Refering page




Translated by GERALD VANN, O.P.

HARPER & ROW, Publishers, New York, 1965


Introduction by M M. Wildiers, S.T.O.


The Offering

Fire over the Earth

Fire in the Earth




The Picture

The Monstrance

The Pyx


Hymn to Matter


selected by Fernande Tardivcl 

The Presence of God its the World

Humanity in Progress

The Meaning of Human Endeavour

In the Total Christ







Since once again Lord -though this time not in the forests of the Aisne but in the steppes of Asia- I have neither bread, nor wine, nor altar, I will raise myself beyond these symbols, up to the pure majesty of the real itself; I, your priest, will make the whole earth my altar and on it will offer you all the labours and sufferings of the world.

Over there, on the horizon, the sun has just touched with light the outermost fringe of the eastern sky. Once again, beneath this moving sheet of fire, the living surface of the earth wakes and trembles, and once again begins its fearful travail. I will place on my paten, O God, the harvest to be won by this renewal of labour. Into my chalice I shall pour all the sap which is to be pressed out this day from the earth's fruits.

My paten and my chalice are the depths of a soul laid widely open to all the forces which in a moment will rise up from every corner of the earth and converge upon the Spirit. Grant me the remembrance and the mystic presence of all those whom the light is now awakening to the new day.

One by one, Lord, I see and I love all those whom you have given me to sustain and charm my life. One by one also I number all those who make up that other beloved family which has gradually surrounded me, its unity fashioned out of the most disparate elements, with affinities of the heart, of scientific research and of thought. And again one by one -more vaguely it is true, yet all- inclusively- I call before me the whole vast anonymous army of living humanity; those who surround me and support me though I do not know them; those who come, and those who go; above all, those who in office, laboratory and factory, through their vision of truth or despite their error, truly believe in the progress of earthly reality and who today will take up again their impassioned pursuit of the light.

This restless multitude, confused or orderly, the immensity of which terrifies us; this ocean of humanity whose slow, monotonous wave-flows trouble the hearts even of those whose faith is most firm: it is to this deep that I thus desire all the fibres of my being should respond. All the things in the world to which this day will bring increase; all those that will diminish; all those too that will die: all of them, Lord, I try to gather into my arms, so as to hold them out to you in offering. This is the material of my sacrifice; the only material you desire.

Once upon a time men took into your temple the first fruits of their harvests, the flower of their flocks. But the offering you really want, the offering you mysteriously need every day to appease your hunger, to slake your thirst is nothing less than the growth of the world borne ever onwards in the stream of universal becoming.

Receive, O Lord, this all-embracing host which your whole creation moved by your magnetism, offers you at this dawn of a new day.

This bread, our toil, is of itself, I know, but an immense fragmentation; this wine, our pain, is no more, I know, than a draught that dissolves. Yet in the very depths of this formless mass you have implanted -and this I am sure of, for I sense it- a desire, irresistible, hallowing, which makes us cry out, believer and unbeliever alike: 'Lord, make us one.'

Because, my God, though I lack the soul-zeal and the sublime integrity of your saints, I yet have received from you an overwhelming sympathy for all that stirs within the dark mass of matter; because I know myself to be irremediably less a child of heaven than a son of earth; therefore I will this morning climb up in spirit to the high places, bearing with me the hopes and the miseries of my mother; and there -empowered by that priesthood which you alone (as I firmly believe) have bestowed on me- upon all that in the world of human flesh is now about to be born or to die beneath the rising sun I will call down the Fire.


Fire, the source of being: we cling so tenaciously to the illusion that fire comes forth from the depths of the earth and that its flames grow progressively brighter as it pours along the radiant furrows of life's tillage. Lord, in your mercy you gave me to see that this idea is false, and that I must overthrow it if I were ever to have sight of you.

In the beginning was Power, intelligent, loving, energizing. In the beginning was the Word, supremely capable of mastering and moulding whatever might come into being in the world of matter. In the beginning there were no coldness and darkness : there was Fire. This is the truth.

So, far from light emerging gradually out of the womb of our darkness, it is the Light, existing before all else was made which, patiently, surely, eliminates our darkness. As for us creatures, of ourselves we are but emptiness and obscurity. But you, my God, are the inmost depths, the stability of that eternal milieu, without duration or space, in which our cosmos emerges gradually into being and grows gradually to its final completeness, as it loses those boundaries which to our eyes seem so immense. Everything is being; everywhere there is being and nothing but being, save in the fragmentation of creatures and the clash of their atoms.

