第四章

講述天主如何在祈禱中透過恍惚、狂喜或狂喜來懸浮靈魂，我相信這都是同一回事。要獲得陛下的非凡恩惠需要極大的勇氣。

1. 靈魂為神聖的婚姻所需要的勇氣。 2. 狂喜。 3.因愛的火花而產生的狂喜。 4. 吸收的力量和感覺。 5. 狂喜期間揭開謎團。 6、這些奧秘是無法言說的。 7. 摩西和燃燒的荊棘。 8. 博物館的比喻。 9. 聖女小德蘭拜訪阿爾瓦公爵夫人。 10. 狂喜時靈魂的喜樂。 11.沒有幻想。 12.真假狂喜。 13. 未來幸福的啟示。 14.靈魂的準備。 15. 靈魂被自己的錯誤蒙蔽了雙眼。 16. 天主已準備好將這些恩典賜給所有人。 17. 狂喜期間喪失能力。 18. 精神陶醉。 19. 靈魂中留下對苦難的熱情與愛。 20. 此類恩惠帶給觀眾醜聞。 21. 我們的主對這樣的靈魂的偏愛。 22. 虛幻的狂喜。

1. 1. 經歷了我告訴過你的所有考驗以及更多的考驗之後，可憐的小蝴蝶還能找到什麼休息呢？它們使她更加熱切地渴望新郎。陛下深知我們的弱點，透過這些和其他方式來增強她的力量，以便她能夠獲得與如此偉大的主結合的勇氣，並接受他作為她的配偶。也許你會笑，認為我在胡言亂語：這裡不需要勇氣；沒有哪個女人，無論階級多低，都不敢嫁給國王。所以我想，如果他是地上的君主，但為了擁護天上的王，需要比你想像的更多的毅力。 ²⁶⁶我們的本性對於如此崇高的事物來說顯得過於膽怯和卑鄙；毫無疑問，除非天主賜予我們恩典，否則無論我們多麼欣賞它的好處，我們都是不可能的。您將了解國王陛下如何批准這些婚約；很可能，當他用狂喜來迷惑靈魂，從而剝奪它的能力時，就會發生這種情況。如果保留它們的使用，我認為看到它如此靠近如此強大的君主可能會剝奪身體的生命。 我說的是真正的狂喜，而不是來自女性軟弱的幻想——這種情況現在經常發生——讓她們把一切想像成狂喜或狂喜。正如我想我所說的，有些人的體質如此虛弱，以至於死於一次安靜的祈禱。 ²⁶⁷

2. 2. 我想在這裡描述幾種我從與我討論過這個主題的精神人士那裡學到的被提，但我不確定我是否會像在其他地方那樣成功地解釋它們。 ²⁶⁸已經決定，重複關於這些以及在這個州發生的其他事情的說法不會有錯，只要我可以按適當的順序處理所有居所所包含的內容。

3. 3. 在一种狂喜中，灵魂虽然当时可能没有参与祈祷，但会被它所记得或听到的天主的某些话语所震撼。 ²⁶⁹ 陛下，因他看到灵魂在对天主的渴望中所遭受的痛苦而感到怜悯，似乎增加了我所描述的精神内部的火花，直到它完全点燃了灵魂，像一个新生命一样复活了。鳳凰從火焰中。这样的人可能会虔诚地相信她的罪孽现在已被宽恕，²⁷⁰假设她有意愿并且已经利用了教会所要求的手段。當靈魂如此淨化後，天主以一種只有他和精神才知道的方式將其與自己結合起來，甚至精神也無法理解所發生的事情，以至於無法向其他人解釋。然而，心靈並沒有失去其能力的使用，因為這種狂喜並不像昏厥或發作時感覺不到任何內部或外部。

4. 4. 我所理解的是，靈魂從未像現在這樣對靈性事務如此充滿活力，也從未如此充滿光明和對陛下的知識。這似乎是不可能的；如果力量和感官被如此吸收以至於我們可以稱它們為死亡，那麼靈魂如何理解這個奧秘呢？我說不出來；也許除了造物主本人之外，沒有人能說出這些地方發生了什麼——我的意思是，這棟大樓和接下來的大樓可以被視為一個整體，從一棟通往另一棟的大門是敞開的。然而，由於最後一個房間裡的一些東西只向那些到達這裡的人展示，所以我認為最好分開對待居所。

