第三章

論「收心祈禱」：天主通常在賜下前章所說的神慰之前，先賜這種祈禱給靈魂。說明它的效果，以及上一章所說的神慰祈禱的效果。

1. 把收心祈禱比作城堡裡的居民。2. 善牧把羊群喚回城堡。3. 這種收心是超性的。4. 它為我們領受更高的恩寵做準備。5. 理智必須繼續運作，直到天主以愛把它召入收心。6. 此時靈魂應把自己交託在天主手中。7. 收心祈禱與祈禱時的思緒紛擾。8. 神慰帶來心靈的自由。9. 靈魂必須保持警醒。10. 魔鬼特別試探這樣的靈魂。11. 假的神魂超拔與假的神往。12. 如何對待被這樣矇騙的人。13. 這重居所仍有受騙之險。

1. 神慰的效果非常多；在我把它們講出來之前，先談談通常發生在神慰之前的另一種祈禱。這件事我已在別處寫過，¹³²所以不必多費口舌。這是一種我相信屬於超性的「收心」。此時不必特意退到僻靜處，也不必閉上眼，也不倚賴任何外在條件；眼睛會不由自主地合上，人就找到了獨居之境。不必自己出力，我先前說的聖殿自然為靈魂的祈禱而豎起：感官和周圍環境彷彿失了對它的掌控，心靈則漸漸取回它失去的主權。有人說這是靈魂進入自身；也有人說是靈魂超升於自身。¹³³這些說法我無話可說，只能按自己所懂的來談這題目。你們大概會懂我在說什麼——儘管或許世上只有我一個人聽得懂自己在說什麼。我們這樣想像：靈魂的感官與能力（我在比喻裡把它們比作城堡裡的住民）先前逃出城外，投靠了敵人。離家多年之後，牠們終於看出自己損失多麼慘重，便回到城堡附近；只是惡習難改，一時還進不了城；但牠們已不再是叛徒，只是在城外徘徊。

2. 君王在城堡內設朝，祂看見牠們有了善意，出於大仁慈願牠們回到自己跟前。祂像一位善牧，笛聲吹得那樣甘甜，牠們雖幾乎聽不見，卻也認出是自己主人的呼喚，不再流離，如迷失的羊一樣歸回居所。這位牧者對祂的羊群有莫大的能力，使牠們放下那些引牠們走岔的世俗憂慮，重新進入城堡。

3. 我想我以前沒把這件事講得這樣清楚。在自己內裡尋找天主，遠比在受造物中尋找祂更有益；聖奧斯定告訴我們，他多年在別處尋覓全能者未果，最後是在自己靈魂裡找到了祂。¹³⁴天主若賜下這種收心，對我們助益極大。不過，別以為只要「想著天主住在你內」或「想像祂在你靈魂裡」就能得到它——這固然是很好的操練，也是一種極佳的默想，因為天主確實住在我們內；¹³⁵可是這不是我說的那種收心祈禱。那種默想只要天主助佑，人人都能做；我所說的則完全是另一回事。有時，靈魂的諸般能力還沒開始想到天主，便已身處城堡之內。我不曉得牠們怎麼進去的，也不曉得牠們怎麼聽見了牧者的笛聲——耳朵並未聽見什麼聲音，靈魂卻分明感到一種難以言喻的甘飴收心，只有蒙賜此恩的人才懂；我沒辦法講得更清楚。

4. 我記得曾在一處讀過¹³⁶：靈魂此時就像烏龜或海膽，把自己捲縮收回體內。這比喻的作者自有分寸；不過那兩種生物隨時都能自行縮回，我們卻不行——非得有天主的恩典，才退得進自己內裡。我以為，至尊陛下只把這份恩寵賜給那些已捨下世界的人——至少在心願上已經捨下；若身分使人不能實際捨下，也不妨。祂用這方式召他們獻身於神修之事；若他們肯放手讓祂自由施為，祂還會把更大的恩寵賜給這些被召過更高靈修生活的人。凡嘗到這收心之恩的人，都該熱切感謝天主：看清這恩寵的價值至為要緊，而感恩的心會使他們預備好領受更顯著的恩寵。有些書勸我們：為了預備聆聽上主向我們說話，要讓心思停下來休息，等著看祂在我們靈魂裡要作什麼。¹³⁷只是，除非至尊陛下已開始懸置我們的諸官能，否則我實在看不出：我們憑己力硬要「什麼都不想」，怎會不是弊多於利。這一點在靈修學者之間向來爭論不休；我承認自己不夠謙卑，始終不能服從他們的看法。¹³⁸