Blazing Spirit, Fire, personal, super-substantial, the consummation of a union so immeasurably more lovely and more desirable than that destructive fusion of which all the pantheists dream: be pleased yet once again to come down and breathe a soul into the newly formed, fragile film of matter with which this day the world is to be freshly clothed.

I know we cannot forestall, still less dictate to you, even the smallest of your actions; from you alone comes all initiative-and this applies in the first place to my prayer.

Radiant Word, blazing Power, you who mould the manifold so as to breathe your life into it; I pray you, lay on us those your hands -powerful, considerate, omnipresent, those hands which do not (like our human hands) touch now here, now there, but which plunge into the depths and the totality, present and past, of things so as to reach us simultaneously through all that is most immense and most inward within us and around us.

May the might of those invincible hands direct and transfigure for the great world you have in mind that earthly travail which I have gathered into my heart and now offer you in its entirety. Remould it, rectify it, recast it down to the depths from whence it springs. You know how your creatures can come into being only, like shoot from stem, as pan of an endlessly renewed process of evolution.

Do you now therefore, speaking through my lips, pronounce over this earthly travail your twofold efficacious word: the word without which all that our wisdom and our experience have built up must totter and crumble -the word through which all our most far-reaching speculations arid out encounter with the universe are come together into a unity. Over every living thing which is to spring up, to grow, to flower, to ripen during this day say again the words: This is my Body. And over every death-force which waits in readiness to corrode, to wither to cut down, speak again your commanding words which express use supreme mystery of faith: This is my Blood.



It is done.

Once again the Fire has penetrated the earth.

Not with sudden crash of thunderbolt, riving the mountain-tops: does the Master break down doors to enter his own home? Without earthquake, or thunder-clap: the flame has lit up the whole world from within. All things individually and collectively are penetrated and flooded by it, from the inmost core of the tiniest atom to the mighty sweep of the most universal laws of being: so naturally has it flooded every element, every energy, every connecting-link in the unity of our cosmos; that one might suppose the cosmos to have burst spontaneously into flame.

In the new humanity which is begotten today the Word prolongs the unending act of his own birth; and by virtue of his immersion in the world's womb the great waters of the kingdom of matter have, without even a ripple, been endued with life. No visible tremor marks this inexpressible transformation; and yet, mysteriously and in very truth, at the touch of the supersubstantial Word the immense host which is the universe is made flesh. Through your own incarnation, my God, all matter is henceforth incarnate.

Through our thoughts and our human experiences, we long ago became aware of the strange properties which make the universe so like our flesh :

like the flesh it attracts us by the charm which lies in the mystery of its curves and folds and in the depths of its eyes;

like the flesh it disintegrates and eludes us when submitted to our analyses or to our failings off and in the process of in own perdurance;

as with the flesh, it can only be embraced in the endless reaching out to attain what lies beyond the confines of what has been given to us.

All of us, Lord, from the moment we are born feel within us this disturbing mixture of remoteness and nearness; and in our heritage of sorrow and hope, passed down to us through the ages, there is no yearning more desolate than that which makes us weep with vexation and desire as we stand in the midst of the Presence which hovers about us nameless and impalpable and is indwelling in all things. Si forte attrectent eum.

Now, lord, through the consecration of the world the luminosity and fragrance which suffuse the universe take on for me the lineaments of a body and a face -in you. What my mind glimpsed through its hesitant explorations, what my heart craved with so little expectation of fulfilment, you now magnificently unfold for me: the fact that your creatures are not merely so linked together in solidarity that none can exist unless all the rest surround it, but that all are so dependent on a single central reality that a true life, borne in common by them all, gives them ultimately their consistence and their unity.

Shatter, my God, through the daring of your revelation the childishly timid outlook that can conceive of nothing greater or more vital in the world than the pitiable perfection of our human organism. On the road to a bolder comprehension of the universe the children of this world day by day outdistance the masters of Israel; but do you, Lord Jesus, 'in whom all things subsist', show yourself to those who love you as the higher Soul and the physical centre of your creation. Are you not well aware that for us this is a question of life or death? As for me, if I could not believe that your real Presence animates and makes tractable and enkindles even the very least of the energies which invade me or brush past me, would I not die of cold?

