The Way of Perfection · 43 of 46
Divine Love Ch 1
“LET HIM KISS ME WITH THE KISS OF HIS MOUTH, FOR THY BREASTS ARE BETTER THAN WINE.” (Chap. i. v. l.)
I HAVE frequently observed, that the soul (according to what she understands here) seems to be discoursing with one person, and asking peace from another, because she says, “Let him kiss me with the kiss of his mouth,” and immediately she seems to say to him with whom she is speaking, “Thy breasts are better;” I do not understand how this is, and not understanding it gives me great consolation; for truly the soul is not so much to consider or respect her God in the things which it seems we may comprehend here below by our poor understanding, as in those things which we cannot in any way understand. I therefore earnestly recommend you, when you read any book, or hear a sermon, or meditate on the mysteries of our holy faith, that you do not fatigue yourselves about what you cannot perfectly understand, nor tire your brain with subtile discussions. This is not fit for women, nor often even for men. When our Lord wishes us to understand the subject, He does it without any trouble to us. This I say with regard to men and women, who are called upon to maintain the truth by their learning: and as for those whom our Lord has appointed to explain it to us, it is evident they must labour, and they gain thereby. But we must take what God gives us with simplicity; and what He does not give us, we must not torment ourselves about, but rejoice in considering that our God and our Lord is so great, that one of His words may include a thousand mysteries in it, and thus we do not understand it properly. No matter if it were in Latin, in Hebrew, or in Greek: it is the case even in our own language. How many things are there in the Psalms, which, when explained to us in Spanish, are as obscure as if they were in Latin? Be always, then, on your guard against perplexing your mind or tiring yourselves, since women need no more than what suits their capacity; and in this respect God confers a favour upon us.
When His Majesty is pleased to give it to us without care or trouble, we shall discover the meaning; as to the rest, let us humble ourselves, and (as I have said) be glad to have so great a Lord, whose words cannot sometimes be understood, even when spoken in our own tongue.
You may think that in these Canticles there are some words which might be expressed in another way: I do not wonder at this, considering our dulness, and therefore I have heard some persons say, that they avoid even hearing them. O! how great is our misery! For, as venomous creatures turn all they eat into poison, so it is with us here, in spite of the great favours our Lord bestows upon us, in allowing us to understand the great blessings which the soul enjoys that loves Him, and in His encouraging her, that so she may be able to address His Majesty, and regale herself with Him, whereby we ought to conceive a greater love for God, yet we give meanings to those words, corresponding with the cold affections of divine love which we have attained.
O my Lord! what bad use we make of all the blessings you have conferred upon us. Your Majesty seeks out ways and means to declare the love you have for us; and we, because little experienced in loving you, so undervalue it, that our thoughts, not accustomed to it, tend to those things which always occupy them, and neglect considering the great mysteries contained in those words, which are inspired by the Holy Ghost: these we avoid.
What do we require more to inflame us with His love, than to consider that this mode of speaking is not used without great reason? I remember well I once heard a religious man make a very excellent sermon and the greater part of his discourse was about those caresses of the Spouse with God; but the sermon caused great laughing among the audience; and everything that he said was taken in such bad part (for he spoke on love, being commanded to do so by his Superior, and to preach on certain words of the Canticles), that I was astonished. I see clearly, that (as I have said) it is owing to our having too little practice in the love of God, which makes us think a soul cannot speak with God in such expressions.
But I know some persons, who have, on the contrary, gained such great benefit thereby, and so much consolation and security from their fears, as often to give our Lord particular thanks, for leaving so salutary a remedy for souls who love Him with a fervent love, and who see and understand how God abases Himself; but had they not had experience thereof, they would still be fearful. I know a person who for many years lived in great fear, and nothing could comfort her, till our Lord was pleased she should hear certain words from the Canticles, and by them she understood her soul was going on well. I think (as I said) that the soul, being enamoured of Christ her Spouse, suffers all these delights – swoonings – deaths – joys – and afflictions with Him, after she has left for His sake the pleasures of the world, and has now entirely resigned herself into His hands. And this is not only in words (as it happens in some), but with a love in every way sincere, and perfected by deeds.
O! my daughters, what a good paymaster God is; and you have a Lord and a Spouse from whom nothing escapes, for He sees and understands it; and, therefore, though they may be very trifling matters, do not neglect, for love of Him, to do all you can, because His Majesty will reward you for them, as if they were great, since He only considers the love wherewith you do them.
I conclude, then, with this advice: that you never detain yourselves longer than I told you, for anything you do not understand, either in the Holy Scriptures, or in the mysteries of our faith; neither terrify yourselves at the amorous words, which you may hear passing in them between God and the soul. The love He has had, and still has for us, astonishes and confounds me the more, considering what we are; and knowing and seeing there is no exaggeration of words whereby He might prove His love for us, which He has not exceeded by deeds. When you arrive there, I beseech you to stay a little, and think on what He has discoursed to us and done for us; then we plainly perceive, that the love He bears us was so powerful and strong as to make Him suffer so much: what more words can be required to astonish us again?
