HOW THE LORD, IN THE STATE IN WHICH HE HAD PEACED ME, MANIFESTED TO ME THE MYSTERIES OF THE EIFE OF THE QUEEN OF HEAVEN.
12. It seemed to me proper to preface this history with an explanatory chapter, describing and explaining once for all, as far as is given me and as far as I can, the manner in which the Lord manifested to me these wonders.
13. Ever since I have had the use of reason, I was conscious of especially one blessing, which in my estimation is the greatest of all those bestowed upon me by God’s liberality; namely, a great and penetrating fear, lest I should lose Him.
And this moved and urged me on to strive after the better and more secure way and to follow after it and implore it from the Lord day after day.
He has wounded my flesh with the dart of fear of his judgments (Ps. 118, 120), and I live continually in the dreadful thought: Have I perhaps lost the friendship of the Most High or am I still in his friendship?
〔經文：我的肉身因敬畏你而战栗，对你的谕令我也知所敬畏。（咏 119: 120） 〕
My bread day and night have been the tears, which this fear has drawn from my eyes.
On account of this dread, since it is more necessary than ever that the friends of the Lord should practice their virtues in secret and without ostentation, I have in these latter times begun to send up earnest and heartfelt prayers and petitions to the Lord, asking also the intercession of the Queen and Virgin, that I may be guided and led along the secure paths hidden from the eyes of men.
14. In answer to these repeated prayers the Lord said: “Do not fear, soul, nor afflict thyself; for I will give thee a state of mind and show thee a path of light and security, which only its Author himself could know of or even conceive. Whatever is exterior and dangerous shall leave thee today and thy treasure shall be altogether hidden.
Take care of it on thy part and preserve it by a perfect life. I will direct thee toward a hidden path, unobstructed, unfailing and pure; walk thou in it.”
And presently I felt a change within me and a highly spiritualized state of mind. To my understanding was given a new light, which illuminated it and infused into it a knowledge of all things in God, and of his operations as they are in themselves and as they are known and seen by God, according to the measure of his communication.
It is a knowledge of light, holy, sweet and pure, subtle, penetrating, sure and agile, causing love of good and hatred of evil.
It is a breath of the power of God and an emanation of a most subtle light, which acts as a mirror for my understanding.
Thus the higher faculties and the interior perception of my soul began to expand in their activity.
For the Object, by means of the light which flashed from It, showed Itself to be infinite, though the perception of It remained limited and the understanding finite.
It is a vision as it were of the Lord seated on a throne of great majesty, where, always within mortal limitation, I perceive his attributes distinctly.
A veil, which seems like purest crystal intervenes, through which the wonderful attributes and perfections of God appear distinctly and clearly perceptible; yet this vision is not entire, immediate or intuitive, or entirely free from obstruction, but always comes through a medium, which is nothing else than this crystalline covering above mentioned.
The perception of that which it covers is not painful to the understanding, but is marvelous, because the mind is aware that what is perceived is infinite, and that the one who perceives is finite.
The mind reposes in the hope of once possessing that which it perceives, and of once seeing the veil removed and the medium done away with, as soon as the soul shall have been freed from the mortality of the body (II Cor. 4, 6).
15. In this vision there are three different ways or degrees, according to the different methods, by which the divine Will communicates it and according to the dispositions of the human will.
Sometimes He manifests Himself more clearly, at other times less.
At times some mysteries are revealed to the exclusion of others of great importance.
This difference is usually in accordance with the dispositions of the soul; for if the soul does not preserve itself in peace or if it is guilty of some fault, no matter how small, it will not experience this vision in its fullness.
In the one I have described the Lord is perceived so plainly and so securely, that there is not the least room for doubt.
However, the conviction of the real presence of God in the vision always precedes and impresses itself upon the mind, before one understands fully that which his Majesty speaks.
And this knowledge produces a pleasing constraint, powerfully and efficaciously urging the soul onward to love, serve, and obey the Most High.
In this vision great truths are made clear; how estimable virtue is, and what a valuable treasure is its exercise and preservation.
The beauty and security of virtue is exhibited and a powerful impulse given toward the good, while a hatred and disgust toward evil and all disorderly inclinations fills the soul, very often entirely subduing them.
As long as the soul enjoys this vision and does not lose it, it will never be conquered (Wis. 7, 30), because it gives life, security, fervor and joy.
