The Epithalamium: of the divine and incarnate Bridegroom and of the divine bride in conjugal union with her Spouse
Dictated by John of St. Samson, O.Carm. (1571-1636) trans. by Br. Neil B. Conlisk, O.Carm.
1. My brother, whoever you may be, if this work should fall into your hands, do not be surprised at what you will see, or if the title draws you in to read it, as it is well believable that it will. It is made up of the eminence of the Object and of the subject in the Object, and of the profound abyss of the whole Object, and of the action of the amorous subject, and of the same love of the Object in His subject and of the subject in her Object. This is not made for anyone, but for him that it touches, becoming love in it. You can leave what you do not understand in this treaty being what it is, since it is for the above mentioned purpose, as I have understood, that I have made this work, a subject that requires understanding in its total eminence. Let this book be as it is, without straining your mind to search and understand it, for it is not to be digested sensibly or intellectually, but amorously and simply, in total abstraction, indeed all essentially, not in its whole, but in parts. Eventually, you will find the reciprocal love of the Bridegroom towards his faithful bride, and of the bride in the Bridegroom. That being so, if you feel in some way in your soul the ardor of your amorous desire and totally insatiable love for the Bridegroom, you will not offend yourself by what you find in this treaty. On the other hand, if you are without this, purely outside of it, either by pure and profound speculations or otherwise, this treaty cannot touch you. You can, however, profoundly submit yourself, humiliating yourself, to the to the desire and curiosity of common men to find the good, letting it gently force your reason. It does not matter to me if you or others see, understand or comprehend me in this, nor in the rest of what I have written. Each truth has its own taste and proper terms to manifest itself to whom she wills, more or less, or totally what it is, both in its subject itself, and in the appearances themselves.
2. What is the question at present, my Love and my Life? What? I see well what it is; I have to sing the uniques loves of the Bridegroom and his bride, and of the bride become love in her Bridegroom: But you, what do you do my dear life and Spouse? Are you not passionately distraught for me? It must be so, as I do not doubt it, because if it were not so, you never would have become flesh of my flesh, bone of my bone. You would never have condensed your infinitude to totally fill up the mass of my humanity to espouse me, and then what follows, which is to say something great. Tell me, my Life and my Spouse, this whole ineffable mystery, is it not rather for the admiration of the Seraphim, than for the expression of one like me, your spouse, who doesn’t know what to do about this, except to babble. It is amazing, that the contemplation of your essential and objective beauty is in me, and for me made a ravishing joy, far above admiration, such is the effect of delightful love of the Object in oneself, on which and in which the spouse is attentively and fixedly held, thereby enjoying you, her Spouse, and your divine delights, as you are in yourself, making a perpetuity of very simple and very naked love, and the ineffable science and delights of what you are and in what you are.
3. What then? Ah, my Spouse! If I could express the ineffable sight and joy that I have in you, and the ease that rejoices me more and more in my ineffable joy that you are, without a doubt I would. But what? In wanting or thinking to do this, what would it be to do it, except to take me and reduce me to the impossible, to the expression and effect of the state that it is, in the admiration that is above admiration in you and me; in a word, frankly, I am in love with the love in my Spouse. Indeed, the angels laugh at me now, at my excesses in my struggle to show you, your love and your beauty in myself, which animates and refreshes me anew with a totally new ease in my faculties, seeing that this is what I am, what I see, and what I possess, it is a thing far above sense, and far above expression of you, my Spouse, that in me you totally are, with the beauty of which you are not only quite inebriated, but divinely distraught.
4. What do I think to do, and what do I think to say, since you are totally simply in my own flesh? Yes, since you are all being. And what astonishes me about this, I speak of the common, reciprocal and unique union of us both, is to see the boldness taken by some of your spouses to discover to men the abyss of abysses of all of this, since it is manifestly seen that to speak as highly about this as we can is rather to diminish the glory and profundity, of our reciprocal conjugal union, simple and unique in our flesh and in our spirit; that is to say anything. On the contrary, to shut up and be quiet about this would be my pleasure and all my joy, whereas I know that it is in this silence that I have and desire to see the ineffable mystery of us both, of the common and reciprocal union of us both, seeing that it is so, and for this the same, I will honor you infinitely. But what do I say? Forgive me, my Spouse; I will see you and possess you ineffably! But I say it again, my dear Spouse? Forgive me, it seems that I don’t know what I say and what I do. We possess each other as one and the other, you in me and for me, and me in you and for you.
5. What else is there to say or to conceive about this, since we are both totally in our center and repose; one speaks well about this, and I know the difference from the same. You have me, Oh my Spouse, ravished of you and in you, and you hold me as divine in your divinity and of your divinity; I believe this well, and this is not admirable, because I am your spouse, totally consumed of love and in love, totally divine and totally lost in you. Yes? Were you not thinking in good faith to possess your spouse alone, and are you not also possessed in the force of our rapid and conjugal love which ravishes us both throughout equally with ease, in our common joy and repose, and which makes us in this the same, to more and more closely cling to one another, in the force of our unique embraces; thus, we are both equally contented, equally satisfied, in the ease that ravishes us both, the one in the other and the one for the other.