I thank you, my God for having in a thousand different ways led my eyes to discover the immense simplicity of things. Little by little, through the irresistible development of those yearnings you implanted in me as a child, through the influence of gifted friends who entered my life at certain moments to bring light and strength to my mind, and through the awakenings of spirit I owe to the successive initiations, gentle and terrible, which you caused me to undergo: through all these I have been brought to the point where I can no longer see anything, nor any longer breathe, outside that milieu in which all is made one.

At this moment when your life has just poured with superabundant vigour into the sacrament of the world, I shall savour with heightened consciousness the intense yet tranquil rapture of a vision whose coherence and harmonies I can never exhaust.

What I experience as I stand in face of -and in the very depths of- this world which your flesh has assimilated, this world which has become your flesh, my God, is not the absorption of the monist who yearns to be dissolved into the unity of things, nor the emotion felt by the pagan as he lies prostrate before a tangible divinity, nor yet the passive self-abandonment of the quietist tossed hither and thither at the mercy of mystical impulsions. From each of these modes of thought I take something of their motive force while avoiding their pitfalls: the approach determined for me by your omnipresence is a wonderful synthesis wherein three of the most formidable passions that can unlock the human heart rectify each other as they mingle: like the monist I plunge into the all-inclusive One; but the One is so perfect that as it receives me and I lose myself in it I can find in it the ultimate perfection of my own individuality;

like the pagan I worship a God who can be touched; and I do indeed touch him -this God- over the whole surface and in the depths of that world of matter which confines me: but to take hold of him as I would wish (simply in order not to stop touching him), I must go always on and on through and beyond each undertaking, unable to rest in anything, borne onwards at each moment by creatures and at each moment going beyond them, in a continuing welcoming of them and a continuing detachment from them;

like the quietist I allow myself with delight to be cradled in the divine fantasy: but at the same time I know that the divine will, will only be revealed to me at each moment if I exert myself to the utmost: I shall only touch God in the world of matter, when, like Jacob, I have been vanquished by him.

Thus, because the ultimate objective, the totality to which my nature is attuned has been made manifest to me, the powers of my being begin spontaneously to vibrate in accord with a single note of incredible richness wherein I can distinguish the most discordant tendencies effortlessly resolved : the excitement of action and the delight of passivity; the joy of possessing and the thrill of reaching out beyond what one possesses; the pride in growing and the happiness of being lost in what is greater than oneself.

Rich with the sap of the world, I rise up towards the Spirit whose vesture is the magnificence of the material universe but who smiles at me from far beyond all victories; and, lost in the mystery of the flesh of God, I cannot tell which is the more radiant bliss : to have found the Word and so be able to achieve the mastery of matter, or to have mastered matter and so be able to attain and submit to the light of God.

Grant, Lord, that your descent into the universal Species may not be for me just something loved and cherished, like the fruit of some philosophical speculation, but may become for me truly a real Presence. Whether we like it or not by power and by right you are incarnate in the world, and we are all of us dependent upon you. But in fact you are far, and how far, from being equally close to us all. We are all of us together carried in the one world-womb; yet each of us is our own little microcosm in which the Incarnation is wrought independently with degrees of intensity, and shades that are incommunicable. And that is why, in our prayer at the altar, we ask that the consecration may be brought about for us : Ut nobis Corpus et Sanguis fiat ... If I firmly believe that everything around me is the body and blood of the Word, then for me (and in one sense for me alone) is brought about that marvellous 'diaphany' which causes the luminous warmth of a single life to be objectively discernible in and to shine forth from the depths of every event, every element: whereas if, unhappily, my faith should flag, at once the light is quenched and everything becomes darkened, everything disintegrates.

You have come down. Lord, into this day which is now beginning. But alas, how infinitely different in degree is your presence for one and another of us in the events which are now preparing and which all of us together will experience! In the very same circumstances which are soon to surround me and my fellow-men you may be present in small measure, in great measure, more and more or not at all.

Therefore, Lord, that no poison may harm me this day, no death destroy me, no wine befuddle me, that in every creature I may discover and sense you, I beg you : give me faith.


If the Fire has come down into the heart of the world it is, in the last resort, to lay hold on me and to absorb me. Henceforth I cannot be content simply to contemplate it or, by my steadfast faith, to intensify its ardency more and more in the world around me. What I must do, when I have taken part with all my energies in the consecration which causes its flames to leap forth, is to consent to the communion which will enable it to find in me the food it has come in the last resort to seek.

