第五章：其中描述灵魂与神联合是什么意思。并给出一个比较。
Chapter V: Wherein is described what is meant by union of the soul with God. A comparison is given.
编者注。正如这位圣人在上文所解释的，这是一个插叙章节，为理解随后关于灵魂三种能力的主动炼净诸章所必需；因为，为了明智地使用达到目的的方法，知道该目的是什么很重要。圣十字若望一开始便撇开密契家谈论与神联合时所采用的许多划分，只处理最通常与灵魂有关的那一种，即主动的、并由我们自己的努力以及恩典惯常帮助而获得的联合。这种联合最适合在本论著中加以描述；本论著所论的是灵魂在炼净感官和诸能力方面的强烈活动，作为灵魂在神内爱的转化的必要方法——这也是这位圣人一切著作的终极和目标。为预先防止任何严重错误的泛神论解释，我们同《密契精髓》（第五论，第一章，第 2 号）的作者一起指出，圣人所谓联合，是指两种事物的连接和结合；它们虽已联合，仍然不同，并且正如圣托马斯所教导的（第三部，第 2 题，第 1 条），各自保有自己的本性，否则就不是联合，而是同一。因此，灵魂与神的联合，将是灵魂与神、神与灵魂的连接和结合；因为若另一方不与这一方联合，这一方也不能与另一方联合，所以灵魂仍是灵魂，神仍是神。但是，正如两种事物联合时，其中拥有更大能力、德能和活动者，会把自己的属性传达给另一方；照样，既然神拥有比灵魂更大的力量、德能和活动，他就把自己的属性传达给灵魂，使它仿佛成为神化，并使它仿佛被神化，其程度有大有小，与二者之间联合程度的大小相对应。」这一构想是基督教密契主义中的基本构想，也是圣十字若望的构想。若他的所有注释者都明白这一事实，其中有些人就不会把他同诺斯低派、光照派，甚至东方追求涅槃者作荒谬比较。事实上，这位圣人和教会圣师把大公神学的原则应用于灵魂与神的联合，以凝练有力的形式呈现出来，并且也严格符合心理学真实，正如其他西班牙密契家通常所做的那样。这是他最大的优点之一。在本章中，他所说的不是本质联合——这与他的主题无关——而是（预设由在灵魂实体中领受的成圣恩典所成就的联合，这成圣恩典是灌注德行如信心、盼望和仁爱，以及圣灵恩赐的源头）主动而现实的联合；我们能够也应当努力追求这种联合，好使我们愿神所愿，并憎恶神所憎恶。虽然这不是唯一一种联合，却是主要与灵魂有关的联合；一旦达到这种联合，神就容易赐下其他一切密契恩赐。参圣德肋撒《内室城堡》V, iii〔C.W.S.T.J., II, 259–60〕。
Editorial note. As the Saint has explained above, this is a parenthetical chapter necessary to an understanding of the following chapters on the active purification of the three faculties of the soul; for, in order to make an intelligent use of the means to an end, it is important to know what that end is. St. John of the Cross begins by setting aside the numerous divisions under which the mystics speak of union with God and deals only with that which most usually concerns the soul, namely union which is active, and acquired by our own efforts, together with the habitual aid of grace. This is the kind of union which is most suitably described in this treatise, which deals with the intense activity of the soul as regards the purgation of the senses and faculties as a necessary means for the loving transformation of the soul in God – the end and goal of all the Saint’s writings. In order to forestall any grossly erroneous pantheistic interpretations, we point out, with the author of the Médula Mística (Trat. V, Chap. i, No. 2), that by union the Saint understands a linking and conjoining of two things which, though united, are still different, each, as St. Thomas teaches (Pt. III, q. 2, a. 1), keeping its own nature, for otherwise there would not be union but identity. Union of the soul with God, therefore, will be a linking and conjoining of the soul with God and of God with the soul, for the one cannot be united with the other if the other be not united with the one, so that the soul is still the soul and God is still God. But just as, when two things are united, the one which has the most power, virtue and activity communicates its properties to the other, just so, since God has greater strength, virtue and activity than the soul, He communicates His properties to it and makes it, as it were, deific, and leaves it, as it were, divinized, to a greater or a lesser degree, corresponding to the greater or the lesser degree of union between the two.’ This conception, which is a basic one in Christian mysticism, is that of St. John of the Cross. Had all his commentators understood that fact, some of them would have been saved from making ridiculous comparisons of him with Gnostics, Illuminists or even the Eastern seekers after Nirvana. Actually, this Saint and Doctor of the Church applies the tenets of Catholic theology to the union of the soul with God, presenting them in a condensed and vigorous form and keeping also to strict psychological truth, as in general do the other Spanish mystics. This is one of his greatest merits. In this chapter he is speaking, not of essential union, which has nothing to do with his subject, but (presupposing the union worked through sanctifying grace received in the substance of the soul, which is the source of the infused virtues, such as faith, hope and charity, and the gifts of the Holy Spirit) of active actual union, after which we can and should strive, so that we may will what God wills and abhor what He abhors. Though not the only kind of union, it is this which chiefly concerns the soul; and, when once this is attained, God readily grants all other mystical gifts. Cf. St. Teresa’s Interior Castle, V, iii [C.W.S.T.J., II, 259-60].
