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Libro Segundo — Capítulo 20

The Swiftness and Daring of Love

The soul advances through the sixth and seventh degrees of love, characterized by a swift, eagle-like flight toward God and a holy boldness that dares to ask for everything.

The other five degrees of love are explained here. 1. The sixth degree makes the soul run lightly to God and give him many touches, and without faltering she runs by hope; for here the love that has strengthened her makes her fly lightly.1 The prophet Isaiah speaks of this degree, saying: Those who hope in God will renew their strength; they will take wings like eagles, they will fly and not grow weary (Is. 40:31), as they did in the fifth degree.✦ The words from the psalm (41:2) also belong to this degree: As the deer longs for the water, so my soul longs for you, O God; for the thirsty deer runs with great speed toward the water.✦ The reason for this lightness of love that the soul has at this degree is that charity is already greatly enlarged in her, because here the soul is almost completely purified, as is also said in the psalm (58:5), namely: I ran without iniquity; and in another psalm (118:32): I ran the way of your commandments when you enlarged my heart.✦✦2 And so, from this sixth degree, she is then established in the seventh, which follows. 2. The seventh step of this ladder makes the soul dare with vehemence. Here love neither makes use of judgment in order to wait, nor takes counsel in order to draw back, nor can shame rein it in, because the favor God already grants the soul here makes it dare with vehemence.3 This leads to what the Apostle says (1 Cor. 13:7): Charity believes all things, hopes all things, and can do all things.4 Moses spoke of this step (Ex. 32:31–32), when he told God to forgive the people, and if not, to blot him out of the book of life in which God had written him. These obtain from God what they ask of him with delight.5 That is why David says (Ps. 36:4): Delight yourself in God, and he will give you the desires of your heart.6 At this degree the Bride grew bold (Sg. Let him kiss me with the kiss of his mouth.7 It is not lawful for the soul to dare this degree unless she feels the interior favor of the king's scepter held out toward her (Esth.8 6:11), lest she happen to fall from the other degrees she has climbed thus far, in which she must always keep herself in humility. From this boldness and power that God gives the soul in this seventh degree—to dare approach God with the vehemence of love—there follows the eighth: that she seize the Beloved and unite herself with him, as follows.9

Union and Transformation in God

The soul reaches the eighth and ninth degrees of union and gentle burning, culminating in the tenth degree of total assimilation with God in the beatific vision.

3. The eighth degree of love makes the soul seize hold and cling tight without letting go, as the Bride says (Sg. 3:4): I found him whom my heart and soul love, and I held him, and I will not let him go.10 In this degree of union, the soul satisfies its desire, but not continuously; some set their foot there and then pull it back. If it lasted, it would be certain glory in this life, so the soul spends only very brief stretches of time in it.11 Because Daniel was a man of desires, he was commanded on God's behalf to remain in this degree: "Daniel, stand upon your degree, for you are a man of desires" (Dan. 10:11).12 From this degree follows the ninth, which is already that of the perfect, as we will discuss next. 4. The ninth degree of love makes the soul burn with gentleness. This degree belongs to the perfect, who already burn gently in God, because the Holy Spirit causes this gentle and delightful ardor in them by reason of the union they have with God. That’s why Saint Gregory says of the Apostles that when the Holy Spirit came upon them visibly, they burned gently within with love. It's impossible to describe the goods and riches of God that the soul enjoys at this level; even if many books were written about it, the greater part would still remain unsaid. For this reason, and because we'll say more later, I'll add nothing further here except that from this level follows the tenth and final degree of this ladder of love, which no longer belongs to this life. 5. The tenth and final step on this secret ladder of love makes the soul completely like God, because of the clear vision of God that the soul then immediately possesses—the soul that, having reached the ninth step in this life, departs from the flesh. Because these souls—few as they are—having already been thoroughly purified by love, do not enter purgatory.13 This is why Saint Matthew (5:8) says: Blessed are the pure in heart, for they shall see God. And, as we say, this vision is the cause of the soul's total likeness to God, just as Saint John says (1 Jn.14 3:2): We know that we will be like him—not because the soul will become as capable as God, for that is impossible, but because everything the soul is will become like God; for this reason, it will be called, and will be, God by participation.15

The Secret Ladder of Ascent

The soul concludes its ascent by recognizing that this secret ladder of love is the path of mystical theology that draws the soul out of itself and into the center of God.