So, my God, I prostrate myself before your presence in the universe which has now become living flame : beneath the lineaments of all that shall encounter this day, all that happens to me, all that I achieve, it is you I desire, you I await.

It is a terrifying thing to have been born : I mean, to find oneself, without having willed it, swept irrevocably along on a torrent of fearful energy which seems as though it wished to destroy everything it carries with it,

What I want, my God, is that by a reversal of forces which you alone can bring about, my terror in face of the nameless changes destined to renew my being may be turned into an overflowing joy at being transformed into you.

First of all I shall stretch out my hand unhesitatingly towards the fiery bread which you set before me. This bread, in which you have planted the seed of all that is to develop in the future, I recognize as containing the source and the secret of that destiny you have chosen for me. To take it is, I know, to surrender myself to forces which will tear me away painfully from myself in order to drive me into danger, into laborious undertakings, into a constant renewal of ideas, into an austere detachment where my affections are concerned. To eat it is to acquire a taste and an affinity for that which in everything is above everything -a taste and an affinity which will henceforward make impossible for me all the joys by which my life has been warmed. Lord Jesus, I am willing to be possessed by you, to be bound to your body and led by its inexpressible power towards those solitary heights which by myself I should never dare to climb. Instinctively, like all mankind, I would rather set up my tent here below on some hill-top of my own choosing. I am afraid, too, like all my fellow-men, of the future too heavy with mystery and too wholly new, towards which time is driving me. Then like these men I wonder anxiously where life is leading me . . . May this communion of bread with the Christ clothed in the powers which dilate the world free me from my timidities and my heedlessness In the whirlpool of conflicts and energies out of which must develop my power to apprehend and experience your holy presence, 1 throw myself, my God, on your word. The man who is filled with an impassioned love of Jesus hidden in the forces which bring increase to the earth, him the earth will lift up, like a mother, in the immensity of her arms, and will enable him to contemplate the lace of God.

If your kingdom, my God, were of this world, I could possess you simply by surrendering myself to the forces which cause us, through suffering and dying, to grow visibly in stature -us or that which is dearer to us than ourselves. But because the term towards which the earth is moving lies not merely beyond each individual thing but beyond the totality of things; because the world travails, not to bring forth from within itself some supreme reality, but to find its consummation through a union with a pre-existent Being; it follows that man can never reach the blazing centre of the universe simply by living more and more for himself nor even by spending his life in the service of some earthly cause however great. The world can never be definitively united with you, Lord, save by a sort of reversal, a turning about, an excentration, which must involve the temporary collapse not merely of all individual achievements but even of everything that looks like an advancement for humanity. If my being is ever to be decisively attached to yours, there must first die in me not merely the monad ego but also the world : in other words I must first pass through an agonizing phase of diminution for which no tangible compensation will be given me. That is why, peering into my chalice the bitterness of all separations, of all limitations, and of all sterile fillings away, you then hold it out to me. 'Drink ye all of this.'

How could I refuse this chalice, Lord, now that through the bread you have given me there has crept into the marrow of my being an inextinguishable longing to be united with you beyond life; through death? The consecration of the world would have remained incomplete, a moment ago, had you not with special love vitalized for those who believe, not only the life-bringing forces, but also those which bring death. My communion would be incomplete-would, quite simply, nor be Christian -if, together with the gains which this new day brings me, 1 did not also accept, its my own name and in the name of the world as the most immediate sharing in your own being, those processes, hidden or manifest, of enfeeblement, of ageing, of death, which unceasingly consume the universe, to its salvation or its condemnation. My God, I deliver myself up with utter abandon to those fearful forces of dissolution which, I blindly believe, will this day cause my narrow ego to be replaced by your divine presence. The man who is filled with an impassioned love for Jesus hidden in the forces which bring death to the earth, him the earth will clasp in the immensity office arms as her strength fails, and with her he will awaken in the bosom of God.


Lord Jesus. now that beneath those world-forces you have become truly and physically everything for me, everything about me, everything within me, shall gather into a single prayer both my delight in what I have and my thirst for what I lack; and following the lead of your great servant I shall repeal those enflamed words in which, I firmly believe, the christianity of tomorrow will find its increasingly clear portrayal:

'Lord, lock me up in the deepest depths of your heart; and then, holding me there, burn me, purify inc. set me on fire, sublimate me, till I become utterly what you would have me be, through the utter annihilation of my ego.'