Strongly and lovingly it calls and urges the soul onward, gives it lightness and alertness, and establishes the superior part of the being firmly above the inferior.
Even the body becomes agile and spiritualized during such times, freeing itself from its grossness and weight.
16. And beginning to perceive and feel these delightful sensations, the soul lovingly calls out to the Most High: “Trahe me post Te” (Cant. 1, 3) let us run together; for, united to its Beloved, it does not any more feel the doings of this earthly life.
〔经文：愿你拉着我随你奔跑！君王，愿你引我进你的内室；我们都要因你欢乐踊跃，赞叹你那甜于酒的爱抚；怪不得众少女都爱慕你！ (雅歌1：4) 〕
Seeking to fly after the odor of the ointments of its Beloved, it begins to live more where it loves, than where it lives.
Having already left behind its lower nature, it turns back only for the purpose of reforming it and curtailing its animal appetites of the passions.
If at any time they seek to rise in rebellion, the soul will subdue them with alacrity, for already “not I live, but Christ liveth in me” (Gal. 2, 20).
〔经文：所以，我生活已不是我生活，而是基督在我内生活；我现今在肉身内生活，是生活在对天主子的信仰内；他爱了我，且为我舍弃了自己。 (迦拉达书2:20） )
17. To a certain extent, in all these holy operations and aspirations, is felt the assistance of the spirit of Christ, who is the God and the life of the soul, and who is known as such by the fervor, by the enlightenment, by the holy desires, by the light, and by the facility of action inspired by Him.
These are such, that only God can be the Author of them. One feels the uninterrupted activity of love which it causes, and of intimate conversation with God, living and continuous, which rivets the attention of the mind to the things of God and withdraws it from earthly things.
Christ manifests Himself as living within the soul, exerting his power and dispersing the darkness by his light.
This may be properly designated as standing in the entrance of the house of the Lord; for there the soul beholds the splendor emanating from the beacon light of the Lamb of God (Apoc. 21, 23).
〔经文：那城也不需要太阳和月亮光照，因为有天主的光荣照耀她；羔羊就是她的明灯。 （默示录21：23） 〕
18. I do not say that this is the whole light, but it is part of it; and it consists in a knowledge superior to the capabilities and faculties of a creature.
In furtherance of this vision the Most High animates the intellect by a certain subtlety and light, thus adapting it for the exalted knowledge.
Moreover the knowledge thus given is accompanied by the certainty which is peculiar to faith, as experienced in regard to the more common truths of revelation.
Faith accompanies the vision and the Omnipotent gives to the soul power to appreciate the value of the knowledge and the light, which He infuses.
Its light is inextinguishable (Wis. 7, 10) and all good things and a nobility of great price come to me with it.
This light goes before me, directing my ways (Wis. 8, 16) and I took possession of it unerringly, and I desired to communicate it without envy, nor have I concealed its excellence.
It is a participation of the Divinity and its presence is a great delight and joy.
It teaches great things freely and it disciplines the heart; with irresistible force it banishes and expels the deceitful things of this world, wherein, solely by looking upon them in this light, the spirit finds immeasurable bitterness.
By it the soul leaves behind the perishable things and flies to the sacred refuge of eternal truths.
It enters into the cellar of fermented wine (Cant. 2, 4) where the Most High orders in me most holy charity.
〔经文：他引我进入酒室，他插在我身上的旗帜是爱情。 (歌 2:4) 〕
And by it He urges me to be patient and without envy (I Cor. 13, 4), to be kind without offense, to be free from pride and ambition or anger, thinking ill of nobody and suffering and tolerating all things.
〔经文：爱是含忍的，爱是慈祥的，爱不嫉妒，不夸张，不自大， (格林多前书13：4) 〕
Its voice is ever within me (Prov. 8, 1) and secretly warns me powerfully to do what is most holy and most pure, teaching me in all things; and if I fall short in the slightest degree, it reprehends me without ever passing over the smallest point.
〔经文：智慧不是在呼唤，明智不是在发出她的呼声吗﹖ (箴 言8：1) 〕
19.This is the light, which at one and at the same time enlightens, raises to fervor, teaches and reprehends, chastens and enlivens, calls and deters, warns and compels, makes clear the distinction between good and evil, discloses the hidden and the profound, the length and the breadth (Eph. 3, 18);
〔经文：为使你们能够同众圣徒领悟基督的爱是怎样的广、宽、高、深， (厄弗所书 3：18) 〕
which reveals to me the world, its state, its inclinations, its deceits and the lies and fallacies of its lovers and clients.
