Capitulum VI
The Call to Divine Love
The author invites the reader to prepare their heart for the mysteries of divine love.
What is your beloved like, O most beautiful among women? If anyone desires to hear the solution of the word, let them now prepare their ears for divine love. Give to the one who loves, give to the one who loves with a singular fervent love, and they will understand what I say. For from love, even if one speaks eloquently, if they do not love, they perceive the power of love only through an external taste; they hear only the words resonating, and they will judge it to be drunkenness rather than sobriety. And indeed, one may be drunk, but not from wine that leads to excess, but from that which holds a spiritual abundance of joys. Therefore, while we are silent, who are still far from such overflowing love, we desire to be near; let the loving spirit proceed into the midst, let it burst forth into divine affection, and let it tell us how it is that the beloved is prevented by the beloved, and how it is that the soul is drawn to his love, so that it may be revealed what the beloved is like; let it not hide itself too much, for intense love has compelled it to reveal itself, even against its will.
The Vanity of Earthly Flowers
The soul reflects on the fleeting nature of worldly pleasures and the emptiness of youthful pursuits.
Come, says the loving spirit, listen to how much the Lord has done for my soul. When my flourishing youth and fresh spirit, in the springtime, were inviting me to the green meadows and the diverse blooms of flowers, along with companions of both sexes to enjoy sweet comforts, a voice was heard among various games. For the head was moving, hands were clapping, and like rams and exulting sheep, they were leaping and saying: "Life is brief and filled with tedium, and there is no rest at the end of man; and there is no one recognized as having returned from the dead, for we are born from nothing, and after this we will be as if we had never been." Come then, let us enjoy the good things that are, and let us use creation as if in youthful haste. Let us be filled with precious wine and ointments, and let not the flower of time pass us by. Let us crown ourselves with roses before they wither. There isn't a meadow that doesn't get swept away by our desires. Let’s leave behind signs of joy everywhere, since this is our part and our lot. Saying things like this, they loosened the reins of desire, and each one picked whatever flowers they could. But when I hesitated for a moment in myself, wondering what I should do in my mind: Behold, the flowers of humanity, which I had seen as beautiful in the springtime and had recently watched blooming, suddenly withered away, and all beauty perished. Stupefied by the novelty of this vision, and turning back within myself, I began to swear that I would not love any of the fleeting flowers, which I had seen blooming for such a short time and withering away so quickly. One day, while my restless mind was looking around everywhere, and like a little deer seeking a shady place to rest, I was trying to escape the midday heat: Behold, in the heights and lofty peaks appeared a flower of the field, conspicuous and delightful to see, and it seemed far more beautiful than all the flowers I had seen before.
The Vision of Eternal Wisdom
The soul encounters the radiant figure of Wisdom, who reveals her identity and invites the seeker to deeper intimacy.
As I hurried to see her, behold, she suddenly appeared before me, transformed; she stood before me like a goddess of all beauty, shining like a red rose and radiating a whiteness brighter than snow, more brilliant than the sun, and she spoke words of beauty. She bore within herself the essence of all desirable things, and with a most delightful fragrance, like a panther's scent, she spread her allure far and wide, drawing everyone to her love, and with a sweet voice she said: "Come to me, all you who long for me, and be filled from my generations." I am the mother of beautiful love, fear, knowledge, and holy hope. When I heard these words, I stood astonished, and with fixed eyes I fell silent, looking down at the ground. For I was overwhelmed by the vastness of such beauty, so that I could not respond at all. She gently extended her hand and touched my heart, and strengthened me to speak. I was gazing intently at her with open eyes, and quietly pondering in my heart: There is nothing like her on earth, in appearance, in beauty, and in the meaning of words. And I said to myself: Behold, truly, the abyss of love, I have now found the abyss of all beauty, because what you have sought for so long, you have now discovered, indeed, more than you could ever imagine. So, turning to her, I said with joyful heart in a clear voice: O most beautiful one of all creation, who have come forth from the joyful heart of the Creator of the universe, declare to us your name and lineage, whether they are worthy and fitting for such beauty. But she, with a serene face, sparkling eyes, and honeyed lips, spoke words that pierced the ears, flying to the heart like fiery arrows; and to the soul softened by the sweetness of love, she said: Since you are the man of desires, I have come to show you the hidden treasure of all that is desirable, the point and the measure of all that is longed for, the length, breadth, height, and depth of all that is lovable. First, therefore, if you wish to know the reason and meaning of my name, recognize that I am called Wisdom by the earth-dwellers: this indeed suits my nobility perfectly. For there is nothing in created beings that can taste sweeter than what is found in the heart of the Creator and of all who perfectly love Him.
The Excellence of the Divine Name
Wisdom describes the sweetness of her name and her eternal lineage, surpassing all created things.
Neither the sound of a pipe, nor a flute, nor a lyre, nor a harp, nor the sweet symphony of all kinds of music, nor the most delightful song of birds can soothe youthful ears, nor can any earthly melody or heavenly harmony of joy ever provide a richer material. The sweetness of my name is like a cluster of Cyprus grapes in the vineyards of Engaddi: Cyprus with spikenard, spikenard and saffron, a pipe and cinnamon with all the trees of Lebanon: Myrrh and aloe with all the finest anointing oils and precious fragrances. Like uncut Lebanon cedar, I haven't exhaled my fragrance; and like balsam that isn't mixed, my scent isn't yet known. And this is truly the interpretation of my name. Moreover, because your love seeks the heights, you are not content with the treasures of the earth or the bread of the world, nor with the oils of others, whether similar or dissimilar; you inquire about the nobility and excellence of my lineage, and indeed, to respond to this would not be unmerited, as the order of reason would demand, if the ability were present and if impossibility did not stand in the way. But the depth of my lineage is so great that it surpasses the intellect of all mortals. I am truly the one of whom it is written: Who can recount his generation? I came forth from the mouth of the Most High, the firstborn before all creation. And my coming forth was like from the beginning, from the days of eternity. I am like a flowing river, and I came forth from paradise like an aqueduct. I was established from eternity, and from the beginning, before the earth was made. Before the depths existed, I was already conceived. Before the springs of water burst forth, before the mountains stood firm with their heavy mass, I was giving birth. When the earth hadn't yet been made, nor the rivers and the corners of the world, and when He was preparing the heavens, I was there. When He was establishing the depths, when He was firming the heavens above and balancing the springs of water, when He was surrounding the sea with its boundaries and setting a law for the waters so they wouldn’t cross their limits, and when He was laying the foundations of the earth, I was with Him, arranging everything. I delighted in His presence every day, playing before Him all the time; I played in the world, and my delight was to be with the children of men. Blessed is the person who listens to me, who watches daily at my gates, waiting at the posts of my doors. Whoever finds me finds life and will receive salvation from the Lord. And so, I remained always beloved in the Beloved, and beloved by the Beloved, playing in the Beloved from eternity. So, you have what I am and where I came from. Moreover, what I am in essence, as far as full comprehension goes, reason commands to rest from this inquiry, since ordered nature does not tend toward impossibilities.
