第一章

開始在祈禱中談論靈魂與天主的結合。如何確保我們在這件事上沒有被欺騙。

1.第五重居所的恩惠。 2. 努力思考。 3. 結合的祈禱的身體效果。 4. 智力的驚奇。 5. 結合的祈禱和安靜的祈禱是對比的。 6. 神聖與塵世的結合。 7. 熟諳此事的靈修指導。 8. 結合的明證。 9. 靈魂中留下保證。 10. 神聖的結合超越了我們的能力範圍。

1. 1.哦，我的姊妹們，我該如何描述第五重居所所包含的財富、寶藏和歡樂呢！對他們隻字不提不是更好嗎？它們是無法描繪的，頭腦也無法想像，也無法用任何比較來描繪它們，所有塵世的事物都太卑鄙，無法達到目的。我的主啊，請從天上賜給我光明，以便我可以給你的這些僕人一些，因為你的善意，他們中的一些人將經常享受這些快樂，以免魔鬼以光明天使的幌子欺騙那些唯一渴望取悅你的人。

2. 2. 我說的是“一些”，但實際上很少有¹⁵⁴從未進入過這座居所：或多或少，但大多數人至少可以說是獲得了進入這些房間的許可。我認為我即將描述的某些恩寵只賦予了少數修女，但如果其餘的人只到達門戶，她們就會從天主那裡得到巨大的恩惠，因為「許多人被召喚，但很少有人被選擇。」¹⁵⁵我們所有穿著加爾默羅會神聖習慣的人都被召喚去祈禱和沈思。這是我們的教團的目標，¹⁵⁶我們所屬的血統。我們卡梅爾山的聖父們在完全孤獨和完全蔑視世界的情況下尋找我們所說的這一寶藏，這顆珍貴的珍珠，¹⁵⁷，我們是他們的後代。我們大多數人多麼不關心準備我們的靈魂，以便我們的主向我們展示這顆寶石！從表面上看，我們可能似乎在實踐必要的美德，但在實現默觀之前，我們要做的遠不止於此，為了獲得默觀，我們不應該忽視任何手段，無論是小還是大。 我的姊妹們，請振作起來，既然在地上可以預嘗天堂的滋味，請祈求我們的主賜予我們恩典，不要因為我們自己的過錯而錯過天堂。求祂告訴我們在哪裡可以找到它——求祂給我們靈魂的力量去挖掘，直到我們找到這個埋藏在我們心中的隱藏寶藏，正如我希望向你展示的那樣，如果天主願意讓我這麼做的話。我說“靈魂的力量”，是為了讓你明白，當我們的主神選擇保留身體的力量時，身體的力量並不是必不可少的。他讓任何人都不可能獲得這些財富，但他滿足於每個人都應該盡力而為。有福如此公正的神！

3. 3. 但是，女兒們，如果你們想購買我們所說的這件寶貝，天主希望你們不要向他隱瞞任何東西，無論大小。他將擁有一切；¹⁵⁸根據你知道你所付出的比例，你的回報是大還是小。沒有更確定的跡象表明我們是否已經達到了結合的祈禱。不要以為這種祈禱狀態，就像之前的祈禱狀態一樣，是一種困倦（我稱之為“困倦”，因為靈魂似乎在沉睡，既沒有完全睡著，也沒有完全清醒）。在合一的祈禱中，靈魂處於睡眠狀態，對於世界和自身而言，都睡著了：事實上，在這種狀態持續的短時間內，它被剝奪了所有的感覺，無法思考任何主題，即使它願意。這裡不需要任何努力來暫停思想：如果靈魂能夠愛，它不知道如何愛，也不知道愛誰，也不知道想要什麼。事實上，它已經完全向這個世界死了，比以往任何時候都更真實地生活在天主之中。 這是一次美妙的死亡，因為靈魂被剝奪了它在身體中所行使的能力：¹⁵⁹ 美妙是因為（儘管事實並非如此），它似乎已經離開了凡人的覆蓋物，更完全地居住在天主之中。這一切發生得如此徹底，以至於我不知道身體是否還有足夠的生命來繼續呼吸；經過考慮，我認為不會；無論如何，如果它還在呼吸，那也是無意識的。

