En Route Part 9

"Be very sure too that every one has experienced the troubles which distress you; above all, believe that we do not walk blindfold, that Mysticism is an absolutely exact science. It can foretell the greater part of the phenomena which occur in that soul which the Lord intends for a perfect life; it follows also spiritual operations with the same clearness as physiology observes the different states of the body. For ages and ages it has disclosed the progress of grace and its effects, now impetuous and now slow; it has even pointed out the modifications of material organs which are transformed when the soul entirely loses itself in G.o.d.

"Saint Denys the Areopagite, Saint Bonaventure, Hugh and Richard of Saint Victor, Saint Thomas Aquinas, Saint Bernard, Ruysbrock, Angela of Foligno, the two Eckharts, Tauler, Suso, Denys the Carthusian, Saint Hildegarde, Saint Catherine of Genoa, Saint Catherine of Siena, Saint Magdalen of Pazzi, Saint Gertrude, and others have set forth in a masterly way the principles and theories of Mysticism, and it has found at last an admirable psychologist to sum up its rules and their exceptions; a Saint who has verified in her own person the supernatural phases she has described--a woman whose lucidity was more than human--Saint Teresa. You have read her life, and her 'Castles of the Soul'!"

Durtal nodded a.s.sent.

"Then you have your information; you ought to know that before reaching the sh.o.r.es of Blessedness, before arriving at the fifth dwelling of the interior castle, at that prayer of union wherein the soul is awakened in regard to G.o.d, and completely asleep to all things of earth and to herself, she must pa.s.s through lamentable states of dryness, and the most painful strainings. Take heart therefore; say to yourself that this dryness should be a source of humility, and not a cause of disquietude; do, in fact, as Saint Teresa would have you: carry your cross, and not drag it after you."

"That magnificent and terrible Saint frightens me," sighed Durtal. "I have read her works, and, do you know, she gives me the idea of a stainless lily, but a metallic lily, forged of wrought iron; you will admit that those who suffer have scant consolations to expect from her."

"Yes; in the sense that she does not think of the creature except in the way of Mysticism. She supposes the fields already ploughed, the soul already freed from its more vehement temptations, and sheltered from crises; her starting-point is as yet too high and too distant for you, for, in fact, she is addressing nuns, women of the cloister, beings who live apart from the world, and who are consequently already advanced on those ascetic ways wherein G.o.d is leading them.

"But make an effort in the spirit to free yourself from this mud, cast away for a few moments the memory of your imperfections and your troubles, and follow her. See then how experienced she is in the domain of the supernatural, how, in spite of her repet.i.tions and tediousness, she explains wisely and clearly the mechanism of the soul unfolding when G.o.d touches it. In subjects where words fail and phrases crumble away, she succeeds in making herself understood, in showing, making felt, almost making visible, the inconceivable sight of G.o.d buried in the soul, and taking His pleasure there.

"And she goes still further into the mystery, even to the end; bounds with a final spring to the very gates of heaven, but then she faints on adoration, and being unable to express herself further, she soars, describing circles like a frightened bird, wandering beyond herself, in cries of love."

"Yes, Monsieur l'Abbe, I recognize that Saint Teresa has explored deeper than any other the unknown regions of the soul; she is in some measure its geographer, has drawn the map of its poles, marked the lat.i.tudes of contemplation, the interior lands of the human sky. Other Saints have explored them before her, but they have not left us so methodical nor so exact a topography.

"But in spite of this I prefer those mystical writers who have less self-a.n.a.lysis, and discuss less, who always do throughout their works what Saint Teresa did at the end of hers--that is, who are all on fire from the first page to the last, and are consumed and lost at the feet of Christ. Ruysbrock is among these. The little volume which h.e.l.lo has translated is a very furnace; and, again, to quote a woman, take Saint Angela of Foligno, not so much in the book of her visions which may not be always effectual, as in the wonderful life which she dictated to Brother Armand, her confessor. She too explains, and much earlier than Saint Teresa, the principles and effects of Mysticism; but if she is less profound, less clever in defining shades, on the other hand she is wonderfully effusive and tender. She caresses the soul; she is a Bacchante of divine love, a Maenad of purity. Christ loves her, holds long conversations with her; the words she has retained surpa.s.s all literature, and are manifestly the most beautiful ever written. This is no longer the rough Christ, the Spanish Christ who begins by trampling on His creature to make him more supple; He is the merciful Christ of the Gospels, the gentle Christ of Saint Francis, and I like the Christ of the Franciscans better than the Christ of the Carmelites."