从上文所说，某种程度上已经清楚，我们所谓灵魂与神联合是什么意思；因此，我们现在关于它所说的话，将更容易被理解。我在这里并不打算论述这种联合的分类，也不论述其各部分；因为若我现在开始解释理智的联合是什么性质，按意志而言的联合又是什么性质，同样，按记忆而言的联合是什么性质；又解释上述诸能力的联合中，什么是暂时的，什么是永久的；然后再解释就上述诸能力全体而言，暂时和永久的完全联合是什么意思，我就永远说不完。这一切我们将在论述中逐渐处理——先说一种，再说另一种。但在这里，为描述我们关于它们必须说的内容，这并不是要点；等我们再次论述同一题目，并有一个醒目的说明可添加到现在的解释中时，它将在其适当位置得到更恰当的解释，那时一切都会被考察和说明，我们也会更好地判断它。
From what has been said above it becomes clear to some extent what we mean by union of the soul with God; what we now say about it, therefore, will be the better understood. It is not my intention here to treat of the divisions of this union, nor of its parts, for I should never end if I were to begin now to explain what is the nature of union of the understanding, and what is that of union according to the will, and likewise according to the memory; and likewise what is transitory and what permanent in the union of the said faculties; and then what is meant by total union, transitory and permanent, with regard to the said faculties all together. All this we shall treat gradually in our discourse – speaking first of one and then of another. But here this is not to the point in order to describe what we have to say concerning them; it will be explained much more fittingly in its place, when we shall again be treating the same matter, and shall have a striking illustration to add to the present explanation, so that everything will then be considered and explained and we shall judge of it better.
2. 在这里，我只论述按灵魂实体及其诸能力而言、关于联合之幽暗习性的这种永久而完全的联合；至于行为方面，靠神的恩惠，我们稍后将说明，在今生，诸能力中不可能有永久的联合，而只有暂时的联合。
2. Here I treat only of this permanent and total union according to the substance of the soul and its faculties with respect to the obscure habit of union: for with respect to the act, we shall explain later, with the Divine favour, how there can be no permanent union in the faculties, in this life, but a transitory union only.
3. 因此，为了理解我们所论的这种联合是什么意思，必须知道，神实质性地居住并临在于每一个灵魂之中，甚至在世界上最大的罪人的灵魂中也是如此。这种联合常常在神与一切受造物之间成就，因为他在其中保存它们的存在：若这种联合离开它们，它们便会立刻归于无有，并停止存在。所以，当我们谈论灵魂与神的联合时，我们所说的不是这种持续成就的实体联合，而是灵魂与神的联合和转化；这并非持续成就，而只在产生由爱而来的相似时才成就。因此，我们将称这为相似的联合，正如另一种联合称为实体的或本质的联合。前一种是自然的，后一种是超自然的。后一种发生在两个意志——即灵魂的意志和神的意志——彼此契合为一，并且一方之内没有任何与另一方相抵触之物时。因此，当灵魂完全除去那与神的意志相抵触、并不与之契合的事物时，它便借爱在神内被转化。
3. In order, then, to understand what is meant by this union whereof we are treating, it must be known that God dwells and is present substantially in every soul, even in that of the greatest sinner in the world. And this kind of union is ever wrought between God and all the creatures, for in it He is preserving their being: if union of this kind were to fail them, they would at once become annihilated and would cease to be. And so, when we speak of union of the soul with God, we speak not of this substantial union which is continually being wrought, but of the union and transformation of the soul with God, which is not being wrought continually, but only when there is produced that likeness that comes from love; we shall therefore term this the union of likeness, even as that other union is called substantial or essential. The former is natural, the latter supernatural. And the latter comes to pass when the two wills – namely that of the soul and that of God – are conformed together in one, and there is naught in the one that repugnant to the other. And thus, when the soul rids itself totally of that which is repugnant to the Divine will and conforms not with it, it is transformed in God through love.
