第二章

繼續同一主題，透過比較解釋天主的安慰的內容：以及我們應該如何努力準備自己接受它們，而不是努力獲得它們。

1. 明智奉獻的身體結果。 2. 天主的安慰的效果。 3.兩個噴泉。 4. 它們象徵著兩種祈禱。 5. 身體和靈魂共享神聖的安慰。 6.靈魂內的香。 7. 在這個祈禱中所得到的恩寵。 8. 這種恩惠是不值得追求的。

1. 1.天主幫助我！我多麼偏離主題啊！我忘記了自己在說什麼，因為我的職業和健康狀況不佳常常迫使我停止寫作，直到更合適的時間。感覺會非常不連貫；由於我的記憶力極差，根本沒有時間去閱讀所寫的內容，即使是我真正理解的內容也表達得非常模糊，至少我是這樣擔心的。我想我說過，精神安慰有時與激情有關。這種虔誠的感覺會讓人抽泣。我甚至聽說有時它們會導致胸部受壓，並且無法控制的外部運動劇烈到足以導致鼻子出血和其他痛苦的影響。 ¹²⁴

2. 2. 我對此無話可說，因為我自己從未經歷過類似的事情；但其中似乎有一些令人安慰的理由，因為正如我所說，一切的最終目的都是為了取悅天主並享受祂的存在。我所說的天主的安慰，或在其他地方稱為“安靜的祈禱”，是完全不同的事情，因為那些因天主的仁慈而經歷過它們的人會理解。

3. 3. 為了讓問題更清楚，讓我們想像一下我們看到兩個有水盆的噴泉。我找不到比水更合適的比喻來解釋靈性事務，因為我很無知，也沒有任何智慧來幫助我。 ¹²⁵此外，我非常喜歡這個元素，所以我比其他事物更仔細地研究它。天主如此偉大、如此智慧，無疑在祂所創造的一切事物中都隱藏著秘密，我們應該透過了解這些秘密而受益匪淺，正如那些了解這些事情的人所說的那樣。確實，我相信，在他所創造的每一個最小的生物中，儘管只是一隻小螞蟻，卻蘊藏著超乎想像的奇蹟。這兩個盆地的填充方式不同；一個盆地的水從遠處通過許多管道和自來水廠流入，而另一個盆地建在泉水源頭附近，注水時非常安靜。如果泉水充足，就像我們所說的那樣，當水池滿了之後，水就會溢出來，成為一條不斷流動的大溪。這裡不需要任何機械，水也不流經渡槽。

4. 4. 這就是兩種祈禱的差別。流經渡槽的水就像透過默想獲得的明智的虔誠。我們透過我們的思想、對受造之物的默想以及我們心靈的勞動來獲得它；簡而言之，它是我們努力的結果，因此產生了我所說的騷動，同時有益於靈魂。 ¹²⁶另一個泉源，就像神聖的安慰一樣，從源頭本身接收水，這意味著天主：像往常一樣，當陛下願意賜予我們任何超自然的恩惠時，我們在最深處體驗到最大的和平，平靜和甜蜜我們的存在；我既不知道在哪裡，也不知道如何。

5. 5. 這種喜樂並不像塵世的幸福一樣，是由心立刻感受到的；它是一種快樂。漸漸地充滿之後，喜悅就溢滿一切府邸和根系，最後到達身體。因此，我說它源自於天主，最終於我們自己，因為無論誰經歷過它，都會發現我們本性的整個身體部分都分享著這種喜悅和甜蜜。在寫這篇文章時，我一直在想這句詩“Dilatasti cor meum”，“你擴張了我的心”，¹²⁷ 宣稱心臟擴張了。在我看來，這種喜樂並非源自內心，而是源自於更內在的部分，可以說，源自於我們存在的深處。我認為這一定是靈魂的中心，正如我後來了解到的那樣，並將在稍後解釋。我發現我們內心的秘密，常常讓我感到驚訝：還有多少秘密是我不知道的！我的主我的天主啊！你的威嚴何等驚人！我們就像許多愚蠢的農民小伙子一樣：我們認為我們對您有所了解，但相對而言，它一定是一無所知，因為即使在我們自己身上也有我們一無所知的深刻秘密。與隱藏在你內部的所有秘密相比，我所說的“相對而言不算什麼”，但我們所熟悉的你的奧秘是多麼偉大，甚至可以通過研究我們所看到的你的作品來了解！ ¹²⁸

