第四章

進一步闡釋同一主題，解釋這種祈禱。保持警醒至為要緊，因為魔鬼極力阻撓靈魂走上正道。

1. 屬靈婚姻。2. 結合祈禱好比訂婚。3. 屬靈婚禮之前，誘惑格外危險。4. 忠於這些恩寵的靈魂所結出的豐碩善果。5. 修道者受魔鬼欺騙。6. 撒旦藉細小事物誘人偏離。7. 撒旦能進入任何地方。8. 祈禱與警醒是我們的保障。9. 天主眷顧這些靈魂。10. 德行必須不斷長進。11. 我們的功夫與得到的賞報相比微不足道。12. 聖女大德蘭撰寫本書的動機。

1. 你們似乎急於知道那隻小鴿子的下落，以及她在何處找到安息——顯然，她在屬靈的神慰中找不到，在塵世的歡樂中也找不到，於是振翅高飛。我要等到我們談到最後一重居所時才能告訴你們，求天主使我記得、或有時間把它寫下來。我開始寫這部書已將近五個月，頭腦衰弱，沒辦法重讀已寫的，想必前後不連貫、重複的地方很多；但既然只為我的姊妹們而寫，那倒沒什麼關係。不過我仍想對結合祈禱說得更充分些，便就著自己那可憐的一點點智慧，用一個比喻來表達。以後我們會再談那隻小蝴蝶——牠從不靜止，因為牠找不到真正的安息，卻始終豐盛多產，對自己和他人都能結出善果。¹⁹⁹你們常常聽說天主在屬靈上與靈魂訂婚——願祂因這樣謙卑俯就而受讚美！雖然這只是個粗淺的比喻，但我找不到比婚姻聖事更能表達我意思的了——儘管兩件事截然不同。在神聖的結合中，一切都是屬靈的，遠離任何肉身的成分，吾主賜予的一切喜樂和雙方的相互契合，都是天上的，遠遠超越人間婚姻，勝過一千倍都不止。在這裡，一切都是愛結合在愛中；它的運作比任何語言所能描述的更純粹、更精細、更甘甜，但吾主知道如何使靈魂感受得到。

2. 我認為這種結合還沒有達到屬靈婚約的程度，更像兩個人考慮訂婚時所進行的初步接洽：先商量雙方是否合適、是否有意願；然後或許讓他們偶爾見面，以便做出決定。屬靈婚約也是如此：初步的協議達成後，靈魂充分明白她將獲得何等的利益，決心事事遵行她未婚夫的旨意，盡一切努力取悅祂，至尊陛下——祂清楚知道事情究竟是否如此——也願意相應地滿足祂的新娘。因此祂賜予她這份恩寵，來眷顧她，把她帶入祂的臨在，因為祂希望她更好地認識祂。我們或可把結合祈禱比作一次探訪，因為它持續的時間非常短暫。²⁰⁰此時不再有反覆思量的問題，靈魂以隱密的方式看見她訂婚的那位配偶是誰；感官和官能在一千年裡都無法得到的認識，在極短暫的時間內便被傳授了。那位配偶，由於祂是誰，使靈魂更加配得上完成這婚約——我們可以如此稱呼它；那深深愛著祂的靈魂，為愛而竭盡全力不讓婚約破裂。若靈魂疏忽懈怠，把情感寄於吾主以外的任何事物，便將失去一切；這份損失之大，正等於靈魂所持續蒙受的恩寵之貴重——那恩寵是無法形容的珍貴。²⁰¹

3. 哦，基督徒的靈魂啊！天主已把你們帶到這樣遠的你們！我為了祂的緣故，懇切求你們不要懈怠疏忽，要避開一切罪惡的機會；你們還不夠強壯到能承受誘惑的程度，要到下一重居所的婚約之後才能。在此，未婚的雙方——如人所說——還只是見面相識，²⁰²魔鬼會不遺餘力地阻撓並妨礙這婚事。等他看見新娘已全然歸屬於她的配偶，就不敢輕易干擾了，因為經驗告訴他：若他騷擾她，他的損失很大，她的功績卻大有長進。