5. 5. 當靈魂處於這種懸浮狀態時，我們的主透過向它發現諸如天國奧秘和想像中的異象之類的秘密來眷顧它，這些秘密可以在事後描述，因為它們深深印在記憶中，永遠不會忘記它們。但是，當這些幻像是智力性的時，它們就不那麼容易聯繫起來，其中一些在這樣的時間收到的幻像是如此崇高，以至於生活在這個世界上的人不適合以一種可以講述的方式來理解它們，儘管當能力的使用返回時，可以描述在智力幻像中看到的很多東西。也許你不知道什麼是願景，尤其是智力願景。既然我受了有權柄的吩咐，我會在適當的時候告訴你。儘管看似多餘，但它可能對某些人有用。

6. 6. 「但是，」你會問我，「如果我們的主在這座居所中所賜予的崇高恩惠後來無法被記住，那麼它們會帶來什麼好處？」²⁷¹ 女兒們啊！它們的價值怎麼評價都不為過；因為雖然接受者無法描述它們，但它們卻深深地印在靈魂的中心，永遠不會被忘記。 「如果沒有形象，靈魂的能力也不理解它們，那麼它們怎麼能被記住呢？」我也不明白這一點，但我知道天主的偉大的某些真理透過這種恩惠仍然深深地印在精神上，以至於，如果信仰沒有教導他是誰，並且必須相信他是天主，那麼靈魂從此就會崇拜他，就像雅各在看到天主時所做的那樣。 ²⁷² 毫無疑問，族長也了解到了他無法透露的其他秘密，因為除非他接受了更多的內在之光，否則他永遠不可能僅僅通過觀察天使在台階上上升和下降來發現如此崇高的奧秘。我不確定這句話是否正確；雖然我聽過這段話，但我不確定我是否能準確地回憶起它。

7. 7. 摩西無法講述他在燃燒的荊棘中所看到的超出天主意願的事情；²⁷³但除非全能者清楚地向他的靈魂揭示了某些奧秘，使其看到並知道天主的存在，否則立法者永遠不可能承擔如此多和如此偉大的工作。在荊棘叢中，他得到瞭如此崇高的啟示，這給了他必要的勇氣，讓他能夠為以色列子孫做出偉大的事蹟。姊妹們，我們不應該尋找理由來理解天主隱藏的事情，但是，我們相信天主是全能的，我們應該相信像我們這樣的蠕蟲，以我們有限的智力，無法理解祂的奇蹟。讓我們熱切地讚美他讓我們明白了其中的一些內容。

8. 8. 我希望我能為我的主題找到一些比喻：似乎沒有一個比喻適合我的目的，但我會利用以下比喻。想像一下，你在一間屬於國王或大貴族的公寓裡——我喜歡它被稱為卡馬林（或私人博物館），裡面放置著無數種類的玻璃製品、瓷器和其他物品，排列得如此整齊，以至於一進入房間就能立即看到其中的大多數。

9. 9. 在參觀阿爾瓦公爵夫人的家時（應她的要求，我被迫在旅途中留下來）²⁷⁴ 我被帶進了這樣一個房間。我一進門就驚訝不已，想知道這麼多亂七八糟的小玩意有什麼用？然後我想，看到這麼多不同的事物應該讓人讚美天主。幸運的是我看到了他們，因為他們為我在這個案例中提供了合適的比較。雖然我在房間裡待了一段時間，但裡面的物品太多了，以至於我忘記了我所看到的東西，也記不起每一件物品，也不記得它是做什麼的，就像我從未見過它一樣，儘管我記得整個收藏品的景象。