6. This is the secret ladder the soul speaks of here—though at these higher levels it’s no longer very secret to the soul, because love is clearly revealed to her through the great effects it works within her. But in this last degree of clear vision, which is the top of the ladder where God rests, as we have already said, nothing remains hidden from the soul any longer, by reason of total assimilation; from which our Savior (Jn.16 16:23) says: On that day you will ask me nothing. But until that day, however high the soul may climb, something still remains hidden from you—and as much as you still lack for total assimilation with the divine essence.17 In this way, through this mystical theology and secret love, the soul keeps moving beyond all things and beyond itself, rising up to God. This is because love is like fire, which always rises upward, hungering to plunge into the center of its sphere.18

Read the original Latin

Pónense los otros cinco grados de amor

1. El Sexto grado hace correr al alma ligeramente a Dios y dar muchos toques en él, y sin desfallecer corre por la esperanza, que aquí el amor (que) la ha fortificado la hace volar ligero. En el cual grado también dice el profeta Isaías: Los santos que esperan en Dios mudarán la fortaleza, tomarán alas como de águila y volarán y no desfallecerán (Is. 40,31), como hacían en el grado quinto. A este grado pertenece también aquello del salmo (41,2): Así como el ciervo desea las aguas, mi alma desea a ti, Dios; porque el ciervo en la sed con gran ligereza corre a las aguas. La causa de esta ligereza en amor que tiene el alma en este grado es por estar ya muy dilatada la caridad en ella, por estar aquí el alma poco menos que purificada del todo, como se dice también en el salmo (58,5), es a saber: Sine iniquitate cucurri; y en otro salmo (118,32): El camino de tus mandamientos corrí cuando dilataste mi corazón. Y así, de este sexto grado se pone luego en el séptimo, que es el que sigue.

2. El séptimo grado de esta escala hace atrever al alma con vehemencia. Aquí el amor ni se aprovecha del juicio para esperar, ni usa de consejo para se retirar, ni con vergüenza se puede enfrenar, porque el favor, que ya Dios aquí hace al alma, la hace atrever con vehemencia. De donde se sigue lo que dice el Apóstol (1 Cor. 13, 7), y es: La caridad todo lo cree, todo lo espera y todo lo puede. De este grado habló Moisés (Ex. 32, 31-32), cuando dijo a Dios que perdonase al pueblo, y, si no, que le borrase a él del libro de la vida en que le había escrito. Estos alcanzan de Dios lo que con gusto le piden.

De donde dice David (Sal. 36, 4): Deléitate en Dios, y darte ha las peticiones de tu corazón. En este grado se atrevió la Esposa (Ct. 1, 1) y dijo: Osculetur me osculo oris sui. A este grado no le es lícito al alma atreverse, si no sintiere el favor interior del cetro del rey inclinado para ella (Est. 6, 11), porque por ventura no caiga de los demás grados que hasta allí ha subido, en los cuales siempre se ha de conservar en humildad. De esta osadía y mano, que Dios la da al alma en este séptimo grado para atreverse a Dios con vehemencia de amor, se sigue el octavo, que es hacer ella presa en el Amado y unirse con él, según se sigue.

3. El octavo grado de amor hace al alma asir y apretar sin soltar, según la Esposa dice (Ct. 3, 4) en esta manera: Hallé al que ama mi corazón y ánima, y túvele, y no le soltaré. En este grado de unión satisface el alma su deseo, mas no de continuo, porque algunos llegan a poner el pie y luego lo vuelven a quitar; porque si durase, sería cierta gloria en esta vida, y así muy pocos espacios causa el alma en él. Al profeta Daniel (10, 11), por ser varón de deseos, se le mandó de parte de Dios que permaneciese en este grado, diciéndole: Daniel, está sobre tu grado, porque eres varón de deseos. De este grado se sigue el nono, que es ya el de los perfectos, como diremos después, que es el que se sigue.

4. El nono grado de amor hace arder al alma con suavidad. Este grado es el de los perfectos, los cuales arden ya en Dios suavemente, porque este ardor suave y deleitoso les causa el Espíritu Santo por razón de la unión que tienen con Dios. Por esto dice san Gregorio de los Apóstoles que, cuando el Espíritu Santo visiblemente vino sobre ellos, que interiormente ardieron por amor suavemente.

De los bienes y riquezas de Dios que el alma goza en este grado, no se puede hablar; porque, si de ello escribiesen muchos libros, quedaría lo más por decir. Del cual, por esto y porque después diremos alguna cosa, aquí no digo más sino que de éste se sigue el décimo y el último grado de esta escala de amor, que ya no es de esta vida.

5. El décimo y último grado de esta escala secreta de amor hace el alma asimilarse totalmente a Dios, por razón de la clara visión de Dios que luego posee inmediatamente el alma, que, habiendo llegado en esta vida al nono grado, sale de la carne. Porque éstos, pocos que son, por cuanto ya por el amor están purgadísimos, no entran en el purgatario. De donde san Mateo (5, 8), dice: Beati mundo corde, quoniam ipsi Deum videbunt, Y, como decimos, esta visión es la causa de la similitud total del alma con Dios, porque así lo dice san Juan (1 Jn. 3, 2), diciendo: Sabemos que seremos semejantes a él, no porque el alma se hará tan capaz como Dios, porque eso es imposible, sino porque todo lo que ella es se hará semejante a Dios; por lo cual se llamará, y lo será, Dios por participación.