4. 4. 頭腦完全專注於試圖理解正在發生的事情，這超出了它的能力範圍；令人震驚的是，如果意識沒有完全喪失，至少不可能有任何移動：這個人可能會被比作沮喪地昏倒的人。 ¹⁶⁰

5. 5. 哦，天主偉大的秘密！如果我認為有可能成功，我就永遠不會厭倦嘗試解釋它們！我願意寫一千件愚蠢的事情，但其中一件可能是切中要害的，只要它能讓我們更讚美天主就好了。我說這個祈禱並沒有讓頭腦產生睡意；另一方面，在最後一座居所所描述的（安靜的）祈禱中，直到靈魂獲得了很多經驗，它才會懷疑自己到底發生了什麼。 「只是幻想而已，還是只是睡著了？」它是來自天主還是來自魔鬼，偽裝成光明天使？ 「心靈感到一千種疑慮，這應該是好事，因為，正如我所說，在這種情況下，大自然有時可能會欺騙我們。雖然有毒爬行動物進入這裡的機會很小，但敏捷的小蜥蜴會試圖溜進去，儘管它們不會造成任何傷害，特別是如果它們不被發現的話。 6. 我敢斷言，如果這是與天主真正的結合，魔鬼就無法干涉，也無法造成任何傷害，因為天主陛下與靈魂的本質如此結合和結合，邪惡的人不敢接近，甚至無法理解這一奧秘。這是肯定的，因為據說魔鬼不知道我們的想法，更不用說他無法洞察如此深奧的秘密，以至於天主甚至不會向我們透露它。 ¹⁶¹哦，神聖的狀態，在這種狀態下，這個被詛咒的人不能傷害我們！當天主在我們裡面作工，我們自己或任何人都不能攔阻他時，我們就得到了何等的豐富！祂不會賜予什麼，誰如此渴望給予，誰能給我們祂所渴望的一切！你可能對我說的「這是否是與神真正的聯合」感到困惑，好像可能還有其他聯合一樣。確實有──不是與天主，而是與虛榮──當魔鬼使靈魂熱情地沉迷於它們時，但這種結合與神聖的結合不同，心靈錯過了神聖結合的喜悅和滿足、平安和幸福。這些天上的安慰高於一切世上的喜樂、愉悅和滿足。 正如你從經驗中知道的那樣，它們的起源與世俗快樂之間存在著巨大的差異，正如它們的相反效果之間存在著巨大的差異一樣。

7. 7. 我曾在某處說過¹⁶²一個似乎只觸及身體表面，而另一個卻深入骨髓：我相信這是正確的，我無法更好地表達自己。我想你對這個問題還不滿意，只是害怕受騙，因為屬靈的事很難解釋。然而，對於那些接受這種恩典的人來說，已經說得夠多了，因為神聖的結合與任何其他結合之間的區別是非常驚人的。不過，我會給你一個明確的證據，不會誤導你，也不會讓你懷疑這個恩惠是否來自天主。就在今天，陛下又讓我想起了它；在我看來，這是一個明確無誤的跡象。在困難的問題上，雖然我認為我理解它們並且說的是實話，但我總是說「在我看來」；因為，如果我的觀點是錯誤的，我最願意接受神學家的判斷。雖然他們在這些事情上可能沒有個人經驗，但在某種程度上我不明白，天主讓他們為祂的教會帶來光明，當真理擺在他們面前時，使他們能夠認出真理。 如果他們不是輕率和不虔誠的人，而是天主的僕人，他們就永遠不會因天主的大能作為而驚慌，因為他們完全知道天主有能力創造更偉大的奇蹟。如果所講述的某些奇蹟對他們來說是新的，但他們讀過其他同類的奇蹟，則表明前者是可能的。我在這方面有豐富的經驗，也遇過膽怯、半知半解的人，他們的無知讓我付出了慘痛的代價。 ¹⁶³我相信，那些拒絕相信天主能做的遠不止這些，也不相信他現在像過去一樣樂意將自己傳達給他的創造物的人，應該關閉自己的心，拒絕接受這樣的恩惠。姊妹們，不要效法他們：要相信天主有可能創造更大的奇蹟。不要關心那些接受這些恩典的人是好人還是壞人；正如我所說，他最了解，這與你無關：你應該一心謙卑地侍奉他，並應該讚美他的作為和奇事。 ¹⁶⁴