Tu autem., Domine mi, include me in imis visceribus Cordis tui. Atque ibi me detine, excoque, expurga, accende, ignifac, sublima, ad purissimum Cordis tui gustum atque placitum, ad puram annihilationem meam.

('And thou, my Lord, enfold me in the depths of thy Heart. And there keep me, refine, purge, kindle, set on fire, raise aloft, according to the most pure desire of thy Heart, and for my cleansing extinction.')

'Lord.' Yes, at last, through the twofold mystery of this universal consecration and communion I have found one to whom I can wholeheartedly give this name. As long as I could see -or dared see- in you, Lord Jesus, only the man who lived two thousand years ago, the sublime moral teacher, the Friend, the Brother, my love remained timid and constrained. Friends, brothers, wise men : have we not many of these around us, great souls, chosen souls, and much closer to us ? And then can man ever give himself utterly to a nature which is purely human ? Always from the very first it was the world, greater than all the elements which make up the world, that I was in love with; and never before was there anyone before whom I could in honesty bow down. And so for a long time, even though I believed, I strayed, not knowing what it was I loved. But now, Master, today, when through the manifestation of those superhuman powers with which your resurrection endowed you, you shine forth from within all the forces of the earth and so become visible to me, now I recognize you as my Sovereign, and with delight I surrender myself to you,

How strange, my God, are the processes your Spirit initiates. When, two centuries ago, your Church began to feel the particular power of your heart, it might have seemed that what was captivating men's souls was the fact of their finding in you an element even more determinate, more circumscribed, than your humanity as a whole. But now on the contrary a swift reversal is making us aware that your main purpose in this revealing to us of your heart was to enable our love to escape from the constrictions of the too narrow, too precise, too limited image of you which we had fashioned for ourselves. What I discern in your breast is simply a furnace of fire; and the more I fix my gaze on its ardency the more it seems to me that all around it the contours of your body melt away and become enlarged beyond all measure, till the only features I can distinguish in you are those of the face of a world which has burst into flame,

Glorious Lord Christ: the divine influence secretly diffused and active in the depths of matter, and the dazzling centre where all the innumerable fibres of the manifold meet; power as implacable as the world and as warm as life; you whose forehead is of the whiteness of snow, whose eyes are of fire, and whose feet are brighter than molten gold; you whose hands imprison the stars; you who are the first and the last, the living and the dead and the risen again; you who gather into your exuberant unity every beauty, every affinity, every energy, every mode of existence; it is you to whom my being cried out with a desire as vast as the universe 'In truth you are my Lord and my God.'

'Lord, lock me up within you' : yes indeed I believe - and this belief is so strong that it has become one of the supports of my inner life -that all 'exterior darkness' which was wholly outside you would be pure nothingness. Nothing, Lord Jesus, can subsist outside of your flesh; so that even those who have been cast out from your love are still, unhappily for them, the beneficiaries of your presence upholding them in existence. All of us, inescapably, exist in you, the universal milieu in which and through which all things live and have their being. But precisely because we are not self-contained readymade entities which can be conceived equally well as being near to you or remote from you; precisely because in us the self-subsistent individual who is united to you grows only insofar as the union itself grows, that union whereby we are given more and more completely to you: I beg you, Lord, in the name of all that is most vital in my being, to hearken to the desire of this thing that I dare to call my soul even though I realize more and more every day how much greater it is than myself, and, to slake my thirst for life, draw me -through the successive zones of your deepest substance- into the secret recesses of your inmost heart.

The deeper the level at which one encounters you, Master, the more one realizes the universality of your influence. This is the criterion by which I can judge at each moment how far I have progressed within you. When all the things around me, while preserving their own individual contours, their own special savours, nevertheless appear to me as animated by a single secret spirit and therefore as diffused and intermingled within a single element, infinitely close, infinitely remote; and when, locked within the jealous intimacy of a divine sanctuary, I yet feel myself to be wandering at large in the empyrean of all created beings: then I shall know that I am approaching that central point where the heart of the world is caught in the descending radiance of the heart of God.

