Capitulum I
The Call to Divine Wisdom
A young man discovers the beauty of divine wisdom and begins to desire her as his bride.
I have loved this and sought it since my youth, and I have asked to take it as my bride. There was a certain young man, known to God, who, while in the prime of his youth, began to get caught up in the vanities of the world and to drift away through the distractions of life, and he wanted to wander far from the state of his true salvation. For when this young man—still a boy and inexperienced, not yet ready for love—had once turned to read the Bible, certain words came to him that invited him to the love of wisdom. Delighted by these words, and setting aside everything else, the clever boy wrote them down on a certain piece of paper as best he could. After this, as he frequently attended lessons each month, he heard there how divine wisdom, like a delicate bride and beloved friend, presents herself to all for love. As time went on, he began to have a very loving heart; but he didn't yet know where or to what end this love would lead him, or what love truly was. As he frequently heard the praises of such divine wisdom being read, he came across these words: "Wisdom is better than all precious goods, and nothing desirable can compare with her." Long life is in her right hand, and in her left are riches and honor. She is a tree of life to those who grasp her, and everyone who holds onto her is happy. Don't let her go, and she will keep you; love her, and she will guard you. Embrace her, and she will lift you up; you will be honored by her when you embrace her. Say that you are my sister, Wisdom, and call prudence your friend. From these things, the youthful spirit began to grasp grace toward this divine bride and to love her intensely. However, his love was still youthful, because he could not understand the spiritual things as he ought; yet in this love, he did not intend anything material or impure, but rather in a certain abstract and sweetly amorous way, he was drawn to all these things, not purely divine nor fully human. And with this love, he was divinely poured over in a wondrous and ineffable way, and he was drawn by a certain sweetest flavor and internal taste. Then this young man began to think to himself, "Oh, how many good things I hear about this most distinguished bride!" Therefore, why do you differ? Why don't you consider whether you can have her as your friend?
The Cost and Reward of Love
The young man learns that true love for wisdom requires sacrifice and perseverance, surpassing the fleeting passions of the world.
Oh, how blessed you'd be if you could have her as your bride. You're still young and made for love, and your heart can never be so vibrant that it could remain solitary and devoid of love. On another day, while the reader was going through the books of wisdom, he heard wisdom praised in this way: "Wisdom is more beautiful than the sun and surpasses every disposition of the stars; compared to it, earth is found to be inferior." I have loved her and sought her since my youth, and I have asked to take her as my bride, and I have become a lover of her form. I will have this clarity for the crowds and honor among the elders. Through her, I will attain immortality and an eternal memory for those who come after me. When I enter my home, I'll rest with her; for her company has no bitterness, nor does her presence bring weariness, but rather delight and joy. In her friendship, there is good delight. If you sleep, you won’t be afraid; you’ll rest, and your sleep will be sweet; for the Lord will be at your side and will keep you safe. Therefore, upon hearing this, the young man began to burn with love for her, and he said to himself: "Surely, if you travel the whole world, you won’t find anyone like her in grace." Oh, how many pains there are in love! If this is so, isn’t it only right that the lover who claims such a sublime and beautiful one, adorned with all graces, should endure some hardships? Indeed, one ought to endure much more from the heart, considering how much more delicate the object of one's labor is. Now reflect on the countless and astonishing things you have read and heard, which the shame of this world’s lovers have endured for the sake of their vain love. Didn't you groan when you heard about that young man you knew who was so captivated that he kept a piece of iron embedded in his flesh for the love of a girl? What a marvelous power love has! How many there are who have risked their possessions, their bodies, their honor, and their immortal souls, exposing themselves to countless perils, all bound by love—or rather, blinded by it! They sought a corruptible and fleeting reward, but you, however, seek the incorruptible. Listen, my son, and accept wise counsel; don't reject my advice. Put your feet into her fetters and place your neck under her yoke. Submit your shoulder and carry her, and do not fall into her chains. For in the end, you will find rest in her, and she will turn into delight for you; and her fetters will be a protection for you against the strength of enemies and the foundations of virtue, and her yokes will be a robe of glory. The beauty of life is in her, and her bonds are a saving tie. You'll put on a robe of glory and place a crown of rejoicing upon your head. You'll work a little, and you'll find much rest. Wine and music cheer the heart, and above both, the love of wisdom. So, don't give in to anyone's persuasion; instead, move forward and commit yourself wholeheartedly to the friendship of that spouse. Refreshed by these and similar consolations, he was strengthened in his holy purpose. Once, when he was pressed by very subtle arguments about the love of the world and the abandonment of God, his heart, impatient with love, poured itself out before God, and he lamented in a querulous voice: 'O happy lover, who finds nearby where his love may rest.' For if anyone loves what is good to love, he burns with happiness.