8. 8. 現在讓我們來談談證明聯合祈禱是真實的標誌。正如你所看到的，天主剝奪了靈魂的所有感官，以便他可以更好地在靈魂中印上真正的智慧：在這種狀態持續期間，它既看不到，聽不到，也不理解任何東西，這永遠不會超過非常短暫的時間；¹⁶⁵在比實際情況下要短得多。天主以一種防止靈魂懷疑的方式來拜訪靈魂，當靈魂回到自己身邊時，靈魂就住在他裡面，他就在靈魂裡面，並且如此堅定地相信這個真理，儘管這種恩惠可能會過去很多年，但靈魂永遠不會忘記它，也不會懷疑這個事實，¹⁶⁶開開這個祈禱後再留下的影響，我會在這一點拋開之後。靈魂所感受到的信念才是重點。

9. 9. 但是，您可能會問，一個失明和失聰的人怎麼能看到¹⁶⁷或知道這些事情呢？我並不是說她當時就看到了，而是說她後來清楚地認識到了這一點，不是透過任何異象，而是透過一種只有天主才能給予的留在心中的確信。我認識一些人，他沒有意識到天主透過臨在、力量和本質存在於萬物之中，但卻因這種神聖的恩惠而堅信這一點。 ¹⁶⁸   「在每個靈魂中，即使是世界上最大罪人的靈魂中，天主也居住並實質上存在。天主的這種結合或臨在的方式，按照自然秩序，存在於天主和他所有的創造物之間。他以此來保存它們的存在，如果他撤回它們，它們就會立即滅亡並不存在。 格拉西安，Peregrinacion de Anastasio（布爾戈斯，1905 年），第 14 頁。 171. 她請一位我提到的那種受過良好教育的牧師告訴她，天主以什麼方式住在我們裡面：他在這個問題上就像她在我們的主向她啟示真理之前一樣無知，並回答說，全能者只是通過恩典出現在我們裡面。 ¹⁶⁹然而，她對在祈禱期間學到的真理的信念如此強烈，以至於她不相信他，並質疑其他屬靈的真理。那些在這個問題上的人證實了她的真實教義，這讓她非常高興。不要錯誤地想像天主訪問靈魂的這種確定性涉及任何肉體的存在，例如住在聖體中的我們的主耶穌基督的存在，儘管我們看不到他：它只與神性有關。如果我們沒有看到它，我們怎麼能如此確定呢？我不知道：這是全能者的工作，我確信我所說的是事實。我認為，一個沒有感受到這種保證的靈魂並沒有完全與天主結合，而只是透過其一種力量，或者已經接受了天主習慣於賜予人類的許多其他恩惠之一。 在所有這些事情上，我們絕不能試圖知道事情是如何發生的：我們的理解力無法掌握它們，因此為什麼要在這個問題上煩惱呢？只要知道是他，全能的神，完成了這項工作就夠了。我們無法靠自己做任何事來獲得這種恩惠；它只來自天主；因此，我們不要努力去理解它。