4. 这应当理解为不仅在行为上相抵触，也在习性上相抵触的事物；所以，不仅自愿的不完美行为必须停止，任何此类不完美的习性也必须被消灭。并且，既然任何受造物，以及它的任何行为或能力，都不能与神之所是契合，也不能达到神之所是，因此灵魂必须剥去一切受造之物，以及它自己的行为和能力——即它的理解、知觉和感觉——好使一切不像神、不与神契合的事物被除去以后，灵魂能领受神的相似；那时，在它里面将不再存留任何不是神的意志之物，它也就这样在神内被转化。因此，虽然诚然如我们所说，神常在灵魂中，赐给它自然存在，并借他的临在在它里面保存这自然存在，但他并不总是把超自然存在传达给它。因为这只借爱和恩典传达，而并非所有灵魂都拥有爱和恩典；拥有它的灵魂，也并非都以同一程度拥有它；因为有些灵魂达到更多爱的程度，有些则较少。因此，神最丰富地把自己传达给那在爱中进步最远的灵魂；也就是它的意志与神的意志最紧密契合的灵魂。达到意志完全契合和相似的灵魂，就完全以超自然方式与神联合，并在神内被转化。因此，正如已经解释过的，灵魂越是借习性和情爱完全被受造物和自己的能力包裹〔直译：「穿上」。〕，它对这种联合的预备就越少；因为它不给神完全的机会，使神超自然地转化它。因此，灵魂只需要剥去这些自然的不相似和相反之物，好使按自然进程自然地把自己传达给它的神，能借恩典超自然地把自己传达给它。
4. This is to be understood of that which is repugnant, not only in action, but likewise in habit, so that not only must the voluntary acts of imperfection cease, but the habits of any such imperfections must be annihilated. And since no creature whatsoever, and none of its actions or abilities, can conform or can attain to that which is God, therefore must the soul be stripped of all things created, and of its own actions and abilities – namely, of its understanding, perception and feeling – so that, when all that is unlike God and unconformed to Him is cast out, the soul may receive the likeness of God; and nothing will then remain in it that is not the will of God and it will thus be transformed in God. Wherefore, although it is true that, as we have said, God is ever in the soul, giving it, and through His presence conserving within it, its natural being, yet He does not always communicate supernatural being to it. For this is communicated only by love and grace, which not all souls possess; and all those that possess it have it not in the same degree; for some have attained more degrees of love and others fewer. Wherefore God communicates Himself most to that soul that has progressed farthest in love; namely, that has its will in closest conformity with the will of God. And the soul that has attained complete conformity and likeness of will is totally united and transformed in God supernaturally. Wherefore, as has already been explained, the more completely a soul is wrapped up in [Lit., is clothed with.’] the creatures and in its own abilities, by habit and affection, the less preparation it has for such union; for it gives not God a complete opportunity to transform it supernaturally. The soul, then, needs only to strip itself of these natural dissimilarities and contrarieties, so that God, Who is communicating Himself naturally to it, according to the course of nature, may communicate Himself to it supernaturally, by means of grace.
