第三章

天主在賜予靈魂之前通常給予靈魂的回憶的祈禱，最後描述的。它的效果：還有上一章所描述的天主的安慰祈禱的效果。

1. 與城堡居民相比的回憶的祈禱。 2. 牧羊人把他的羊群召回城堡。 3.這種記憶是超自然的。 4. 它讓我們為更高的恩惠做好準備。 5. 心靈必須行動起來，直到天主用愛呼喚它回憶。 6. 靈魂在此應將自己交託在天主手中。 7. 回憶的祈禱和祈禱中的干擾。 8. 透過安慰獲得靈性的自由。 9. 靈魂必須警醒。 10. 魔鬼特別誘惑這樣的靈魂。 11. 虛假的恍惚和狂喜。 12. 如何對待受此迷惑的人。 13.此居所存在迷惑風險。

1. 1. 天主的安慰的效果非常多：在描述它們之前，我要談談通常在它們之前的另一種祈禱。我不需要在其他地方寫過關於這個主題的太多內容。 ¹³²我相信這是一種超自然的回憶祈禱的祈禱。沒有必要退休，也沒有閉目，也不依賴任何外在的事物；眼睛不由自主地猛然閉上，發現孤獨。不需要任何人自己的勞動，我所說的聖殿是為靈魂祈禱而建造的：感官和外在環境似乎失去了控制力，而精神逐漸恢復了失去的主權。有人說靈魂進入自身；有人說靈魂進入自身；其他人則認為它超越了自身。 ¹³³ 我對這些術語無話可說，但最好按照我的理解談論這個主題。您可能會理解我的意思，儘管也許我是唯一理解它的人。讓我們想像一下，靈魂的感官和力量（我在寓言中將其比作城堡裡的居民）已經逃亡並加入了外面的敵人。 經過長年累月的離開後，他們意識到自己的損失有多大，於是回到城堡附近，但無法再次進入城堡，因為他們的惡習很難改掉。然而，他們不再是叛徒，而是在外面流浪了。

2. 2. 國王在其宮廷中掌管，看到了他們的善意，出於他的偉大憐憫，希望他們回到他身邊。他像一個好牧人一樣，吹奏著如此美妙的笛子，儘管他們幾乎沒有聽到他的呼喚，但他們不再徘徊，而是像迷失的羊一樣回到了居所。這位牧師對他的羊群的力量是如此強大，以至於他們放棄了誤導他們的世俗憂慮，重新進入了城堡。

3. 3. 我想我以前從來沒有把這件事說得這麼清楚。在我們自己內心尋找天主，遠比在受造物中尋找天主更有用。聖奧古斯丁告訴我們，在長期在其他地方尋找全能者之後，他如何在自己的靈魂中找到全能者。 ¹³⁴當天主賜給我們時，這種回憶對我們有很大幫助。但不要以為你可以透過思考天主住在你裡面，或想像祂存在於你的靈魂中來獲得它：這是一個很好的實踐和一種優秀的默想，因為它是建立在天主住在我們裡面的事實之上的；¹³⁵然而，它不是回憶的祈禱，因為透過神聖的實踐，每個人都可以實踐它的事情是完全不同的實踐，但我的意思是有時，在他們開始思考天主之前，靈魂的力量就發現自己在城堡裡。我不知道他們是怎麼進來的，也不知道他們是怎麼聽到牧羊人的笛聲的。耳朵聽不到任何聲音，但靈魂卻敏銳地意識到享受這種恩惠的人所經歷的一種美妙的回憶感，我無法更清楚地描述這種感覺。

4. 4. 我想我在某處讀過¹³⁶，靈魂就像烏龜或海膽一樣，退回到自己的世界裡。說這話的人無疑都明白他們在說什麼；但這些生物可以隨意退回到自己身邊，而我們卻沒有能力退回到自己身邊，除非天主賜給我們恩典。在我看來，國王陛下只會把這種恩惠賜給那些已經放棄了世界的人，至少是在願望上，如果他們的生活狀況實際上不允許他們這樣做的話。因此，他特別呼召他們投身於屬靈的事；如果他們允許他自由地行使權力，他將給予那些他開始召喚進入更高生活的人更大的恩典。那些享受這段回憶的人應該熱切地感謝天主：對他們來說，認識到這一恩惠的價值是最重要的，對此的感激之情將使他們準備好接受更多的標誌性恩典。 有些書建議，為了準備聆聽我們的主對我們所說的話，我們應該保持頭腦休息，等待看看祂會在我們的靈魂中做什麼。 ¹³⁷但是，除非陛下已經開始暫停我們的能力，否則我無法理解我們如何停止思考，否則弊大於利。對於這一點，那些在精神問題上有學識的人一直爭論不休。我承認我無法謙虛，無法屈服於他們的意見。 ¹³⁸

