318
THE VARIETIES OF RELIGIOUS EXPERIENCE
“Saint Ignatius confessed one day to Father Laynez that a single hour of
meditation at Manresa had taught him more truths about heavenly things
than all the teachings of all the doctors put together could have taught
him. . . . One day in orison, on the 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.”
1
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.”
2
1
B
ARTOLI
-M
ICHEL
: Vie do Saint Ignace de Loyola, i. 34–36. Others have had illumina-
tions 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 Görlitz, 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 E
DWARD
T
AYLOR
, 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.
2
Vie, pp. 581, 582.
MYSTICISM
319
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.
1
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.
2
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 under-
stand 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.”
3
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
1
Loc. cit., p. 574.
2
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.
3
Vie, p. 198.