Struggles of the Heart
The protagonist faces internal conflict and temptation to abandon his spiritual pursuit, ultimately choosing to commit himself fully to wisdom.
But alas for me, unhappy one, who lacks the fruit of love and the reward I desire, while I find no match for my heart's love through all the regions of the world. I resolved in my restless mind to give up love and turn to the Epicurean way, seeking the comfort of the flesh. Look, he said, at how happily the fat rams and the pasture-fed sheep graze in the green meadows and lush pastures; they don't say it in words, but they demonstrate through their feeding that the joys of the stomach surpass all the joys of the world. But you, while your love weakens you day by day, finding what you seek, do not find, nor are you content with what you have found. Therefore, listen to the counsel of the wise: let the milk of the goats suffice for you for the use of your maidservants. And likewise: it is better to see what you desire than to long for what you do not know. If you prefer to love more, and you desire to touch those things that are heavenly through your love, at least do this: make sure you provide for yourself in such a way that you can connect with love, which will drive away your boredom and bring joy to your heart. Look at how many lovers are found today, who seek both the divine and the transient, not abandoning love, wanting to be loved by you, yet unwilling to separate from carnal love. Therefore, go and do the same. I say that the disciple, while pondering this within himself almost secretly, understood from supreme wisdom: 'He is greatly mistaken who thinks that the famous gluttons of an ancient, long-reprobated sect can enjoy happiness while living splendidly every day, unless perhaps they rejoice in the happiness of beasts, which are not unlike them.' But in truth, the noble mind of a rational human, elevated by knowledge and love, finds joy far more profoundly and perfectly where it is perfectly united with its beloved through contemplation and love. Nor does it matter if what is desired is sometimes granted sparingly, because a little precious balm is worth more than a lot of vinegar. The cluster of Ephraim is better than the vintage of Abiezer. Moreover, he who desires to be united with divine love is overly distracted. Look, two earthly loves cannot exist as one; how then can heavenly love be joined with earthly love? Anyone who tries to unite such great majesty with such great baseness is truly attempting the impossible. So, the young man’s mind endured various struggles of thought for a long time, and it was being pulled in different directions. While these things were happening, it happened that these or similar things were read again: 'To the young man, the woman who is a snare for hunters, and the net of his heart, the bonds of his hands.' Whoever pleases God will escape her, but the sinner will be caught by her. On the other hand, concerning the divine bride: I, he says, have stretched out my branches like a terebinth, and my branches are of honor and grace. Like a terebinth that hasn't been cut, I have exhaled my fragrance; and like balsam that hasn't been mixed, my scent is pure. Whoever finds me will find peace and will draw salvation from the Lord. Upon hearing these things, the young man, with an inner cry, almost overwhelmed by excessive emotion, was saying: "It is true, it is true, and there is nothing else that can be said more truly." From now on, it's fixed; it's been decided in my heart.
The Vision of the Beloved
The young man is granted a profound, ineffable vision of divine wisdom, leading to a deeper understanding of her nature.
