第九章

本章講述天主透過想像與靈魂溝通的方式。有充分的理由不希望以這種方式被領導；這是一本非常有益的讀物。

1. 墜子盒裡的寶石。 2. 比喻解釋。 3. 幻影的解釋。 4. 這種願景所產生的敬畏。 5. 虛假和真實的異象。 6.虛幻的幻象。 7. 真實異象的效果。 8. 真實的願景留下的信念。九、對事後行為的影響。 10. 應諮詢告解神父。 11. 如何治療幻視。 12. 看見基督面容的影響。 13. 不尋求異象的原因。 14.第二個原因。 15.第三個原因。 16.第四個原因。 17.第五個原因。 18.第六個原因。 19. 其他原因。 20.美德比安慰更有價值。 21. 熱心的靈魂渴望單單為天主服務。

1. 1. 現在我們來談談想像中的異象，據此認為魔鬼比我已經描述過的其他異象更容易欺騙人們。這可能是真的。然而，當想像中的異像是神聖的時，它們似乎在某種程度上比其他的對我們更有利，因為它們更適合我們的本性——除了我們的主在第七重居所中發出的異象，它遠遠超過了所有其他的異象。上一章所描述的我們的主的臨在可能因此被象徵化。讓我們假設我們擁有一個金墜子盒，裡面裝有最高價值和力量的寶石，雖然我們沒有看到它，但我們確信它就在盒子裡，當我們佩戴吊墜時，它的優點對我們有益。儘管我們從未見過它，但我們對它的評價很高，因為根據經驗，我們知道它治癒了我們的疾病。然而，我們不敢看它，也不敢打開盒子，即使我們願意，也不能這樣做，因為只有寶石的主人知道打開盒子的秘密。雖然他借給我們用，但鑰匙卻是他自己留著的；當他選擇向我們展示其內容時，他會打開小飾品，並在他認為合適時再次關閉它。

2. 2. 我們的主在這裡就是這樣對待我們的。現在，假設這個墜飾盒的主人有時會為了受託人的利益而突然打開它；毫無疑問，後者會透過記住鑽石的美妙光澤而更加珍惜鑽石。這可以與我們的主樂意撫摸靈魂時所發生的情況進行比較。無論祂選擇什麼形式，祂都會在異像中展現祂最神聖的人性；無論是祂在世時的樣子³⁵⁷或復活後的樣子。 ³⁵⁸這異象就像閃電一樣迅速流逝，然而這幅最輝煌的圖畫卻給我們的想像留下了深刻的印象，我相信這種印象永遠不會被抹去，直到靈魂最終看到基督並永遠以他為樂。雖然我稱它為‘圖畫’，但你千萬別以為它看起來像一幅畫，它是一幅畫。基督以活生生的人的形像出現，有時會說話並揭示深刻的奧秘。你必須明白，雖然靈魂在一定的時間內看到了它，但它不可能繼續看下去，就像不可能長時間凝視太陽一樣；因此，這種視覺很快就過去了，儘管它的亮度不會像太陽的眩光傷害我們的肉眼那樣使內部視覺感到痛苦。

3. 3、僅透過內視看到圖像；但對於身體的幻影，我無話可說，因為我如此親密地認識的人從未經歷過類似的事情，所以她無法肯定地談論它們。 ³⁵⁹在異像中顯現的他的輝煌類似於太陽的光輝，覆蓋著鑽石般透明的面紗，如果這種紋理可以編織的話，而他的衣服看起來像細麻布。天主賜下這種異象的靈魂幾乎總是陷入狂喜之中，因為本性太弱，無法承受如此可怕的景象。我說“恐懼”，儘管這個幻影比任何可以想像的東西都更加可愛和令人愉快，即使任何人都應該活一千年並花所有時間試圖想像它，因為它遠遠超出了我們有限的想像和理解；然而，這種無與倫比的威嚴的存在卻激發了靈魂的巨大恐懼。

