Chapter 61 of The Mirror of Simple Souls presents Love’s teaching on the soul’s seven ascending stages, each surpassing the last in spiritual depth and illumination. The first four stages are marked by the soul’s servitude and striving, but the fifth brings a freedom grounded in charity. The sixth stage offers a fleeting yet transformative glimpse of the soul’s eternal glory, a “showing” orchestrated by the Trinity’s “gentle Farnearness.” This revelation is so swift and profound that the soul cannot grasp it, and her own understanding is utterly dissolved in divine light. Love affirms that the highest knowledge and possession lie not in the soul’s efforts but in surrender to God’s work, where she is lost in and transformed by His glory.
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1. “I have said, says Love, that there are seven stages, each one of higher intellect than the former and without comparison to each other. As one might compare a drop of water to the total ocean, which is very great, so one might speak of the difference between the first stage of grace and the second, and so on with the rest: there is no comparison.”
Love introduces a mystical ascent of the soul through seven distinct stages, each progressively surpassing the previous in depth and understanding. The metaphor of comparing a drop of water to the ocean emphasizes the vast and unbridgeable difference between each stage, highlighting the immense transformative power of Divine Love and the soul’s gradual detachment from worldly limitations.
2. “Of the first four stages none is so high that the Soul does not still live in some great servitude. But the fifth stage is in the freeness of charity, for this stage is unencumbered from all things.”
Here, Porete distinguishes between the earlier stages-where the soul remains bound by spiritual servitude and obligation-and the fifth stage, which marks a breakthrough into total freedom through charity. The soul sheds all attachments and is liberated into a life of pure, selfless love. This shift signifies a movement beyond obedience and spiritual labor into the natural, unforced flow of Divine Love.
3. “The sixth stage is glorious, for the aperture of the sweet movement of glory, which the gentle Farnearness gives, is nothing other than a glimpse which God wills the Soul to have of her glory itself, which will be hers forever.”
Porete describes a momentary unveiling of the soul’s eternal glory in the sixth stage, granted by what she calls the “gentle Farnearness” of God-an intimate manifestation of divine presence. This fleeting glimpse is a foretaste of the full union that awaits the soul after death, allowing her to taste the ineffable joy of her destined union with God.
4. “The Farnearness is the Trinity Himself, and [He] manifests His showing to her, which we name ‘movement,’ not because the Soul moves herself in the Trinity, but because the Trinity works the showing of her glory in this Soul. Of this none know how to speak, save the Deity alone.”
The paradox of God’s “Farnearness” encapsulates the mystery of divine transcendence and immanence: though God is infinitely beyond comprehension, He draws intimately near to the soul. The term “movement” refers not to the soul’s action but to God’s self-revelation, which is beyond human articulation. Only the Divine can truly speak of such mysteries, underscoring the soul’s passive reception of glory.
5. “And the light of this understanding takes from her all understanding of herself and of God and of all things.”
In the final stages, the soul’s understanding is wholly eclipsed by divine illumination. God’s light is so overwhelming that it annihilates the soul’s natural and spiritual comprehension, leading her into a state of total unknowing. This profound surrender of all understanding-of self, of God, and of the world-is the height of mystical union.
6. “There is no surer thing to understand, there is no more profitable possession than this work.”
Love affirms the incomparable value of this journey of the soul into divine union. The path of annihilation and self-surrender culminates in a possession that transcends all earthly and spiritual gain: the soul’s total immersion in God’s love and glory. This is the ultimate fulfillment of human and divine desire.
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1. What does Love say about the seven stages of the soul?
Love explains that there are seven stages, each one vastly higher than the previous, just as a drop of water is incomparable to the vast ocean. This metaphor emphasizes the radical difference between stages of spiritual ascent.
2. How do the first four stages differ from the fifth stage?
In the first four stages, the soul remains in “great servitude,” bound by spiritual obligations and attachments. The fifth stage marks a shift into freedom, where the soul is unencumbered by all things and lives in the freeness of charity.
3. What is the “gentle Farnearness” that Love mentions?
The “gentle Farnearness” refers to the intimate yet incomprehensible presence of the Trinity. It represents God’s self-revelation to the soul, offering her a glimpse of the glory that she will possess eternally.
4. How does the sixth stage prepare the soul for the seventh?
In the sixth stage, the soul experiences a brief but profound glimpse of her destined glory, which is a foretaste of the seventh stage. This showing is granted so quickly and subtly that the soul is barely aware of it, reflecting the depth of God’s work in her.
5. What happens to the soul’s understanding in the final stages?
The soul’s understanding of herself, God, and all things is entirely eclipsed by the divine light. This loss of understanding signifies a total immersion in God, where the soul’s own faculties are overwhelmed by divine presence.
6. What does the Spouse of the Soul reveal about the “movement” of the Trinity?
The Spouse explains that the “movement” refers not to the soul’s action, but to the Trinity’s act of revealing the soul’s glory. This divine “movement” is beyond human comprehension and can only be expressed by God Himself.
7. How does the soul respond to the glimpse of glory?
The soul humbly acknowledges that she has no perception of the gift when it is given. She realizes that if she were aware of the gift, she would become the gift itself, which will only happen fully in eternity after her bodily death.
8. What does Love say about the value of this work?
Love declares that there is no surer or more profitable thing than this path. It represents the highest spiritual good and the ultimate possession: union with God.
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Chapter 62 of The Mirror of Simple Souls highlights the distinction between souls who are dead to mortal sin and living in grace, yet remain attached to worldly comforts and minimal virtue, and those who live by the spirit with deeper detachment and love. While these souls avoid serious sin and obey God’s commands, they cling to honors, wealth, and pleasures, albeit without sinful excess. Their salvation is secure but “uncourtly,” meaning it lacks the nobility and grandeur of total surrender to God, such as Christ exemplified. They do not strive for the heights of spiritual perfection but are content with doing the minimum required for salvation. This chapter calls readers to reflect on the difference between mere sufficiency in the spiritual life and the higher calling to die to self and live wholly for God.
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1. “Such folk, of whom we have spoken, who are dead to mortal sin and born into the life of grace, have no reproach or remorse of conscience, but instead they are acquitted before God by what He commands alone.”