I will certainly expose myself to death, so that I may acquire her as my friend and bride. She is my bride, and I am her servant; she is my teacher, and I am her disciple. If only I could speak to this beloved bride; how I wish I could see her just once! Ah, eternal God, what kind of being is this of whom I hear such things? And when he fervently desired to know these things and was burning with longing, behold, an ineffable understanding was present, in which he grasped these matters. The bride was thus made manifest. A throne of exceptional and wondrous beauty appeared, made of ivory and set upon a cloud; in it, the beloved bride shone with extraordinary beauty, adorned in a golden robe of many colors. Her crown was eternity, her garment was joyful happiness, her words were sweet delight, and her embraces were the perfect satisfaction of all good. When the disciple wanted to speak to her familiarly, she seemed very close; but a moment later, she appeared very far away. Now, her stature reached above the convex of the highest heaven; at that moment, she appeared to be very small; and while remaining immobile in herself, she seemed to be more mobile than all that is mobile. She was present, yet she could not be seen; she allowed herself to be grasped, yet she could not be comprehended. She touched everything from beginning to end with strength, and she arranged all things sweetly. Just when it seemed she should be seen as a delicate young woman, she suddenly appeared like a beautiful youth. At times, she took on a most reverent appearance, as if she were a teacher of all arts; then she would appear with a lovely countenance and a rosy face. While the disciple eagerly tried to gaze upon her, filled with a longing love, she turned to him amicably, as if leaning toward him. With a graceful face and charming, smiling eyes, she greeted him, a divine yet astonishing light emanating from her most reverent countenance. Hearing this, he was so overcome by the sweetness of love that he melted; as if in ecstasy, he fell at her feet, giving thanks and feeling greatly delighted by her presence. As time went on, when these things had slipped from his memory and troubling thoughts about his good deeds arose again—leaving him nearly overwhelmed by the waves of the sea, especially because he could not grasp the one he loved from all these descriptions—it happened that the Apostle Paul was read, who clearly defined these things. He said that Christ is the power of God and the wisdom of God, and that in him are hidden all the treasures of the wisdom and knowledge of God. Those words, spoken with a tender heart and an unsound palate, didn’t taste good, because he still didn’t know how to love Christ wisely, that is, according to His divinity, and he sought more what was present than what was future in his love. Finally, after his childhood years had passed, when he had reached a mature age, there came a time when his mind was ineffably illuminated, so that he was entirely absorbed in a spirit of excessive delight; and then he was fully informed about the aforementioned matters, so that his face and the love of his heart would no longer be changed by anything else. In this vision, no body or corporeal thing appeared; yet it contained every possible delight, perceived incorporeally and superessentially. In this fountain-like principle, there was neither form nor matter, nor any depicted image, but a pure and simple essence with a perfect distinction of persons. Indeed, in that abstraction, he did not see the essence as it is in itself, but he perceived within himself a certain emanation of divine, superluminous rays that he could not express in words. Moreover, that sweet object, the content of all good, shown to him at that moment, was not merely the person of the Father, nor solely the person of the Son, or the Holy Spirit; nor was it the divine essence in its most abstract simplicity accepted, but it was the divine essence accepted according to our way of understanding, as it is the highest and ineffable good, the most lovable, the most beautiful and delightful, and the original supreme principle of all good found in creatures.
Union and Devotion
The protagonist integrates his vision into his daily life, finding constant communion and joy in his relationship with divine wisdom.
