in th e inmost substance and powers of th e soul .
We must keep in mind that God dwells in a secret and
Esth . xv . 1 1 , 1 2 . TP s . x1iv. I O . 1 Stanza i. 9 ; u . 9 .
1 2 8 THE LIVING FLAME [STAN . IV . ]
1 6. 0 how blessed is that soul which is ever con
scious of God reposin‘g and resting within it . How
necessary it is for such a soul to flee from th e matters
of this world, to live in great tranquillity, so that
nothing whatever shall disturb th e Beloved at His
repose .
’
1 7. He is there as it were asleep in th e embraces of
th e soul , and th e sou l is , in general, conscious of His
presence , and, in general , de lights exceedingly in it . If
He were always awake in th e soul , th e communications
of knowledge and love wou ld be unceasing , and that
wou ldbe a state ofglory . IfHe awakes but once , merely
opening His eyes, and affects th e sou l so profoundly,
what would become of it if He were continually awake
within it ?
1 8 . He dwe lls secretly in other souls , those which
have not attained to this state Ofunion , not indeed dis
pleased, though they are not yet perfectly disposed for
union : these souls in general are not conscious ofHis
presence , but only during th e time of these sweet
awakenings, which however are not of th e same kind
with those already described, neither indeed are they
to be comparedwith them. But th e state ofthese souls
is not so secret from th e devil , nor so far above th e
reach of th e understanding as th e other, because th e
C ant . i. I I .
[STAN . IV. ] OF LOVE 1 2 9
senses always furnish some indications of it by th e
excitement intowhich they are thrown . Th e senses are
not perfectly annihilated before th e union is complete ,
and they manifest their power in some degree , because
they are not yet wholly spiritual . But in this awaken
ing of th e Bride‘groom in th e perfect soul , all is perfect
because He effects it all Himself in th e way I have
spoken of. In this awakening, as of one aroused from
sleep and drawing breath , th e soul feels th e breathing of
God, and therefore it says In Thy sweet breathing .
’
And in Thy sweet breathing , full of grace and glory,
how tenderly Thou fillest me with Thy love .
’
1 9 . I would not speak of this breathing Of God,
neither do I wish to do so, because I am certain that I
cannot ; and indeed were I to speak of it , it would
seem then to be something less than what it is in reality
This breathing of God is in th e soul , in which in the
awakening of th e deepknowledge of th e Divinity, He
breathes th e Holy Ghost according to th e measure of
that knowledge which absorbs it most profoundly, which
inspires it most tenderly with love according to what it
saw. This breathing is fu ll of grace and glory , and
therefore th e Holy Ghost fills th e soul with goodness and
glory, whereby He inspires it with th e love ofHimself,
transcending all glory and all understanding . This is
th e reason why I shy nothing more .
INSTRUCTIONS AND PRECAUTIONS
TO B E C ONTINUALLY OBSERVED BY H IM WHOSEE ! S TO BE A TRUE REL IG IOU S AND TO
ARRIVE QU IC ! LY AT GREAT PERFEC TION
IF any religious desires to attain in a short time to holy
recollection , spiritual silence , detachment and poverty
of !spirit—where th e peacefu l rest of th e spirit is en
joyed, and union with God attained ifh e desires to be
delivered from all th e hindrances which created things
put in h is way , to be defended against all th e wiles and
illusions ofSatan , and to be protected against himself,
h e must strictly practise th e following instructions .
If h e will do this, with ordinary attention , without
other efforts or other practices, at th e same time care
fully observing th e Obligations of h is state , h e will
advance rapidly to great perfection , acquire all Virtue
and attain unto holy peace .
All th e evils towhich th e soul is subj ect proceed from
th e three enemies already mentioned : th e world, th e
devil, and th e flesh . If we can hide ourselves from
these we shall have ] no combats to fight . Th e world is
1 3 3
1 3 4 INSTRUCTIONS AND
le ss difficult , and th e devil more difficu lt , to under
stand ; but th e flesh is th e most obstinate of all, and
th e last to be overcome together with th e Old man .
’
Ifwe do not conquer th e three , we shall never perfectly
conquer one ; and if we conquer one , we shall also
conquer th e others in th e same proportion .
In order to escape perfectly from th e evils which the
world inflicts, there are three things to be observed.
FIRST PRECAUTION
Th e first is, preserve an equal love and an equal
forgetfulness of all men whether relatives or not with
draw your affections from th e former as well as from
th e latter, yea even rather more from th e former, on
account of th e ties of blood, for th e natural affection
which men feel for their kindred always subsists . You
must mortify this affection if you are to attain unto
spiritual perfection . Look upon your kindred as stran
gers , and you will thereby th e more completely discharge
your duty to them for by not withdrawing your heart
from God on their account, you will fulfi l your duties
towards them better by not giving to them those affec
tions which are due unto God.
Do not love one man more than another, for if you
do you will fall into error. He whom God loves most
1 3 6 INSTRUCTIONS AND
you must not be solicitous for to-morrow,
’
but occupy
yourselfwith higher things—with th e kinn m of God,
that is, fidelity unto Him -for all these things, as our
Lord says in th e gospel , shall be added unto you .
’
He who takes care ofth e beasts ofth e fieldwill not for
get you . If you do this you will attain unto silence ,
and have peace in your senses .
THIRD PRECAUTION
Th e third precaution is most necessary , that you may
avoid all evil in your relation with th e other religious of
th e community . Many persons from not heeding this
have not only lost their peace ofmind, but have fallen ,
and fall daily , into great disorders andsin . B e especially
careful never to let yourmind dwell upon , still less your
tongue to speak of, what is passing in th e community ,
its past or present state . Do not speak ofany religious
in particular, do not discuss h is condition or h is con
versation , or h is actions, however grave , either under
th e cloak of zeal , or of remedying what seems amiss ,
except only to h im who of right should be spoken to
and then at th e fitting time . Never be . scandalised or
surprised at what you see or hear, and preserve your
selfin complete forgetfulness ofall. Ifyou lived among
th e angels and gave heed to what was going on many
S t . Matth . vi. 3 3 .
PREC AUTIONs 1 3 7
things would seem to you not to be good, because you
do not understand them.
Tak e warning from th e example of Lot ’s wife who,
because sh e was disturbed at th e destruction of Sodom,
turned back to behold it . God punished h er'
for this ,
and sh e was turned into a pillar ofsalt .
’
This teaches
you that it is th e will of God, even if you were living
among devils, you should so live as not to turn back
in thought to consider what they were doing , but forget
them utterly. You are to
’
keep your soul wholly for
God, and not to suffer th e thought of this or that to
disturb you .
B e sure of this, there is no lack of stumbling blocks
in religious houses, because there is no lack of devils
who are labouring to throw down th e saints . God
permits this in order to try them and to prove them, and
if you be not on your guard, you will never become a
religious, do what you may , neitherwill you attain to
holy detachment and recollection , or avoid loss . If
you live otherwise , in spite of your zeal and good in
tentions , Satan will lay hold ofyou in one way or another,
and indeed you are already sufliciently in h is power,
when your soul is allowed such distractions as these .
Remember those words of th e apostle St . James , If
any man think himself to be religious, not bridling h is
Genes . xix. 2 6 .
1 3 8 INSTRUCTIONS AND
tongue , this man’
s religion is This is applic
able to th e interior, quite as much as to th e exterior,tongue —to thoughts as well as words .
THREE PREC AUTIONS NEC ES SARY TO BE OBSERVEDIN ORDER TO BE DELIVERED FROM THE DEVILIN RELIGION
Ifyou wish to escape from Satan in re ligion , you must
give heed to three things, without which you cannot be
in safety from h is cunning . In th e first place I would
have you take this general advice , which you shou ld
never forget , name ly, that it is th e ordinary practice
of Satan to deceive those who are going on unto per
fection by an appearance of good : h e does not tempt
them by what seems to be evil . He knows that they
will scarcely regard that which they know tobe wrong .
You must therefore continually distrust that which
seems to be good, and especially when Obedience does
not intervene . Th e remedy here is th e direction Of
one whom you ought to consu lt . Let this then'
be
FIRST PRECAUTION
Never set about anything , however good and charit
able it may seem, either to yoursélf or to any other,
S t . Jam. i. 2 6 .
1 40 INSTRUCTIONS AN D
in His place . Keep a careful watch over yoiIrself in
this matter, and do not reflect upon th e character, ways,
or conversation , or habits of your superior. If you do,
you will injure yourself, and you will change your obedi
ence from divine into human , and you will be influenced
by what you see in your superior, and not by th e
invisible God Whom you should Obey in h im. Your
obedience will be in vain , or th e more barren th e more
you are troubled by th e untowardness, or th e more you
are
’
pleased by th e favour, of your superior. I tell you
that a great many religious in th e way ofperfection are
ruined by not looking upon their superiors as tli‘
ey ought
their Obedience is almost worthless in th e eyes ofGod,
because influenced by human considerations . Unless
you force yourself therefore to be indifferent as to who
your superiormay be , so far as your private feelings go,
you will never be spiritual , neither will you faithfully
Observe your vows .
THIRD PRECAUTION
Th e third precaution against Satan is this strive with
all your heart after humility in thought ,word, and deed,
taking more pleasure in others than in yourself, giving
way in everything to others , and doing so as far
as you can from a sincere heart . In this way you will
PRECAUTIONS 1 4 1
overcome evil with good, drive th e devil away, and have
joy in your heart . Deal thus with those who are less
agreeable to you for be assured, ifyou do not , you will
never have true charity nor make progress in it . B e
always more ready to receive instruction from any one
than togive it , even to th e least ofyour brethren .
THREE PREC AUTIONS TO BE OBSERVED BY THOSE
WHO WOULD C ONQUER THEMSELVES , AND
MASTER THE C UNNING OF THE FLESH
FIRST PRECAUTION
If, you wish to be delivered from th e uneasiness and
imperfections ofwhich th e habits and conversation of
th e religiOus may be th e occasion and profit by every
thing that may happen , you must keep in mind that you
entered th e community to be mortified and tried,and
that all those in authority in it are there , as in truth
they are , for that purpose . Some have tomortify you
by words, others by deeds, and others by what they
think ofyou in all this you are to submit yourse lf un
resisting as a statue to th e polisher, th e painter, and
th e gilder of it . If you do not , you will never be able
to live as you ought with th e religious in th e monastery
you will not attain to holy peace nor will you escape
from much evil .
1 42 INSTRUCTIONS AND PRECAUTIONS
SECOND PRECAUTION
Never omit any practices, if they are such as befit you ,
because they are disagreeable ; neither Observe them
because they are pleasan t , un less they be as necessary
as those which are not agreeable . Otherwise you will
find it impossible to acquire firmness , and conquer your
weakness .
THIRD PRECAUTION
In all your spiritual exercises never set yd’
ur eyes upon
th e sweetness ofthem and cling to it , but rather on that
in themwhich is unpleasant and troublesome , and accept
it . I f you do, you will never destroy self-love , nor
acquire th e love of God.
LE T T E R S
LETTER I
TO MOTHER CATHERINE OF JESUS , BAREFOOTED CARMELITE AND COMPANION OF ST . TERESA OF JESUS
JESUS
B e in your soul , my daughter Catherine . Although I
know not where you are , I write you these few lines,
trustn that Our Motherwill forward th em’
to you ifyou
are not with h er. And even if you are not with h er,
comfort yourself with me , who am further away and
alone here . For since I was swallowed by that whale ,T
and cast forth upon this distant Shore , I have not been
counted worthy to see h er or th e saints who are down
there . God h as done it for our good for loneliness is a
file ,and to suffer darkness is th e
, way to great light .
God grant that we may not walk in darkness . Oh !
This nun was professed at Valladolid,D ecember 1 3 ,
1 572 . S t .
Teresa,wh o e steemed h er h ighly
,took h er to Palencia
,and afterwards
to Burgos, nominating h er sub-priore ss . S h e died at Soria,date
not on record .
TTh e prison of th e Monastery ofToledo.
I O
1 46 LETTERS
how many things would I fain say to you But I am
writing very much in th e dark , fearing that you may not
receive this letter ; and therefore I break Off with
out finishing it . Recommend me to God. I will sayno more from here , for I am weary .
Your servant in Christ,FR . JOHN OF THE CROSS .
From BAE Z A th e 6th of July,1 58 1 .
LETTER II
To THE RELIGIOUS IN VEAS
JESUS be in your souls : My daughters are thinking
that I have lost Sight of them because I '
do not write ,
and that I have ceased to consider how easily they can
become saints and rejoice in th e BridegroomWhom they
love with great gladness and in strong security . I will
come to Veas , and you will see that I have not forgotten
you . We Shall then see th e treasures obtained by pure
love and on th e pathways of everlasting life th e
blessed progress you have made in Christ , Whose joyand crown are His brides . This crown ought not to be
This letter appeared for th e first time,copied from th e original
kept in th e monastery of Pastrana,in th e Life ofth e S aint, by Don
Manue l Nunoz Garnica,Canon of Jaén (Jaén ,
1 875 ,p .
1 48 LETTERS
Christ , following Him on th e road of mortification in
all patience and in all Silence , with all your sou l bent
on suffering , having made yourse lves executioners of
your own will . Mortify yourselves, and if there be
anything still llVlng that hinders th e interior resurrection
ofth e spirit let it die in your souls . Amen .
Your servant,
FR. JOHN OF THE CROSS .
From MALAGA : November 1 8,1 5 86 .
LETTER I I I
1 0 THE RELIGIOUS OF VEAS
H e gives th em some spiritual advice , full of h eavenly instruction and
worthy ofperpetual remembrance
JESUS , MARY
B e in your souls , my daughters in Christ .
Your letter greatly consoled me , and may our Lord
reward you for it . It was not from want ofwill that I
have refrained from writing to you , for tru ly do I wish
you all good but because it seemed tome that enough
h ad been said alr’
eady to effect all that was needful , and
that what is wanting ,ifindeed anything be wanting , is
LETTERS 1 49
not writing or speaking—whereof ordinarily there is
more than enough—but silence and work . For whereas
speaking distracts, silence and action collect th e thoughts,
and strengthen th e spirit . As soon therefore as a per
son understands what h as been said to h im for h is good,
h e h as no furtherneed to hear or to discuss ; but to
set himself in earnest to practise what h e h as learnt
with Silence and attention , in humility, charity, and
contempt of self not turning aside incessantly to seek
after novelties which serve only to satisfy th e desire in
outward things—failing however to satisfy it really
and to leave it weak and empty, devoid ofinterior virtue .
Th e result is unprofitable in every way ; for a man
who, before h e h as digested h is last meal , takes another
-th e natural heat being wasted upon both—cannot
convert all this food into th e substance ofh is body, and
sickness follows . It is most necessary, my daughters,
to know how to avoid th e devil and our own sensuality ,
for ifwe do not we shall find ourselves to be very un
profitable servants , very far away from th e virtues of
Christ ; and in th e end we shall awake from our S leep
to find our toil and labour to have been th e reverse of
what they were . Th e lamp which we believed to be
alight will be found extinguished,because th e breath
whereby we thought to kindle it , served perhaps to put
it out . There are no means to avoid this, and pre
1 50 LETTERS
serve spirituality , better than suffering , doing good
works , Silence , Custody ofth e senses , th e practice of, and
th e inclination to solitude , forgetfulness of creatures ,
and of all that is going on , even if th e worldwere to
come to an end. Never fail , whatever may befall you
be it good or evil , to keep your heart quiet and cahn
in th e tenderness of love , that it may suffer in all cir
cumstances . For so momentous a thing is perfection ,
and so priceless is spiritual joy , and may God grant
that this may be enough ; for it is impossible to make
progress but by th e way of good works and suffering
courageously, always in silence . I have heard, my
daughters , that th e soulwhich is ready to talk and converse
with creatures , is not very ready to converse with God
for if it were, it would be at once drawn forcibly inwards ,
be silent and avoid all conversation for God would that
th e soul should delight in Him rather than in any crea
ture , however excellent and profitable it may be . I com
mend myself to your charitable prayers ; and do you
rest assured that , scant as my charity is , it is so bound
up in you that I never forget those to whom I owe so
much in our Lord. May He be with us all. Amen .
FR . JOHN OF THE CROSS .
From GRANADA th e 2 2 nd ofNov. ,1 587 .
1 52 LETTERS
in your love ofGod, forwhat may come upon you , since
you are no longer your own , but His . Let me know
whether your departure for Madrid is certain , and
whether th e mother prioress is coming . I commend
myself especially to my daughters Magdalene and Ana
and to all th e rest, not having leisure towrite to them.
FR . JOHN OF THE CROSS .From GRANADA : th e 8th ofFebruary,1 588 .
LETTER V
TO MOTHER ANNE OF ST. ALBERT , PRIORESS OP THE
BAREFOOTED CARMELITES OF CARAVACA
H e makes known to h er by a proph etical inspiration th e state of her
soul, and delivers h er from scruples
JESUS
B e in your soul . How long , my daughter, must you
be carried in th e arms of others ? I long to see in you
a great detachment of spirit , and such a freedom from
Anne of S t . Albert (de Salcedo), born at Malagon,was one of th e
first nuns of that convent , having made h er profe ssion in 1 569 . S h e
accompanied S t. Teresa to Seville , being chosen for th e foundationof Caravaca,
which was to be made from there . Sh e died in 1 62 4 .
.LETTERS 1 53
any dependence upon creatures, that all th e powers of
he ll may be unable to disturb you . What useless tears
have you been shedding in these last days Howmuch
precious time , think you , have these scruples caused you
to throw away If you,
would communicate your
troubles tome , go straight to that spotless mirror of th e
Eternal Father, His only Begotten Son ; for there do I
daily behold your soul , and without doubt you will
come away consoled, and have no more need to beg at
th e door ofpoor people .
Your servant in Christ ,FR . JOHN OF THE CROSS .
From GRANADA .
LETTER VI
TO THE SAME RELIGIOUS
On th e same subj ect
B e in your soul , very dear daughter in Christ . Though
you say nothing tome , I will say something to you let
those vain fears which make th e spirit cowardly find no
place in your soul . Leave to our Lord that which He
hasgiven and daily gives you seem tomeasure God by
1 54 LETTERS
th e measure ofyour own capacity but that must not be
so. Prepare yourselfto receive a great grace .
Your servant in Christ ,FR . JOHN OF THE CROSS .
From GRANADA .
LETTER V II
TO THE SAME RELIGIOUS
Th e holy father informs h er ofth e foundation ofth e monastery at C orda
and of the removal of th e nuns in S eville
JESUS
B e in your soul . I wrote to you in haste when I left
Granada for th e foundation at Cordova . I have Since
received your letter there , and those of th e gentlemen
whowent to Madrid, thinking that they should find me
at th e council . You must know, however, that it never
met , for we have been waiting to finish these visitations
and foundations, while our Lord is now making such
haste in th e matter, that we are without strength to
follow Him. Th e friars have been received at Cordova
with th e greatest joy and solemnity on th e part of th e
whole city . No Order h as been better received there .
All th e clergy and confraternities of Cordova assembled
on th e occasion, and there was a solemn procession of.