6. I don’t want anything more than to be one of your spouses employed by you to announce that they languish for your love, since we possess the one and the other in our common joy, we embrace each other so closely the one and the other, in the infinite depth of yourself, or I am not so much in love with you as I am absorbed into the same love that you have for yourself. And the spouse that has the experience of this knows that the traits and attractions of your ravishing beauty and the delights in which your spouses are melted with ease and love in your divine and unique embraces cannot be expressed by words, whether so internal or essential, or whatever they may be. Because the ravishing vision of your Object ravishes His subject, I tell you, spouse that I am, that in your soul, he takes away and ravishes in the same moment, in the impulsive force and his infinite ease, infinitely possessed above the sense, desire, words, for not to want nor to dare, nor to be able to say anything to express this.
7. But what? What do I think and what do I do? You see my point, my dear Spouse, is I wish to build and establish all my well being and all my objective joy in your sole divine nature. Yes, my Love, this is all my pleasure and delight, but nevertheless I wish to leave without leaving, in the love and for the love of the flesh united in your same divinity, only for to love henceforth, only as the same divinity, the same flesh that you have loved hitherto, or better to say, forever in yourself, since it is in you and for you. But where and of whom have you taken it? Is it not of me? Of the sort that you are flesh of my flesh and bone of my bone, as well as the life of my life, and the love of my love. And so, why do you take it from me, and my form in my form? Have you a place for this in your beatitude? Why, I say, do you take it from me, if you do not want me to love you madly, and of the sort that I have constituted my repose, as to be the same thing as my Spouse, and in my Spouse that I am you. And would you be astonished if in the activity of my rapid love, I embrace you totally naked, totally divine in your divinity, and totally divine in your humanity; which neither is nor has for its glory and felicity but its one and only human and divine support, your divinity and your humanity.
8. Tell me my Life, would it have been possible, for your spouse to see the eternal Word of the eternal Father, in the abbreviation and reduction of her enclosure, to be espoused and rendered totally divine in your divine self, by the flux that is above the flux of your active play, exercised in the secret and effective force of the love of yourself, of you in me and me in you, and the uniqueness of us both; would it, I say, have been possible that in the first sight of this, your spouse that I am, not to be ravished in ease and love, in the love of her divine and human spouse that you are? No, no, it could not be, or should it be otherwise; because why all this, and what to do, if not to possess each other, pure and plain, the one and the other in the divine and divinely effective strength of our mutual, simple, and unique embraces, the action, passion and joy that we have in our common repose, and the growth of ineffably ineffable joy in both our souls.
9. But what? my Love, everyone is astonished, even your most cherished spouses, at the totally strange vengeance that you have taken on your spouses following their first infidelity. For the vengeance you have taken on them is to totally espouse them to your nature and divine Majesty, by a totally ineffable mystery and sacrament, such is how it is truly spoken of and experienced by your divine spouses, as a sacrament of unique love; becoming love more and more, and better and better, your spouses in love, in the force of your same active love, that overpowers them in the depths of their soul, in the same instant as their conjugal union, the torrents of your divine illuminations, joys and delights, for the consummation of our divine marriage; divinely consumed in them and you, but in the uniqueness of us both, or we are yourself in yourself, your love in your love, your delights in your delights, your perpetual contemplation in your joy and contemplation, quickly driven without cessation in the active flux of our common and reciprocal loving game, in this common, reciprocal and simple joy of one and the other, simply consumed in the unity of us both, in simplicity of spirit, sight and thought, intelligent, attention, light, taste, repose, as well as love. That, my Love, that is how it is that your love flows out and is fruitful, by which we are its most admirable and prodigious effects, not in us but in you, they flow out from you, the same love in and for us.
10. Everyone knows well, my Life and my Spouse, of the overflow of exuberance, manifest and visible, of your love in your spouses, and for your spouses, you don’t have the similitude of this in yourself; as it was sufficient, O my dear Spouse, to have the flux, total and eternal, from the principle of your eternal production in your infinite fecundity, for which you are like yourself, in distinction of yourself in yourself, without prejudice of that which is mine in myself, to render yourself like me in me, but to say better, following this truth, for to render me totally like yourself in myself, you make yourself of yourself, in yourself and for yourself. But what, my Love? If this is how you avenge yourself against me for the injuries you once received from me, the revenge is not only tolerable, but so sweet and delicious, especially because it is done out of love in love, to make me and render me love, in the unique Love of us both. O my Spouse, and is it licit to avenge yourself like this?
11. But since love wants that I avenge myself as you do, I speak of the effect of your love uniquely, plainly and profoundly possessed by you and by me in you, I will avenge myself, as you do the same, I speak of not ceasing to plunge myself in the strength and vigor of my infinite love of you, in the depths of the depths and the abyss of the abyss. Until I have the strength to act and to suffer in love, I am totally reduced and consumed in you and in your love, for to adhere simply, uniquely and nakedly to you by the simple sight that I have of you and in yourself, so then I will be totally lost in you. Should it astonish to see me proceed like this, with a moan and a cry, to love you simply and nakedly both within and without, for to possess you always equitably in the insatiable infinity of my loving appetite, that isn’t nor ever will be fully satisfied until it possess you purely and plainly, so to be so totally abounding of you as to give you to others in such an abundance as to satisfy and fulfill them by the excess of your exuberance.
