第一章

本章論及天主賜予進入第七重居所的靈魂那至崇高的恩寵；作者並說明她所認為靈魂（anima）與精神（spiritus）之間的區別——雖然兩者本是一體。本章含有若干值得留意的要旨。

一、這些居所內崇高的奧祕。二、聖女大德蘭自愧不足以談論此事。三、吾主把祂的新娘引入祂的內室。四、身處大罪中的靈魂何其幽暗。五、為罪人代禱。六、靈魂是一個內在的世界。七、神婚。八、先前的恩寵與神婚不同。九、至聖聖三向靈魂自我顯示。十、祂長留靈魂內的駐在。十一、此恩寵帶來的效果。十二、對此駐在的覺察並非始終一致。十三、這已不在靈魂的掌握之中。十四、靈魂的中心保持寧靜。十五、靈魂與精神雖合一卻有分別。十六、靈魂與其官能並非同一。

一、姊妹們，你們也許會想：談到這靈程已說得夠多，再無可補充。這是大錯。天主的浩瀚無限，祂的作為也是如此；誰能一一數點祂的仁慈與偉大？³⁹²這本是不可能的，故而我所寫的，比起天主還未被人傳述的偉業，只不過是片羽而已，你們不必訝異。天主大施仁慈，把這些奧祕通傳給一個能轉述給我們的人；我們既愈加認識祂如何與受造物往來，就該愈發熱切讚美祂，也愈加珍視祂所喜悅的那個靈魂。我們每人都有一個靈魂，但我們並沒認清它身為天主肖像的價值，因此也就看不到其中所蘊含的重大奧祕。願陛下親自指引我的筆，教我能略為道出祂對被引進這居所的靈魂所作種種啟示中的一二。我已懇切求祂助佑我，因為祂知道我的用意，是要顯明祂的仁慈，以增祂聖名的讚美與光榮。願祂賜下這個恩惠——即便不是為我自己，也是為你們，姊妹們。這樣你們便能明白：不可在淨配與你們靈魂的神婚中設下任何阻礙；正如你們將要看到的，這神婚帶來何等卓絕的祝福。

二、偉大的天主啊！像我這般卑微的受造物，一想到要開口談論這遠超我所能領會的題目，實在該顫慄。我的確滿心慚愧，一度懷疑：不如用寥寥數語就結束這重居所的書寫，免得叫人以為我是在敘述自己的親身經歷。羞愧幾乎要把我淹沒；因為我深知自己是什麼樣的人，這實在是極艱難的一件事。然而另一方面，這份畏懼似乎只是誘惑與軟弱：只要天主因此更受人讚美、更為人所認識，縱然我被誤解、被全世界辱罵，又有何妨？何況這本書問世之前，我說不定早已辭世。願永生永世長存的祂受讚頌！阿們。

三、當吾主憐憫這靈魂——一個祂已在神性層面收為新娘、又因渴慕祂而飽嚐過去與當下諸般苦楚的靈魂——在圓成那屬天的婚盟之前，祂便將她領進這內室。這就是第七重居所；正如天主在天上有祂的居所，在靈魂內也有一處只屬於祂的居所，可稱之為「第二重天」。

四、姊妹們，這一點很重要：我們不要以為靈魂裡是漆黑的。我們習慣認為光只能來自外部，便想像靈魂被幽暗籠罩。這其實只適用於失落聖寵狀態的靈魂。³⁹³但這並不是因為住在靈魂內、賜予它存有的「公義的太陽」本身有所虧缺，而是靈魂本身失去了承受這光的能力——正如我在第一重居所時已提過的。³⁹⁴有位人士曾蒙光照明白：這些不幸的靈魂彷彿被囚在陰暗的地牢裡，手腳都上了鎖鏈，無法做任何有功的行為；他們既瞎又啞。想到我們也曾身處同樣的光景，天主也可能向他們施憐憫，我們實在該憐惜他們。

五、姊妹們，讓我們熱切為他們代禱，千萬別疏忽。為一個處於大罪中的靈魂祈禱，比救濟一位陷於危難的基督徒還要實惠。試想：若我們看見一位基督徒被綁縛在柱子上，雙手死死反綁於背，身旁擺滿上等佳餚卻一口也送不到嘴邊，餓得奄奄一息，不只是肉身之死，而是永遠之死——我們若袖手旁觀，什麼也不給他吃，豈不殘酷至極？倘若你的祈禱能鬆開他的鎖鏈呢？現在你明白了吧。

六、為了對天主的愛，我懇求你們在祈禱時要持續想起這類光景中的靈魂。不過我們此刻要談的不是他們，而是另一種靈魂——那些蒙天主仁慈，已為自己的罪做過補贖、身處聖寵之中的靈魂。你們不可把靈魂看成渺小微不足道，要視之為一個內在的世界，其中包含了你們所見過的那許多美麗居所——本當如此，因為在靈魂的中心還有一處專門保留給天主自己的居所。