6. Esta es la escala secreta que aquí dice el alma, aunque ya en estos grados de arriba no es muy secreta para el alma, porque mucho se le descubre el amor por los grandes efectos que en ella hace. Mas en este último grado de clara visión, que es lo último de la escala donde estriba Dios, como ya dijimos, ya no hay cosa para el alma encubierta, por razón de la total asimilación; de donde nuestro Salvador (Jn. 16, 23) dice: En aquel día ninguna cosa me preguntaréis, Pero hasta este día todavía, aunque el alma más alta vaya, te queda algo encubierto, y tanto cuanto te falta para la asimilación total con la divina esencia.

De esta manera, por esta teología mística y amor secreto, se va el alma saliendo de todas las cosas y de sí misma y subiendo a Dios. Porque el amor es asimilado al fuego, que siempre sube hacia arriba, con apetito de engolfarse en el centro de su esfera.

Scripture echoes

  1. ↩Isa.40.31 — But those who wait on the LORD shall renew their strength; they shall mount up with wings like eagles; they shall run and not grow weary; they shall walk and not faint.
  2. ↩Ps.42.2;Ps.43.1 — As a deer pants for streams of water, so my soul pants for you, God. Ps.43.1 — Vindicate me, O God, and plead my cause against an ungodly nation; rescue me from the deceitful and unjust man.
  3. ↩Ps.59.5 — You are God of hosts, God of Israel—rouse Yourself to punish all the nations; show no mercy to these treacherous evildoers. Selah
  4. ↩Ps.119.32;Ps.119.32 — I will run in the way of your commandments, for you enlarge my heart. Ps.119.32 — I will run in the way of your commandments, for you enlarge my heart.

Notes

  1. 1 ↩Spanish toques is San Juan’s mystical term for brief contacts of love; rendered as “touches,” not mere physical contact.
  2. 2 ↩caridad rendered as charity (theological virtue), not generic kindness; dilatada / dilataste kept as «enlarged» to match the heart-dilation image of Ps 118:32.
  3. 3 ↩juicio rendered as judgment (reason/discernment that would counsel delay), not courtroom judgment; esperar as wait/hold back rather than hope, given the contrast with bold daring.
  4. 4 ↩Source has todo lo puede (can do all things), not the more common English biblical 'endures all things'; rendered from the Spanish wording as given.
  5. 5 ↩con gusto rendered as with delight (glad, wholehearted petition); could also be read as gladly.
  6. 6 ↩Source cites Sal. 36, 4 (Vulgate); Hebrew/English numbering is usually Ps 37:4. 'darte ha' is archaic future for 'te dará'.
  7. 7 ↩Source leaves the Canticle line in Latin (Osculetur me osculo oris sui); rendered in modern English as the familiar Song 1:1 petition.
  8. 8 ↩'favor interior del cetro del rey inclinado para ella' evokes Esther's approach only when the king extends the scepter; spiritual boldness is lawful only when God first shows interior favor.
  9. 9 ↩'osadía y mano' rendered as 'boldness and power'; 'mano' here is enabling strength/capacity God grants, not a literal hand. 'hacer ella presa en el Amado' is seize/take hold of the Beloved (not violent predation).
  10. 10 ↩Spanish 'al que ama mi corazón y ánima' is the Song's beloved as the one the Bride's heart and soul love (not 'the one who loves my heart'). Rendered as a relative object clause to match the biblical sense and the following 'I held him / will not let him go.'
  11. 11 ↩'muy pocos espacios causa el alma en él': espacios = short intervals/spans of time; causa = produces/spends. Rendered as 'spends only very brief stretches of time' rather than a more mechanical 'causes very few spaces.'
  12. 12 ↩'está sobre tu grado' echoes Dan 10:11's station/lot while San Juan deliberately reuses grado for the ladder of love. Kept as 'stand upon your degree' to preserve that link; the biblical surface sense is stand in your place/station.
  13. 13 ↩Source reads «purgatario»; translated as purgatory, the almost certain intended reading for «purgatorio».
  14. 14 ↩Embedded Latin citation Beati mundo corde, quoniam ipsi Deum videbunt rendered in familiar English cadence (Mt 5:8). Sentence is cut mid-citation in the source segmentation; continuation is in s5.
  15. 15 ↩«Dios por participación» kept as the technical mystical formula “God by participation,” not flattened into mere resemblance.
  16. 16 ↩Spanish «estriba Dios» means God rests/is founded as the ladder's final support; rendered as «where God rests».
  17. 17 ↩Quoted span is Jn 16:23 («En aquel día ninguna cosa me preguntaréis»); the following «Pero…» is the author's commentary, not part of the Gospel text.
  18. 18 ↩Spanish 'engolfarse' means to engross, absorb, or plunge wholly into; rendered as 'plunge into' to keep the fire-sphere image concrete without softening the appetite for total immersion.

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