Love here distinguishes between those who live a life of basic virtue, avoiding mortal sin, and those called to deeper union. These “little ones” are indeed acquitted, but their relationship with God is transactional-doing what is commanded, but not necessarily moved by love. Their lives lack the abandonment and freedom of the more advanced souls.
2. “They desire honors, indeed, and are bewildered if someone despises them, but they keep themselves from vain glory and from impatience, which guides them toward death to sin.”
Even though these souls are “dead to mortal sin,” they are still attached to the world’s recognition and comforts. They exhibit basic restraint from sinful pride and impatience but lack the detachment and humility of those who have surrendered all. Their holiness is moderate, sufficient for salvation, but not heroic.
3. “Ah, without doubt, says the Unencumbered Soul, such folk are little on earth and very little in heaven, and are saved in an uncourtly way.”
The Unencumbered Soul (representing the soul fully surrendered in love) gently critiques these “little ones” for their minimalism in holiness. Their salvation is secured, but it lacks the grandeur and nobility of those who seek not just to avoid sin but to lose themselves entirely in God’s love.
4. “Indeed, I believe it, says Reason, and so they are, for if they would say otherwise, they would be lying. But they do not wish to do anything else. They indeed say to me, Reason, that they are not restricted by anything if they do not wish to be, for God has not commanded them to do more.”
Reason observes that these souls settle for what is commanded, without pursuing the greater counsels of love. Their logic is correct-they fulfill obligations-but they stop short of the deeper call to imitate Christ’s total self-gift.
5. “Ah, without fail, says Desire, uncourtly they are. They have forgotten that it would have not been sufficient for Jesus Christ to act on their behalf if He had not done all that humanity could accomplish unto death.”
Desire passionately points out that Jesus gave everything, even unto death, for our salvation. By comparison, these souls’ minimal response-doing only what is required-seems inadequate and “uncourtly,” lacking the beauty and extravagance of love that true union with God calls for.
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1. Who are the “little ones” that Love speaks of in this chapter?
These “little ones” are souls who are dead to mortal sin and born into the life of grace. They follow God’s commands, avoiding serious sin, and are preserved in grace. However, they are not fully detached from worldly attachments and are content with a minimal spiritual life.
2. What attitudes do these souls have toward wealth and status?
They desire honors and are troubled when they are despised. They enjoy riches and become saddened when they experience loss. However, they refrain from excessive love of these things, understanding that God’s will should guide them, and they avoid letting these attachments become sinful.
3. Why does Love call these souls “little”?
Love calls them “little” because, though they avoid mortal sin and live a life of basic virtue, they do not embrace the deeper, self-emptying love that would make them great in the kingdom of God. Their spirituality is minimal and safe rather than extravagant and heroic.
4. What is meant by saying their salvation is “uncourtly”?
Their salvation is “uncourtly” because it lacks the nobility and refinement of souls who surrender completely to God. Though they avoid sin and obey God’s commands, they do not seek the perfection of love or the imitation of Christ’s total self-gift. Their path to salvation is valid but lacking in splendor.
5. How does Desire contrast these souls with Jesus Christ?
Desire points out that Jesus did not only fulfill what was necessary for salvation; He went far beyond by offering Himself completely, even unto death. These souls, by contrast, are content with doing just what is required, not embracing the fullness of love and sacrifice that Christ modeled.
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Chapter 63 teaches that souls who are content with mere sufficiency in their relationship with God – those who live only to avoid mortal sin and gain salvation – are compared to crude peasants excluded from the intimate and noble court of divine Love. While these souls are saved through Christ’s promises, they do not share the profound union and courtesy of those who live fully in God’s love and imitate Christ’s suffering and humility. The text emphasizes that such “sufficient” souls, though saved, remain spiritually small and lacking in the refinement and depth that mark the lives of those truly immersed in divine charity.
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1. “Ah, most sweet Jesus Christ, says this Soul, do not trouble yourself about such folk. They are so exceedingly selfish that they forget you, on account of their rudeness in which they have sufficiency.”
The Soul expresses frustration at those who are content with mere salvation, describing them as “selfish” and “rude.” Their concern is limited to personal sufficiency rather than love of God. This reflects a critique of spiritual mediocrity and a desire for deeper devotion and self-giving love.
2. “Ah, without fail, says Love, this is great crudity.”
Love reinforces the Soul’s judgment, labeling this attitude as “crudity”-an unrefined, coarse approach to God’s grace. This language highlights how such souls are spiritually immature and insensitive to the higher call of divine love and generosity.
3. “In this, Lady Love, that they are kept outside the court of your secrets, much like a peasant would be kept from the court of a gentleman…”
The Soul uses a vivid metaphor comparing these complacent souls to peasants barred from a noble court, suggesting that while they may attain salvation, they are excluded from the deeper mysteries and intimacy of divine love. Their spiritual “lineage” or refinement is lacking.
4. “These will never forget the gifts of your suffering, which are always a mirror and exemplar for them.”
The Soul contrasts the peasant-like souls with those who continually remember Christ’s passion. This remembrance of Christ’s suffering inspires generosity and devotion beyond mere sufficiency, marking a deeper, more noble spirituality.
5. “Those here [in the court], says Love, are saved much more courteously than are the others.”
Love underscores the distinction between the spiritually mature and those who settle for the minimum. Salvation “more courteously” points to a nobler, more intimate participation in God’s grace, beyond the crude grasp of mere salvation.
6. “These, too, are small, indeed so small that one could not compare them to the greatness of those who are dead to the life of the spirit and live the divine life.”
Love concludes by acknowledging that while these souls are saved, their stature is minuscule compared to those who die fully to self and live wholly for God. This closing underscores the transformative power of deep spiritual surrender.
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1. According to the Soul, why should Jesus Christ not trouble Himself about certain souls?
The Soul argues that these souls are exceedingly selfish and forget Christ, content with the minimum required for salvation. They are “rude” and “crude,” concerned only with sufficiency and lacking true devotion.
2. How does Love characterize the attitude of these “sufficient” souls?
Love calls their attitude “great crudity,” meaning spiritual coarseness and lack of refinement. This highlights their immature and base approach to divine matters.
3. What metaphor does the Soul use to describe the exclusion of these souls from deeper spiritual intimacy?
The Soul compares these souls to peasants barred from a noble court, suggesting they are kept outside the “court of [Love’s] secrets.” They lack the spiritual nobility and refinement needed for deeper union with God.
