All this explains why most would-be good works are ineffective to the point of being almost bad. If hell is paved with good intentions, it is because most people, being self-blinded to the inner light, are actually incapable of having a purely good intention. For this reason, says Lallemant, action must always be in direct proportion to contemplation. “The more inward we are, the more we may undertake outward activities; the less inward, the more we should refrain from trying to do good.” Again, “one busies oneself with works of zeal and charity; but is it from a pure motive of zeal and charity? Is it not, perhaps, because one finds a personal satisfaction in this kind of thing, because one does not care for prayer or study, because one cannot bear to stay in one’s room, cannot stomach seclusion and recollectedness?” A priest may have a large and devoted congregation; but his words and works will bear fruit “only in proportion to his union with God and his detachment from his own interests.” The appearances of doing good are often profoundly deceptive. Souls are saved by the holy, not by the busy. “Action must never be allowed to be an obstacle to our union with God, but must serve rather to bind us more closely and lovingly to Him.” For “just as there are certain humors which, when they are too abundant, cause the death of the body, so in the religious life, when action predominates to excess and is not tempered by prayer and meditation, it infallibly stifles the spirit.” Hence the fruitlessness of so many lives, seemingly so meritorious, so brilliant and so productive. Without the selfless inwardness which is the condition of inspiration, talent is fruitless, zeal and hard work produce nothing of spiritual value. “A man of prayer can do more in a single year than another can accomplish in a whole lifetime.” Exclusively outward work may be effective in changing outward circumstances; but the worker who wishes to change men’s reactions to circumstances — and one can react destructively and suicidally to even the best environment — must begin by purifying his own soul and making it capable of inspiration. A merely outward man may work like a Trojan and talk like Demosthenes; but “an inward man will make more impression on hearts and minds by a single word animated by the spirit of God” than the other can do by all his efforts, all his cleverness and learning.
How does it actually feel to be “possessed and governed by the Holy Spirit?” This state of conscious and continuous inspiration was described, with the most delicate precision of self-analysis, by Surin’s younger contemporary, Armelle Nicolas, affectionately known throughout her native Brittany as la bonne Armelle. This uneducated servant girl, who lived the life of a contemplative saint while cooking the dinner, scrubbing floors and looking after the children, was incapable of writing her own story. But fortunately it was written for her by a very intelligent nun, who succeeded in drawing her out and in recording her confidences almost verbatim. “Losing sight of herself and all the workings of her mind, Armelle no longer envisaged herself as acting in anything, but as suffering and passively submitting to the workings which God accomplished in and by her; so that it seemed to her that, while she possessed a body, it was only that she might be moved and governed by the Spirit of God. It was into this state that she entered after God had so peremptorily commanded her to make room for Him. . . . When she thought of her body or her mind, she no longer said “my body,” or “my mind”; for the word “my” had been banished, and she used to say that everything belonged to God.
“I remember hearing her say that, from the time that God had made Himself the absolute master of her being, she had been dismissed as effectively as, in the past, she herself had given notice” (Armelle’s metaphors were all drawn from the professional vocabulary of a maid of all work) “to those other things” (her bad habits, her self-regarding impulses). “Once dismissed, her mind was not permitted to see or understand what God was working in the inmost recesses of her soul, nor to interfere with its own workings. It was as though her mind remained, huddled up, outside the door of this central chamber, where God alone might freely enter, waiting there like a lackey for his master’s orders. And the mind did not find itself alone in this situation; but it seemed sometimes that an infinite number of angels kept it company, standing around the dwelling-place of God, so as to prevent anything from crossing the threshold.” This state of things lasted some time. Then God permitted her conscious self to enter the central chamber of the soul — to enter and actually see the divine perfections with which it was now filled, with which, indeed, it had always been filled; but like everyone else, she had not known it. The inner Light was intense beyond her capacity to bear it, and for a time her body suffered excruciatingly. In the end, she acquired some measure of tolerance and was able to support the consciousness of her enlightenment without too much distress.