The Intimacy of the Beloved
The disciple expresses his longing for union, while Wisdom explains the necessity of using earthly images to grasp divine truths.
Disciple: While I hear these things with great affection, I can hardly grasp myself in the joy of my heart; my whole spirit exults vehemently in the Lord. Who will give me the beloved spouse born from the beloved Father, so that I may find you outside and kiss you, and no one will despise me? But I beg you, Beloved, why do you so often compare yourself to physical things in your love, when according to your own words and the judgment of all good philosophers, you are neither a body nor a virtue within a body? Wisdom: The truths of the highest things cannot be grasped by the human intellect in their simplicity; therefore, it is necessary to convey them through images and familiar likenesses. Indeed, my beauty is so great that if someone were to endure great torments for many years, even to the point of being struck by my gaze in such beauty, their labor would undoubtedly still fall short of the reward. Disciple: Since you say that we cannot speak of the supercelestial and divine things in any other way than through the mode of corporeal things, let a simple disciple be allowed to propose a simple word to the most prudent master, whose explanation I wish to have. Behold, the beauty of the heavens, the glory of the stars, and the charm of the fields are measured by the multitude of flowers. Thus, the beauty of young women or earthly brides is sometimes seen in the adornment of their garments. From this, they proceed beautifully adorned with gold, infused with sparkling gems, clothed in delicate fabrics, and adorned with shining garlands. But what about you? Wisdom: A wise painter, when the subject is lacking, knows how to multiply the accidents. And when he recognizes something to be blemished, he hastens to paint it over with a red hue, so that it may be hidden under a sophisticated form, because it lies concealed in the grass. He thinks it’s laughable that it’s not even sensible; thus it deceives human eyes, while what is ugly lies beneath a covering, appearing beautiful with a colorful splendor. In this way, the praise of the creator is preferred over that of the created, even more so. But truly, the sun, surrounded by its rays, doesn't need borrowed beauty, for its own essence is clothed in such immense luminosity. Thus, wisdom is the eternal sun of justice, indeed, it is that very beauty which both the sun and the moon admire, dwelling in inaccessible light, in the splendor of the saints, born from the womb before the morning star, surrounded by immense brightness, and does not need external adornment. He who is all that is, all that is beautiful, all that is splendid, all that is worthy. For him, to be is the same as to be beautiful and to be delightful. Indeed, all his glory shines from within in golden fringes, surrounded by a variety of beauty. He is clothed with light as with a garment; the beauty of his luminosity is so great from every part that no human eye could bear the excellence of its brightness. For he said, "No man shall see me and live." Finally, every creature's beauty is nothing but a kind of mirror in which the mastery of the supreme Creator shines. But if you claim that the beauty of the lilies and the brilliance of their garments are admirable, why do you not admire the Creator of the lilies? If a lovely appearance and a well-adorned face once pleased your worldly eyes, how much more should the ineffably beautiful and essentially lovely things of the heart delight them? Indeed, if you look closely, all things adorned with their own decorations are praises of the one who produced substance with quality and all other kinds of being. It is clear, then, that the things that used to draw you toward vanity should instead have drawn you to the Creator of all things, apart from what lies hidden within. DISCIPLE: And what is this that lies hidden within? Wisdom: The simplest essence of my joy is the most desirable vision of my super-substantial divinity, the perfect possession of eternal life, whole and complete. For in all these things, a great joy is given to the hosts of blessed spirits, a joy so abundant that, due to the magnitude of love and the immensity of exultation, a thousand years seem before their eyes like yesterday that has passed. Indeed, the entire celestial assembly, continually seeing so many wonders and hearing new songs, always keeps their eyes fixed on me. They stand with their faces suspended, and with hearts aflame with love, they gaze intently upon me. Their feet are poised as if ready to leap for joy. A revealed face is there for contemplation. So, lift up your hearts, and let them yearn together for the heavenly streams of the fountain of life. Blessed is the one who has been deemed worthy to partake of this most joyful delight and most joyful happiness: who will join the heavenly choirs of maidens, dancing with me in the heavens, rejoicing happily. Behold, the unique word of love that has come from my lips of charity surpasses all the melodies of angels, all the harmonies of lyres, and indeed exceeds all musical instruments and symphonies. O, look now, I ask you, with joy in your mind, how able I am to love, how affable to embrace, and how delightful to kiss the sincere soul. O sweet and most precious kiss, pressed affectionately upon my honeyed lips. How blessed is the soul to whom this has been granted at least once in its entire life.
The Singularity of Devotion
The disciple struggles with the exclusivity of love, seeking assurance that he is uniquely cherished by the Beloved.