56 LETTERS
this time have copied. Remember me very specially to
sefior Gonzalo Munoz , I do not write for fear of being
troublesome to h im,and becau se your reverence will
make known to h im that which I have here re lated to
you ,
D earest daughter in Christ,Your servant,
FR . JOHN OF THE CROSS .From SEVILLE : June , 1 586 .
LETTER VI II
TO F . AMBROSE MARIANO OF ST . BENEDICT, PRIOR OF
MADRID
Containing wholesome instructions for the training ofnovices
B e in th e sou l of your reverence . Our need ofreligious
is very great, as your reverence knows, because of th e
many foundations . It is therefore necessary that your
reverence shouldhave patience until fatherMichael leave
this place towait at Pastrana for th e father provincial ;
S t .Tere sa speaks of this remarkable man in Foundations , ch .
xvn . 6,seqq. After h er death h e was commissioned to found a convent
of friars at Lisbon and later on at Madrid where h edied in 1 5 9 4 .
LETTERS 57
th e foundation of th e convent of Molina being nearly
completed. It h as seemed good to th e fathers also to
assign to your reverence a sub! prior,and have made
choice of father Angelus, believing that h e will agree
perfectly with th e prior, which is most n ecessary in a
monastery . Your reverence will give to each of these
h is letters paten t, and will not fail to take care that no
priest meddle or converse with th e novices,for as your
reverence knows, nothing is more in jurious to them than
to pass through many hands, or that strangers shou ld
frequen t th e novices . Since , however, you have somany
under your care, it is reasonable that you Should help
and relieve father Angelu s. Give h im authority, as h e
is already sub-prior, that h e may be more considered in
th e house .
It does not seem that fatherMichael is somuch neededhere
,and h e might do greater service to th e order else
where . Of father Gratian nothing new,except that
father An tony T is now here .
FR . JOHN OF THE CROSS .
From SEGOVIA : Nov. 9 ,1 588 .
[St John was now th e president of th e consultors in th e absence ofFather Nicholas Doria
,and there fore wrote this letter as a member
ofth e council ]
Fr. Jerome Gratian ,th e friend both of S t . Teresa and S t . John
of th e Cross .
1 Fr. Antonio de Heredia (Antony of J esus), with S t . John th e
founder of th e order ofDiscalced friars .
1 58 LETTERS
LETTER IX
To A YOUNG LADY AT MADRID,WHO DESIRED TO -BECOME A
BAREFOOTED CARMELITE,AND WHO WAS AFTERWARDS
PROFESSED IN A CONVENT AT ARENAS,IN NEW CASTILE
,
AFTERWARDS TRANSFERRED To GUADALAJARA
B e in your soul . Your messenger came at a time when
I was unable to reply before h e left th e place,and now,
on h is return,h e is waiting for my letter. May God
eve’
r grant you ,my daughter
,H is holy grace
,that
always and in all things you may be Wholly occupied
with His holy love ; for to this are you bound,and for
this on ly H e created and redeemed you . On th e three
questions there is much to say ; more than time and a
letter will allow. I will speak of three other points
which may be profitable to you .
As to sins,God so hates them that H e submitted to
die ; it is expedient,in order utterly to root them out ,
and never to commit any ,to have as little in tercourse
with people as possible,avoiding them
,and n ever speak
ing an unnecessary word on a ny subj ect- for all con
versation ,beyond what necessity or reason absolute ly
requires,h as never don e good to any man
,however holy
-and at th e same time keeping th e law of God with
great exactness and love .
1 60 LETTERS
LETTER X
TO A SPIRITUAL SON IN RELIGION,TEACHING HIM HOW
TO EMPLOY HIS WHOLE WILL IN GOD,WITHDRAWING
IT FROM PLEASURE AND JOY IN CREATED THINGS
THE peace of JESUS CHRIST,my son,
be ever in your
soul .
I have received th e letter of your reverence,wherein
you tell me of th e great desire you have , given you by
our Lord, to occupy your will with H im alone
,loving
Him above all things,and wherein you also ask me for
some directions how to obtain your end. I rejoice that
God h as given you such holy desire s, and I shall rejoice
th e more at their fulfilment . Remember,then
,that all
pleasure, joy,
and affections come in to th e sou l through
th e will and th e desire of those things which seem good,
befitting, and pleasurable,because they seem to be
pleasing and precious ; now th e affection s of th e will
are drawn to them,and th e will hopes for them
,de
lights in them when it possesses them,and dreads th e
loss of them. Th e soul,therefore
,by reason of these
affections and joys,is disturbed and disquieted.
In order then to annihilate and mortify th e desire of
sensible pleasure in things that are not God,your rever
ence will observe ,that everything in which th e will
LETTERS 1 61
can have a distinct joy is sweet and delectable , because
pleasant in its eyes ; but there is no delectable thing in
which it can have joy and deligh t‘
in God,for God is not
cognisable by th e apprehen sions of th e other facu ltie s,
and therefore not by th e pleasure and desires of th e will .
In this life , as th e sou l cannot taste ofGod e ssen tially,
so all th e sweetness and delight of which it is capable ,
and,however great they may be
,cannot be God,
for
Whatever th e will takes pleasure in and desires as a
distinct thing, it desire s so far as it knows it to be that
which it longs for. For as th e will h as never tasted of
God,nor ever known H im under any apprehen sion of
th e desire , and therefore comprehends H im not , so by
its taste it can never know Him ; its very being, de sire ,
and taste can never de sire God,because H e is above and
beyond all its powers .
It is,therefore , plain that no distinct obj ect whatever
that pleases th e will can be God and for that reason,
if it is to be united with H im, it must empty itself; cast
away every disorderly affection of th e desire,every
satisfaction it may distinctly have , high and low,temporal
and spiritual , so that, purified and cleansed from all
unru ly satisfaction s,joys
,and desires
,it may be wholly
occupied,with all its affection s
,in loving God. For
if th e will can in any way comprehend God and be
united with Him,'
i-t cannot be through any capacity of
I I
1 62 LETTERS
th e desire ,but on ly by love ; and as all delight, sweet
ness,and joy,
ofwhich th e will is sensible , is not love,
it follows that none of these pleasing impressions can
be th e adequate means of uniting th e will to God ; th e
means are an act of th e will . And because an act of
th e will is quite distinct from feeling ; it is by an act
that th e will is unitedwith God,and rests in Him that
act is love . This union is never wrought by feeling,or
exertions of th e desire ,for these remain in th e soul as
aims and ends . It is on ly as motives oflove that feelings
can be of service , if th e will is bent on going onwards,
and for nothing e lse .
These sweet impressions ofth emselves do not lead th e
soul to God,but rather cause it to rest upon them: by
an act of th e will , that is, by loving God, th e soul puts
its whole affection , joy,delight, contentment
,and love
in H im on ly,casting everything else aside ,
and loving
Him above all things.
For this reason , then , ifany one is moved to love God
by that sweetness h e feels, h e casts that sweetness away
from h im,and fixes h is love upon God,
Whom h e does
not feel but ifh e allowed himselfto rest in that sweet
ness and delight which h e feels, dwelling upon them with
satisfaction , that would be to love th e creature , and that
which is of it, and to make th e motive an end,and th e
act ofth e willwould be vitiated for as God is incompre
164 LETTERS ’
to th e sweetness and de light of th e divine union, to fee l
th e sweet and loving embraces ofGod,otherwise than in
detachment, in refusing to th e'
desire every pleasure In
th e things of heaven and earth , for that is th e meaning
ofDavid, when h e said : Open thymouth wide , and I
will fi ll it .
’
Now,in this place th e mouth ofth e will
is th e’
desire'
: th e mouth opens, when not fi lled’
or'
hindered with th e morse ls of its own satisfaction s : for
when th e desire is ben t upon anything, it is then re
strained,because out of God everything is a restraint .
Th e soul, then , that is toadvance straightway untoGod,
and to be united with Him,must keep th e mouth of th e
will open,but on ly forGodHimself, in detachment from
every morsel ofdesire , in order that God may fill it with
H is own love and sweetn ess : it must hunger and thirst
after GOd alone,seeking its satisfaction in nothing e lse,
seeing that in this life it cannot taste Him as He is
That which may be tasted here ,’
if there be a desire for
it," hinders th e taste ofGod.
This ; is what th e prophet I saias teaches when h e says
All you that thirst come to th e waters .
’
T H e bids all
who thirst for God on ly to come ’
to th e fulness of th e
divine waters of union with Him: name ly,those who
have not th e money ofdesire . It is most expedient th en ,
for your reverence,if you wish to have great peace in
I I
Ps . lxxxdrr. j 1 8 . IV . I .
j
LETTERS 1 65
your soul and to reach perfection , to give up your whole
will to God,that it may be united to H im,
and utterly
detached from th e mean and vile occupations of earth .
May H is Maje sty make you as spiritual and as holy as
I desire .
FR .
'
J0HN OF THE CROSS .
SEGOVIA April 1 4 ,1 5 89 .
LETTER XI
To MOTHER ELEONOR OF ST . GABRIEL, A BAREFOOTEDCARMELITE OF SEVILLE
The holy father and the council command h er to accept th e office ofsub
prioress’
in th e n ewly founded convent at C ordova
B e in your soul,my daughter in Christ . Your letter
was very welcome to me , and I thank God that H e h as
been pleased to make use of you in this foundation ,
which H is Maj esty h as made for your greater profit for
Born at Ciudad Real,E leonor de San Gabrie l (Mena) made pro
fession at Malagon,June 1 0
,1 5 7 1 . S t . T eresa
‘
took h er to Seville and
made h er infirmarian ; later on sh e became sub-prioress,wh ich
‘
O'
ffice
was also entrusted to h er in th e n ewly founded convent at Cordova .
Sh e h ad a great desire to accompany th e nun s wh o were chosen for
th e foundation of a convent at Paris,but in this ’
sh e was not strccess
ful, for sh e was called back to Seville,where sh e died, date unknown .
1 66 LETTERS
th e more He gives, th e more does He en large our desires,
till H e leaves us empty that H e may fi ll uswith blessings .
You shall be well repaid for those which,for th e love
of your sisters, you forgo in Seville ; for th e immense
benefits ofGod can on ly be received and contained by
empty and solitary hearts ; and, therefore , our Lord
will have you to be alone,and H e really wills it, for
H e desires to be your on ly companion . Your reverence
must therefore apply your mind to Him alone,and in
H im alone conten t yourself,that in Him you may find
all consolation ,for if th e soul were in heaven ,
but th e
will without love , that soul would be still unsatisfied.
So also though God be ever with us, if our heart be
attached to other things and not fixed on H im alon e .
I well believe that those in Seville will be very lonely
without your reverence . But,perhaps
, you have al
ready done all th e good there which you were in tended
to do,and God wills that you should now work here ,
for this is one ofour principal foundations .To this end
I pray your reverence to afford all th e assistance you can
to th e mother prioress, with great love and union of
heart in all things . I know that I n eed not say this to
you ,for you have been so long in th e order and so
perienced that you know all that is usually done
these foundations . For this reason,we chose yo
reverence . There are religious enough here,but
1 68 LETTERS
in order that those who come to you hereafter may
learn in what spirit they must come . I send you all
n ecessary faculties . B e very careful whom you receive
at first,because such will be those who follow ; and
strive to preserve th e spirit of poverty and contempt
of all earthly things,being content with God alon e
otherwise be assured that you will fall into a thousand
temporal and spiritual necessities, you will n ever, and
can never,experience greater n ecessities than those to
which you voluntarily subj ect your heart : for th e poor
in spirit is more content and joyfu l when in want ;
having made very nothingness h is all, and having found
therein fulness and freedom in all things .
0 blessed nothingn ess,
and blessed hiddenness of
heart, which'
is of such surpassing virtue as to render
all things subj ect to th e soul that will have nothing
subj ect to itse lf, and casting away all care to burn more
and more intensely with love !
Salute all th e sisters in our Lord. Tell them that as
our Lord h as chosen them for th e first stones of this
building, they must consider well what they ought to be ,
for upon them,as on a strong foundation
,those who
follow after them are to be built . Le t them profit by
th e first fruits of th e spirit which God gives m th e be
ginn ing to make a n ew start on th e way of perfection ,
in all humility and detachmen t , inward and outward,not
LETTERS 1 69
in a childish mind,but with a strong will in mortifica
tiOn and penance . Let them see that Christ costs them
something, and not be like those who seek their own
ease,and look for consolation either in God or out of
Him. But let them suffer either in Him or out ofH im,
by silence , hope , and loving remembrance.
Make this
known to Gabriela and th e sisters at Malaga . T o th e
others I have already written . Th e grace of God be
with you . Amen .
FR . JOHN OF THE CRoss .
From SEGOVIA th e 2 8th of July, I 589 .
LETTER XIII
To MOTHER MAGDALEN OF THE HOLY GHOST,A RELI
GIOUS OF THE SAME CONVENT OF CORDOVA
JESUS
B e in your soul, my daughter in Christ . The good
resolution s expressed in your letter make me glad. I
bless God,who provides for all things ! for they will be
greatly needed in th e beginn ings of foundations that
you may bearpoverty, straitness,heat
,and labours of
Magdalen of th e Holy Ghost (Rodriguez y Alarcon), a nun of
Veas,wh o h ad made h er profession August was chosen for th e
foundation ofCordova,where sh e died In advanced age . S ee Spiri tual
C an ticle , Introd . p . xvi.
1 70 LETTERS
a ll kinds, in such a manner that none may perceive
whether or not all these things are grievous toyou . Con
sider that for such beginnings God will not have delicate
and feeble souls,far less such as are lovers of them
selves ; and to this end His Maj esty helps us more in
our beginnings, that they, with moderate diligence , may
advance in all virtues . It is assuredly a great grace ,
and a sign of th e divine favour, that , passing by others,
He h as led you hither. And though th e abandonmen t
may have been painfu l , it is nothing ; for you must in
any case have shortly left it all. In order tohave God
in all things,we must have nothing at all ; for how
can th e heart,given toone
,be given at all to another P
I say this also to sister'
Juana,and beg you to pray
to Godfor me . May H e be in your heart . Amen .
FR . JOHN OF THE CROSS .
From SEGOVIA th e 2 8th of July,1 589 .
LETTER XIV
To DON‘
A JUANA DE PEDRAcA,A PENITENT or THE
HOLY FATHER IN GRANADA
JESUS
B e in your soul . I give Him thanks that He has given
me th e grace not to forget th e poor, and not to take
1 72 LETTERS
purely and disinterestedly as now. You are not running
after th e imperfections of your own .will,seeking self,
as perhaps you once did. What do you mean ? What
manner of life and conversation do you propose to your
self in this world In what do you imagin e th e service
ofGod to consist, except in abstaining from evil,keeping
His commandments,and doing H is work as well as we
can . When you do this, what need have you to seek
here and there for other instruction s, other lights, other
consolation s,in which ordinarily lurk many snares and
dangers to th e sou l,which is deceived and deluded by
its appetites and perceptions : its very faculties lead
it astray .
It is a great grace of God when He S0 darkens and
impoverishes th e sou l that th e sen ses cannot deceive it .
And that it may not go astray, it h as nothing to do but
towalk in th e beaten path of th e law ofGod and of th e
Church,living solely by faith
,dim and true
, in certain
hope and perfect charity, looking for all its blessings in
heaven living here as pilgrims, beggars, exiles, orphans,desolate
,possessing nothing, and looking for everything
above .
Re joice,
-
then , and put your trust in God,Who h as
given you these tokens you C AN do so nay , you ought
todo so. Ifnot, you must not be surprised ifH e shou ld
be angry when H e finds you so du ll, seeing that H e has
LETTERS 173
plaéed you in so safe a path, and led you to so secure a
haven . Desire nothing but this, and bend your soul to
it, which is in a good and safe condition , and go to com
munion as usual . Go to confession when you have some
definite matter, and speak ' of that on ly . When you
have anything to say to me write,and that promptly
and frequently, which you can always do through dona
Ana,if not through th e nuns .
I have been somewhat unwell,but am now much
better. Fr. John Evangelist,
* however, is still suffer
ing. Recommend h im toGod, andme also,my daughter
in our Lord.
FR . JOHN'
OE THE C Ross .
From SEGOVIA : Oct . 1 2 th,1 589 .
LETTER XV
To MOTHER MARY OF JESUS,PRIORESS OF c0RDOVA 1
'
Containing much profitable advice to those whose oflice is to govern and
provide for a commun ity
Be . in your soul. My daughter in Christ, th e cause of
my not having written to you for so long a time has been(
Fr. John Evangelist,formerly procurator of Granada during S t .
John ’
s priorship.1 See note to Lewer XII .
1 74 LETTERS
rather th e remote position of S egovia than any want of
will . For my good will h as ever been ,and I trust in
God shall ever be,th e same towards you . I feel for
you in all your trials . But I would not have you take
toomuch thought concerning th e temporal provision for
your house,lest God shou ld forget it ; and you should
fall into great temporal and spiritual distress ; for it is
our over-anxious solicitude which brings us to wan t .
Cast all your care,my daughter, upon God,
andH e will
nourish you : for H e Who h as given and will give th e
greater,will not fail to give th e less .
Take care that th e desire to be in want and poor never
fails you ,for that in stan t your courage will fail
,and
your virtues will become weak . For ifin time past you
have desired poverty, now that you are in authority you
Should desire it still more,and love it ; for th e house
must be ruled and furnished with virtues and heaven ly
desires,rather than by carefulness and arrangements
for temporal and earthly things : inasmuch as our Lordhath bidden us to take no thought for our food
,nor
' for
our raiment, nor for to-morrow. What you have to do
is to train your own soul and th e souls of your nuns in
all pe rfection in re ligion ,In union with God
,and rej oicing
in Him alone and I will assure you of th e rest . It
seems to me very dificult to imagin e that th e other
houses will come to your help, when you are settled“
int
1 76 LETTERS
things have not come to pass as you desired, you ought
to be g lad and give thanks to God His Maj esty h as so
ordained,and it is best for all. It remains on ly that we
submit our will , that we may see it in its true light . For
When things'
befall us that we do not like,they seem to
us evil and contrary, be they never so good and profit
able to our souls . But in this case there is plain ly no
evil either to me or to any other. To me, indeed,
it is
most favourable for being free and without th e care of
souls,I may,
by God’
s help, if I like , en joy peace and
solitude , and th e blessed fruit of forgetfulness of self
and of all created things .
*
And others , also,will be th e better by my being set
aside ; for so will they escape th e faults which by
reason of my unfittingness they would have committed.
What I beg ofyou , then ,my daughter, is to pray toGod
that H e will continue to me this grace ; for I fear that
they will send me to Segovia, 1'
and that I shall not be
perfectly free . However,I shall domy utmost to escape
from this burthen also ; but if I fail, mother An ne of
J esus will not get out ofmy hands as sh e expects,and
so will not die of grief at losing th e opportunity, as sh e
Th e Saint refers here to th e chapter he ld in th e previous month,in which h e was ‘
set aside ’ being e lected to no offi ce and deprivedof that of provincial ofMexrco. S ee Life ofsr. j oh n ofthe C ross , byDavid Lewis, p. 2 5 1 .