4. 4. 無須問靈魂如何知道祂是誰，或誰絕對肯定地宣稱祂是天地之主。地上的君王則不然。除非我們被告知他們的名字或看到他們的侍從朝臣，否則他們不會引起什麼注意。主啊，我們基督徒對你的認識是多麼少啊！當你以朋友的身份來到你的配偶身邊時，你作為我們的審判者到來的那一天會是什麼樣子呢？女兒們啊！當他憤怒地說：「去吧，被我父詛咒的人？」³⁶⁰讓這個印象成為天主賜予靈魂的恩惠的結果，我們將從中獲得不小的好處，因為圣杰羅姆，聖人，一直把最後的審判的想法放在他眼前。 ³⁶¹因此我們什麼都不會關心我們因統治的嚴酷而忍受著多大的痛苦，只要它們持續下去，與這種永恆的痛苦相比，時間只是一瞬間。我真誠地向你保證，儘管我很邪惡，但我從未害怕過地獄的折磨³⁶²，因為當我記得失喪的人會看到我們的主美麗、溫柔和憐憫的眼睛在憤怒中轉向他們時，它們對我來說似乎沒什麼。 ³⁶³我一生都認為這將超出我的內心所能承受的範圍熊。

5. 5. 我們的主在這裡在異像中向人顯明自己，以致克服了她的感覺，使她失去了知覺，任何人更要害怕這一點！這一定是靈魂保持狂喜的原因：我們的主加強了它的弱點，以便在與天主的崇高交流中將它與祂的偉大結合起來。當任何人能夠長時間默觀我們的主的這一景象時，我不相信這是一種異象，而是某種壓倒一切的想法，使想像力幻想它看到了什麼；但與另一個案例的活生生的現實相比，這種幻覺只是一個死的形象。

6. 6. 不僅有三四個人，而且有很多人都跟我談過這個問題，我憑經驗知道，有些人，要么因為他們擁有生動的想像力或活躍的頭腦，要么因為我不知道的其他原因，如此專注於自己的想法，以至於確信他們看到了他們想像的任何東西。如果他們曾經見過真正的異象，他們就會毫無疑問地認出這個騙局。他們自己一點一點地捏造出他們想像中所看到的東西：不會在心靈上產生任何後遺症，心靈與其說是被神聖圖畫的景象所感動，不如說是被虔誠所感動。顯然，我們不應該關注這種幻想，因為它們比記憶中的夢境更快消失。

7. 7. 就我所說的有利而言，情況是非常不同的。一個人根本沒有想到要看到任何東西，腦子裡也沒有任何想法，突然整個景像都顯露出來，在靈魂的力量和感官中引起恐懼和混亂，很快就變成了幸福的平靜。因此，在聖保羅被扔到地上後，天上隨之而來的是一場巨大的暴風雨和噪音；³⁶⁴因此，在靈魂的內部世界中，正如我所說，立即出現了劇烈的騷動，然後是完全的平靜。同時，某些崇高的真理已經深深地印在心靈上，以至於它不需要其他導師，因為智慧本身不需要任何努力，就已經啟發了它以前的無知。

8. 8. 此後一段時間，靈魂擁有這樣的確定性，即這種恩典來自天主，無論人們可能提出相反的說法，它都不會害怕欺騙。後來，當她的懺悔神父向她提出疑問時，天主可能會允許這樣的人在信仰上暫時動搖並感到疑慮，以免為了懲罰她的罪孽，她可能會誤入歧途。然而，她並沒有屈服於這些憂慮，但（正如我在談到其他事情時所說的）³⁶⁵它們只會像魔鬼對信仰的誘惑一樣影響她，可能會擾亂心靈，但不會動搖信仰的堅定。事實上，攻擊越嚴重，³⁶⁶她就越確定邪惡的人永遠不可能產生她意識到已經收到的巨大好處，因為他對靈魂的內部沒有行使這種權力。他可能會呈現一個虛假的幻影，但它不具備這樣的真實、威嚴和功效。

9. 9. 由於告解神父無法看到這些效果，也許天主向其展示異象的人無法解釋這些效果，因此他們害怕受騙，因為他們確實有充分的理由害怕受騙。因此，謹慎是必要的，並且應該留出時間來看看會產生什麼影響。日復一日，應當關注靈魂在謙卑和美德方面的進展：如果魔鬼與此事有關，他很快就會顯露出自己的跡象，並會在一千個謊言中被發現。如果告解神父經驗豐富，而且自己也得到過這樣的恩惠，他很快就會發現真相。事實上，當他被告知這個異象時，他會立即知道它是神聖的，還是來自想像或惡魔：更特別的是，如果他接受了辨別精神的恩賜，那麼，如果他有學問，即使他沒有親自經歷過類似的事情，他也會立即明白這一點。

