第一章

本章討論我們靈魂的美麗和尊嚴，並進行比較來解釋這一點。認識和理解這一點的好處以及天主賜給我們的恩惠都被顯示出來，並且祈禱如何成為靈心城堡的大門。

1.本書的計劃。 2. 靈心城堡。 3.我們的自我無知是可以被治癒的。 4. 天主住在靈魂的中心。 5. 為什麼所有的靈魂都沒有得到某些恩惠。 6. 談論這些恩惠的原因。 7. 城堡的入口。 8. 進入自我。 9. 祈禱。 10.住在第一重居所的人。 11.進入。 12、科目難點。

1. 1. 當我今天懇求我們的主為我說話時，因為我不知道該說些什麼，也不知道如何開始服從賦予我的這項工作，我突然想到一個想法，我將對此進行解釋，並將其作為我即將寫下的內容的基礎。

2. 2. 我認為靈魂就像一座城堡，³¹由一顆鑽石或非常透明的水晶組成，³²並包含許多房間，就像天堂裡有許多居所一樣。 ³³如果我們反思，姊妹們，我們將看到正義之人的靈魂是³⁴ 你能想像，一個如此強大、如此明智、如此純潔、內心蘊藏著一切善的國王能夠樂於休息的居所是什麼？沒有什麼能比得上靈魂的偉大美麗和能力；無論我們的智力多麼敏銳，他們都無法理解它們，就像無法理解天主一樣，因為正如他告訴我們的那樣，他按照自己的形象和样式創造了我們。 ³⁵

3. 3. 既然如此，我們就不必勞累自己去體會這座城堡的所有美麗，儘管作為天主的創造物，靈魂與天主之間存在著造物主與造物主之間的差異；它是按照天主的形象製造的，這一事實告訴我們它是多麼的尊貴和可愛。由於我們自己的過錯，我們既不了解自己的本性，也不了解自己的起源，這真是一個不小的不幸和恥辱。我的女兒們，如果一個人被問到他的名字、國家或父母時，他無法回答，那不是完全無知嗎？儘管這很愚蠢，但除了我們擁有身體之外，對我們的本性一無所知，而只是模糊地認識到我們有靈魂，因為人們這麼說，這是一種信仰教義，那就更愚蠢了。我們很少思考我們的靈魂可能擁有什麼恩賜，誰住在其中，或者它們是多麼珍貴。因此，我們幾乎沒有採取任何措施來保護它們的美麗；我們所有的關心都集中在我們的身體上，這些身體只不過是鑽石的粗糙鑲嵌，或者是城堡的外牆。 ³⁶

4. 4. 正如我所說，讓我們想像一下，這座城堡裡有很多房間，有些在上面，有些在下面，有些在側面；在中心，在所有這些的中間，是天主和靈魂進行最秘密交流的主要房間。 ³⁷ 仔細考慮這個比較；天主保佑它可以讓你了解他樂意賜予靈魂的不同種類的恩典。沒有人能夠了解全部，更何況像我這樣無知的人。如果我們的主賜給你任何這些恩惠，你知道這些事情是可能發生的，這會讓你感到極大的安慰。那些自己被剝奪了這些權利的人至少可以讚美他將這些權利賜給他人的偉大善良。想到天堂和聖徒的幸福對我們沒有任何傷害，反而會鼓勵我們，促使我們為自己贏得這種喜樂，知道在流亡期間天主可以向我們這些可憎的蠕蟲傳達自己，這也不會傷害我們；因為我們知道，在流放期間，天主可以將自己傳達給我們這些可憎的蠕蟲。相反，它會讓我們愛祂如此巨大的良善和無限的憐憫。

5. 5. 我確信，當我們在世時想到天主可以將這些恩典賜予他人的靈魂時，我們就會感到煩惱，這表明我們對鄰舍缺乏謙卑和仁愛，因為我們為什麼不應該為弟兄接受天主的恩惠而感到高興，而我們自己的恩惠卻沒有被剝奪呢？我們不應該為陛下如此在他選擇的任何地方彰顯他的偉大而感到高興嗎？ ³⁸有時我們的主這樣做只是為了顯示他的力量，正如他在使徒詢問他所治癒的盲人是否因自己或他父母的罪而受苦時所宣稱的那樣。 ³⁹天主不會將這些恩惠賜給人某些靈魂，因為他們比其他不接受他們的人更聖潔，而是為了彰顯祂的偉大，就像聖保羅和聖瑪麗抹大拉的情況一樣，以便我們可以在祂的創造物中榮耀祂。