"What will you say, then," said the abbe, with a smile, "of St. John of the Cross? You compared Saint Teresa just now to a flower in wrought iron; he too is such, but he is the lily of tortures, the royal flower which the executioners were wont of old time to stamp on the heraldic flesh of convicts. Like red-hot iron, he is at the same time burning and sombre. As you turn over the pages, Saint Teresa now and then bends over and sorrows and compa.s.sionates us; he remains impenetrable, buried in his internal abyss, occupied, above all things, in describing the sufferings of the soul which, after having crucified its desires, pa.s.ses through the 'Night obscure,' that is to say, through the renunciation of all which comes from the sensible and the created.

"He wills that we should extinguish our imagination--so lethargize it that it can no longer form images--imprison our senses, annihilate our faculties. He wills that he who desires to unite himself to G.o.d should place himself under an exhausted receiver, and make a vacuum within, so that, if he choose, the Pilgrim should descend therein, and purify himself, tearing out the remains of sins, extirpating the last relics of vice.

"Then the sufferings which the soul endures overpa.s.s the bounds of the possible, it lies lost in utter darkness, falls under discouragement and fatigue, believes itself for ever abandoned by Him to whom it cries, who now hides Himself and answers not again, happy still when in that agony, the pangs of the flesh are not added, and that abominable spirit which Isaias calls the spirit of confusion, and which is none other than the disease of scrupulousness pushed to its extreme.

"Saint John makes you shudder when he cries out that this night of the soul is bitter and terrible, and that the being who suffers it is plunged alive into h.e.l.l. But when the old man is purged out, when he is sc.r.a.ped at every seam, raked over every face, light springs out, and G.o.d appears. Then the soul casts itself like a child into His arms, and the incomprehensible fusion takes place.

"You see Saint John penetrates more deeply than others into the depths of mystical initiation. He also, like Saint Teresa and Ruysbrock, treats of the spiritual marriage, of the influx of grace, and its gifts; but he first dared to describe minutely the dolorous phases which till then had been but hinted at with trembling.

"Then if he is an admirable theologian, he is also a rigorous and clear-sighted saint. He has not those weaknesses which are natural to a woman; he does not lose himself in digressions, nor return continually on his own steps; he walks straight forward, but you often see him at the end of the road, blood-stained and terrible, with dry eyes."

"But, but," said Durtal, "surely not all souls whom Christ will lead in the ways of mysticism are tried thus?"

"Yes, almost always, more or less."

"I will confess that I thought the spiritual life was less arid and less complex. I imagined that by leading a pure life, praying one's best, and communicating, one would attain without much trouble, not indeed to taste the infinite joys reserved for the saints, but at last to possess the Lord, and live, at least, near Him, at rest.

"And I should be quite content with this middle cla.s.s joy. The price paid in advance for the exaltation described by Saint John disconcerts me."

The abbe smiled, but made no answer.

"But do you know that if it be so," replied Durtal, "we are very far from the Catholicism that is taught us? It is so practical, so benign, so gentle, in comparison with Mysticism."

"It is made for lukewarm souls--that is to say, for almost all the pious souls which are about us; it lives in a moderate atmosphere, without too great suffering or too much joy; it only can be a.s.similated by the ma.s.ses, and the priests are right to present it thus, since otherwise the faithful would cease to understand it, or would take flight in alarm."

"But if G.o.d judge that a moderate religion is amply sufficient--for the ma.s.ses believe that he demands the most painful efforts on the part of those whom he deigns to initiate into the supremely adorable mysteries of His Person--it is necessary and just that he should mortify them before allowing them to taste the essential intoxication of union with Him."

"In fact, the end of Mysticism is to render visible, sensible, almost palpable, the G.o.d who remains silent and hidden from all."

"And to throw us into His deep, into the silent abyss of joy! But in order to speak correctly, we must forget the ordinary use of expressions which have been degraded. In order to describe this mysterious love, we are obliged to draw our comparisons from human acts, and to inflict on the Lord the shame of our words. We have to employ such terms as 'union,' 'marriage,' 'wedding feast'; but it is impossible to speak of the inexpressible, and with the baseness of our language declare the ineffable immersion of the soul in G.o.d."

"The fact is," murmured Durtal ... "but to return to Saint Teresa...."

"She too," interrupted the abbe, "has treated of this 'Night obscure'

which terrifies you; but she only speaks of it in a few lines. She calls it the soul's agony--a sadness so bitter that she strove in vain to depict it."

"No doubt, but I prefer her to Saint John of the Cross, for she is not so discouraging as that inflexible saint. Admit that he belongs too much to the land of those large Christs who bleed in caverns."

"Of what nationality then was Saint Teresa?"