1 See Life, p . 2 5 3 .
LETTERS 1 77
thinks, of becoming a very great saint . But whether I
go or stay, wherever or however I may be , I will n ever
forget h er nor withdraw from th e charge ofh er soul,of
which sh e speaks, because I really desIre h er eternal good.
Now, therefore , until God gives it in heaven ,let h er
exercise herself continually in th e virtues of patience
and mortification ,endeavouring to become like in some
measure , through suffering, to our great God,Who was
humbled and crucified for us,because our life here is
not good ifwe do not imitate H im. May H is Maj esty
preserve you and make you increase daily in His love ,
as His holy andwell-beloved child. Amen .
FR . JOHN OF THE CRoss.
From MADRID th e 6th July,1 5 9 1 .
LETTER XVII
To MOTHER MARY OF THE INCARNATION,PRIORESS OF
THE‘
SAME CONVENT*
On the same subj ect as the preceding
JESUS
B e in your sOulf. Trouble not yourself,my daughter;
Th e daughterofDona/Ana de Jimena (see Letter Dona Mariade Bracamonte took th e habit and made h er profession togetherwith h er mother. Sh e filled th e office of prioress at Segovia at th e
same time as S t . Joh n of th e Cross was prior of th e friars ofthat town,
and twice at Medina del Campo. S h e died at Segovia July 2 9 , 1 62 3 .
1 2
1 78 LETTERS
about what concerns me,since it troubles me not . Th e
only thing which grieves me much is to see th e blame
laid upon those to whom it does not belong ; for these
things are done not by men,but God,
Who knows what
is best for us,and orders all things for our good Think
of this on ly, that all is ordain ed by God. And do you
love where there is no love ,and you shall have love .
May H is Maj esty preserve you ,and make you grow in
H is love . . Amen .
FR . JOHN OF THE CRoss . .
From MADRID th e 6th of July, 1 5 9 1 .
LETTER XVIII
To DONA ANA DE PENALOSA
H e informs h er of h is recent illness
JESUS
B e in your soul , my daughter. I have received here in
Peiiuela th e letter brought me by your servant, and 1
Doria Ana de Mercado y P efialosa ,widow,
since 1 579 ; of Don
Juan de Guevara ,h ad been instrumental in bringing th e Teresian
nuns to Granada . S h e was many years under th e direction of S t .
John of“th e Cross , wh o wrote at h er request th e explanation of th e
Living Flame ofLove .
180 LETTERS
Now I remember nothing further that I have towrite‘
to you , and besides , the fever will not suffer me to add
any more . But for this, gladly would I wrlte at much
greater length .
FR. JOHN'
OE THE CROSS .
From PEfiUELA l S ept . 2 1 , 1 5 9 1 .
CENSURE AND JUDGMENT OF THE BLESSED FATHER ON
THE SPIRIT AND METHOD OF PRAYER OF ONE OF THE
NUNS OF HIS ORDER
IN th e kind of effective prayer practised by this sou l ,
there seem to be five defects, so that I cannot consider
h er spirit to be good. Th e first is, that sh e h as a great
fondness for h er own way : and a true spirit practises !
great detachment from all desire . Th e second is, th at
sh e is too confident , and h as too little fear ofdelusions
th e spirit ofGod is never without fear, in order, as th e
Wise Man saith , to keep a soul from sin .
*! Th e third is,
that sh e wishes to persuade people into th e belief that
sh e is in a good and high state : this is not th e fruit
of a true ‘spirit : for that , on th e contrary , would wish
to be lightly esteemed, and despised,and does
-
despl
itself. Th e fourth and th e chief is, that th e fruits
Prov. XV . 2 7 .
LETTERS
humility are hot visible which , when th e graces—as sh e
says here—are real , are ordinarily n ever commumcated
to th e soul without first undoing and annihilating it
in an interior abasement of humility . Now, if they
h ad wrought this effect in h er, sh e could not fail to say
something , or rather a good deal , about it because th e
first subjects that would suggest themselves to h er to
speak about , andmakemuch of, are th e fruits ofhumility
and these in their operations are so effectual , that it is
impossible to dissemble them. Though they are not
equally observable in all th e dealings ofGod, yet these ,
which Sh e calls Union , are never found without them.
Because a soul is humbled before it is exalted ; and
‘
it is good for me that Thou hast humbled me .
’
t Th e
fifth is, that th e style and language sh e uses do not seem
to me those of th e spirit sh e refers to for that spirit
teaches a style which is more simple , free from affecta
tion , and exaggeration : and such is not th e one before
me . All this that sh e says G-od spoke tome I spoke
to God: seems nonsense .
What I would say is this sh e should not be requirednor permitted towrite anything on these matters and
h er confessor should not seem to hear of them willingly,
except to disparage and set aside what sh e h as to say .
Let h er superiors try h er in th e practice ofvirtue only,
Prov. xviii. 1 2 . 1 Ps . cxviii. 7 1 .
1 82 LETTERS
particularly in that of contempt of self, humility, and
obedience and then at th e sound ofthis blowwill come
forth that gentleness of sou l in which graces so great
have been wrought . These testsmust be sharp , for there
is no evil spirit th at will not suffer a good deal for h is
own credit .
SPIRITUAL MAXIMS
SELECTED FROM THE WRITINGS OF ST . JOHN OF THE CROSS
PROLOGUE
0 MY GOD, sweetness and joy ofmy heart , behold how
my soul for love ofThee will occupy itselfwith these
maxims of love and light . For though th e words thereofare mine , I have not th e meaning and th e power, and
these are more pleasing to Thee than th e language and
th e knowledge thereof. Nevertheless, O Lord,it may
be that some may be drawn by them to serve and love
Thee , and profit where I fail thatwill be a consolation
tome , ifthrough me Thou shalt find in others what Thou
canst not find in me . O my Lord,Thou lovest dis
cretion , and light , but love , more than all th e other
operations ofth e soul ; so then let these maxims furnishdiscretion to th e wayfarer, enlighten h im by th e way ,
and supply him with motives of love for h is journey .
Away, then , with th e rhetoric of th e world, sounding
words and th e dry eloquence of human wisdom, weak
and delusive , never pleasing unto Thee . Let us Speak
1 85
1 86 SPIRITUAL MAXIMS
to th e heart words flowing with sweetness and love , and
such as Thou delightest in . Thou wilt be pleased herein ,
0 my God, and it may be that Thou wilt also remove
th e hindrance and th e stones of stumbling from before
many souls who fall through ignorance , and who for
want of light wander out of th e right way , th ough they
think they are walking in it , and following in all things
in th e footsteps ofThy most sweet Son Jesus Christ our
Lord, and imitating Himin their life , state , and virtuesaccording to th e rule ofdetachment and poverty ofspirit .
But , 0 Father ofmercy , doThou give us
'
this grace , for
without Thee , O Lord, we shall do nothing .
IM ITATION OF CHRIST
1 . There is no progress but in th e following ofChrist ,Who is th e
,way , th e truth , and th e life , and th e Gate by
which h e who will be saved must enter. Every spirit ,
therefore , that will walk in sweetness at its ease , shun
ning th e following of Christ , is, in my opinion , nothing
worth .
2 . Your first care must be to’
be anxiously and‘
lov
ingly earnest in your endeavours to imitate Christ in
all your actions doing every one of them to th e utter
1 88 S PIRITUAL MAXIMs
do not imagine that you are doing anything when you
endure them ; so shall you please Him Who did not
hesitate to die for you .
9 . If you‘w1sh to attain to th e «possession of Christ,
never
'
seek Him without th e cross .
1 0 . He who seeks not th e cross of Christ , seeks not
th e glory ofChrist .
1 1 . Desire to make yourself in suffering somewhat
like our great God, humiliated and crucified for life , if
not an imitation ofHis, is worth nothing .
1 2 What does h e know whodoes not know how -to
suffe’i‘ for Christ ? Th e greater and th e heavier th e
sufferings , th e better is his lot ,who suffers .
1 3 . All men desire to'
enter into th e treasures and
Consolations ofGod but fewdesire to enter into tribula
tions and sorrows for th e Son ofGod.
1 4 . Jesus Christ 1 5 but little known of those who
consider themselves His friends forwe see them seeking
in Him theirown comfort , and not His bitter sorrows .
THE THEOLOG ICAL'
VIRTUES
1 5 . B ecause it is th e function of th e theological
virtues towithdraw th e sOul from all that is less than.
God, it is theirs, therefore ; to unite . with Him.
SPIRITUAL '
MAXIMS 89
1 6.Without walking . truly in th e practice of these
three virtues, it is impossible to attain to th e perfect
love of God.
I 7 . Th e way offaith is sound and safe , and along this
souls must journey on from virtue to virtue , shutting
their eyes,
against every object of sense and ofclear and
particular perception
1 8 . When th e inspirations are from God they are
always in th e order ofth e motives ofHis law, and ofthe
faith , in th e perfecticin of wh ich th e soul should ever
draw nearer and n earer to God.
1 9 . Th e soul that travels in th e light and verities of
th e faith is secured against error, for error proceeds
ordinarily from our own proper desires, tastes, reflections,and understanding, wherein there is generally toomuch
or too little and hence th e inclination t o that"
which is
not seemly.
2 0 . By th e faith th e sou l travels protected against
th e devil , its strongest and craftiest foe and St . Peterknew of no stronger defence against him when h e said
Resist h im, strong in th e faith .
’
Th e soul that would draw near unto God and
I 90 SPIR ITUAL MAXIMS
unite itselfwith Him, must do so by not comprehending
rather than by comprehending , in utter forgetfulness
of created things because it must change th e mutable
and comprehensible for th e immutable and th e incom
prehensible , Wh o is God.
2 2 . Outward light enables us to see that we may not
fall it is otherwise in th e things ofGod, for there it is
better not to see , and th e soul is in greater security .
2 3 . It being certain that in this life we know God
better by what He is not than by what He is, it is neces
sary , ifwe are tod raw near unto Him, that th e soul
must deny, to th e uttermost , all that may be denied
ofits apprehensions , both natural and supernatural .
2 4 . All apprehension and knowledge of supernatural
things cannot help us to love God somuch as th e least
act of living faith and hope made in detachment from
all things .
2 5 ; As in natural generation no new form results
without th e corruption of th e one previously existing
for this hinders th e former by reason of th e contrariety
between them—sowhile th e soul is under th e dominion
of th e sensual and animal spirit, th e pure and heavenly
spirit can n ever enter.
2 6. Let not created thing have a place in your heart
ifyou would have th e face of,
God pure and clear in your
soul yea , rather empty your spirit of all created things,
1 92 SPIRITUAL’ ‘MAXIMS
revelation would offend Him, because h e does not'
fix
h is eyes upon Christ alone . To such an one th e answer
ofGod is This is my beloved Son , in Whom I am wel l
pleased, hear Him,and do not seek for new instructions,
for in Him I have spokenand revealed all that may be
desired .and asked for ; I have given Him to be your
brother, master, companion , ransom,and reward.
3 2 . We must be guided in all things by th e teaching
of Christ and His Church , and thereby seek th e remedy
for our spiritual ignorances and infirmities : it is thus
that we shall obtain abundant relief and all that goes
beyond this is not only curiosity but great rashness .
3 3 : You are not to believe that which you hear in
a supernatural way , but on ly that which you ‘ learn
through th e teaching of Christ and His ministers .
3 4 . Th e soul that seeks after reve lations sins v
at least so does th e director who encourages or
that seeking , be th e end sought never so good t
no necessity at all for this , seeing that we have
natural reason and th e evangelical law to guide us in
things .
3 5 . Th e soul that desires revelations undermines
perfect guidance of th e faith , and opens a door for S
to d eceive it by false revelations ; for h e knows
how to disguise them so as tomake them
3 6. Th e wisdom of th e sain ts consi
SPIRITUAL MAXIMS 1 93
how to direct th e will courageously to God, in th e per
feet fulfilment ofHis law and His holy counsels.
HOPE
3 7. That which moves and overcomes God is earnest
Hope ; in order to attain to th e union of love , th e sou l
must journey in hope ofGodalone forwithout it nothing
will be obtained.
3 8 . A living hope in God makes th e soul so courage
ous and so earn est in th e pursuit of th e things of ever
lasting life , that it looks on this world—so indeed it is
as dry , weak , valueless, and dead, in comparison with
that it hopes for hereafter.
,3 9 . Th e soul in hope strips itselfof all th e trappings
of this world, setting th e heart upon nothing , hoping
for noth lng In It or ofit , clad in th e vesture ofth e hope
of everlasting life .
40 . Through a living hope in God th e heart is so
raised up above th e world and delivered from all its
snares, that not only it cannot come into contact with
it, and be attached to it , but it cannot even regard it .
41 . In all your trials have recourse at once to God'
with confidence , and you will be comforted, enlightened,
and instructed.
42 . Th e soul that retains th e slightest desire for
«4 94 SPIRITUALMAXIMS
earthly things, is more unseemly and impure in th eofGod than ifit were labouring under th e heaviest
most impure temptations and darkness , provided
rational will did not consent to them such a
with greater confidence , draw near to God in
to th e divine will for our Lord hath said Com
Me all you who labour and are heavily burdened, and
will refresh you .
43 . Have an earnest desire that God may give
all He knows you to be defic1ent in , for His grea
honour and glory .
44 . Have a continual trust in God, esteeming in
self and in your brethren that which He most esteems
namely, spiritual graces .
45 . Th e more God gives, th e more He makes us
desire ; until He leaves us empty that He may fill us 5"
with good things .
46. So pleased is God with th e hope in which th e
soul is ever looking unto Him with eyes turned a
from everything e lse , that it may be tru ly said ofit th
it obtains all that it hopes for.
FEAR OF GOD
47 . If you have sweetness and delight, draw n
to . God in fear and in truth , and you will nev
deceived'
nor entangled in vanity .
1 96 SPIRITUAL MAXIMS
CHAR ITY
Th e strength of th e soul lies in its faculties,
passions, and‘ desires if th ese'
be directed towards God
by th e will , andwithdrawn from all that is not God, th e
soul then keeps its strength for Him andloves Him with
all its might , as our Lord commands us
55 . Charity is like a fine robe of many colours,
which lends grace , beauty, and freshness, not only toth e
white garment of faith and th e green vesture of hope ,
but also to all th e virtues forwithout charity novirtue
is pleasing in th e sight of God.
56. Th e worth of love does not consist in high feel
ings , but in detachment in patience under all trials
fo’
r ! the sake of God Whom we love .
57. God h as a greater esteem for th e lowest degree
of purity of conscience , than for th e'
greatest work you
can do for Him.
58 . To seek God in Himse lf is to be . without every
consolation for 'HiS sake ; an inclination to th e choice
of'all that is most unpleasing , whether in th e thi
God or in th e things of th e world this is to love
59 . Do not imagine that God is pleased with
good works , so much as with t h e doing of
a good will ,
SPIRrrUAL MAXIMS 1 97
60 . Herein a‘
man may know «whether h e really
loves God: is h e satisfied with anything less than
God
61 . As th e hair which is frequently dressed is th e
cleaner, and is th e more easily dressed upon all occa
sions, so is it with th e sou l which frequently examines
itS'
though ts, words, and works, doing all things for -
th e
love ofGod.
62 . As th e hair is to be dressed from th e top of th e
head if i t is to be thoroughly cleansed, so our good
works must have their beginningin th e highest love of
God, if they are to be thoroughly pure and clean .
63 . To restrain th e tongue and th e thoughts, and‘
to
set'
th e affections regularly upon God, quickly sets th e
5 0111 on fire in a divine way .
64 . Study always to please God ; pray that His will
may be accomplished in you love ‘
Him much , for it is
His due ; (S ee
“1 65 . All our goodness is a loan : God is th e owner
Godworketh , and His workis God.
” 1 66. We :gain more by th e goods ofGod in one hour,
than in :
our whole life . by our own .
67 . Our i Lord h as always manifested the treasures
of His wisdom and His Spirit to men but n owthatwickedness manifests itself th e more , He manifests them
still more .
1 98 SPIRITUAL MAXIMS
68 . In one sense th e purification of a soul from th
contradictions of desire is a greater work of God th a
its creation out of nothing ; that nothing offered 11
resistance to His Maj esty : not so th e love of th
creature .
69 . That which God intends is to make us God b
participation , He being God by nature .as th e fir
changes everything into fire .
70 . At th e close of life you will be examined as t
your love : learn then tolove God as H e wishes to b
loved, and give up all that is your own .
71 . Th e soul that seeks God wholly, must give itsel
wholly to Him .
72 . New and imperfect lovers are like new wine
easily spoiled until th e scum of imperfections h as bee
cleared away , and th e fervour with th e coarse satisfac
tion of sense h as died out .
73 . Th e passions ru le over th e soul and assail it i
proportion tot h e weakness ofth e will in God, and to it
dependence on creatures ; for then it'
rej oices so casil
in things which do not deserve tob e rejoiced in hope
for that which is of no profit , and '
grieves over that i
which perhaps it ought to rejoice , and fears whar
there is nothing to be afraid of.
74 . They provoke th e divine Maj esty to anger ex
ceedingly , who, while seeking for spiritual food,are no
2 00 SPIRITUAL MAXIMS
81 . S elf-will and self-satisfaction in th e works they
do so prevail among men,whether ordinary or more ad
vanced Christians,that scarce ly one is to be found who
works simply for God without looking for some consola
tion or comfort or other advantage in h is work .
82 . Some souls call God their Bridegroom and
Beloved but H e is not really beloved by them,because
their heart is not whole with H im.
83 . What will it profit you ifyou give God one thing
when H e asks something e lse ? Con sider what God
wills,and do it, for sowill you satisfy your heart better
than by doing that to which you are inclined yourself.
84 . To find all satisfaction in God you must be
satisfied with Him on ly,for in heaven itself, if you did
not bend your will to H is will, you would never be
satisfied ; so is it here , if your heart is set upon any
thing e lse .
85 . As aromatic spices exposed to th e air gradually
lose their fragrance and th e strength of their perfume ,
so th e soul,not recollected in th e love
‘
of God alone ,
loses th e heat and vigour ofvirtue .
‘
86.
‘
H e who seeks nothing but God walks not in
darkness, however mean and poor h e may be in h is own
e stimation
87. Fora man to suffer for God is a sign that h e h as
given himself up to Him,and that h e loves Him .
SPIRITUAL MA‘XIMS 2 0 I
88. H e who in th e midst of dryness and abandon
ment is painfully anxious about th e service ofGod,and
afraid that H e does not serve H im,offers H im a
‘
sacrifice
that pleaseth H im well .
89 . When God is really loved, H e hears most readily
th e cry of th e sou l that loves H im.
5
90 . Th e soul defends itself against its fl esh ly enemy
by charity for where there is a real love ofGod neither
th e love of selfnor th e love of creatures can enter in .