5. 5. 有人告訴我一本關於這個主題的書，作者是聖人阿爾坎塔拉的彼得修士（我想我可以公正地稱呼他）；我應該服從他的決定，因為我知道他有能力做出判斷，但讀完後，我發現他同意我的觀點，即思想必須採取行動，直到被愛喚起回憶為止，儘管他用其他話表達了這一點。 ¹³⁹    第八忠告。最後也是最重要的忠告是，在這神聖的練習中，我們應該努力將默想與默觀結合起來，使其中一個成為達到另一個的階梯。為此，我們必須知道（第118頁）默想的真正作用就是用勤奮和注意力從一個事物轉移到另一個事物來思考神聖的事物，使我們的心對它們產生某種感情和深厚的感情，這就像一個人應該敲打打火石來從中汲取火花一樣。    因為默觀就是要激發出這種火花：我的意思是現在已經找到了所尋求的這種感情和感覺，並在和平與沉默中享受它們；不是透過許多話語和智力推測，而是對真理的簡單關注。    因此，一位神聖的導師說，默想會透過勞動自然結出果實，默觀則無需勞動而結出果實。一個人尋找，另一個人發現；一個人吃掉食物，另一個人享受它；一個人談論並思考，另一個人滿足於簡單地註視事物，因為它擁有他們的愛和歡樂。最後，一個是手段，另一個是目的；一個是道路並沿著它旅行，另一個是道路和旅程的終點。    由此可以推論出一個非常普遍的事情，所有靈性生活的大師都教導它，儘管學習它的人了解甚少（第119頁）。這就是說，正如當目的達到時，手段就停止了，正如當到達港口時航程就結束了，同樣，當我們通過默想的工作，達到默觀的休息和甜蜜的味道時，我們就應該停止虔誠而艱苦的探索； 滿足於簡單地凝視和思考天主——就好像祂就在我們面前一樣——我們應該安息在享受當時所給予的情感中，無論是愛、欽佩、喜悅或其他類似的情感。    之所以提出這個忠告，是因為這種奉獻的目的是愛和意志的情感，而不是理解力的思辨，當意志被這種情感所俘虜和占據時，我們應該盡可能地拋棄所有那些話語和理智的思辨，以便我們的靈魂及其全部力量可以緊緊抓住這種情感，而不會被其他影響的作用所轉移。因此，一位博學的教師勸告我們，一旦任何人感到自己被天主的愛所激勵，他就應該首先拋開（第120頁）所有這些考慮和想法——無論它們看起來多麼崇高——不是因為它們本身確實不好，而是因為它們會成為更好的障礙。更重要的是。 因為這無非就是這樣，既然已經達到了我們工作的終點和目的，我們就應該留在其中，為了默觀的熱愛而離開默想。這尤其可以在任何練習結束時進行，即在我們所說的對神聖之愛的祈求之後，因為一個原因，因為那時我們認為我們剛剛經歷的練習的勞動已經產生了一些神聖的奉獻和感覺，因為，智者說，“祈禱的結束比開始更好”：另一個原因是，在祈禱和默想的工作之後，一個人應該讓他的思想稍微休息一下，並讓它在其中休息一下。默觀的臂膀。那麼，在這一點上，我們應該拋開可能出現的所有其他想法，並讓頭腦安靜下來，讓記憶平靜下來，將一切都集中在我們的主身上；記住我們當時就在他面前，不再糾纏於神聖事物的細節。    同上頁。 121. 不僅在練習結束時，而且在練習過程中，無論在練習的任何部分，這種精神上的昏厥都應該降臨到我們身上，當智力進入睡眠狀態時，我們應該停下來，享受所賜予的祝福；然後，當我們消化完它後，轉向我們手頭的事情，就像園丁澆灌花園床時所做的那樣；他在給了它（第122頁）足夠的水之後，阻止了溪流，讓它浸泡並擴散到地球的深處；然後，當水有些枯乾時，他會再次減少水流，以便它可以接受更多的水，並得到良好的灌溉。 「也許我是錯的，但我依賴這些理由。首先，少推理、少做事的人，在屬靈的事上卻做得最多。我們應該像乞丐一樣在強大而富有的皇帝面前請願；然後，低下眼睛，謙卑地等待。當他秘密地向我們展示他垂聽我們的祈禱時，我們最好保持沉默，因為他已將我們吸引到他面前的話，也就是我們面前的話，如果我們有什麼平靜的話，如果有什麼 然而，如果國王沒有表現出傾聽或看到我們的跡象，那麼就沒有必要像個傻瓜一樣一動不動地站著，如果靈魂繼續不活動，就會像傻瓜一樣。在這種情況下，它的枯乾感會大大增加，而想像力會因為什麼也不想而變得比以前更加不安。我們的主希望我們在這樣的時刻向祂祈求，並將自己置於祂的面前；祂知道什麼對我們最好。