5. 圣约翰所愿解释的正是这一点，他说：Qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt。约翰福音 i, 13。仿佛他说：他赐给人成为神儿女的权柄——也就是在神内被转化——只赐给那些不是从血生的，也就是说，不是从自然体质和气质生的；也不是从肉体的意愿生的，也就是说，不是从自然容量和能力的自由意志生的；更不是从人的意愿生的，其中包括用理智判断和理解的一切道路和方式。他没有把成为神儿女的权柄赐给这些，而只赐给那些从神生的人——也就是说，赐给那些借恩典重生，并首先向旧人的一切死去，被提升到自身以上、进入超自然，并从神领受这重生和收养的人；这超越一切所能想象的。因为正如圣约翰本人在别处所说：Nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest videre regnum Dei。约翰福音 iii, 5。这意思是：人若不是从水和圣灵生的，就不能进神的国；这就是成全的状态。而在今生从圣灵重生，就是灵魂在纯净上极其相似神，自身内没有不完美的混合，以致纯粹转化能借联合的参与在其中成就，虽不是本质上的转化。
5. And it is this that Saint John desired to explain when he said: Qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt. St. John i, 13. As though he had said: He gave power to be sons of God – that is, to be transformed in God – only to those who are born, not of blood – that is, not of natural constitution and temperament – neither of the will of the flesh – that is, of the free will of natural capacity and ability – still less of the will of man – wherein is included every way and manner of judging and comprehending with the understanding. He gave power to none of these to become sons of God, but only to those that are born of God – that is, to those who, being born again through grace, and dying first of all to everything that is of the old man, are raised above themselves to the supernatural, and receive from God this rebirth and adoption, which transcends all that can be imagined. For, as Saint John himself says elsewhere: Nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest videre regnum Dei. St. John iii, 5. This signifies: He that is not born again in the Holy Spirit will not be able to see this kingdom of God, which is the state of perfection; and to be born again in the Holy Spirit in this life is to have a soul most like to God in purity, having in itself no admixture of imperfection, so that pure transformation can be wrought in it through participation of union, albeit not essentially.
6. 为了更好理解这两件事，让我们作一个比较。一束阳光照在一扇窗上。若这窗以任何方式染污或起雾，阳光就不能完全照亮它，并把它转化为自己的光，像窗若洁净无染且纯净时所能做到的那样；它只会按窗较少脱离那些雾气和污点的程度较少照亮它；也会按窗更洁净脱离它们的程度更多照亮它。而这并不是由于阳光，而是由于窗本身；以致若它全然纯净洁净，阳光就会如此转化并照亮它，使它本身看起来仿佛是一束光，并发出与光束相同的光。虽然实际上窗的本性与光束本身的本性不同，无论它多么像光束，但我们仍可说，那扇窗是太阳的一束光，或是借参与而成为光。灵魂就像这窗；按自然而言，神存在的这神之光始终照在它上面（或者说得更好，始终住在它里面），正如我们已经描述的。
6. In order that both these things may be the better understood, let us make a comparison. A ray of sunlight is striking a window. If the window is in any way stained or misty, the sun’s ray will be unable to illumine it and transform it into its own light, totally, as it would if it were clean of all these things, and pure; but it will illumine it to a lesser degree, in proportion as it is less free from those mists and stains; and will do so to a greater degree, in proportion as it is cleaner from them, and this will not be because of the sun’s ray, but because of itself; so much so that, if it be wholly pure and clean, the ray of sunlight will transform it and illumine it in such wise that it will itself seem to be a ray and will give the same light as the ray. Although in reality the window has a nature distinct from that of the ray itself, however much it may resemble it, yet we may say that that window is a ray of the sun or is light by participation. And the soul is like this window, whereupon is ever beating (or, to express it better, wherein is ever dwelling) this Divine light of the Being of God according to nature, which we have described.
7. 灵魂这样允许神在其中工作（已经除去受造物的一切雾气和污点；这在于使自己的意志与神的意志完全联合，因为爱就是为了神的缘故，努力从一切不是神的事物中超脱并剥离自己），便立刻在神内被照亮并被转化；神把他的超自然存在传达给它，以致它看起来仿佛就是神自己，并拥有神自己所拥有的一切。当神赐给灵魂这种超自然恩惠，使神和灵魂的一切事物在参与性的转化中成为一时，这种联合就发生了；灵魂看起来更像神而不像灵魂，并且实在是借参与而成为神；虽然诚然，它的自然存在虽如此被转化，仍与神的存在有别，正如窗虽被光束照亮，却同样具有与光束不同的本性。
7. In thus allowing God to work in it, the soul (having rid itself of every mist and stain of the creatures, which consists in having its will perfectly united with that of God, for to love is to labour to detach and strip itself for God’s sake of all that is not God) is at once illumined and transformed in God, and God communicates to it His supernatural Being, in such wise that it appears to be God Himself, and has all that God Himself has. And this union comes to pass when God grants the soul this supernatural favour, that all the things of God and the soul are one in participant transformation; and the soul seems to be God rather than a soul, and is indeed God by participation; although it is true that its natural being, though thus transformed, is as distinct from the Being of God as it was before, even as the window has likewise a nature distinct from that of the ray, though the ray gives it brightness.