9 1 . Th e loving soul is meek,gentle
,humble
, and
patient ; th e Soul that is harden ed in self-love hardens
itself still more . If Thou,0 good Je sus, in Th y love
dost not make th e soul gentle , it will persist in its natural
hardness .
92 . Th e soul that loves is neitherwearied nor wearies .
93 . Behold th e infinite wisdom and th e hidden
mysteries ; Oh ! th e peace , th e love , th e silence of th e
divine bosom ; Oh ! th e deep science God is t eaching
there it is that which we call anagogic acts—ejaculatory
prayer—Oh ! how they se t th e heart on fire .
94 . Th e perfect love of God cannot Subsist without
th e knowledge of God and of self.
95 . Perfect love naturally seeks nothing, and claims
nothing, for itself, but all for th e beloved ifthis be so
with earthly love , how much more with th e love of
God
2 02 SPIRITUAL MAXIMS
96. Th e old friends of God scarcely ever fail Him,
because they are raised above all occasion s offailure .
97. True love accepts prosperity and adversity with
an even spirit , that of joy and delight .
98. Th e soul that labours to divest itself of all that
is not God for God’
s sake is immediately en lightened,
and transformed, in God,in such a way that th e soul
seems to be God Himself, and to possess th e things of
God.
99 . Satan fears a sou l united with God,as h e fears
God Himself.
1 00 . Th e soul, in th e union of love , resists even th e
first impu lses .
1 0 1 . Purity ofheart is nothing less than th e love and
grace of God. Hence our Lord says : Blessed are th e
pure in heart that is, those who love ; for blessedness
is given to nothing less than love .
1 02 . H e who truly loves God is not ashamed before
men of what h e does for God ; neither does h e hide
h is good works out of shame, though th e whole world
may condemn them.
1 03 . H e who truly loves God thinks it a great gain
to lose all h e h as, and h is own life ,
‘
for God.
1 04 . If th e soul h ad but one glimpse of th e beauty
of God,not on ly wou ld it desire to die that it might
see Him for ever,but it would joyfully undergo a thou
2 04 SPIRITUAL MAXIMS
1 1 1 .-'Man would n eve r lose peace if h e forgot and
cast aside h is thoughts and notion s,and withdrew from
the sight, hearing, and conversation ofmen so far as h e
we ll may .
1 1 2 . If-we’
forget all created things, there is then
nothing to disturb our peace ; nothing to excite th e
desires that disturb it ; for, as th e proverb says, What
th e eye hath not seen, th e heart doth not desire .
1 1 3 . Th e restless -and perturbed sou l,th e passions
and desires ofwhich are not whollymortified, is, as such,
incapacitated for spiritual good,for that enters on ly
into th e sou lwhich is under control and ordered in peace .
1 1 4 . B e assured of this : God reigns on ly in th e
peaceful and unse lfish soul .
1 1 5 . B e?
tranquil ; put away superfluous thoughts,
and make light ofwhatever may happen so shall your
service be pleasing unto God,and you s hall rej oice in
Him.
1 1 6. Keep your h eartj
in peace ; let nothing in this
world disturb it : all things have an end.
1 1 7. B e not made sad by th e adverse events ofv this
life , for you know not th e good they bring with them,
ordained in th e judgments of God,for th e everlasting
joy of th e e lect .
1 1 8. .In all circumstances, however hard they may
be,we should rejoice , rather than be cast down ,
that we
SPIRITUAL MAXIMS 2 05
may .not lose th e greatest good, th e peace and tran
quillity ofour soul .
1 1 9 . If th e whole world and all that is in it were
thrown into confusion,disquietude on that account
would be vanity,because
‘
that disquietude would do
more harm than good.
1 2 0 . To endure all things with an equable and peaceful mind
,not on ly brings with it many blessings to t h e
soul , but also enables us,in th e midst of. our difficulties,
to have a clear judgment about them,and to minister
th e fitting remedy for them.
1 2 1 . It is not th e will of God that th e soul should
be troubled by anything,or that it should be afflicted
for“ifmen are afflicted because ofth e adversities of this
world, that is th e effect of their being ‘weak in virtue ;
for th e soul of“
th e perfect rejoices in that which gives
pain to th e s oul ofth e imperfect .
I. 1 2 2 ; . Th e heavens are stedfast, not subject to gen era
tion ; a nd souls which are of a heaven ly nature are
s tedfast , not subj ect to th e generation of desires, nor
of anything of that kind : they are in some measure
like“:unto God,Who n ever changes .
LOVE OF OUR NEIGHBOUR
1 2 3 . Wisdom enters by love , silence , and mortifica
tion .It ‘is great wisdom to know when to be silent ,
2 06 SPIRITUAL MAXIMS
when to suffer, and never to regard
or lives of others ./
1 2 4 . See that you do not intermeddle in th e affairs
ofother people, nor discuss them in your own thoughts
for perhaps you will not be'
able tofulfil your own task .
1 2 5 . Suspect no evil ofyour brother, for that takes
away purity of heart .
1 2 6. Never ‘ listen to accounts of th e frailties of
others ; and if anyone should complain to'
you of an
other, humbly ask him not to speak about him at all.
1 2 7 . Do not shrink from trouble : though it‘
may
seem to you more than you can bear. Let all men find
you compassionate .
1 2 8 . No one merits love except for th e virtue that
h e h as and when love is so ordered, it is‘
according to
God,and in great freedom.
1 2 9 . When th e love and affection we give to th e
creature is pure ly spiritual and founded”
on God, th e
love ofGod grows with it and th e more we'
remember
th e earthly love , th e more we also remember God and
desire Him : th e one grows apace with th eother.
1 3 0 . When th e love of th e creature springs from
sensual vice , or from a purely natural inclination ,in
proportion to its growth is th e diminution of th e love of
God and forgetfulness ofHim ; and from th e recollec
tion ofth e creature , remorse ofconscience comes .
2 08 SPIRITUAL M AXIMS
they are , therefore , always hungry like dogs, and justly
so, because crumbs excite rather than appease , hunger.
1 3 6. Th e desires are like restless and dissatisfied
children begging of their mother, now one thing , now
another, never contented like one ill of a b urning
fever, never at rest , andwhose thirst increases while th e
fever continues .
1 3 7. As a man dragging a cart up hill , so is that
sou l on its way to God, which does not throw aside th e
cares of this life , and does not deny itself.
1 3 8 . As h e is tormented who falls into th e hands of
his enemies, so is th e soul afflicted and tormentedwhich
is carried away by its desires .
1 3 9 . As a man is tormented and afflicted who lies
down naked amid thorns and briars, so is th e sou l
tormented and affl icted‘
which lies down in th e midst of
itsdesires they pierce , torture , and tear it painfully .
1 40 . As vapours darken th e air and hide th e light of
th e sun , so th e soul , captive to its desires , is, as to th e
understanding , in darkness, So that neither th e sun of
natural reason nor that of th e supernatural wisdom of
God can reach it or enlighten it .
1 41 . He who feeds h is desires is like a moth , or a fish
dazzled by th e light which th e fishermen throw over th e
water, that it may not see th e ruin which th e fishermen
have prepared for it .
SPIRITUAL MAXIMS 2 09
1 42 . Who can tell how impossible it is for th e soul ,
subj ect to desires, to judge of th e things of God ? for
while th e film ofdesire is over th e eye of its judgment ,
it sees nothing but that film, now ofone colour, nowof
another ; and so it comes to regard th e things of God
as not th e things ofGod, and those which are not th e
things of God as th e things of God.
1 43 . A bird that h as perched upon a twig covered
with birdlime labours in a twofold way , in‘
setting
itself free , and in cleaning itself ; so a sou l , that h as
given way to desires it h as to set itselffree in th e first
place , and then to clean itself of that which h as‘
clung
to it .
1 44 . As soot defiles th e most beautiful and perfect
face , so th e unruly desires of th e soul defile and pollute
that soul which entertains them, and yet that soul in
itself, is th e most beautiful and perfect image ofGod.
1 45 . He that toucheth pitch , saith th e Holy Ghost ,shall be defiled with it .
* A soul touches pitch when it
satisfies th e desires of th e will in any created thing .
1 46. If my obj ect were to describe th e fou l and
corrupt condition to which th e desires reduce th e soul ,
I should not be able to find anything so full ofcobwebs
and worms, not even corruption itself wherewith to
compare it .
Ecclus . xiii. 1 .
2 1 0 SPIRITUAL MAXIMS
147. Th e desires are like th e suckers which grow on
a tree,they sap its strength and destroy its fertility .
1 48 . There are corrupt humours which so weaken a
man’
s gait , and make him loathe h is food,as th e desire
of th e creature weakens th e sou l , indisposing it for th e
practice of virtue .
1 49 . Many sou ls have no inclination for virtue,
because their desires are not pure,andnot forGod.
1 50 . As th e young vipers , growing in th e womb , feed
on their mother and kill h er, preserving their own lives
at th e cost of hers, so the unmortifieddesires prey on
th e soul and kill in it th e life ofGod they at last are th e
only things that live in it , because th e soul h as not killed
them first .
1 5 1 . As it is necessary to till th e earth that it may
bring forth fruit- for otherwise it will produce nothing
but weeds ,—so also is it n ecessary tomortify our desires,
that th e soul may be clean .
1 5 2 . As wood is never transformed into fire if but
one degree of heat necessary for that end be wanting ,
so th e soul that h as one imperfection can never be
perfectly transformed in God.
1 53 . Whether it be a strong wire rope , or a slender
and delicate thread, that holds th e bird, it matters not
if it really detains it , for, un til th e cord be broken , th e
bird cannot fly so th e sou l , held in th e bonds ofhuman
2 1 2
and accustomed,is a greater injury t o virtue than a
daily fall intomany other and even greater imperfections,
provided they do not resu lt from th e habitual indulgence
ofan evil inclination .
1 60 . God is justly angry with certain souls whom
by H is mighty arm, h as delivered from th e world,
from th e occasions of grievous sin s,but who are weak
and n egligent in mortifying certain imperfections ; for
th is H e permits them to fall through their desires from
bad to worse .
PRUDENCE
1 61 . Give heed to reason , that you may perform
which it dictates to you in th e way ofGod :and it
serve you more than all goodworks heedlesslydone , an
all th e spiritual sweetn ess you aim at .
1 62 . Blessed is h e who,setting h is own tastes a
inclination s aside,looks at things according to re
and justice,in order to accomplish them.
1 63 . H e who acts according to reason is as on e
eats strong and substantial food ; but h e who in
works seeks th e satisfaction of h is own will , is as
who eats poor and unripe fruit .
1 64 . No creature may transgress th e limits
God h as set . for it in th e order of its nature and
SPIRITUAL MAXIMS 2 1 3
has appointed for man’
s governance certain natural
and rational laws, th e transgression thereof,by seeking
knowledge in a supernatural way, is n either holy nor
becoming :moreover, God is displeased ; and if at any
time H e vouchsafes an answer, it is out ofcondescen sion
to th e soul ’s weakness .
1 65 . Man knows not how to order h is joy and grief
reasonably and prudently, because h e knows not th e
distance between good and evil .
1 66. We know not how to distinguish between our
right hand and our left :for at every step we take evil
for good and good for evil , and if this be as it were
natural to us, what -must it be ifdesire be added tozour
natural blindness .
1 67 . Th e desire , as desire , is blind; because in itself
it regards not reason,which is that which ever guides
and directs th e sou l aright in its operations : so th e soul,
whenever it is guided by its desires, is blind.
THE ANGELS
1 68. Th e angels are our shepherds, because they carry
not only our message to God,but
”
also those of God
toour souls,feeding them with sweet inspirations and
divine communications: as good sh eph erds‘th ey protect
2 I 4 SPIRITUAL MAX IMS
us,and defend us from th e wolves
,which are th e evil
spirits .
1 69 . Through th e secret inspirations which th e ange ls
convey to th e soul, they effect a deeper knowledge of
God,and make it love H im th e more
,till they leave it
wounded with love .
1 70 . Th e divine wisdom which in heaven illumines
th e angels,and clean ses themof their ignorances
, is th e
same which illumines men upon earth, and clean ses them
of their errors and imperfections ; it flows from God
through th e first orders of th e hierarchies down to th e
lowest, and thence to men .
1 71 .Th e light of God
,which illumines an angel ,
en lightening and setting h im on fire with love,as pure
spirit disposed for that inflowing, illumin es man
ordinarily.
in darkn ess,pain
,and distress
,because of
h is impurity and weakness so is th e sun to a weak eye
th e light it gives 1 5 painful .
1 72 . When man h as become spiritualised and refined
in th e fire ofdl-V lne love which purifies h im,h e is then
within th e union and inflowing ofth e loving illumination
with th e sweetness with which an angel receives them.
There are sou ls who in this life receive a more perfect
illumination than th e angels .
1 73 .When God gives great grace s to a soul through
th e hands of an angel , H e ordinarily allows th e devil
2 1 6 SPIRITUAL MAXIMS
1 78. H e who in sists on being left to himself, with
out a director to guide h im,is like an unowned tree by
th e wayside however fruitfu l it may be , th e trave llers
pick its fruit,and non e ofit ripens .
1 79 . Th e tree that is cultivated and kept -carefu lly
by its“owner produces fruit in due season
,and th e
,own er
is net disappoin ted.
1 80 . H e who falls alone remain s alone in h is fall
h e‘makes little account of h is soul
,because h e trusts
in himse lfalon e .
1 81 . H e who is carrying a burden when h e falls,
rises with difficulty under h is burden .
1 82 . H e who falls,being blind
,cannot rise
,b eing
blind and alone ; and if h e shou ld rise by himself,h e
will walk in a direction that is'
not good for h im.
1 83 . If you are not afraid to fall by yourself,how
can you venture to raise yourself alone ? Remember
that two are better than one .
1 84 . Our Lord did not say in His gospel , where one
is by himself there am I,but Where there are at th e
least two: this is to Show that no one should believe
of himself,or confirm himself in
,th e things which h e
thinks are those of God,without th e counse l and direc
tion of th e Church and h er ministers .
. 1 85 . Woe toh im that is alone , saith th e Holy Ghost
and therefore th e soul h as need of‘
a director, for both :
SPIRITUAL MAXIMS 2 1 7
will resist th e devil more easily, being both togeth er'
to
learn and practise th e truth .
1 86. It is th e will of God that“th e government of
one man should 'be in th e hands, of another, and that we
should not give perfect credit to those' matters
'
wh ich
H e communicates supernaturally iH imself,
until they
shall have passed through th e human chann el ofanother
1 87. When God makes ‘
a particular revelation to a
soul, h e also inclines that soul tomake it known to’
th e
minister of His Church, whostands In H is place .
1 88. It is not‘
everyon e whois fitted for th e direction
of Souls it being a
‘
matter of th e last importance to
give right ‘
or wrong advice in so serious a matter as
1 89 . Let th e sou l that would advance,and not go
back,take care intowhose hands it commits itself for
,
as th e master, so the scholar,and as th e father, so th e
1 90 .Th e inclination s and tastes of th e director are
easily impressed upon th e penitent .
1 9 1 ; Th e chiefsolicitude of spiritual directors should
be to mortify every desire of their penitents :to make
them deny themselves in all they desire,so as to de liver
'
themfrom sogreat misery .
1 92 . However h igh ‘
th e doctrine,adorned th e elo
2 1 8 SPIRITUAL MAXIMS
quence , sublime th e style , th e fruits of th e sermon will
be , in general , nobetter than th e Spirit ofth e preacher.
1 93 . A good style and action , high doctrines and
correct expression , have a greater effect when aecom
panied by true spirituality but without that th e will
is scarcely or but little inflamed, though th e senses may
be charmed and th e understanding delighted.
1 94 . God is angry with those who teach His law
and keep it not and who preach spirituality to others
without being spiritual themselves .
1 95 . For thehighest parts , and even for th e ordinary
parts, of th e way of perfection , you will scarcely find
one capable guide throughout , such as men have need
of such an one must be wise , discreet , and experienced.
1 96. For thongh th e foundations of direction be
knowledge and discretion , yet if directors be without
experience , they will n ever be able to guide th e soul in
th e way in which God is leading it ; they will make
it go backwards , ordering it after low methods which
they pick up in books .
1 97. He who shall presumptuously err in th e dirce
tion ofsouls, being under obligation to give good counse l
—as every one is in th e office h e undertakes—shall not
escape punishment according to th e evil h e h as done ;
for th e work ofGod- and such 1 5 th e direction of souls
—demands great caution and counsel .
2 2 0 SPIRITUALM AXIMS
prayer; nor penetrate h is deylceswithout humility andmortification th e
' weapons of God are prayer and
th e CrossofC hrist .
2 04 . In all our necessities , trials , and afflictions , there
is no better nor safer remedy than prayer, and hope that
Godwill provide for us in His own way .
FRU ITS OF PRAYER
2 05 . Let God be the Bridegroom and th e beloved of
your soul ; remain always in His presence , and so you
shall avoid sin , learn to love Him, and all things will
prosper with you .
2 06. Enter into your innermost heart , and labour
in th e presence of God, th e Bridegroom of th e soul,
Who is ever present doing you good.
2 07. Strive to be continually in th e presence ofGod,
and topreserve th e purity which He teaches .
2 08 . By prayer aridity is expelled, devotion in
creased,and th e interior practice ofvirtue is established
in th e soul .
2 09 . By Shutting th e eyes to th e defects of others ,
keeping silence , and conversing continually with God,
great imperfections are rooted out of your soul , which
thereby becomes possessed of great virtues .
2 1 0 . When prayer is made in th e pure and Simple
SPIRITUAL MAXIMS 2 2 I
understanding ofGod, It seems t oth e soul toh ave lastedbut a moment , though in fact it occupied much time ;
this is that -prayer ofa moment , ofwhich it is said that
it pierces th e clouds .
THE PROPERTIES OF PRAYER
2 1 1 . Th e powers and senses ofth e soul should not be
employed altogether upon anything unless it be a matter
which cannot be neglected for th e rest , they should be
unoccupied for God.
2 1 2 . Wait lovingly upon God, without any desire to
feel or understand anything in particular ofHim.
2 1 3 . Strive to attain to that state in which nothing
is ofimportance to you , and you ofimportance to none ,
so that being utterly forgotten you may be with God in
secret .
2 1 4 . He whowill not allow h is desires to carry him
away will wing h is flight like a bird whose wings are
strong .
2 1 5 . Do not nourish your soul upon anything e lse
but on God repel th e remembrance of things, let peace
and recollection fill your heart .
2 1 6. If you would attain to holy recollection ,it
must be by rej ecting, and not by admitting .
2 1 7 . Seek by reading and you'
will find by meditat
2 2 2 SPIRITUAL MAX IMS
ing cry in prayer and th e door will be opened in con
templation .
2 1 8 . True devotion and spirituality consist in perse
verance in prayer, with patience and humility, distrust
ing yourselfthat you may please God only .
2 1 9 . They call upon God in truth who pray for that
which is most true namely, that which belongs to their
eternal salvation .