6. 6. 回到我引用的那段經文，這可能有助於解釋我們存在深處的天水所開始的擴張。它們似乎在我們的內在擴張和擴大，並以一種莫名其妙的方式使我們受益，甚至連靈魂本身也不明白它所接收到的是什麼。它意識到某種可以被描述為某種香味的東西，就好像在它的最深處有一個撒滿芳香的火盆。雖然靈魂看不見火焰，也不知道它在哪裡，但它卻被溫暖和芬芳的煙霧所滲透，有時甚至可以被身體感知到。請理解我，靈魂感受不到任何真正的熱或氣味，而是感受到更微妙的東西，我用這個比喻來解釋。讓那些從未經歷過它的人相信它確實發生在其他人身上：靈魂意識到它並且比可以表達的更清晰地感受到它。它不是我們可以想像或透過我們所能做的任何事情獲得的東西；顯然，它不是來自人性的基礎硬幣，而是來自神聖智慧的最純金。我相信，在這種情況下，靈魂的力量並沒有與天主結合，而是被眼前的奇蹟所吸引和震驚。 我可能會與我在其他地方寫的內容相矛盾；¹²⁹這也不足為奇，因為這是大約十五年前完成的，也許從那時起天主就讓我對此事有了更清晰的洞察。無論是當時還是現在，我在這個問題上可能完全錯誤，但我絕不會故意說不真實的話。不;靠天主的仁慈，我寧願死一千次，也不願說謊：我按照我的理解講述這件事。我相信在這種情況下，意志必須以某種方式與天主的意志結合。對靈魂的後續影響，以及人隨後的行為，表明這個祈禱是否真誠：這是檢驗它的最好的考驗。

7. 7. 如果我們的主認識到這種恩惠是多麼偉大，那麼它就會賜予靈魂一個顯著的恩典；如果它不走回正確的道路，它就會賜予另一個更大的恩惠。我的女兒們，你們渴望立即進入這種祈禱狀態，你們是對的，因為正如我所說，靈魂無法理解天主賜予它的恩典的價值，也無法理解使天主更接近它的愛：我們當然應該渴望學習如何獲得這種恩惠。我會告訴你我所知道的，排除某些情況，在這些情況下，天主賜予這些恩典沒有其他原因，只是出於他自己的選擇，我們無權詢問。

8. 8.那麼，實踐我在前面的居所中所建議的－謙卑，謙卑！因為天主讓自己被這征服，並滿足我們所求的一切。 ¹³⁰你擁有謙卑的第一個證據¹³¹你既不認為你現在值得從天主那裡得到這些恩典和安慰，也不認為只要你活著，你就永遠不會。你問我：「如果我們不努力去獲得它們，我們如何才能獲得它們？」我的回答是，沒有比我告訴你的方法更可靠的獲得它們的方法了，因此不要努力去獲得它們，原因如下。首先，獲得這些的主要途徑是愛神而不帶私利。第二，認為我們可憐的服務能贏得如此豐厚的回報，這有點缺乏謙遜。第三，對他們來說，真正的準備是渴望受苦並效法我們的主，而不是接受安慰，因為我們確實都冒犯了祂。第四個原因是，陛下並沒有承諾給予我們這些恩惠，就像祂承諾如果我們遵守祂的誡命，祂就會賜給我們永恆的榮耀一樣。沒有這些特殊的恩典我們也能得救； 祂比我們更清楚什麼是對我們最好的，什麼是我們真心愛祂的。我知道一個確定的事實，我認識一些走在愛的道路上的人（因此只尋求侍奉被釘十字架的耶穌基督），他們不僅不要求也不渴望安慰，甚至懇求他在今生不要給他們安慰：這是事實。第五，我們的勞動不過是徒勞的：這水不是我們前面所說的透過渡槽流過的，如果泉水不提供它，我們勞苦去獲得它也是徒勞的。我的意思是，儘管我們可以默想並盡最大努力，儘管我們流淚來獲得它，但我們無法使這水流動。天主只會把它賜給祂所選擇的人，而且常常是在靈魂最不思考的時候。姊妹們，我們是祂的，讓祂對我們做祂想做的事，引導我們去祂想去的地方。如果我們真的謙卑並消滅自己，不僅在我們的想像中（這常常欺騙我們），而且如果我們真正使自己與一切事物分離，我們的主不僅會賜給我們這些恩惠，還會賜給我們許多其他恩惠，甚至我們不知道如何渴望。願他永遠受讚美祝福！阿門。