And he understood that this was the promised bride, eternal wisdom. However, although each person accepted individually is wisdom, and all persons together are one eternal wisdom, yet because wisdom is attributed to the Son, and because it fits him by reason of his generation, therefore the beloved Son of the Father received it under the same sign, both as God and then as man, so that he might find in both the exercises of devotion and the comforts of love. Afterward, therefore, the life and spiritual exercises of this disciple flowed with devoted occupation toward this most divine bride. For whatever is lovable or beautiful or delightful that came to mind, he directed it all there, from which all good things proceed. Whenever any lovely and well-formed thing occurred to him, and he thought that at least this beauty had no place in its lovable wisdom, he would respond: "Let it be." But a bright solar ray isn't the kind of light that is made from wax or any other liquid; yet it is a purer light. It is more excellent than any light made from physical matter. So it is in purpose. For this beauty is nothing compared to what exists in its original model, namely, in the divine heart. In the abstract, everything that has imperfection, materiality, and bodily impurity is less than this, and aside from what is perfection and goodness, all of this is in a nobler and more eminent way in eternal wisdom than it is in this or any creature. From these and similar things, the aforementioned youth finally reached the point where, whenever he heard love songs or similar things, he would redirect them all to the wisdom he cherished with the purest affection of his heart, as if they were incentives of his love. Whenever he would see this most delightful singular friend of his heart with fervent affection, with eyes streaming with sweet tears of love, and with arms extended in eager desire for love. He was bound within the depths of his heart by inexpressible embraces. Who can express the loving gaze with which he was often nourished by her, and the secret silences in which he delighted with the sweetest taste of her presence? Sometimes, when some of the brothers sought permission to enter the city to visit friends, the young man asked for a secret place and began to speak to his beloved, saying: "O you, teacher of love, deeply impressed upon my heart, notice that love is a unifying virtue, binding or rather transforming the lover into the beloved." I ask you, come, my friend; come into the sanctuary of my heart, which is reserved solely for you and adorned with your love like a beautiful rose. Come, I say, and let us be intoxicated there by the abundance of your consolation, and let us enjoy the delights of your embraces. Therefore, it often happens that the heart begins to feel a certain fervor from the intensity of love; through the most intense motion and pulse, the power of love is revealed, and the ardor of charity is ignited through deep sighs. Just as a little child who cannot yet speak, when placed in its mother's lap, wants to smile joyfully at her and tries to applaud with the movement of its head and the gestures of its whole body, so the heart of this one, in the midst of her womb, was somehow exulting in the presence of such majesty, and with a burning desire was fervently showing its longing for her beloved. And he was saying with mental words to his divine wisdom, his bride, in a joyful voice: "You, the most noble empress of my heart, the most beautiful queen, and the giver of all graces." In you, I have riches and glory, delights and the abundance of all good things, and whatever is desirable comes to me through you. And while pondering these things sweetly, he immediately began to brighten his face, to rejoice in his heart, to exult in his spirit, and to burst forth in this voice: "I have loved wisdom above health and all beauty, and I have proposed to have her as light; all good things came to me along with her." How the passion of Christ serves as a preamble to the knowledge of divinity, and what form Christ took from the bitterness of his passion.
Read the original Latin
Hanc amavi et exquisivi a iuventute mea, et quesivi michi sponsam assumere. Erat quidam iuvenis, deo notus, qui dum in primeve iuventutis flore seculi vanitatibus inplicari cepisset, et per labencia mundi oblectamenta deflueret, atque in regionem diss imili tu dinis a statu proprie salutis oberrare vellet: divina miserante demenda, modo quodam ineffabili illustratur, et per blanda pariter et aspera tractus, tandem ad semitas veritatis per amorem sapiende mirabiliter reducitur. Cum enim iuvenis prefatus adhuc puerulus et novidus, necdum amori aptus, quadam vice ad legendum in biblia se contulisset: occurrerunt inter alia quedam verba ad amorem sapiende invitanda. Quibus valde delectatus, ceteris omnibus pretermissis, ad cedulam quandam prout melius potuit puer ingeniosus predicta verba transcripsit. Post hec dum frequencius leccioni mense interesset, audivit ibidem qualiter divina sapiencia velud delicata sponsa et dilecta amica se omnibus exhibet ad amandum. Cumque processu temporis aliquantulum crevisset, cepit habere cor valde amorosum; sed quo vel ad quem finem hunc amorem flecteret, quid ve amor esset, nondum sciebat.
Jgitur dum crebrius preconium tante sponse divine sapiende audiret legere dicentis: Melior est sapienda cunctis opibus pretiosissimis, et omne desiderabile ei non potest conparari. Longitudo dierum in dextera eius, et in sinistra illius divide et gloria. Lignum vite est hiis qui apprehenderint eam, et qui tenuerit illam beatus. Ne dimittas eam, et custodiet te; dilige eam, et servabit te. Arripe illam, et exaltabit te; glorificaberis ab ea, cum eam fueris amplexatus. Dic sapiende soror mea es, et prudentiam voca amicam tuam.