10. 10. 當精神與天主緊密結合時，就會發生這種事。它被引入到這座至高天堂的居所中，它必須位於我們靈魂的中心，因為既然天主居住在我們的靈魂中，他就必須擁有其中一處居所。當靈魂處於狂喜之中時，我們的主似乎不希望它理解這些奧秘，在他裡面陶醉的喜樂就足夠了。但有時，當它立即感知到居所裡的東西時，他很高興將它從這種狂喜中撤回。回歸自身後，心靈可以回憶起所看到的事物，但無法描述它，也無法透過其自然能力看到比天主選擇展示的更多的超自然事物。

11. 11. 我是否似乎承認靈魂確實看到了某些東西，而這是一個想像的景象？我不是這個意思：我說的是一種理智的願景，但我是如此無知和遲鈍，我無法解釋任何事情，並且很清楚，如果有任何事情被正確地陳述，它也不是來自我自己。

12. 12. 我認為，如果靈魂在狂喜期間任何時候都沒有學到任何奧秘，那麼它們就不是真正的狂喜，而是一些自然的弱點，可能發生在體質脆弱的人身上，例如女性，當通過其艱苦的努力，精神壓倒了身體本性，並產生昏迷，正如我想我在安靜的祈禱中所說的那樣。 ²⁷⁵

13. 13. 在真正的狂喜中情況並非如此，因為那時我相信天主會將靈魂完全歸於他自己，作為他自己的和他的新娘，並向她展示她由此贏得的王國的一小部分。儘管這可能微不足道，但在這位偉大的天主身上，一切都是偉大的。他不允許任何來自力量或感官的障礙，但要求立即關閉所有居所的門，只留下他所在的那扇門，以便我們可以進入。這樣的仁慈是有福的－那些不尋求從中獲利、卻失去仁慈的人可能會受到咒詛！

14. 14. 哦，我的姊妹們！對於一位如此願意將自己傳達給蠕蟲的天主，我們所放棄的一切，或者我們所做的，或者曾經能夠做的一切，是多麼虛無啊！如果我們希望在塵世時也能享受到這樣的恩惠，我們在做什麼呢？我們為什麼要拖延？有什麼可以彌補在尋找這位主時所失去的『紀念品』²⁷⁶的時間，就像新娘穿過街道和廣場一樣。 ²⁷⁷哦，這個世界上的一切如果不能引導和幫助我們達到這種狀態，那是多麼可笑啊！儘管所有可以想像的塵世快樂、財富和幸福都可以持續到永恆，但與那些可以永遠享受的財寶相比，它們將是令人失望和卑鄙的——然而，即使這些與主為我們擁有的天上地下所有財寶相比，也算不了什麼。

15. 15.哦，人類的盲目性！什麼時候，哦，什麼時候我們眼中的塵埃才能被除去？雖然我們認為這不足以讓我們失明，但我看到一些小微粒或灰塵，如果任其傳播，足以對我們造成極大的傷害。至少，為了天主的愛，我的姊妹們，讓這些過失讓我們認識到我們的痛苦，讓我們的視力變得清晰，就像被配偶治癒的盲人的眼睛一樣。 ²⁷⁸然後，認識到我們的不完美，我們會更加熱切地懇求他讓我們從我們的延期中受益，以便在一切事情上討他喜悅。

16. 16. 我不知不覺地偏離了主題：請原諒我，姊妹們。相信我，當我談到天主的這些偉大奇蹟時（我的意思是當我談到它們時），看到我們因自己的過失而失去一切，我不禁感到極度悲傷。誠然，陛下會給他所選擇的人這樣的恩惠。然而，如果我們像他尋求我們一樣尋求他，他就會把它們賜給我們所有人。他只渴望他能賜予的靈魂，因為他的恩賜不會減少他的財富。

19517. 17. 回到我所描述的內容。根據新郎的命令，居所的門，甚至城堡的門和整個城堡的門都關閉了。因為當他打算毀滅靈魂時，他會剝奪言語的能力，儘管有時其他能力會保留更長的時間，但無法說出任何話。 ²⁷⁹有時，人會立即被剝奪所有感官，手和身體變得冰冷，彷彿靈魂已逃走；有時檢測不到呼吸。 ²⁸⁰ 這種情況只會持續很短一段時間；我的意思是在同樣的程度上，²⁸¹因為當這種深刻的懸浮減弱時，身體似乎會甦醒並獲得力量再次返回到這種死亡，這給靈魂帶來了更有活力的生命。

