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Revelations of Divine Love · 23 of 127 · tr. Grace Warrack

Chapter XVIIa

"How might any pain be more to me than to see Him that is all my life, and all my bliss, and all my joy suffer?" And in this dying was brought to my mind the words of Christ: I thirst . For I saw in Christ a double thirst: one bodily; another spiritual, the which I shall speak of in the Thirty-first Chapter. For this word was shewed for the bodily thirst: the which I understood was caused by failing of moisture. For the blessed flesh and bones was left all alone without blood and moisture. The blessed body dried alone long time with wringing of the nails and weight of the body. For I understood that for tenderness of the sweet hands and of the sweet feet, by the greatness, hardness, and grievousness of the nails the wounds waxed wide and the body sagged, for weight by long time hanging. And [therewith was] piercing and pressing of the head, and binding of the Crown all baked with dry blood, with the sweet hair clinging, and the dry flesh, to the thorns, and the thorns to the flesh drying; and in the beginning while the flesh was fresh and bleeding, the continual sitting of the thorns made the wounds wide. And furthermore I saw that the sweet skin and the tender flesh, with the hair and the blood, was all raised and loosed about from the bone, with the thorns where-through it were rent in many pieces, as a cloth that were sagging, as if it would hastily have fallen off, for heaviness and looseness, while it had natural moisture. And that was great sorrow and dread to me: for methought I would not for my life have seen it fall. How it was done I saw not; but understood it was with the sharp thorns and the violent and grievous setting on of the Garland of Thorns, unsparingly and without pity. This continued awhile, and soon it began to change, and I beheld and marvelled how it might be. And then I saw it was because it began to dry, and stint a part of the weight, and set about the Garland. And thus it encircled all about, as it were garland upon garland. The Garland of the Thorns was dyed with the blood, and that other garland [of Blood] and the head, all was one colour, as clotted blood when it is dry. The skin of the flesh that shewed (of the face and of the body), was small-rimpled with a tanned colour, like a dry board when it is aged; and the face more brown than the body. I saw four manner of dryings: the first was bloodlessness; the second was pain following after; the third, hanging up in the air, as men hang a cloth to dry; the fourth, that the bodily Kind asked liquid and there was no manner of comfort ministered to Him in all His woe and distress. Ah! hard and grievous was his pain, but much more hard and grievous it was when the moisture failed and began to dry thus, shrivelling. These were the pains that shewed in the blessed head: the first wrought to the dying, while it had moisture; and that other, slow, with shrinking drying, [and] with blowing of the wind from without, that dried and pained Him with cold more than mine heart can think. And other pains—for which pains I saw that all is too little that I can say: for it may not be told. The which Shewing of Christ's pains filled me full of pain. For I wist well He suffered but once, but [this was as if] He would shew it me and fill me with mind as I had afore desired. And in all this time of Christ's pains I felt no pain but for Christ's pains.
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Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The passage is centrally defined by its vivid, graphic description of Christ's physical body, including specific details about his flesh, blood, bones, and wounds.

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Bhakti

The path of loving devotion and self-surrender to a personal deity as itself sufficient means of liberation — the Gita's 'to those constantly devoted, I come forward as their deliverer,' Kabir's and the Sant poets' love-religion, the devotional stream that parallels Sufi love-mysticism. Distinct from mystical_union (the resulting state), fana_annihilation (the ego's unmaking at the path's end), ladder_of_love (eros staged toward Beauty), and prayer (the practice of address): bhakti names devotion as the soteriological road itself.

The passage expresses a profound path of loving devotion and self-surrender, where the visionary's entire existence is defined by her emotional identification with the suffering deity.

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Emotional Epistemologysoteriology

The doctrine that emotions constitute a valid and necessary mode of knowing reality, complementing or surpassing intellectual cognition.

The text explicitly states that the vision of Christ's suffering 'filled me full of pain' and that the author felt no pain except for Christ's pains, positioning emotional participation as the primary mode of knowing the divine reality.

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Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Christ is portrayed not as an abstract principle but as a dynamic, suffering personal reality who is 'all my life' and 'all my bliss,' actively engaging the visionary through his physical agony.

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Mystical Unionsoteriology

The merging of the individual soul or self with the divine, transcending personal identity.

The author describes a state where her own feelings are entirely subsumed by the suffering of Christ ('I felt no pain but for Christ's pains'), indicating a deep merging of identities.

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Related passages · 3 parallels
renaissance_hermeticism|The Heroic Enthusiasts, Part I (Gli Eroici Furori)|Fourth Dialoguec
Whence he says, "Come not back to me till thou art mine," and not unworthily may I say with that other— Thou has left me, oh, my heart, And thou, light of my eyes, art no more with me. Here he describes the death of the soul, which by the…”
Both passages explore the profound suffering and spiritual thirst of a divine figure, with a focus on the intense pain and the deeper spiritual significance behind it. They share a conceptual parallel in their meditation on divine suffering and its impact on the observer.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|First Dialoguec
And I will say, because to me this pain Is dearer than all other pleasures are. Mar. In reference to this I told you that although one should be attached to corporeal and external beauty yet he may honourably and worthily be so attached;…”
Both passages explore the profound spiritual insight derived from contemplating the suffering of a divine figure. Passage A focuses on the physical and spiritual thirst of Christ, while Passage B discusses the transformative power of corporeal beauty leading to divine beauty. Both emphasize the deep emotional and spiritual impact of these experiences.
western_esoteric|Tertium Organum (P.D. Ouspensky)|Chapter XXII (part 22)
I seemed to be directly under the foot of God, and I thought he was grinding his own life up out of my pain. Then I saw that what he had been trying with all his might to do was to change his course, to bend the line of lightning to which…”
Both passages describe a profound mystical experience centered on intense physical and spiritual suffering, leading to a deeper understanding of divine purpose and love. The insights are conceptually parallel, though expressed in different traditions and contexts.