6. 6. 我相信人類的努力在這些事情上毫無用處，國王陛下似乎將這些事情保留給他自己，對我們的權力設定了這種限制。在許多其他事情上，例如懺悔、善行和祈禱，在祂的幫助下，我們可以在人類的弱點所允許的範圍內幫助自己。第二個原因是，這些內部運作是甜蜜而和平的，¹⁴⁰任何痛苦的努力對我們來說弊大於利。我所說的「痛苦的努力」是指我們對自己施加的任何強制限制，例如屏住呼吸。 ¹⁴¹我們寧願將我們的靈魂交在天主手中，讓他為我們做他選擇的事，盡可能忘記所有的自身利益，完全聽從他的旨意。第三個原因是，什麼都不想的努力更能激發我們的想像。第四，因為我們只關心神的尊貴和榮耀，而忘記了我們自己，忘記了我們的優勢、舒適和幸福，從而為神提供了最真實、最蒙悅納的服務。 當我們把自己置於如此嚴格的控制之下，以至於我們不敢行動，甚至不敢思考，或者讓我們的思想有足夠的自由來渴望天主更大的榮耀並為他所擁有的榮耀而喜樂時，我們怎麼能忘記自我呢？當國王陛下希望心靈從工作中休息時，他會以另一種方式運用它，給予它遠超其自身努力所能獲得的光明和知識，並將其完全吸收到他自己之中。然後，儘管它不知道如何，它充滿了智慧，這是它永遠無法透過努力暫停思想而獲得的。天主給我們能力供我們使用；他們每個人都會得到適當的獎勵。那麼，不要讓我們試圖讓他們入睡，而是允許他們做自己的工作，直到神聖的召喚去做更高的事情。 ¹⁴²

7. 7. 在我看來，當天主選擇將靈魂安置在這座居所時，它最好按照我的建議去做，然後在沒有強迫或乾擾的情況下努力擺脫胡思亂想。然而，我們不應該努力完全停止想像，因為記住天主的存在並思考祂是誰是很好的。如果透過它的感覺而脫離自身，那很好；但不要讓它試圖理解內心正在發生的事情，因為這種恩惠是賦予意志的，而意志應該留下來平靜地享受它，只是偶爾提出愛的願望。儘管在這種祈禱中，靈魂並沒有做出任何努力，但往往在很短的時間內，頭腦完全停止思考。我在其他地方解釋為什麼在這種精神狀態下會發生這種情況。 ¹⁴³ 在第一次談到第四重居所時，我告訴你我在憶念祈禱之前提到了神聖的安慰。後者應該放在第一位，因為它遠不如安慰，而安慰只是安慰的開始。回憶並不要求我們放棄默想，也不要求我們停止運用我們的智力。 在安靜的祈禱中，當水從泉水本身流出而不是通過管道流出時，頭腦就停止活動；它是被迫這樣做的，儘管它不明白發生了什麼，所以迷惑地徘徊，找不到休息的地方。同時意志，完全團結起來。天主對思想的混亂感到非常不安：然而，不應該注意到它們，否則它們會導致靈魂失去大部分正在享受的恩惠。讓精神忽略這些幹擾，投入神聖之愛的懷抱：國王陛下將教導它如何最好地採取行動，這主要在於它認識到自己不值得擁有如此偉大的善行，並為此而全心全意地感謝天主。