Ex hiis animus puerilis motus, cepit gratiam concipere ad hanc divinam sponsam, et eam diligere vehementer. Eius autem dilectio adhuc puerilis erat, quia predicta spiritualiter prout oportuit intelligere nequibat; nec tamen in hoc amore quidquam materiale aut inpurum intendebat, sed in quendam modum abstractivum dulciter amorosum, non pure divinum nec plene humanum hec omnia trahebat. Et hac dilectione miro et ineffabili modo divinitus perfundebatur, et trahebatur quodam dulcissimo sapore et gustu interno. Cepit autem cogitare hic iuvenis apud se dicens: 0 quam multa bona audio de hac preclarissima sponsa. Jgitur quare dissimilas? Quamobrem non probas utrum eam tibi amicam habere valeas?
0 quam beatus esses, si hanc in sponsam habere posses. Juvenis quippe es, et amori aptus, et nequaquam cor tam vividum poterit esse solitarium et amore privatum. Altera quoque die cum lector mense libros sapientiales legeret, audivit conmendari sapientiam in hunc modum: Sapientia speciosior sole, et super omnem dispositionem stellarum; luti conparata, invenitur prior. Hanc amavi et exquisivi a iuventute mea, et quesivi michi sponsam assumere, et amator factus sum forme illius. Habebo propter hanc claritatem ad turbas, et honorem apud seniores. Habebo per hanc inmortalitatem, et memoriam etemam hiis qui post me futuri sunt relinquam.
Jntrans in domum meam, conquiescam cum illa; non enim habet amaritudinem conversatio illius, neque tedium convictus illius, sedleticiam et gaudium. Jn amicitia illius delectatio bona. Si dormieris, non timebis; quiesces, et suavis erit sompnus tuus; dominus enim erit in latere tuo et custodiet te. Hiis itaque auditis iuvenis estuare cepit eius in amore, dicebatque intra se: Certe si omnes terras lustraveris, huic similem in gratiis non poteris invenire. che, tot sunt in amore dolores. Si ergo ita est, nonne iustissimum est, ut et ille amator qui tam sublimen tamque decoram ac omnibus graciis inconparabiliter perornatam, sibi privilegio speciali vendicat sponsam, aliqua adversa paciatur?
Ymmo certe inconparabiliter eo plura ex animo sustinere debet, quanto obiectum magis delicatum laboris sui premium habet. Revolve nunc innumera et stupenda que legisti et audivisti, que prochpudor huius mundi amatores ex amore vanissimo sustinuerunt. Nonne ingemiscebas, cum ad noticiam tuam pervenit iuvenem quendam tibi notum in tantum fuisse fascinatum, ut ob amorem unius puelle ferrum quoddam carni sue infixum portaret? 0 stupenda virtus amoris. 0 quot sunt et fuerunt, qui et res et corpus et honorem ac animam inmortalem discrimini dederunt, et periculis innumeris se exposuerunt, amore ligati vel pocius excecati(l l). Et illi quidem ut corruptibilem et brevem mercedem reciperent, tu autem incorruptam.
Audi fili my, et accipe consilium intellectus, et ne abicias consilium meum. Jnice pedem tuum in conpedes illius, et in torques illius collum tuum. Subice humerum tuum et porta illam, et ne accidieris in vinculis eius. Jn novissimis enim invenies requiem in ea, et convertetur tibi in oblectacionem; et erunt tibi conpedes eius in proteccionem fortitu dinis et bases virtutis, et torques illius in stolam glorie. Decor enim vite est in illa, et vincula illius alligacio salutaris. Stolam glorie indues eam, et coronam gratulationis superpones tibi.
Modicum laborabis, et invenies tibi multam requiem. Vinum et musica letificant cor, et super utrumque dilectio sapiencie. Nullius igitur perswasione desiste, sed procede, et te in amicitiam illius sponse ex corde coniunge. Talibus igitur et similibus recreatus consolationibus, in sancto proposito confirmabatur. Quadam vice cum subtilissimis argumentationibus ad amorem mundi et-dei desertionem urgeretur, cor eius amoris inpaciens, semetipsum coram deo effundebat, et talia querula voce prestabat: 0 felix amator, qui de prope invenit ubi suus amor quiescat. Nam si quis amat quod amare iuvat, feliciter ardet.