七、當陛下俯允把神婚的恩寵賜給靈魂時，祂便把她領入祂的內室，並且不再像先前那樣把她置於出神狀態。我相信，在此之前，祂也曾與她合一，如結合之祈禱中那般；然而那時只有高級部分受到影響，靈魂並未覺察到自己像在這居所裡那樣，被召進入自己的最深處。在這裡，以哪種方式發生其實已無關緊要。

八、在先前的恩寵中，吾主使精神與祂結合，並如同悔改後的聖保祿那樣，使靈魂又瞎又啞，³⁹⁵叫她無從知曉這恩寵從何而來、如何發生，因為精神至高的喜樂在於覺察自己與天主相近。神性結合發生的那一刻，靈魂本身毫無所覺，所有的官能都全然失去作用。但如今祂另作安排：仁慈的天主彷彿把鱗片從她眼上除去，³⁹⁶讓她能藉理智上的神視，以一種奇異而奧妙的方式，看見並略為明白自己在這居所內所領受的恩寵。

九、至聖聖三藉著某種奧祕的真理顯現，向靈魂自我啟示；在此之前會先有一道光照，像一片最耀眼的光雲般照耀著精神。³⁹⁷三位位格彼此有別；一份崇高的認識灌注於靈魂，使她對以下真理毫不動搖：三位一體、同具一性、同權、同知，為一個天主。這樣，我們原先以信德領受的教義，靈魂此刻如同以目睹般明白；雖然她並非以肉眼、亦非以靈魂之眼看見聖三——因為這並非想像中的神視。三位位格在此同時把自己通傳給靈魂，對她說話，並讓她明白吾主在福音中的話：凡愛祂並遵守祂誡命的人，祂、聖父和聖神必要來到他那裡，並在他內安居。³⁹⁸

十、我的天主啊！僅僅聽見這些話、相信這些話，與像這樣真真實實體會到其真理，是何等地不同！靈魂日復一日愈發驚嘆，因為至聖聖三的三位位格似乎從不離去；她以我所描述過的方式確切地知道：祂們就住在她內心深處的中心。雖然她因學識不足，無法描述這是如何發生的，卻清楚意識到這三位神聖伴侶的內在臨在。

十一、你也許會以為這樣的人神不守舍、心神陶醉到無暇顧及其他事。事實恰恰相反：她在一切有關服事天主的事上，比以往更為積極；得閒時便享受這蒙福的陪伴。只要她自己不先離棄天主，我相信天主永不會停止讓她清楚感受到祂的臨在。她確信（也實可如此確信）：天主既然一次賜下了這恩寵，就絕不會讓她失去；同時，她也比以往更加小心，不願在任何事上得罪祂。

十二、然而對這臨在的覺察，並非始終都像最初時、或者每當天主更新這恩寵時那般鮮明而清晰；否則領受者必無從顧及其他事務，也無法在人群中生活。雖然並非始終在如此明亮的光中看見，但只要她一回思，就能感受到至聖聖三的同在。這就好像：我們與人同處在一間燈火通明的房間，有人忽然關上百葉窗使屋內變暗；雖看不見他們，我們仍確信別人還在屋裡。³⁹⁹

十三、你也許會問：「她難道不能把光再引回來，再次看見祂們嗎？」⁴⁰⁰這不在她的能力之內。吾主願意時，才會把理智的百葉窗打開。祂從不離開她，並讓她清楚知道這一點，已是莫大的仁慈。陛下似乎正藉這神聖的相伴，準備祂的新娘去領受更偉大的事：這相伴顯然在各方面助人臻於完善，也使她不再像領受其他恩寵時偶或懷有的那種畏懼。

十四、有一位蒙受此恩的人發現，自己在諸德上都有長進：無論遇到怎樣的考驗或勞苦，靈魂的中心似乎從未離開過它歇息之所。因此她的靈魂彷彿被分成兩部分。天主賜下這恩寵不久後，她正承受極大苦楚，她竟像瑪爾大埋怨瑪利亞那樣，埋怨起自己的靈魂，⁴⁰¹責備它獨享寧靜平安，卻丟下她一人擔負那麼多煩憂與事務，連陪伴它的工夫都沒有。

十五、女兒們，這在你們聽來或許離奇，但靈魂雖然本是不可分的一個整體，此事卻確是真相，並非幻想，而且常有發生。內在的效果清楚顯示：靈魂（anima）與精神（spiritus）兩者雖合而為一，卻有真實的分別。⁴⁰²兩者之間有一種極其微妙的區別，所以有時它們彷彿各以不同的方式運作，連天主賜給它們的知識也是如此。

十六、我也認為：靈魂與它的官能並非同一。我們內在含蘊如此眾多而超越的奧祕，我若想一一解釋，實在是僭越。若天主的仁慈引領我們進入天鄉，我們自會明白這些奧祕。

TREATS OF THE SUBLIME FAVOURS GOD BESTOWS ON SOULS WHICH HAVE ENTERED THE SEVENTH MANSIONS. THE AUTHOR SHOWS THE DIFFERENCE SHE BELIEVES TO EXIST BETWEEN SOUL AND SPIRIT ALTHOUGH THEY ARE BOTH ONE. THIS CHAPTER CONTAINS SOME NOTEWORTHY THINGS.

