The breathing of the air,
The song of the sweet nightingale,
The grove and its beauty
In the serene night,
With the flame that consumes, and gives no pain.

THE soul refers here, under five different expressions, to that which the Bridegroom is to give it in the beatific transformation. 1. The aspiration of the Holy Spirit of God after it, and its own aspiration after God. 2. Joyous praise of God in the fruition of Him. 3. The knowledge of creatures and the order of them. 4. The pure and clear contemplation of the divine essence. 5. Perfect transformation in the infinite love of God.

"The breathing of the air."

2. This is a certain faculty which God will there give the soul in the communication of the Holy Spirit, Who, like one breathing, raises the soul by His divine aspiration, informs it, strengthens it, so that it too may breathe in God with the same aspiration of love which the Father breathes with the Son, and the Son with the Father, which is the Holy Spirit Himself, Who is breathed into the soul in the Father and the Son in that transformation so as to unite it to Himself; for the transformation will not be true and perfect if the soul is not transformed in the Three Persons of the Most Holy Trinity in a clear manifest degree. This breathing of the Holy Spirit in the soul, whereby God transforms it in Himself, is to the soul a joy so deep, so exquisite, and so grand that no mortal tongue can describe it, no human understanding, as such, conceive it in any degree; for even that which passes in the soul with respect to the communication which takes place in its transformation wrought in this life cannot be described, because the soul united with God and transformed in Him breathes in God that very divine aspiration which God breathes Himself in the soul when it is transformed in Him.

3. In the transformation which takes place in this life, this breathing of God in the soul, and of the soul in God, is of most frequent occurrence, and the source of the most exquisite delight of love to the soul, but not however in the clear and manifest degree which it will have in the life to come. This, in my opinion, is what St. Paul referred to when he said: "Because you are sons, God has sent the Spirit of His Son into your hearts, crying Abba, Father."[313] The blessed in the life to come, and the perfect in this, thus experience it.

4. Nor is it to be thought possible that the soul should be capable of so great a thing as that it should breathe in God as God in it, in the way of participation. For granting that God has bestowed upon it so great a favor as to unite it to the most Holy Trinity, whereby it becomes like God, and God by participation, is it altogether incredible that it should exercise the faculties of its understanding, perform its acts of knowledge and of love, or, to speak more accurately, should have it all done in the Holy Trinity together with It, as the Holy Trinity itself? This, however, takes place by communication and participation, God Himself effecting it in the soul, for this is "to be transformed in the Three Persons" in power, wisdom, and love, and herein it is that the soul becomes like God, Who, that it might come to this, created it to His own image and likeness.

5. How this can be so cannot be explained in any other way than by showing how the Son of God has raised us to so high a state, and merited for us the "power to be made the sons of God."[314] He prayed to the Father, saying: "Father, I will that where I am they also whom You have given Me may be with Me, that they may see My glory which You have given Me."[315] That is, "that they may do by participation in Us what I do naturally, namely, breathe the Holy Spirit." He says also: "Not for them only do I pray, but for them also who through their word shall believe in Me; that they all may be one, as You, Father, in Me, and I in You, that they also may be one in Us: that the world may believe that You have sent Me. And the glory which You have given Me, I have given to them: that they may be one as We also are one. I in them and You in Me, that they may be made perfect in one, and the world may know that You have sent Me, and have loved them as You have also loved Me,"[316] -- that is, in bestowing upon them that love which He bestows upon the Son, though not naturally as upon Him, but in the way I speak of, in the union and transformation of love.

6. We are not to suppose from this that our Lord prayed that the saints might become one in essence and nature, as the Father and the Son are; but that they might become one in the union of love as the Father and the Son are one in the oneness of love. Souls have by participation that very God which the Son has by nature, and are therefore really gods by participation like unto God and of His society.