18. 1？儘管她對此夠清醒，但對於世間的一切事情，她似乎都睡著了。

19. 19. 哦，當靈魂完全回歸自我時，它對接受這種恩惠感到多麼羞愧，並且多麼熱切地渴望按照天主所要求的任何方式侍奉天主！如果前面的祈禱狀態產生了所描述的強大效果，那麼這樣一個標誌性的恩典又會起到什麼作用呢？這樣的人希望她有一千條生命²⁸³為天主度過；她願意讓地上的所有生物都變成同樣多的語言來讚美他。她渴望進行最嚴厲的懺悔，²⁸⁴而且它們也不會讓她付出太多代價，因為她的愛的力量幾乎阻止了它們被感受到。她意識到殉道者在酷刑期間所受的痛苦是多麼少，因為當我們的主如此幫助我們時，痛苦是很容易的：因此當他不給她痛苦時，這樣的靈魂會向陛下抱怨？ ²⁸⁵

20. 20. 當天主秘密地帶給她這種狂喜時，她認為這是一個很大的恩惠，因為當其他人看到它時，她感到羞恥和困惑，以至於在某種程度上削弱了她的喜悅。她知道世界的惡意，擔心她的狂喜不會歸因於其正當原因，而是可能引起輕率的判斷，而不是天主應得的讚美。雖然這種痛苦和困擾是不可避免的，但在我看來，它們似乎表現出某種謙卑的態度，因為如果她希望被鄙視，她會在乎什麼呢？ ²⁸⁶

19721. 21. 我們的主曾經對那些被這種想法困擾的人說：『不要驚擾；不要驚慌；不要驚慌。人們要麼讚美我，要麼譴責你；無論哪種情況，你都會成為贏家。 ’²⁸⁷後來我得知，這場演講使她受到了極大的鼓勵和安慰；我這麼說是為了防止其他人也遭受同樣的痛苦。顯然，我們的主希望所有人都知道這個靈魂是他自己的，沒有人可以騷擾它，因為它完全是他的。如果人們願意的話，我們歡迎攻擊這樣一個人的身體、榮譽和財產，因為他們所做的一切都會為國王陛下帶來榮耀；但他們不能攻擊靈魂；除非它出於最可惡的推定而退出其配偶的保護，否則他將保護它免受整個世界和地獄的侵害。

22. 22. 我不知道我是否成功地教導了你們什麼是被提；正如我所說，要完全解釋它是不可能的。不過，我認為描述真正的狂喜並沒有浪費時間。假狂喜的效果是非常不同的。我之所以稱它們為“虛假”，並不是因為經歷過它們的人故意欺騙他人，而是因為他們自己在不知不覺中也被欺騙了。由於這些跡象和效果與這偉大的恩典不相符，恩惠本身就變得如此不可信，以至於當我們的主後來將它賜給任何靈魂時，自然沒有人相信它。願他永遠受到祝福和讚美！阿門，阿門！

TREATS OF HOW GOD SUSPENDS THE SOUL IN PRAYER BY A TRANCE, ECSTASY OR RAPTURE, WHICH I BELIEVE ARE ALL THE SAME THING. GREAT COURAGE REQUIRED TO RECEIVE EXTRAORDINARY FAVOURS FROM HIS MAJESTY.

1. Courage required by the soul for the divine espousals. 2. Raptures. 3. Rapture caused by the spark of love. 4. The powers and senses absorbed. 5. Mysteries revealed during ecstasies. 6. These mysteries are unspeakable. 7. Moses and the burning bush. 8. Simile of the museum. 9. St. Teresa’s visit to the Duchess of Alva. 10. Joy of the soul during raptures. 11. No imaginary vision. 12. True and false raptures. 13. Revelations of future bliss. 14. The soul’s preparation. 15. The soul blinded by its faults. 16. God ready to give these graces to all. 17. Faculties lost during ecstasy. 18. Spiritual inebriation. 19. Fervour and love of suffering left in the soul. 20. Scandal caused to spectators by such favours. 21. Our Lord’s predilection for such a soul. 22. Illusionary raptures.