1. Sublime mysteries of these mansions. 2. St. Teresa abashed at treating such subjects. 3. Our Lord introduces His bride into His presence chamber. 4. Darkness of a soul in mortal sin. 5. Intercession for sinners. 6. The soul an interior world. 7. The spiritual nuptials. 8. Former favours differ from spiritual nuptials. 9. The Blessed Trinity revealed to the soul. 10. Permanence of Its presence in the soul. 11. The effects. 12. This presence is not always equally realized. 13. It is beyond the soul’s control. 14. The centre of the soul remains calm. 15. The soul and the spirit distinct though united. 16. The soul and its faculties not identical.

1. You may think, sisters, that so much has been said of this spiritual journey that nothing remains to be added. That would be a great mistake: God’s immensity has no limits, neither have His works; therefore, who can recount His mercies and His greatness?³⁹² It is impossible, so do not be amazed at what I write about them which is but a cipher of what remains untold concerning God. He has shown great mercy in communicating these mysteries to one who could recount them to us, for as we learn more of His intercourse with creatures, we ought to praise Him more fervently and to esteem more highly the soul in which He so delights. Each of us possesses a soul but we do not realize its value as made in the image of God, therefore we fail to understand the important secrets it contains. May His Majesty be pleased to guide my pen and to teach me to say somewhat of the much there is to tell of His revelations to the souls He leads into this mansion. I have begged Him earnestly to help me, since He sees that my object is to reveal His mercies for the praise and glory of His name. I hope He will grant this favour, if not for my own sake, at least for yours, sisters—so that you may discover how vital it is for you to put no obstacle in the way of the Spiritual Marriage of the Bridegroom with your soul which brings, as you will learn, such signal blessings with it.

2. O great God! surely such a miserable creature as myself should tremble at the thought of speaking on such a subject so far beyond anything I deserve to understand. Indeed I felt abashed and doubted whether it would not be better to finish writing about this Mansion in a few words, lest people might imagine that I am recounting my personal experience. I was overwhelmed with shame for, knowing what I am, it is a terrible undertaking. On the other hand, this fear seemed but a temptation and weakness: even if I should be misjudged, so long as God is but a little better praised and known, let all the world revile me. Besides, I may be dead before this book is seen. May He Who lives and shall live to all eternity be praised! Amen.

3. When our Lord is pleased to take pity on the sufferings, both past and present, endured through her longing for Him by this soul which He has spiritually taken for His bride, He, before consummating the celestial marriage, brings her into this His mansion or presence chamber. This is the seventh Mansion, for as He has a dwelling-place in heaven, so has He in the soul, where none but He may abide and which may be termed a second heaven.

4. It is important, sisters, that we should not fancy the soul to be in darkness. As we are accustomed to believe there is no light but that which is exterior, we imagine that the soul is wrapt in obscurity. This is indeed the case with a soul out of the state of grace,³⁹³ not, however, through any defer in the Sun of Justice which remains within it and gives it being, but the soul itself is incapable of receiving the light, as I think I said in speaking of the first Mansion.³⁹⁴ A certain person was given to understand that such unfortunate souls are, as it were, imprisoned in a gloomy dungeon, chained hand and foot and unable to perform any meritorious action: they are also both blind and dumb. Well may we pity them when we reflect that we ourselves were once in the same state and that God may show them mercy also.

5. Let us, then, sisters, be most zealous in interceding for them and never neglect it. To pray for a soul in mortal sin is a far more profitable form of almsgiving than it would be to help a Christian whom we saw with hands strongly fettered behind his back, tied to a post and dying of hunger—not for want of food, because plenty of the choicest delicacies lay near him, but because he was unable to put them into his mouth, although he was extremely exhausted and on the point of dying, and that not a temporal death, but an eternal one. Would it not be extremely cruel of us to stand looking at him, and give him nothing to eat? What if by your prayers you could loose his bonds? Now you understand.