Sed prochdolor me infelicem, qui fructu amoris ac mercede desiderata careo, dum per cuncta mundi climata tanto cordis amori correspondentem non invenio. Dedi consilium animo inquieto, ut ab amore desisteret, et se ad sectam epycureorum transferret, quietem carnis amaret. Ecce inquit quam feliciter nunc temporis arietes pingwes et oves pascuales in pratis virentibus et pascuis uberrimis pascuntur, dicentes non quidem verbo, sed freto demonstrantes quod gaudia sint stomachi super omnia gaudia mundi. Tu autem cum amore tuo macie attenuaris per singulos dies, dum quod queris non invenis, nec de inventis contentaris. Audi igitur consilium sapientis: Sufficiat inquit tibi lac caprarum in usus ancillarum tuarum. Et item: Melius est videre quod cupias, quam desiderare quod nescias.
Yel si tibi magis placet amare, et amore tuo sydereas affectas tangere sedes, saltem hoc facias, ut tibi nichilominus hinc inde provideas, quibus per amorem te coniungas, que tedium depellant, et cordi gaudia conferant. Ecce quot amatores hoc tempore reperiuntur, qui et divina petunt, et transitoria per amorem non deserunt, volentes a te diligi, et tamen nolentes ab amore carnali separari. Vade ergo et tu fac similiter. Hec inquam discipulus intra se latenter et quasi furtive pertractans, a summa sapiencia tale in se intellexit responsum: Errat valde qui celebres epulones antique secte dudum reprobate novos sectatores, qui curam camis in desiderio peragunt dum cottidie splendide vivunt, arbitratur felicitate gaudere; nisi forte pecorum felicitate glorientur, qui pecoribus dissimiles non sunt. At vero hominis radonalis mens generosa, cognicione et amore sursum elevata, illic longe alcius perfecciusque felidtatur, ubi suo amato contemplacione et amore perfecte coniungitur. Nec obstat si hoc quod desideratur interdum parcius conceditur, quia modicum de balsamo pretiosius est quam multum de aceto.
Melior est enim racemus Effraym vindemiis Abyeser. Porro nimi um delyrat qui amori divino sociam sociare desiderat. En duo amores terreni se in unum non conpaciuntur: quomodo ergo celestis amor cum terreno sociabitur? Prorsus inpossibilia attemptat qui tantam maiestatem cum vilitate tanta copulare se putat. Talium igitur cogitationum diversa certamina animus predicti iuvenis longo tempore sustinuit, et nunc huc nunc illuc animus flexibilis movebatur. Dum hec agerentur, accidit ut hec vel similia iterum legerentur: Jnveni amariorem morte mulierem, que laqueus venatorum est, et sagena cor eius, vincula manus illius.
Qui placet deo effugiet illam, qui autem peccator est capietur ab illa. Econtrario autem de sponsa divina: Ego inquit quasi therebintus extendi ramos meos, et rami mei honoris et gracie. Quasi lybanus non incisus vaporavi habitationem meam; et quasi balsamum non mixtum odor meus. Qui me invenerit, inveniet pacem et hauriet salutem a domino. Hiis auditis iuvenis quodam interno clamore quasi pre nimio affectu rugiendo dicebat: Verum est, verum est, nec est aliud quod verius dici possit. Ex nunc fixum est, deliberatum apud me est.
Ego certe meipsum morti exponam, ut hanc michi in amicam et sponsam acquiram. Jpsa sponsa, et ego eius servulus; ipsa magistra, et ego eius discipulus. 0 si hanc predilectam sponsam alloqui michi liceret; utinam sola vice daretur ipsam videre. Ach deus eterne, que vel qualis est ista de qua audio talia. Cumque vehementer hec scire cuperet et pre desiderio estuaret: ecce agnitio quedam ineffabilis affuit, in qua sibi hec. sponsa taliter manifestata fuit.