6. 6. 人們可能會說這樣的事情看起來不可能，最好不要談論這些事情來激怒信仰薄弱的人。但最好是後者不相信我們，而不是我們停止啟發那些接受這些恩典的靈魂，使他們可以喜樂，並可以因天主的恩惠而努力更好地愛天主，因為祂是如此強大和偉大。在這裡，我所寫的這些事情不會讓那些人感到震驚，因為他們知道並相信神會用更偉大的證據來證明祂的愛。我確信，如果你們中的任何一個人懷疑這一點的真實性，天主永遠不會允許她透過經驗來學習這一點，因為他希望他的工作不應該受到任何限制：因此，永遠不要詆毀他們，因為你們自己沒有被這樣引導。

7. 7. 現在讓我們回到美麗迷人的城堡，看看如何進入它。這似乎很不協調：如果這座城堡是靈魂，顯然沒有人可以進入它，因為它是人自己：一個人不如告訴某人進入他已經在的房間！然而，這座城堡的存在方式卻截然不同。許多靈魂住在哨兵所站的建築物的院子裡，既不想再進去，也不知道誰住在那個最令人愉快的地方，裡面有什麼，裡面有什麼房間。

8. 8. 你所讀過的某些關於祈禱的書建議靈魂進入自身，⁴⁰ 這就是我的意思。最近，一位偉大的神學家告訴我，沒有祈禱的靈魂就像身體一樣，癱瘓、跛腳，手腳無法使用。  正是如此，有些靈魂是如此軟弱，習慣只考慮塵世的事情，以至於他們似乎無法治癒。他們似乎不可能退回到自己的內心。儘管他們習慣了與城堡外的爬行動物和其他生物相處，但他們最終還是開始模仿他們的習慣。儘管這些靈魂天生具有如此豐富的天賦，甚至能夠與天主本人交流，但他們的情況似乎毫無希望。除非他們努力理解和補救他們最悲慘的困境，否則他們的思想就會變得毫無動靜，就像羅得的妻子因不服從天主的命令而向後看而變成一根鹽柱一樣。 ⁴¹

9. 9. 據我所知，進入城堡的大門就是祈禱和默想。我所指的不是心靈的祈禱，而是口頭的祈禱，因為如果這真的是祈禱，那麼心靈就必須參與其中。如果一個人既不考慮他在向誰說話，他祈求什麼，也不考慮他是誰敢於對天主說話，儘管他的嘴唇可能會說出很多話，我不稱之為祈禱。 ⁴²有時，確實，一個人可能會虔誠地祈禱，而無需透過其他時候的實踐來考慮所有這些因素。像與奴隸一樣自由地與全能的天主交談的習慣——不關心言語是否合適，而只是說出透過不斷重複死記硬背而想到的第一件事——不能稱為祈禱：天主保佑沒有基督徒可以用這種方式稱呼他。我相信陛下會阻止你們姊妹們這樣做。我們在這個秩序中談論精神問題的習慣是對抗這種邪惡方式的良好防腐劑。

10. 10. 讓我們不再談論這些處於最悲慘和危險狀態的殘廢靈魂，除非我們的主命令他們站起來，就像他對在伯賽大池邊等待了三十多年的癱瘓者所做的那樣。他們仍然非常世俗，但也有一些做正確事的願望，有時，儘管很少，將自己交託給天主看顧。他們不時地思考自己的靈魂；雖然很忙，但他們每個月祈禱幾次，腦子裡通常充滿了上千件其他事情，因為他們的財寶在哪裡，他們的心也在那裡。 ⁴⁴ 儘管如此，偶爾他們也會拋開這些憂慮；對他們來說，在某種程度上認識到自己靈魂的狀態，並看到他們所走的路永遠不會到達大門，這對他們來說是一個巨大的恩惠。

