lectures16+17-第8章
按键盘上方向键 ← 或 → 可快速上下翻页，按键盘上的 Enter 键可回到本书目录页，按键盘上方向键 ↑ 可回到本页顶部！
————未阅读完？加入书签已便下次继续阅读！
steps of the choir of the Dominican church； he saw in a distinct
manner the plan of divine wisdom in the creation of the world。
On another occasion； during a procession； his spirit was ravished
in God； and it was given him to contemplate； in a form and images
fitted to the weak understanding of a dweller on the earth； the
deep mystery of the holy Trinity。 This last vision flooded his
heart with such sweetness； that the mere memory of it in after
times made him shed abundant tears。〃＇255＇
＇255＇ Bartoli…Michel： vie de Saint Ignace de Loyola； i。 34…36。
Others have had illuminations about the created world； Jacob
Boehme for instance。 At the age of twenty…five he was
〃surrounded by the divine light； and replenished with the
heavenly knowledge； insomuch as going abroad into the fields to a
green； at Gorlitz； he there sat down and viewing the herbs and
grass of the field； in his inward light he saw into their
essences； use； and properties； which was discovered to him by
their lineaments； figures； and signatures。〃 Of a later
period of experience he writes： 〃In one quarter of an hour I saw
and knew more than if I had been many years together at an
university。 For I saw and knew the being of all things； the Byss
and the Abyss； and the eternal generation of the holy Trinity；
the descent and original of the world and of all creatures
through the divine wisdom。 I knew and saw in myself all the
three worlds； the external and visible world being of a
procreation or extern birth from both the internal and spiritual
worlds； and I saw and knew the whole working essence； in the evil
and in the good； and the mutual original and existence； and
likewise how the fruitful bearing womb of eternity brought forth。
So that I did not only greatly wonder at it； but did also
exceedingly rejoice； albeit I could very hardly apprehend the
same in my external man and set it down with the pen。 For I had
a thorough view of the universe as in a chaos； wherein all things
are couched and wrapt up； but it was impossible for me to
explicate the same。〃 Jacob Behmen's Theosophic Philosophy； etc。；
by Edward Taylor； London； 1691； pp。 425； 427； abridged。
So George Fox： 〃I was come up to the state of Adam in which he
was before he fell。 The creation was opened to me； and it was
showed me； how all things had their names given to them；
according to their nature and virtue。 I was at a stand in my
mind； whether I should practice physic for the good of mankind；
seeing the nature and virtues of the creatures were so opened to
me by the Lord。〃 Journal； Philadelphia； no date； p。 69。
Contemporary 〃Clairvoyance〃 abounds in similar revelations。
Andrew Jackson Davis's cosmogonies； for example； or certain
experiences related in the delectable 〃Reminiscences and Memories
of Henry Thomas Butterworth；〃 Lebanon； Ohio； 1886。
Similarly with Saint Teresa。 〃One day； being in orison；〃 she
writes； 〃it was granted me to perceive in one instant how all
things are seen and contained in God。 I did not perceive them in
their proper form； and nevertheless the view I had of them was of
a sovereign clearness； and has remained vividly impressed upon my
soul。 It is one of the most signal of all the graces which the
Lord has granted me。 。 。 。 The view was so subtile and delicate
that the understanding cannot grasp it。〃＇256＇
＇256＇ Vie； pp。 581； 582。
She goes on to tell how it was as if the Deity were an enormous
and sovereignly limpid diamond； in which all our actions were
contained in such a way that their full sinfulness appeared
evident as never before。 On another day； she relates； while she
was reciting the Athanasian Creed
〃Our Lord made me comprehend in what way it is that one God can
be in three persons。 He made me see it so clearly that I
remained as extremely surprised as I was comforted； 。 。 。 and
now； when I think of the holy Trinity； or hear It spoken of； I
understand how the three adorable Persons form only one God and I
experience an unspeakable happiness。〃
On still another occasion； it was given to Saint Teresa to see
and understand in what wise the Mother of God had been assumed
into her place in Heaven。＇257＇
＇257＇ Loc。 cit。； p。 574
The deliciousness of some of these states seems to be beyond
anything known in ordinary consciousness。 It evidently involves
organic sensibilities； for it is spoken of as something too
extreme to be borne； and as verging on bodily pain。＇258＇ But it
is too subtle and piercing a delight for ordinary words to
denote。 God's touches； the wounds of his spear； references to
ebriety and to nuptial union have to figure in the phraseology by
which it is shadowed forth。 Intellect and senses both swoon away
in these highest states of ecstasy。 〃If our understanding
comprehends；〃 says Saint Teresa； 〃it is in a mode which remains
unknown to it； and it can understand nothing of what it
comprehends。 For my own part； I do not believe that it does