4. What distinguishes the souls who are called into Love’s court from those who are merely content with salvation?
The souls in Love’s court never forget Christ’s suffering and live in constant remembrance of His gifts. They imitate His rejection, poverty, and torments, whereas the others remain content with sufficiency and forget His love.
5. How does Love describe the manner of salvation for those content with sufficiency compared to those deeply united with God?
Love explains that the “sufficient” souls are indeed saved, as Christ promised, but in a much less “courteous” way than those who have fully died to self and live in the divine life. Their salvation lacks the depth and intimacy of the higher spiritual path.
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In chapter 64, Marguerite Porete reveals the profound mystery of the souls who have died completely to the life of the spirit and entered into unmediated union with the divine. These souls, transcending all spiritual consolations, no longer desire intermediaries between themselves and God; they have even relinquished memory of human affections and spiritual sentiments. Their entire being is consumed by pure divine love, described as a boiling, inflaming fire that purifies and unites without consuming. This love is a mutual exchange of divine intimacy, a perfect, unbreakable union between God and the soul. Thus, these souls embody the highest state of mystical union, where divine love alone reigns supreme.
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1. [Love]: “No one tastes of this life if he has not died by this death.”
Love declares that access to the divine life-the deepest intimacy with God-demands a complete dying to the natural and spiritual self. Only by passing through this radical death (not just to sin, but to all created loves and even spiritual consolations) can one truly taste the union with God. This reflects the mystical notion that the ultimate union with God requires total renunciation and transformation.
2. [Truth]: “This [life] carries there, says Truth, the flower of the love from the Deity. There is no mediary between these Souls and the Deity, and they desire no mediary.”
Truth highlights the absolute purity of this union. The “flower of love” symbolizes the ultimate bloom of divine union. The soul, having died to everything, stands in direct, immediate union with God, with no need for intermediaries such as saints, angels, or even personal desires for consolations. This expresses the idea of pure love and total absorption in the Divine.
3. “Such Souls cannot suffer the memory of any human love, nor the will of divine sentiment, for the sake of the pure divine Love which this Soul has by Love.”
The text emphasizes the radical detachment of these souls from even the memory of created loves, including noble or spiritual ones. The soul’s will is conformed so entirely to divine love that even thoughts of other affections or spiritual sentiments are absent. This underscores the depth of spiritual poverty and total divine possession.
4. [Love]: “This domination by Love alone, says Love, gives her the flower from the boiling of love, by the witness of Love herself.”
Love describes the soul’s state as one of complete domination by divine love. The “boiling of love” suggests an intense, dynamic, and consuming love that produces the “flower,” or perfection, of divine union. The soul becomes a witness to love itself, living as a reflection of God’s own love.
5. “This is true, says Love. This love of which we speak is the union of lovers, the inflaming fire which burns without consuming.”
Love affirms that this mystical union is like the passionate fire of lovers, an inflaming but non-consuming blaze that evokes the biblical imagery of the burning bush (Exodus 3:2) and symbolizes the sustaining and transforming power of divine love. The soul is thus both consumed and preserved, losing herself in love while remaining fully alive in God.
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1. What is the “life” that Love says no one can taste unless they have died by “this death”?
The “life” refers to the highest union with God, a life infused entirely with divine love. “This death” signifies dying not only to mortal sin or human attachments but even to spiritual consolations and the self-will, leading to a state of pure, unmediated divine union.
2. According to Truth, what characterizes the relationship between these souls and the Deity?
Truth explains that these souls have a direct and immediate union with the Deity, with no mediary in between. They do not desire intermediaries or even the memory of human love, as their souls are completely taken over by pure divine love.
3. Why can these souls not “suffer the memory of any human love, nor the will of divine sentiment”?
These souls are so absorbed by divine love that all created loves, even noble human affections or spiritual consolations, are obliterated from their memory and will. Their entire being is focused solely on pure love of God, which leaves no room for anything else.
4. What does Love mean by “the boiling of love” and “the flower” it produces?
“The boiling of love” refers to the intense, fervent experience of divine love, a spiritual fervor that transforms the soul. “The flower” represents the perfection and beauty that emerge from this intense love-a soul fully alive in God’s love, radiating its fragrance.
5. How is the union of these souls with God described at the end of the chapter?
The union is described as “the union of lovers, the inflaming fire which burns without consuming.” This image emphasizes the soul’s total immersion in divine love-a fire that transforms and sustains rather than destroys, mirroring the biblical burning bush.
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Chapter 65 teaches that the souls seated “on the mountain above the winds” have transcended all human fears, honors, and disturbances, entering a state of unshakable spiritual security and freedom. These souls, fully surrendered to divine Love, no longer rely on the virtues-such as Modesty, Fear, and Reason-as active guides, but retain them as protective boundaries at the threshold of their spiritual life. In this high state, the soul is more truly invested with divine life than with its own created spirit, and its body becomes more refined through the action of that spirit. The chapter emphasizes that the soul’s highest dwelling is in the “sweet country of understanding-nothing,” a realm beyond concepts and efforts, where the freeness of Love reigns entirely.
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1. “Now, Reason, says Love, you have heard something about these three deaths by which one comes to these three lives. Now I will tell you who it is who is seated on the mountain above the winds and the rain.”
Love introduces the concept of those who have surpassed the ordinary spiritual struggles and reside in a state of stability and elevation-symbolized by a mountain “above the winds and rain.” These souls have transcended emotional disturbances and worldly attachments, symbolizing the soul’s ascension beyond both external pressures and internal spiritual struggles.
2. “They are those who, on earth, have neither shame nor honor, nor fear on account of something which might happen. Such folk, says Love, are secure, and so their doors are open, and yet nothing can disturb them, and no work of charity dares to penetrate.”
These souls exhibit perfect spiritual detachment and stability. They are unaffected by honor or shame, neither swayed by praise nor discouraged by criticism. Their openness signifies vulnerability to God, but also a confident security. The refusal of “works of charity” to penetrate reflects the soul’s absolute surrender to God’s will alone, beyond human merit or moral striving.