But if it happens that I must die for this, it won't be a serious matter. I am always ready to love—present in the choir, in the heart, at the table, on the way, in the cloister, and in the marketplace—so that there is no place where love is absent, always responding to the one who loves. This unique prerogative of my goodness claims divine wisdom for itself among all brides, so that if anyone receives even a small drop of it to taste, they will from then on regard all the pleasures of this world as mere dung. For this reason, a certain lover of wisdom said that he was always in the presence of the Lord before me. And again: For this reason, my heart has been made glad, and my tongue has rejoiced. Again, the unique prerogative of my goodness is so great that if anyone receives even a small drop of it to taste, they will regard all the pleasures of this world as mere dung. My love frees me from the burdens of sin, purifies my conscience, strengthens my mind, grants me freedom in perfection, and unites me eternally with its source. What more can I say? Whoever receives me as a bride loves me above all else, lives in peace, dies in security, and in a way begins to experience joys that last through eternal ages. You can experience it, but you cannot express it; these things, however, seem to be thrown out abruptly rather than articulated regarding the quality of divine love. Disciple: Oh, the immense joy of my heart. Is this not truly the hour of salvation, the hour of spiritual joy, the time of visitation and grace, the day that the Lord has made, in which the heavens have become sweet? When fear turns into love, it gives you a pleasing confidence to speak of your friendship. So, I will open my mouth and reveal the secrets I've kept locked in the chamber of my heart for so long. I will uncover the wound of love that has long been hidden in my aching heart. You know, for I speak to you as an expert in the art of loving, that intense love does not tolerate a partner's plurality. Indeed, we have heard that kingdoms and love don't coexist well with many companions. For just as a great river is diminished when divided into many streams, so too is love. So love, while it seeks companions, is diminished and fades away. You are the unique and singular possessor of my heart; now my impetuous affection for you is such that, loving you uniquely, I desire to repay you with a singular love. How desirable it would be for me if you would know me by name, and love me uniquely as one known, and choose me as your beloved among your closest friends. O my God, would that you would look upon me with the eyes of your gracious mercy, direct all my works, and make me your most familiar friend and servant. How happy I would be if these things happened just as I desire. I would certainly divide the delights of all men, and consider myself to possess the joys of all. Now, however, I say with a sigh from my heart that I love you alone and uniquely, and I am compelled to be content with the common laws of love. I ask all you pious lovers to listen to me and judge between my beloved and me. Look, my beloved is my unique treasure, and I have made him the mirror of my love. It would be easier for stones to soften than for my mind to be turned away from love for him. But if he should abandon me, I won't let him go, as the Lord lives. If he scorns me, I will remain faithful and steadfast. Like a solitary dove, I will sit until I recover my beloved. I won't accept any comfort; I won't seek any other consolation. Indeed, they will be honorable to me. He alone is whom I seek; from Him alone will I find comfort. For Him, my soul has chosen to suspend itself, and my bones to death. If He departs, my heart is drawn to Him; if He returns, my mouth will be filled with joy. Whether I eat or drink, or do anything else, He is present to me. He is the one I seek; He is the one I desire. I have become foolish; love has compelled me. I did not wait to love the beloved until old age made me cold, and until my strength was broken, until the beauty of my rosy face faded, and wrinkles covered my face, and thus I became loathsome and unfit for earthly love, compelled by necessity to flee to Him whom I would love, having no one else to love or from whom I could be loved. Indeed, when in the bloom of youth, while my age was still tender, it promised a long life, and the pleasant companionship of friends was present, and the natural disposition smiled upon love, and I had many who asked and drew me in: disregarding all these, I scorned the most beautiful violets that smiled sweetly at me, turning my face away with a sigh. I have cast aside everything, and I have chosen You as my reward for love. I turned to your love and chose you as my beloved. So, is my love, my joy, and the sweetness of my soul, wrong, if I wish for you to love me uniquely and respond even a little to such great love, not merely by loving everyone else, but by giving me a special love among all? This is certainly what troubles and concerns me, because there are so many hearts that ardently desire to love you, who precede me in love and in every loving expression. Alas, alas, what will become of me? I fear greatly that when you are nourished among the lilies of the valley—oh, miserable me—and you smell their fragrance, you might forget me for the sake of thorns or nettles, and thus incur a loss of your love for others because of love. Know, my beloved, that this is how I speak. This is because, as you know, the intensity of love claims its own, so that it may not know how to impose a law with words, and it notices nothing except what is loved when it is occupied with the beloved. Indeed, if I dare to say it, you are a scattered lover. There are sixty queens, and eighty concubines, and the number of young women is beyond counting. Yet there is one, your dove, perfect and immaculate, who claims the chief place over all the others. Finally, in all the borders of Israel, young women are sought, and from Isaac, only one is chosen, and she is brought to the king. So, to Ahasuerus, many are introduced, but one is preferred above all, and she is exalted to the fellowship of the kingdom. You are unique and have no equal; yet you are created so wonderfully and endowed so remarkably that you may possess that one treasure according to the desire of your heart. Who will give me at least a crumb that falls from your table of leftovers? WISDOM: You are indeed in a state of mental excess due to love, which is evident in both your affectionate words and tearful face. But now, if I were to show you that I love you with a singular love, according to every desire of your heart, what would you want to do? DISCIPLE: I would want to embrace you a thousand times, and I would long to kiss you a hundred times with joyful affection; whatever adversity love might require me to endure, I would gladly bear it all. Behold, my soul, Lord, is entirely lifted up by your words, and it awaits the comforting word.
The Assurance of Eternal Union
Wisdom confirms her eternal love for the soul, leading the disciple to a final prayer of total surrender.
Speak, my soul's desire, to the heart of your servant. Why, gentle Comforter, do you provoke me? Why do you afflict my soul, which is languishing with love, by delaying? Truly, love is impatient and can't wait any longer. For delayed desires afflict the soul. Wisdom: Your love, though intense, seems somewhat dulled, as you judge divine and heavenly matters through earthly means; thus, you perceive them as if through darkness. That is not the case. In fact, the love of God is wisdom. Just as His essence exists in all things without being divided or diminished in any single one, so His love, though it loves everything He has made, is not diminished. He intends to focus on each individual so that He may seem to be free from all, presiding over everyone as if He were free from each one. And don't imagine, young man, that you have anticipated my love and therefore have a right to be loved by me. In truth, it is the opposite. Indeed, I have loved you from eternity, and I have chosen you by name with a singular affection; that’s why you love me, even though the effect of predestination requires the effect of love. Therefore, without prejudice to all other lovers, hold firmly to this: that I am intent on you with love at all times and hours, as if, with everything else set aside, I were free only for you, so that I could respond uniquely to your love. Disciple: Blessed is this word and most worthy of all acceptance. Now my soul is magnified above all the days of my life. For this reason, let the whole world and everything in it rejoice with me and celebrate together for the beloved, for such a pious love and such immense and desirable affection. O beloved of mine, turn