7. St. Peter speaks of this as follows: "Grace to you and peace be accomplished in the knowledge of God, and Christ Jesus our Lord; as all things of His divine power, which pertain to life and godliness, are given us by the knowledge of Him Who has called us by His own proper glory and virtue, by Whom He has given us most great and precious promises: that by these you may be made partakers of the divine nature."[317] Thus far St. Peter, who clearly teaches that the soul will be a partaker of God Himself, and will do, together with Him, the work of the Most Holy Trinity, because of the substantial union between the soul and God. And though this union is perfect only in the life to come, yet even in this, in the state of perfection, which the soul is said now to have attained, some anticipation of its sweetness is given it, in the way I am speaking of, though in a manner wholly ineffable.

8. O souls created for this and called to this, what are you doing? What are your occupations? Your aim is meanness, and your enjoyments misery. Oh, wretched blindness of the children of Adam, blind to so great a light, and deaf to so clear a voice; you do not see that, while seeking after greatness and glory, you are miserable and contemptible, ignorant, and unworthy of blessings so great. I now proceed to the second expression which the soul has made use of to describe that which He gave it.

"The song of the sweet nightingale."

9. Out of this "breathing of the air" comes the sweet voice of the Beloved addressing Himself to the soul, in which the soul sends forth its own sweet song of joy to Him. Both are meant by the song of the nightingale. As the song of the nightingale is heard in the spring of the year, when the cold, and rain, and changes of winter are past, filling the ear with melody, and the mind with joy; so, in the true intercourse and transformation of love, which takes place in this life, the bride, now protected and delivered from all trials and changes of the world, detached, and free from the imperfections, sufferings, and darkness both of mind and body, becomes conscious of a new spring in liberty, largeness, and joy of spirit, in which she hears the sweet voice of the Bridegroom, Who is her sweet nightingale, renewing and refreshing the very substance of her soul, now prepared for the journey of everlasting life.

10. That voice is sweet to her ears, and calls her sweetly, as it is written: "Arise, make haste, My love, My dove, My beautiful one, and come. For winter is now past, the rain is over and gone. The flowers have appeared in our land, the time of pruning is come: the voice of the turtle is heard in our land."[318] When the bride hears the voice of the Bridegroom in her inmost soul, she feels that her troubles are over and her prosperity begun. In the refreshing comfort and sweet sense of this voice she, too, like the nightingale, sends forth a new song of rejoicing to God, in unison with Him Who now moves her to do so.

11. It is for this that the Beloved sings, that the bride in unison with Him may sing to God; this is the aim and desire of the Bridegroom, that the soul should sing with the spirit joyously to God; and this is what He asks of the bride in the Canticle: "Arise, my love, my beautiful one, and come; my dove in the clefts of the rock, in the hollow places of the wall, show me your face, let your voice sound in my ears."[319]

12. The ears of God signify the desire He has that the soul should sing in perfect joy. And that this song may be perfect, the Bridegroom bids the soul to send it forth, and to let it sound in the clefts of the rock, that is, in the transformation which is the fruit of the mysteries of Christ, of which I spoke just now.[320] And because in this union of the soul with God, the soul sings to Him together with Him, in the way I spoke of when I was speaking of love,[321] the song of praise is most perfect and pleasing to God; for the acts of the soul, in the state of perfection, are most perfect; and thus the song of its rejoicing is sweet to God as well as to itself.

13. "Your voice is sweet,"[322] says the Bridegroom, "not only to you, but also to Me, for as we are one, your voice is also in unison and one with Mine." This is the Canticle which the soul sings in the transformation which takes place in this life, about which no exaggeration is possible. But as this song is not so perfect as the new song in the life of glory, the soul, having a foretaste of that by what it feels on earth, shadows forth by the grandeur of this the magnificence of that in glory, which is beyond all comparison nobler, and calls it to mind and says that what its portion there will be is the song of the sweet nightingale.

"The grove and its beauty."