10. 10. 關於我的話：“我們自己無能為力”，我對《頌歌》中新娘的話感到震驚，你會記得聽過這句話：“國王把我帶進酒窖，”¹⁷⁰（我想她說的是“安置我”）：她沒有說她是自願去的，儘管她告訴她如何去尋找她的。 ¹⁷¹我認為合一的祈禱是我們的主在他選擇的時間和方式中將我們安置在其中的“地窖”，但我們無法通過自己的任何努力進入它。只有陛下才能帶我們到那裡並進入我們靈魂的中心。為了更清楚地宣告他奇妙的作為，他不會讓我們有任何的分享，除非我們的意志完全順服他，放棄一切：他不需要官能或感官來為他打開大門；他不需要我們的能力或感官來為他打開大門；他不需要我們的能力或感官來為他打開大門；他不需要我們的能力或感官來為他打開大門；他不需要我們的能力或感官來為他打開大門；他不需要我們的能力或感官來為他打開大門。他們都睡著了。他沒有門就進入了我們靈魂的最深處，就像他進入門徒坐著的房間，說著「Pax vobis」¹⁷²，當他從墳墓中出來時，沒有移走封閉入口的石頭。 在第七棟大樓中，你會比這裡看得更遠，看到天主如何讓靈魂在其中心享受祂的臨在。哦，女兒們，如果我們時刻關注自己的卑鄙和脆弱，並認識到我們是多麼不配成為如此偉大主的使女，他的奇蹟超出了我們的理解，我們將會看到什麼奇蹟！願他永遠受讚美！阿門。

BEGINS TO TREAT OF THE UNION OF THE SOUL WITH GOD IN PRAYER. HOW TO BE SURE THAT WE ARE NOT DECEIVED IN THIS MATTER.

1. Graces of the fifth mansions. 2. Contemplation to be striven for. 3. Physical effects of the Prayer of union. 4. Amazement of the intellect. 5. The Prayer of union and of quiet contrasted. 6. Divine and earthly union. 7. Competent directors in these matters. 8. Proof of union. 9. Assurance left in the soul. 10. Divine union beyond our Power to obtain.

1.

1. OH, my sisters, how shall I describe the riches, treasures, and joys contained in the fifth mansions! Would it not be better to say nothing about them? They are impossible to depict, nor can the mind conceive, nor any comparisons portray them, all earthly things being too vile to serve the purpose. Send me, O my Lord, light from heaven that I may give some to these Thy servants, some of whom by Thy good will often enjoy these delights, lest the devil in the guise of an angel of light should deceive those whose only desire is to please Thee.

2.

2. I said ‘some,’ but in reality there are very few¹⁵⁴ who never enter this mansion: some more and some less, but most of them may be said at least to gain admittance into these rooms. I think that certain graces I am about to describe are bestowed on only a few of the nuns, but if the rest only arrive at the portal they receive a great boon from God, for ‘many are called, but few are chosen.’¹⁵⁵ All we who wear the holy habit of the Carmelites are called to prayer and contemplation. This was the object of our Order,¹⁵⁶ to this lineage we belong. Our holy Fathers of Mount Carmel sought in perfect solitude and utter contempt of the world for this treasure, this precious pearl,¹⁵⁷ of which we speak, and we are their descendants. How little do most of us care to prepare our souls, that our Lord may reveal this jewel to us! Outwardly we may appear to practise the requisite virtues, but we have far more to do than this before it is possible to attain to contemplation, to gain which we should neglect no means, either small or great. Rouse yourselves, my sisters, and since some foretaste of heaven may be had on earth, beg our Lord to give us grace not to miss it through our own fault. Ask Him to show us where to find it—ask Him to give us strength of soul to dig until we find this hidden treasure, which lies buried within our hearts, as I wish to show you if it please God to enable me. I said ‘strength of soul,’ that you might understand that strength of body is not indispensable when our Lord God chooses to withhold it. He makes it impossible for no one to gain these riches, but is content that each should do his best. Blessed be so just a God!

3.

3. But, daughters, if you would purchase this treasure of which we are speaking, God would have you keep back nothing from Him, little or great. He will have it all;¹⁵⁸ in proportion to what you know you have given will your reward be great or small. There is no more certain sign whether or not we have reached the prayer of union. Do not imagine that this state of prayer is, like the one preceding it, a sort of drowsiness (I call it ’drowsiness’ because the soul seems to slumber, being neither quite asleep nor wholly awake). In the prayer of union the soul is asleep, fast asleep, as regards the world and itself: in fact, during the short time this state lasts it is deprived of all feeling whatever, being unable to think on any subject, even if it wished. No effort is needed here to suspend the thoughts: if the soul can love it knows not how, nor whom it loves, nor what it desires. In fact, it has died entirely to this world, to live more truly than ever in God. This is a delicious death, for the soul is deprived of the faculties it exercised while in the body:¹⁵⁹ delicious because, (although not really the case), it seems to have left its mortal covering to abide more entirely in God. So completely does this take place, that I know not whether the body retains sufficient life to continue breathing; on consideration, I believe it does not; at any rate, if it still breathes, it does so unconsciously.