5. 有人提起聖人亞爾剛大辣的伯鐸修士（我想我稱他為聖人並不為過）寫過一本相關的書。我本該服從他的裁斷，因知他判斷力過人；可是一讀之下，才發現他和我看法相同，認為理智須繼續運作，直到被愛召入收心——他只是用別的話來表達罷了。¹³⁹
   第八訓。最後、也是最要緊的一條訓勉：在這神聖的操練裡，我們當努力把默想與默觀接在一起，以其一作階梯通往其一。為此我們該知道（頁 118），默想的本分，是用心而專注地思量天主的事，從一項過渡到另一項，好叫我們的心對這些事生出某種情意和深情——就如人敲打燧石取火花。
   至於默觀，則是把那火花真的引出來：意思是，我們所尋找的那份情意和感受已經找到，如今就安靜恬默地享受它；不再靠許多推理或理智的推敲，而只以單純的凝望注視真理。
   所以一位神聖的導師說：默想有它的進路，要辛苦才結果；默觀則不勞而結果。前者尋找，後者尋得；前者在吃那食物，後者在享受那食物；前者在談論、在反省，後者只滿足於單純地凝望那些事物，因為它已經擁有那份愛與喜樂。最後，前者是手段，後者是目的；前者是路、是行路之人，後者是路的盡頭、是旅程的終點。
   由此可推得一件十分普通、所有靈修大師都教過的事，然而學的人卻很少（頁 119）真正懂：既然達到目的後，手段便可放下；既然到了港口，航程便告結束；同理，我們經過默想的用力，終於嘗到默觀的安息和甘飴時，就該停下那份虔誠而辛苦的尋索；心滿意足地只單純地注視、思念天主——彷彿祂此刻就臨在眼前——並安息於當下所領受的那份情意中，不論是愛、是敬畏、是喜悅、或其他相類的感受。
   為什麼要給這條訓勉呢？因為這份熱心的目標，是愛和意志的情意，不是理智的推敲；既然意志已被這情意捕獲，那些推論思辨便該盡量擱下，好讓靈魂舉全力緊緊扣住這份情意，不被別的影響分心。所以一位博學的導師告誡我們：人一旦覺得自己被天主的愛點燃，就該先把那些考量和想法（頁 120）全都擱下——不管看起來多崇高——這不是說它們本身不好，而是這時它們反倒成了更好、更要緊之事的絆腳石。因為此刻別無他事，只是既已到了我們所作功夫的目的和終點，就該在那裡停下，為了愛默觀而放下默想。這事尤宜在一段神工結束時行——也就是我們所說「求神愛」的祈求之後——原因有二：其一，我們剛剛做完的那段功夫，想必已帶出幾分聖化的熱心和感受，智者不是說「禱告之末勝於其始」嗎？其二，祈禱與默想的工做完後，讓心思略略休息一下、讓它在默觀的懷中歇一歇，本是合宜的。此時其他冒出的念頭都該擱下，安靜心思、止息記憶，把一切全擺在上主身上；記得自己此刻正在祂面前，就不再糾纏於神聖事物的細節。
   同前，頁 121。不單在操練的末了，就是在操練的當中、任何一段，若這份靈性的「暈厥」臨到我們、理智沉入酣眠，我們都該就此暫停，享受所賜的恩惠；等這份恩惠消化完畢，再回到手上的功課。這就像園丁灌溉菜畦：給夠了水（頁 122）後，便把水流截住，讓水浸透，自行散入土地深處；等土略乾了，再放水進來，讓它得到更多滋潤、灌溉充足。」  也許我錯了，但我憑以下幾點理由。第一，在屬神的事上，越少推理、越少使力的人，往往反而做得最多。我們該像乞丐跪在一位大能富裕的皇帝面前祈求——然後垂下眼，謙卑地等候。祂若暗暗讓我們知道祂在聽我們，那就閉口靜默；既然祂已把我們帶到祂跟前，這時若能讓心思安靜下來（若辦得到），無妨。但若君王並未示意在聽、也未示意看見，靈魂就不必像個呆子一樣僵在那裡動也不動——真若如此按兵不動，反倒更像個呆子了。這時只會更覺枯竭，想像力也會因「硬要什麼都不想」而比先前更騷動。上主願我們在這樣的時刻向祂祈求、把自己擺在祂面前；什麼對我們最好，祂自知道。