10. 10. 姊妹們，最重要的一點是，你應該對你的告解神父完全坦誠和直接：我的意思不是宣告你足夠明顯的罪，而是向他說明你的祈禱。 ³⁶⁷除非你這樣做，否則我不能向你保證你的安全，也不能保證你是被神引導的。我們的主希望我們對那些站在祂立場的人保持誠​​實和開放，就像我們對祂自己一樣。我們應該希望他們不僅了解我們的想法，而且特別了解與我們的行為有關的一切，無論多麼微不足道。那麼你就不需要感到麻煩或焦慮³⁶⁸，因為即使你的異像不是來自天主，如果你謙虛並擁有無虧的良心，它也不會對你造成傷害，因為陛下知道如何從邪惡中拾取善意。魔鬼想要傷害你的事反而會對你有利：相信天主已經給了你如此重大的恩惠，你會努力更好地取悅他，並將他的形象永遠保留在你的記憶中。

24311. 11. 一位偉大的神學家³⁶⁹曾經說過，儘管魔鬼是一位聰明的畫家，但他不應該為自己煩惱，應該將基督活生生的形象呈現在他眼前，這只會點燃他的奉獻精神並用他自己的武器擊敗邪惡者。無論藝術家多麼邪惡，如果他的畫代表了我們唯一的善，我們就應該尊重他的畫。這位偉大的學者認為，建議任何看到我們主的異象的人對其表示蔑視的跡像是非常錯誤的，³⁷⁰因為無論我們在哪裡看到我們國王的肖像，我們都必須尊重它。我確信他是對的，因為即使在世界上，任何一個與一個人關係友好的人都會認為他的肖像受到蔑視是一種冒犯。更何況，無論我們目光所及之處，我們的天上主宰的十字架或畫像，我們都應該始終對它們表示敬意！雖然我在其他地方寫過這一點，但我很高興有機會現在說出來，因為我認識一些人，他因為被要求這樣做而深感痛苦。 我不知道誰能為一個覺得必須服從懺悔神父的忠告的人發明這樣一種酷刑，因為如果她不服從他，她會認為自己的靈魂受到威脅。我的建議是，如果你接到這樣的命令，謙卑地向你的告解神父陳述我向你提出的理由，你就不應該執行它。我對就這個問題向我提供諮詢的他所給出的動機非常滿意。

24412. 12. 靈魂從我們的主所施予的恩惠中獲得的一大好處是，當想到他或他的生命和受難時，記住他最溫柔和美麗的面容會帶來最大的安慰。同樣地，我們在見到恩人之後會比從未認識他時感到更快樂。我可以向你們保證，記住這異象所帶來的喜悅給我們帶來了最大的安慰和幫助。

13. 13.由此產生許多其他優點；但正如我在其他地方³⁷¹詳細描述了這些幻象所產生的效果，並且稍後必須再次這樣做，我現在不再多說，以免讓我們倆都感到厭倦。但我最誠摯地勸告你，當你知道或聽到神將這些恩典賜予他人時，千萬不要祈禱，也不要渴望自己被引導走這條路，儘管這對你來說可能看起來非常好；事實上，它應該受到高度尊重和崇敬，但出於多種原因，任何人都不應該試圖遵循它。首先，因為渴望自己不配得到的東西是缺乏謙卑的表現，所以我認為任何渴望這些恩典的人都不會真正謙虛：一個普通的勞動者從來沒有夢想過成為國王——這似乎是不可能的，他也不適合；卑微的心對這些神聖的恩惠也有同樣的感覺。我不相信天主會把這些恩賜賜給這樣的人，因為在這樣做之前，祂總是給予徹底的自知之明。那個靈魂在充滿如此崇高的願望的同時，如何能認識到他已向他顯示了極大的仁慈，沒有將他扔進地獄呢？