12. Sing boldly, O spouses of a Bridegroom such as mine! you, I say, whom are my companions in this fate and enjoyment so happy as ours! Sing at my happy insistence as I will sing by yours, a new song containing endless praises of the infinitely excessive grandeur and love of our Bridegroom, coming to so admirably espouse us, to deiformly deify us of him and in him, and to make us oneself of oneself.
13. But, O my sweet Life, I have not specified to you the ways that I would want to have my revenge on you for the sweet and amorous war that you make on me in perpetuity of love. What I will do, I say, is this, it will be that you are pleasing yourself by acts of your very profound love by which you incessantly come to me, and I will too, doing my best, in the infinite strength of reciprocal love for you, I will incessantly go to you, and by our mutual and frequent meetings, but infinitely frequent I say better, without ceasing, we will battle spirit to spirit, until one of us succumbs to the other's actions. But what do I say? Forgive me, O my Love, my excess in what I say and think; I say that until my action, my power and my strength animated by you and your love have succumbed to yours and by yours, so that I am thus totally vanquished, let me henceforth writhe and be possessed pure and plain without any possible resistance on my part.
14. Sing then, my dear companions, to our Bridegroom a new song of infinite praise at my insistence, since he so admirably makes to appear the excess of his infinite prodigy in the profound and total consummation of our divine marriage with him, simply, uniquely consumed of him in us, and of us in himself, above the related strength of our union of us and of him, and of us to him, but in the divine unity of oneself, among the three residing persons of the Trinity to the height of their active and joyful felicity, blessed completely and at all points in the total and mutual complexive contemplation of the one of the other and the one in the other.
15. Tell me, my Spouse, have I spoken badly in this and thought badly, when I have made you see and understand that I should not have to leave and go out to express nothing, seeing that in our enjoyment and possession we possess one another above all comprehension, being in a sight and repose ineffably ineffable as it is, it cannot be expressed by specific forms, conceived or infused, which are an infinite distance from what it actually is. And what use is it to express the things that are by the things that are not, and likewise to express the things that are not by things that are. But tell me, my Life and my Love, or is it the the truth of all this, when the Object that ravishes me of him and in him in the plentitude of himself, by which I sense myself overflow more abundantly than one can think, if not that you are beyond being, in the eminence of being, and the eminence of non-being, in the being that is beyond being, by force of sureminent negation.
16. Of what sort is this truth in its accomplishment in us both, your spouses cannot lay their eyes on me without seeing that I am your cherished and unique bride, by the evident and manifest signs of your radiant and exuberant love, which manifestly flow from me to you, whether I perceive them or not, yet all my desire is to be perpetually within, hidden and known only to you who are my Bridegroom, my Life and my All. Yes, is it so, who is astonished to see me beautiful, in the beautiful insignia of yourself, O my Spouse? (Sg 8:6) No, one is not astonished at this, to see it made known by myself that I am totally beautiful, since coveting my beauty as you do, you perfect it until its entire accomplishment of you and your infinitude, for the plain satisfaction for yourself.
17. But what, my Love and my Life? However I amuse myself to deal with you in the strength of my excess, of the excess both of you and of me in our divine marriage divinely consumed in the force of this, I forget about my very urgent and extreme necessities of hunger and thirst that I suffer; and to tell you truly, O my Spouse, I am suffering of love in the abundance of my joy, and of my hunger and of my thirst. Because I hunger and thirst infinitely to possess you personally and totally, hidden under the mantle of your Sacrament of love, instituted in the force of excess of your same love in my place, for you personally and totally to unite in the strength of my hunger and thirst, to possess you personally in this Sacrament of love consumed in yourself and for yourself, and of the consummate love of your spouses with me in you and for you, without missing and withdrawing from my creature-hood. I am hungry, O my Love, come quickly to satisfy your spouse with the objective delights that you are, in this our communion made unique in the strength of our rapid and ravishing excess, and then your spouse will be totally content, satisfied, and plainly pleased.
18. If you don't hurry yourself to come and enter quickly into our bed of common repose and our common joy (Sg 3:1), I will only languish in my impatience, waiting for the moment so happy and so fortunate in which you will lovingly deign to enter into your spouse, by the totally fulfilled exultation and jubilation, redounding with the so radiant and dazzling plentitude of yourself to the very intimate and profound depths within herself, the voluptuous innodations which come to overflow from all her faculties, to float along and abroad the very spacious sea of your divinity, or the Bridegroom and the bride become one, without distinction or difference, if one may say so.
19. I do not intend by this, O my Love and my Life, to separate nor distinguish, as little as this is, your gifts from yourself, this would be sensual and not divine, as I am, because you are not without all your gifts, of the sort that you possess them purely and plainly forever, and as I will possess you, O my Spouse, so I will never apprehend the indigence or scarcity of your gifts, as the Bridegroom is not in himself, nor in His spouse, without the total plentitude of His gifts, for to embellish, adorn and sovereignly accomplish her as far as the last point, according to the eternal order of His eternal prescience in the eminence of His supreme degree.