2 2 0 . There is no better way to obtain th e desires of
our heart than to pray with all our might for that which
ismost pleasing untoGod for then He will grant us not
on ly our salvation , which we pray for, but also that
which He sees expedient for us, though we may never
ask for it , and though it may have never entered into
our hearts to do so.
2 2 1 . Let every soul understand that , although God
may not succour it in its necessities when it cries, He
Will not however fail it when th e time comes provided
it does not lose heart and cease from prayer.
MOTIVES FOR PRAYER
2 2 2 . When th e will , th e moment it feels any j oy in
sensible things, rises upwards in that j oy to God, and
when sensible t hingsmove it to pray,it should not rej ect
2 24 SPIRITUAL MAXIMS
PLACE FOR PRAYER
2 2 7. Keep yourself apart for on e thing on ly, that
which brings everything with it solitude , accompanied
by prayer and spiritual reading : and there abide,for
getting all things,if there be no obligation upon you ‘
to
remember them. You will please God more by keeping
watch over, and perfecting, yourself, than if you gain ed
everything for what doth it‘
profit a man ifh e gainth e
whole world, if ,h e loses h is own sou l ?
2 2 8. Pure spirituality gives no. heed tomatterswhich
do not concern it, or to human r espect ; zbut alone and
apart from all created forms,c ommunicates interiorly
in sweet tranquillity with God ; for th e knowledge of
Him lies in a divine silence .
2 2 9 ” For th e purposes of prayer that place is to be
chosen in which sense and spirit may be least hindered
from rising upwards unto God.
2 3 0 . Th e place of prayer must not be pleasant and
delectable to th e sen ses—some people seek such a place
—lest th e issue should be recreation of sense , and not
recollection of spirit .
2 3 1 . H e who goes on a pilgrimage will do well to
do so when others do not, though it be an unusual
season .When pilgrims are many, I would advise stay
SPIRITUAL MAXIMS 2 2 5
ing at home , for in general men return more dissipated
than they were before they went . They who become
pilgrims for recreation ,rath er than devotion , are ma ny
in number.
HINDRANCES TO PRAYER
2 3 2 . He who interrupts th e course of h is spiritual
exercises and prayer, is like a man who allows a bird to
escape from h is hand h e can hardly catch it again .
2 3 3 . God being, as H e is, inaccessible , do not rest on
th e consideration of obj ects perceptible by sense,and
comprehended by th e understanding . This is to be
satisfied with what is less than God so doing you will
destroy that energy of th e soul which is necessary for
walking with H im.
2 3 4 . Never admit into your soul that which is not
substantially spiritual for ifyou do so you will lose th e
sweetn ess of devotion and recollection .
2 3 5 . H e who relies much on sense will n ever be very
spiritual ; they deceive themselves who think they can
in th e sheer strength ofour grovelling sen ses, attain to
th e power of th e spirit .
2 3 6. Th e imperfect destroy true devotion ,because
they seek sensible sweetness in prayer.
1 5
2 2 6 SPIRITUAL MAXIMS
2 3 7. Th e fly that touches th e honey cannot fly ; so
th e sou l that clings to spiritual sweetness ruins its
freedom and hinders contemplation .
2 3 8. H e who will not dispose himself to pray in
every place , but on ly there where h is own taste is grati
fied,will frequently fail in h is prayer ; because , as they
say ,h e can pray on ly in h is own parish .
2 3 9 . H e who is not conscious of liberty of spirit amid
th e things of sense and sweetness, which should serve as
motives to prayer,and whose will rests and feeds upon
them,ought to abstain from th e u se of them,
for to h im
they are a hindrance on th e road to God.
2 40 . It is very foolish,when spiritual sweetness and
de light fail,to imagin e that God h as failed us also and
to imagin e , that because we have such sweetness, that
we have God also.
2 41 . Very often many spiritual persons employ their
sen ses upon sensible things, under th e pretext of giving
themse lves to prayer, and raISIng their hearts to God ;
h ow this that they do should be called recreation rath er
than prayer ; pleasing themselves rather than God.
2 42 . Meditation tends to contemplation ,as means to
an end. So when th e end is attained, th e means are
laid aside ; men rest at th e end of their journey ; thus,
when th e state of contemplation h as been attained,
meditation must cease .
2 2 8 SPIRITUAL MAXIMS
ginning th e habit ofit is not so’
established that they can
have it whenever they will ; n either are they so far
removed from meditation as to be unable to meditate
as they were accustomed to do.
2 48. Except in th e act of contemplation , in all
exercises and good works,th e soul must make use of
memory and good meditations in such a way as to in
crease devotion and profit, particularly dwelling on th e
life , passion ,and death ofour Lord J esus Christ
,in order
that its works, exercises, and life may be conformed to
His .
2 49 . Th e conditions of th e‘solitary sparrow ’
are
five :1 . It ascends as high as it can . 2 . It admits none
to be its companion,even of its own kind. 3 . It faces
th e wind. 4 . It h as no definite colour. 5 . It sings
sweetly. Th e contemplative soul should be like it ; it
must rise high above transitory things, making no more
account of them than if they n ever existed it must be
so enamoured of solitude and Silence as to suffer no
creature to'
be in its company it must face th e wind of
th e Holy Ghost , corresponding to H is in spirations, that
so doing, it may become more worthy ofH is company
it ,must have no definite colour, bent upon nothing buti
on doing th e will ofGod ; it must sing sweetly in th e
contemplation and love ofGod.
2 50 . Though occasionally, in th e height of contem
SPIRITUAL MAXIMS 2 2 9
plation and Simple view of th e divinity, th e soul may
not remember th e most sacred humanity of Christ,because God elevates th e spirit to knowledge , th e most
supernatural, yet studiously to forget it is in nowise
seemly, seeing that by th e contemplation thereof, and
loving meditation thereon ,th e sou l will ascend to th e
highest state ofunion for Christ our Lord is th e truth,th e gate , th e way,
and th e guide to all good.
OBED IENCE
2 5 1 . Th e way of life demands little trouble and care ,
it demands denial of th e will rather than much know
ledge h e who inclines to pleasure and sweetness will be
th e less able to travel on it .
2 52 . H e who does not walk in th e way of h is own
pleasure , nor in that of th e pleasures which come from
God,nor in that of those which come from creatures,
and never does h is own will, h e shall never stumble .
2 53 . Though you may undertake great th ings, yet,
if you will not learn to deny your own will and to be
obedient, casting away all anxiety about yourself and
your own affairs, you will make no progress in th e way
ofperfection .
2 54 . Let others teach you , let others order you , let
others rule over you ,and you will become perfect .
2 3 0 SPIRITUAL MAX IMS
255 . God is more pleased with that soul which , in
spiritual aridity and trouble , is subj ect and obedient ,
than with that which , without obedience , performs all
its duties in great spiritual sweetness .
2 56. God would rather have from you th e lowest
degree of obedience and subj ection , than all those ser
vices‘
you attempt to render Him.
2 57. Subj ection and obedience is th e penance of
reason and discretion ; and therefore a more pleasing
and acceptable sacrifice in th e eyes ofGod than all other
bodily penances .
2 58 . Bodily penance , without obedience, is a moSt
imperfect thing beginners practise it out ofa desire for
it , and for th e pleasure they find in it , and therefore ,
because they herein do their own will, grow in vice ,
rather than in virtue .
2 59 . Inasmuch as a double bitterness results from
fulfilling one’
s own will do not fulfil it , although it may
be bitterness to remaIn quIet .
2 60 . Th e devil prevails with ease over those who are
alone , and who in th e things of God order th emselves
aocording to their own will .
FORTITUDE , PATIENCE
2 61 . It is better when burdened to be with th
strong, than unburdenedwith th e weak . When you
2 3 2 SPIRITUAL MAXIMS
pleasure In them excites no j oy , and th e bitterness of
them no sadness .
2 67. By fortitude th e soul labours, practises virtue ,
and overcomes vice s
2 68. Let your heart be strong against everything
that may draw you to that which is not God, and be at
home in th e sufferings of Christ .
2 69 . Rejoice in God always, for He is your salva
tion , and consider how blessed it is to suffer whatever
may come from Himwho is th e true good.
2 70 . If you incline to aridities and suffering for th e
love ofGod, He will esteem that in you ofmore value
than all th e Spiritual visions, meditations, and consola
tions you may ever have .
2 71 . Never, for good or for evil , suffer your heart to
be otherwise than calm in th e affections of love ; that
you may endure whatevermay befall you .
We are not to measure our trials by ourselves,
but ourselves by our trials .
2 73 . If souls knew howmuch suffering and mortifi
cation help to th e attainment of great blessings, they
would never seek for consolation anywhere .
2 74 . If a soul h as more patience under suffering, a
greater endurance in th e absence of sweetness , that is a
sign of greater progress in virtue .
2 75 . Th e way of suffering is more secure and also
SPIRITUAL MAXIMS 2 3 3
more profitable than that of joy and action . In suffer
ing, th e strength of God is given‘
to th e soul , while in
joy and action it h as to do with its own weakness and
imperfections in suffering also virtues are requiredand practised th e soul is purified, and is renderedmore
prudent and cautious .
2 76. Th e soul that is not tried and proved in tempta
tions and afi‘lictions can never attain unto wisdom, as
it is written in th e book Ecclesiasticus : What doth
h e know that hath not been tried
2 77. Th e most perfect suffering brings with it th e
most perfect understanding .
MODESTY
2 78. Th e soul , by refraining from joy in th e obj ects
of sense , recovers itselffrom th e distractions intowhich
it has fallen through th e excessive indulgence of th e
senses, and recollects itse lf in God:spirituality and th e
virtues it h as acquired are alsopreserved and increased.
2 79 . As th e man who seeks pleasure in th e things of
sense , and rejoices in them, ought not , and deserves not ,
to be called by any other name than sensual , animal ,
and earthly, so h e whose joy is beyond and above these
Ecclus . xxxiv. 9 .
2 3 4 SPIRITUAL MAX IMS
things merits th e name of spiritual ; heavenly, and
280 . If you will deny yourself one joy in th e things
ofsense , our Lord will repay you a hu ndredfold in this
life , spiritually and temporally ; and for one joy in
dulged in th e things of sense , you shal l have a hundred
sorroiws and afflictions .
2 81 . All th e functions and powers ofhis senses , who
no longer lives after th e flesh , are directed to divine
contemplation .
2 82 . Though th e goods of sense may deserve to be
somewhat rejoiced in when they h e lp a man to raise
his thoughts to God, yet this is so uncertain that in
general they do a man more harm than good.
2 83 . Until a man shall have so habituated h is senses
to th e purgation from sensible joy , that all things raise
him up to God, h e must refrain from all joy in than,
in order that h e may wean his soul from th e life of
sense .
S ILENCE
284 . Th e Father uttered one Word ; that Word is
His Son : and He utters Him for ever in everlasting
silence , and in silence th e soul h as to hear It .
2 85 . That which we most require for our Spiritual
2 3 6 SPIRITUAL MAXIMS
necessary and required by reason , h as never been good
for any man ,however holy h e may have been .
2 95 . It is impossible tomake progress otherwise than
by doing and suffering everything in silence .
2 96. For growth in virtue , th e important thing is to
be silent, and to work : conversation distracts, silence
and work bring recollection .
2 97. Th e moment a person understands what is told
h im for h is good, there is no necessity for h im to ask
for further direction ,nor to speak about it, but to act
upon it sincerely in silence,carefully, in humility, charity,
and contempt ofse lf.
2 98. I have understood that th e sou l which is ready
for talking and th e commerce of th e world is but little
attentive to God: for if it were otherwise , it would
withdraw itself at once into silence within ,and
,avoid
all conversatidn whatever.
2 99 . It is th e will of God that th e soul Shou ld de
light in Him,rather than in any created thing, however
useful or necessary it may be to it .
HUM ILITY
3 00 . Th e first thing th e soul must have in order to
attain to th e knowledge ofGod is th e knowledge ofitself.
SPIRITUAL MAXIMS 2 3 7
3 01 . God is more pleased with certain actions, how
ever few they may be , done in silence and in secret, and
without any desire that men might see them, than with
a thousand grand actions undertaken with th e intention
of their being seen by men .
3 02 . Th e secrecy of conscience is broken when a
man reveals to others th e good estate it is in,receiving
for his reward th e praise ofmen .
3 03 . Th e Wise Spirit of GodWho dwells in humble
souls inclines them to keep H is treasures in secret, and
to cast out what is amiss .
3 04 . Perfection consists not in those virtues which
every one recognises in himself,but in those which God
approves of. And as H is approval is hidden from th e
eye s of men,no one h as any reason to presume , and
every one many,tomake h im afraid.
3 05 . God,when H e loves a soul
,regards not its
greatness,but rather th e greatness of its contempt of
self and its humility.
3 06. What you most seek, and most anxiously desire ,
you will n ever find if you seek it for yourself, not even
in“th e most profound contemplation but on ly in deep
humility and submission of heart .
3 07. If you will glory in yourself cast away every
thing not your own what remain s will be nothing,and
this thing you should glory in .
2 3 8 S PIRrTUAL MAXIMS
3 08. Do not despise others because , as it seems to
you , they do not possess th e virtue s you though t they
h ad: they may be pleasing to God for oth er reasons
which you cannot discover.
3 09 . Never excuse yourse lf: listen calmly to th e
reprimand and conside r it to come from God.
3 1 0 . Look upon it as a special mercy of God, that
people ever speak kindly to you :you do not deserve it .
3 1 1 . Make neith er much nor little of h im who may
be against you ,and strive always to please God. Pray
that His will may be done , and love Him much, for it
is His due .
3 1 2 . Love to be unknown to yourself and others
never regard th e good nor th e evil of others .
3 1 3 . Never forget th e life to come . Consider how
many in heaven are great,and in great glory, who in
their own eyes were ofno account, humble and poor.
3 1 4 . In order to mortify truly th e desire of honour
fromwhich so many other desires proceed, you will do
those things which will bring you into contempt, and
you will wish others to despise you : you will speak
disparagingly of yourse lf and you will contrive that
others do so you will think humbly and contemptuously
ofyourself, and you will wish others todo so also.
3 1 5 . Humility and submission to your spiritual
director, disclosing to h im all th at passes in your inter
240 SPIRITUAL MAXIMS
and eager to accept dignities,but h e makes them rej ect
humiliations and self-abasement .
VANITY
3 2 2 . H e who loves superiorities and dignities, or th e
indulgence of h is desires,stands before God, not as a
son who is free , but as one ofmean condition ,and slave
ofh is passions .
3 2 3 . Th e soul that is not humble , th e devil most
easily deludes,andmakes it believe a thousand lies.
3 2 4 . There are many Christians in our day who have
certain virtues,and who do great things, but all of no
use to them in th e matter of everlasting life , because in
them they do n ot seek that honour and glory which
belongs to God alone, but rather th e empty satisfaction
of their own will .
3 2 5 . Empty joy in our goodworks is always attended
by a great esteem of them ; out of this comes boasting,
and other faults such as we see in th e Pharisee in th e
gospe l .
3 2 6. Such is th e misery of th e children ofmen ,that,
so far as I can see , th e greater part of their good works
done in public are either sinful or worthless ; or im
perfect and defective in th e sight ofGod because men
SPIRITUAL MAXIMS 2 4 1
will not detaeh themselves from self-interest and from
human respect.
3 2 7. O souls created for, and called unto, a dignity
so great ! what are you doing, what is it that detains
you ? O miserable blindness of th e children ofAdam,
who in a light so great are blind,and to such an invita
tion deaf While they seek after greatness and honour
they are themselves miserable and base,and of such
blessings unworthy.
VOLUNTARY POVERTY
3 2 8. If rejoicing in riche s can be made in any way
endurable , it is when men spend and u se them in th e
service ofGod ; there is no other way ofmaking them
profitable : th e same principle applies to all other
temporal goods,titles, rank and office .
3 2 9 . Th e spiritual man must be very careful of th e
beginnings of joy in temporal things,lest from little it
should become great, increasing step by step ; out of
slight beginnings great evils result . One spark is enough
to set a mountain on fire .
3 3 0 . However small an attachment may be , be not
too confident that you can cut it offat any time ; out it
off at once :for if you have not th e courage todestroy
1 6
2 42 SPIRITUAL MAX IMS
it when it is but beginning , how can you presume upon
success when it h as taken root and grown
3 3 1 . He who turns aside fromwhat is little, will not
stumble over what is large . Little matters cause great
evils, because th e fences andwalls ofth e heart are broken
down when they enter in ; for th e proverb says : h e
who h as begun his work h as accomplished th e halfof it .
3 3 2 . Joy darkens th e judgment as a cloud, for there
can be no rejoicing in created things without th e attach:
ment of th e will . Th e negation and purgation of this
joy leave th e judgment clear as th e sky when th e mist
h as been scattered.
3 3 3 . He wh o is detached is not molested when h e
prays, nor at any other time , and so without wasting
h is time h e gains with ease great spiritual treasures .
AVAR ICE
3 3 4 . Although temporalgoods are not, in themselves,necessarily, occasions of sin , yet ordinarily, by reason of
our frailty, th e heart ofman sets its affections upon them,
and falls away from God, which is sin : for this reason
th e Wise Mansaith th e rich shall not be free from sin .
‘
3 3 5 . Th e things of this world neither oécr'
Ipy nor
Ecclus. xi. Io.
2 44 SPIRITUAL MAX IMS
3 41 . God in His lawcommanded th e altarofsacrifice
should be empty within . This is to teach us that He
would have th e sou l emptied of all things, that it may
be an altarworthy ofHis Maj esty .
3 42 . One desire only does God allow, and suffer in
His presence within th e soul—th e desire ofkeeping th e
law perfectly , and carrying th e cross ofChrist . It is not
said, in th e sacred writings, that God commanded any
thing tobe laid up in th e ark with th e manna except th e
book ofth e lawand th e rod ofMoses, a type ofth e cross
of Christ .
3 43 . That soul which h as no other aim than th e
perfect observance ofth e law ofour Lord,and th e carry
ing of th e cross of Christ , will be a true ark containing
th e true manna, which is God.
3 44 . If you wish devotion to be born in your heart ,
th e love of God to grow, together with th e desire for
divine things, cleanse your soul from every desire and
self-seeking , so that nothing ofth e kind remain with you .
For as a Sick man , freed from th e evil humours which
troubled him, feels instantly returning health and a taste
for h is food, so shall you recover your health in God if
you rid yourselfof your spiritual disorders and if this
be not done , whatever you may do, you will make no
progress .
3 45 . Live in this world as ifGod and your soul only
fl
l
int
SPIRITUAL MAXIMS 2 45
n it that yourheartmay be a captive tonoearthly
Do not weary yourself to no purpose , nor seek
spiritual joy and sweetness , unless it be by denying
yourself in that which you aim at .
3 47. Ifyou would attain to holy recollection , it must
be by rej ecting , and not by admitting .
3 48 . B e interiorly detached from all things, and do
not set your affection upon any temporal thing, and your
soul will gather in a harvest of blessings beyond its
comprehension .
3 49 . Th e goods ofGod, which are beyond allmeasure ,
can be contained only in an empty and solitary heart .