8. 这就更清楚地表明，灵魂为这种联合所作的预备，正如我们所说，并不是要它理解、知觉、感受或想象关于神或任何其他事物的任何东西，而是要它有纯净和爱——也就是说，唯独为了神而完全顺服，并从一切事物中超脱；并且，既然若没有完全纯净，就不能有完全转化，而灵魂与神的启明、照明和联合，将按其纯净的比例而有或大或小的程度；然而，正如我所说，若灵魂不是全然且完全〔直译：「全然完全且……」。〕明亮洁净，它就不会是完美的。
8. This makes it clearer that the preparation of the soul for this union, as we said, is not that it should understand or perceive or feel or imagine anything, concerning either God or aught else, but that it should have purity and love – that is, perfect resignation and detachment from everything for God’s sake alone; and, as there can be no perfect transformation if there be not perfect purity, and as the enlightenment, illumination and union of the soul with God will be according to the proportion of its purity, in greater or in less degree; yet the soul will not be perfect, as I say, if it be not wholly and perfectly [Lit., wholly perfect and . . .’] bright and clean.
9. 这一点也可由以下比较来理解。一幅画确实完美，具有许多最崇高的美丽，以及精致而微妙的光照，其中某些美丽如此细致微妙，以致因其精细和卓越，不能被完全领会。视力较不清楚、不精细的人，在这幅画中看见的美丽较少，精致之处也较少；视力稍微更精细的人，能在其中看见更多美丽和完美；若另一个人的视力还更精细，他就会看见更多完美；最后，凡具有最清楚、最纯净能力的人，将看见其中最多的美丽和完美；因为这幅画中可看之处如此之多，以致无论人达到多远，总还会有更高的达到程度存留。
9. This will likewise be understood by the following comparison. A picture is truly perfect, with many and most sublime beauties and delicate and subtle illuminations, and some of its beauties are so fine and subtle that they cannot be completely realized, because of their delicacy and excellence. Fewer beauties and less delicacy will be seen in this picture by one whose vision is less clear and refined; and he whose vision is somewhat more refined will be able to see in it more beauties and perfections; and, if another person has a vision still more refined, he will see still more perfection; and, finally, he who has the clearest and purest faculties will see the most beauties and perfections of all; for there is so much to see in the picture that, however far one may attain, there will ever remain higher degrees of attainment.
10. 同样，我们也可以这样描述灵魂在这启明或转化中与神的关系。因为，虽然诚然，灵魂可按其容量大小而达到联合，但并非所有灵魂都以同等程度达到，因为这取决于主乐意赐给各人的是什么。天上的灵魂看见神也是如此；有些看见得多，有些看见得少；但他们都看见他，也都满足，因为他们的容量得到了满足。
10. After the same manner we may describe the condition of the soul with relation to God in this enlightenment or transformation. For, although it is true that a soul, according to its greater or lesser capacity, may have attained to union, yet not all do so in an equal degree, for this depends upon what the Lord is pleased to grant to each one. It is in this way that souls see God in Heaven; some more, some less; but all see Him, and all are content, for their capacity is satisfied.
11. 因此，虽然在今生这里，我们发现某些灵魂在成全状态中享有同等的平安与宁静，并且每一个都满足，然而其中有些可能比另一些高出许多程度。不过，所有灵魂都同样满足，因为每一个的容量都得到了满足。但若灵魂未达到合乎其容量的纯净程度，就永远达不到真正的平安和满足，因为它尚未获得简单联合所要求的、其诸能力中的超脱与空无。
11. Wherefore, although in this life here below we find certain souls enjoying equal peace and tranquillity in the state of perfection, and each one of them satisfied, yet some of them may be many degrees higher than others. All, however, will be equally satisfied, because the capacity of each one is satisfied. But the soul that attains not to such a measure of purity as is in conformity with its capacity never attains true peace and satisfaction, since it has not attained to the possession of that detachment and emptiness in its faculties which is required for simple union.