your eyes away from me, for they have made me fly away. For whose heart could be so hard and stone-like that it could hear your words and not suddenly catch fire with love for you? Who is so cold or lukewarm that if they stood before you in such beauty, with their heart's eyes fixed on you, and heard your fiery words spoken with passion, they wouldn't be ignited by the flame of intimate love? Just as the sun rises and travels its path across the sky, scorching the earth with its heat, so your fiery conversation ignites cold hearts with love. O all you who are thirsty, come now to the fountain of all love, and to the most delightful fruit of love that you desire. Why do you spend both your resources and your body, and even put your soul in danger, and yet labor in vain? For you persist in a drought of desolation. You gnaw at the dry bone left behind because of the meager taste of flesh in it. O miserable ones, you truly love misery, while you do not find what you seek according to your desire. Consider, I ask you, how good and pleasant it is to love the highest good and to cherish the supreme bride. Return, you sweetest lovers, to your heart and ponder how blessed is the one who, having left everything, consents to this, and to whom alone all the services owed to love are devoted with a faithful heart. How great do you think this consolation is, and how sweet the inner delight, known only to the one who is hidden from the eyes of all living beings? Happily, then, O delicate bride of eternal wisdom, most blessed Agnes, the gem of virgins, you have proclaimed your praise of such a spouse, saying: "With his ring he has betrothed me, and with immense jewels he has adorned me." I have received milk from His mouth, and His blood has adorned my cheeks. I truly confess, my beloved, that your sweetest words, drenched in fiery love, have awakened my slumbering soul. It has melted and restored my sorrowful mind. It has illuminated the dark, opened what was closed, and directed my entire purpose toward this, so that with all my being I may long to be worthy of your sweetest betrothal. For as we have heard, so we have experienced, that there is no favoritism with you. You invite everyone to your love, satisfy all, and pour out for them cups of salvation. I urge all of you, ardent lovers of wisdom, and most blessed admirers of this divine bride, to promote me in your prayers to her. Now, what sustains both body and soul? Why do you neglect this? Why do you delay so long in pursuing such a healing purpose? Let's put off the old man, put on the new, and shake off the lethargy of negligence that keeps us from such great goods. Why were we even born? For we live only for life. The simple and uneducated rise up, and they are intoxicated by the abundant fullness of love; while we, weaving subtle things and demonstrating the way of truth to others, invite them to the cup of inner sweetness, remain in the dryness of our minds. Come, brothers and companions; for God is powerful enough to bring forth fire from these stones of divine love. Who knows if he will turn and cast a gracious greeting to those who ask? Who knows if he will leave behind a gracious blessing, so that we, miserable as we are, may become partakers of his love and have a share among his beloved and chosen ones? It is a great delight to recall the most beautiful memory of the bride, and to reflect on her preeminence and dignity—like music at a wine feast, and like the fragrance of sweet ointments. There are indeed those who think they are something, but they are nothing; they deceive themselves and the unsuspecting. Whenever love is less known, it is loved less, and what is fully known is cared for less. And whose presence was hardly expected due to the intensity of love, now the habit of desire is stirred up more ardently from the magnitude of hatred than the habit that was not awaited. I admit that I have more curiously examined these things in my days of vanity, and I have found what the proverb says: 'Those who have not seen are not visible to my eyes.' For wherever I turned, I found some defect opposing love. For if the beauty of the body was present, the beauty of the mind was lacking. A delicate subject sometimes stumbles because of poor conduct or some foolishness that gets in the way of love. Sometimes it was a hooked nose or a flat face, other times crooked teeth, unkempt hair, or filthy clothes. If these were in accordance with desire, they were weighed down by great poverty that opposed love. If wealth and beauty flourished, the coarseness of their background made it hateful. Melancholy, anger full of rage, and a bad reputation overshadowed this. Wherever all these things were present in harmony, a certain impossibility was lacking, either the malice of men or the slander of tongues, which poured a sweet cup with a certain bitterness over me, and kept me from such love. My soul, filled with love, was struggling to possess a rose, while the lily or violets served the rustic needs of the sheep. The peacock, adorned in golden plumage, bore the burden of having ugly feet. What more is there? As I explored everything, I found that every single thing was stained and defective. And I said in my heart that I would never cease my inquiry into love until I found the beloved, free from all defects. What will I do with many things? Behold, now the abyss finds the abyss. The abyss of desires has entered the abyss of all graces and perfections. So be it. He, however, shines in the midst of them with a rosy, snowy brightness infused in his countenance. His name and his memory are in the desire of the soul. Oh, who will grant that his sweet name be inscribed in golden letters across the breadth of my heart? Let it remain as a sign of love, and may no one ever erase it from memory. O my sweetest and most blessed wisdom, I ask that neither life nor death, nor any fortune or fate separate me from you, but that our love may remain stronger than death forever. That divine wisdom may be both lovable and fearsome.
Read the original Latin
Qualis est dilectus tuus ex dilecto, 0 pulcherrima mulierum? Si quis solucionem verbi audire desiderat, aures nunc prebeat divini amoris. Da amantem, da singulari amore ferventem, et intelliget que dico. Ex amore enim quamvis loquentem non amans, quia non interno gustu vim amoris percipit, sed verba tantum resonare audit, ebrium pocius quam sobrium estimabit. Et bene quidem ebrium, sed non a vino in quo est luxuria, sed in quo est spiritualium exuberancia gaudiorum. Nobis igitur tacentibus qui a tali amoris supereffluenda adhuc longe distamus, prope autem fieri toto corde desideramus, animus amorosus in medium procedat, mentis in affectum divinum prorumpat, dicatque nobis modum qualiter a dilecto preventus, et quomodo ad amorem ipsius tractus sit, ut simul ex hoc pateat, qualis sit ex dilecto dilectus; nec se occultet nimium, quia amor intensus seipsum edam prodere conswevit invitus.
Venite inquit animus amorosus, audite quanta fedt dominus anime mee. Cum me florens iuventus et recens animus tempore vernali ad prata virenda, et florum diversa germina, cum sodalibus coequevis utriusque sexus ad perfruenda desiderata solacia dulciter invitaret, a plerisque inter diversos ludos vox lasdviens perstrepebat. Caput enim moventes, manibus plaudentes, et velud arietes ovium exultantes, saltus quosdam dabant, sicque tripudiando aiebant: Exiguum et cum tedio est tempus vite noStre, et non est refrigerium in fine hominis; et non est qui agnitus sit reversus ab inferis, quia ex nichilo nati sumus, et post hec erimus quasi non fuerimus. Venite ergo et fruamur bonis que sunt, et utamur creatura tamquam iniuventute celeriter. Vino precioso et ungentis nos repleamus, et non pretereat nos flos temporis. Coronemus nos rosis antequam marcescant.
Nullum pratum sit quod non pertranseat luxuria nostra. Ubique relinquamus signa leticie, quoniam hec est pars nostra et hec est sors. Talia inquam et similia dicentes, frenum concupiscencie laxabant, et flores quos poterant singuli carpebant. Ego autem cum paululum in meipso substitissem, et quid nam facerem in animo meo hesitarem: Ecce flores humanati, quos vernali amenitate decoros videram et recenter virere conspexeram, subito arefacti deciderunt, et decor omnis perierat. Cuius novitate visionis stupefactus, et in me reversus, cepi deierare quod nullum ex floribus caducis vellem adamare, quos tam brevi tempore florere et ex timplo arere conspexeram. Quadam igitur die dum animus inquietus circumquaque aspiceret, et velud hynnulus umbrosum locum peteret ad quiescendum, fervorem dedinans meridianum: Ecce eregione in summis excelsisque verticibus apparuit quasi flos campi conspicuus et ad videndum delectabihs, omnibusque quos antea videram floribus inconparabiliter pulchrior apparebat.