4. 我的女兒們，我可以向你們保證，²⁰³我認識一些在靈修上頗為精進、已達到這種祈禱境界的人，卻仍被魔鬼用詭計和陷阱重新奪回。正如我多次說過，整個地獄會合力對付這樣的靈魂，因為其中一個靈魂的喪失會帶來更多人的滅亡，撒旦對此一清二楚。若我們想想天主藉一個人把多少人引向祂自己，我們就會熱切地讚美祂。想想那些殉道者，或像聖吳蘇拉那樣一個年輕的少女，使多少人歸化！又想想聖道明、聖方濟各以及其他修會創立者，使魔鬼失去了多少獵物。就連今日，靠著依納爵神父創立的耶穌會，他仍在失去多少人！讀他們的生平，我們便知道他們從天主那裡領受了怎樣的恩寵。這偉大的善工是怎麼做成的呢？不就是憑著他們努力不因自己的任何過失而失去這神聖的婚約嗎？哦，我的女兒們，吾主多麼願意賜給我們同樣的恩寵！事實上，現在對這份恩寵作好準備的人甚至更加迫切需要，因為關心祂榮耀的人越來越少。我們太愛自己、太謹慎精明，捨不得放棄任何我們認為是自己的權益。這是何等的自欺！願天主發慈悲賜我們光明，免得我們沉入這樣的黑暗。

5. 你們或許對兩件事有疑問。第一：若靈魂如我所說已完全與天主的旨意結合，既然她始終尋求遵從祂的聖意，她怎能受欺騙？第二：你們如此遠離世界，不斷領受聖事，²⁰⁴也與天使為伍（我們可以這樣說），並因天主的慈悲而渴望在一切事上事奉、取悅祂，²⁰⁵魔鬼怎能進來作如此的破壞，以致傷害你們的靈魂？世俗的人承受這樣的危險，不足為奇。我承認你們有理由這樣說，因為天主確實對我們顯示了非常的慈悲；然而正如我先前說過的，既然我知道猶達斯是宗徒之一，他與天主本人不斷交往，聆聽祂的言語，我就從此明白：修道生活不能使人絕對安全。

6. 關於你們的第一個問題，我的答覆是：若這樣的靈魂始終忠於天主的旨意，毫無疑問不會喪亡；然而魔鬼前來，以其機敏的詭計，藉著善的藉口，讓靈魂在某件細小的事上走偏，犯下幾個小過，讓靈魂誤以為無關緊要。就這樣，理智慢慢被蒙蔽，意志漸漸軟弱，魔鬼同時培育受害者的自愛；一點一滴地，終於使靈魂遠離了與天主旨意的結合，讓它跟隨自己的意志。

7. 第一個問題的答覆，對第二個問題同樣適用。沒有任何隱居院嚴格到魔鬼進不來，也沒有任何荒漠偏僻到他到不了。此外，天主或許允許他試探靈魂，藉此考驗她的德行；因為天主打算讓她照亮他人，在初始時跌倒，比在她能大大傷害他人時跌倒要好得多。

8. 我們必須在祈禱中不斷求天主以祂的手扶持我們；我們心中應常存這個真理：若祂離開我們，我們必定立刻墜入深淵——我們絕對不能愚蠢到信任自己。在這之後，我認為最大的保障是非常謹慎，留意自己在德行上的進步；我們必須注意自己是否在精進，尤其是在愛近人、渴望被視為最微小的一個，以及如何完成日常職責上。若我們留心這些、求上主啟示我們，立刻就能看出自己的得失。

9. 不要以為天主把靈魂提升到這樣的高境後，便輕易地拋棄它，以致魔鬼輕而易舉便能將它奪回。至尊陛下看見它離棄祂，感到如此痛惜，以致用許多方式，在暗中給它千百種警示，揭示隱藏的危險。²⁰⁶

10. 總之，我們應努力不斷前進；若發現自己沒有在進步，應深感警惕，因為毫無疑問，那惡者必定正在謀畫某種傷害我們的方式；一個靈魂來到這境界後，不可能不繼續前進，因為愛從不停歇。所以，在德行上停滯不前，是個非常不好的徵兆。一個渴望成為天主本身的配偶、並與至尊陛下商討、與祂達成這種默契的人，絕不可放鬆下來、沉沉入睡。²⁰⁷

11. 為了讓你們看見基督如何對待祂所選為配偶的靈魂，我的女兒們，我現在要談第六重居所。那時你們就會看到，比較起來，我們所能做的或為祂的服務所能承受的，是多麼的微不足道，根本不足以預備自己領受如此偉大的恩寵。也許吾主定了要我寫這部書，好讓我們知道將要降臨的偉大賞報、以及祂無限的慈悲——祂渴望把自己賜予、顯現給我們這樣的蟲子——或許這能使我們忘記那卑微渺小的塵世歡樂，昂首向前奔跑，目光緊盯著祂的偉大，因愛祂而燃燒。