3 50 . So far as it lies in your power, refuse nothing
askedofyou , though youmay have needofit yourself.
3 5 1 . He will never attain to perfection who will not
labourto be satisfiedwith this that all his natural and
spiritual desires should be satisfied in th e absence of
everything which is not God. This is most necessary for
abiding peace and tranquillity ofspirit .
3 52 . Let your soul be always ordered by a desire not
for thatwhich is easy, but for that which is most difficult
not for that which is most pleasant , but for that which
is most unpleasant not for that which is elevated and
precious, but for that which is vile and despised not for
great things, but for little things : not to seek for any
2 46 SPIRITUAL MAXIMS
thing , but to seek for nothing ; not for that which
best , but for that which is worst desiring to enter,
th e love of Jesus, upon detachment, emptiness,
poverty in everything in this world.
’
3 53 . If you will cleanse your soul of strange po
sions and desires, you will understand all
spiritually and ifyou will restrain yourse lffrom 5
your heart upon them, you will rejoice truly in
and understand them certainly .
3 54 . All people will be your servants, and all
will minister to you , if only you will forget th em
yourse lf.
3 55 . You will neverhave todowith necessities
than those towhich you made your heart yield itself
th e poor in spirit are most happy and joyous in a
ofprivation and h e whoh as set h is heart upon not
finds fulness everywhere .
3 56. Th e poor in spirit give generously all they ha
and their pleasure consists in being thus deprived
everything for God’
s sake , and out oflove to their
bour, ordering all things by th e law ofthis virtue .
3 57 . Poverty of spirit looks to th e substance
devotion solely, andmaking use only ofwhat is suffici
for it , is weary of th e multiplicity and curiosity ofvi
means .
3 58. A soul withdrawn from exterior things, do
248 SPIRITUAL MAXIMS
3 65 . Such is th e nature of our vain concupiscence
that it clings to everything : like th e dry-rot
,which
wastes away what is sound,it h as its way both in what
is good and what is bad.
PRAYER OF THE ENAMOURED SOUL
O Lord God,my Love, ifThou art still mindful ofmy
sins,and wilt not grant my petitions, Thy will be done ,
for that is my chief desire . Show Thou Thy goodness
andmercy, andThou shalt be known by them. If it be
that Thou art waiting for my good works that in them
Thou mayest grant my petition ,doThou give them and
work them in me : send also th e penalties which Thou
wilt accept, and do Thou inflict them. But ifThou art
not waiting formy good works ; what art Thou waiting
for, 0 most merciful Lord why tarriest Thou For if
at last it must be grace and mercy, for which I pray in
Thy Son ,do Thou accept my worthless offering, accord
ing to Thy will, and give me this good also according
to Thy will . 0 Lord Almighty, my spirit h as fainted
within me because it h as forgotten tofeed upon Thee . I
knewThee not, 0 my Lord, when I went after vanity.
2 . Who can free h imselffrom base andmean ways, if
Thou , O my God, wilt not lift h im up to Thee in pure
love ? Thou h astenest joyfully and lovingly, O Lord,
SPIRITUAL MAXIMS 249
to raise up h im who h as offended Thee , but I make no
haste to honour and raise h im np who h as offended
me . How shall a man raise' himself up to Thee
,for
h e is born and bred in misery, if Thou wilt not lift
h im up with th e hand that made h im ? 0 Lord
Almighty, if th e shadow of th e power ofThy justice in
earthly Sovereigns who govern and rule th e nations can
do so much, what cannot Thy almighty justice do,
dealing with th e just man and th e sinner ?
. 3 , O Lord my God,Thou art not estranged from h im
who does not estrange himself from Thee . How is it
that men say Thou art absent ? 0 Lord my God, who
is there that Seeks Thee in pure and true love , who does
not find thee to be th e joy ofHis will It is Thou who
art th e first to Show Thyself,going forth to meet those
whodesire tomeet Thee . Thou wilt not take away from
me,O my God,
what Thou hast once given me in Thy
only begotten Son J esus Christ, in Whom Thou hast
given me all I desire . I will therefore rejoice,Thou wilt
n’
ot tarry if I wait for Thee . Wait in hope then,0 my
soul, for from henceforth thou mayest love God in thy
heart .
4. Th e heavens are mine , th e earth is mine , and th e
nations are mine :mine are th e just, and th e sinners are
mine :mine are th e angels,and th e Mother ofGod ; all
things are mine , God Himself is mine and for me,be
2 50 SPIRITUAL MAXIMS
cause Christ is mine , and all for me . What dost thou
then ask for, what dost thou seek for,O my soul ? All
is thine , all is for thee donot take less, nor rest with the
crumbs which fall from th e table of Th y
’
Fath er. Go
forth and exult in thy glory, hide thyself in it, and
rejoice , and thou shalt obtain all th e desires of thy
heart .
5 . O sweetest love ofGod, too little known h e who
h as found Thee is at rest ; let everything change, 0
my God, that we may rest in Thee . Everywhere with
Thee , O my God, everywhere all things with Thee as
I wish . O my Love ,all for Thee , nothing for me ‘
nothing for Thee , everything forme . AILsweetness and
delight forThee , none for me all bitterness and trouble
for me, none for Thee . O my God,how sweet to me
Thy presence , who art th e sovereign Good. I will draw
near toThee in silence , andwill uncover Thy feet ! that
it may please Thee to unite me to Thyse lf, making my
soul Thy bride I will re joice in nothing till I am in Thine
arms . 0 Lord, I beseech Thee , leave me not for a
moment, because I know not th e value ofmy
Ruth iii. 7, 9 .
POEMS
THE DARK NIGHT
I DEPARTED in th e darknessWith th e pains of love oppressedHappy lot ! for none observed meAll my house was then at rest .
By th e ladder that is secret ,In th e darkness on I pressedThrough th e night
,disguised in safety
,
A ll my house was then at rest .
Unobserved and unobservingIn th e silent blissful night ;
And in my heart th e fire burningWas my only guide and light .
To th e place where H e was waiting,Safe ly guided on th e way
On I went ; th e light was brighterThan th e sunshine of mid-day .
Night that led to my Be loved ,
Guide and light upon th e way
And made us one ; night more lovelyThan th e dawn of coming day .
On my breast with flowers coveredWhich for Him alone I kept ,I caressed H im ; and th e cedars
fl
Waving fanned H im while H e slept .
2 5 3
2 54 POEMS
7 When His tresses were disorderedB y th e motion of th e air
,
Then I fainted,and H e struck me
With H is hand so soft and fair.
8 Self-forgetting,there I rested
On my love reclined my head,All anxietie s discardedMid th e lilies round me spread.
SONG os THE SOUL AND ITS BRIDEGROOM
e in love,where art Thou hiding ?
Why hast Thou forsaken me ?Thou hast le ft me to my sorrow
,
Tobewail my loss of Thee .
Thou hast wounded me and swiftlyAs th e bait hast fl ed away.
I pursued Thee , crying loudly,Thou wert gone
,and wouldest not
0 ye sheph erds, I entreat you ,
As you wend your Watchful way ,
To th e h ill,amid th e sheepcots
Every night and every day ,
Tell my love, if you shall See h im,
Of th e state in wh ich I lie,
Of my longing , and in longingThat I languish, pine ,
and die .
3 In my quest of Him no mountainsNor
'
wide plains shall me ‘de lay ;I will never stoop to gath er
2 56 POEMS
They but make my wound still greater,
There is that beyond my reachAnd leaves me dead ; what I know not
For they stammer in their speech .
0 my life , h ow thou persistestIn continuing th e strife
,
For by living on thou livestWhere is not th y rea l life .
A l l thou knowest of th y LoverAre as arrows in th y heartSent to s lay the e ; then h ow is it
Thou abidest as thou art ?
My Be loved , Thou hast plantedIn my heart th e darts of loveWh y dost Thou refuse to heal itWith th e unction from above ?
Now that Thou hast robbed me of it
I . in desolation le ftWhy hast Thou not taken it with TheeAnd thus perfected th e theft ?
Tribulations overwhe lm me
By anxieties oppressed ;Thou alone canst free me from themTherefore give me peace and rest .
Let mine eyes then look upon TheeFor it is by Thee they see
They are Thine,and Thou hast made them
I will keep them all for Thee .
0 that Thou th e clouds would ’
st scatterThat between us darkly lie
,
Show Th y face , and in th e beautyOf th e vision let me die .
For th e beatific vision
That makes glad th e saints aboveIs th e on ly perfect healingOf th e malady of love .
I 3
roams"
2 57‘
Crystal spring of limpid watersUnexhausted in its flow ;
0 that on th y silvered surface,
As a mirror, Thou would ’st showUnto me those eyes so love ly
,
And which I so long to see
For their image is alreadyOutlined on my heart from Th ee .
My Be loved , look not at me
With those eyes so full of loveI am flying
,overpowered .
THE BRIDEGROOM0 return to me
,my dove
On th e hill th e hart is looming,
In th e air re freshed that stirrethBy th e motion of th y wings.
THE B RIDEMy Be loved is th e mountainsThey reveal H im unto me
And th e lone ly wooded valleysWith th e islands of th e sea
,
Strange and love ly ; and th e murmurOf th e waters as they flow
,
And th e sweet entrancing whisperOf th e winds that softly blow.
My Be loved is th e silentTranquil night be fore th e morn
Ere th e ruddy dawn approachesAnd another day is born .
H e is music that is soundlessIn th e wilderness a voice ,
And th e supper that refreshethMaking hearts that love rejoice .
2 58 POEMS
Wh o will catch for us th e foxesThat so cunningly repair
To th e vin eyard Thou hast plantedNow so fruitful and so fair ?While we move among th e flowersAnd our hands with roses fi ll
For th e making of a garlandLet none appear on th e hill .
C h illing north wind,from th y caverns
Send no more th e b lasts that kill ;Come thou south wind
,love enkindling
,
And th e air with odours fi ll .There among th e fragrant flowersMy Be loved will abide ,
And will feed among th e liliesIn th e garden of H is bride .
Now th e rose trees and th e flowersB loom and b lossom in their beds
And around th e fragrant amberI ts de licious perfume sheds .
Nymphs of Juda come not nigh us,
In th e suburbs still remainThat y e may not touch th e thresholdOf our house
,your feet restrain .
Hide Thyse lf, then ,my Be loved
And let none Th y presence trace! eep for me a lone th e secret ;To th e mountains turn Th y face
B ut with loving eyes regarding,
Look on those wh o wait on me
On my way among th e islandsOf a strange and stormy sea .
POEMS
THE BRIDEDens of lions are th e fencesThat protect th e brida l bedHung with purple : fragran t flowersAll around their perfume shed .
It was wrought in peace and quiet ,Wh o will touch it ? None so bold
For its manifold adornmentsAre a thousand shie lds of gold.
They are running in Th y footsteps,On th e road which Thou didst tread
In th e odour of th e ointment
That was poured upon Thy head .
Th e burning fire now h as touched themAnd th e inner furnace glows ;
And th e strengthening wine is tastedWhile th e heavenly balsam flows .
My Be loved gently led me
By th e h and,0 love divine !
Placed me in th e inner ce llarWhere I drank th e wondrous wine .
Coming forth I wandered lone lyO
’
er th e plain,and knew no more
Having lost th e flock I followedIn th e days that went before .
H e embraced me there and taught me
Sitting humbly at H is feet,
Wondrous secrets of His wisdomAnd th e learning is so swee t .
Th ere I also made a promiseI .would be His faithful bride ,
True and constant ; by that promiseI will stedfastly abide .
3 2
POEMS 2 61
My Be loved is my BridegroomAnd my Lord—O what a j oy !
I will hence forth all th e powersOfmy soul for H im employ.
And th e flock that once I tendedNow I tend not as be fore
For my only occupationIs to love Him more and more .
I have gone away for ever
From th e haunts of idle men,
And a Sharer in their folliesI will never be again.They may say ,
and say it loudly,I am lost ; but I am not ;
I was found by my Be loved,0 h ow blessed is my lot !
We will go in early morningWhile th e dew is on th e ground
To th e garden where th e flowersIn their beauty may be found ;
And will make a garland of themIn which emeralds shall shineKnit and bound and he ld togetherBy a single hair of mine .
By that single hair that flutteredOn my n eck and seen by TheeThou did ’st look again upon itAnd wert by it drawn to me .
Thou wert made a willing captive ,
Weak and slender though it be ,And I dared to look upon Thee
,
And in looking wounded Thee .
While on me Thine eyes were resting,
Full of swee t and gracious love,
They impressed on me their beautyHeavenly beauty from above .
2 62
3 6
POEMS
Then Thy love flowed in upon me
And mine eyes obtained th e graceWhat th ey saw in Thee to worship
,
0 th e beauty of Th y face .
I was once unclean a nd swarthy,
In a miserable plightYet I pray Thee not to spurn me ,Or to cast me from Th y sigh t .
Of my former degradation ,
There remaineth not a trace,
For Thine eyes h ave rested on me
Shedding come liness and grace .
THE B RIDEGROOMTh e litt le dove
,white and stain less
Wings h er way ,returning now
To th e ark of safety ,bearing
In h er mouth th e olive bough .
Now h er me lancholy cooingsWill th e turtle dove abate
,
On th e verdant banks rejoicingIn th e presence of h er mate .
Now th e litt le dove was livingIn h er solitude at rest
For in solitude,contented,
Sh e h ad built herse lf h er nest .
Th e Be loved h ad be en leadingInto solitude th e dove ,
And in solitude was woundedWith th e arrows of h er love .
THE B RIDEIn our common love rejoicing,My Be loved,
let us go
To th e summit of th e mountainWh ence th e limpid waters flow.
264 POEMS
THE LIVING FLAME OF LOVE
0 LIVING flame of love,
How pain less is th e smart
Th y tender wounds createWithin my very heart ;Oh end at last th e weary strifeAnd break th e web of this my life .
0 gentle hand and touch,
0 wound in sweetness rifeO burning
,a foretaste
Of everlasting life .
Th e debt is paid that long was dueAnd death by death brings life anew.
O lamps of fire that burn,
I llumining th e night,
Sense in its caverns glowsWith unaccustomed light .
They once were dark but now are bright,
And to my Love give warmth and light .
How loving Thou dost lieAwake within my breast ,
And by Thyse lf alone ,
In secret there at rest .
Th e swe etness of Th y blissful breathMakes strong my love ; and strong as death .
SOUL LONGING FOR THE VISIONOF GOD
I LIVE,and y et not I
In a manner hopingThat I am dying because I am not dead.
POEMS 265
II am not now living in myse lf,And without God I cannot liveFor without Him,
I am alsowithout myse lf.This life ofmine , what is itA thousand deaths to me ;
For I am waiting for my very lifeDying because I am not dead .
This life that I am livingIs a life less life .
And so a death continuing,Until I come to live with Thee .
O God,hear Thou my cry !
This life of mine I will it not
I die because I am not dead .
When I am away from TheeWhat is my life to me ?
Th e agony of death .
None greater have I ever seen .
0 ,wretched that I am
For while I am living onI die because I am not dead .
Th e fish that from th e water leapeth
Is not without relie f ;Th e death that it endures;Does end in death at last .
What death can ever equalMy misery of life ?For I , th e more I live , th e more I die .
2 66 POEMS
When I see Thee in th e Sacrament
And begin to be re lievedTh e absence of fruitionCreates a deeper pang ;All brings greater pain ,
And th e pain is so bitterThat I am dying because I am not dead .
And if,0 Lord
,I have a j oy
In th e hope of seeing TheeMy sorrow is increased
,
Because I fear to lose Thee .
Living in dread so greatAnd hoping as I hOpe ,I die
,because I am not dead .
From this death deliver me
O God,and give me life
,
Nor let these fetters hold me
They are so stron gBehold
,I die to see Thee
And in a manner hopingThat I am dying
,because I am not dead .
VIIIMy death I will bewai l thenAnd lament my lifeBy reason of my sins
Still here prolonged .
O my God,when Shall I b e there
Where I may truly say ,
I live at last because I am not dead ?
POEMS
There fore,h e wh o understands
! nows nothing ever
All science transcending .
VH e wh o really ascends so highAnnihilates himse lf
,
And all h is previous knowledgeSeems ever less and lessH is knowledge so increasesThat h e knoweth nothing,A ll science transcending .
VIThis knowing that knows noth ing
Is so potent in its mightThat th e prudent in their reasoning
Never can defeat it ;For their wisdom never reachesTo th e understanding that understandeth noth ing
,
A ll science transcending .
VI IThis sovereign wisdomIS of an exce llence so highThat no faculty nor scienceC an ever unto it attain .
H e wh o shall overcome himse lfBy th e knowledge which knows nothing,
Will always rise all science transcending .
VIIIAnd if you would listenThis sovereign wisdom doth consistIn a sense profoundOf th e e ssence Of God
It is an act of His compassion,
To leave us,nought understanding,
All science transcending.
POEMS 2 69
THE SAME SUBJECT
IIN an act of daring love
,
And not of hope abandonedI mounted higher and higher
,
So that I came in sight of th e prey.
That I might come in sightOf that prey divineI was forced to fly so highAs to be lost to sightYet in that act supremeI grew weaker in my flight ,B ut my love was stil l so strongThat I came in sight of th e prey.
When I ascended higherMy sight grew faint and dim
And my greatest conque stWas in th e darkness madeB ut as my love was strongB lindly forth I leapt
,
I mounted h igher and higher,
So that I came in sight of th e prey.
In a way most strangeI made a thousand flights in one
For th e hope that is from heavenWhat it hope s
,attains ;
This was my on ly hopeAnd my hope was not in vain
,
For I mounted higher and higher,
SO that I came in sight of th e prey.
2 70 POEMS
V
B ut th e n earer I drewIn this act sublime
,
Th e more lowly,base
,and vile
And humiliated I grew,
I said,none can reach it
And abasing myse lf more and more
I mounted higher and higher,
So that I came in sight of th e prey.
GOD THE SUPREME GOOD
WITHOU T support,and with support
,
Without light and in darkness living,
I see myse lf wasting away.
IMy soul is detachedFrom every thing createdAnd raised above itse lfInto a life de licious
,
Of God alone supported .
And therefore I will say ,
That what I most esteem
I S that my sou l is now
Without support,and with support .
And though I am in darknessIn this mortal lifeMy misery is not so greatFor if I have not light1 have th e life ce lestial ;For th e love of that life ,In th e excess of its blindness ,Keeps th e sou l submissive
,
Without light and in darkness living.
2 72 POEMS
He th at is on fire with loveDiv mely touched of God
Receives a taste so n ew
That all h is own is gone .
Like one wh o Of a fever illLoathes th e food before h im,
And longs for that I know not
Which happily is found“IV
B e not at this astonished,
Th at th e taste should thus be changedFor th e cause of this affectionFrom all others differs .
And so every thing createdIs an alien to it
And it tastes that I know not
Which happily is found.
V
For when once th e willHas been touched of God
It never can be satisfiedExcept in God alone .
B ut because H is beautyI s such that faith a lone can see
It tastes it in I know not whatWh ich happily is found .