And then, Lord, at that point where all things are set ablaze, do you act upon me through the united flames of all those internal and external influences which, were I less close to you, would be neutral or ambivalent or hostile, but which when animated by an Energy quae possit sibi omnia subjicere become, in the physical depths of your heart, the angels of your triumphant activity. Through a marvellous combination of your divine magnetism with the charm and the inadequacy of creatures, with their sweetness and their malice, their disappointing weakness and their terrifying power, do you fill my heart alternately with exaltation and with distaste; teach it the true meaning of purity; not a debilitating separation from all created reality but an impulse carrying one through all forms of created beauty; show it the true nature of charity: not a sterile fear of doing wrong but a vigorous determination that all of us together shall break open the doors of life; and give it finally -give it above all- through an ever-increasing awareness of your omni- presence, a blessed desire to go on advancing, discovering, fashioning and experiencing the world so as to penetrate ever further arid further into yourself

For me, my God, all joy and all achievement, the very purpose of my being and all my love of life, all depend on this one basic vision of the union between yourself and the universe. Let others, fulfilling a function more august than mine, proclaim your splendours as pure Spirit; as for me, dominated as I am by a vocation which springs from the inmost fibres of my being, I have no desire, I have no ability, to proclaim anything except the innumerable prolongations of your incarnate Being in the world of matter; I can preach only the mystery of your flesh, you the Soul shining forth through all that surrounds us.

It is to your body in this its fullest extension -that is, to the world become through your power and my faith the glorious living crucible in which everything melts away in order to be born anew; it is to this that I dedicate myself with all the resources which your creative magnetism has brought forth in me; with the all too feeble resources of my scientific knowledge, with my religious vows, with my priesthood, arid (most dear to me) with my deepest human convictions. It is in this dedication, Lord Jesus, I desire to live, in this I desire to die.

Ordos i923

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And as they went on walking and talking together, behold a fiery chariot and fiery horses parted them both. asunder; and of a sudden Elias was caught up by a whirlwind into heaven.THE BOOK OF KINGS


The man was walking in the desert, followed by his companion, when the Thing swooped down on him.

From afar it had appeared to him, quite small, gliding over the sand, no bigger than the palm of a child's hand- as a pale, fleeting shadow like a wavering flight of quail over the blue sea before sunrise or a cloud of gnats dancing in the sun at evening or a whirlwind of dust at midday sweeping over the plain.

The Thing seemed to take no heed of the two travellers, and was roaming capriciously through the wilderness. Then, suddenly, it assumed a set course and with the speed of an arrow came straight at them.

And then the man perceived that the little pale cloud of vapour was but the centre of an infinitely greater reality moving towards them without restriction, formless, boundless. The Thing as it approached them spread out- wards with prodigious rapidity as far as his eye could reach, filling the whole of space, while its feet brushed lightly over the thorny vegetation beside the torrent, its brow rose in the sky like a golden mist with the reddening sun behind it. And all about it the ether had become alive, vibrating palpably beneath the crude substance of rocks and plants as in summer the landscape quivers behind the overheated soil in the foreground.

What was advancing towards them was the moving heart of an immeasurable pervasive subtlety.

The man fell prostrate to the ground; and hiding his face in his hands he waited.

A great silence fell around him.

Then, suddenly, a breath of scorching air passed across his forehead, broke through the barrier of his closed eyelids, and penetrated his soul. The man felt that he was ceasing to be merely himself; an irresistible rapture took possession of him as though all the sap of all living things, flowing at one and the same moment into the too narrow confines of his heart, was mightily refashioning the enfeebled fibres of his being. And at the same time the anguish of some superhuman peril oppressed him, a confused feeling that the force which had swept down upon him was equivocal, turbid, the combined essence of all evil and all goodness.

The hurricane was within himself.

And now, in the very depths of the being it had invaded, the tempest of life, infinitely gentle, infinitely brutal, was murmuring to the one secret point in the soul which it had not altogether demolished:

' You called me: here I am. Driven by the Spirit far from humanity's caravan routes, you dared to venture into the untouched wilderness; grown weary of abstractions, of attenuations, of the wordiness of social life, you wanted to pit yourself against Reality entire and untamed.

'You had need of me in order to grow; and I was wasting for you its order to be made holy.

Always you have, without knowing it, desired me; and always I have been drawing you to me.

'And now I am established on you for life, or for death. You can never go back, never return to commonplace gratifications or untroubled worship. He who has once seen me can never forget me: he must either damn himself with me or save me with himself.

'Are you coming?'