Remarkable in itself; Armelle’s self-analysis is doubly interesting as being yet another piece among the many pieces of evidence all pointing to the same conclusion: namely, that the phenomenal self is underlain by a Pure Ego or Atman, which is of the same nature as the divine Ground of all being. Outside the central chamber where (until the soul has become selfless) “none but God may enter,” between the divine Ground and the conscious self, lies the subliminal mind, almost impersonal at its melting fringe, but crystallizing, as the phenomenal self is approached, into the personal subconscious with its accumulations of septic rubbish, its swarms of rats and black beetles and its occasional scorpions and vipers. This personal subconscious is the haunt of our indwelling criminal lunatic, the locus of Original Sin. But the fact that the ego is associated with a maniac is not incompatible with the fact that it is also associated (all unconsciously) with the divine Ground. We are born with Original Sin; but we are also born with Original Virtue — with a capacity for grace, in the language of Western theology, with a “spark,” a “fine point of the soul,” a fragment of unfallen consciousness, surviving from the state of primal innocence and technically known as the synteresis. Freudian psychologists pay far more attention to Original Sin than to Original Virtue. They pore over the rats and the black beetles, but are reluctant to see the inner Light. Jung and his followers have shown themselves to be somewhat more realistic. Overstepping the limits of the personal subconscious, they have begun to explore the realm where the mind, growing more and more impersonal, merges into the psychic medium, out of which individual selves are crystallized. Jungian psychology goes beyond the immanent maniac, but stops short of the immanent God.
And yet, I repeat, there is plenty of evidence for the existence of an Original Virtue underlying Original Sin. Armelle’s experience was not unique. The knowledge that there is a central chamber of the soul, blazing with the light of divine love and wisdom, has come, in the course of history, to multitudes of human beings. It came, among others, to Father Surin — and came, as will be recorded in a later chapter, in conjunction with a knowledge, no less immediate and no less overpowering, of the horrors at large in the psychic medium and the poisonous vermin in the personal subconscious. At one and the same instant he was aware of God and of Satan, he knew beyond all doubt that he was eternally united with the divine Ground of all being, and yet was convinced that he was already and irrevocably damned. In the end, as we shall see, it was the consciousness of God that prevailed. In that tormented mind, Original Sin was finally swallowed up in the infinity of a much more Original, because timeless, Virtue.
Mystical experiences, theophanies, flashes of what has been called cosmic consciousness — these are not to be had for the asking, cannot be repeated uniformly and at will in the laboratory. But if the experience of the central chamber of the soul is not to be commanded, certain experiences of approach to that center, of being within its field, of standing at the door (in Armelle’s words) among a company of angels, are repeatable, if not uniformly indeed (for only the most elementary psychological experiences can be repeated with anything like uniformity), but at least sufficiently often to indicate the nature of the transcendent Limit, toward which they all converge. For example, those who have experimented with hypnosis find that, at a certain d
epth of trance, it happens not too infrequently that subjects, if they are left alone and not distracted, will become aware of an immanent serenity and goodness that is often associated with a perception of light and of spaces vast but not solitary. Sometimes the entranced person feels impelled to speak about his or her experience. Deleuze, who was one of the best observers in the second generation of Animal Magnetists, records that this state of somnambulism is characterized by a complete detachment from all personal interests, by the absence of passion, by indifference to acquired opinions and prejudices and by “a novel manner of viewing objects, a quick and direct judgment, accompanied with an intimate conviction. . . . Thus the somnambulist possesses at the same time the torch which gives him his light and the compass that points out his way. This torch and this compass,” Deleuze concludes, “are not the product of somnambulism; they are always in us, but the distracting cares of the world, the passions and, above all, pride, and attachment to perishable things prevent us from perceiving the one and consulting the other.” (Less dangerously and more effectively than the drugs which sometimes produce “anaesthetic revelations,” hypnotism temporarily abolishes distractions and allays the passions, leaving the consciousness free to occupy itself with what lies beyond the haunt of the immanent maniac.) “In this new situation,” Deleuze continues, “the mind is filled with religious ideas, with which, perhaps, it was never before occupied.” Between the somnambulist’s new way of viewing the world and his normal state there is a difference “so prodigious that he sometimes feels as though he were inspired; he regards himself as the organ of a superior intelligence, but this does not excite his vanity.”