Above all, it teaches me to despise the world, to tread it under foot and to raise myself to the highest Lord and Governor of the universe.
And in his Majesty I see and learn the ordering of all things (Wis. 7, 17), the power of the elements, the beginning, the middle and the end of time, its changes and variations, the onward course of the years, the harmony of all creatures and their innate qualities;
〔经文：是他把所有事物的正确知识赐给了我，使我明了世界的构造，和元素的能量，时间的始末和中心，冬至夏至的转变，和季节的变更，年岁的循环与星辰的位置，生物的天性，和野兽的本能，鬼神的力量，和人类的思想，植物的繁杂，和草根的效能。 (智慧篇7：17~20) 〕
all the secrets of men, their acts and their thoughts;
how far they stray from the Lord; the dangers in which they live and the errors of their ways;
the states and governments, their curtailed existence and their great instability, their beginning and their end, the true and the false principles which guide them.
All this is learnt and seen distinctly in God through this light, even as far as pertains to the separate individuals and circumstances.
But as soon as the soul descends to a lower condition and a more ordinary state, wherein it must make use only of the substance or acquired habit of this enlightenment and cannot enjoy its full splendor, this exalted knowledge of persons, of conditions, and of the secret thoughts before described is more circumscribed and limited.
In this lower state I perceive only so much as is necessary to avoid danger and fly from sin, and to feel true compassion with other persons, though at the same time I am not permitted to speak clearly with any one about that which is revealed it seems as if I am made dumb, except at times, when the Author of this light gives me permission and commands me to admonish one of my neighbors.
But even on such occasions I must not disclose the nature of my cognition, but I am constrained to speak to the heart, using plain arguments, simple, ordinary and charitable persuasion in God.
At the same time I am urged to pray for their necessities, which for that object become known to me.
20. Although all these things were revealed to me with the greatest clearness, yet never has the Lord shown me the final ruin of any soul, which has damned itself.
This knowledge is withheld from me by the providence of God, because He is so just, that He does not deem it befitting to reveal the damnation of a soul except for some great purpose; and if I were to come to the knowledge of such a great ruin, I think I should die of sorrow.
This would doubtlessly be the effect of such a revelation, so great is the grief caused by the sight of a soul forever separated from God.
I have besought Him not to show me any one who will damn himself.
I would not refuse, at the cost of my life, to liberate anyone who is in sin, nor would I object even to see the present state of such soul; but may I never see one, who is beyond redemption!
21. This light is given me, not that I may reveal my secrets in particular, but that I may make use of it with prudence and wisdom.
Though it continues to be only accidental, it remains with me in the same way as some substance, that vivifies and comes from God himself;
and in the manner of a habit, to insure the good government of my lower appetites and feelings.
Moreover, in the superior part of my soul, I enjoy a vision and habitation of peace and I understand the mysteries and sacraments of the life of the Queen of heaven and of other mysteries of faith, which were thus continually made manifest and present to me in this never failing light.
And if at any time I descend, creaturelike, to attend to human affairs, the Lord presently calls me with a sweet yet rigorous severity and again draws my attention to his words and teachings and to the conscious meditation of these sacraments, graces and virtues, and to the exterior and interior works of the Virgin Mother, as I will explain farther on.
22. Thus, when in the state of enlightenment aforesaid, I see also and recognize the same Queen and Lady as She speaks with me; also the holy angels, their nature and excellence.
Sometimes I see and recognize them in the Lord, at other times I see them in themselves;
but with this difference that in seeing them in themselves, I descend to a lower grade of knowledge.
I perceive also this difference, which results from the object and from the kind of knowledge.
In this lower degree of vision I see, speak and listen to the holy princes;
they converse with me and explain many of the mysteries, which the Lord has shown me.
The Queen of heaven likewise manifests and propounds to me the mysteries of her most holy life and of its admirable events. With great clearness I recognize each one of these holy persons, feeling the divine effects, which each one excites in the soul.