6. For the love of God I implore you constantly to remember in your prayers souls in a like case. We are not speaking now of them but of others who, by the mercy of God, have done penance for their sins and are in a state of grace. You must not think of the soul as insignificant and petty but as an interior world containing the number of beautiful mansions you have seen; as indeed it should, since in the centre of the soul there is a mansion reserved for God Himself.

7. When His Majesty deigns to bestow on the soul the grace of these divine nuptials, He brings it into His presence chamber and does not treat it as before, when He put it into a trance. I believe He then united it to Himself, as also during the prayer of union; but then only the superior part was affected and the soul did not feel called to enter its own centre as it does in this mansion. Here it matters little whether it is in the one way or the other.

8. In the former favours our Lord unites the spirit to Himself and makes it both blind and dumb like St. Paul after his conversion,³⁹⁵ thus preventing its knowing whence or how it enjoys this grace, for the supreme delight of the spirit is to realize its nearness to God. During the actual moment of divine union the soul feels nothing, all its powers being entirely lost. But now He acts differently: our pitiful God removes the scales from its eyes³⁹⁶ letting it see and understand somewhat of the grace received in a strange and wonderful manner in this mansion by means of intellectual vision.

9. By some mysterious manifestation of the truth, the three Persons of the most Blessed Trinity reveal themselves, preceded by an illumination which shines on the spirit like a most dazzling cloud of light.³⁹⁷
   ’Doña Maria Enriquez, Duchess of Alva, said that St. Teresa made known to her many revelations she had received from our Lord, and that she (the duchess) held in her possession three paintings of the Blessed Trinity made according to the description of the holy Mother, who, while they were being done, effaced with her own hand those portions which the painter failed to design conformably to the vision she had had.’ (Fuente, l.c. p. 297.)  The three Persons are distinct from one another; a sublime knowledge is infused into the soul, imbuing it with a certainty of the truth that the Three are of one substance, power, and knowledge and are one God. Thus that which we hold as a doctrine of faith, the soul now, so to speak, understands by sight, though it beholds the Blessed Trinity neither by the eyes of the body nor of the soul, this being no imaginary vision. All the Three Persons here communicate Themselves to the soul, speak to it and make it understand the words of our Lord in the Gospel that He and the Father and the Holy Ghost will come and make their abode with the soul which loves Him and keeps His commandments.³⁹⁸

10. O my God, how different from merely hearing and believing these words is it to realize their truth in this way! Day by day a growing astonishment takes possession of this soul, for the three Persons of the Blessed Trinity seem never to depart; it sees with certainty, in the way I have described, that They dwell far within its own centre and depths; though for want of learning it cannot describe how, it is conscious of the indwelling of these divine Companions.

11. You may fancy that such a person is beside herself and that her mind is too inebriated to care for anything else. On the contrary, she is far more active than before in all that concerns God’s service, and when at leisure she enjoys this blessed companionship. Unless she first deserts God, I believe He will never cease to make her clearly sensible of His presence: she feels confident, as indeed she may, that He will never so fail her as to allow her to lose this favour after once bestowing it; at the same time, she is more careful than before to avoid offending Him in any way.

12. This presence is not always so entirely realized, that is, so distinctly manifest, as at first, or as it is at times when God renews this favour, otherwise the recipient could not possibly attend to anything else nor live in society. Although not always seen by so clear a light, yet whenever she reflects on it she feels the companionship of the Blessed Trinity. This is as if, when we were with other people in a very well lighted room, some one were to darken it by closing the shutters; we should feel certain that the others were still there, though we were unable to see them.³⁹⁹

13. You may ask: ‘Could she not bring back the light and see them again?’⁴⁰⁰ This is not in her power; when our Lord chooses, He will open the shutters of the understanding: He shows her great mercy in never quitting her and in making her realize it so clearly. His divine Majesty seems to be preparing His bride for greater things by this divine companionship which clearly helps perfection in every way and makes her lose the fear she sometimes felt when other graces were granted her.

14. A certain person so favoured found she had improved in all virtues: whatever were her trials or labours, the centre of her soul seemed never moved from its resting-place. Thus in a manner her soul appeared divided: a short time after God had done her this favour, while undergoing great sufferings, she complained of her soul as Martha did of Mary,⁴⁰¹ reproaching it with enjoying solitary peace while leaving her so full of troubles and occupations that she could not keep it company.

15. This may seem extravagant to you, daughters, yet though the soul is known to be undivided, it is fact and no fancy and often happens. Interior effects show for certain that there is a positive difference between the soul and the spirit, although they are one with each other.⁴⁰² There is an extremely subtle distinction between them, so that sometimes they seem to at in a different manner from one another, as does the knowledge given to them by God.

16. It also appears to me that the soul and its faculties are not identical. There are so many and such transcendental mysteries within us, that it would be presumption for me to attempt to explain them. If by God’s mercy we enter heaven we shall understand these secrets.