CONTINUES THE SAME SUBJECT, EXPLAINING BY A COMPARISON IN WHAT DIVINE CONSOLATIONS CONSIST: AND HOW WE OUGHT TO TRY TO PREPARE OURSELVES TO RECEIVE THEM, WITHOUT ENDEAVOURING TO OBTAIN THEM.

1. Physical results of sensible devotion. 2. Effects of divine consolations. 3. The two fountains. 4. They symbolize two kinds of prayer. 5. Divine consolations shared by body and soul. 6. The incense within the soul. 7. Graces received in this prayer. 8. Such favours not to be sought after.

1.

1. GOD help me! how I have wandered from my subject! I forget what I was speaking about, for my occupations and ill-health often force me to cease writing until some more suitable time. The sense will be very disconnected; as my memory is extremely bad and I have no time to read over what is written, even what I really understand is expressed very vaguely, at least so I fear. I think I said that spiritual consolations are occasionally connected with the passions. These feelings of devotion produce fits of sobbing; I have even heard that sometimes they cause a compression of the chest, and uncontrollable exterior motions violent enough to cause bleeding at the nose and other painful effects.¹²⁴

2.

2. I can say nothing about this, never having experienced anything of the kind myself; but there appears some cause for comfort in it, because, as I said, all ends in the desire to please God and to enjoy His presence. What I call divine consolations, or have termed elsewhere the ’prayer of quiet,’ is a very different thing, as those will understand who, by the mercy of God, have experienced them.

3.

3. To make the matter clearer, let us imagine we see two fountains with basins which fill with water. I can find no simile more appropriate than water by which to explain spiritual things, as I am very ignorant and have poor wits to help me.¹²⁵ Besides, I love this element so much that I have studied it more attentively than other things. God, Who is so great, so wise, has doubtless hidden secrets in all things He created, which we should greatly benefit by knowing, as those say who understand such matters. Indeed, I believe that in each smallest creature He has made, though it be but a tiny ant, there are more wonders than can be comprehended. These two basins are filled in different ways; the one with water from a distance flowing into it through many pipes and waterworks, while the other basin is built near the source of the spring itself and fills quite noiselessly. If the fountain is plentiful, like the one we speak of, after the basin is full the water overflows in a great stream which flows continually. No machinery is needed here, nor does the water run through aqueducts.

4.

4. Such is the difference between the two kinds of prayer. The water running through the aqueducts resembles sensible devotion, which is obtained by meditation. We gain it by our thoughts, by meditating on created things, and by the labour of our minds; in short, it is the result of our endeavours, and so makes the commotion I spoke of, while profiting the soul.¹²⁶ The other fountain, like divine consolations, receives the water from the source itself, which signifies God: as usual, when His Majesty wills to bestow on us any supernatural favours, we experience the greatest peace, calm, and sweetness in the inmost depths of our being; I know neither where nor how.

5.

5. This joy is not, like earthly happiness, at once felt by the heart; after gradually filling it to the brim, the delight overflows throughout all the mansions and faculties, until at last it reaches the body. Therefore, I say it arises from God and ends in ourselves, for whoever experiences it will find that the whole physical part of our nature shares in this delight and sweetness. While writing this I have been thinking that the verse ‘Dilatasti cor meum,’ ‘Thou hast dilated my heart,’¹²⁷ declares that the heart is dilated. This joy does not appear to me to originate in the heart, but in some more interior part and, as it were, in the depths of our being. I think this must be the centre of the soul, as I have since learnt and will explain later on. I discover secrets within us which often fill me with astonishment: how many more must there be unknown to me! O my Lord and my God! how stupendous is Thy grandeur! We are like so many foolish peasant lads: we think we know something of Thee, yet it must be comparatively nothing, for there are profound secrets even in ourselves of which we know naught. I say ‘comparatively nothing’ in proportion with all the secrets hidden within Thee, yet how great are Thy mysteries that we are acquainted with and can learn even by the study of such of Thy works as we see!¹²⁸

6.