'O you who are divine and mighty, what is your name? Speak.'

'I am the fire that consumes and the water that over- throws; I am the love that initiates and the truth that passes away. All that compels acceptance and all that brings renewal; all that breaks apart and all that binds together; power, experiment, progress-matter: all this am I.

'Because in my violence I sometimes slay my lovers; because he who touches me never knows what power he is unleashing, wise men fear me and curse me. They speak of me with scorn, calling me beggar-woman or witch or harlot; but their words are at variance with life, and the pharisees who condemn me, waste away in the outlook to which they confine themselves; they die of inanition and their disciples desert them because I am the essence of all that is tangible, and men cannot do without me.

'You who have grasped that the world -the world beloved of God- has, even more than individuals, a soul to be redeemed, lay your whole being wide open to my inspiration, and receive the spirit of the earth which is to be saved.

'The supreme key to the enigma, the dazzling utterance which is inscribed on my brow and which henceforth will burn into your eyes even though you close them, is this: Nothing is precious save what is yourself in others and others in yourself In heaven, all things are but one. In heaven all is one.

'Come, do you not feel my breath uprooting you and carrying you away? Up, man of God, and make haste. For according to the way a man surrenders himself to it, the whirlwind will either drag him down into the darkness of its depths or lift him up into the blue skies. Your salvation and mine hang on this first moment,'

'O you who are matter: my heart, as you see, is trembling. Since it is you, tell me: what would you have me do?'

'Take up your arms, O Israel, and do battle boldly against me.'

The wind, having at first penetrated and pervaded hint stealthily, like a philtre, had now become aggressive, hostile.

From within its coils it exhaled now the acrid stench of battle.

The musky smell of forests, the feverish atmosphere of cities, the sinister, heady scent that rises up from nations locked in battle: all this writhed within its folds, a vapour gathered from the four corners of the earth.

The man, still prostrate, suddenly started, as though his flesh had felt the spur: he leapt to his feet and stood erect, facing the storm.

It was the soul of his entire race that had shuddered within him : an obscure memory of a first sudden awakening in the midst of beasts stronger, better-armed than he; a sad echo of the long struggle to tame the corn and to master the fire; a rancorous dread of the maleficent forces of nature, a lust for knowledge and possession ...

A moment ago, in the sweetness of the first contact, he had instinctively longed to lose himself in the warm wind which enfolded him.

Now, this wave of bliss in which he had all but melted away was changed into a ruthless determination towards increased being.

The man had scented he enemy, his hereditary quarry.

He dug his feet into the ground, and began his battle.

He fought first of all in order not to be swept away; but then he began to fight for the joy of fighting, the joy of feeling his own strength. And the longer he fought, the more he felt an increase of strength going out from him to balance the strength of the tempest, and from the tempest there came forth in return a new exhalation which flowed like fire into his veins.

As on certain nights the sea around a swimmer will grow luminous, and its eddies will glisten the more brightly under the sturdy threshing of his limbs, so the dark power wrestling with the man was lit up with a thousand sparkling lights wider the impact of his onslaught.

In a reciprocal awakening of their opposed powers, he stirred up his utmost strength to achieve the mastery over it, while it revealed all its treasures in order to surrender them to hint.

'Son of earth, steep yourself in the sea of matter, bathe in its fiery waters, for it is the source of your life and your youthfulness.

'You thought you could do without it because the power of thought has been kindled in you? You hoped that the more thoroughly you rejected the tangible, the closer you would be to spirit: that you would be more divine if you lived in the world of pure thought, or at least more angelic if you fled the corporeal? Well, you were like to have perished of hunger.

'You must have oil for your limbs, blood for your veins, water for your soul, the world of reality for your intellect: do you not see that the very law of your own nature makes these a necessity for you?

'Never, if you work to live and to grow, never will you be able to say to matter, "I have seen enough of you; I have surveyed your mysteries and have taken from them enough food for my thought to last me for ever." I tell you: even though, like the Sage of sages, you carried in your memory the image of all the beings that people the earth or swim in the seas, still all that knowledge would be as nothing for your soul, for all abstract knowledge is only a faded reality: this is because to understand the world knowledge is not enough, you must see it, touch it, live in its presence and drink the vital heat of existence in the very heart of reality.

'Never say, then, as some say: "The kingdom of matter is worn our, matter is dead": till the very end of time matter will always remain young, exuberant, sparkling, new-born for those who are willing.