Eximii namque ac miri decoris thronus eburneus in columpna nubis apparuit, in qua predicta sponsa nimium formosa refulsit, in vestitu deaurato circumamicta varietate. Eius corona fuit eternitas, amictus iocunda felicitas, verba eius dulcis suavitas, amplexus omnis boni perfecta sacietas. Cumque discipulus familiariter eam alloqui vellet, satis prope esse videbatur; paulo post remotissime distare cernebatur. Jam supra convexum celi supremi statura sua pertingebat; nunc minima quantitate apparebat; et in se inmobilis existens, omnibus mobilibus mobilior videbatur. Presens erat, nec tamen cernebatur; apprehendere se permittebat, nec tamen conprehendebatur. Jpsa attingebat a fine usque ad finem fortiter, et disponebat omnia suaviter.
Cum iam putabatur haberi velud delicata iuvencula, subito ut iuvenis pulcherrimiis inveniebatur. Jnterdum quoque vultum reverendissimum, quasi omnium arcium magistra esset, induebat; deinde venusto aspectu et vultu roseo apparebat. Jnter hec cum discipulus obnixe aspiceret, cupidusque amoris in suspenso hereret: ipsa amicabiliter quasi inclinando se ad eum convertit, et gracioso vultu blandisque ac ridentibus oculis, divinissima tamen admodum et cunctis mentibus stupenda luce ex vultu eius reverendissimo procedente, eum salutavit dicens: Prebe fili cor tuum michi. Quo audito, pre nimia amoris dulcedine liquefactus, et quasi in exthasi positus, ad pedes eius procidit, gratias agens, eius presencia magnifice delectatus. Procedente vero tempore cum hec a memoria excidissent, et rursus cogitationes inique succrescentes eum de benefactis molestarent, ita ut iam pelagi fluctibus pene mergeretur, maxime propter hoc quia ex omnibus istis descriptionibus ipsum quem diligebat conprehendere nequibat: contigit ut legeretur apostolus Paulus, qui predicta evidenter determinabat. Aiebat namque Cristum dei virtutem et dei sapienciam esse, et in ipso esse absconditos omnes thesauros sapiencie et sciencie dei.
Que verba tenero animo et palato nondum sano non bene sapiebant, quia Cristum sapienter diligere, idest secundum divinitatem, adhuc nesciebat, magisque presenda quam futura in suo amore querebat. Tandem puerilibus annis excursis, cum ad etatem iam maturam venisset, quadam vice mens eius ineffabiliter illustratur, ita ut totus quodammodo absorptus in spiritu delectacione nimia repleretur; et tunc de predictis plenissime informatus fuit, ita ut facies eius et cordis amor amplius in diversa non mutarentur. Jn hac visione non apparuit corpus, nec quidquam corporeum; et tamen omnem delectationem possibilem illud quod videbatur incorporaliter et superessencialiter, in se continebat. Jn hoc fontali principio nec forma erat nec materia, aut ymago depicta, sed pura ac simplicissima essencia, cum personarum distinctione perfecta. Sane ipsum per essenciam prout in se est, in predicta abstraccione non vidit, sed solum quandam divinorum superlucencium radiorum emanationem supematuralem, quam verbis exprimere non valebat, in se percepit. Porro obiectum illud mellifluum omnis boni contentivum sibi hac vice monstratum, non fiiit persona patris tantum, vel solum persona filii, aut spiritus sancti, nec fuit ipsa deitas in sua abstractissima simplicitate accepta, sed fuit ipsa essencia divina secundum nostrum modum intelligendi accepta, prout est summum et ineffabile bonum, summum amabile, summe pulchrum ac deliciosum, et omnium bonorum in creaturis repertorum originale principium superoptimum.
Et hoc intellexit esse predictam sponsam etemam sapientiam. Verum licet quelibet persona per se accepta, sit sapientia, et omnes persone simul una eterna sapiencia, tamen quia sapiencia attribuitur filio, et quia ratione sue generationis sibi convenit, ideo dilectum patris filium sub eodem signato conswetudinaliter accepit, nunc quidem ut deum, deinde ut hominem, ut in utroque pariter devocionis exercicia et amoris solacia inveniret. Postmodum igitur huius discipuli vita et exercitia spiritualia cum devota occupacione huius divinissime sponse decurrebant. Quidquid enim amabile vel pulchrum seu delectabile ac(U)iocundum occurrisset, totum illuc reducebat, a quo bona cuncta procedebant. Cum interdum quelibet species amabilis et bene compta occurrisset, simulque cogitado adesset quod saltem hec pulchritudo in sua amabili sapienda locum non haberet, respondebat: Esto. Sed nec luminosus solaris radius est lumen tale, quod sit ex materia cere vel quovis alio liquore confectum; est tamen lux purior et.
