no longer finds expression, poetry comes in again. Mysticism has always rediscovered the road from the giddy heights of sublime contemplation to the flowery meadows of symbolism. The sweet lyricism of the older French mystics, Saint Bernard and the Victorines, will always come to the aid of the seer, when all the resources of expression have been exhausted. In the transports of ecstasy the colours and figures of allegory reappear. Henry Suso sees his betrothed, Eternal Wisdom: “She soared high above him in a sky with clouds, she was bright like the morning star and shone like the radiant sun; her crown was eternity, her robe beatitude, her speech sweetness, her kiss absolute delight; she was remote and near, high aloft and below; she was present and yet hidden; she let herself be approached and yet no one could grasp her.”
The Church has always feared the excesses of mysticism, and with reason. For the fire of contemplative rapture, consuming all forms and images, must needs burn all formulas, concepts, dogmas, and sacraments too. However, the very nature of mystic transport implied a safeguard for the Church. To be uplifted to the clarity of ecstasy, to wander on the solitary heights of contemplation stripped of forms and images, tasting union with the only and absolute principle, was to the mystic never more than the rare grace of a single moment. He had to come down from the mountain-tops. The extremists, it is true, with their following “enfants perdus,” did deviate into pantheism and eccentricities. The others, however—and it is among these that we find the great mystics—never lost their way back to the Church awaiting them with its wise and economic system of mysteries fixed in the liturgy. It offered to everybody the means to get into touch at a given moment with the divine principle in all security and without danger of individual extravagances. It economized mystic energy, and that is why it has always outlived unbridled mysticism and the dangers it compassed.
“Unitive wisdom is unreasonable, insane and foolish.” The path of the mystic leading into the infinite leads to unconsciousness. By denying all positive connection between the Deity and all that has form and a name, the operation of transcendency is really abolished: “All creatures”—says Eckhart—“are mere nothing; I do not say that they are little