11. 11. 最後，他們進入了城堡地下室的第一個房間，伴隨著許多爬行動物⁴⁵，這些爬行動物擾亂了他們的平靜，並阻止他們看到建築物的美麗；儘管如此，這些人應該找到自己的出路，這仍然是一個巨大的收穫。

4512. 12. 我的女兒們，你們可能會想，這一切都與你們無關，因為靠著神的恩典，你們已經進步得更多了；不過，你一定要對我有耐心，因為我無法用其他方式解釋一些有關祈禱的屬靈問題。願我們的主使我能說到重點；如果沒有親身經歷這些恩典，這個主題是最難理解的。任何接受過它們的人都會知道，要避免觸及那些靠天主的仁慈永遠不會適用於我們的主題是多麼不可能。

THIS CHAPTER TREATS OF THE BEAUTY AND DIGNITY OF OUR SOULS AND MAKES A COMPARISON TO EXPLAIN THIS. THE ADVANTAGE OF KNOWING AND UNDERSTANDING THIS AND THE FAVOURS GOD GRANTS TO US IS SHOWN, AND HOW PRAYER IS THE GATE OF THE SPIRITUAL CASTLE.

1. Plan of this book. 2. The Interior Castle. 3. Our curable self ignorance. 4. God dwells in the centre of the soul. 5. Why all souls do not receive certain favours. 6. Reasons for speaking of these favours. 7. The entrance of the Castle. 8. Entering into oneself. 9. Prayer. 10. Those who dwell in the first mansion. 11. Entering. 12. Difficulties of the subject.

1.

1. WHILE I was begging our Lord to-day to speak for me, since I knew not what to say nor how to commence this work which obedience has laid upon me, an idea occurred to me which I will explain, and which will serve as a foundation for that I am about to write.

2.

2. I thought of the soul as resembling a castle,³¹ formed of a single diamond or a very transparent crystal,³² and containing many rooms, just as in heaven there are many mansions.³³ If we reflect, sisters, we shall see that the soul of the just man is but a paradise, in which, God tells us, He takes His delight.³⁴ What, do you imagine, must that dwelling be in which a King so mighty, so wise, and so pure, containing in Himself all good, can delight to rest? Nothing can be compared to the great beauty and capabilities of a soul; however keen our intellects may be, they are as unable to comprehend them as to comprehend God, for, as He has told us, He created us in His own image and likeness.³⁵

3.

3. As this is so, we need not tire ourselves by trying to realize all the beauty of this castle, although, being His creature, there is all the difference between the soul and God that there is between the creature and the Creator; the fact that it is made in God’s image teaches us how great are its dignity and loveliness. It is no small misfortune and disgrace that, through our own fault, we neither understand our nature nor our origin. Would it not be gross ignorance, my daughters, if, when a man was questioned about his name, or country, or parents, he could not answer? Stupid as this would be, it is unspeakably more foolish to care to learn nothing of our nature except that we possess bodies, and only to realize vaguely that we have souls, because people say so and it is a doctrine of faith. Rarely do we reflect upon what gifts our souls may possess, Who dwells within them, or how extremely precious they are. Therefore we do little to preserve their beauty; all our care is concentrated on our bodies, which are but the coarse setting of the diamond, or the outer walls of the castle.³⁶

4.

4. Let us imagine, as I said, that there are many rooms in this castle, of which some are above, some below, others at the side; in the centre, in the very midst of them all, is the principal chamber in which God and the soul hold their most secret intercourse.³⁷ Think over this comparison very carefully; God grant it may enlighten you about the different kinds of graces He is pleased to bestow upon the soul. No one can know all about them, much less a person so ignorant as I am. The knowledge that such things are possible will console you greatly should our Lord ever grant you any of these favours; people themselves deprived of them can then at least praise Him for His great goodness in bestowing them on others. The thought of heaven and the happiness of the saints does us no harm, but cheers and urges us to win this joy for ourselves, nor will it injure us to know that during this exile God can communicate Himself to us loathsome worms; it will rather make us love Him for such immense goodness and infinite mercy.

5.

