Chapter XI. Wherein are expounded the three lines of the stanza.

Wherein are expounded the three lines of the stanza.

THIS enkindling of love is not as a rule felt at the first, because it has not begun to take hold upon the soul, by reason of the impurity of human nature, or because the soul has not understood its own state, as we have said, and has therefore given it no peaceful abiding-place within itself. Yet sometimes, nevertheless, there soon begins to make itself felt a certain yearning toward God; and the more this increases, the more is the soul affectioned and enkindled in love toward God, without knowing or understanding how and whence this love and affection come to it, but from time to time seeing this flame and this enkindling grow so greatly within it that it desires God with yearning of love; even as David, when he was in this dark night, said of himself in these words,[1] namely: ‘Because my heart was enkindled (that is to say, in love of contemplation), my reins also were changed’: that is, my desires for sensual affections were changed, namely from the way of sense to the way of the spirit, which is the aridity and cessation from all these things whereof we are speaking. And I, he says, was dissolved in nothing and annihilated, and I knew not; for, as we have said, without knowing the way whereby it goes, the soul finds itself annihilated with respect to all things above and below which were accustomed to please it; and it finds itself enamoured, without knowing how. And because at times the enkindling of love in the spirit grows greater, the yearnings for God become so great in the soul that the very bones seem to be dried up by this thirst, and the natural powers to be fading away, and their warmth and strength to be perishing through the intensity[1] of the thirst of love, for the soul feels that this thirst of love is a living thirst. This thirst David had and felt, when he said: ‘My soul thirsted for the living God.’[1] Which is as much as to say: A living thirst was that of my soul. Of this thirst, since it is living, we may say that it kills. But it is to be noted that the vehemence of this thirst is not continuous, but occasional although as a rule the soul is accustomed to feel it to a certain degree.

2. But it must be noted that, as I began to say just now, this love is not as a rule felt at first, but only the dryness and emptiness are felt whereof we are speaking. Then in place of this love which afterwards becomes gradually enkindled, what the soul experiences in the midst of these aridities and emptinesses of the faculties is an habitual care and solicitude with respect to God, together with grief and fear that it is not serving Him. But it is a sacrifice which is not a little pleasing to God that the soul should go about afflicted and solicitous for His love. This solicitude and care leads the soul into that secret contemplation, until, the senses (that is, the sensual part) having in course of time been in some degree purged of the natural affections and powers by means of the aridities which it causes within them, this Divine love begins to be enkindled in the spirit. Meanwhile, however, like one who has begun a cure, the soul knows only suffering in this dark and arid purgation of the desire; by this means it becomes healed of many imperfections, and exercises itself in many virtues in order to make itself meet for the said love, as we shall now say with respect to the line following: Oh, happy chance!

3. When God leads the soul into this night of sense in order to purge the sense of its lower part and to subdue it, unite it and bring it into conformity with the spirit, by setting it in darkness and causing it to cease from meditation (as He afterwards does in order to purify the spirit to unite it with God, as we shall afterwards say), He brings it into the night of the spirit, and (although it appears not so to it) the soul gains so many benefits that it holds it to be a happy chance to have escaped from the bonds and restrictions of the senses of or its lower self, by means of this night aforesaid; and utters the present line, namely: Oh, happy chance! With respect to this, it behoves us here to note the benefits which the soul finds in this night, and because of which it considers it a happy chance to have passed through it; all of which benefits the soul includes in the next line, namely: I went forth without being observed.

4. This going forth is understood of the subjection to its sensual part which the soul suffered when it sought God through operations so weak, so limited and so defective as are those of this lower part; for at every step it stumbled into numerous imperfections and ignorances, as we have noted above in writing of the seven capital sins. From all these it is freed when this night quenches within it all pleasures, whether from above or from below, and makes all meditation darkness to it, and grants it other innumerable blessings in the acquirement of the virtues, as we shall now show. For it will be a matter of great pleasure and great consolation, to one that journeys on this road, to see how that which seems to the soul so severe and adverse, and so contrary to spiritual pleasure, works in it so many blessings. These, as we say, are gained when the soul goes forth, as regards its affection and operation, by means of this night, from all created things, and when it journeys to eternal things, which is great happiness and good fortune:[1] first, because of the great blessing which is in the quenching of the desire and affection with respect to all things; secondly, because they are very few that endure and persevere in entering by this strait gate and by the narrow way which leads to life, as says Our Saviour.[1] The strait gate is this night of sense, and the soul detaches itself from sense and strips itself thereof that it may enter by this gate, and establishes itself in faith, which is a stranger to all sense, so that afterwards it may journey by the narrow way, which is the other night—that of the spirit—and this the soul afterwards enters in order in journey to God in pure faith, which is the means whereby the soul is united to God. By this road, since it is so narrow, dark and terrible (though there is no comparison between this night of sense and that other, in its darkness and trials, as we shall say later), they are far fewer that journey, but its benefits are far greater without comparison than those of this present night. Of these benefits we shall now begin to say something, with such brevity as is possible, in order that we may pass to the other night.