4.

4. The mind entirely concentrates itself on trying to understand what is happening, which is beyond its power; it is so astounded that, if consciousness is not completely lost, at least no movement is possible: the person may be compared to one who falls into a dead faint with dismay.¹⁶⁰

5.

5. Oh, mighty secrets of God! Never should I weary of trying to explain them if I thought it possible to succeed! I would write a thousand foolish things that one might be to the point, if only it might make us praise God more. I said this prayer produced no drowsiness in the mind; on the other hand, in the prayer (of quiet) described in the last mansion, until the soul has gained much experience it doubts what really happened to it. ‘Was it nothing but fancy, or was it a sleep? Did it come from God or from the devil, disguised as an angel of light?’ The mind feels a thousand misgivings, and well for it that it should, because, at I said, nature may sometimes deceive us in this case. Although there is little chance of the poisonous reptiles entering here, yet agile little lizards will try to slip in, though they can do no harm, especially if they remain unnoticed. These, as I said, are trivial fancies of the imagination, which are often very troublesome. However active these small lizards may be, they cannot enter the fifth mansion, for neither the imagination, the understanding, nor the memory has power to hinder the graces bestowed on it. 6. I dare venture to assert that, if this is genuine union with God, the devil cannot interfere nor do any harm, for His Majesty is so joined and united with the essence of the soul, that the evil one dare not approach, nor can he even understand this mystery. This is certain, for it is said that the devil does not know our thoughts, much less can he penetrate a secret so profound that God does not reveal it even to us.¹⁶¹ Oh, blessed state, in which this cursed one cannot injure us! What riches we receive while God so works in us that neither we ourselves nor any one else can impede Him! What will He not bestow, Who is so eager to give, and Who can give us all He desires! You may perhaps have been puzzled at my saying ‘if this is genuine union with God,’ as if there might be other unions. There are indeed—not with God, but with vanities—when the devil transports the soul passionately addicted to them, but the union differs from that which is divine and the mind misses the delight and satisfaction, peace and happiness of divine union. These heavenly consolations are above all earthly joys, pleasure, and satisfaction. As great a difference exists between their origin and that of worldly pleasures as between their opposite effects, as you know by experience.

7.

7. I said somewhere¹⁶² that the one seems only to touch the surface of the body, while the other penetrates to the very marrow: I believe this is correct, and I cannot express myself better. I fancy that you are not yet satisfied on this question, but are afraid of deception, for spiritual matters are very hard to explain. Enough, however, has been said for those who have received this grace, as the difference between divine union and any other is very striking. However, I will give you a clear proof which cannot mislead you, nor leave any doubt whether the favour comes from God or no. His Majesty brought it back to my memory this very day; it appears to me to be an unmistakable sign. In difficult questions, although I think I understand them and am speaking the truth, I always say ‘it appears to me’; for, in case my opinion is wrong, I am most willing to submit to the judgment of theologians. Although they may not have had personal experience in such matters, yet in some way I do not understand, God Who sets them to give light to His Church enables them to recognize the truth when it is put before them. If they are not thoughtless and indevout, but servants of God, they are never dismayed at His mighty works, knowing perfectly well that it is in His power to perform far greater wonders. If some of the marvels told are new to them, yet they have read of others of the same kind, showing the former to be possible. I have had great experience as to this and have also met with timid, half-instructed people whose ignorance has cost me very dear.¹⁶³ I am convinced that those who refuse to believe that God can do far more than this, and that He is pleased now, as in the past, to communicate Himself to His creatures, shut fast their hearts against receiving such favours themselves. Do not imitate them, sisters: be convinced that it is possible for God to perform still greater wonders. Do not concern yourselves as to whether those who receive these graces are good or wicked; as I said, He knows best and it is no business of yours: you should serve Him with a single heart and with humility, and should praise Him for His works and wonders.¹⁶⁴

8.