8. 8. 為了討論回憶的祈禱，我默默地忽略了在受到天主恩惠的靈魂中發現的影響和症狀。神聖的安慰顯然會引起靈魂的擴張或擴大，這可以比作水從泉水流進一個沒有出口的盆地，但它的結構是隨著倒入盆中的水量而增加尺寸和比例。除了賜下許多其他奇妙的恩典之外，神似乎透過這個祈禱也起到了同樣的效果，因此準備和安排靈魂以容納祂想要賜予的一切。在內心的甜蜜和擴張之後，靈魂在服事天主時不再像以前那樣受到限制，而是擁有更多的靈性的自由。它不再因地獄的恐怖而苦惱，因為儘管它比以往任何時候都更渴望不冒犯天主，但它已經失去了奴性的恐懼，並確信有一天它會擁有它的主。它不害怕因苦行而失去健康；¹⁴⁴相信靠著祂的恩典沒有什麼是它做不到的，它比以前更渴望進行懺悔。 人們對苦難更加漠不關心，因為信仰更加堅強，相信如果為天主而承受，他就會賜予恩典來耐心地忍受苦難。確實，這樣的人有時甚至渴望試煉，非常熱切地渴望為他做些什麼。當靈魂更了解神聖陛下時，它就會更清楚地認識到自己的卑鄙。神聖的安慰表明，塵世的快樂是多麼卑鄙；透過逐漸退出它們，它獲得了更大的自我控制。總之，它的德性會增加，並且不會停止向完美前進，除非它回頭得罪天主。如果這樣做，無論達到多麼高的境界，它都會失去一切。

9. 9. 不應認為所有這些效果只是天主一兩次施恩而產生的。它們必須不斷地被接受，因為靈魂的整體福祉取決於它們的頻繁接受。我強烈勸告那些達到這種狀態的人，要極度小心地避免一切冒犯天主的情況。 ¹⁴⁵靈魂尚未完全建立美德，但就像一個新生的嬰兒第一次在母親的乳房中餵養：¹⁴⁶如果離開了她，它除了死還能做什麼？我非常擔心，當一個被天主賜予這種恩惠的靈魂停止祈禱時，除非有緊急需要，否則它會變得越來越糟，除非它立即恢復祈禱。

10. 10. 我意識到這種情況的危險，因為我悲痛地目睹了我所認識的人因離開天主而墮落，天主以如此多的愛尋求與他們成為朋友，正如他對待他們所證明的那樣。我緊急警告這些人不要冒犯罪的風險，因為魔鬼寧願得到這些靈魂中的一個，也不願得到許多我們的主沒有賜予這種恩典的人，¹⁴⁷因為前者可能會因引導其他人效仿他們的榜樣而給他帶來嚴重損失，甚至可能為天主的教會做出巨大的服務。如果沒有別的原因，除了看到陛下對這些人的特別喜愛，就足以讓撒但瘋狂地破壞天主在他們身上的工作，使他們永遠失落。因此，他們遭受嚴重的試探，如果他們跌倒了，他們就會比別人跌倒。

11. 11. 就我們所知，我的姊妹們，你們沒有這樣的危險：願天主保佑你們遠離驕傲和虛榮！魔鬼有時會提供我所提到的偽造的恩典：這很容易被察覺，其效果與真正的恩典完全相反。 ¹⁴⁸雖然我在其他地方談過，¹⁴⁹我想在這裡警告你，那些練習祈禱的人會面臨一種特殊的危險，特別是婦女，她們的體質較弱，使她們更容易受到這種危險。錯誤。由於他們的懺悔、祈禱和守夜，或甚至僅僅因為健康虛弱，有些人無法獲得精神安慰而不被它所征服。當他們感受到任何內心的喜悅時，他們的身體變得疲倦無力，他們就會陷入沉睡——他們稱之為精神睡眠——這是我所描述的更高級的階段；他們認為靈魂和身體一樣分享它，並讓自己陷入一種陶醉之中。他們越失去自製力，他們的感情就越會佔據他們，因為框架變得更加脆弱。他們認為這是一種恍惚，並稱其為“恍惚”，但我稱其為無稽之談；它除了浪費他們的時間和損害他們的健康之外沒有任何作用。

12. 12. 某個人的這種狀態持續了八個小時，在此期間她既沒有失去知覺，也沒有想到天主。 ¹⁵⁰她被要求吃好睡好並放棄一些苦行，從而痊癒了。她的康復歸功於一位了解她情況的人。迄今為止，她無意中欺騙了她的告解神父和其他人，也欺騙了她自己。我非常確信魔鬼在這裡工作是為了達到他自己的目的，並且他開始從中獲得很多好處。應該知道，當天主賜予靈魂這樣的恩惠時，儘管心靈和身體可能會感到疲倦，但靈魂卻不會如此，因為靈魂看到自己如此接近天主而感到非常高興，這種狀態也不會持續超過很短的時間。 ¹⁵¹雖然靈魂可能會再次投入，但正如我所說，除非已經虛弱，否則身體不會感到疲憊或痛苦。我建議你們中任何經歷過後者的人告訴女院長，並儘可能地轉移你的注意力，不去想這些事情。 修女應該阻止這樣的修女花超過幾個小時的時間進行祈禱，並且應該讓她吃好睡好，直到她以這種方式失去了平常的體力為止。 ¹⁵²如果修女的體質很脆弱，這還不夠，請讓她相信我，當我告訴她神只呼召她過積極的生活時。寺院裡一定有這樣的人：讓她在各個辦公室工作，並注意不要讓她長時間獨處，否則她會完全失去健康。這種待遇對她來說將是一種極大的羞辱：我們的主透過她忍受主不在的方式來檢驗她對祂的愛。一段時間後，他可能會很高興她恢復了體力。如果沒有，她將取得同樣多的進步，並透過口頭祈禱和服從獲得與透過默觀獲得的一樣大的回報，甚至可能更多。