14. 14.第二個原因是，這樣的人肯定會被欺騙，或至少處於被迷惑的巨大危險中，因為這樣就為魔鬼敞開了一個入口，他只要看到門半開著，就會立即溜進去，給我們玩一千個把戲。

15. 15.第三，當人們強烈渴望某樣東西時，想像力就會使他們幻想自己看到或聽到它，就像一個人整天想著一個問題，晚上就會夢見它一樣。

16. 16. 第四：如果我在不知道什麼對我有利的情況下為自己選擇一條道路，那就太自以為是了。 ³⁷² 我應該離開我們的主，祂知道我的靈魂，以最適合我的方式引導我，以便祂的旨意在所有事情上得以實現。

17. 17. 第五：你認為我們的主賜給這些恩惠的人不會有什麼痛苦嗎？不，確實如此！他們的考驗是最嚴峻的，而且是多種多樣的。你怎麼知道你是否能夠承受它們？

18. 18. 第六：也許你認為你的所得可能證明你的損失，就像掃羅被立為王時所發生的那樣。 ³⁷³總之，姊妹們，除了這些之外，還有其他原因；相信我，只希望天主所希望的事情更安全，他比我們更了解我們自己，他愛我們。讓我們把自己完全交託在祂的手中，讓祂的旨意成就在我們身上；如果我們的意志堅定於此，我們就永遠不會誤入歧途。

19. 19.要知道，雖然你已經收到了許多這樣的恩惠，但你不會得到更多的榮耀，而是會受到更嚴格的服務義務，因為你已經收到了更多。天主不會剝奪我們任何值得我們更多的東西，因為這仍然在我們自己的掌控之中。有許多聖人從來不知道接受這樣的恩惠是什麼感覺，而其他接受了這種恩惠的人根本不是聖人。不要以為這些恩賜是不斷被賜予的；事實上，對於一個被賜予的人來說，靈魂背負著許多十字架，因此它不會渴望得到更多的恩惠，而是努力更好地利用它們。

20. 20. 誠然，這樣的恩典對於實踐最完美的美德來說是最有力的幫助，但以自己的辛勞為代價來獲得這些美德則要功德得多。我認識一個人，³⁷⁴實際上認識兩個人（其中一個是男人），我們的主賜給了他們一些這樣的恩賜。他們都非常渴望以自己的代價侍奉國王陛下，卻得不到這些巨大的安慰，也非常渴望為他受苦，因此他們抗議國王給予他們這些恩惠，如果可能的話，他們會拒絕接受這些恩惠。當我說『安慰』時，我指的並不是這些對靈魂大有裨益、值得高度尊重的異象，而是指天主在默觀時所賜予的喜樂。

21. 21. 我相信這些願望是超自然的，適合那些非常熱心的靈魂，他們希望向天主證明他們服務他並不是為了報酬；因此，正如我所說，這樣的人不會為了獲得榮耀而催促自己為天主更加努力地工作，而是為了滿​​足他們的愛而努力，其本質就是為所愛的人千辛萬苦。這樣的靈魂很樂意找到一條在他裡面消耗自己的方法，如果為了天主更大的榮耀而需要永遠消滅他們，他們會認為這是巨大的收穫。願他永遠受到讚美，他謙卑自己與我們這些可憐的生物交談，從而彰顯了他的偉大！阿門。

THIS CHAPTER SPEAKS OF THE MANNER IN WHICH GOD COMMUNICATES WITH THE SOUL BY IMAGINARY VISIONS. STRONG REASONS ARE GIVEN FOR NOT DESIRING TO BE LED IN THIS WAY; THIS IS VERY PROFITABLE READING.

1. The jewel in the locket. 2. The simile explained. 3. The apparition explained. 4. Awe produced by this vision. 5. False and genuine visions. 6. Illusive visions. 7. Effects of a genuine vision. 8. Conviction left by a genuine vision. 9. Its effects upon the after conduct. 10. A confessor should be consulted. 11. How to treat visions. 12. Effects of seeing the face of Christ. 13. Reasons why visions are not to be sought. 14. The second reason. 15. Third reason. 16. Fourth reason. 17. Fifth reason. 18. Sixth reason. 19. Additional reasons. 20. The virtues more meritorious than consolations. 21. Fervent souls desire to serve God for Himself alone.