"Yes, I know she was a Spaniard, but so complex, so strange, that race seems obliterated in her, less clearly defined.

"It is clear she was an admirable psychologist, but also how strange is in her the mixture of an ardent mystic and a cool woman of business.

For, in fact, she has a double nature; she is a contemplative outside the world, and at the same time a statesman, a female Colbert of the cloister. In fact, never was woman so consummate a skilled artisan and so powerful an organizer. When we consider that, in spite of incredible difficulties, she founded thirty-two nunneries, that she put them all under obedience to a rule which is a model of wisdom, a rule which foresees and rectifies the most ignored mistakes of the heart, it is astonis.h.i.+ng to hear her treated by strong-minded people as an hysterical madwoman."

"One of the distinctive marks of the mystics," answered the abbe, with a smile, "is just their absolute balance, their entire common sense."

These conversations cheered Durtal; they planted on him seeds of reflection which sprang up when he was alone; they encouraged him to trust to the advice of this priest, and follow his counsels. He found himself all the better for this conduct, in that his visits to the churches, his prayers and readings occupied his objectless life, and he was no longer wearied.

"I have at least gained peaceable evenings and quiet nights," he said to himself.

He knew the soothing help of a pious evening.

He visited St. Sulpice at those times when, under the dull gleam of the lamps, the pillars opened out and threw long panels of darkness on the ground. The chapels which remained open were in shade, and in the nave before the high altar a single cl.u.s.ter of lamps, above in the darkness, shone out like a luminous bunch of red roses.

In the stillness no sounds were heard but the dull thud of a door, the creaking of a chair, the short paces of a woman, the hurried stride of a man.

Durtal was almost isolated in the obscure chapel which he had chosen; he kept himself there so far from all, so far from the city whose full pulse was beating only two paces from him. He knelt down and remained still, he prepared to speak, and had nothing to say, felt himself carried away by an impulse, but no words came. He ended by falling into a vague languor, experiencing that indolent ease, that dim sense of comfort, which the body feels in a medicated bath.

He fell a-dreaming of the lot of the women who were round about him here and there, in chairs. Ah! those poor little black shawls, those miserable pleated caps, those wretched tippets, those doleful seed rosaries they fingered in the shade.

Some in mourning, sobbed still inconsolable; others, overwhelmed, bent their backs and hung their heads on one side; others prayed, their shoulders shaking, their head in their hands.

The task of the day was over; those wearied of their life came to ask for mercy. Everywhere misfortune was kneeling, for the rich, the healthy, the happy hardly pray; all around in the church were women, widowed or old, without love, women deserted, women whose home was a torture, praying that existence might become more merciful, that the dissoluteness of their husbands might cease, the vices of their sons amend, the health of those they loved grow stronger.

A lamentable perfume went up like incense to Our Lady from a very sheaf of woes.

Few men came to this hidden meeting-place of trouble; still fewer young people, for these have not yet suffered enough; there were only a few old men, and a few sick who dragged themselves along by the backs of the chairs, and a little hunchback, whom Durtal saw coming there every evening, an outcast who could only be loved by Her who does not even see the body.

A burning pity seized on Durtal at the sight of those unhappy ones who came to beg from Heaven a little of the love refused them by men; and he who could not pray on his own account ended by joining himself to their pleadings, and praying for them.

So indifferent in the afternoon, the churches were truly persuasive, truly sweet, in the evening; they seemed to bestir themselves at nightfall, and to compa.s.sionate in their solitude the sufferings of those sick creatures whose complaints they heard.

And their first ma.s.s in the morning, the ma.s.s of working women and servant maids was no less touching; there were there no bigots nor curious persons, but poor women who came to seek in communion strength to live their hours of onerous tasks and servile needs. They knew as they left the church that they were the living custodians of a G.o.d, of Him who was ever while on earth the Poor Man, who took pleasure only in souls who had scarce where to lay their head; they knew themselves His chosen, and did not doubt that when He entrusted to them under the form of bread the memorial of His suffering, He demanded of them in exchange that they should live in sorrow and humility. And what harm then could do to them the cares of a day spent in the salutary shame of base occupations?

"I now understand," thought Durtal, "why the abbe made such a point of my seeing the churches early or late; those are, in fact, the only times in which the soul expands."

But he was too idle to be often present at early ma.s.s; he was content to take his relaxation after dinner in the chapels. He came out with a feeling of peace, even if he had prayed badly or not prayed at all. On other evenings, on the contrary, he felt tired of solitude, tired of silence, tired of darkness, and then he abandoned St. Sulpice and went to Notre Dame des Victoires.