13. 13. 有些人，有些人我認識，他們的思想和想像力非常活躍，以至於幻想他們看到了他們所想的任何東西，這是非常危險的。 ¹⁵³也許我可以稍後再討論這個問題，但現在不能這樣做。我詳細地討論了這座居所，因為我相信它是大多數靈魂進入的地方。由於自然與超自然結合在一起，當天主沒有給魔鬼留下那麼多機會時，魔鬼在這裡所造成的傷害會比以後更大。願神永遠受讚美！阿門。

OF THE PRAYER OF RECOLLECTION WHICH GOD GENERALLY GIVES THE SOUL BEFORE GRANTING IT THAT LAST DESCRIBED. ITS EFFECTS: ALSO THOSE OF THE PRAYER OF DIVINE CONSOLATIONS DESCRIBED IN THE LAST CHAPTER.

1. The Prayer of recollection compared to the inhabitants of the castle. 2. The Shepherd recalls His flock into the castle. 3. This recollection supernatural. 4. It prepares us for higher favours. 5. The mind must act until God calls it to recollection by love. 6. The soul should here abandon itself into God’s hands. 7. The prayer of recollection, and distractions in Prayer. 8. Liberty of spirit gained by consolations. 9. The soul must be watchful. 10. The devil specially tempts such souls. 11. False trances and raptures. 12. How to treat those deluded in this way. 13. Risks of delusion in this mansion.

1.

1. THE effects of divine consolations are very numerous: before describing them, I will speak of another kind of prayer which usually precedes them. I need not say much on this subject, having written about it elsewhere.¹³² This is a kind of recollection which, I believe, is supernatural. There is no occasion to retire nor to shut the eyes, nor does it depend on anything exterior; involuntarily the eyes suddenly close and solitude is found. Without any labour of one’s own, the temple of which I spoke is reared for the soul in which to pray: the senses and exterior surroundings appear to lose their hold, while the spirit gradually regains its lost sovereignty. Some say the soul enters into itself; others, that it rises above itself.¹³³ I can say nothing about these terms, but had better speak of the subject as I understand it. You will probably grasp my meaning, although, perhaps, I may be the only person who understands it. Let us imagine that the senses and powers of the soul (which I compared in my allegory to the inhabitants of the castle) have fled and joined the enemy outside. After long days and years of absence, perceiving how great has been their loss, they return to the neighbourhood of the castle, but cannot manage to re-enter it, for their evil habits are hard to break off; still, they are no longer traitors, and they wander about outside.

2.

2. The King, Who holds His court within it, sees their good will, and out of His great mercy desires them to return to Him. Like a good Shepherd, He plays so sweetly on His pipe, that although scarcely hearing it they recognize His call and no longer wander, but return, like lost sheep, to the mansions. So strong is this Pastor’s power over His flock, that they abandon the worldly cares which misled them and re-enter the castle.

3.

3. I think I never put this matter so clearly before. To seek God within ourselves avails us far more than to look for Him amongst creatures; Saint Augustine tells us how he found the Almighty within his own soul, after having long sought for Him elsewhere.¹³⁴ This recollection helps us greatly when God bestows it upon us. But do not fancy you can gain it by thinking of God dwelling within you, or by imagining Him as present in your soul: this is a good practice and an excellent kind of meditation, for it is founded on the fact that God resides within us;¹³⁵ it is not, however, the prayer of recollection, for by the divine assistance every one can practise it, but what I mean is quite a different thing. Sometimes, before they have begun to think of God, the powers of the soul find themselves within the castle. I know not by what means they entered, nor how they heard the Shepherd’s pipe; the ears perceived no sound but the soul is keenly conscious of a delicious sense of recollection experienced by those who enjoy this favour, which I cannot describe more clearly.

4.