Ad quem videndum cum festinassem: Ecce subito inmutatusnonconparuit; sed quasi dea tocius pulchritudinis ante me stetit, que velud rosa rubens et candore niveo refulgens, sole clarius rutilabat, et eloquia pulchritudinis dabat. Hec cunctorum in se summam optabilium perferebat, odoreque suavissimo ad modum panthere longe lateque diffuso circumquaque ad amorem suum cunctos trahebat, voceque dulcissima sic dicebat: Transite ad me omnes qui concupiscitis me, et a generacionibus meis adinplemini. Ego mater pulchre dileccionis et timoris et agnitionis et sancte spei. Quibus auditis steti attonitus, fixisque oculis ad terram obmutui. Stupor enim circumdederat me de tante pulchritudinis inmensitate, ut omnino respondere non possem. Que clementer manum extendens cor meum tetigit, et ad loquendum confortavit.
Apertisque oculis in eam curiosius intendebam, et hec tacitus in corde meo volvebam: Non est huic similis super terram, in aspectu, in pulchritudine, et in sensu verborum. Dixique intra me: Ecce vere abyssus amoris, abyssum nunc reperi tocius pulchritudinis, quia quod diu quesisti nunc invenisti, quinymmo ultra quam cogitare potuisti reperisti. Sicque tandem ad eam conversus, cordis in iubilo dixi clara voce: 0 pulcherrima tocius universitatis omnium creaturarum, que ex animo letabundo conditoris universorum prodiisti, edicito nobis nomen et progeniem tuam, utrum ne condigna sint et congruenda tante formositati. Jpsa autem vultu sereno, micantibus oculis, labiis mellifluis verba depromebat, que auditum corporeum penetrantes, ad cordis triclinium velud sagitte ignee pervolaverunt; et ad animam amoris dulcedine liquefactam sic dicebat: Quoniam vir desideriorum tu es, ideo thesaurum absconditum cunctorum desiderabilium, punctum et circumferendam omnium concupiscibilium, longitudinem, latitudinem, sublimitatem atque profundum universorum amabilium veni ostendere tibi. Jnprimis ergo racionem et interpretationem nominis mei scire si vis, Sapientiam etemam me appellari a terrigenis cognosce: quod utique mee congruit peroptime nobilitati. Nichil enim est in entibus creatis, quod tantum in corde conditoris cunctorumque perfecte amantium dulcius possit sapere.
Neque enim sonitus tube ac fistule ac cythare, sambuce et psalterii et symphonie dulcisone, seu universorum genera musicorum, non phylomene cantus omniumque avium suavissimus concentus aures iuveniles tantum demulcent, nec terrestris umquam melodya vel celestis armonia gaudiorum umquam ampliorem prebuere materiam. Sapor nominis mei velud botrus cipri in vineis Engaddi: Cipri cum nardo, nardi et croci, fistule et cynamomi cum universis lignis Lybani: Mirre et aloe cum omnibus primis ungentis aromatibusque pretiosissimis. Quasi lybanus non incisus vaporavi habitationem meam; et quasi balsamum non mixtum odor meus. Et hec quidem de nominis mei interpretatione. Porro quia amor tuus alta petit, nec conquestrium et panificum vel ungentariorum aliorumque similium ac dissimilium amore contentus, ingenuitatem ac preclaritatem generis mei inquiris, ad hec quidem respondere non inmerito racionis ordo exposceret, si facultas adesset et inpossibilitas non obstaret. Sed tanta est generationis mee profunditas, ut cunctorum mortalium ingenia excedat.
Ego namque sum illa de qua scriptum est: Generationem eius quis enarrabit? Ego ex ore altissimi prodivi, primogenita ante omnem creaturam. Et egressus meus sicut a principio, a diebus etemitatis. Ego quasi fluvius dorix, et sicut aqueductus exivi a paradyso. Ab etemo ordinata sum, et ex antiquis, antequam terra fieret. Necdum erant abyssi, et ego iam concepta eram.
Necdum fontes aquarum eruperant; necdum montes gravi mole constiterant; ante colles ego parturiebar. Adhuc terram non fecerat et flumina et cardines orbis terre: Quando preparabat celos, aderam. Quando certa lege et giro vallabat abyssos: Quando ethera firmabat sursum, et librabat fontes aquarum: Quando circumdabat mari terminum suum, et legem ponebat aquis, ne transirent fines suos: Quando appendebat fundamenta terre, cum eo eram, cuncta conponens. Et delectabar per singulos dies, ludens coram eo omni tempore; ludens in orbe terrarum, et delicee mee esse cum filiis hominum. Beatus homo qui audit me, qui vigilat ad fores meas cottidie, et observat postes hostii mei. Qui me invenerit, inveniet vitam et hauriet salutem a domino.
Sic igitur dilectus in dilecto semper eram manens, ac dilectus ex dilecto semper manans, in dilecto ab etemo ludens eram. Habes igitur que sim et unde processi. Porro quid sim in essentia, quantum ad plenam conprehensionem, ab huius perscrutatione iubet racio quiescere, cum natura ordinata non tendat ad inpossibilia. DISCIPULUS: Dum hec summo cum affectu audio, vix meipsum pre cordis iubilo capere valeo, totusque spiritus meus vehementer exultat in domino. 0 quis michi det te dilectum sponsum ex dilecto genitore progenitum, ut inveniam te foris et deosculer te, et iam nemo me despiciet. Sed obsecro te dilecte my, quid cause est quod tam crebro rebus te corporalibus in amore tuo conparare conswevisti, cum tamen secundum verba tua et secundum sentenciam omnium bene phylosophantium, nec corpus sis nec virtus in corpore?
SAPIENCIA: Rerum altissimarum veritates in sua simplicitate acceptas intellectus humanus capere non potest; et ideo necesse est eas tradere per ymagines et conswetas similitudines. Pulchritudo quippe mea tanta est, ut si quis magnis cruciatibus multis annis se exponeret, ut vel ad ictum oculi me in decore tanto conspicere posset, absque omni dubio labor premio minus adhuc responderet. DISCIPULUS: Ex quo ut asseris de supercelestibus et divinis rebus aliter loqui non possumus, nisi per modum rerum corporalium, liceat simplici discipulo, magistro prudentissimo verbum simplex proponere, cuius declaracionem cupio habere. En species celi gloria stellarum, atque venustas campi ex multi* tudine perpenditur florum. Sic non numquam decor iuvencularum seu sponsarum terrigenarum ex ornatu attenditur vestimentorum. Unde et auro tecte, gemmis choruscantibus infuse, subtilibus indute, sertis micantibus redimite, pulchre procedunt.