1.

1. WHAT rest can the poor little butterfly find, with all the trials I have told you of and many more? They serve to make her desire the Bride-groom more ardently. His Majesty, well aware of our weakness, fortifies her by these and other means in order that she may obtain courage for union with a Lord so great and may take Him for her Spouse. Perhaps you will laugh and think I am talking foolishly: there can be no call for courage here; there is no woman, however low her class, who would not dare to wed a king. So I think, were he an earthly monarch, but there is need of more fortitude than you suppose in order to espouse the King of heaven.²⁶⁶ Our nature appears too timid and base for anything so high; without doubt, unless God gave us the grace it would be impossible for us, however much we might appreciate its benefits. You will learn how His Majesty ratifies these espousals; probably this is done when He ravishes the soul by ecstasies, thus depriving it of its faculties; if the use of these were retained, I think the sight of its close vicinity to so mighty a Sovereign would probably deprive the body of life. I am speaking of genuine raptures, not fancies that come from women’s weakness—which so often occur nowadays—making them imagine everything to be a rapture or an ecstasy. As I think I said, some are so feebly constituted as to die of a single prayer of quiet.²⁶⁷

2.

2. I should like to describe here several kinds of raptures of which I have learnt from spiritual persons with whom I have discussed the subject, but I am not sure whether I shall succeed in explaining them as I did elsewhere.²⁶⁸ It has been decided that it will not be amiss to repeat what was said about these and other things that happen in this state, if only that I may treat of all the mansions contain in proper order.

3.

3. In one sort of rapture the soul, although perhaps not engaged in prayer at the time, is struck by some word of God which it either remembers or hears.²⁶⁹ His Majesty, touched with pity by what He has seen it suffer for so long past in its longing for Him, appears to increase the spark I described in the interior of the spirit until it entirely inflames the soul which rises with new life like a phoenix from the flames. Such a one may piously believe her sins are now forgiven,²⁷⁰ supposing that she is in the disposition and has made use of the means required by the Church. The soul being thus purified, God unites it to Himself in a way known only to Him and the spirit, nor does even the latter so understand what happens as to be able to explain it to others afterwards. Yet the mind had not lost the use of its faculties, for this ecstasy does not resemble a swoon or a fit in which nothing either interior or exterior is felt.

4.

4. What I do understand is that the soul has never been more alive to spiritual things nor so full of light and of knowledge of His Majesty as it is now. This might seem impossible; if the powers and senses were so absorbed that we might call them dead, how does the soul understand this mystery? I cannot tell; perhaps no one but the Creator Himself can say what passes in these places—I mean this and the following mansions which may be treated as one, the door leading from one to the other being wide open. However, as some things in the last rooms are only shown to those who get thus far, I thought it better to treat the mansions separately.

5.

5. While the soul is in this suspension, our Lord favours it by discovering to it secrets such as heavenly mysteries and imaginary visions, which admit of description afterwards because they remain so imprinted on the memory that it never forgets them. But when the visions are intellectual they are not thus easily related, some of those received at such a time being so sublime that it is not fitting for man, while living in this world, to understand them in a way that can be told, although when the use of the faculties returns much can be described of what was seen in intellectual vision. Possibly you do not know what a vision is, especially an intellectual one. Since I have been bidden by one who has authority, I will tell you at the proper time. Although seemingly superfluous, it may prove useful to certain people.

6.

6. ’But,’ you will ask me, ‘if the very sublime favours our Lord bestows in this mansion cannot afterwards be remembered, what profit do they bring?’²⁷¹ O daughters! their value cannot be overrated; for though the recipient is incapable of describing them, they are deeply imprinted in the centre of the soul and are never forgotten. ‘How can they be remembered if no image is seen and the powers of the soul do not comprehend them?’ I, too, do not understand this, but I know that certain truths of the greatness of God remain so impressed on the spirit by this favour that, did not faith teach Who He is and that it is bound to believe He is God, the soul would henceforth worship Him as such, as did Jacob when he saw the ladder.²⁷² Doubtless the Patriarch learnt other secrets he was unable to reveal, for unless he had received more interior light he could never have discovered such sublime mysteries merely by watching angels ascending and descending the steps. I am not certain whether this quotation is correct; although I have heard the passage, I cannot feel sure of recalling it exactly.