6. 我相信這類事上人的工夫毫無用處；至尊陛下似乎把這事保留給自己，在此處為我們的能力劃下界線。在其他許多事上——補贖、善行、祈禱——只要有祂相助，我們就能在人性軟弱的限度內盡力而為。第二個理由：這些內在的運作既甘飴又安詳，¹⁴⁰任何勉強使力，只會弊多於利。我所謂「勉強使力」，指我們硬加在自己身上的任何強制——譬如憋著氣。¹⁴¹倒不如把靈魂交在天主手中，任祂照祂的意思對待我們，把一切自利之心盡量拋開，全然順服祂的聖意。第三，「硬要什麼都不想」這努力本身，反而更把想像力挑起來。第四，只在意天主的尊榮光耀，忘記自己、忘記自己的利益、安適與幸福，才是最真實、最蒙悅納的事奉。若我們把自己管得這樣緊，連動都不敢動、連想都不敢想，也不肯給自己的心思留一點空間去渴望天主更大的光榮、為祂已有的光榮而歡欣，那又如何談得上忘卻自我？當至尊陛下願意讓心靈歇下手中的功夫時，祂會以另一種方式運用它：賜給它一份遠超自力所能及的光照與識見，把它整個吸入祂自己內。那時，它雖不知何以然，卻被充滿智慧，這智慧不是它硬壓住思想所能換得的。天主賜我們諸般能力，原是要我們使用；它們各按本分盡忠，也各得其賞。所以，我們別想把它們哄睡，反要讓它們照常運作，直到天主把它們召到更高的層次。¹⁴²

7. 依我之見，當天主把靈魂安置在這重居所時，最好按我的建議去做，隨後不勉強、不攪亂地設法拒絕散亂的念頭。不過也不要一味地想完全止住想像，因為想著天主的臨在、想想祂是誰，仍是好事。若靈魂因所生的情意而忘形，那很好；只是別讓它費心去弄清內裡發生什麼——這份恩寵是賞給意志的，意志只要安靜享用即可，偶爾發出幾句愛的渴慕之辭就夠了。這種祈禱雖不是靈魂自力求來的，但常有短短一刻，理智會完全停止思考。這是為什麼，我在別處已經解釋過。¹⁴³開始講第四重居所時，我先說了神慰，後說收心祈禱；按理該倒過來，因為收心遠不及神慰——它只是神慰的起點。收心祈禱並不要我們放棄默想，也不要我們停止運用理智。至於寧靜祈禱，水是由泉源本身直接湧出、不再經管道，理智就停了下來；它是被迫停的，自己並不明白發生了什麼，所以惘然四顧，找不著棲身之處。意志此時與天主完全結合，卻被思念的紛亂擾得苦惱：然而不可理會這些雜念，一理會就會失去靈魂正享受的恩寵大半。心靈只管不去管它們，投身於神聖的愛懷中；至尊陛下會教它如何做得最好——主要就是看清自己原不配得這樣的大善，並盡情感謝祂。

8. 為了先講收心祈禱，我暫時沒說這些蒙天主恩寵的靈魂在內裡出現的效果和表徵。神慰顯然會使靈魂生出一種舒展或擴展，彷彿水從泉源注入一個沒有出口的水池：這水池的構造，會隨注入水量而相應增大。天主藉這祈禱似乎在靈魂內起同樣的作用，此外還賜下許多其他奇妙的恩寵，把靈魂預備、安排得能容納祂要賜下的一切。經歷過這種內在的甘飴和舒展後，靈魂在事奉天主上不再像從前那樣拘束，擁有了更大的心靈自由。地獄的恐怖不再使它驚惶——它比先前更小心不願冒犯天主，卻已失去奴隸式的恐懼，深信有一天必得到它的主。它不再因苦行而怕損健康；¹⁴⁴它相信靠著天主的恩寵無事不能，反比先前更渴望行補贖。對受苦更加淡然，因信德更堅固，它相信：若是為天主而受，祂必賜恩典使之能忍。的確，這樣的靈魂有時甚至渴望試煉，熱切地只想為祂做點什麼。靈魂越認識至尊天主的偉大，也就越鮮明地看出自己的卑微。神慰讓它看清塵世享樂多麼鄙陋，便漸漸從中抽身，愈加能掌握自己。一言以蔽之，它的德行日增，向全德的路上不斷前進——除非它回頭去得罪天主；那若發生了，不管它已到了多高的境地，都會一筆勾銷。