Tu vero quid? SAPIENCIA: Prudens pictor ubi subiectum deficit, accidentia multiplicare conswevit. Et quod maculosum esse cognoverit, rubrica linire festinabit, ut ex sophisticata forma ignoretur quia latet angwis in herba. Ridere apparenter cogit quod nec sensibile quidem est; sicque oculos humanos decipit, dum quod deforme sub tegmine est, colorifero splendore perliniens reddit formosum. Jn quo tamen magis artificis quam artificati preconium iure prefertur. Eregione vero sol radiorum suorum circumdatus fulgoribus, aliena non eget mendicata formositate, quem in essentia sua luminositas tam inmensa investivit.
Sic sic sapientia eterna sol iusticie, quinymmo ipsa cuius pulchritudinem sol et luna mirantur, lucem habitans inaccessibilem, in splendoribus sanctorum, ex utero ante luciferum genitus, fulgoribus inmensissimis circumdatus, aliena forinsecus conposicione non eget. Qui est totum quod est, quod pulchrum est, quod speciosum, quod decorum. Cui idem est esse quod pulchrum, quod delectabile esse. Omnis nimirum gloria eius abintus in fimbriis aureis, circumamicta varietate. Amictus namque lumine sicut vestimento, tanta ex omni parte luminositatis pulchritudine respergitur, ut sui fulgoris excellentiam oculus humanus ferre non posset. Non enim videbit me inquit homo et vivet.
Denique omnis creature decor, quid aliud est quam quoddam speculum, in quo summi opificis relucet magisterium? Quod si lylii ut asseris decorem, eiusque indumenti nitorem miraris, cur non miraris lyliorum auctorem? Si venustus aspectus ac decenter ornata facies oculis tuis mundanis quondam sic conplacuit, 0 quam digne pre cunctis ineffabiliter pulchra et per essentiam decora cordis oculis placebit. Nempe si recte inspexeris, ornata cuncta cum suis ornamentis ipsius sunt preconia, qui substanciam cum qualitate et ceteris generibus produxit in esse. Patet igitur quod ea que te vanitatis tempore ad creaturam trahere solebant, potius ad horum omnium creatorem trahere debebant, absque eo quod intrinsecus latet. DISCIPULUS: Et quid est hoc quod intrinsecus latet?
SAPIENCIA: Simplicissime essencie mee iocundissima visio, supersubstantialissime divinitatis mee peroptata fruitio, interminabilis vite tota simul et perfecta possessio. Jn hiis enim cunctis beatorum spirituum agminibus tanta datur iocunditas, tanta gaudiorum materia geminatur, ut pre amoris magnitudine et exultacionis inmensitate, mille anni sint ante oculos eorum tamquam dies hesterna que preteriit. Siquidem tota celestis frequentia, continue cernens tot mirabilia, novaque audientes cantica, oculos iugiter in me defixos habent. Stant suspensis vultibus, et cordibus amore flagrantibus in me intendunt. Pedes habent obliquos quasi ad iubilandum. Faciem revelatam ad contemplandum.
Sicque sursum corda levantes, inhyant ore cordis pariter in superna fluenta fontis vite. 0 quam beatus qui huic felicissime iocunditati et iocundissime felicitati interesse meruerit: Qui choris intererit celestium puellarum, que mecum choreas ducentes in celestibus iocundantur feliciter: Ubi chorus sacratus virginum post me canentes cursitant, ymnosque dulces personant. En unicum amoris verbum de labiis caritatis mee egressum ad cor amorosum, omnium superat angelorum melodyas, omnium cytharedorum cytharizancium armonias, omnia denique instrumenta musicalia excedit ac symphonias. Eya respice queso mentis nunc in iubilo, quam abilis sim ad amandum, quam affabilis ad amplexandum, et ad perosculandum anime sincere quam summe delectabilis. 0 dulce et pretiosissimum osculum, labiis mellifluis affectuose inpressum. 0 quam beata anima, cui vel in tota vita sua saltem unica vice fuerit hoc concessum.
Quod si propter hoc eciam mori contigerit, grave non erit. Sum denique semper presto amanti ad reamandum, presens in choro, presens in thoro, in mensa, in via, in claustro, in foro, ita ut non sit locus ubi non sit presens caritas deus, ubique amanti per amorem correspondens. Singulare quippe hoc sibi divina sapienda proprium inter cunctas vendicat sponsas, ut ad votum amantis ubique presens esse possit, et cuncta pro se emissa suspiria, desideria inmissa, facta servitia in presenciarum norit. Propter hoc providebam ait quidam amator sapiencie, dominum in conspectu meo semper. Et item: Propter hoc letatum est cor meum, et exultavit lingwa mea. Rursus, tanta est bonitatis mee prerogativa singularis, ut si quis ex ea vel modicam guttam ad gustandum susceperit, de cetero omnia huius mundi oblectamenta tamquam stercus reputabit.
Amor meus peccatorum sarcinis honeratos exhonerat, conscienciam purificat, mentem corroborat, perfectis libertatem donat, et ipsos suo etemo copulat principio. Quid plura? Qui me sibi in sponsam accipit, meque super omnia diligit, vivit cum tranquillitate, moritur cum securitate, et quodammodo in presenti gaudia inchoat que per etema secula durant Multa dicimus, et verbis deficimus, quia eminendam amoris mei nulla lingwa hominum vel angelorum sufficit enarrare. Experiri potest, fari non potest; hec tamen quasi ex abrupto proiecta potius quam dicta sint de qualitate divini amoris. DISCIPULUS: 0 inmensum cordis mei tripudium. Numquid enim non vere ista est hora salutis, hora leticie spiritualis, tempus visitacionis et gracie, dies quam fecit dominus, in qua melliflui facti sunt celi?
Jn qua timor transiit in amorem, et familiaritatis tue grata experienda fiduciam prestat loquendi pleniorem. Aperiam igitur os meum, et secreta que tanto tempore in cubili cordis mei clausa tenueram, tibi nunc reserabo. Vulnusque amoris dudum inclusum detegam in corde langwentis. Tu scis, expertissimum etenim alloquor in arte amandi, quia amor intensus socium non patitur, non sustinet pluralitatem. Regna quippe et amor sicut olym audivimus, socios non bene conpaciuntur. Nam et fluvius magnus in plures divisus rivos minoratur.