4. I think I read somewhere¹³⁶ that the soul is then like a tortoise or sea-urchin, which retreats into itself. Those who said this no doubt understood what they were talking about; but these creatures can withdraw into themselves at will, while here it is not in our power to retire into ourselves, unless God gives us the grace. In my opinion, His Majesty only bestows this favour on those who have renounced the world, in desire at least, if their state of life does not permit their doing so in fact. He thus specially calls them to devote themselves to spiritual things; if they allow Him power to at freely He will bestow still greater graces on those whom He thus begins calling to a higher life. Those who enjoy this recollection should thank God fervently: it is of the highest importance for them to realize the value of this favour, gratitude for which would prepare them to receive still more signal graces. Some books advise that as a preparation for hearing what our Lord may say to us we should keep our minds at rest, waiting to see what He will work in our souls.¹³⁷ But unless His Majesty has begun to suspend our faculties, I cannot understand how we are to stop thinking, without doing ourselves more harm than good. This point has been much debated by those learned in spiritual matters; I confess my want of humility in having been unable to yield to their opinion.¹³⁸

5.

5. Some one told me of a certain book written on the subject by the saintly Friar Peter of Alcantara (as I think I may justly call him); I should have submitted to his decision, knowing that he was competent to judge, but on reading it I found he agreed with me that the mind must act until called to recollection by love, although he stated it in other words.¹³⁹
   Eighth Counsel. Let the last and chiefest counsel be that in this holy exercise we should endeavour to unite Meditation with Contemplation making of the one a ladder for attaining to the other. For this we must know that (p. 118) the very office of Meditation is to consider Divine things with studiousness and attention passing from one to another, to move our hearts to some affection and deep feeling for them, which is as though one should strike a flint to draw from it the spark.
   For Contemplation is to have drawn forth this spark: I mean to have now found this affection and feeling which were sought for, and to be in peace and silence enjoying them; not with many discursive and intellectual speculations but with simple gaze upon the truth.
   Wherefore, says a holy teacher, Meditation goes its way and brings forth fruit, with labour, but Contemplation bears fruit without labour. The one seeketh, the other findeth; the one consumeth the food, the other enjoys it; the one discourseth, and maketh reflections, the other is contented with a simple gaze upon the things, for it hath in possession their love and joy. Lastly, the one is as the means, the other as the end; the one as the road and journeying along it, the other as the end of the road and of the journeying.
   From this is to be inferred a very common thing, which all masters of the spiritual life teach, although it is little (p. 119) understood of those who learn it; which is this, that, as the means cease when the end has been attained, as the voyaging is over when the port has been touched, so when, through the working out of our Meditation, we have come to the repose and sweet savour of Contemplation, we ought then to cease from that pious and laborious searching; and being satisfied with the simple gaze upon, and thought of, God—as though we had Him there present before us—we should rest in the enjoyment of that affection then given, whether it be of love, or of admiration, or joy, or other like sentiment.
   The reason why this counsel is given is this, that as the aim of this devotion is love and the affections of the will rather than the speculations of the understanding, when the will has been caught and taken by this affection, we should put away all those discursive and intellectual speculations, so far as we can, in order that our soul with all its forces may be fastened upon this affection without being diverted by the action of other influences. A learned teacher, therefore, counsels us that as soon as anyone feels himself fired by the love of God, he should first put aside (p. 120.) all these considerations and thoughts—however exalted they may seem—not because they are really not good in themselves, but because they are then hindrances to what is better. and more important. For this is nothing else than that, having come to the end and purpose of our work, we should stay therein, and leave Meditation for the love of Contemplation. This may especially be done at the end of any exercise, that is, after the petition for the Divine love of which we have spoken, for one reason, because then it is supposed that the labour of the exercise we have just gone through has produced some divine devotion and feeling, since, saith the wise man, ‘Better is the end of prayer than the beginning’: and for another reason, that, after the work of Prayer and Meditation, it is well that one should give his mind a little rest, and allow it to repose in the arms of Contemplation. At this point, then, we should put away all other thoughts that may present themselves, and, quieting the mind and stilling the memory, fix all upon our Lord; and remembering that we are then in His presence, no longer dwell upon the details of divine things.
   Ibidem p. 121. And not only at the end of the exercise but in the midst of it, and at whatever part of it, this spiritual swoon should come upon us, when the intellect is laid to sleep, we should make this pause, and enjoy the blessing bestowed; and then, when we have finished the digestion of it, turn to the matter we have in hand, as the gardener does, when he waters his garden-bed; who, after giving it (p. 122) a sufficiency of water, holds back the stream, and lets it soak and spread itself through the depths of the earth; and then when this hath somewhat dried up, he turns down upon it again the flow of water that it may receive still more, and be well irrigated.’  Possibly I may be mistaken, but I rely on these reasons. Firstly, he who reasons less and tries to do least, does most in spiritual matters. We should make our petitions like beggars before a powerful and rich Emperor; then, with downcast eyes, humbly wait. When He secretly shows us He hears our prayers, it is well to be silent, as He has drawn us into His presence; there would then be no harm in trying to keep our minds at rest (that is to say, if we can). If, however, the King makes no sign of listening or of seeing us, there is no need to stand inert, like a dolt, which the soul would resemble if it continued inactive. In this case its dryness would greatly increase, and the imagination would be made more restless than before by its very effort to think of nothing. Our Lord wishes us at such a time to offer Him our petitions and to place ourselves in His presence; He knows what is best for us.