And now of H im enamouredTell me if you are in pain ;For there is no sweetness
In any thing created .
A lone without form and figure,
Without support or rest,
Tasting there I know not whatWhich happily is found .
POEMS 2 73
Do not think th e inn er heartWhich is Of price less worth
,
Rejoices or is gladIn that which here swe etness gives ;B ut rather above all beauty raisedThat is
,can be
,or h as ever been
Tastes there I know not whatWhich h appily is found .
VIIIH e wh o seeks a ! greater gainWill rather turn h is thoughtsTo that h e h as not acquiredThan to that h e h as already.
And therefore for a greater ventureI shall always be inclined
,
Neglecting all for that I know not
Which happily is found .
For all that in th e way of sense
I may obtain on earth,
And all I may understand ,However high it may be
For all grace and beautyNever will I lose myse lf ;B ut only for that I know not
Which happily is found .
SONG OF THE SOUL REJOICING IN
THE KNOWLEDGE OF GOD BY FAITH
I ! NOW th e fountain we ll which flows and runs,
Though it be night .
2 74 POEMS
IThat everlasting fountain is a fountain h id
And where it is I know we ll,
Though it be night .
I IIts source I know not , be cause it h as none
B ut I know that therein all things beginThough it be night .
I know that nothing can be in beauty like itAnd that Of it heaven and earth do drink
Though it be night .
I know we ll it is Of depths unfathomableAnd that none can ever sound it
Though it be night .
V
Its brightness is never dimmed,
And I know that from it all light proceedsThough it be night .
I know its streams are so abundantIt waters hell and heaven and earth
Though it be night .
Th e torrent that from this fountain rises
I know we ll is so grand and so strong, ,
Though it be night .
2 76 POEMS
Th e sh epherd exclaims,Ah wretch that I am !
For I am abandoned and leftMy pre sence is shunned by my love ,
And my heart for '
b er love is most crue lly torn .
V
At last h e was raised on a tree,
Where h e opened h is beautifu l arms
And on it,h e died
H is heart by love most crue lly torn .
THE MOST HOLY TRIN ITY
(In principz’
o erat Verbum).
IN th e beginning was th e WordThe Word was God
,
In Whom H e possessedBliss everlasting .
Th e Word was GodH e is th e BeginningH e was in th e Beginning ,And never began .
H e was th e Beginning itse lfAnd therefore h ad none ;
Th e Word is th e Son,
From th e beginning born .
Composed while in prison at Toledo,1 578 . (S ee Re lation
Maria del Sacramento,Escm
’
toms espafiolas , ii.
POEMS 2 77
H e h as begotten for ever
And is for ever begettingH e gives Him of H is substance for ever
And h as it for ever Himse lf .
VAnd thus th e glory of th e Son
Is that H e hath in th e FatherAnd all H is glory th e FatherHath in th e Son .
As th e lover with h is loveEach in th e other living
,
SO this Love which Both unitesIs One in Both .
In dignity and mightCoequal with them Both ,
Three Persons,and one Love
Th e Three are One .
VIIIAnd in th e Three on e LoveOne Lover makes Of AllTh e Lover is th e LoveIn Whom Each doth live .
Th e Being which th e Three possessEach by Himse lf possesses
,
And of th e three Each loves th e otherIn that H e hath this Being .
2 78 POEMS
X
This Being is Each One,
And alone makes Them One
In a way ineffable ,Beyond th e reach Of words .
And SO that Love which makes Them One
Is Infinite ItselfFor one Love make One th e ThreeAnd is their Being as we ll
,
And that Love th e more it makes Them One
Th e more It is Their Love .
THE COMMUN ICATION OF THE THREEPERSONS
IIN th e Love from Both proceedingIt hath limits non e .
Words of gladn ess spoke th e FatherTO H is on ly Son .
Words they were of j oy profoundestUnderstood of none
,
B ut of H im exulting‘
in themWhose they were—th e Son .
Of these words of gladness,only
This was heard by meNought , my Son ,
can give Me pleasureWhen I have not Th ee .
POEMS
IIWh o shall
,at th e heaven ly banquet ,
Eating of My bread with Me,
Learn to know th e wondrous treasureTh at I have
,My Son ,
in Thee
And that in Th y grace and beauty,
As a glory round h er Shed,Sh e with Me may j oy together.
Then th e Son gave thanks and said
Ou th e bride which Thou wilt give Me
I My brightness will bestowSo that sh e My Father’
s goodnessIn its light may love and know
Learning also h ow My BeingFrom H is Being doth overflow.
V
With My arms I wil l embrace h erAnd Th y love shall be h er light
So for ever shall Th y goodnessB e exalted with de light .
THE SAME SUBJECT
IFOR th e merits of Th y love , then
B e it done,
’
th e Father said ;In th e word th e Father utteredAll created things were made .
POEMS 2 81
In th e everlasting wisdomRose th e palace of th e bride
Which -two substances createdIn a twofold form divide .
With varie ties unnumberedWas th e lower part arrayed
,
While th e higher glowed in beauty,With th e wondrous gems displayed .
That th e bride might know th e BridegroomWh o h er heavenly nuptials graced
Th e Ange lic hosts in orderIn th e higher part were placed .
VMan was placed—his nature lowerI h th e lower part on earth
,
Being fashioned of a substanceWhich was of inferior worth .
And although both place and natureGod in this way did divide ,
Y et th e two are,both together
B ut one body of th e bride .
And th e two,although divided,
Are one bride in H is one love ,
Wh o,in gladness
,as th e Bridegroom
I s possessed by those above .
2 82 POEMS
VIIIThose be low in hope are livingOf th e faith that H e h as given
,
For one day H e will exalt themH e hath said so—unto heaven .
IXFor of those of base conditionH e will take away th e shame
And exalt them,so that nothing
Shall remain to them of blame .
X
H e in all things with their likenessWill Himse lf one day inve st
H e will come and dwe l l among themAS His own e lected rest .
God Himse lf will be incarnate,
God will have a human birth ;Eating
,H e wil l come
,and drinking
,
And converse with men on earth .
H e will dwe ll Himse lf among themAnd continually stay
,
Till th e final consummation
When th e ages me lt away.
XIIIThen shall both rejoice togetherIn an endless life of b liss
,
For to H im be longs th e headshipOf th e bride
,and sh e is H is
,
2 84 POEMS
IIB ut still
,hope de ferred ,
togetherWith th e longing which they h ad
To behold th e promised BridegroomMade th em sick at heart, and sad.
Pouring’forth their supplications
In their misery they lay ,
Sighing,weeping , and lamenting
,
With strong crying night and day ,
That He would th e time s determineAnd among them come and stay0 that I
,
’
so one entreatedMight rejoice to see H is day !
’
V
Hasten,then
,Th y work, and finish
Send Him,Lord
,Whom Thou wilt send
Was th e cry of one . Another’
s,
0 that H e th e heavens would rend !
That I might behold H is coming,
And my wail be turned to mirth !
Let th e clouds rain down th e Just oneSO long desired on th e earth
Let the earth which brought forth briersNow break forth
,and in their room
Let it bear th e sacred flowerWhich shall ever on it bloom.
’
POEMS 2 85
vm
Others also: 0 h ow ble ssedShall that gen eration be !
Which shall merit in time comingGod ’
s Most Holy Face to see"
Men shall throng around,and touch
They shall in His sight remain
In,
th e sacraments rejoicingH e Himse lf shall then ordain .
’
THE SAME SUBJECT
1
THESE and other supplications,
As th e centuries rolled by,Men poured forth ! with greater fervourAs th e promised time drew nigh .
IIAged Simeon in th e furnaceOf h is longing
,burning lay ,
Praying God that H e would grant h imOf H is grace to see that day .
In
And th e Ever-blessed SpiritCondescended to h is cry
And consoled him with th e promiseThat th e old man should not die
IV
Till h e saw th e Ever-livingGod
,descending from above
,
Took Him in h is arms and he ld H imAnd embraced H im in H is love .
2 86 POEMS
THE INCARNATION
I
IN th e fulness of th e agesNow h ad come th e holy tide
For th e payment Of th e ransom
Of th e long-expectant bride ,
Groaning in th e house of bondageUnderneath th e legal yokeOf th e precepts given by Moses
,
When these words th e Father spoke
I,My Son ,
have in Th y likenessAnd Thy image made Th y bride
And in that resemb lance worthyTo be ever at Th y Side
B ut in one respect unlike TheeFor h er nature is not Thine
S h e is fl esh—h er nature humanWhile Th y nature is divine .
V
Perfect love demands a likenessIn th e lovers it unites
,
For th e most complete resemblanceMost aboundeth in de lights .
Now th e love and exultationOf th e bride would great ly growI f sh e saw Thee in h er likeness ,In th e flesh
,on earth be low.
’
2 88 POEMS
Sh e consented : in that instantTh e mysterious work was done
And th e Trinity a bodyWrought and fashioned for th e Son .
In this wondrous operationThough th e Sacred Three concurred
H e wh o in th e womb of MaryWas in carnate
,is th e Word .
IV
H e Wh o h ad a Father onlyHad a Mother also then
B ut it was in other fashionThan th e manner is ofmen .
v
In th e womb of Holy MaryH e His flesh did then receive
So th e Son of God Most HighestWe th e Son ofMan believe .
THE NATIVITY
1
Now at last th e destined agesTheir appointed course h ad run
When rejoicing from H is chamberIssued forth th e Bridegroom Son .
1 1
H e embraced H is bride,and he ld h er
Lovingly upon H is breast,
And th e gracious Mother laid HimIn th e manger down to rest .
POEMS 289
IIIThere H e lay ,
th e dumb beasts by HimThey were fitly stabled thereWhile th e shepherds and th e angelsFilled with me lody ‘th e air.
SO th e feast of their e spousalsWith solemnity was kept ;
B ut Almighty God,an in fant
In th e manger moaned and wept .
VSo th e bride at h er betrothalDid th e bridal gifts arrange
B ut th e Mother looked in wonderAt th e marve llous exchange .
vr
Man gave forth a song of gladnessGod Himse lf a p laintive moanBoth posse ssing that which never
Had been hitherto their own .
SUPER FLUMINA BABYLONIS
(PS; cxxxvi.)
I
B Y th e waters Of th e river
Close by Babylon it sweptOn th e banks—my tears were flowing
There I set me down and wept .
I remembered thee,O Sion
With th y love my heart was sore
Swe et to me was th y memorialSO I wept still more and more ,
Composed while in prison at Toledo,1 578 .
POEMS
Of my festal robes divestedThose of woe around me flung
,
’
Whi le my silent harp suspendedFrom th e willow branches hung .
IVThere I le ft it ; fondly trusting,
For my hopes in the e still lay .
Love my heart h ad deeply woundedAnd h ad carried it away.
v
So,I said
,my wound is grievous
0 let love me wholly slay.
Into its fires then I threw me,
That I might be burned away.
Now th e Silly moth I blame not,
That in th e fire seeks its deathFor I
,while in myse lf but dying
,
Draw in thee alone my breath .
I for thee to death submittedAnd for thee to life returned
For in th y most swee t . memorialLife and death were both inurned .
In their merriment exu lting,
Heedless Of their captive ’
s wrongs,
Strangers bade me rise and sing themSion ’
s Old familiar songs .
2 92 POEMS
In th e day of retributionH e will thee at last afflict
H e will lay on thee th e burdenThou didst once on me inflict
With th y litt le children take,
And to Christ th e Rock will bring themI have le ft thee for H is sake .
SONG I
SI DE' MI BAJA SUER
’
I‘
E
The Soul’
s C raving
I
IF in my lowly state
Th e flames of love h ad powerTo swallow death
,
And should they so increase 0
As to scorch up th e waters of th e sea
And hence ascending,Should set afire th e triple e lements
And in its flame s consuming themShould make of them its fuelIf all these flames were love
I do not think that 1Wh o fee l such living thirst for loveCould love as I desire !Nor could th e flames I n umberB ut for a. moment quen ch my longing.
POEMS 2 93
For they, comparedWith that eternal and transcendent fireAre of no more importThan is an atom to th e whole world ’
s bulkOr than a drop ofwater to th e ocean !
My heart of miry clayHath neither heat
,nor more stability
Than hath th e flowering grassWhich in th e hour it blooms
Is bat tered by th e winds and droops decayed.
For never couldIts fiery blaze igniteMy heart as it desire sThat it might reach th e heightsOf that eternal Father of all lights .
0 wretched fateWhich gives to love wings so inadequate !Not only do they fail to compassFlight that is so sublime
AS doth that love supreme deserve they should do
B ut I perceive,alas !
Th e powers ofmy love are so curtailedThat in its feebleness
,
With wings close clippedI hardly reach to see God in th e distance .
2 94 POEMS
IXYet
,if from my base sort
The se flames of love could raise me
Until I reached to gaze on H im
And brought me to H is pre sen ce,
SO that my God Should look upon them
XOh by His fire eternalWould they be caught
,with force unspeakable
At once absorbed,
Absorbed and swallowed upAnd into everlasting flame converted .
XI
Wherein my flames being drawnInto H is flames convertedConsuming in H is love
,
Mine own flames burntWould become one with H is most ardent love .
Thus would be realised,At length th e deepest yearning of my breastSe eing myse lf at length made one with H imWith closest tie and wholly satisfied !
SONG I I
MI D IOS Y MI SENOR,TENED MEMORIA
Th e Exiled Soul
1
MY God,my Lord ,
do Thou rememberThat I by faith have gazed upon Th y FaceLacking which sight no bliss exists for me !
2 96 POEMS
x
Th e unending moment Of th e bliss of heavenWill end my pain and anguishSO that I Shall remember them no more .
xr
I went astray because I served Thee not
AS I have gained by knowing Thee,my God !
Henceforth I crave to love The e ever more !
SONG I II
DECID CEILOS Y TERRA,DECID MARES
Desolation
I
TELL me,heaven te ll me
,earth and ocean
S ay y e , mountains, valleys , little hillocks ,Te ll me
,vineyards
,olive tre es
,and wh eatfields
Te ll me , O y e p lants and flowers and meadowsAn swer
,where is H e
Wh o gave to you your beauty and your being ?
Ange ls, ye wh o j oy to look upon H im
,
B lessed souls wh o love H im and possess H imBrides
,wh o are desirous of th e Bridegroom,
Striving to Obtain H is swe et caressesTe ll me
,where is H e
Wh o gave to you your beauty and your being ?
Ah ! no answer cometh—all is silence !Lord when Thou speakest not
,all e lse is mute !
My soul doth vainly seek for The e within it ,My heart is empty
,and of all bere ft .
POEMS 2 97
Ah ! woe is me ! ifwar Should wage within me
Whom should I find to guard me ? whom to shie ld ?Joy of my soul and Glory of my spirit
,
I f Thou wert absent,should I victor/be ?
VTe ll me where Thou dost wander
,O my Bridegroom,
Leaving in solitude th e heart that loves The e !Where are Th y shining rays
,Thou Sun resplendent
Why hidest Thou Th y beams ?
With anxious care Thou followest th e sinner
Why give no answer to th e one wh o love s The e ?Why dost Thou hide Th y face ,
Thou Friend most cherishedHolding me for Thine enemy ?
Where fore didst Thou depart in Silence leaving me
With no farewe ll ?B e moved
,Thou gentle Love
,by th e sad sighs
Of anguish,which break forth for Th y return .
Return to me,or bid me follow Thee
Or bid me die
B ut force me'
not to live wh ile lacking life ;For sooth
,I live not till I see Thee come .
I f Thou dost dwe ll en skiedLet me have wings that I may fly to TheeI f in pure souls Thou find’
st Th y resting placeWhy dost not purify this poor polluted heart ?
2 98 POEMS
X
I f Thou dost make Th y home within Th y creaturesReveal in which of them Thou dost repose !Wh ere is Th y habitation ,
tender Lover ?Th e world
,without Thee
,holds no place for me !
O ye birds wh o warb le forth sweet carolsSerpents
,animals
,and scaly fish
,
Te ll me,an y e know,
te ll me,where is H e
Wh o gave to you your beauty and your being ?
THE DARK N IGHT
Aquella m’
ebla escum
I
THIS cloud Of darknessI s light divine ,
strong , beautifulPure
,inaccessib le ,
D e lightful , intimate ,
Being th e sight of God and Him alone .
Which to enjoyReache s th e soul
,with love all set afire
Becoming b lind,
Beholding naught,
Th e e ssence is transcended and attained .
When victory is wonOver th e kingdom that was he ld by se lf,
Sh e setteth forth unseenBy all
,by all unnoticed,
Searching to find h er God,by H im inflamed
POEMS
That night seren e
In which h er life and depths enjoy h er GodFreed from all pain
,
Sh e searches long and ardently within herse lfAnd with desire goes forth to meet H im.
XLove leads th e way
Throughout th e dense,dark cloud
And with no other teacherS h e safe ly journeys
To where God doth reveal to h erHis beauty.
On h er trackless path,
Bere ft Of inte lle ct and memory,
Th e King divin eDoth manife st H is might and glory
,
As far as may b e in this mortal life .
O crystal n ight !Led by th y love ly glamour
In union divine,
Th e Bridegroom and th e brideAre now but one .
XII IWhile th e soul
Rejoices over th e e ternal WordA gentle wind
,
Stirred '
by God ’s Holy Spirit ,De lights h er very centre .
POEMS
Alone they j oy togetherIn a fair meadow by a wall enclosedWhi le fragrant odours scent
Th e air serene,
Making it like no other earthly spot .
Th e King in Whom sh e livesIn puissant power hath robbed h er of herse lf .
Receiving h erAs inmate of H is palace
,
Holds h er bere ft entire ly of herse lf .
So great th e strengthAnd force of H im to Whom Sh e is united
SO weak is sh e,
That yie lding up herse lf to Him sh e losesH er own existence
,being one With Him !
OH SWEET DARK N IGHT
Oh dulce noch e escura I
I0 SWEET dark nightWhich brings no gloomy ShadesB ut rather
,th ine Obscurity
Th e more it blinds,th e more de lights th e soul
And grows in beauty as it grows more dense .
Divine privations,
Blest darkne ss,pleasant rest
And secret inspiration s !Happy th e soul made blindBy such re fulgence—fortunate exchange !
3 02 POEMS
Denying se lfThat it may not deny th e One Wh o ne
’
er denies .
It enters th e de licious gu lfOf that blind night
,
Where they who enter find a vivid light .
In th e hidden depthsOf this resplendent darknessI llumin ed by th e SunWhich dwelleth in h er
Night is made radiant day !
0 night of happinessWhich offers j oy in such securityTo th e enamoured soul
,
That sh e in slumber rests,
And day seems night to h er !
To reach this rest
Sh e mounted by th e secret h iddenWhen in unconsciousnessSh e on their summit Slept
,
Th e rays of life fe ll on h er.
That ladder of repose,
Th e beauteous Mysteries of ChristThat love ly path
,
Trod by His we ll-loved sons,
Wherein a thousand treasures are discovered !
3 04 POEMS
XIIIWhile in this state
Has Sh e repose, j oy ,
life,and nourishment !