1.

1. Now we come to treat of imaginary visions, whereby it is held that the devil is more liable to deceive people than by the other visions I have already described. This is probably true. Yet when imaginary visions are divine, they seem, in a certain manner, more profitable for us than the others, as being more suited to our nature—with the exception of the visions sent by our Lord in the seventh mansion which far surpass all others. The presence of our Lord described in the last chapter may thus be symbolized. Let us suppose that we have in our possession a gold locket containing a precious stone of the highest value and powers, which, though we have not seen it, we are certain is in the case, and its virtues benefit us when we wear the pendant. Although we have never gazed on it we value it highly, knowing by experience that it has cured us of maladies for which it is remedial. However, we dare not look at it nor open the locket nor could we do so even if we wished, for the owner of the jewel alone knows the secret of unfastening its casket. Although he lent it us for our use, yet he kept the key for himself; he will open the trinket when he chooses to show us its contents and close it again when he sees fit to do so.

2.

2. Our Lord treats us here in this way. Now, suppose the owner of this locket suddenly opened it at times for the benefit of the person to whom he has entrusted it; doubtless the latter would value the diamond more highly through remembering its wonderful lustre. This may be compared to what happens when our Lord is pleased to caress the soul. He shows it in vision His most sacred Humanity under whatever form He chooses; either as He was during His life on earth³⁵⁷ or after His resurrection.³⁵⁸ The vision passes as quickly as a flash of lightning, yet this most glorious picture makes an impression on the imagination that I believe can never be effaced until the soul at last sees Christ to enjoy Him for ever. Although I call it a ‘picture,’ you must not imagine that it looks like a painting; Christ appears as a living Person Who sometimes speaks and reveals deep mysteries. You must understand that though the soul sees this for a certain space of time, it is no more possible to continue looking at it than to gaze for a very long time on the sun; therefore this vision passes very quickly, although its brightness does not pain the interior sight in the same way as the sun’s glare injures our bodily eyes.

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3. The image is seen by the interior sight alone; but of bodily apparitions I can say nothing, for the person I know so intimately never having experienced anything of the kind herself could not speak about them with certainty.³⁵⁹ The splendour of Him Who is revealed in the vision resembles an infused light like that of the sun covered with a veil as transparent as a diamond, if such a texture could be woven, while His raiment looks like fine linen. The soul to whom God grants this vision almost always falls into an ecstasy, nature being too weak to bear so dread a sight. I say ‘dread,’ though this apparition is more lovely and delightful than anything that could be imagined even though any one should live a thousand years and spend all that time in trying to picture it, for it far surpasses our limited imagination and understanding; yet the presence of such surpassing majesty inspires the soul with great fear.

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4. There is no need to ask how the soul knew Who He was or who declared with absolute certainty that He was the Lord of heaven and earth. This is not so with earthly kings; unless we were told their names or saw their attendant courtiers, they would attract little notice. O Lord, how little do we Christians know Thee! What will that day be in which Thou comest as our Judge, since now, when Thou comest as a Friend to Thy spouse, the sight of Thee strikes us with such awe? O daughters! what will it be when He says in wrath: ‘Go, accursed of my Father?’³⁶⁰ Let this impression be the result of this favour granted by God to the soul and we shall reap no little benefit from it, since St. Jerome, saint as he was, ever kept the thought of the last judgment before his eyes.³⁶¹ Thus we shall care nothing what sufferings we endure from the austerities of our Rule, for long as they may last, the time is but a moment compared to this eternity of pain. I sincerely assure you that, wicked as I am, I have never feared the torments of hell³⁶² for they have seemed to me as nothing when I remembered that the lost would see the beautiful, meek and pitiful eyes of our Lord turned on them in wrath.³⁶³ I have thought all my life that this would be more than my heart could bear.

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5. How much more must any one fear this to whom our Lord so revealed Himself in vision here as to overcome her feelings and produce unconsciousness! This must be the reason that the soul remains in a rapture: our Lord strengthens its weakness so as to unite it to His greatness in this sublime communion with God. When any one can contemplate this sight of our Lord for a long time, I do not believe it is a vision but rather some overmastering idea which causes the imagination to fancy it sees something; but this illusion is only like a dead image in comparison with the living reality of the other case.