But to return to what I was saying, there must needs be great things and deep mysteries in these words of such immense value, since learned men have told me so, upon my requesting them to explain to me what the Holy Ghost meant to say therein; but yet they did not give any meaning which was quite satisfactory. Hence, you may suppose my pride is very excessive in undertaking to explain to you something out of the “Canticles,” but this is not my intention (however little may be my humility), nor do I think I shall be able to arrive at their true meaning.
My intention here is, that as I receive consolation in what our Lord allows me to understand, when I hear something mentioned from the “Cantiles,” so I desire to tell you that which may perhaps comfort you and me; and if what I shall say do not agree with the meaning, it is at least suitable to my purpose, since as long as we do not depart from what the Church holds, and the Saints believe (and the learned, who understand the matter, will examine what I say before you see it in print), I think our Lord will allow us to do this, as indeed He does when, meditating on His sacred passion, we often think on those labours and torments which doubtless our Lord there suffered, besides what is written by the Evangelists. If this be not done through curiosity (as I mentioned at first), but if we receive whatever His Majesty shall enable us to understand, I consider it certain He is not displeased at our thus consoling and delighting ourselves in His words and works. In the same manner as it would delight a king to see a shepherd, on whom He had bestowed some favour, expressing astonishment on viewing his embroidered robe, and pondering how it was made, and what it was; so we women are not to be so hindered from enjoying the riches of our Lord, and from speaking of them, as to conceal them entirely, thinking that thereby we do well. We should rather first show our writings to learned men; and if they approve them, then communicate them to others. Neither do I think (God knows well) that I succeed in what I write; but I only do as the shepherd does, whom I have mentioned above; I rejoice to communicate my meditations to you, as to my daughters, though I do so with many imperfections.
And so I begin with the assistance of my King, and likewise with the leave of my confessor. God grant, that as it has pleased Him to enable me to effect something in other things which I have said, or rather His Majesty by me (perhaps in order to do you good), so I may succeed in this also. But if not, I shall consider the time well spent which I employ in writing and musing with my own thoughts on a subject so divine, that I do not deserve to hear it spoken of.
Methinks that in this which I mentioned at first, the Spouse speaks with a third person, and that the Holy Ghost gives us to understand there are two natures in Christ, the one divine, and the other human. I do not wish to dwell on this point, because my intention is to speak of that which I hope may do us good, who treat of prayer (though everything serves to encourage and astonish the soul, which loves our Lord with ardent desires). His Majesty knows well, that though I have sometimes heard the explanation of these words, which, at my request, have been explained to me, yet it was not frequently, and I do not now remember anything of the explanation; for I have a bad memory, so that I can say nothing except what our Lord shall teach me, and what I think will suit my purpose. I do not remember having ever heard any explanation of this beginning, “Let him kiss me with the kiss of his mouth.”
O my Lord and my God! what words are these for a worm to utter to its Maker! Blessed be thou, O Lord! who by so many ways hast instructed us. But who, my King! dare utter these words, but by your permission? This astonishes one; and some perhaps may be astonished at my saying that none can utter them. They will say, “I am a fool; for the Spouse does not wish to speak so, since the words ‘kiss’ and ‘mouth’ have many significations: it is also evident we should not speak such words to God, and therefore it would be good if simple people did not read these things.” I acknowledge these words may have many meanings; but the soul that is so inflamed with love as to make her a fool, desires nothing else but to utter these words, that God would not take away His love from her. O Lord! what are we astonished at? Is not the deed more to be admired [than the words?] Do we not unite ourselves with the Most Holy Sacrament? I was likewise thinking whether the Spouse here requested the favour which Christ afterwards bestowed upon us, when He became our food. I also considered whether she desired that close and intimate union, which was afterwards effected by God becoming man. and that friendship which He contracted with mankind; for it is evident that a kiss is a sign of peace, and of great friendship between two persons. May our Lord help us to understand how many kinds of peace there are.
One thing I wish to say, before I proceed further, and in my opinion it is important, though it might be more seasonable at another time; but I will mention now, lest I might forget it (for I consider it most certain), and it is this, that many persons will come to the Most Holy Sacrament in mortal sin, and would to God I were deceived; and if they should hear a soul, which is consumed through her love of God, utter these words, they would be greatly surprised, and would consider it a great boldness; at least, I am sure they would not express themselves in these or such-like words that are found in the “Canticles.” Love utters them; and as these people have it not, they may read the “Canticles” every day, yet will not practise them, or even dare to pronounce them; for truly the very hearing of them excites their fear, because such words carry with them a great majesty. Thou, indeed, O Lord! art very majestic in the Most Holy Sacrament; but as they have not a lively but a dead faith, these persons beholding you so humble under the appearance of bread, and as you say nothing to them, because they do not deserve to hear you, presume so much on this account to receive you.
Hence these words, taken literally, would of themselves excite fear in one, if he that utters them were in his perfect senses. But they do not terrify those whom our Love and our Lord have ravished out of themselves. You will pardon me for saying this, and even more, though it be a boldness. And, O my Lord! if a kiss implies peace and friendship, why do not souls beg of You to ratify it with them? What better thing can we ask of You? That which I request of You, my Lord! is to grant me this peace “with a kiss of Your mouth.” This, my daughters, is the highest kind of petition, as I shall afterwards explain to you.