comprehend； because； as I said； it does not understand itself to
do so。 I confess that it is all a mystery in which I am
lost。〃＇259＇ In the condition called raptus or ravishment by
theologians； breathing and circulation are so depressed that it
is a question among the doctors whether the soul be or be not
temporarily dissevered from the body。 One must read Saint
Teresa's descriptions and the very exact distinctions which she
makes； to persuade one's self that one is dealing； not with
imaginary experiences； but with phenomena which； however rare；
follow perfectly definite psychological types。
＇258＇ Saint Teresa discriminates between pain in which the body
has a part and pure spiritual pain （Interior Castle； 6th Abode；
ch。 xi。）。 As for the bodily part in these celestial joys； she
speaks of it as 〃penetrating to the marrow of the bones； whilst
earthly pleasures affect only the surface of the senses。 I
think；〃 she adds； 〃that this is a just description； and I cannot
make it better。〃 Ibid。； 5th Abode； ch。 i。
＇259＇ Vie； p。 198。
To the medical mind these ecstasies signify nothing but suggested
and imitated hypnoid states； on an intellectual basis of
superstition； and a corporeal one of degeneration and hysteria。
Undoubtedly these pathological conditions have existed in many
and possibly in all the cases； but that fact tells us nothing
about the value for knowledge of the consciousness which they
induce。 To pass a spiritual judgment upon these states； we must
not content ourselves with superficial medical talk； but inquire
into their fruits for life。
Their fruits appear to have been various。 Stupefaction； for one
thing； seems not to have been altogether absent as a result。 You
may remember the helplessness in the kitchen and schoolroom of
poor Margaret Mary Alacoque。 Many other ecstatics would have
perished but for the care taken of them by admiring followers。
The 〃other…worldliness〃 encouraged by the mystical consciousness
makes this over…abstraction from practical life peculiarly liable
to befall mystics in whom the character is naturally passive and
the intellect feeble； but in natively strong minds and characters
we find quite opposite results。 The great Spanish mystics； who
carried the habit of ecstasy as far as it has often been carried；
appear for the most part to have shown indomitable spirit and
energy； and all the more so for the trances in which they
indulged。
Saint Ignatius was a mystic； but his mysticism made him assuredly
one of the most powerfully practical human engines that ever
lived。 Saint John of the Cross； writing of the intuitions and
〃touches〃 by which God reaches the substance of the soul； tells
us that
〃They enrich it marvelously。 A single one of them may be
sufficient to abolish at a stroke certain imperfections of which
the soul during its whole life had vainly tried to rid itself；
and to leave it adorned with virtues and loaded with supernatural
gifts。 A single one of these intoxicating consolations may
reward it for all the labors undergone in its lifeeven were
they numberless。 Invested with an invincible courage； filled
with an impassioned desire to suffer for its God； the soul then
is seized with a strange tormentthat of not being allowed to
suffer enough。〃＇260＇
＇260＇ Oeuvres； ii。 320。
Saint Teresa is as emphatic； and much more detailed。 You may
perhaps remember a passage I quoted from her in my first
lecture。＇261＇ There are many similar pages in her autobiography。
Where in literature is a more evidently veracious account of the
formation of a new centre of spiritual energy； than is given in
her description of the effects of certain ecstasies which in
departing leave the soul upon a higher level of emotional
excitement？
＇261＇ Above； p。 22。
〃Often； infirm and wrought upon with dreadful pains before the
ecstasy； the soul emerges from it full of health and admirably
disposed for action 。 。 。 as if God had willed that the body
itself； already obedient to the soul's desires； should share in
the soul's happiness。 。 。 。 The soul after such a favor is
animated with a degree of courage so great that if at that moment
its body should be torn to pieces for the cause of God； it would
feel nothing but the liveliest comfort。 Then it is that promises
and heroic resolutions spring up in profusion in us； soaring
desires； horror of the world； and the clear perception of our
proper nothingness。 。 。 。 What empire is comparable to that of a
soul who； from this sublime summit to which God has raised her；
sees all the things of earth beneath her feet； and is captivated
by no one of them？ How ashamed she is of her former attachments！
How amazed at her blindness！ What lively pity she feels for those
whom she recognizes still shrouded in the darkness！ 。 。 。 She
groans at having ever been sensitive to points of honor； at the
illusion that made her ever see as honor what the world calls by
that name。 Now she sees in this name nothing more than an
immense lie of which the world remains a victim。 She discovers；
in