3. “Ah, for the sake of God, Lady Love, says Reason, tell us what will become of Modesty, who is the most beautiful daughter which Humility has; and Fear also, who has done for this Soul so many benefits and so many lovely services, and even myself, says Reason, who has never slept while these Virtues had need of me.”
Reason expresses anxiety about being excluded from this elevated state, along with Virtues like Modesty and Fear. These represent the soul’s earlier reliance on humility, caution, and rational self-monitoring in the spiritual life. Reason is worried that the soul’s radical freedom might result in the loss of these guides.
4. “Not at all, says Love, since you three will remain in her entourage, and you three will be the guardians of her gate…You will show loyalty only in this, that you be as gates, for otherwise havoc would be created by you.”
Love reassures Reason that Modesty, Fear, and Reason are not abolished but transformed. They become guardians at the threshold of the soul’s inner life, serving as protective boundaries rather than active agents. This illustrates a profound mystical truth: even in the highest states of union, virtues like humility and reason are not discarded but repositioned to preserve the soul’s integrity.
5. “Thus it is better that the Soul be in the sweet country of understanding-nothing, where she loves, than she is in her own body to which she gives life.”
The “sweet country of understanding-nothing” represents the mystical state where the soul has transcended not just sin and spiritual practice, but even spiritual understanding itself. In this state, the soul is pure love, living in God, detached from self and even from its own identity. This passage encapsulates the core of Porete’s mystical vision: the soul’s perfect union with God beyond knowledge, virtue, and self-awareness.
6. “And the freeness of Love has such power.”
Porete concludes with a simple yet profound statement about the absolute liberty of divine love. This love operates beyond human limitations, reason, or even the soul’s own spiritual discipline. Love’s freedom lifts the soul into union with God, where no external or internal compulsion can reach.
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1. Who are those seated “on the mountain above the winds and the rain”?
They are souls who have transcended both internal and external disturbances. On earth, they are untroubled by honor, shame, or fear of what might happen. Their detachment and openness place them beyond the reach of worldly concerns and even works of charity, as they are wholly surrendered to God’s will.
2. Why does Reason express concern about Modesty, Fear, and herself being left behind?
Reason is concerned that these virtues, which played vital roles in guiding the soul’s spiritual journey (especially during earlier stages of growth), might be excluded now that the soul has attained such an elevated state. Reason worries that without their presence, the soul might fall into danger or lose its grounding.
3. How does Love respond to Reason’s concern about Modesty, Fear, and Reason?
Love assures Reason that these virtues are not eliminated but repositioned. They remain as guardians at the threshold of the soul’s spiritual dwelling, acting as gates to keep out influences contrary to Love. Their role changes from active guides to passive protectors, ensuring the soul remains secure in its union with God.
4. What does the phrase “the sweet country of understanding-nothing” mean?
This phrase represents the mystical state where the soul transcends even spiritual understanding and virtue. It points to a union with God where love is the only reality, and all human concepts and efforts-including reasoning and even virtuous striving-are surpassed in favor of pure love.
5. How does the chapter describe the relationship between the soul’s spirit and body in this state?
The soul’s spirit is described as better invested by divine life than it is by its own created nature. Similarly, the body becomes more refined through the influence of the spirit, and the grossness of the body diminishes. Ultimately, the soul’s union with God is more substantial than its union with the body that animates it.
6. What is the role of “the freeness of Love” in this chapter?
The “freeness of Love” refers to the absolute liberty and power of divine love to elevate the soul into union with God. This love operates beyond human reasoning, merit, or control, drawing the soul into a state of spiritual freedom where it lives wholly in God’s love.
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Chapter 66 conveys that the Soul finds profound joy not by clinging to Reason and the practices of the Virtues, but by transcending them and entering into a higher, divine learning directly imparted by Love and the Holy Spirit. The Soul once studied the ways of virtue as stepping stones toward God, but now she has progressed beyond them to where human efforts and reasoning no longer suffice. This divine teaching, inscribed by the Spirit upon the Soul like precious parchment, is silent and ineffable, marking a union with God that surpasses human comprehension. The joy comes from surrendering to this new state, where the Soul’s understanding is opened to the inexpressible wisdom of Love.
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1. [Soul]: “And truly she is little, for she will not remain very long until she arrives at her end, says this Soul, from which she will have great joy.”
The Soul acknowledges the fleeting nature of the earthly and intellectual life. “Her end” refers to the culmination of her spiritual journey-complete union with God. Joy arises not from temporal achievements but from progressing beyond them into the divine.
2. [Reason]: “All the same, says Reason, tell me what has given you more joy?”
Reason, which represents the rational faculties and moral guidance, inquires about the source of the Soul’s newfound joy. This sets the stage for Love’s explanation of how divine learning surpasses human reasoning.
3. [Love]: “It is from this, says Love, that she has taken leave of you and of the works of the Virtues. For as long as this Soul was cloaked in love, she took lessons in your school through desire of the works of the Virtues.”
Love explains that the Soul’s joy stems from moving beyond Reason and the Virtues. While the Virtues guided the Soul’s earlier development, she now transcends them, advancing to divine learning where love itself becomes the teacher. This stage involves release from effort and striving, as she now lives by pure love.
4. [Love]: “Now she has entered upon and is so surpassing in divine learning that she begins to read where you take your end. But this lesson is not placed in writing by human hand, but by the Holy Spirit, who writes this lesson in a marvelous way, and the Soul is the precious parchment.”
This profound statement reveals that divine learning surpasses all human effort and reasoning. The Holy Spirit inscribes wisdom directly onto the soul, making her the “precious parchment” upon which divine truths are written. This surpasses any external teaching or virtue, as it unfolds in silent, ineffable communion with God.
5. [Love]: “The divine school is held with the mouth closed, which the human mind cannot express in words.”
Here, Love encapsulates the heart of mystical theology: the ultimate truths of God’s love are beyond language and comprehension. The “divine school” is silent and inward, accessible only through direct experience of God’s love, transcending all that can be articulated.
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1. What is Holy Church the “Little” referred to in this chapter?
Throughout Porete’s work, the institutional Church, which is governed by Reason, is referred to as Holy Church the “Little.” This is contrasted with Holy Church the “Great,” which consists of souls that have achieved the fifth stage of spiritual progress – the state of the annihilated and unencumbered soul. Further discussion can be found in Chapter 19.