9. 別以為這些效果只靠天主施恩一、兩次就能成就。這些恩寵必須不斷領受，因為靈魂的整個益處就繫於時常能受到這恩。我極力勸告已到這一步的人，務必謹慎避開一切會冒犯天主的場合。¹⁴⁵此時靈魂尚未在德行上紮實站穩，好比剛出生、正吮母乳的嬰兒，¹⁴⁶若離開母親還能有什麼路？只有死路一條。我很擔心：蒙此恩寵的靈魂，若沒有迫不得已的原因就放棄祈禱，又沒有立刻重拾，它只會愈陷愈深。

10. 我深知這種處境有多危險，因為我痛心地親眼看過認識的人從天主那裡退步而墮落——那位曾以極深的愛、願與他們結為摯友的天主，祂待他們的方式已經明白顯示了這份愛。我慎重警告這類人，千萬別冒犯罪的險：比起許多沒有領受這種恩寵的人，魔鬼寧可奪去這其中一個，¹⁴⁷因為這類人若榜樣引人跟隨，會使牠遭受重創，甚至可能大大服事天主的教會。縱使沒有別的原因，光是看見至尊陛下對他們格外的愛，就足以讓撒殫發狂似地要毀壞天主在他們身上的工作，把他們永遠擄去。於是他們飽受嚴重試探；一旦跌倒，也跌得比別人深。

11. 就我們所能看見的而論，姊妹們，你們無須擔心這類危險：願天主保守你們不陷於驕傲和虛榮！魔鬼有時也會偽造我剛才所講的那些恩寵；但這種贗品不難識破，因為它的效果恰恰與真的相反。¹⁴⁸這事我在別處已談過，¹⁴⁹這裡我仍要提醒你們，練習祈禱的人——尤其是婦女，因體質較弱更易犯這種差錯——會遇到一種特別的危險。有些人因苦行、祈禱、守夜，或只是因身體虛弱，一有神慰就撐不住。內心一生喜悅，身體便軟得像抽了筋似的，整個人陷入昏睡——她們自稱「神睡」，說那是我前面所說那種境界的更高階段；她們以為靈魂和身體一同入睡，任由自己沉醉其中。越失了自制，那些感受越牽著她們走，因為身體已經更加虛弱。她們把這當作「神魂超拔」，還加以稱呼；我倒要說這根本是胡來：除了浪費時間、毀壞健康，一無所成。

12. 有一位修女曾這樣陷入八個鐘頭，既沒昏厥、也沒想到天主。¹⁵⁰後來靠著好好吃、好好睡、減掉一部分苦行才恢復過來；她能痊癒，是因為遇見了一個懂她狀況的人。此前她既騙了告解神父，也騙了別人，連自己都一併騙了去，卻都不是有意的。我深信魔鬼在這裡插手，是為了遂牠自己的目的；而且牠已經從中撈到不少好處。要知道：天主真正把這類恩寵賜給靈魂時，心智和身體固然可能軟弱，靈魂卻不然——看見自己這樣貼近天主，靈魂只覺大樂；這種狀態也絕不會持續太久。¹⁵¹靈魂或許會再度被吸入，可是，如我所說，除非原本就體弱，身體並不會因此精疲力竭或疼痛。有誰出現後者的情形，我勸她告訴院長，儘量把心思從這類事上挪開。院長要攔下這樣的修女，別讓她祈禱超過一點點時間，要她好好進食、好好睡覺，直到失去的體力補回來。¹⁵²若她體質太弱，這樣做仍不夠，那就請她相信我說的話：天主只召她過活動的生活。修院裡總需要這樣的人：讓她去做院中各樣執事，別讓她長時間獨處，否則她會整個垮掉。這對她是極大的克苦：上主會看她怎樣承擔「感覺不到祂」這件事，來試驗她對祂的愛。過了一段時日，或許祂會樂意恢復她的力氣；若不然，她藉著口禱和服從所得的進步與賞報，也會和靠默觀所得的一樣多，甚至更多。

13. 有些人——我就認識幾位——心思和想像力太過活躍，以致一想什麼就彷彿真的看見什麼；這非常危險。¹⁵³這一點或許留待日後再談，現在不方便細說。這重居所我講得很多，因為我相信大多數靈魂都進入這一重。此處本性與超性交織，魔鬼在這裡能動的手腳，比日後要多——到後面的居所，天主留給牠的機會就少多了。願天主永受讚美！阿們。

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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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. 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.