6.

6. I believe that human efforts avail nothing in these matters, which His Majesty appears to reserve to Himself, setting this limit to our powers. In many other things, such as penances, good works, and prayers, with His aid we can help ourselves as far as human weakness will allow. The second reason is, that these interior operations being sweet and peaceful,¹⁴⁰ any painful effort does us more harm than good. By ‘painful effort’ I mean any forcible restraint we place on ourselves, such as holding our breath.¹⁴¹ We should rather abandon our souls into the hands of God, leaving Him to do as He chooses with us, as far as possible forgetting all self-interest and resigning ourselves entirely to His will. The third reason is, that the very effort to think of nothing excites our imagination the more. The fourth is, because we render God the most true and acceptable service by caring only for His honour and glory and forgetting ourselves, our advantages, comfort and happiness. How can we be self-oblivious, while keeping ourselves under such strict control that we are afraid to move, or even to think, or to leave our minds enough liberty to desire God’s greater glory and to rejoice in the glory which He possesses? When His Majesty wishes the mind to rest from working He employs it in another manner, giving it a light and knowledge far above any obtainable by its own efforts and absorbing it entirely into Himself. Then, though it knows not how, it is filled with wisdom such as it could never gain for itself by striving to suspend the thoughts. God gave us faculties for our use; each of them will receive its proper reward. Then do not let us try to charm them to sleep, but permit them to do their work until divinely called to something higher.¹⁴²

7.

7. In my opinion, when God chooses to place the soul in this mansion it is best for it to do as I advised, and then endeavour, without force or disturbance, to keep free from wandering thoughts. No effort, however, should be made to suspend the imagination entirely from arming, for it is well to remember God’s presence and to consider Who He is. If transported out of itself by its feelings, well and good; but let it not try to understand what is passing within it, for this favour is bestowed on the will which should be left to enjoy it in peace, only making loving aspirations occasionally. Although, in this kind of prayer, the soul makes no effort towards it, yet often, for a very short time, the mind ceases to think at all. I explained elsewhere why this occurs during this spiritual state.¹⁴³ On first speaking of the fourth mansions, I told you I had mentioned divine consolations before the prayer of recollection. The latter should have come first, as it is far inferior to consolations, of which it is the commencement. Recollection does not require us to give up meditation, nor to cease using our intellect. In the prayer of quiet, when the water flows from the spring itself and not through conduits, the mind ceases to act; it is forced to do so, although it does not understand what is happening, and so wanders hither and thither in bewilderment, finding no place for rest. Meanwhile the will, entirely united to. God, is much disturbed by the tumult of the thoughts: no notice, however, should be taken of them, or they would cause the loss of a great part of the favour the soul is enjoying. Let the spirit ignore these distractions and abandon itself in the arms of divine love: His Majesty will teach it how best to act, which chiefly consists in its recognizing its unworthiness of so great a good and occupying itself in thanking Him for it.

8.

8. In order to treat of the prayer of recollection, I passed over in silence the effects and symptoms to be found in souls thus favoured by God. Divine consolations evidently cause a dilation or enlargement of the soul that may be compared to water flowing from a spring into a basin which has no outlet, but is so constructed as to increase in size and proportion to the quantity poured into it. God seems to work the same effect by this prayer, besides giving many other marvellous graces, so preparing and disposing the soul to contain all He intends to give it. After interior sweetness and dilation the soul is not so restrained as formerly in God’s service, but possesses much more liberty of spirit. It is no longer distressed by the terror of hell, for though more anxious than ever not to offend God, it has lost servile fear and feels sure that one day it will possess its Lord. It does not dread the loss of health by austerities;¹⁴⁴ believing that there is nothing it could not do by His grace, it is more desirous than before of doing penance. Greater indifference is felt for sufferings because faith being stronger, it trusts that if borne for God He will give the grace to endure them patiently. Indeed, such a one at times even longs for trials, having a most ardent desire to do something for His sake. As the soul better understands the Divine Majesty, it realizes more vividly its own baseness. Divine consolation shows it how vile are earthly pleasures; by gradually withdrawing from them, it gains greater self-mastery. In short, its virtues are increased and it will not cease to advance in perfection, unless it turns back and offends God. Should it act thus, it would lose everything, however high the state it may have reached.