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6. As not only three or four, but a large number of people have spoken to me on the subject, I know by experience that there are souls which, either because they possess vivid imaginations or active minds, or for some other reason of which I am ignorant, are so absorbed in their own ideas as to feel certain they see whatever their fancy imagines. If they had ever beheld a genuine vision, they would recognize the deception unmistakably. They themselves fabricate, piece by piece, what they fancy they see: no after effects are produced on the mind, which is less moved to devotion than by the sight of a sacred picture. It is clear that no attention should be paid to such fancies, which pass more quickly than dreams from the memory.

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7. In the favour of which I speak, the case is very different. A person is far from thinking of seeing anything, no idea of which has crossed the mind, when suddenly the vision is revealed in its entirety, causing within the powers and senses of the soul a fright and confusion soon changed into a blissful peace. Thus, after St. Paul was thrown to the ground, a great tempest and noise followed from heaven;³⁶⁴ so, in the interior world of the soul, there is a violent tumult followed instantly, as I said, by perfect calm. Meanwhile certain sublime truths have been so impressed on the mind that it needs no other master, for with no effort of its own, Wisdom Himself has enlightened its former ignorance.

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8. The soul for some time afterwards possesses such certainty that this grace comes from God that whatever people may say to the contrary it cannot fear delusion. Later on, when her confessor suggests doubts to her, God may allow such a person to waver in her belief for a time and to feel misgivings lest, in punishment for her sins, she may possibly have been left to go astray. However, she does not give way to these apprehensions, but (as I said in speaking of other matters)³⁶⁵ they only affect her in the same way as the temptations of the devil against faith, which may disturb the mind but do not shake the firmness of belief. In fact, the more severe the assault,³⁶⁶ the more certain is she that the evil one could never have produced the great benefits she is conscious of having received, because he exercises no such power over the interior of the soul. He may present a false apparition but it does not possess such truth, majesty, and efficacy.

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9. As confessors cannot see these effects, which perhaps the person to whom God has shown the vision is unable to explain, they are afraid of deception, as indeed they have good reason to be. Therefore caution is necessary and time should be allowed to see what effects follow. Day by day, the progress of the soul in humility and in the virtues should be watched: if the devil is concerned in the matter, he will soon show signs of himself and will be detected in a thousand lies. If the confessor is experienced and has received such favours himself, he will not take long in discovering the truth. In fact, he will know immediately, on being told of the vision, whether it is divine or comes from the imagination or the demon: more especially if he has received the gift of discerning spirits—then, if he is learned, he will understand the matter at once even though he has not personally experienced the like.

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10. The great point is, sisters, that you should be perfectly candid and straightforward with your confessor: I do not mean in declaring your sins that is evident enough—but in giving him an account of your prayer.³⁶⁷ Unless you do this, I cannot assure you of your safety nor that you are led by God. Our Lord desires that we should be as truthful and open with those who stand in His place as we should with Himself; that we should wish them to know not only our thoughts but especially all relating to our actions, however insignificant. Then you need feel no trouble nor anxiety³⁶⁸ because even if your vision were not from God, it could do you no harm if you are humble and possess a good conscience, for His Majesty knows how to glean good from evil. What the devil intended to injure you will benefit you instead: believing that God has granted you such signal favours, you will strive to please Him better and will keep His image ever before your memory.

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11. A great theologian³⁶⁹ once said that he should not trouble himself though the devil, who is a clever painter, should present before his eyes the living image of Christ, which would only kindle his devotion and defeat the evil one with his own weapons. However wicked an artist may be, we should reverence his picture if it represents Him Who is our only good. This great scholar held that it was very wrong to advise any one who saw a vision of our Lord to offer it signs of scorn,³⁷⁰ because we are bound to show respect to the portrait of our King wherever we see it. I am sure that he was right, for even in the world any one who was on friendly terms with a person would take it as an offence were his portrait treated with contempt. How much more should we always show respect to a crucifix or a picture of our heavenly Sovereign wherever it meets our gaze! Although I have written about this elsewhere, I am glad of the opportunity of saying it now for I know some one who was deeply pained at being bidden to behave in this way. I know not who can have invented such a torture for one who felt bound to obey the counsel given by her confessor, for she would have thought her soul was at stake had she disobeyed him. My advice is, if you are given such an order, that humbly alleging the reasons I have set before you to your confessor, you should not carry it out. I am perfectly satisfied with the motives given for doing so by him who counselled me on this subject.