2. What has given the Soul her newfound joy?
The Soul’s joy comes from leaving behind Reason and the works of the Virtues. While she once learned through moral striving and rational understanding, she now surpasses these, entering into a divine learning that is infused directly by Love and the Holy Spirit.
3. How does Love describe the Soul’s progression beyond Reason and Virtues?
Love explains that as long as the Soul was “cloaked in love,” she took lessons in the school of Reason and Virtues. Now, however, she has reached a point where she reads at the place where Reason and the Virtues end. This indicates a complete transcendence of intellectual and moral training in favor of direct divine teaching.
4. How is the Soul’s divine learning depicted in this chapter?
Divine learning is portrayed as being beyond human writing or comprehension. It is written by the Holy Spirit in a “marvelous way” upon the Soul, making her a “precious parchment.” This knowledge is silent, ineffable, and directly infused, representing a deep mystical union with God.
5. What does the phrase “the divine school is held with the mouth closed” mean?
This phrase means that the ultimate truths and experiences of divine love cannot be expressed in words or taught through human reasoning. The soul’s union with God surpasses language, being an intimate and silent communion that only God’s Spirit can bestow.
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In chapter 67, Love explains that the Soul who dwells in God participates in the divine life of the Trinity in a profound and intimate way. God is described as utterly self-sufficient, existing “of Himself, in Himself, through Himself,” needing nothing from outside Himself. Similarly, the Soul, fully united with God, draws everything from Him alone, mirroring this divine independence. The chapter emphasizes the unique relationships within the Trinity: the Father is unbegotten and gives His divine life to the Son, who is born of the Father and equal to Him, while the Holy Spirit proceeds from both. Through this explanation, the text highlights how the Soul is drawn into the mystery of the Trinity, sharing in the mutual love and life of the divine Persons.
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1. “Ah, Love,” says Reason, “I pray that you say something to me about the country where this Soul dwells.”
Reason, personifying the rational mind, seeks understanding of the realm where the Soul resides in its highest union with God. This inquiry marks a transition from rational investigation to the contemplation of divine realities.
2. “I say to you,” says Love, “that the One who is, where this Soul is, is of Himself, in Himself, through Himself, without receiving anything from another except from Himself alone.”
Love describes the divine nature of God as utterly self-sufficient, independent of any external source. This emphasizes God’s complete being and the Soul’s participation in God’s self-sufficient existence when united in divine love.
3. “Therefore this Soul,” says Love, “is in Him, of Him, and according to Him without receiving anything from another except from Him alone.”
The Soul, having transcended creaturely dependence, now exists entirely in, of, and according to God, mirroring the divine self-sufficiency. This highlights the profound union and identification of the Soul with God’s own life.
4. “Thus is she in God the Father,” says Truth. “For we believe that there is no person in the Trinity who has not received from His person, save only the person of the Father.”
Truth brings in the doctrine of the Trinity to explain the nature of this union. The Soul’s place is likened to that of the Son and Holy Spirit, except the Father, who gives of Himself without receiving. This sets up a theological model for understanding the Soul’s union with the divine Persons.
5. “For God the Father possesses the divine power of Himself without receiving it from any other. He possesses the outpouring of His divine power and gives to His Son the same which He possesses of Himself, and the Son receives it from the Father. So that the Son is born of the Father and so is equal to Him. And from the Father and from the Son is the Holy Spirit, one person in the Trinity. He is not born, but He is. The Son is born of the Father and the Holy Spirit is from the Father and from the Son.”
Here Love and Truth weave together a rich theological statement of the Trinity: the Father as unoriginated source, the Son as begotten from the Father, and the Holy Spirit proceeding from both. The Soul’s dwelling in this “country” implies her participation in the inner life of the Trinity, where she becomes so united with God that she mirrors the relations of the Persons themselves. This underscores the text’s mystical aim: describing the Soul’s union as a participation in the very life of the Trinity.
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1. What does Love reveal about the country where the Soul dwells?
Love reveals that the country where the Soul dwells is in God Himself. Specifically, Love describes that “the One who is, where this Soul is, is of Himself, in Himself, through Himself, without receiving anything from another except from Himself alone.” This profound statement points to God’s utter self-sufficiency-His being is independent and self-generating. The Soul, when perfectly united with God, shares in this reality. Just as God’s life and existence derive from His own being, the Soul, in its perfected union, draws life and being solely from God. It no longer depends on created things, external aids, or intermediaries. This illustrates the radical transformation of the Soul through union with God, where its life becomes entirely rooted in divine being.
2. How does Love describe the Soul’s relationship to God in terms of reception and giving?
Love emphasizes that the Soul, in this perfect union, is “in Him, of Him, and according to Him without receiving anything from another except from Him alone.” This description mirrors the interior life of the Trinity. In this state, the Soul receives all it needs directly from God and depends solely on Him for its existence and sustenance. There is a sense of pure receptivity from God alone, and no dependence on anything external or created. This teaching reflects the deepest level of mystical union, where the Soul becomes so identified with the divine life that it shares in God’s own self-sufficiency. However, this reception is not a passive state but a dynamic participation in God’s life, aligning the Soul’s will, love, and essence with God’s being.
3. How does Truth relate this teaching about the Soul to the inner life of the Trinity?
Truth highlights that this mystery corresponds to the inner life of the Trinity, particularly focusing on God the Father. Truth says that there is no person in the Trinity who has not received from His person, except for the Father. The Father is unbegotten-He receives nothing from another but instead gives His divine being and power to the Son. The Son is born of the Father and receives everything from Him, yet is equal to Him. The Holy Spirit, proceeding from both the Father and the Son, is not born but proceeds, forming a unity within the Trinity. This explanation parallels the Soul’s journey into divine life: just as the Father possesses His divine being without derivation, so too the perfected Soul, in union with God, shares in this divine independence. This illustrates that the Soul’s ultimate destination is not merely moral improvement or closeness to God but an immersion into the very life and relationality of the Trinity.