Sic et amor dum socios querit, minuitur et deficit. 0 unicus et singularis cordis mei possessor, nunc ita se habet ad te cordis mei inpetuosus affectus, ut unice te diligens, vicem sibi rependi singularis affectet amoris. 0 quam optabile hoc michi esset, ut me ex nomine cognosceres, cognitumque singulariter diligeres, ac dilectum inter specialissimos amicos tibi ipsi eligeres. 0 deus meus, utinam oculis clemencie tue gradose me respiceres, omniaque opera mea dirigeres, et familiarissimum me amicum tibi ac servum faceres. 0 quam letus existerem, si hec michi iuxta votum provenirent. Ego certe Cresy dividas, et omnium hominum delicias me habere estimarem.
Nunc autem quod et cum gemitu cordis dico, te solum et unicum diligens, conmunibus amoris legibus cogor contentari. Queso omnes pii amatores vestras aures prebetemichique condescendite, et inter meet dilectam diiudicate. Ecce dilectus meus unicus thesaurus michi est, et amoris speculum ipsum michi constitui. Facilius possent saxa molliri, quam mens mea eius ab amore revocari. Quod si me dimiserit, ego eum non dimittam vivit dominus. Si spreverit, ego fidelis et constans existam.
Velud turtur solitaria sedebo, quousque dilectum recuperabo. Ego nullam recipiam consolacionem; ad nullum intendam consolatorem. Quinymmo honerosi erunt michi. Jpse solus est quem quero; ab ipso solo consolari potero. Pro ipso elegit suspendium anima mea, et mortem ossa mea. Si abierit, cor meum secum trahit; si redierit, os meum iubilo replebit.
Sive comedam sive bibam, vel aliud quodcumque faciam, ipse michi presens est. Jpse est quem intendo; ipse est quem requiro. Jnsipiens factus sum, amor me coegit. Ecce dilectum diligere non expectavi quousque senio frigescerem, ac viribus fractus deficerem, quousque decor vultus rosei deperiret, et ruge faciem operirent, et sic exosus factus et amori terreno ineptus, necessitate cogente ad ipsum amandum confugerem, qui aliam quam diligerem vel a qua diligi cuperem non haberem. Quinymmo cum in flore iuventutis etas adhuc tenera longevitatem annorum promitteret, et sociorum grata consorcia adessent, et naturalis conplexio amori arrideret, multosque rogantes ac retrahentes haberem: hiis omnibus spretis, violas pulcherrimas michi dulciter arridentes contempnebam, facieque aversa cum gemitu aversabar. Letus omnia proieci, et te michi mercedem amoris constitui.
Ad amorem tuum confugi, teque michi in dilectum elegi. Numquid igitur 0 amor meus, gaudium meum, et dulcedo anime mee, inpium esset, ut me singulariter diligeres, et amori tanto tantillum responderes, non quidem pre cunctis solum diligendo, sed inter cunctos amorem familiarem inpendendo? Hoc est pro certo quod me angit ac sollicitat, quia tot sunt corda te ardentissima caritate amanda, que me in amore et omni amorosa exhibidone antecedunt. Heu heu, quid ergo erit de me? Timeo enim vehementer, cum inter lylia lyliorum amator pasceris, 0 me miserum, et redolendam eorum odoraris, ne forte cardoni vel urtice obliviscaris, et sic dampnum amoris tui aliorum ex amore incurram. Jgnosce 0 dilecte quod sic loquor.
Hoc enim ut nosti sibi vis intensi amoris vendicat, ut legem verbis inponere nesciat, nullumque nisi dilectum cum dilecto occupatum advertat. Valde si audeo dicere sparsus amator es. En sexaginta sunt regine, et octoginta concubine, et adolescentularum non est numerus. Verumptamen una est igitizeefby columba tua, perfecta et inmaculata tua, que ceterorum omnium sibi vendicat principatum. Denique in omnibus finibus Jsrahel queruntur adolescentule virgines, et ab Ysaac sola eligitur, et ad regem introducitur. Sic ad Aswerum multe introducte, una omnibus prefertur, et ad inperii consortium sublimatur.
0 una que una es, et secundam non habes; sed et quam feliciter creata, quam eximie dotata es, ut unicum illum thesaurum ad cordis votum possideas. Quis michi det saturari saltem de micis que cadunt de mensa reliquiarum tuarum. SAPIENCIA: Valde in excessu mentis ex amore positus es, quod et verba affectuosa et facies lacrimosa ostendit. Sed nunc si tibi ostenderem quod te singulari amore diligerem, iuxta omne desiderium cordis tui, quid facere velles? DISCIPULUS: Te milies amplecti vellem, et decies milies affectu gratulabundo perosculari cuperem, et quidquid umquam adversi amor sustinere preciperet, libens cuncta ferrem. En anima mea domine my ad verba tua tota 6uspensa erigitur, et verbum consolatorium prestolatur.
0 desiderium anime mee loquere ad cor servi tui. 0 pie consolator cur me provocas? Cur animam amore langwidam differendo affligis? En amor inpatiens est, nec diutius expectare potest. Nam desideria dilata affligunt animam. SAPIENCIA: Amor tuus lieet intensus sit, cecutiens tamen aliqualiter videtur esse, qui de divinis et supercelestibus per modum terrenorum sentiendum estimas; et ideo quasi per caliginem iudicas.
Sic autem non est. Nimirum dei sapientia amor est. Unde sicut essentia sua in cunctis existens non partitur, vel minor ex hoc in singulis redditur: sic nec amor suus, licet cuncta diligat que fecit, minoratur. Sic enim singulis intendit, ut a cunctis vacare videatur, et sic cunctis presidet, ut a singulis vacare putetur. Nec est sic ymaginandum, quasi tu iuvenis amorem meum preveneris, et propterea a me diligi ex iure velis. Sed revera econverso est.
Etenim quia te ab eterno dilexi, et te ex nomine novi, et affectu singulari preelegi: ideo diligis, licet ex consequenti effectus predestinacionis, effectum requirat dilectionis. Unde sine preiudicio omnium ceterorum amantium, hoc firmiter teneas, me circa te omni tempore et hora tam amorose esse intentum, ac si cunctis postpositis tibi soli vacarem, ut amori tuo singulariter responderem. DISCIPULUS: Felix sermo et omni accepdone dignissimus. Nunc anima mea magnificata est pre omnibus diebus vite mee. Quamobrem una mecum iocundetur simulque congaudeat et congratuletur orbis terre et plenitudo eius pro dilecti tam pio amore et tam inmensa et optabili dilectione. Eya dilecte my, averte oculos tuos a me, quia ipsi me avolare fecerunt.