Deleuze’s findings are confirmed by those of an experienced woman psychiatrist who for many years has made a study of automatic writing. In conversation this lady has informed me that, sooner or later, most automatists produce scripts in which certain metaphysical ideas are set forth. The theme of these scripts is always the same: namely, that the ground of the individual soul is identical with the divine Ground of all being. Returning to their normal state, the automatists read what they have written and often find it in complete disharmony with what they have always believed.
In this context it seems worth while to remark that (as F. W. H. Myers pointed out many years ago) the moral tone of mediumistic utterances about life in general is almost invariably above reproach. Because of their style, such utterances may be dismissed as mere twaddle. But however soggy the language, however commonplace the thoughts (and for the last thirty centuries at least, all the great truths have been commonplaces), the twaddle is always harmless and might even, if psychics could only write a little better, be uplifting. The inference to be drawn from all this is that in certain states of trance mediums go beyond the personal subconscious, beyond the verminous realm of Original Sin, into an area of subliminal mind in which, like a radiation from some distant source, the influence of Original Virtue makes itself faintly but still distinctly felt. Meanwhile, of course, if they neglect to make union with the Father their end and union with the Son, through works, a means to that end, they are in constant danger of finding themselves inspired, not by the Holy Ghost, but by all manner of inferior entities, some indigenous to their own personal subconscious, others existing “out there” in the psychic medium, some harmless or positively helpful, but others in the highest degree undesirable.
With these inferential confirmations of the reality of mystical experience, with this evidence at one remove, Lallemant and his disciples did not have to concern themselves. They had their firsthand knowledge and, to validate it, an authoritative literature ranging from the Mystical Theology of Dionysius the Areopagite to the almost contemporary writings of St. Teresa and St. John of the Cross. Of the reality and the divine nature of the end, to which purification of the heart and docility to the Holy Spirit were the principal means, there was never, in their minds the slightest question. In the past great servants of God had written of their experiences, and the orthodoxy of these writings had been guaranteed by the Doctors of the Church. And now, in the present, they themselves had lived through the agonizing Dark Nights of the senses and the will, and had known the peace which passeth all understanding.
CHAPTER FOUR
FOR THOSE WHO had no vocation for it, life in a seventeenth-century convent was merely a succession of boredoms and frustrations, mitigated in some slight degree by an occasional Schwaermerei, by gossip with visitors in the parlor, and by absorption, during leisure hours, in some innocent but entirely footling hobby. Father Surin, in his Letters, speaks of the ornaments in plaited straw, upon which many good sisters of his acquaintance spent the greater part of their spare time. Their masterpiece, in this line, was a miniature straw coach, drawn by six straw horses, and destined to adorn the dressing table of an aristocratic patroness. Of the nuns of the Visitation Father de la Colombière writes that, though the rules of the order are admirably designed to lead souls to the highest perfection, and though he has met certain Visitandines of exalted holiness, it remains true, nevertheless, “that religious houses are filled with persons who keep their rules, get up, go to Mass, to prayer, to confession, to communion merely because it is the habit, because the bell tolls and because others do the same. Their heart has almost no part in what they do. They have their little notions, their little plans, which keep them busy; the things of God enter their minds only as things indifferent. Relatives and friends, whether within the convent or without, use up all their affections, so that there is left over for God only some kind of sluggish and forced emotion by no means acceptable to Him. . . . Communities which ought to be furnaces in which souls are forever on fire with the love of God, remain instead in a condition of frightful mediocrity, and God grant that things may not go from bad to worse.”
To Jean Racine, Port-Royal seemed uniquely admirable because of “the solitude of the parlor, the little eagerness shown by the nuns to enter into conversation, their lack of curiosity about the things of the world and even about the affairs of their neighbors.” From this catalogue of Port-Royal’s merits we can infer the corresponding defects of other, less remarkable convents.