4. How does Love describe the relationships among the divine Persons of the Trinity?
Love provides a profound summary of the relationships within the Trinity: the Father, as the unbegotten source, possesses divine power “of Himself” and gives it to the Son. The Son is born of the Father and thus receives this divine power, being equal to the Father in essence and divinity. The Holy Spirit proceeds from both the Father and the Son-not through generation (as the Son is begotten) but through procession. This emphasizes the inter-relationality and mutual love of the Trinity, where each Person is distinct yet united in divine essence. The Soul, through its union with God, is drawn into this divine dance of love and life. The description illustrates how mystical theology, particularly in the beguine and medieval traditions, sees the human Soul’s highest destiny not as separate from God but as fully immersed in and participating in the divine relationality of the Trinity.
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Chapter 68 teaches that the Soul, through the divine work of the Trinity, is wholly drawn into union with God, experiencing a profound transformation whereby her will aligns entirely with the divine will. In this state of mystical union, the Soul is embraced by the ravishing spark and light of divine love, experiencing an indescribable sweetness, beauty, and goodness that far surpass earthly understanding. Consequently, she distances herself from those who live by the limited, rational counsel of worldly Reason-those she compares to “beasts and donkeys”-who cannot grasp the hidden language of divine love and mystery she has learned in God’s secret court. The chapter highlights the contrast between the Soul’s peace and fullness in divine union and the spiritual ignorance of those confined by mere human reasoning.
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1. “This Soul, says Love, is totally dissolved, melted and drawn, joined and united to the most high Trinity. And she cannot will except the divine will through the divine work of the whole Trinity.”
This opening presents a profound mystical image of the Soul’s total absorption into the divine life. The Soul is described as being “dissolved” and “melted,” indicating the complete loss of separate selfhood and immersion into God. Her union with the Trinity is so complete that her own will is entirely conformed to God’s will-not through her effort alone but through the divine action (“divine work”) of the Trinity itself. This evokes the language of spiritual marriage and consummate union in mystical theology, where the soul no longer acts independently but participates fully in the Trinitarian life.
2. “And a ravishing Spark and Light joins her and holds her very close.”
The ravishing spark is a brief yet powerful mystical illumination and ecstatic union that momentarily lifts the soul to the sixth stage of union with God. When this divine encounter closes, the soul returns to the fifth stage. The expression “holds her very close” emphasizes the profound intimacy of this union, depicting it as a divine embrace or containment. In this state, the soul is secure, cherished, and enclosed in God’s presence. As Porete beautifully states in Chapter 58, “no one would be able to believe… the peace upon peace of peace which the Soul receives.”
3. “O very small person, rude and poorly behaved, she says.”
This stark contrast between the Soul’s exalted state and those who live “by the counsel of Reason” sets up a biting critique. The Soul calls out those who, while appearing wise or rational by worldly standards, are in fact “rude and poorly behaved.” This suggests that human reason alone, without the illumination of divine love and mystical experience, is inadequate and even crude. The Soul’s tone conveys both sorrow and frustration toward those who cling to rationalism and miss the deeper mystery of divine union.
4. “To all those, she says, who live by-your counsel, who are such beasts and donkeys that on account of their rudeness I must hide from them and not speak my language to those who prefer death to the being of life where I am in peace without moving myself.”
The Soul expresses disdain for those bound by Reason’s counsel, likening them to “beasts and donkeys.” This animal imagery highlights their stubbornness and lack of spiritual sensitivity. The Soul feels compelled to “hide” her mystical language and insights from them, recognizing that they are not receptive to the secret wisdom of divine love. Their preference for “death” over “the being of life” indicates a rejection of spiritual awakening and union with God in favor of attachment to worldly reasoning and self-sufficiency.
5. “I must be silent and hide my language, which I learned in the secrets at the secret court of the sweet country, in which country courtesy is law, and Love moderates, and Goodness is the nourishment.”
Here the Soul describes the ineffability of her mystical knowledge, which she acquired in the divine presence (“the secret court of the sweet country”). This “sweet country” is an image of the inner life of God, marked by “courtesy,” “Love,” and “Goodness,” contrasting with the crudeness of the rationalistic world. The Soul’s “language” is not comprehensible to those who lack spiritual receptivity; it is a language of divine courtesy, love, and goodness that transcends human understanding and speech.
6. “The sweetness draws me, the beauty pleases me, the goodness fills me. What therefore can I do, since I live in peace?”
The Soul concludes by expressing her complete contentment and fulfillment in God. The triple description-“sweetness,” “beauty,” and “goodness”-highlights the overwhelming joy and satisfaction found in the divine life. The Soul experiences peace and stability in this union, beyond the reach of those who cling to Reason’s limited domain. Her rhetorical question underscores her acceptance of this peace and the inability or unwillingness to engage with those who cannot understand or share in this profound experience.
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1. How is the Soul described in her union with the Trinity?
The Soul is described as “totally dissolved, melted and drawn, joined and united to the most high Trinity.” This vivid imagery emphasizes her complete absorption into the divine essence. Her will is no longer her own but is entirely conformed to God’s will, not through her own effort, but through the action of the Trinity itself. The divine union is not a merging of equals but a participation in God’s life that transforms the Soul. This portrays the culmination of the Soul’s spiritual journey, where personal striving gives way to divine initiative.
2. What role do the “ravishing Spark and Light” play in the Soul’s union with God?
The “ravishing Spark and Light” are the intense, ecstatic experience and divine illumination that transform the Soul when it is temporarily lifted to the sixth stage before being returned to the fifth. The “Spark” is the aperture, while the “Light” represents the divine wisdom and knowledge imparted. Together, they describe a mystical embrace or captivating experience in which the Soul is “held very close” by God, fully embraced by the Trinity’s love and radiance.
3. How does the Soul view those who live by Reason’s counsel?
The Soul views those who live by Reason’s counsel as spiritually blind and unrefined, referring to them as “very small person, rude and poorly behaved,” and likening them to “beasts and donkeys.” These metaphors suggest their stubbornness, lack of spiritual receptivity, and attachment to worldly reasoning. The Soul laments their inability to grasp divine mysteries, implying that they remain trapped in a limited, earthly mode of existence while she has transcended it through her union with God.
4. Why does the Soul say she must “hide her language” from those who live by Reason?
The Soul explains that she must “hide her language” because these individuals, bound by Reason and worldly wisdom, cannot comprehend or appreciate the secret, mystical knowledge she has learned in “the secret court of the sweet country.” This secret court represents the intimate inner life of God, marked by divine courtesy, love, and goodness. The Soul’s language-the expression of her divine knowledge and love-is unintelligible to those who prefer the “death” of spiritual ignorance over the “being of life” she experiences in her union with God.