9.

9. It is not to be supposed that all these effects are produced merely by God’s having shown these favours once or twice. They must be received continually, for it is on their frequent reception that the whole welfare of the soul depends. I strongly urge those who have reached this state to avoid most carefully all occasions of offending God.¹⁴⁵ The soul is not yet fully established in virtue, but is like a new-born babe first feeding at its mother’s breast:¹⁴⁶ if it leaves her, what can it do but die? I greatly fear that when a soul to whom God has granted this favour discontinues prayer, except under urgent necessity, it will, unless it returns to the practice at once, go from bad to worse.

10.

10. I realize the danger of such a case, having had the grief of witnessing the fall of persons I knew through their withdrawal from Him Who sought, with so much love, to make Himself their friend, as He proved by His treatment of them. I urgently warn such persons not to run the risk of sinning, for the devil would rather gain one of these souls than many to whom our Lord does not grant such graces,¹⁴⁷ as the former may cause him severe loss by leading others to follow their example, and may even render great service to the Church of God. Were there no other reason except that he saw the special love His Majesty bears these people, it would suffice to make Satan frantic to destroy God’s work in them, so that they might be lost eternally. Therefore they suffer grievous temptations, and if they fall, they fall lower than others.

11.

11. You, my sisters, are free from such dangers, as far as we can tell: God keep you from pride and vainglory! The devil sometimes offers counterfeits of the graces I have mentioned: this can easily be detected—the effects being exactly contrary to those of the genuine ones.¹⁴⁸ Although I have spoken of it elsewhere,¹⁴⁹ I wish to warn you here of a special danger to which those who practise prayer are subject, particularly women, whose weakness of constitution makes them more liable to such mistakes. On account of their penances, prayers, and vigils, or even merely because of debility of health, some persons cannot receive spiritual consolation without being overcome by it. On feeling any interior joy, their bodies being languid and weak, they fall into a slumber—they call it spiritual sleep—which is a more advanced stage of what I have described; they think the soul shares in it as well as the body, and abandon themselves to a sort of intoxication. The more they lose self-control, the more do their feelings get possession of them, because the frame becomes more feeble. They fancy this is a trance and call it one, but I call it nonsense; it does nothing but waste their time and injure their health.

12.

12. This state lasted with a certain person for eight hours, during which time she was neither insensible, nor had she any thought of God.¹⁵⁰ She was cured by being made to eat and sleep well and to leave off some of her penances. Her recovery was owing to some one who understood her case; hitherto she had unintentionally deceived both her confessor and other people, as well as herself. I feel quite sure the devil had been at work here to serve his own ends and he was beginning to gain a great deal from it. It should be known that when God bestows such favours on the soul, although there may be languor both of mind and body, it is not shared by the soul, which feels great delight at seeing itself so near God, nor does this state ever continue for more than a very short time.¹⁵¹ Although the soul may become absorbed again, yet, as I said, unless already feeble, the body suffers neither exhaustion nor pain. I advise any of you who experience the latter to tell the Prioress, and to divert your thoughts as much as possible from such matters. The Superior should prevent such a nun from spending more than a very few hours in prayer, and should make her eat and sleep well until her usual strength is restored, if she has lost it in this way.¹⁵² If the nun’s constitution is so delicate that this does not suffice, let her believe me when I tell her that God only calls her to the active life. There must be such people in monasteries: employ her in the various offices and be careful that she is never left very long alone, otherwise she will entirely lose her health. This treatment will be a great mortification to her: our Lord tests her love for Him by the way in which she bears His absence. He may be pleased, after a time, to restore her strength; if not, she will make as much progress, and earn as great a reward by vocal prayer and obedience as she would have done by contemplation, and perhaps more.

13.

13. There are people, some of whom I have known, whose minds and imaginations are so active as to fancy they see whatever they think about, which is very dangerous.¹⁵³ Perhaps I may treat of this later on, but cannot do so now. I have dwelt at length on this mansion, as I believe it to be the one most souls enter. As the natural is combined with the supernatural, the devil can do more harm here than later on, when God does not leave him so many opportunities. May God be for ever praised! Amen.