excellentior omni lumine ex quacumque materia facto. Sic est in proposito. Nam hec pulchritudo nichil est ad hoc quod est in suo exemplari principio, corde scilicet divino. Abstracto namque ab hoc amabili quidquid est inperfeccionis, materialitatis et feculentie corporalis, et salvo eo quod est perfectionis et bonitatis, hoc totum nobiliori et eminenciori modo est in eterna sapientia, quam sit in hac vel in aliqua creatura. Ex hiis et similibus adolescens predictus ad hoc tandem pervenit, ut quandocumque audivit canthilenas amorosas vel similia, quod hec omnia ad suam quam diligebat sapientiam purissimo cordis affectu, tamquam amoris ipsius incitamenta retorquebat. 0 quotiens hanc predulcissimam cordis sui singularem amicam affectu fervidissimo, oculis dulci amoris fletu stillantibus, brachiisque amoris pre aviditate extentis,.
intra cordis viscera amplexibus inenarrabilibus constrinxit. Quis dicere valeat amorosos obtutus quibus sepius ab ea pascebatur, et secreta silencia quibus dulcissimo gustu eius fruebatur presencia? Jnterdum quoque cum aliqui de fratribus dicta nona licentiam peterent, ut civitatem gratia visitandi amicos intrare possent, prefatus iuvenis secretum locum petiit, et amicam suam alloqui cepit dicens: Eya amoris magistra pre cunctis viscerose cordi meo inpressa, animadverte quod amor virtus est unitiva, copulans vel potius transformans amantem in amatum. Eya queso veni et tu amica mea, veni intra cordis mei reclusorium tibi soli reservatum, amore tuo velud decore roseo adornatum. Veni inquam et ibi inebriemur consolationis tue uberibus, et fruamur cupitis amplexibus. Jgitur ex hiis et similibus frequenter accidit, ut cor suum pre amoris vehementia sensibiliter quodammodo fervere inciperet, et motu ac pulsu vehementissimo vim amoris proderet, et per alta suspiria ardorem ignite caritatis aperiret.
Et quemadmodum infantulus, nondum loquele aptus, in gremio matris positus, matri letabunde arridere cupit, et motu capitis ac gestu totius corporis applaudere nititur: sic et cor istius in medio ventris eius ad presenciam tante maiestatis quodammodo gestiendo exultabat, et desiderio suo ignito vehementer prout poterat dilecti sui presenciam demonstrabat. Dicebatque verbis mentalibus ad sponsam suam divinam sapientiam voce gratulabunda: Tu cordis mei nobilissima inperatrix, regina speciosissima, et gratiarum omnium largitrix. Jn te habeo divitias et gloriam, delicias et omnium bonorum copiam, et quidquid optabile est, per te michi est. Et hec suaviter ruminans, statim cepit vultus eius hylarescere, cor iubilare, animus exultare, et pre exultacione prorumpere in hanc vocem: Super salutem et omnem pulchritudinem dilexi sapientiam, et proposui pro luce habere illam; venerunt michi omnia bona pariter cum illa. Quomodo Cristi passio sit preambula ad cognitionem divinitatis, et qualem formam Cristus contraxerit ex acerbitate sue passionis.
Horologium Sapientiae (Clock of Wisdom) companion
A daily portion of stillness
Chosen Portion delivers one short contemplative reading and a guided moment of silence each day — the ascent, one step at a time.
Chosen Portion is the paced doorway into this collection: it portions the dense mystical treatises into one daily reading plus guided silence, exactly as the 14-day plan teaches.
- Daily bite-sized excerpts from the contemplative classics, never a wall of text
- A built-in timed stillness practice that grows from 2 minutes to 10
- Gentle progression through the tradition — the app remembers where you are on the ascent