20. But, O my Love, as you are a devouring fire that devours your spouses, to be totally engulfed in you, and to plunge, lost and drowned in the depth of the depths, in the abyss of the abyss, in your humanized divinity, or in which they burn both from you and in you, whether in your love, or in you, which is better to say, or which they are totally consumed by your supreme felicity in them and in you, and for them in you. I have always told you, O my Love, that I don't understand why you abase me so greatly as this, to dilate me in a common manner, since this is ineffable and ineffably possessed one has to be seen and possessed in reciprocal joy of two lovers, made one, without admiration and above admiration, as I have said.
21. But tell me, my Spouse, in what way and how you have you consummated your love for you and for me? I have already told you. But command me to not go out again, since it is fitting for me to enter into the deepest depths of yourself. I speak of the renunciation of the vigorous efforts of my love, and then by a secret passive force, by which I subsist in your intuitive contemplation, simple and very unique, which holds me in its intuitive regard, fixedly and immobilely arrested within yourself. You perpetually delight and maintain yourself in your simple and unique subsistence to the most profound depths of yourself, existing by your eternal principle in equality with yourself, you beatify yourself of yourself and in yourself. And me and the rest of your spouses, we are rapidly drawn into the unique love proceeding from your mutual regard and love, in the infinite force of your entire fecundity, in the unique existence of what we are, or to be totally drawn in, or to be totally already, as some of your spouses are.
22. And so, seeing that I plunge so deeply by you and in you, why am I astonished if in the sweetness of your ineffable love, you tell me that I am totally beautiful and that I don't have any spot or blemish? (Sg 4:7) I know that this will be so when I am so transformed of you and in you as you desire it. I will not expand here on the effects of this, since where there is love, there are undoubtably all its effects; and if any are missing, this love is in this imperfect, or more or less, or not at all. But what does it seem that that I want to say here? since you understand me well, and my simple and unique sighs, my unique and essential conversations, and my simple regards, flying subtly and agilely to you like thunder and lightning; they express myself enough.
23. Ah my Love and my Life, what does it matter in truth that you call me beautiful, being so in love with you as I am, whether in love, or above love in the same love as yourself. I say in yourself, for you would so ravish your spouses by your beauty, that they are, and are so totally transformed in it, in the force of related love that binds, unites and entwines us so closely into a knot, a bind of so unique, so intimate, so profound love that one could never apprehend. Suppose then, Ah, my Life and my Love, that our common knowledge and intelligence about this is found true, you have just cause to publicize me to the angels and men, I say better, to the young adolescents that run after the odor of your perfume (Sg 1:4), in the force of your ravishing beauty, so as to never lose sight of you, nor the effective and savorous sentiment. You, I say, have just cause, O my Love and my Spouse, to publicize me high and clear, totally beautiful, totally pure, and totally holy, without any blemish in me, which is not always true in one sense, but it is very true in another. It is enough that you understand me in this, and that this secret be spoken between us both.
24. But what, my Love and my Life? I am your bride of love and of blood, and you are my reciprocal Bridegroom of love and of blood. But, O my Love, it has been too long that I have sighed for you, and after the personal possession of your Majesty, for the prompt reiteration avidly and familiarly desired of us both, for the reiteration of the celebration of our divine nuptials. In the exercise and action in which our love and desires are made, and all our spirits renewed, is sustained, at least in my opinion, our supreme and divine joy. You understand me well again about this, that it is an excessive secret.
25. But before I proceed in my simple and ardent sighs after my good, infinitely and more and more desired, I have to tell you a truth, which is that I do not admire your power to do all things, not even to make this admirable and august Sacrament, which is of no use to you, if it be so to say, but to hide and veil from me the glory of your majesty, as much as my infinite admiration is for the consuming love itself, as I have said, in the reality of the most holy, most venerable and most august Sacrament, of consuming and consumed love, containing your self truly God and truly man living, so to ravish by you and in yourself your very chaste and divine spouses. If anyone is found without admiration and delight about this, as I say that I am, what do you want that I say, O my Love, but the truth, it is that she is not for you a unique profound, perfect, intimate, simple and totally divine spouse. Because it is impossible that love not face love where it is; common sense attests and the truth is well understood and experienced, that the spouse is made more in the force of your love in this than in her love, that is to say in you, O my Spouse, where she is and resides, infinitely better as a subject than as she animates and vivifies herself.
26. And if by chance it happens that some consider me dark and swarthy, it is true that I am. (Sg 1:6) Nevertheless I am beautiful beyond all imaginary or intellectual beauty; beautiful, I say, in the arms of my divine Bridegroom, and in me by the secret and intimate operation of himself, by which he grounds me and pours me out to overflow abundantly with supernatural beauty, which makes me act even exteriorly with well ordered charity, good grace, nice gesture and movement for the illumination of common men, and with the perfect exercise of all the virtues, as it is the same with all your spouses. And this is how Wisdom extends to infinity to anticipate all and penetrate all from one end to the other quickly, powerfully and simply.
