|« Prev||Stanza XVII.||Next »|
O killing north wind, cease!
Come, south wind, that awakens love!
Blow through my garden,
And let its odors flow,
And the Beloved shall feed among the flowers.
BESIDE the causes mentioned in the foregoing stanza, spiritual dryness also hinders the fruition of this interior sweetness of which I have been speaking, and afraid of it the soul had recourse to two expedients, to which it refers in the present stanza. The first is to shut the door against it by unceasing prayer and devotion. The second, to invoke the Holy Spirit; it is He Who drives away dryness from the soul, maintains and increases its love of the Bridegroom — that He may establish in it the practice of virtue, and all this to the end that the Son of God, its Bridegroom, may rejoice and delight in it more and more, for its only aim is to please the Beloved.
“Killing north wind, cease.”
2. The north wind is exceedingly cold; it dries up and parches flowers and plants, and at the least, when it blows, causes them to draw in and shrink. So, dryness of spirit and the sensible absence of the Beloved, because they produce the same effect on the soul, exhausting the sweetness and fragrance of virtue, are here called the killing north wind; for all the virtues and affective devotions of the soul are then dead. Hence the soul addresses itself to it, saying, “Killing north wind, cease.” These words mean that the soul applies itself to spiritual exercise, in order to escape aridity. But the communications of God are now so interior that by no exertion of its faculties can the soul attain to them if the Spirit of the Bridegroom do not cause these movements of love. The soul, therefore, addresses Him, saying:
“Come, south wind, that awakens love.”
3. The south wind is another wind commonly called the south-west wind. It is soft, and brings rain; it makes the grass and plants grow, flowers to blossom and scatter their perfume abroad; in short, it is the very opposite in its effects of the north wind. By it is meant here the Holy Spirit, Who awakens love; for when this divine Breath breathes on the soul, it so inflames and refreshes it, so quickens the will, and stirs up the desires, which were before low and asleep as to the love of God, that we may well say of it that it quickens the love between Him and the soul. The prayer of the soul to the Holy Spirit is thus expressed, “Blow through my garden.”
4. This garden is the soul itself. For as the soul said of itself before, that it was a flourishing vineyard, because the flowers of virtue which are in it give forth the wine of sweetness, so here it says of itself that it is a garden, because the flowers of perfection and the virtues are planted in it, flourish, and grow.
5. Observe, too, that the expression is “blow through my garden,” not blow in it. There is a great difference between God’s breathing into the soul and through it. To breathe into the soul is to infuse into it graces, gifts, and virtues; to breathe through it is, on the part of God, to touch and move its virtues and perfections now possessed, renewing them and stirring them in such a way that they send forth their marvelous fragrance and sweetness. Thus aromatic spices, when shaken or touched, give forth the abundant odors which are not otherwise so distinctly perceived. The soul is not always in the conscious fruition of its acquired and infused virtues, because, in this life, they are like flowers in seed, or in bud, or like aromatic spices covered over, the perfume of which is not perceived till they are exposed and shaken.
6. But God sometimes is so merciful to the bride-soul, as — the Holy Spirit breathing meanwhile through the flourishing garden — to open these buds of virtue and expose the aromatic herbs of the soul’s gifts, perfections, and riches, to manifest to it its interior treasures and to reveal to it all its beauty. It is then marvelous to behold, and sweet to feel, the abundance of the gifts now revealed in the soul, and the beauty of the flowers of virtue now flourishing in it. No language can describe the fragrance which every one of them diffuses, each according to its kind. This state of the soul is referred to in the words, “Let its odors flow.”
7. So abundant are these odors at times, that the soul seems enveloped in delight and bathed in inestimable bliss. Not only is it conscious itself of them, but they even overflow it, so that those who know how to discern these things can perceive them. The soul in this state seems to them as a delectable garden, full of the joys and riches of God. This is observable in holy souls, not only when the flowers open, but almost always; for they have a certain air of grandeur and dignity which inspires the beholders with awe and reverence, because of the supernatural effects of their close and familiar conversation with God. We have an illustration of this in the life of Moses, the sight of whose face the people could not bear, by reason of the glory that rested upon it — the effect of his speaking to God face to face.163163 Exod. 34:30
8. While the Holy Spirit is breathing through the garden — this is His visitation of the soul — the Bridegroom Son of God communicates Himself to it in a profound way, enamored of it. It is for this that He sends the Holy Spirit before Him — as He sent the Apostles164164Luke 22:8 — to make ready the chamber of the soul His bride, comforting it with delight, setting its garden in order, opening its flowers, revealing its gifts, and adorning it with the tapestry of graces. The bride-soul longs for this with all its might, and therefore bids the north wind not to blow, and invokes the south wind to blow through the garden, because she gains much here at once.