5. What is the “sweet country” the Soul refers to, and how does it contrast with the world?
The “sweet country” is an allegory for the inner life of the Trinity, a realm of divine courtesy, love, and goodness. It stands in stark contrast to the world governed by Reason’s limited understanding. In this divine realm, love moderates all interactions, goodness is the soul’s nourishment, and spiritual beauty draws and pleases the soul. The Soul finds herself fully immersed in this environment, experiencing peace and fulfillment. The contrast emphasizes the radical difference between the peace of union with God and the disorder of earthly reasoning.
6. How does the Soul describe her experience of divine union?
The Soul describes her experience with poetic expressions: “The sweetness draws me, the beauty pleases me, the goodness fills me.” These sensory-rich descriptions convey the profound spiritual fulfillment she finds in God. She experiences an overwhelming attraction to divine sweetness (love), aesthetic delight in God’s beauty, and complete satisfaction through divine goodness. Her closing rhetorical question-“What therefore can I do, since I live in peace?”-expresses her acceptance of this state of spiritual rest, beyond the reach of worldly distractions or misunderstandings.
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In chapter 69, the Soul contrasts the laborious practice of the virtues with her own transcendent state of union with God. While those living by Reason’s counsel strive through virtuous works and observances-often entangled in external forms and customs-the Soul has been drawn into the Divine beyond such labors. Her love and faith are anchored directly in God’s presence, beyond written teachings or external rituals, because true love needs no witness. She criticizes those who seek God only through created things or conventional practices, likening them to donkeys trapped in outward religiosity. The Soul underscores that true spiritual birth requires the death of attachments and the self (Rachel) to bring forth the new life of mystical union (Benjamin). She concludes by affirming that God’s presence is not confined to sacred spaces but permeates all creation, accessible everywhere to those living in perfect union with the Divine will.
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1. “It seems to me, says this Soul, to be labor full of care. At the same time, nevertheless, one earns one’s bread and sustenance by means of one’s labor in this care. Jesus Christ exalted it by His own body…”
The Soul recognizes the practice of the virtues as a laborious effort, filled with care and diligence. However, it’s acknowledged as a necessary path for many, providing spiritual “bread and sustenance”-that is, a means of growth and salvation. This labor is not rejected but seen as a stage in the journey, one which Jesus Himself exalted through His Incarnation, compassionately acknowledging the struggles of those still striving through works.
2. “Truly, says this Soul, I am freed from this, for my better thing is elsewhere, which is so far from this that one would not be able to compare it: the end of my better thing is in God who is beyond time.”
The Soul contrasts the path of virtue-practice with her own state of mystical union. She has been liberated from the burdens of labor and care, transcending temporal works because her goal-her “better thing”-is rooted in the timeless reality of God Himself. This hints at a mystical, contemplative path where union with God renders such external striving unnecessary.
3. “And so, Reason, says this Soul, you ask us whence are we guided? I say to you, from Him alone, says this Soul, who is so strong that He can never die, about whom the teaching is not written, neither by the works of exemplars or by teachings of men…”
Here the Soul underscores that her guidance and knowledge come directly from God, not from human intermediaries, Scripture, or even saintly examples. This illustrates the depth of her interior life, marked by a direct, unmediated relationship with the Divine-a state where love itself serves as both guide and testimony.
4. “Such folk, says this Soul, whom I call donkeys, seek God in creatures, in monasteries for prayer, in a created paradise, in words of men and in the Scriptures.”
The Soul speaks sharply against those who confine their search for God to created things or external forms of piety. She compares them to “donkeys,” emphasizing their spiritual ignorance or slowness. For her, such an approach remains stuck in the realm of creaturely mediation and can hinder the birth of a deeper, mystical knowledge of God.
5. “Without a doubt, says this Soul, in such folk Benjamin has not been born because Rachel is still living. It is necessary that Rachel die in the birth of Benjamin, for until Rachel dies, Benjamin cannot be born.”
This rich biblical metaphor suggests that mystical union (Benjamin) can only be born when self-will or attachment to created forms (Rachel) dies. Rachel’s death signifies the soul’s complete surrender and detachment, allowing the birth of a new, deeper experience of God-one beyond external labor or pious striving.
6. “I find Him everywhere, says this Soul, and He is there. He is One Deity, One sole God in Three Persons, and this God is everywhere.”
The Soul concludes by affirming the omnipresence of God: He is found not in specific places, works, or institutions, but everywhere. This universal presence is grasped in a state of spiritual union where the soul, freed from temporal attachments, perceives God in all things. It marks the Soul’s transition from external practices to a life fully immersed in the Divine presence.
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1. How does the Soul describe the practice of the virtues, and what significance does she ascribe to it?
The Soul characterizes the practice of virtues as a laborious process, filled with care and diligence. She sees it as a necessary and commendable work, particularly for those not yet united with God in the highest way. This labor “earns bread and sustenance,” meaning it provides spiritual growth and guidance towards salvation. Jesus Christ Himself, through His Incarnation and sacrificial death, elevated and sanctified this path, recognizing the struggles of those who labor within it and binding them to Himself through Scripture and His living example.
2. What contrast does the Soul draw between her own state and the labor of virtue-practice?
The Soul contrasts her state of spiritual union with God to the labor of those practicing virtues. She declares that she is freed from such labor because her “better thing” lies elsewhere: in union with God, beyond time and beyond the realm of human effort. Her spiritual end is so far removed from the toil of virtue-practice that it cannot be compared. This indicates a mystical state where she abides in God’s presence and love, transcending temporal works and entering into a deeper, interior reality of grace.
3. Why does the Soul claim that her guidance comes from God alone, and not from human teachings or Scriptures?
The Soul asserts that her guidance comes solely from God, who is eternal and beyond all human formulations. She explains that the teaching she follows cannot be captured by written words, examples of saints, or doctrines. Instead, it is an intimate, direct knowledge given by God Himself, who is “so strong that He can never die.” Her reliance on God alone signifies her profound trust and faith in divine love, where Love itself becomes both the teacher and the witness. She insists that to demand additional proofs or witnesses in love would betray true belief.