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12. One great advantage gained by the soul from this favour shown by our Lord is that when thinking of Him or of His life and Passion, the remembrance of His most meek and beautiful face brings with it the greatest consolation. In the same way, we feel happier after having seen a benefactor than if we had never known him personally. I can assure you that the remembrance of the joy caused by this vision gives us the greatest comfort and assistance.

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13. Many other advantages result; but as I have written elsewhere³⁷¹ at length about the effect these visions produce, and must do so again later on, I will say no more now lest I weary us both. But I most earnestly advise you, when you know or hear of God’s bestowing these graces on others, never to pray nor desire to be led by this way yourself though it may appear to you to be very good; indeed, it ought to be highly esteemed and reverenced, yet no one should seek to go by it for several reasons. Firstly, as it is a want of humility to desire what you have never deserved, I do not think any one who longs for these graces can be really humble: a common labourer never dreams of wishing to be made a king—the thing seems impossible and he is unfit for it; a lowly mind has the same feeling about these divine favours. I do not believe God will ever bestow these gifts on such a person, as before doing so He always gives thorough self-knowledge. How can that soul, while filled with such lofty aspirations, realize the truth that He has shown it great mercy in not casting it into hell?

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14. The second reason is that such a one is certain to be deceived or at least is in great danger of delusion, for an entrance is thus left open to the devil, who only needs to see the door left ajar to slip in at once and play us a thousand tricks.

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15. Thirdly: when people strongly desire a thing, the imagination makes them fancy they see or hear it, just as when a man’s mind is set upon a subject all day he dreams of it at night.

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16. Fourthly: it would be very presumptuous of me to choose a way for myself without knowing what is good for me.³⁷² I should leave our Lord, Who knows my soul, to guide me as is best for me so that His will may be done in all things.

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17. Fifthly: do you think people on whom our Lord bestows these favours have little to suffer? No, indeed! their trials are most severe and of many kinds. How can you tell whether you would be able to bear them?

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18. Sixthly: perhaps what you think would be your gain might prove your loss, as happened to Saul when he was made king.³⁷³ In short, sisters, there are other reasons besides these; believe me, it is safer to wish only what God wishes, Who knows us better than we know ourselves and Who loves us. Let us place ourselves entirely in His hands so that His will may be done in us; we can never go astray if our will is ever firmly fixed on this.

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19. Know that for having received many favours of this kind, you will not merit more glory but will be the more stringently obliged to serve, since you have received more. God does not deprive us of anything by which we merit more, for this remains in our own control. There are many saints who never knew what it was to receive one such favour, while others who have received them are not saints at all. Do not imagine that these gifts are continually bestowed; indeed, for one that is granted, the soul bears many a cross, so that instead of longing to receive more favours, it only strives to use them better.

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20. True, such a grace is a most powerful aid towards practising the virtues in their highest perfection, but it is far more meritorious to gain them at the cost of one’s own toil. I was acquainted with some one,³⁷⁴ indeed with two people (of whom one was a man), on whom our Lord had bestowed some of these gifts. They were both so desirous of serving His Majesty at their own cost without these great consolations and so longed to suffer for His sake, that they remonstrated with Him for giving them these favours, and if it had been possible would have refused to receive them. When I say ‘consolations,’ I do not mean these visions which greatly benefit the soul and are highly to be esteemed, but the delights given by God during contemplation.

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21. I believe that these desires are supernatural and proper to very fervent souls who wish to prove to God that they do not serve Him for pay; so as I said, such people do not urge themselves to work harder for Him by the thought of the glory they will gain, but rather labour to satisfy their love, of which the nature is to toil for the Beloved in a thousand ways. Such souls would fain find a way to consume themselves in Him, and were there need that, for the sake of God’s greater glory, they should be annihilated for ever, they would count it great gain. May He be for ever praised Who, in abasing Himself to hold converse with us miserable creatures, vouchsafes to manifest His greatness! Amen.