The house of Ursuline nuns, which was established at Loudun in 1626, was neither better nor worse than the average. Most of the seventeen nuns were young noblewomen, who had embraced monastic life, not out of any overmastering desire to follow the evangelical counsels and achieve Christian perfection, but because there was not enough money at home to provide them with dowries commensurate with their birth and acceptable to suitors of corresponding rank. There was nothing scandalous in their conduct and nothing particularly edifying. They observed their rule, but observed it with resignation rather than enthusiasm.
Life at Loudun was hard. The nuns of the new foundation had arrived without money in a town that was half Protestant and wholly stingy. The only house they could afford to rent was a gloomy old building, which nobody else would live in because it was notoriously haunted. They had no furniture and for some time were compelled to sleep on the floor. The pupils, on whom they relied for their living, were slow in presenting themselves, and for a time these blue-blooded de Sazillys and d’Escoubleaus, these de Barbèzieres and de la Mottes, these de Belciels and de Dampierres, were compelled to work with their hands and to go without meat, not only on Fridays, but on Mondays, Tuesdays, Wednesdays and Thursdays as well. After a few months, snobbery came to their rescue. When bourgeois Loudun discovered that, for a very modest fee, it could have its female offspring taught good French and courtly manners by a second cousin once removed of Cardinal de Richelieu, by an even closer relative of Cardinal de Sourdis, by the younger daughter of a marquis and a niece of the Bishop of Poitiers, boarders and day pupils came thick and fast.
With them, at last, came prosperity. Servants were hired to do the dirty work, beef and mutton reappeared on the refectory table and the mattresses were taken off the floor and placed on wooden bedsteads.
In 1627 the Prioress of the new community w
as transferred to another house of the order and a new superior was appointed in her place. Her name in religion was Jeanne des Anges; in the world it had been Jeanne de Belciel, daughter of Louis de Belciel, Baron de Coze, and of Charlotte Goumart d’Eschillais, who came of a family hardly less ancient and eminent than his own. Born in 1602, she was now in her middle twenties, her face rather pretty, but her body diminutive almost to dwarfishness and slightly deformed — presumably by some tubercular affection of the bones. Jeanne’s education had been only slightly less rudimentary than that of most young ladies of her time; but she was possessed of considerable native intelligence, combined, however, with a temperament and a character, which had made her a trial to others and her own worst enemy. Because of her deformity the child was physically unattractive; and the consciousness of being misshapen, the painful knowledge that she was an object either of repugnance or of pity, aroused in her a chronic resentment, which made it impossible for her either to feel affection or to permit herself to be loved. Disliking and consequently disliked, she lived in a defensive shell, issuing forth only to attack her enemies — and everybody, a priori, was an enemy — with sudden sarcasms or strange outbursts of jeering laughter. “I noticed,” Surin was to write of her, “that the Mother Superior had a certain jocosity of nature which excited her to laugh and crack jokes (bouffonner) and that the demon, Balaam, did his best to cherish and maintain this humor. I saw that this spirit was wholly opposed to the seriousness with which one ought to take the things of God, and that it fostered in her a certain glee which destroys the compunction of heart indispensable to a perfect conversion to God. I saw that a single hour of this kind of jocularity was enough to ruin everything I had built up in the course of many days, and I induced in her a strong desire to rid herself of this enemy.” There is a laughter that is perfectly compatible with “the things of God” — a laughter of humility and self-criticism, a laughter of good-natured tolerance, a laughter in lieu of despair or indignation at the world’s perverse absurdity. Very different from any of these, Jeanne’s laughter was either of derision or of cynicism. Directed against others, never against herself, the first was a symptom of the unreconciled hunchback’s desire to be revenged on destiny by putting other people in their place — and their place, in spite of all appearances, was below her. Motivated by the same craving for compensatory dominance, the second was a more impersonal jeering and joking at all that, by current standards, was most solemn, lofty and grand.
Complete Works of Aldous Huxley Page 517