27. But at present, I must cease all these considerations of my amorous excess, which do not express you within me, your spouse, because it is impossible, but which is mine in the place of you, who are my Bridegroom and my all. And so, we must come to the point of my desire. Alas! Alas! How do you delay so long to come and take possession of me, for our reciprocal and mutual contentment and satisfaction? Alas! Alas! The center of my heart, the strength of my life, how long I have waited for you in my impatience, and in my consuming love that devours and consumed me totally in the force of its ardor, by the excessive and hungry desire that I have for our mutual and personal conjunction, without mixture between two!
28. Since you see me in this extremity, enter into possession of your spouse, and without delay! For the midday breeze has blown through our garden, and its its aromatic odors exhale smoothly, and ravish in admiration those whom they divinely touch. We delight to please ourselves, O my Spouse and my Life, when you enter within, and I assure myself that the pleasure and contentment that we will have will be so great that it would pain one to move, and will constitute all our mutual delights together. O my Spouse and my Life, our garden is so well protected and enclosed, and no other person can discover our amorous frolicking, which taken from all points renders this place sovereignly accomplished. (Sg 4:12) And after all this, we will carry on reciprocally the one in the other and the one for the other, in our mutual caresses and divine accolades, and mutual embraces, mutual and infinitely delightful for us both. And then after, we will go, or, to say better, we will retire into our chamber, supremely decorated and adorned as our common abode, in which you singularly delight yourself to dwell, for to repose at midday. All is long prepared and waiting for you; do not wait any longer to satisfy your spouse in this.
29. But, O my Love and my Life, you enter me at the same moment that I express this, to totally satisfy my desire and my famished appetite to the full with your essential delights and so close union of us both. You require of me that I dilate myself and that you fulfill me; I have dilated to infinity, and you always delight yourself to fulfill me by the personal and reciprocal union of us both, you flow into me with the abundance of the impetuous torrent of your divine and simple delights. So we possess each other both totally, purely and plainly, O my Love and my Live, in the force of our reciprocal embraces; so that never in this and for this the same can any creatures with all their industry ever trouble our common repose.
30. But I will let you know, O my Bridegroom, that as my life and my breathe are not as sweet and agreeable to me as you are, so I am profoundly jealous for you. Which means that I fear your retreat and absence from me, indeed even for one moment, more than I can express to you. I wish well, O my Love, that you visit and delight with your divine presence and delights my companions; but since you delight yourself sovereignly everywhere and that you can do all, do not take all your contentment and frolicking with them and in them without me, and to the prejudice of mine. This is the pleasure and power of your love.
31. But what? Does it seem to you, O my Love, that I fear in my abundance to be frustrated by your enjoyment, as I have been in the past? No, whatever I say, I do not fear this, because you are mine and I am yours. You possess me and I possess you, all in all, entirely and totally. For we are but one, in the unity and uniqueness of us both, in which we are equally delighted with love and beauty of the one of the other, one in the other, and by the mutual and ineffable embraces of the one of the other, and one in the other. We are equally possessed of delights, in equality and simplicity, in simple love, in our simple and simply unique essence, above action, above passion, above innodation, above the same love, in the love of the same love without love. All this is realized in the very simple, very unique, and very attentive reciprocal and mutual vision of us both, in the unique simplicity of us both, above comprehension, above admiration without admiration, ineffably ineffable. I am totally submerged and lost in love and ease, above love and above ease, in the unique Object which holds me immobilely delighted and adhered in perpetual attention, without attention in you and to you, my unique Object, and my Spouse. What is all this? Let him conceive it if he can, express it if he knows how, if he desires to; if one can it is licit, but it is better to shut up as one should; because it is here that our intuitive joy, respectively and mutually in us both, speaks, not of this nor anything like it, but something infinitely other than this, by its profundity, perpetual and ineffable silence.
32. But notwithstanding this view, I have nevertheless left without leaving, by an excess of words, for you speak in our common loving enjoyment, in which so many times I have engulfed you personally, as I hold you and possess you by the same engulfment that I have made of you in me. And you have made use of my effective action, and are always equally effective in the strength of our common love, to personally and totally engulf me in you, where I have always been what I am at present, yourself in yourself without difference nor distinction from yourself. And what had once astonished me about this, while I was newly in love and newly espoused to you, is that you offered your very self for the effective consummation of your love in you and in me, by the active way of my repudiation with you. So we are conjoined in solemn marriage, as of a Bridegroom and bride, for the total consummation of our reciprocal love in the uniqueness of us both; not in the personal union as such of the two of us, but in the unique unity of us both above the union, and in the profound and simple personal unity of us both. In this union, we are unique in a simple unity, and we enjoy our common good and objective repose, in mutual and simple adhesion, in the simple and unique compliance of the one and the other, and the one in the other, in which it is necessary, by honor and reverence, that every creature should be silent.