5. I feel sure that vexation at thinking that during our life on earth God can bestow these graces on the souls of others shows a want of humility and charity for one’s neighbour, for why should we not feel glad at a brother’s receiving divine favours which do not deprive us of our own share? Should we not rather rejoice at His Majesty’s thus manifesting His greatness wherever He chooses?³⁸ Sometimes our Lord acts thus solely for the sake of showing His power, as He declared when the Apostles questioned whether the blind man whom He cured had been suffering for his own or his parents’ sins.³⁹ God does not bestow these favours on certain souls because they are more holy than others who do not receive them, but to manifest His greatness, as in the case of St. Paul and St. Mary Magdalen, and that we may glorify Him in His creatures.

6.

6. People may say such things appear impossible and it is best not to scandalize the weak in faith by speaking about them. But it is better that the latter should disbelieve us, than that we should desist from enlightening souls which receive these graces, that they may rejoice and may endeavour to love God better for His favours, seeing He is so mighty and so great. There is no danger here of shocking those for whom I write by treating of such matters, for they know and believe that God gives even greater proofs of His love. I am certain that if any one of you doubts the truth of this, God will never allow her to learn it by experience, for He desires that no limits should be set to His work: therefore, never discredit them because you are not thus led yourselves.

7.

7. Now let us return to our beautiful and charming castle and discover how to enter it. This appears incongruous: if this castle is the soul, clearly no one can have to enter it, for it is the person himself: one might as well tell some one to go into a room he is already in! There are, however, very different ways of being in this castle; many souls live in the courtyard of the building where the sentinels stand, neither caring to enter farther, nor to know who dwells in that most delightful place, what is in it and what rooms it contains.

8.

8. Certain books on prayer that you have read advise the soul to enter into itself,⁴⁰ and this is what I mean. I was recently told by a great theologian that souls without prayer are like bodies, palsied and lame, having hands and feet they cannot use.  Just so, there are souls so infirm and accustomed to think of nothing but earthly matters, that there seems no cure for them. It appears impossible for them to retire into their own hearts; accustomed as they are to be with the reptiles and other creatures which live outside the castle, they have come at last to imitate their habits. Though these souls are by their nature so richly endowed, capable of communion even with God Himself, yet their case seems hopeless. Unless they endeavour to understand and remedy their most miserable plight, their minds will become, as it were, bereft of movement, just as Lot’s wife became a pillar of salt for looking backwards in disobedience to God’s command.⁴¹

9.

9. As far as I can understand, the gate by which to enter this castle is prayer and meditation. I do not allude more to mental than to vocal prayer, for if it is prayer at all, the mind must take part in it. If a person neither considers to Whom he is addressing himself, what he asks, nor what he is who ventures to speak to God, although his lips may utter many words, I do not call it prayer.⁴² Sometimes, indeed, one may pray devoutly without making all these considerations through having practised them at other times. The custom of speaking to God Almighty as freely as with a slave—caring nothing whether the words are suitable or not, but simply saying the first thing that comes to mind from being learnt by rote by frequent repetition—cannot be called prayer: God grant that no Christian may address Him in this manner. I trust His Majesty will prevent any of you, sisters, from doing so. Our habit in this Order of conversing about spiritual matters is a good preservative against such evil ways.

10.

10. Let us speak no more of these crippled souls, who are in a most miserable and dangerous state, unless our Lord bid them rise, as He did the palsied man who had waited more than thirty years at the pool of Bethsaida.⁴³ We will now think of the others who at last enter the precincts of the castle; they are still very worldly, yet have some desire to do right, and at times, though rarely, commend themselves to God’s care. They think about their souls every now and then; although very busy, they pray a few times a month, with minds generally filled with a thousand other matters, for where their treasure is, there is their heart also.⁴⁴ Still, occasionally they cast aside these cares; it is a great boon for them to realize to some extent the state of their souls, and to see that they will never reach the gate by the road they are following.

11.

11. At length they enter the first rooms in the basement of the castle, accompanied by numerous reptiles⁴⁵ which disturb their peace, and prevent their seeing the beauty of the building; still, it is a great gain that these persons should have found their way in at all.

4512.

12. You may think, my daughters, that all this does not concern you, because, by God’s grace, you are farther advanced; still, you must be patient with me, for I can explain myself on some spiritual matters concerning prayer in no other way. May our Lord enable me to speak to the point; the subject is most difficult to understand without personal experience of such graces. Any one who has received them will know how impossible it is to avoid touching on subjects which, by the mercy of God, will never apply to us.