6. To return to the verse I quoted, which may help to explain the dilation begun by the celestial waters in the depths of our being. They appear to dilate and enlarge us internally, and benefit us in an inexplicable manner, nor does even the soul itself understand what it receives. It is conscious of what may be described as a certain fragrance, as if within its inmost depths were a brazier sprinkled with sweet perfumes. Although the spirit neither sees the flame nor knows where it is, yet it is penetrated by the warmth, and scented fumes, which are even sometimes perceived by the body. Understand me, the soul does not feel any real heat or scent, but something far more subtle, which I use this metaphor to explain. Let those who have never experienced it believe that it really occurs to others: the soul is conscious of it and feels it more distinctly than can be expressed. It is not a thing we can fancy or gain by anything we can do; clearly it does not arise from the base coin of human nature, but from the most pure gold of Divine Wisdom. I believe that in this case the powers of the soul are not united to God, but are absorbed and astounded at the marvel before them. I may possibly be contradicting what I wrote elsewhere;¹²⁹ nor would this be surprising, for it was done about fifteen years ago, and perhaps God has given me since then a clearer insight into the matter. I may be entirely mistaken on the subject, both then and now, but never do I wilfully say what is untrue. No; by the mercy of God, I would rather die a thousand times than tell a falsehood: I speak of the matter as I understand it. I believe that in this case the will must in some way be united with that of God. The after effects on the soul, and the subsequent behaviour of the person, show whether this prayer was genuine or no: this is the best crucible by which to test it.

7.

7. Our Lord bestows a signal grace on the soul if it realizes how great is this favour, and another greater still if it does not turn back on the right road. You are longing, my daughters, to enter into this state of prayer at once, and you are right, for, as I said, the soul cannot understand the value of the graces there bestowed by God upon it, nor the love which draws Him ever closer to it: we should certainly desire to learn how to obtain this favour. I will tell you what I know about it, setting aside certain cases in which God bestows these graces for no other reason than His own choice, into which we have no right to enquire.

8.

8. Practise what I advised in the preceding mansions, then—humility, humility! for God lets Himself be vanquished by this and grants us all we ask.¹³⁰ The first proof¹³¹ that you possess humility is that you neither think you now deserve these graces and consolations from God, nor that you ever will as long as you live. You ask me: ‘How shall we receive them, if we do not try to gain them?’ I answer, that there is no surer way to obtain them than the one I have told you, therefore make no efforts to acquire them, for the following reasons. The first is, that the chief means of obtaining them is to love God without self-interest. The second, that it is a slight lack of humility to think that our wretched services can win so great a reward. The third, that the real preparation for them is to desire to suffer and imitate our Lord, rather than to receive consolations, for indeed we have all offended Him. The fourth reason is, that His Majesty has not promised to give us these favours in the same way as He has bound Himself to bestow eternal glory on us if we keep His commandments. We can be saved without these special graces; He sees better than we do what is best for us and which of us love Him sincerely. I know for a certain truth, being acquainted with some who walk by the way of love (and therefore only seek to serve Jesus Christ crucified), that not only they neither ask for nor desire consolation, but they even beg Him not to give it them during this life: this is a fact. Fifthly, we should but labour in vain: this water does not flow through aqueducts, like that we first spoke of, and if the spring does not afford it, in vain shall we toil to obtain it. I mean, that though we may meditate and try our hardest, and though we shed tears to gain it, we cannot make this water flow. God alone gives it to whom He chooses, and often when the soul is least thinking of it. We are His, sisters, let Him do what He will with us, and lead us where He will. If we are really humble and annihilate ourselves, not only in our imagination (which often deceives us), but if we truly detach ourselves from all things, our Lord will not only grant us these favours but many others that we do not know even how to desire. May He be for ever praised and blessed! Amen.