33. But, my Love and Life, some of your other spouses, my companions, have added to my languors over your absence infinite subjects of inconceivable pain. You see me lament like this over my misfortune, near them, but passing and re-passing by them like a wanderer and vagabond, more dead than alive in the strength of my grief. And whether they thought about what they would say to me or not, they said to me, "O the most beautiful of women, where has your spouse gone? Is it possible that you are so unfortunate that you have lost him without your knowledge, and that he has fled from you as by chance?” (Sg 6:1) No, my Love, I believe that they did not think about what they were saying, since if they had, they would have been deeply attentive, they would not have so overwhelmed me with grief. For my sorrow was at that time so overwhelming and excessive, in that I understood what you are in yourself by this the same, that if you had not secretly sustained me, they would have seen me faint and fall down dead at their feet.
34. My Love and my Life, it is so that our repose and common joy possesses the one of the other and the one in the other, to recreate us in the force of our present joy, excessive above the excess of comprehension and expression, as it sufficiently appears, looking at the past from the present. This is made so mutually of us both, in the very simple strength of present love which moves us in the combined force of our unique and very simple embraces. By this simple force of which I am totally melted and expanded immobilely in your ineffable essence, so in the truth of this excess above expression, and infinitely beyond this, in your total divinity and humanity. There I am divinely human and humanly divine, and in the total plentitude all is understood and incomprehensible, by your spouse, which I am. It is in this, O my Love, that consists all my present joy and felicity.
35. But, my Love, my Bridegroom, you see that we enjoy our mutual loving, on the bed ordained for this, for us both to divinely weave ourselves together in the sweetness of our simple, unique and ineffable embraces. On this bed, I say, of the Bridegroom and bride, where you and I enjoy each other the one of the other, above sense and comprehension, at noon day; do you not see, I say, o my Spouse, how during our amorous frolicking, reciprocally taken of the one of the other and the one in the other, my nard spreads your odor? (Sg 1:12) It is sufficient that we understand each other about this.
36. But, while I proceed to the manifestation of our reciprocal excess in the infinite excess of myself, where I surpass not merely myself but all creation and all that can be, I feel infinitely more strongly and tightly grasped by you, in the totally extraordinary strength of your amorous embraces. In the ineffable and divine sweetness which I feel so extraordinarily ravished of ease and love in the total plentitude and expanse of yourself, I am totally melted and transfused to never be, a great never, more than yourself, I see and feel myself so near to death, to totally expire, by the fact that you are and that I am in you. This, I embrace and possess in our very simple and very unique repose, in our very simple flux of divine delights, which is in the uniqueness of us both for us both, our same repose, without distinction nor difference in what we are, seeing and possessing the one of the other and the one in the other. Ah, my Love and my Spouse, if you embrace and hold me more strongly you will without doubt make me die of ease and love! It is true that this death is so desired by me, because it is felt by me to be so sweet and infinitely delectable, but O my Love, and my Spouse, if I die like this, what will the angels say of you? Will they not judge you about this, and rightly so, excessively passionate with love for your spouse, which I am, indeed more than you are of them. You don't hold them so sweetly and amorously in you divine arms, that they live to the point of dying.
37. But, O my Love, O my Bridegroom, O the center of my heart, O the fullness of my delights Ah! my life and my all, you embrace be so tightly, you embrace me so sweetly, you overwhelm me so easily, you ravish me so happily, even to the height of my total felicity which you are, in the joy that I am eternal, without time nor eternity, indeed without moment! Ah! I fail totally! Ah! I cannot do it, I die and expire of love and ease within your suressentiel bosom; the exquisite beauty and delight with which you powerfully ravish me with the life of ease and love, in love above love, in repose and fruition above repose and fruition, in simplicity above simplicity, ineffably ineffable, in the ineffable above the ineffable.
38. I have come to you here, my daughter and my spouse, at the final point of supreme satisfaction in you, desiring that I should eagerly consume you in me and of me, even to make you die so sweetly in my arms, in the sweet strength and loving violence of my very strong and very tight embraces. I embrace you in the infinite expanse of my essence and my love, in my divine arms; for by this equitable action of divine play, equally active of us both, I render you simple and joyful of me and in me and of all that I am, in this you are totally transformed far above all degrees of transforming love.
39. So, you have attained your original essence, which I am, in which you live and reside with myself, without distinction nor difference from myself, which is your repose, your total felicity, and your total paradise. But see, O daughters of Jerusalem, I adjure you myself to never awaken my beloved bride, until she wills so herself, by her own free will. (Sg 2:7) But you, O my daughter, my spouse, I hold you embraced as you hold me embraced. The same love that gently forces me to hold you tightly and uniquely to me and in me, the same love, I say, strongly compels you, by its sweet impulsive force, to hold me close to you. For, in the delicious strength of our mutual and complementary love, enjoying, above love, one another, of us both in us both, you remain immobilely adhered to me, without the loss nor privation of your created essence made like me, possessing myself in myself and all that I am. You remain thus, in the amorous action of us both, and by the amorous passion and surpassion of us both in us both.
40. For what you do not have, and what you are not, and what you cannot be by nature, to know myself, in myself and of myself, you have and possess in the active love of us both. But you are totally myself, in myself, in the reciprocal and mutual love, passive and surpassive of us both; so that as you surpass yourself by the suppression of your active appetite and hunger, you are flown out of yourself into myself, into the eternal extension and enjoyment of your Bridegroom, which I am, for my infinite contentment and yours. Because of the great and supreme similarity that you have of my divine nature, we do not seem to flow from two subjects into two subjects by an active and reflexive redundancy, on account of the supreme union of us both, essential and totally personal, but you are made unique beyond the personal and conjugal union of us both, in the same unity of my very holy and very simple active fecundity.