7.

7. Neither was Moses able to relate more than God willed of what he had seen in the burning bush;²⁷³ but unless the Almighty had clearly revealed certain mysteries to his soul, causing it to see and know its God was present, the lawgiver could never have undertaken so many and such great labours. Such sublime revelations were shown him amidst the thorns of the bush as to give him the needful courage for his great deeds on behalf of the Children of Israel. We must not, sisters, search out reasons for understanding the hidden things of God, but, believing Him to be Almighty, we should be convinced that such worms as ourselves, with our limited power of intelligence, are unable to comprehend His wonders. Let us praise Him fervently for allowing us to understand something of them.

8.

8. I wish I could find some simile for my subject: none seem to suit the purpose, but I will make use of the following. Imagine that you are in an apartment—I fancy it is termed camarin (or private museum)—belonging to a king or a great nobleman, in which are placed numberless kinds of articles of glass, porcelain, and other things, so arranged that most of them are at once seen on entering the room.

9.

9. While on a visit to the house of the Duchess of Alva (where at her request I was bidden by obedience to stay during a journey)²⁷⁴ I was taken into such a room. I stood amazed on entering it and wondered what could be the use of such a jumble of knick-knacks; then I thought that the sight of so many different things should lead one to praise God. It is fortunate I saw them, for they offer me a suitable comparison in this case. Although I was in the room some time, there were so many objects in it that I forgot what I had seen and could no more remember each object, nor of what it was made, than if I had never seen it, though I recalled the sight of the whole collection.

10.

10. Something of this sort occurs when the spirit is very closely united to God. It is introduced into this mansion of the empyrean heaven which must be in the centre of our souls for since God resides in them, He must own one of the mansions. While the soul is in ecstasy, our Lord does not appear to wish it to apprehend these mysteries and its inebriation of joy in Him suffices it. But sometimes He is pleased to withdraw it from this rapture when it at once perceives what the mansion contains. On returning to itself, the mind can recall what has been seen but is unable to describe it, nor can it, by its natural abilities, attain to see more of the supernatural than God has chosen to show it.

11.

11. Do I seem to own that the soul really sees something and that this is an imaginary vision? I mean nothing of the sort: I am speaking of an intellectual vision, but being so ignorant and dull I can explain nothing and am well aware that if anything is rightly stated, it does not come from myself.

12.

12. I think that if the soul learns no mysteries at any time during raptures, they are no true raptures but some natural weakness that may occur to people of delicate constitutions, such as women, when by its strenuous efforts the spirit overpowers physical nature, and produces stupor, as I think I said in connection with the prayer of quiet.²⁷⁵

13.

13. This is not so in genuine raptures, for then I believe God ravishes the soul wholly to Himself, as being His very own and His bride, and shows her some small part of the kingdom she has thus won. However little this may be, all is great that is in this great God. He will allow of no obstacle from the powers or the senses but bids that the doors of all the mansions should be closed at once, only leaving open the one He is in, so that we may enter it. Blessed be such mercy—well may men be accursed who do not seek to profit by it, but who forfeit it!

14.

14. O, my sisters! what nothingness is all we have given up, or that we do, or ever could do for a God who thus wills to communicate Himself to a worm! If we hope to enjoy this favour even during our mortal life, what are we doing? Why do we delay? What can repay the loss of the time of a ‘Memento’²⁷⁶ in searching for this Lord, like the bride through the streets and squares.²⁷⁷ Oh, what a mockery is everything in this world that does not lead towards and help us to attain to this state! Even though all the earthly pleasures, riches, and happiness that can be imagined could last for eternity, they would be disappointing and base contrasted with the treasures which are to be enjoyed for ever—and yet even these are nothing compared with the possession for our own of the Lord of all treasures in heaven and earth.

15.