4. Why does the Soul call certain people “donkeys” and what does this term imply?
The Soul refers to people as “donkeys” to signify their spiritual ignorance or stubbornness. These are individuals who seek God only in external forms-creatures, monasteries, words of men, Scriptures-without progressing into the interior union with the Divine. She criticizes them for clinging to forms and customs without advancing toward the deeper truth. By using this metaphor, she contrasts the mystical path with one that remains entangled in the created order, suggesting that true spiritual birth (Benjamin) cannot occur until self-will and attachments (Rachel) die.
5. What is the significance of the metaphor of Benjamin and Rachel in this chapter?
The metaphor of Benjamin and Rachel draws from the biblical story in Genesis, where Rachel dies giving birth to Benjamin. Here, Rachel represents the self, attachments, or created forms, while Benjamin symbolizes the new life or birth into deeper union with God. The Soul insists that unless Rachel (self-will or attachment) dies, Benjamin (mystical birth) cannot come forth. This highlights the necessity of a complete surrender and death to self in order to experience divine union, moving beyond external labor into interior love.
6. How does the Soul describe the presence of God, and where does she claim to find Him?
The Soul proclaims that she finds God everywhere, as He is present in all things, not confined to churches, monasteries, or any particular sacred spaces. She highlights that God is one Deity in three Persons, omnipresent and accessible everywhere to those who are united with His will. This reflects the Soul’s mystical understanding of God’s pervasive presence, available to those who have transcended the external forms of religion and entered into an intimate, continual communion with the Divine.
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In chapter 70, the Soul articulates her complete dependence on divine grace for her very being. She asserts that her existence is not her own but is wholly God’s life in her, recognizing that outside of God there is nothing and no independent self. This realization leads her to embrace radical humility and self-emptying, affirming that all she is comes from God and nothing is beyond Him. Love further underscores that this state of perfect union and innocence is unique, made possible by the grace that overcomes the separation caused by sin. The chapter thus portrays the Soul as fully immersed in divine love, her identity entirely dissolved into God, who is simplicity itself, beyond all created distinctions and descriptions.
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1. “I am what I am, says this Soul, by the grace of God. Therefore I am only that which God is in me, and not some other thing.”
The Soul declares her entire identity is grounded in divine grace. Her existence and essence are not self-derived but flow wholly from God’s being within her. This radical identification with God emphasizes humility and the total relinquishment of self apart from God. It echoes the biblical phrase from Exodus-“I AM WHO AM”, suggesting her union with God’s self-existence, the source of all being.
2. “And God is the same thing that He is in me, for nothing is nothing. Thus He is Whois.”
The Soul recognizes that God’s presence in her is not diminished or altered. The phrase “nothing is nothing” reflects the idea that apart from God (Who Is), nothing truly exists. Her existence is inseparably tied to God’s being, underscoring a profound ontological humility: she has no independent reality or substance apart from divine indwelling.
3. “Therefore I am not, if I am, except what God is, and nothing is beyond God.”
This statement highlights the mystical annihilation of self-the Soul negates her own being to assert that only God truly is. She acknowledges her own being as purely a manifestation of God’s life within her, resonating with the notion of deiformity-being shaped wholly into God’s likeness and existence.
4. “I do not have anything but God, in whatever part I might find myself, for He is nothing except Himself, to speak the truth.”
The Soul affirms that all her desires, possessions, and essence are God alone. She rejects any created possession or status, claiming absolute poverty and simplicity. The phrase “He is nothing except Himself” signals the incomprehensibility and sufficiency of God, who fills her entirely.
5. “This Soul loves in Truth, that is, in the Deity, but Truth loves in the One by whom this Soul has being, and thus is all work of charity complete in her.”
The relationship between the Soul and God is mutual and reciprocal. The Soul loves within Truth (which is God), and Truth (God) loves within her. This completes the “work of charity,” signifying a perfect and divinized love that originates from God and returns to Him through her. Her love is not merely human affection but divine charity actualized within her being.
6. “This is true, says Love, for all others, except this Soul, are hidden through the lack of innocence, on account of the sin of Adam.”
Love (as a voice) clarifies that the Soul’s profound union with God is not the norm for most souls, who are “hidden” or veiled by sin inherited from Adam. This “hiddenness” signifies the loss of original innocence and the obscuring of the soul’s capacity to love purely. In contrast, this Soul, having been purified, is fully transparent to God’s love and presence.
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1. What does the Soul say about her identity and existence?
The Soul proclaims that she is what she is by the grace of God alone. Her identity is entirely determined by the divine indwelling, and she exists as God is within her. She acknowledges that apart from God, she is nothing, affirming the radical humility and dependence on divine grace.
2. How does the Soul describe the relationship between God’s being and her own?
The Soul explains that God’s being in her is the same as God’s being in Himself, for God cannot be divided or altered. She asserts that “nothing is nothing,” meaning that any existence outside God is void. She claims no independent substance but understands herself as fully defined by God’s own self-existence.
3. What does the Soul mean by saying “I am not, if I am, except what God is, and nothing is beyond God”?
Here, the Soul expresses mystical self-annihilation. Her being is so absorbed in God that she negates her own existence apart from Him. Nothing is greater or more real than God, and her existence is not a separate entity but a reflection of God’s own life. This indicates a complete surrender of ego and selfhood.
4. How does the Soul describe her possession of God?
She declares that she has nothing except God, and no matter where she is, God is her only possession. This indicates spiritual poverty and absolute detachment from all created things, recognizing God alone as her fulfillment and wealth.
5. How is love depicted in this chapter?
Love is described as reciprocal and complete. The Soul loves in Truth, meaning in the reality of the divine nature, while Truth (or God) loves within her as the source of her existence. This mutual love signifies the complete perfection of charity within the Soul.
6. What role does innocence play in the Soul’s state?
Love observes that only this Soul has attained the state of innocence that allows her full union with God. Others are still hidden and veiled from this union due to the original sin of Adam. This highlights the rarity of such a union and the purity required to attain it.
7. Why does the Soul say “He is nothing except Himself, to speak the truth”?
This statement reflects the ineffability and simplicity of God, who is beyond all attributes and descriptions. The Soul recognizes that God cannot be reduced to any created form or concept-He simply is, and His existence is sufficient in itself.