In order to return to the total joy of all, simple, fecund and unique, in the infinite strength of simple and unique love, flowing equally from all its distinct fecundity as from its simple and original present principle, where the mutual and reciprocal love of all the simple fecundity ravishing in the force of its unique simplicity, ineffably enjoying ineffable embraces and delights of the one of the other and the one in the other, for the mutual and reciprocal complacence of the one of the other, which is made and possessed equally and mutually in the equal equality of mutual love, reciprocal and complexive of the one of the other, by the ineffably ineffable embraces, sweet and delicious, of one of the other and the one in the other, by a transfusion of total simplicity to the unique simplicity, in the simple unity where all fecundity is possessed in simple repose, infinitely beyond intelligence and comprehension, and beyond the being above being, by the same simple uniqueness, silent love, very simple and vigorous in its very vigorous and infinite fecundity, actively and always equally and immobilely subsisting within love made in itself equal to itself, ravishing his mutual and vivifying object as by a total engulfment in love and joy, delighting with the same effect and unique love in all of itself equally distinct, for the common joy and total repose of its active fecundity, flowing back by the same effect as an amorous and complexive reaction of all itself in very simple and unique love; this makes a simple unity, simple love, simple delights, and simple repose, sufficiently convenient and competent for well-being of the mutual contemplation and mutual embrace of the one of the other and the one in the other, uniquely made, uniquely felt, and uniquely and equally possessed, the fecundity in unique unity of fecundity, in rapid love, and engulfing love, with its essence and substance in yourself, in your total essence and substance, above active love, and flowing out of your active and personal flux of your fecundity and for your own and simply plain felicity; and the whole and rapid force of simple uniqueness, which in the rapid force of its all anticipating and all ravishing embraces, draws everything and totally delights its personal object with equal distinction with itself, in simple and unique love of itself, in itself, in the totally common essence and substance of all the unique fecundity, unique and simple, ravishing of itself all equally, its active fecundity in their common essence and enjoyment in repose, above the overflowing action and actively flowing to oneself by oneself, by the active and totally present reflexive conversion of herself to oneself.
This, my daughter, my spouse, is evidently pulling us together, and is all to be said to you, and all to understand; because my essential action and operation in you is my word and my amorous colloquy with you, both in all this what is infinitely beyond this, operates our common joy and repose and yours, both by the rapid and savory flux of my infinitely simple operation, that is above the flux of my operation, totally innodating with simple light and delight.
41. And this, my daughter, my spouse, is what I am and what we are in what I am in myself and in you, in my humanity and my divinity, subsisting equally the one of the other, in the other and for the other, and in your divine humanity subsisting of me, in me and for me. We shall embrace each other in a whole other manner, with a more simple ardor than ever before, above the plain and total consummation of you in me and for me, of our infinite appetite, and totally possessed and totally consummated equal, mutual and reciprocal pleasure, totally total and plainly satisfied of us both; where that which one holds and possesses has, purely, plainly and always equally, my total felicity due to my infinite nature, of which results for you an amorous and active redoundance and reflection of my excessively excessive love towards you, with you and in you, boldly and excessively, the simple flux of my felicity, to the proportion and sufficiency of that which you are, that you have and that you possess of me and in me, for your plain and entire satisfaction. And so, whether coming or going from Lebanon, to me and in me who is your Bridegroom, from simple love to simple repose, you are crowned with the abundant flow of my blessings, filling all your created powers with my essential and objective glory and light.
42. Then you will gloriously enjoy me, purely and plainly, in the total consummation of my love and joy in you, for you will be blessed of me and in me, because and in this that I am in the fullness and joy of myself for myself. And if in the past all present, you have been so blessed by me and in me, to have eaten so often, in the strength of our common love, your comb with your honey (Sg 5:1), you understand me well, you will possess me here, in this present state, without time nor eternity, in the plain and entire satiety and felicity of myself. In this beatitude I transform you into me, in the consummation of glory and seraphic love, in proportion to the desire of my eternal and excessive love for you, where and in which you will be myself in myself, in the similitude of myself consummated in you above my similitude.
43. This supposes and makes known my glory consummated in you, and yours in mine and of mine, so that our essential love will perpetuate my essential glory in you, to the measure and proportion of yourself in myself who am your Spouse, totally consuming and totally succumbing you and all my spouses.Thus I make you and them divine in my consuming divinity, totally consummated in you and them, in the surexcellence and sureminence of your state and theirs. In this finite and infinite state of me and you, without loss or prejudice to me except from you and me in myself, all infinitely diverse to the infinite, in the stability and immobility of myself and what I am of my infinitely infinite goodness and glory, plainly sufficient for the supreme felicity of a nature such as mine. For living and possessing for myself, of myself and in myself the light and happiness proper to all that I am, I am totally worthy of myself and of the entire possession of myself and of this entire and total felicity, which is possessed and which I possess in the being human and being divine that I am, above and beyond the human and angelic beings and beings not human and divine, making one sole and unique support of what we are and in us both.