B ut on returningTo h er former life
,
S h e weeps because death lingers on its way .
X IV
Y et having wept,
H er graces stil l augmenting with h er tearsH er trials no longer grieve h erFor on sufferingSh e centres all h er aims and all h er love .
Light in darknessAnd darkness which withdraws not in th e lightDistinctness in th e mist !
Th e mist is manifest in lightIn this abyss
,and is not swallowed up .
For shade is set
O’
er light divine by God ’
s e ssence and presenceThus
,seen th rough clouds
By aid H e gives in secret,
Th e soul can,while on earth
,enjoy His presence .
THE SOUL’
S DESIRE TO BE WITH CHRIST
Del agua de la vida
I
FOR th e living watersMy sou l ‘was seized with thirst insatiateYearning to quitThis body and its ills
,
And quaff of th e eternal waters ,
POEMS 3 05
Fain doth it desireTo see itse lf de livered from these gyves
,
For life is tediousDragged on in exileFrom that dear fatherland of fond de light !
I ts present pains increaseBy numbering o’
er th e blessings it h as lostAnd th e heart breaks
,
Wounded by piercing pain,
Despoiled of th e possession Of its God.
IVHappy that soul and ble stWhich dwe lleth ever pre sent with its God !Aye ,
blest a thousandfold,
For from a fount it drinksWhich to th e end of time Shall n ever fail !
True fatherland !Thou solace of th e souls th at dwe ll in theeAssuaging to th e full !Th e just no longer weepWithin th y borders , but adore their God.
Our earthly life ,
Compared with thee,O never-ending life
Is so contemptibleThat we may truly say it is not life
B ut death most burdensome !
306 POEMS
0 Life curtailed and hard !When Shall I se e myse lf despoiled of thee ?0 narrow sepulchre !When will th e Bridegroom for so long desired
Upraise me from thee ?
O God ! when Shall I beWholly inflamed with Th y most sacred love ?Alas
,when dawns th e day
That I may say farewe l l to things createdAnd be transported to Thee in Th y glory ?
When,Love
,0 when ?
When comes th e time I shal l enjoy such bliss ?When come s that whenThat I this drossForsake
,and when such glorious victory ?
X
When shall I be unitedTo Thee
,good Jesus
,with a love so strong
That no incitement of th e worldTh e flesh
,e
’
en death itse lfNor eke th e devil
,can suffice
To break th e unison
When,0 my God,
shall I be set on fire
With Th y sweet love ’
s enkindling ?When shall I enter in at last to j oyOr when be offered
Wholly upon love ’
s altar and consumed ?
3 08 POEMS
XVIID e lay Thou not to loveNor to bestow a puissan t love for TheeNor tarry Thou to turn Thine eyes on meO God omnipotent
,
Who stand for ever present in Th y sight
XVI IIThou bidd’
st me call Thee,
And 10,I come with tears and cries to Thee
Thou bidd’
st me loveAnd that is my desire
B ut Thou,my Lord , till when ? 0 God ! till when
Till when wilt Thou de lay to answer me
When give to me that love for which I craveR eturn and gaze on me
Behold I dieAnd yet it seems Thou still dost fly from me .
Ah Lord eternalMy sou l ’s de light
,my glory .
Ah,sempiternal Bounty
,
Day serene,
Thou Light,Thou Love
,do not Th y grace postpone
For Thee I ’ll sighWhile I am captive in this prison he ldNe ’
er will I stay,
R ecounting my petitionsUntil Thou hast raised up and crowned me !
POEMS 3 09
xxu
If I forget TheeMy God,
my sweetest Love,Wh o wooest me
May I into Oblivion dark sink down,
Nor of entire creation let there beOne wh o ofme
,sad soul
,takes any thought !
ENTRO EL ALMA EN OLVIDO
Ecstasy
IRAPT in Oblivion ,
th e soulDoth
, in a single moment,learn
More than th e busy brain and sense
With all their toil,could ever earn .
Mirrored within its God,it views
To! day,to-morrow
,and th e past
,
And faith see s here, in time
,th e things
That through eternity shall last .
INDEX TO PASSAGES FROM HOLY SCRIPTURE
xvi. 2 My j udgment cometh forth,
I . 3 53 :Thou hast tried me
,I . 2 0
I 5 When Th y glory shallappear
,I . 2 2
xviii. 3 : Night to night sh owethknowledge
,I I I . 82
xxix . 1 2 I will con fess The e,I I . 4 3
xxx . 2 0 : Multitude of th y sweetness
,I I . 1 3
2 I In th e secret ofTh y face ,
I I . I
xxxiv. 1 0 Wh o is like unto The e,
I I . 2 4xli. I As th e hart panteth
,I I I . 2 2
8 D eep calleth upon deep,
I I I . 82xliii. 2 3 Arise ,
wh y s leepest Thou,
IV . 8
xliv. 1 0 In vestments ofgold,IV .
I 3xlv. 5 Th e violence of th e river
,
lxiii. 7 Heart that is high,L . 2
lxx . 2 0 How great tribulations,I I
.
3 5lxxvi. 6 :Th e eternal years,I I . 3 9lxxx . I I D ilate th y mouth,L . 2 ,
1 0
[xxxiii. 3 My soul longeth,I . 3 5
I I I . 2 2
Rejoiced toward th e
living God, I . 7 , 3 5lxxxiv. 9 Peace unto H is people,
I I I . 3 8lxxxix . 4 A thousand years,I . 3 0
9 : As a spider,I . 3 0
ciii. 3 2 : Th e e arth trembles,I I .
I 6
cvi. 1 0 : Sitting in darkness,I I I .
I 5cxv . I 5 D eath ofH is saints
,I . 2 8
cxviii. 7 1 :Hast humb led me,L .
‘
(censure).1 40 : My word a vehement
fire,I .
cxx . 4 H e shall not Slumber,I I I .
48
cxxvi. 1 : Un less our Lord buildth e house
,I I I . 4 9
cxxxvi. 2 : Upon th e rivers of
Babylon,P oems .
cxxxviii. 1 2 Th e darkn ess as th e
light , I I . 3 5
PROVERBSV ln . 1 5 : Kings reign
, IV . 4
3 1 My de lights with th
chi ldren ofmen,I . 9
L. 2
xv. 2 7 ! eep a sou l from sin
(censure)xvi. I It pertain eth to men
,I I
4 9
9 : Th e heart ofman,I I I
. 4xvn 1 .
'
1 2 Be fore h e be broken,
(censure)
ECCLESIASTESix. I 7 Th e words of th e wis
I I I . 77x . 4 I f th e spirit ofhim that h at
power,I I . 3 4
x1 1 . 7 Return to its earth,I . 2 9
CANTICLE OF CANTICLESi. 3 : Draw me
,I I I . 3 0
4 I am b lack,I I
. 4 2
I I At H is repose,IV . 1 6
ll . 1 0 Arise,my dove ,
I . 2 41 6 My be loved to me
,I I
. 44III . 5 I adj ure you ,
I I I. 5 5
6 :Aromatical spices,I I I
. 3 0
iv 1 5 A we ll oflivingwaters , I I I .v 6 My sou l me lted
,I
. 8
v1 . 3 Terrible as an army,IV . 9
vii. 2 Th y be lly a heap ofwheatI I I . 8
V III . 5 Cometh up from th e desertI . 2 1
6 Th e lamp s thereof,I I I
6,1 0
WISDOMiv. 1 0 :Ple asing God
,I
. 3 31 2 Th e bewitching of vanity
I I I . 84V II . 2 4 : Wisdom reacheth every
where,I . 1 8 ; IV . 6
2 6 Th e mirror ofGod,I I I . I
2 7 :Th e brightness of e tern a
light , I I I . 1 9vnl . I End unto end
,I I . 1 7
ix. I 5 :Th e corruptible body, I I1 4
xvi. 2 0 , 2 1 Swe etness of all tasteI I I . 4 1
INDEX 1 0 PASSAGES FROM HOLY SCRIPTURE
EC CLES IAe C U S
1 0 Th e rich not fre e from sin,
M . 3 3 41 : H e that toucheth pltch ,
M . I 4 5
9 What doth h e know,I I .
2 7 M . 2 76
2 6 :Enlightened my ignorance ,
I I I . 80
IsAIAs
1 4 You have devoured th e
vineyard , I I I . 5 96 Th e waters of Siloe
,I II . 70
6 : Th e principality on H is
shoulder,IV . 4
xxiv. I 6 He ard praise s, I . 2 8My secret to myse lf
,M .
2 9 2
xxviii . 9 : Whom shall H e teachknowledge I I I . 40
xxxi. 9 H is furnace in Jerusalem,
I . 1 7x1. 1 7 No being at all
,I . 3 0
xliii. 2 1 This people have I formed,
I I I . 9 6xlv. 8 : Drop down dew
,P oem
Th e Desires ofth e HolyFathers .
IV . I You that thirst,L . 1 0
JEREMIASxii. 5
‘
In th e pride of Jordan,II .
2 9xxiii. 2 9 :My words are fire
,I . 5
xxxi. 1 8 Thou hast chastised me,
I I . 2 7
LAMENTATIONSA fire in my bones, I . 2 0 ;
I I . 2 7iii. 1 I se e my poverty,
I . 2 02 0 :I will be mindful , I I I . 2 2
i. 1 3 :
BARUCHiii. 2 2 Not seen in Teman
,I I . 1 8
E Z ECHIELi. 5 :Th e liken e ss of four living
creatures,II I . 1 8
2 4 Ofmany waters,II I . 1 8
3 1 3
1 1 . I Th e vision of th e likeness,
I I I . I 8
xxxiv. 2 :Woe to th e shepherdsof Israe l
,I I I . 64
xxxvi. 2 5 :Clean water, I I I . 9
ST . LU ! Ei. 3 5 Shall overshadow thee
,I I I .
I Sv. 5 Labouring all th e night
,I I I .
85xi. 5 2 Woe to you lawyers , I I I . 66
O SEE1 1 . I 4 : I will speak to h er heart
I I I . 3 7 , 58xm . 1 4 : I will be th y death,
II .4 1
HABACUCII . I I will stand upon my watch
I II . 3 91 11 . 6 : Th e nations me lt
,I I . 1 6
I I . MACHABEESII . I Th e hidden fire
,III . 9
2 2 Th e water turned into fire
I I I . 9
ST. MATTHEWvi. 1 0 Th y kingdom come
,I . 2 4
3 3 Se ek first th e kingdom of
God,P . 2
vu . 1 4 : How narrow is th e gate,
I I I . 67xm. 3 1 A grain ofmustard seed
I I . 1 1
ST . JOHNi. I : In th e beginning
,P oem :
Th e most Holy Trinity3 Made in H im was life
,IV . 3
5 :Darkne ss doth not comprehend it
,I . 2 0
iv. 1 4 :A we ll of water, I II . 92 8 Le ft h er waterpot , I . 6
vi. 64 :H is words are spirit and
life , I . 5 , 2 967 :Disciple s went back, I . 669 :Th e words of e ternal life
,
I . 6
INDEX TO PASSAGES FROM HOLY SCRIPTURE
V II . 3 8 Out ofhis be lly shall flow,
I . 1xiv. 2 Many mansions
,I . I 5
1 7 They shall know Thee,
I I . 1 9
2 3 And dwe ll with H im,
Prologue1 0 All my things are Thine
,
I I I . 9 1 G2 6 : I in them,
I I I . 9 4ALATIAN S
II 2 0 I live now,I I . 4 1
v1 . 1 7 Marks ofour Lord I I . 1 5ACTS
xiv. 2 1 Through many tribula EPHESIANStions
,1 1 2 5 iv . 2 2 Put off th e old man
,I I . 3
xvn . 2 8 In H im we live ,IV . 3 2 4 Put on th e n ew man 1 1 .
PH ILIPPIAN Si. 2 3 :To be with Christ , I . 2 9
ROMANSviii. I 3 D e eds of th e flesh ,
I I . 3 7I 4 Led by th e Spirit ofGod
I I . 40
I CORINTH IANS1 1 . 1 0 : Th e Spirit searcheth all
things,I I . 5
1 4 :Th e sensual man,I I I
. 5 6,
84I 5 Th e spiritual man
,I I . 5 I . ST . PETER
1x . 2 2 All
6
t
3
h lngs to all men,I I I .
1 2 On whom th e ange ls,I I I .
xiii. 5 Se eketh not its own,I . 2 2 A
xv. 5 4 D eath is swallowed up,I I . P O C ALY P S E
4 1 1 1 . 1 7 : Th e white counter, I I . 2
2 CORINTHIANSi. 7 Partakers ofth e snfi erings , I
3v. 1 A Iiouse not made wit
hands,I . 2 5 ; I I . 3 7
4 Swallowed up of life ,I I . 4 1
x1 1 . 9 Virtue made perfect,I I . 2
HEBREWS3 : Brightn ess of H is glory,
I1 7 ; IV . 4
ST . JAMES1 7 : Every best gift , I I I . 4 92 6 This man
’
s re ligion,P . 3
INDEX
th e soul,I . 1 7 ; purifies , I . 1 9 ,
2 0 wh y called living , I . 7Founders ofre ligious orders
,I I . 1 1
Fran cis,S t stigma
,I I . 1 2
Friendship,particular
,dangerous
,
P . 1
Fruition and suffe ring compatible,
I I I, 2 6 , 2 7
Gifts,three divine
,I I . I sqq.
God,
an archite ct,I I I . 48 in
dwe lling of,IV . 1 5 is H is attri
butes,I I I . 3 ; light and heat
,
I I I, 4 love of
,contains all
b le ssings,I . 1 8 harmonise s
with resignation,I . 2 2 , 2 3 ; re
quire s no distin ct knowledge,
I I I . 50 ; perfe ct union with,I I .
3 7 ; praise of, I I I . 96 ; pre sen ceof
,IV . 1 5 ; seeks th e sou l more
than it se eks H im,I I I . 3 0 ;
shadow of,I I I . 89 ; speaks to
pure souls,I . 5 ; when ,
I I I . 3 8splendours of
,I I I . 1 1 trans
formation in, I I . 3 9 ; words of,
swe et to some,taste less toothers ,
I . 6Gratian
,Father J erome
,L . 8
Gratitude,I I I . 9 7
Gregory,S t . ,I I . 4 ; I I I . 2 4
Guidance,I I I . 2 9
Guides,thre e blind
,I I I . 3 2 sqq.
Hand,th e
,of th e Father
,I I . 1 6
Heredia,Anthony de
,L . 8
Holy Ghost,en counter of
,I . 3 4 ;
festival of,I . 1 0 ; guide to per
fection,I I I . 3 1 , 47 ; love of
,
I . 4 ; unction of,I I I
,2 8 ; H is
work in th e sou l begins painfully but ends joyfully
,I,1 9
Hope,implies a want
,I . 2 2
Ignoran ce,I I I . 67
I llumination ,I I I . 48
Inte llect,I I I . 2 2
O ld man and n ew man,I I . 3 8
Overshadowing,I I I . I 5
Painter,I I I . 4 4
Painting,I I I . 76 ; P . 1 (in fin e)
Patien ce I I . 3 0Paul
,S t marks of Passion
,I I 1 5
all things to allmen,I I I . 63
J e a lousy of con fe ssors,I I I . 64
J eremias,fire of
,I I I . 9
Job ,II . 3 1
John Evange list,Father
,L
. 1 4
Lamps,th e
,two properties of
,I I
3 offire,I I I . 2 sgq. splendou
of,I I I . 1 1
Life everlastin g,foretaste of
,I I .
Love,degre es of
,I . i5 ,
1 6 ; likeflame offire
,I . 9 marks of
,I I
2 perfe ct , value of acts of,
3 ; acts of perfe ct love asceto God
,I ; 4 perfe ct re turn
I I I . 88
Magdalen of S t . Gabrie l , L .
of th e Holy Ghost,L . I 3
Manue,I . 4
Mardochai,I I . 3 6
Mariano,Ambrose
,Father
,L . 8
Marriage,spiritual
,and betroth
I I I . 2 6Mary ofS t . Francis , L . 1 5
of th e In carnation,L . I 7
of J e sus,L . 1 2 ,
I 5
of S t . Paul , L . 1 5
of th e Visitation,L . 1 5
Meditation,when to be abandone
I I I . 3 5Memory
,I I I
,2 2
Mercado of Penalosa,Dofia An
I I ; L . 1 8
Don Luis,L . 1 8
Misdire ction , I I I . 44 , 5 8
Mose s,I I I . 5
Mustard se ed,I I . I I
INDEX
Pedraea ,Juan“. de L . 1 4
Penitents, true dire ction of,I I I
46 , 47' Perfect th e
,wh y so few
,I I , 2 8 , 3 4
Perfection,requires time
,I I I
,2 7 ;
evange lical,I I I . 4 9
Progress from meditation to con
templation I I I . 3 5Purgation
,distress of th e sou l in
,
I I . 2 7‘Purgatory
,h ow souls suffer in
,I I .
2 6
Purity ,interior
,I I . 1 9 I I I . 84
Repose of th e soul in God,I I I . 5 9
Samaritan woman,I . 6
Satan,a blind guide
,I I I
,68
, 70
Sculpture,I I I . 62
Se lf,a blind guide
,I I I . 76
Senses,purified by pen an ce
,I I . 2 6
Sensual man,I I I . 85
Shepherds,un faithfu l
,I II . 64
Sight,conditions of
,I I I . 8 1
Sinai,Mount
,I I I . 5
Solitude,of contemplative souls
I I I . 4 3Sorrow
,turned into j oy ,
I I . 3 5Soul, beauty of
, I I I . 9 3 , 9 4 in
vited to heaven,I . 2 4 joys of
,
I I I . 8 love and desire of,under
th e influence of th e Holy Ghost,
3 1 7
I . 2, 3 ; no two souls alike
,
I I I . 63Spirit , its own blind guide
,II I
.
76 God dwe lls in every,IV . 1 4
Suffering, sweet , I I . 1 3
Veas,nuns of
,L . 2 , 3
Veil of faith,IV . 7
Printed by Haz ell, Watson Viney , Ld. , London and Aylesbury .
Teresa,S t . , I I . 1 0 ; I II . 2 5 , 3 2 , 50
Touch, th e divine , I I , 1 8—2 1 blissof
,I I . 2 2—2 4
Transformation in God,I I
, 3 9
Trials,n ecessary
,I I . 3 4
Tribulation,a great grace
,I I . 3 3
Trinity, Blessed work of,I I . I
, 2
Tyranny,I I I . 64
Unction of th e Holy Ghost,I I I . 2 8
Understanding without understandin g
,I I I . 5 0 , 5 1
Union of pain and de light,I I 1 4
perfect,with God
,I I . 3 7 effect
of,IV . 3 sqq. lower degrees of
IV . 1 8
Water,living
,I I I . 9
Webs,th e three
,I . 2 5 sqq, break
ing of, I . 3 1Will
,I I I . 2 2
Woodcarver,I I I . 6 1
Word ofGod,h ow received
,I . 5 , 6
Wounds of th e soul,I . 8 sqq.