12. 願祂使我能說清楚這些困難的事；若吾主和聖神不引導我的筆，我知道這任務是不可能完成的。我求祂使我所說的一切都能對你們有益，否則便讓我不說。至尊陛下知道，就我所能判斷的，我沒有別的願望，只望祂的名受光榮、我們努力事奉這位在今世便如此厚酬我們的主。那麼，我們在天上的喜樂將是怎樣呢——那將是不間斷的，沒有這波濤洶湧的今世生命的中斷、勞苦和危險！若不是為了怕失去祂或得罪祂，我們真願意活到世界末日，²⁰⁸為這偉大的天主——我們的主、我們的配偶——服務。願至尊陛下使我們能在事奉祂上，免去我們就算在善工中也常有的許多缺陷！阿們。

FURTHER EXPLANATION OF THE SAME SUBJECT; EXPLAINS THIS PRAYER. THE IMPORTANCE OF BEING ON ONE’S GUARD, AS THE DEVIL EAGERLY DESIRES TO TURN SOULS BACK FROM THE RIGHT PATH.

1. The spiritual espousals. 2. The prayer of union resembles a betrothal. 3. Before the spiritual nuptials temptations are dangerous. 4. The great good done by souls faithful to these graces. 5. Religious subject to the devil’s deceptions. 6. Satan’s strata-gems. 7. Why they are permitted. 8. Prayer and watchfulness our safeguards. 9. God’s watchfulness over such souls. 10. Progress in virtue. 11. Insignificance of our actions compared with their reward. 12. St. Teresa’s motives for writing on prayer.

1. You appear anxious to know what has become of the little dove and where she obtains rest, since obviously she can find it neither in spiritual consolations nor in earthly pleasures but takes a higher flight. I cannot tell you until we come to the last mansion: God grant I may remember or have leisure to write it. It is nearly five months since I began this work, and as my head is too weak to read it again, no doubt it will be very disconnected and full of repetitions: however, as it is only for my sisters, that will matter little. Yet I should like to express myself more fully about the prayer of union and will make use, to the best of my scanty wits, of a comparison. Later on we will speak of the little butterfly, which is never still, for it can find no true repose, yet always fertile, doing good both to itself and others.¹⁹⁹ You have often heard that God spiritually espouses souls: may He be praised for His mercy in thus humbling Himself so utterly. Though but a homely comparison, yet I can find nothing better to express my meaning than the Sacrament of Matrimony although the two things are very different. In divine union everything is spiritual and far removed from anything corporal, all the joys our Lord gives and the mutual delight felt in it being celestial and very unlike human marriage, which it excels a thousand times. Here all is love united to love; its operations are more pure, refined, and sweet than can be described, though our Lord knows how to make the soul sensible of them.

2. I think this union does not attain as far as the spiritual espousals but resembles the preliminaries that take place when two people are contemplating a betrothal. Their suitability and willingness for the alliance are first discussed; then they may be allowed to see one another sometimes so as to come to a decision. Thus it is in the spiritual espousals: when the preliminary agreement has been made and the soul thoroughly understands what great advantages she will gain, having resolved to fulfil the will of her Spouse in all things and to do all she can to please Him, His Majesty Who knows well whether this is so in reality, wishes in return to gratify His bride. He therefore bestows this favour upon her, visits her and draws her into His presence, as He wishes her to know Him better. We might compare the prayer of union to a visit, for it lasts but a very little while.²⁰⁰ There is no longer any question of deliberation, but the soul in a secret manner sees to what a Bridegroom it is betrothed; the senses and faculties could not, in a thousand years, gain the knowledge thus imparted in a very short time. The Spouse, being Who He is, leaves the soul far more deserving of completing the espousals, as we may call them; the enamoured soul in its love for Him makes every effort to prevent their being frustrated. Should it grow neglectful and set its affections on anything except our Lord, it will forfeit everything: this loss is as great as are the favours the soul has continually received, which are precious beyond description.²⁰¹

3. O Christian souls! you whom God has brought thus far! I implore you for His dear sake not to grow careless, but to avoid all occasions of sin; you are not strong enough yet to undergo temptation, as you will be after the espousals which take place in the next mansion. Here the betrothed are, as they say, only acquainted by sight,²⁰² and the devil will spare no pains to oppose and prevent their nuptials. Afterwards, when he sees the Bride is wholly given to her Bridegroom, he is afraid to interfere, having learnt by experience that if he molests her, while he loses much, she will gain greatly in merit.

