Quod uerus amator solum amatum diligit; et de duplici raptu, extra corpus et de eleuacione mentis in Deum, et de excellencia secundi

Quod uerus amator solum amatum diligit; et de duplici raptu, extra corpus et de eleuacione mentis in Deum, et de excellencia secundi

The ardor of a languishing spirit reveals pure love drawn from the beauty of God, because it requires nothing but its beloved and completely extinguishes all other affections. For the mind freely moves toward what it loves, and the connection of the wills of those who love is firmly established, as long as nothing interferes to distract the lover from their purpose, nor does it turn to think of anything else; so that the lover, with the greatest happiness, may embrace their desire and swiftly, with all hindrances removed, run into the embrace of love. Among these delights, one tastes a sweetness so profound that it reveals a heavenly mystery: no one knows it except the one who has received it, and it carries within itself a treasure that makes those who love joyful in Jesus, granting them happiness so that they may never cease to strive for the heavenly seats and enjoy the glory of the Creator without end. They long for this, gazing at the heavenly aspects, and being deeply inflamed, they rejoice in their innermost being, illuminated by the splendors that make them joyful, because they feel themselves filled with the most delightful love and miraculously melted in the joy of songs. Therefore, their thoughts are sweetened in their ministry, because they also think of their beloved while studying and meditating on the Scriptures, and also while writing or dictating, and they do not depart from the usual instrument of praise. This will indeed be considered remarkable when a single mind is fully engaged, so that both are accomplished at the same time; this means that it offers praises and loves to Jesus through song, rejoicing in the mind, and at the same time understands what is in the books, without offending either one or the other. But this grace isn't given to everyone indiscriminately; it belongs to the holy and most holy soul, in which shines the excellence of love, and the loving hymns burst forth intimately in Christ inspiring it, as if now the hymn-like effects resonate ineffably in the presence of its Creator, rejoicing. This love recognizes the mystery of love and, with an intense cry, ascends to the beloved; it exists in the mind as the sharpest and most insightful understanding, and in the senses as subtle, not scattered among the individual things of this world, but wholly gathered and fixed in one God, so that it may serve Him in the purity of conscience and the brightness of the mind, whom it ought to love and to whom it should present itself. The love of one who truly loves is purer, for God is more present and closer to them; thus, they rejoice more purely in God and feel more abundantly the goodness and sweetness of God, which He often pours into those who love Him purely, and they experience an incomparable joy that flows into the hearts of the righteous. This love is pure when it is no longer mixed with any other affection, nor does it have any inclination toward a pleasing object of the physical world; rather, it is focused entirely on the desire for eternity, and with the freedom of the spirit, it continually gazes upward, just as someone who is caught up in the form of something cannot intend to understand or love it. But it is clear that the rapture presents itself to be understood in two ways. In one way, a person can be so caught up outside the senses of the body that they are completely unaware of anything happening in the flesh or concerning the flesh. He is not dead, but alive, because He still gives life to the soul through the body. In this way, sometimes the saints and the chosen ones are caught up for their own benefit and for the instruction of others, just like Paul, who was caught up to the third heaven. In this way, even sinners are sometimes caught up in a vision, so they can see either the joy of the righteous or the pains of the damned, for their own correction and that of others, as we read about many instances. In another way, this rapture is described as the elevation of the mind to God through contemplation, and this manner is found in all perfect lovers of God, and in none except those who love God. And it is rightly called a rapture, just like another, because it happens with a certain violence and is almost against nature. Indeed, it is truly supernatural that a vile sinner should become a son of God, who, filled with spiritual joy, is carried up to God. This way of loving is truly desirable and worthy of love. For Christ always had divine contemplation, but He never withdrew from the governance of the body. It's one thing to be caught up in love in a bodily sense, and another to be lifted from the senses to some vision, whether terrifying or enticing. I consider the rapture of love to be the highest state in which a person can truly merit. Seeing is not about giving something to gain a reward; it’s not about merit. Therefore, those are called 'rapt' who are wholly and perfectly devoted to the desires of their Savior, and they ascend eagerly to the heights of contemplation. They are also illuminated by uncreated wisdom and feel the fervor of the inscrutable light, whose beauty they have earned to experience. These things happen to the devoted soul when all its thoughts are directed toward divine love, and all the wanderings of its mind pass into stability; it no longer fluctuates or hesitates, but with total affection is drawn into one focus, and, with great fervor, longs for Christ, reaching out and intent, as if there were no preference between these two: Christ and the loving soul. Therefore, she is bound to Him by an indissoluble bond of love, and by the excess of her mind, soaring beyond the confines of her body, she draws from heaven the wondrous cup; to which she would never reach unless she were lifted from her weak affections by God's grace, established in the sublimity of the spirit, in which she certainly receives the healing gifts of grace. When someone thinks solely of divine and heavenly things with an unwavering and free heart, they see their mind lifted above all that is physical and visible, transported to the divine: without a doubt, it is near that they will truly receive and feel the fervor of love within themselves; ultimately, they will melt into the sweetness of song and honey. This will follow from that kind of ecstasy, which is chosen for this purpose. Therefore, this kind of rapture is great and wonderful; it surpasses, as I believe, all other actions of life, because it is regarded as a foretaste of eternal sweetness. It surpasses, if I'm not mistaken, all other gifts that are granted to the saints during this pilgrimage for merit from God. For this reason, they deserve a higher place in the homeland, because through this they loved God more ardently and quietly on the way; just as the highest peace seeks this. While it is necessary to hold on to what is being sought, it cannot be grasped or retained in excessive bodily motion or in the steadiness and wandering of the mind. Therefore, when someone chosen is lifted up to that state, they will live in great joy, full of virtue, die in secure sweetness, and after this life, they will stand among the angelic choirs, more excellent and closer to God. Meanwhile, he possesses sweetness, fervor, and harmony, which have been discussed at length above, and through these, he serves God and, loving God, clings inseparably to Him. But because the body, which is perishable, weighs down the soul, and earthly dwelling suppresses the mind that thinks of many things, it does not always rejoice with the same ease, nor does it sing as clearly and beautifully in all things. Sometimes, indeed, one feels more of the fervor and sweetness, but sings with difficulty. Sometimes, when singing, one is caught up in a wonderful sweetness and ease; yet when the fervor feels weaker, it often still soars into song with great joy, and it departs, while also recognizing that the fervor and sweetness are truly present. Yet there’s never fervor without sweetness, even if sometimes it exists without melody, which can also be hindered by the physical song and the noise of the tumultuous, forcing the mind to return to thought. In solitude, the beloved speaks to the heart like a bashful lover who does not embrace his friend openly before everyone, nor does he greet her affectionately, but only kisses her as if she were a stranger. A devoted soul, separated from worldly affairs, longing to enjoy only the sweet whispers of Christ, is soon filled with a joyful song, and a melody flows forth from her that delights Him, a sign that she will no longer willingly endure external sounds. And this is the spiritual music that speaks to everyone caught up in the legitimate or illegitimate affairs of this world; no one knows it except those who have devoted themselves solely to God.