44. This experiential vision and knowledge that you have desired and will possess perfectly in your immobile substance in myself, enjoying what I am and what I possess, and you also enjoying what you are and what you possess and will possess purely and plainly, will totally overwhelm you with my well-being, with my felicity and delight in your own being, totally transformed in the in the suressential sureminence of mine, totally ravishing, totally overwhelming, and totally drowning in the similitude of myself beyond my similarity. And so you see, my daughter, how and in what way the joy that you will have of me and in me, and the reciprocal joy that I will have of you and in you, will be a different and distant state of surexcellence and sureminence, than that in which we possess the one of the other and the one in the other, in this present life and in this your mortality.
45. This made so, my daughter and my spouse, whom I invite and summon in very profound ardor, and totally suressential embraces very simple and very unique to come with me to Lebanon, to be crowned by me and in me, with the love and glory of myself. You possess me and my glory infinitely, according to the degree and state of your sureminent and suressential love, by which and in the strength of which we hold each other plainly hidden and plainly satisfied, equally embracing each other. By this sureminent force we will embrace each other in a totally different manner and a more simple ardor than ever before, beyond the plain and total consummation of you and me and by me to the simplicity of our infinite appetite and totally possessed and totally consummated, equally, mutual and reciprocal pleasure, to the totally total and plainly plain satisfaction of us both.
46. And you will leave without leaving, I say from my divinity, or to say better, from our divinity, to see and contemplate myself in myself, to the measure and proportion of your suressential existence, possessed of you and in you, in the love and glory consumed from myself, of which, and in which, and by which you will be uniquely united to your supreme center. You will possess in me, in the same plentitude of my felicity, both essential and accidental, the same plentitude of your plainly plain essential and accidental felicity in mine and in yours. You understand me well about all this; and all these secrets, for only us both, are to you and to me the most profound, most loving, most secret and most intimate excesses of our reciprocal love, but a sign of mine to you and in you. We possess each other, as I have always said, the one of the other and the one in the other, in our equal and reciprocal love, in our equal felicity; equally, I say, as you know and understand well.
47. And so, I tell you, from my humanity, very sweetly and in the supreme plentitude possessed of you, you will return to our divinity to possess me, you in me, in very profound and very simple ardor and very simple love, and of the very simple and profound glory, flowing incessantly and sufficiently in plentitude of sufficiency of me in you and for you. And thus, whenever you proceed to go out, you will never be without me and my glory, and going out without going out, you will return to me in the same joy of myself and my glory, where you will never leave.
48. But notwithstanding this truth, my daughter, I want you to understand the extreme pleasure that I have taken in seeing your profound excess; for when you died in me of joy and ease in the strength of my excessively excessive love for you, you did not solicit by your pitiable loving cries, dying and expiring in me, your companions, my spouses like you, nor even the angelic beings, to surround you with flowers and to support you with apples (Sg 2:5), for to have a longer subsistence in life and vigor to love me as is proper and satisfactory to the insatiable and famished desire of your loving appetite. This excess, I say, of passive love, above passion and surpassion, forces me sweetly to love you more than I can make you understand, but as much as I can to make you feel it in myself by the very simple and continual gaze that you have of me flowing into all your mannerisms and all else that I have expressed to you throughout our common journey of our reciprocal and loving joy of one another.
49. And you do not doubt, my daughter, my spouse, that if you had been able to receive more, I would have made you, and I would have shown you myself. But What? You see me totally naked and totally, and you possess me totally naked and totally. What could I do more for you, and what better could I show you than myself in all of myself? and in the total plentitude and expanse of myself? Of which being uniquely lost and totally extended, you are myself in myself, and possess myself in myself. Do you not know well, O my daughter, my spouse, that my knowledge, my beauty, and all that I am in myself, is to be admired by you with an excessive admiration at times, and above admiration at others? And forever, it has been reinforced in the supreme strength of our desire, conjugal and unique love, and you will neither know nor ever be able know my knowledge and beauty, and for this the same as what I am, for the ineffably ineffable fact that they are what I am. No, my daughter, you will never ever be able to get through to them, being constrained to possess them in me and me in them, and you in me in very simple ignorance and very simple love. You will infinitely surpass all knowledge of what I am in that you possess me, adhering nakedly and simply to me in myself by what we are, and that we possess each other in the uniqueness of us both, in the common and unique objective joy of one another.
50. You have greatly delighted me of you and in you, O my daughter, my spouse, in what you have not stopped to describe and express in your excess, my corporeal and exterior beauty in all my parts, since it has been the most Holy Spirit that has sufficiently and amply demonstrated it in its realization. But you, my daughter, all that I am within and without, makes me see that I have delighted you forever, by what I am and what I have made and what I make myself in myself for the common good, the common joy, and the common repose of us both, in the unique love of us both, which in the strength of our common excess makes us one of us both in the uniqueness of us both; because of this, you are my well beloved daughter and spouse, in which I am eternally completed. Come my daughter, come my spouse, come to Lebanon, come, you will be crowned.