9. The bride now gains the fruition of all her virtues in their sweetest exercise. She gains the fruition of her Beloved in them, because it is through them that He converses with her in most intimate love, and grants her favors greater than any of the past. She gains, too, that her Beloved delights more in her because of the actual exercise of virtue, which is what pleases her most, namely, that her Beloved should be pleased with her. She gains also the permanent continuance of the sweet fragrance which remains in the soul while the Bridegroom is present, and the bride entertains Him with the sweetness of her virtues, as it is written: “While the King was at His repose,” that is, in the soul, “my spikenard sent forth its odor.”165165Cant. 1:11 The spikenard is the soul, which from the flowers of its virtues sends forth sweet odors to the Beloved, Who dwells within it in the union of love.
10. It is therefore very much to be desired that every soul should pray the Holy Spirit to blow through its garden, that the divine odors of God may flow. And as this is so necessary, so blissful and profitable to the soul, the bride desires it, and prays for it, in the words of the Canticle, saying, “Arise, north wind, and come, south wind; blow through my garden, and let the aromatic spices thereof flow.”166166Cant. 4:16 The soul prays for this, not because of the delight and bliss consequent upon it, but because of the delight it ministers to the Beloved, and because it prepares the way and announces the presence of the Son of God, Who comes to rejoice in it. Hence the soul adds:
“And my Beloved shall feed among the flowers.”
11. The delight which the Son of God finds now in the soul is described as pasture. This word expresses most forcibly the truth, because pasture not only gladdens, but also sustains. Thus the Son of God delights in the soul, in the delights thereof, and is sustained in them — that is, He abides within it as in a place which pleases Him exceedingly, because the place itself really delights in Him. This, I believe, is the meaning of those words recorded in the proverbs of Solomon: “My delights were to be with the children of men;”167167Prov. 8:31 that is, when they delight to be with Me, Who am the Son of God.
12. Observe, here, that it is not said that the Beloved shall feed on the flowers, but that He shall feed among the flowers. For, as the communications of the Beloved are in the soul itself, through the adornment of the virtues, it follows that what He feeds on is the soul which He transformed into Himself, now that it is prepared and adorned with these flowers of virtues, graces, and perfections, which are the things whereby, and among which, He feeds. These, by the power of the Holy Spirit, are sending forth in the soul the odors of sweetness to the Son of God, that He may feed there the more in the love thereof; for this is the love of the Bridegroom, to be united to the soul amid the fragrance of the flowers.
13. The bride in the Canticle has observed this, for she had experience of it, saying: “My Beloved is gone down into His garden, to the bed of aromatic spices,
to feed in the gardens, and to gather lilies. I to my Beloved, and my Beloved to me, Who feeds among the lilies.”168168Cant. 6:1, 2 That is, “Who feeds and delights in my soul, which is His garden, among the lilies of my virtues, perfections, and graces.”
IN the state of spiritual espousals the soul contemplating its great riches and excellence, but unable to enter into the possession and fruition of them as it desires, because it is still in the flesh, often suffers exceedingly, and then more particularly when its knowledge of them becomes more profound. It then sees itself in the body, like a prince in prison, subject to all misery, whose authority is disregarded, whose territories and wealth are confiscated, and who of his former substance receives but a miserable dole. How greatly he suffers anyone may see, especially when his household is no longer obedient, and his slaves and servants, forgetting all respect, plunder him of the scanty provisions of his table. Thus is it with the soul in the body, for when God mercifully admits it to a foretaste of the good things which He has prepared for it, the wicked servants of desire in the sensual part, now a slave of disorderly motions, now other rebellious movements, rise up against it in order to rob it of its good.
2. The soul feels itself as if it were in the land of enemies, tyrannized over by the stranger, like the dead among the dead. Its feelings are those which the prophet Baruch gave vent to when he described the misery of Jacob’s captivity: “How happens it, O Israel, that you are in your enemies’ land? You have grown old in a strange country, you are defiled with the dead: you are counted with them that go down into hell.”169169Bar. 3:10, 11 This misery of the soul, in the captivity of the body, is thus spoken of by Jeremiah, saying: “Is Israel a bondman or a home-born slave? Why then is he become a prey? The lions have roared upon him, and have made a noise.”170170Jer. 2:14, 15 The lions are the desires and the rebellious motions of the tyrant king of sensuality. In order to express the trouble which this tyrant occasions, and the desire of the soul to see this kingdom of sensuality with all its hosts destroyed, or wholly subject to the spirit, the soul lifting up its eyes to the Bridegroom, as to one who can effect it, speaks against those rebellious motions in the words of the next stanza.
|« Prev||Stanza XVII.||Next »|
►Proofing disabled for this book
► Printer-friendly version