15. Oh, human blindness! When, oh, when shall this dust be taken from our eyes? Although we think it insufficient to blind us, yet I see some little motes or grains of dust which, if left to spread, will suffice to harm us greatly. At least, for the love of God, my sisters, let these faults convince us of our misery, serving to clear our sight as did the clay the eyes of the blind man who was cured by the Spouse.²⁷⁸ Then, realizing our imperfections, we shall beg Him more fervently to let us benefit by our defers so as to please Him in all things.

16.

16. I have unconsciously wandered far from my subject: forgive me, sisters. Believe me, when I come to these wonders of God’s greatness (I mean when I come to speak of them) I cannot but feel keenly grieved at seeing what we lose by our own fault. It is true that His Majesty grants such favours to whom He chooses; yet if we sought Him as He seeks us, He would give them to us all. He only longs for souls on whom He may bestow them, for His gifts do not diminish His riches.

19517.

17. To return to what I was describing. By the commands of the Bridegroom, the doors of the mansions and even those of the keep and of the whole castle are closed; for when He intends ravishing the soul He takes away the power of speech, and although occasionally the other faculties are retained rather longer, no word can be uttered.²⁷⁹ Sometimes the person is at once deprived of all the senses, the hands and body becoming as cold as if the soul had fled; occasionally no breathing can be detected.²⁸⁰ This condition lasts but a short while; I mean in the same degree,²⁸¹ for when this profound suspension diminishes the body seems to come to itself and gain strength to return again to this death which gives more vigorous life to the soul.

18.

18. This supreme state of ecstasy never lasts long, but although it ceases, it leaves the will so inebriated,²⁸²
   (Compare Anton. a Sp. S. l.c. tr. iv. n. 30.) and the mind so transported out of itself that for a day, or sometimes for several days, such a person is incapable of attending to anything but what excites the will to the love of God; although wide awake enough to this, she seems asleep as regards all earthly matters.

19.

19. Oh, when the soul wholly returns to itself, how abashed does it feel at having received this favour and how passionate are its desires of serving God in any way He asks of it! If the former states of prayer caused the powerful effects described, what will not such a signal grace as this do? Such a person wishes she had a thousand lives²⁸³ to spend for God; she would have all earthly creatures changed into as many tongues to praise Him on her account. She longs to perform most severe penances,²⁸⁴ nor do they cost her much, for the power of her love almost prevents their being felt. She realizes how little the martyrs suffered during their tortures, for pain is easy when our Lord thus aids us: therefore such a soul complains to His Majesty when He gives her no suffering?²⁸⁵

20.

20. She considers it a great favour when God sends her this rapture in secret, for when others see it the shame and confusion she feels are so great as somewhat to diminish her transport. Knowing the malice of the world, she fears her ecstasy will not be attributed to its proper cause but may give rise to rash judgment instead of the praise due for it to God. Although this pain and distress are unavoidable, they seem to me to show a certain want of humility, for if she wished to be despised, what would she care?²⁸⁶

19721.

21. Our Lord once said to some one who was troubled by such thoughts: ‘Do not be disturbed; people will either praise Me or condemn thee; in either case thou wilt be the gainer.’²⁸⁷ I learnt afterwards that she was greatly encouraged and comforted by this speech; I speak of it in case others may suffer in the same way. Apparently our Lord would have all men know that this soul is His own and that none may molest it, for it is all His. Men are welcome to attack, if they will, the body, the honour, and the possessions of such a person, for glory will accrue to His Majesty from all they do; but the soul they may not assail; unless by a most culpable presumption it withdraws from the protection of its Spouse, He will defend it against the whole world and against all hell besides.

22.

22. I do not know whether I have succeeded in teaching you what a rapture is; to explain it fully would, as I said, be impossible. Still I do not think time has been lost in describing a genuine rapture. The effects in false raptures are very different. I do not call them ‘false’ because people who experience them intentionally deceive others, but because they are themselves unwittingly deceived. As the signs and effects do not correspond with this great grace, the favour itself becomes so discredited that naturally, when our Lord afterwards bestows it on any soul, nobody believes in it. May He be for ever blessed and praised! Amen, Amen!