Begins to explain the second line of the first stanza.
Describes how, as the fruit of these rigorous constraints, the soul finds itself with the vehement passion of Divine love.
IN this line the soul describes the fire of love which, as we have said, like the material fire acting upon the wood, begins to take hold upon the soul in this night of painful contemplation. This enkindling now described, although in a certain way it resembles that which we described above as coming to pass in the sensual part of the soul, is in some ways as different from that other as is the soul from the body, or the spiritual part from the sensual. For this present kind is an enkindling of spiritual love in the soul, which, in the midst of these dark confines, feels itself to be keenly and sharply wounded in strong Divine love, and to have a certain realization and foretaste of God, although it understands nothing definitely, for, as we say, the understanding is in darkness.
2. The spirit feels itself here to be deeply and passionately in love, for this spiritual enkindling produces the passion of love. And, inasmuch as this love is infused, it is passive rather than active, and thus it begets in the soul a strong passion of love. This love has in it something of union with God, and thus to some degree partakes of its properties, which are actions of God rather than of the soul, these being subdued within it passively. What the soul does here is to give its consent; the warmth and strength and temper and passion of love—or enkindling, as the soul here calls it—belong only to the love of God, which enters increasingly into union with it. This love finds in the soul more occasion and preparation to unite itself with it and to wound it, according as all the soul’s desires are the more recollected, and are the more withdrawn from and disabled for the enjoyment of aught either in Heaven or in earth.
3. This takes place to a great extent, as has already been said, in this dark purgation, for God has so weaned all the inclinations and caused them to be so recollected that they cannot find pleasure in anything they may wish. All this is done by God to the end that, when He withdraws them and recollects them in Himself, the soul may have more strength and fitness to receive this strong union of love of God, which He is now beginning to give it through this purgative way, wherein the soul must love with great strength and with all its desires and powers both of spirit and of sense; which could not be if they were dispersed in the enjoyment of aught else. For this reason David said to God, to the end that he might receive the strength of the love of this union with God: ‘I will keep my strength for Thee;’ that is, I will keep the entire capacity and all the desires and energies of my faculties, nor will I employ their operation or pleasure in aught else than Thyself.
4. In this way it can be realized in some measure how great and how strong may be this enkindling of love in the spirit, wherein God keeps in recollection all the energies, faculties and desires of the soul, both of spirit and of sense, so that all this harmony may employ its energies and virtues in this love, and may thus attain to a true fulfilment of the first commandment, which sets aside nothing pertaining to man nor excludes from this love anything that is his, but says: ‘Thou shalt love thy God with all thy heart and with all thy mind, with all thy soul and with all thy strength.’
5. When all the desires and energies of the soul, then, have been recollected in this enkindling of love, and when the soul itself has been touched and wounded in them all, and has been inspired with passion, what shall we understand the movements and digressions of all these energies and desires to be, if they find themselves enkindled and wounded with strong love and without the possession and satisfaction thereof, in darkness and doubt? They will doubtless be suffering hunger, like the dogs of which David speaks as running about the city; finding no satisfaction in this love, they keep howling and groaning. For the touch of this love and Divine fire dries up the spirit and enkindles its desires, in order to satisfy its thirst for this Divine love, so much so that it turns upon itself a thousand times and desires God in a thousand ways and manners, with the eagerness and desire of the appetite. This is very well explained by David in a psalm, where he says: ‘My soul thirsted for Thee: in how many manners does my soul long for Thee!’—that is, in desires. And another version reads: ‘My soul thirsted for Thee, my soul is lost (or perishes) for Thee.’
6. It is for this reason that the soul says in this line that it was ‘kindled in love with yearnings.’ For in all the things and thoughts that it revolves within itself, and in all the affairs and matters that present themselves to it, it loves in many ways, and also desires and suffers in the desire in many ways, at all times and in all places, finding rest in naught, and feeling this yearning in its enkindled wound, even as the prophet Job declares, saying: ‘As the hart desireth the shadow, and as the hireling desireth the end of his work, so I also had vain months and numbered to myself wearisome and laborious nights. If I lie down to sleep, I shall say: “When shall I arise?” And then I shall await the evening and shall be full of sorrows even until the darkness of night.’ Everything becomes cramping to this soul: it cannot live within itself; it cannot live either in Heaven or on earth; and it is filled with griefs until the darkness comes to which Job here refers, speaking spiritually and in the sense of our interpretation. What the soul here endures is afflictions and suffering without the consolation of a certain hope of any light and spiritual good. Wherefore the yearning and the grief of this soul in this enkindling of love are greater because it is multiplied in two ways: first, by the spiritual darkness wherein it finds itself, which afflicts it with its doubts and misgivings; and then by the love of God, which enkindles and stimulates it, and, with its loving wound, causes it a wondrous fear. These two kinds of suffering at such a season are well described by Isaias, where he says: ‘My soul desired Thee in the night’—that is, in misery.
7. This is one kind of suffering which proceeds from this dark night; but, he goes on to say, with my spirit, in my bowels, until the morning, I will watch for Thee. And this is the second way of grieving in desire and yearning which comes from love in the bowels of the spirit, which are the spiritual affections. But in the midst of these dark and loving afflictions the soul feels within itself a certain companionship and strength, which bears it company and so greatly strengthens it that, if this burden of grievous darkness be taken away, it often feels itself to be alone, empty and weak. The cause of this is that, as the strength and efficacy of the soul were derived and communicated passively from the dark fire of love which assailed it, it follows that, when that fire ceases to assail it, the darkness and power and heat of love cease in the soul.