As God is Love. Every kindness to another is a little death
In the Divine Image, nor can Man exist but by brotherhood.”202
Whether the dogmas of Christianity be or be not accepted on the scientific and historical plane, then, those dogmas are necessary to an adequate description of mystical experience — at least, of the fully developed dynamic mysticism of the West. We must therefore be prepared in reading the works of the contemplatives for much strictly denominational language; and shall be wise if we preface the encounter by some consideration of this language, and of its real meaning for those who use and believe it.
No one needs, I suppose, to be told that the two chief features of Christian schematic theology are the dogmas of the Trinity and the Incarnation. They correlate and explain each other: forming together, for the Christian, the “final key” to the riddle of the world. The history of practical and institutional Christianity is the history of the attempt to exhibit their meaning in space and time. The history of mystical philosophy is the history — still incomplete — of the demonstration of their meaning in eternity.
Some form of Trinitarian dogma is found to be essential, as a method of describing observed facts, the moment that mysticism begins either (a) to analyse its own psychological conditions, or (b) to philosophize upon its intuitive experience of God. It must, that is to say, divide the aspects under which it knows the Godhead, if it is to deal with them in a fruitful or comprehensible way. The Unconditioned One, which is, for Neoplatonic and Catholic mystic alike, the final object of their quest, cannot of itself satisfy the deepest instincts of humanity: for man is aware that diversity in unity is a necessary condition if perfection of character is to be expressed. Though the idea of unity alone may serve to define the End — and though the mystics return to it again and again as a relief from that “heresy of multiplicity” by which they are oppressed — it cannot by itself be adequate to the description of the All.
The first question, then, must be — How many of such aspects are necessary to a satisfactory presentment of the mystic’s position? How many faces of Reality does he see? We observe that his experience involves at least a twofold apprehension. (a) That Holy Spirit within, that Divine Life by which his own life is transfused and upheld, and of which he becomes increasingly conscious as his education proceeds. (b) That Transcendent Spirit without, the “Absolute,” towards union with which the indwelling and increasingly dominant spirit of love presses the developing soul. In his ecstasy, it seems to the mystic that these two experiences of God become one. But in the attempt to philosophize on his experiences he is bound to separate them. Over and over again the mystics and their critics acknowledge, explicitly or implicitly, the necessity of this discrimination for human thought.
Thus even the rigid monotheism of Israel and Islam cannot, in the hands of the Kabalists and the Sufis, get away from an essential dualism in the mystical experience. According to the Zohar “God is considered as immanent in all that has been created or emanated, and yet is transcendent to all.”203 So too the Sufis. God, they say, is to be contemplated (a) outwardly in the imperfect beauties of the earth; (b) inwardly, by meditation. Further, since He is One, and in all things, “to conceive one’s self as separate from God is an error: yet only when one sees oneself as separate from God, can one reach out to God.”204
Thus Delacroix, speaking purely as a psychologist, and denying to the mystical revelation — which he attributes exclusively to the normal content of the subliminal mind — any transcendental value, writes with entire approval of St. Teresa, that she “set up externally to herself the definite God of the Bible, at the same time as she set up within her soul the confused God of the Pseudo-Areopagite: the One of Neoplatonism. The first is her guarantee of the orthodoxy of the second, and prevents her from losing herself in an indistinction which is non-Christian. The confused God within is highly dangerous. . . . St. Teresa knew how to avoid this peril, and, served by her rich subconscious life, by the exaltation of her mental images, by her faculty of self-division on the one hand, on the other by her rare powers of unification, she realized simultaneously a double state in which the two Gods [i.e. , the two ways of apprehending God, transcendence and immanence] were guarantees of each other, mutually consolidating and enriching one another: such is the intellectual vision of the Trinity in the Seventh Habitation.”205
It is probable that St. Teresa, confronted by this astonishing analysis, would have objected that her Trinity, unlike that of her eulogist, consisted of three and not two Persons. His language concerning confused interior and orthodox exterior Gods would certainly have appeared to her delicate and honest mind both clumsy and untrue: nor could she have allowed that the Unconditioned One of the Neoplatonists was an adequate description of the strictly personal Divine Majesty, Whom she found enthroned in the inmost sanctuary of the Castle of the Soul. What St. Teresa really did was to actualize in her own experience, apprehend in the “ground of her soul” by means of her extraordinarily developed transcendental perceptions, the three distinct and personal Aspects of the Godhead which are acknowledged by the Christian religion.
First, the Father, pure transcendent Being, creative Source and Origin of all that Is: the Unconditioned and Unknowable One of the Neoplatonists: Who is “neither This nor That” and must be conceived, pace M. Delacroix, as utterly transcendent to the subject rather than “set up within the soul.”
Secondly, in the Person of Christ, St. Teresa isolated and distinguished the Logos or Creative Word; the expression, or outbirth, of the Father’s thought. Here is the point at which the Divine Substance first becomes apprehensible by the spirit of man; that mediating principle “raised up between heaven and earth” which is at once the Mirror of Pure Being and the Light of a finite world. The Second Person of the Christian Trinity is for the believer not only the brightness or express image of Deity, but also the personal, inexhaustible, and responsive Fount of all life and Object of all love: Who, because of His taking up (in the Incarnation) of humanity into the Godhead, has become the Bridge between finite and infinite, between the individual and the Absolute Life, and hence in mystic language the “true Bridegroom” of every human soul.
Thirdly, she recognized within herself the germ of that Absolute Life, the indwelling Spirit which is the source of man’s transcendental consciousness and his link with the Being of God. That is to say, the Holy Spirit of Divine Love, the Real Desirous seeking for the Real Desired, without Whose presence any knowledge of or communion with God on man’s part would be inconceivable.
In the supreme Vision of the Trinity which was vouchsafed to St. Teresa in the Seventh Habitation of the soul, these three aspects became fused in One. In the deepest recesses of her spirit, in that abyss where selfhood ceases to have meaning, and the individual soul touches the life of the All, distinction vanished and she “saw God in a point.” Such an experience, such an intuition of simple and undifferentiated Godhead — the Unity — beyond those three centres of Divine Consciousness which we call the Trinity of Persons, is highly characteristic of mysticism. The German mystics — temperamentally miles asunder from St. Teresa — described it as the attainment of the “still wilderness” or “lonely desert of Deity”: the limitless Divine Abyss, impersonal, indescribable, for ever hid in the Cloud of Unknowing, and yet the true Country of the Soul.206
These statements, which appear when thus laid down to be hopelessly academic, violently divorced from life, were not for St. Teresa or any other Christian mystic abstract propositions; but attempts towards the description of first-hand experience.
“By some mysterious manifestation of the truth,” she says, “the three Persons of the most Blessed Trinity reveal themselves, preceded by an illumination which shines on the spirit like a most dazzling cloud of light. The three Persons are distinct from one another; a sublime knowledge is infused into the soul, imbuing it with a certainty of the truth that the Three are of one substance, power, and knowledge, and are one God. Thus that which we hold as a doctrine of faith, the soul now, so to speak, understands by sight, though it beholds the Blessed Trinity neither by the eyes of the body nor of the soul, this being no imaginary vision. All the Three Persons here communicate Themselves to the soul, speak to it, and make it understand the words of our Lord in the Gospel, that He and