14. This is the third thing which the Bridegroom is to give the soul. The grove, because it contains many plants and animals, signifies God as the Creator and Giver of life to all creatures, which have their being and origin from Him, reveal Him and make Him known as the Creator. The beauty of the grove, which the soul prays for, is not only the grace, wisdom, and loveliness which flow from God over all created things, whether in heaven or on earth, but also the beauty of the mutual harmony and wise arrangement of the inferior creation, and the higher also, and of the mutual relations of both. The knowledge of this gives the soul great joy and delight. The fourth request is:

"In the serene night."

15. That is, contemplation, in which the soul desires to behold the grove. It is called night, because contemplation is dim; and that is the reason why it is also called mystical theology -- that is, the secret or hidden wisdom of God, where, without the sound of words, or the intervention of any bodily or spiritual sense, as it were in silence and in repose, in the darkness of sense and nature, God teaches the soul -- and the soul knows not how -- in a most secret and hidden way.

16. Some spiritual writers call this "understanding without understanding," because it does not take place in what philosophers call the active understanding which is conversant with the forms, fancies, and apprehensions of the physical faculties, but in the understanding as it is possible and passive, which without receiving such forms receives passively only the substantial knowledge of them free from all imagery. This occurs without effort or exertion on its part, and for this reason contemplation is called night, in which the soul through the channel of its transformation learns in this life that it already possesses, in a supreme degree, this divine grove, together with its beauty.

17. Still, however clear may be its knowledge, it is dark night in comparison with that of the blessed, for which the soul prays. Hence, while it prays for the clear contemplation, that is, the fruition of the grove, and its beauty; with the other objects here enumerated, it says, let it be in the night now serene; that is, in the clear beatific contemplation: let the night of dim contemplation cease here below, and change into the clear contemplation of the serene vision of God above. Thus the serene night is the clear and unclouded contemplation of the face of God. It was to this night of contemplation that David referred when he said, "Night shall be my light in my pleasures";[323] that is, when I shall have my delight in the essential vision of God, the night of contemplation will have dawned in the day and light of my understanding.

"With the flame that consumes, and gives no pain."

18. This flame is the love of the Holy Spirit. "Consumes" means absolute perfection. Therefore, when the soul says that the Beloved will give it all that is mentioned in this stanza, and that they will be its possession in love absolute and perfect, all of them and itself with them in perfect love, and that without pain, its purpose is to show forth the utter perfection of love. Love, to be perfect, must have these two properties: it must consume and transform the soul in God; the burning and transformation wrought in the soul by the flame must give no pain. But this can be only in the state of the blessed, where the flame is sweet love, for in this transformation of the soul therein there is a blessed agreement and contentment on both sides, and no change to a greater or less degree gives pain, as before, when the soul had attained to the state of perfect love.

19. But the soul having attained to this state abides in its love of God, a love so like His and so sweet, God being, as Moses says,[324] a consuming fire -- "the Lord your God is a consuming fire" -- that it perfects and renews it. But this transformation is not like that which is wrought in this life, which though most perfect and in love consummate was still in some measure consuming the soul and wearing it away. It was like fire in burning coals, for though the coals may be transformed into fire, and made like it, and ceased from seething, and smoke no longer arises from them as before they were wholly transformed into fire, still, though they have become perfect fire, the fire consumes them and reduces them to ashes.

20. So is it with the soul which in this life is transformed by perfect love: for though it is wholly conformed, yet it still suffers, in some measure, both pain and loss. Pain, on account of the beatific transformation which is still wanting; loss, through the weakness and corruption of the flesh coming in contact with love so strong and so deep; for everything that is grand hurts and pains our natural infirmity, as it is written, "The corruptible body is a load upon the soul."[325] But in the life of bliss there will be neither loss nor pain, though the sense of the soul will be most acute, and its love without measure, for God will give power to the former and strength to the latter, perfecting the understanding in His wisdom and the will in His love.

21. As, in the foregoing stanzas, and in the one which follows, the bride prays for the boundless knowledge of God, for which she requires the strongest and the deepest love that she may love Him in proportion to the grandeur of His communications, she prays now that all these things may be bestowed upon her in love consummated, perfect, and strong.