4. I can assure you, my daughters,²⁰³ that I have known people far advanced in the spiritual life who had reached this state of prayer yet whom the devil reclaimed by his subtlety and wiles: as I have often said, all hell leagues together against such souls because the loss of one of them entails the perdition of many more, as Satan is well aware. If we considered how many men God draws to Himself by means of one, we should praise Him fervently. Think of the multitudes converted by the martyrs or by one young maiden like St. Ursula! Again, of how many victims the evil one was deprived by St. Dominic, St. Francis, and other founders of religious orders. How many more he loses, even now, through Father Ignatius [Loyola], who founded the Company [of Jesus]! As we read their lives, we learn that they received such graces from God. How was this great good done except by their efforts not to forfeit, through any fault of theirs, these divine espousals? Oh, my daughters, how willing our Lord is to grant us the same graces! In fact, there is even more urgent need now for persons to prepare for such favours, since there are fewer who care for His honour. We love ourselves too much and are too prudent to give up any of our rights. What a deception! May God in His mercy give us light, lest we sink into such darkness.

5. You may question or be in doubt on two points. Firstly: if the soul is entirely united with the will of God, as I have stated, how can it be deceived, since it ever seeks to follow His pleasure? Secondly, how can the devil enter and work such havoc as to destroy your soul while you are so utterly withdrawn from the world and constantly frequent the Sacraments?²⁰⁴ At the same time you enjoy the society of angels (as we might call them) and by the mercy of God you desire nothing but to serve and please Him in all things?²⁰⁵ It is not surprising that people in the world should run such risks. I admit you have the right to say this, for God has shown us signal mercy; but, as I said above, knowing as I do that Judas was amongst the Apostles and that he held constant intercourse with God Himself, to Whose words he listened, I learn that the state of religion does not make us safe.

6. To your first question I reply that doubtless if such a soul is always faithful to the will of God, it cannot be lost; the evil one, however, comes with his keen subtlety and, under the pretext of good, leads it astray in some trivial matter and causes it to commit small defects which he makes it believe are harmless. Thus, little by little, the reason is obscured and the will is weakened while the devil fosters his victim’s self-love, until, by degrees, he succeeds in withdrawing it from union with the will of God and makes it follow its own will.

7. The answer to your first inquiry will serve for the second. No enclosure can be too strict for Satan to enter nor any desert too remote for him to visit. Besides, God may permit him to tempt the soul to prove its virtue; for as He intends it to enlighten others, it is better for it to fail in the beginning than when it might do them great harm.

8. We must beg God constantly in our prayers to uphold us by His hand; we should keep ever in our minds the truth that if He leaves us, most certainly we shall fall at once into the abyss, for we must never be so foolish as to trust in ourselves. After this I think the greatest safeguard is to be very careful and to watch how we advance in virtue; we must notice whether we are making progress or falling back in it, especially as regards the love of our neighbour, the desire to be thought the least of all and how we perform our ordinary, everyday duties. If we attend to this and beg Our Lord to enlighten us, we shall at once perceive our gain or loss.

9. Do not suppose that after advancing the soul to such a state God abandons it so easily that it is light work for the devil to regain it. When His Majesty sees it leaving Him, He feels the loss so keenly that He gives it in many a way a thousand secret warnings which reveal to it the hidden danger.²⁰⁶

10. In conclusion, let us strive to make constant progress: we ought to feel great alarm if we do not find ourselves advancing, for without doubt the evil one must be planning to injure us in some way; it is impossible for a soul that has come to this state not to go still farther, for love is never idle. Therefore it is a very bad sign when one comes to a stand-still in virtue. She who aspires to become the spouse of God Himself, and has treated with His Majesty and come to such an understanding with Him, must not leave off and go to sleep.²⁰⁷

11. To show you, my daughters, how Christ treats the souls He takes for His brides, I will now speak of the sixth mansions. You will then see how little in comparison is all that we can do or suffer in His service to prepare ourselves for the reception of such immense favours. Perhaps our Lord decreed that I should write this in order that the knowledge of the great reward to come, and of His infinite mercy in seeking to give and to manifest Himself to such worms as we are, might make us forget our wretched, petty, earthly pleasures and run on our way with eyes fixed on His grandeur, inflamed with love for Him.

12. May He enable me to explain some of these difficult matters; if our Lord and the Holy Ghost do not guide my pen, I know the task will prove impossible. 1 beg Him to prevent my saying anything unless it will profit you. His Majesty knows that, as far as I can judge, I have no other wish but that His Name may be glorified and that we may strive to serve a Lord Who thus recompenses our efforts even in this world. What, then, will be our joy in heaven where it will be continuous, without the interruptions, labours, and dangers of this tempestuous sea of life? Were it not for the fear of losing or offending Him, we should wish to live until the end of the world²⁰⁸ in order to work for so great a God—our Lord and our Spouse. May His Majesty enable us to render Him some service free from the many faults we always commit, even in good works! Amen.