23. But when I see these same persons in the Lord, I perceive them as through a mirror placed freely by His Majesty, in which He shows to me the saints according to his pleasure, with great clearness and producing most exalted effects in my soul.
For this admirable light, the Lord himself becomes known, as also the Saints and their excellent virtues and wonderful works; likewise the manner in which they exercised these virtues by the help of the graces, that made them capable of all this (Philip 4, 13). 因为这可钦崇的光，主和圣徒，并他们卓越的德能，并奇妙的工作。于是被知晓，而且，他们在恩宠的帮助下，操练这些德能的态度，也使他们能够做到这一切。
〔经文：我赖加强我力量的那位，能应付一切。 (斐理伯书 4：13) 〕
In this state of knowledge the creature is more abundantly and completely filled with a joy, that still further increases the power and satisfaction of the soul, and poises it as if on its center of gravity.
For, the more intellectual and the less corporeal or imaginary the light, so much the more powerful and exalted are the effects, and so much the more substantial and certain is the knowledge attained.
Yet also here there is a difference: for the vision or knowledge of God himself, of his attributes and his perfections is superior and its effects are most sweet and affable;
while the vision and knowledge of the creatures, even in the Lord, is of an inferior order.
This inferiority, it seems to me, arises in part from the soul itself; since its own vision is so limited, that it cannot attend to or perceive God so well, when seeing Him conjointly with creatures, as when seeing Him by Himself and without them.
Also this vision of God by Himself is accompanied by a greater plenitude of joy than the vision of creatures in God.
So delicate is this cognition of the Divinity, that to attend to any other thing in conjunction with it, impairs to a certain extent its clearness, at least so long as we shall be in our mortal state.
24. In the inferior state, which I have mentioned, I see the most holy virgin and the angels in themselves and their mode of teaching me, speaking to me, and enlightening me.
I understand this to be similar to the mode in which the angels themselves enlighten, communicate and speak with each other, when the superior orders enlighten the inferior.
The Lord is the first cause of this light, but the Queen who has received it in its highest plenitude, communicates it as through a channel to the superior part of my soul, so that I begin to know her excellence, her prerogatives and mysteries in the same manner as an inferior angel perceives that, which is communicated to him by the superior spirits.
I recognize Her also by the doctrine which She teaches, by the efficacy peculiar to it, and by other qualities, which are felt and tasted and which indicate the purity, elevation and certainty of these visions.
There, nothing impure, or obscure, or false, or suspected is met with; and nothing that is holy, pure and true is withheld from view.
The same happens to me in its proper proportion, when conversing with the holy angels;
for the Lord himself has often informed me, that they enlighten and communicate with me in the same manner as they converse with each other.
Often it happens that the enlightenments pass through all these channels and conduits in succession:
the Lord gives the intelligence or light, the most holy Virgin reveals it to me and the angels express it to me in words.
At other times (and this is the most ordinary mode) the Lord communicates and teaches me his holy doctrine, sometimes the most holy Queen, and sometimes the holy angels.
It also happens, that I receive only the understanding of things, and then I am left to find for myself the terms which befit that which I hold in the intelligence.
In finding these terms I may err, if the Lord allows, for I am only an ignorant woman and I must rely on what I have heard.
If any difficulties arise in the explanation of my visions, I take counsel with my master and spiritual guide, especially in more difficult and arduous matters.
25. In this condition and state I very seldom see corporeal visions, but imaginary visions I see sometimes;
these are of a much lower grade than the exalted, more spiritual, or intellectual vision, of which I have until now spoken.
But this I can assert with confidence: in all the spiritual enlightenments, which I receive, great and small, lower or higher, whether they come from the Lord, the most blessed Virgin, or the holy angels, in all of them I obtain most abundant light and help of salvation, enabling me to see and know the truth and the possibility of greater perfection and sanctity.
I feel within me a divine force, which compels me to seek the greater purity of my soul, and advancement in the grace of the Lord, which makes me ready to die for it and to act in all things according to greater perfection.
With the help of the different grades and kinds of intelligence already described, I learn to know all the mysteries of the life of the Queen of heaven to the great advancement and rejoicing of my spirit.
For this I thank the Almighty with my whole heart and mind, I magnify Him, I adore and praise Him as the all powerful and holy God, strong and admirable, worthy of honor, magnificence, glory and reverence through all the ages. Amen.