8. Let us now speak of the sign which proves the prayer of union to have been genuine. As you have seen, God then deprives the soul of all its senses that He may the better imprint in it true wisdom: it neither sees, hears, nor understands anything while this state lasts, which is never more than a very brief time;¹⁶⁵ it appears to the soul to be much shorter than it really is. God visits the soul in a manner which prevents its doubting, on returning to itself, that it dwelt in Him and that He was within it, and so firmly is it convinced of this truth that, although years may pass before this favour recurs, the soul can never forget it nor doubt the fact,¹⁶⁶ setting aside the effects left by this prayer, to which I will refer later on. The conviction felt by the soul is the main point.

9.

9. But, you may ask, how can a person who is incapable of sight and hearing see¹⁶⁷ or know these things? I do not say that she saw it at the time, but that she perceives it clearly afterwards, not by any vision but by a certitude which remains in the heart which God alone could give. I know of some one who was unaware of God’s being in all things by presence, power and essence, yet was firmly convinced of it by a divine favour of this sort.¹⁶⁸
   ’In every soul, even that of the greatest sinner in the world, God dwells and is substantially present. This way of union or presence of God, in the order of nature, subsists between Him and all His creatures; by this He preserves them in being, and if He withdraws it they immediately perish and cease to be. And so, when I speak of the union of the soul with God, I do not mean this substantial presence which is in every creature, but that union and transformation of the soul in God by love which is only then accomplished when there subsists the likeness which love begets.’ (St. John of the Cross, Ascent, bk. ii. ch. v. 3.)
   Fr. Gracian, Peregrinacion de Anastasio (Burgos, 1905), p. 171. She asked an ill-instructed priest of the kind I mentioned to tell her in what way God dwelt within us: he was as ignorant on the subject as she had been before our Lord revealed to her the truth, and answered that the Almighty was only present in us by grace.¹⁶⁹ Yet so strong was her conviction of the truth learnt during her prayer that she did not believe him and questioned other spiritual persons on the subject, who confirmed her in the true doctrine, much to her joy. Do not mistake and imagine that this certainty of God’s having visited the soul concerns any corporal presence such as that of our Lord Jesus Christ Who dwells in the Blessed Sacrament, although we do not see Him: it relates solely to the Divinity. If we did not see it, how can we feel so sure of it? That I do not know: it is the work of the Almighty and I am certain that what I say is the fact. I maintain that a soul which does not feel this assurance has not been united to God entirely, but only by one of its powers, or has received one of the many other favours God is accustomed to bestow on men. In all such matters we must not seek to know how things happened: our understanding could not grasp them, therefore why trouble ourselves on the subject? It is enough to know that it is He, the all-powerful God, Who has performed the work. We can do nothing on our own part to gain this favour; it comes from God alone; therefore let us not strive to understand it.

10.

10. Concerning my words: ‘We can do nothing on our own part,’ I was struck by the words of the Bride in the Canticles, which you will remember to have heard: ’The King brought me into the cellar of wine,’¹⁷⁰ (or ‘placed me’ I think she says): she does not say she went of her own accord, although telling us how she wandered up and down seeking her Beloved.¹⁷¹ I think the prayer of union is the ‘cellar’ in which our Lord places us when and how He chooses, but we cannot enter it through any effort of our own. His Majesty alone can bring us there and come into the centre of our souls. In order to declare His wondrous works more clearly, He will leave us no share in them except complete conformity of our wills to His and abandonment of all things: He does not require the faculties or senses to open the door to Him; they are all asleep. He enters the innermost depths of our souls without a door, as He entered the room where the disciples sat, saying ‘Pax vobis,’¹⁷² and as He emerged from the sepulchre without removing the stone that closed the entrance. You will see farther on, in the seventh mansion, far better than here, how God makes the soul enjoy His presence in its very centre. O daughters, what wonders shall we see, if we keep ever before our eyes our own baseness and frailty and recognize how unworthy we are to be the handmaids of so great a Lord, Whose marvels are beyond our comprehension! May He be for ever praised! Amen.