Cuius namque cor tam ferreum saxeumque pectus verba tua sintilbfera audire posset, et non subito amoris tui ignem conciperet? Quis denique tam frigidus vel tepidus existit, qui si te in tanto decore coram oculis cordis sui sisteret, suique amoris oculos frequenter in te defixos haberet, et ignitum eloquium tuum vehementer sepius audiret crebriusque eadem revolveret, qui non intimi amoris facula inardesceret? Sicut enim sol ad emisperium nostrum ascendens et circulum meridianum describens, terram suo adurit calore: sic colloquium tuum flammeum corda frigida suo accendit in amore. 0 omnes sicientes venite nunc ad fontem totius amoris, et ad fructum desideratum iocundissime dilectionis. Quare expenditis et res et corpus simulque animam periculo etemo exponitis, et tamen in vanum laboratis? Nam in ydropica ariditate persistitis.
Os aridum propter saporem carneum tenuem in eo relictum, dentibus vestris roditis. 0 miseri vere miseriam amatis, dum hoc quod queritis iuxta votum non invenitis. Cernite queso cernite, quam bonum et quam iocundum sit summum bonum diligere, supremam sponsam adamare. Redite amatores dulcissimi ad cor, et perpendite quam beatus qui relictis omnibus in hanc consentit, eique soli cuncta servitia amori debita corde devoto inpendit. Quanta putatis hic consolatione atque interne suavitatis dulcedine, sibi-quidem soli nota, ab oculis autem cunctorum viventium abscondita, perfluetur? Feliciter proinde 0 delicata amatrix eteme sapientie beatissima Agnes virginum gemmula pulcherrima, de tanti sponsi preconio te iactasti dicens: Annulo suo subarravit me, et inmensis monilibus ornavit me.
Mei et lac ex eius ore suscepi, et sangwis eius ornavit genas meas. Vere fateor dilecte my, quod sermo tuus dulcissimus, igneo amore respersus, expergefecit dormitantem animam meam. Liquefecit et refecit tristem mentem meam. Jlluminavit tenebrosa, clausa reseravit, et totum propositum meum ad hoc deduxit, ut totis visceribus cupiam et ego dignus inveniri tua dulcissima desponsatione. Sicut enim audivimus, sic experti sumus, quia non est personarum accepcio apud te. Cunctos ad amorem tuum invitas, omnes satias, et eis pocula salutis propinas.
Adiuro vos omnes 0 eteme sapientie ardentissimi amatores, huius divinissime sponse felicissimi dilectores, ut me vestris precibus ad ipsam dignemini promovere. Jam nunc 0 corpus et anima quem sustinetis? Quare negligitis? Cur tam diu a tam salutari proposito retardatis? Deponamus veterem hominem, novum induamus, et torporem negligentie nos a tantis inpedientem bonis excutiamus. Ut quid etiam nati sumus?
Nos enim vita vivimus tantum. Surgunt simplices illitterati indocti, et fecundissima amoris plenitudine inebriantur; et nos subtilia texentes, ac veritatis viam ceteris demonstrantes, eosque ad poculum interne suavitatis invitantes, in ariditate mentis perduramus. Eya agite confratres et consodales; quia potens est deus de lapidibus istis ignem procreare divini amoris. Quis scit si convertatur et salutationem gratiosam poscentibus proiciat? Quis scit si benignam post se relinquat benedictionem, ut et nos miseri participes amoris ipsius effecti, inter dilectos et electos eius sortem habere possimus? Delectat valde huius speciosissime memoria sponse, eiusque preeminentiam ac dignitatis prerogativam recolere singularem, sicut musica in convivio vini, et sicut odor suavium ungentorum.
Sunt etenim qui se aliquid putant esse et nichil sunt, sed seipsos et incautos quosque decipiunt. 0 quociens minus eognitum amatur, quod plene cognitum minus curatur. Et cuius presencia pre amoris vehemencia vix expectabatur, iam habitum ad libitum ex odii magnitudine ardentius eititur, quam non habitum prestolaretur. Fateor me ista in diebus vanitatis mee curiosius inspectasse, et invenisse hoc quod in proverbio dicitur: Qui caruere nisi, non sunt oculis michi visi. Quocumque enim me vertebam, defectum aliquem amori contrariantem inveniebam. Nam si aderat pulchritudo corporis, deerat formositas mentis.
Subiectum delicatum non numquam morum inconpositione vel inepta quadam et amori contraria stoliditate peccabat. Nunc aquilum nasum aut symum, nunc dentes retortos aut crines abrasos aut sordidas vestes habebat. Quod si hec ad votum erant, egestate multa amori contraria premebatur. Quod si opulentia et pulchritudine florebat, rusticitas generis ipsam odiosam reddebat. Hanc melancolya, hanc colera ira plena, hanc fama ecliptica denigrabat. Ubi vero hec omnia aderant congruenter, inpossibilitas propria deerat, vel malitia hominum vel detractio lingwarum, que poculum dulce amaritudine quadam perfundebant, et me ab huiusmodi amore refrangebant.
Animus meus amorem spirans, rosam habere spinam conquerebatur; lylia aut violas rusticorum usui ac pecorum pastui deservire sicut principi attediabatur. Pavonem aurea veste nitentem deformes habere pedes moleste ferebat. Quid plura? Cuncta percurrens, singula maculosa inveni ac defectuosa. Dixique in corde meo, ab inquisitione amoris numquam velle desistere, donec amatum omni carens defectu contingeret invenire. Quid multis morer?
Ecee nunc abyssus abyssum reperit. Abyssus desideriorum abyssum introivit omnium gratiarum atque perfectionum. deatur. Jpse autem in medio eorum colore roseo niveo candore vultus infusus relucet. Nomen suum et memoriale suum in desiderio anime. 0 quis michi det ut et nomen eius mellifluum litteris aureis super latitudinem cordis mei superscribatur.
Quod pro amoris remaneat signaculo, nec ulla umquam de cetero ipsum tollat oblivio. 0 my dulcissima felicissima sapiencia, peto ut me a te nec vita nec mors, nec ulla fortune sors separet, sed permaneat morte forcior noster amor in evum. Quod divina sapiencia amabilis sit pariter et terribilis.
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