'Never say, ''Matter is accursed, matter is evil": for there has come one who said, "You will drink poisonous draughts and they shall not harm you", and again, "Life shall spring forth out of death", and then finally, the words which spe11 my definitive liberation, "This is my body".

'Purity does not lie in separation from, but in a deeper penetration into the universe. It is to be found in the love of that unique, boundless Essence which penetrates the inmost depths of all things and there, from within those depths, deeper than the mortal zone where individuals and multitudes struggle, works upon them and moulds them. Purity lies in a chaste contact with that which is "the same in all".

'Oh, the beauty of spirit as it rises up adorned with all die riches of the earth!

Son of man, bathe yourself in the ocean of matter; plunge into it where it is deepest and most violent; struggle in its currents and drink of its waters. For it cradled you long ago in your preconscious existence; and it is that ocean that will raise you up to God.'


Standing amidst the tempest, the man turned his head, looking for his companion.

And in that same moment he perceived a strange metamorphosis: the earth was simultaneously vanishing away yet growing in size.

It was vanishing away, for here, immediately beneath him, the meaningless variations in the terrain were diminishing and dissolving; on the other hand it was growing ever greater, for there in the distance the curve of the horizon was climbing ceaselessly higher.

The man saw himself standing in the centre of an immense cup, the rim of which was closing over him.

And then the frenzy of battle gave place in his heart to an irresistible longing to submit: and in a flash he discovered, everywhere present around him, the one thing necessary.

Once and for all he understood that, like the atom, man has no value save for that part of himself which passes into the universe. He recognized with absolute

certainty the empty fragility of even the noblest theorizings as compared with the definitive plenitude of the smallest fact grasped in its total, concrete reality.

He saw before his eyes, revealed with pitiless clarity, the ridiculous pretentiousness of human claims to order the life of the world, to impose on the world the dogmas, the standards, the conventions of man.

He tasted, sickeningly, the trueness of men's joys and sorrows, the mean egoism of their pursuits, the insipidity of their passions, the attenuation of their power to feel.

He felt pity for those who take fright at the span of a century or whose love is bounded by the frontiers of a nation.

So many things which once had distressed or revolted him -the speeches and pronouncements of the learned, their assertions and their prohibitions, their refusal to allow the universe to move- all seemed to him now merely ridiculous, non-existent, compared with the majestic reality, the flood of energy, which now revealed itself to him : omnipresent, unalterable in its truth, relentless in its development, untouchable in its serenity, maternal and unfailing in its protectiveness.

Thus at long last he had found a point d'appui, he had found refuge, outside the confines of human society.

A heavy cloak slipped from his shoulders and fell to the ground behind him: the dead weight of all that is false, narrow, tyrannical, all that is artificially contrived all that is merely human in humanity.

A wave of triumph freed his soul.

And he felt that henceforth nothing in the world would ever be able to alienate his heart from the greater reality which was now revealing itself to him, nothing at all : neither the intrusiveness and individualist separatism of human beings (for these qualities in them he despised) nor the heavens and the earth in their height and breadth and depth and power (for it was precisely to these that he was now dedicating himself for ever).

A deep process of renewal had taken place within him: now it would never again be possible for him to be human save on another plane. Were he to descend again now to the everyday life of earth -even though it were to rejoin his faithful companion, still prostrate over there on the desert sand- he would henceforth be for ever a stranger.

Yes, of this he was certain: even for his brothers in God, better men than he, he would inevitably speak henceforth in an incomprehensible tongue, he whom the Lord had drawn to follow the road of fire. Even for those he loved the most his love would be henceforth a burden, for they would sense his compulsion to be for ever seeking something behind themselves.

Because matter, throwing off its veil of restless movement and multiplicity, had revealed to him its glorious unity, chaos now divided him from other men. Because it had for ever withdrawn his heart from all that is merely local or individual, all that is fragmentary, henceforth for him it alone in its totality would be his father and mother, his family, his race, his unique, consuming passion.

And not a soul in the world could do anything to change this.

Turning his eyes resolutely away from what receding from him, he surrendered himself, in super- abounding faith, to the wind which was sweeping the universe onwards.

And now in the heart of the whirling cloud a light was growing, a light in which there was the tenderness and the mobility of a human glance; and from it there spread a warmth which was not nowlike the harsh heat radiating from a furnace but like the opulent warmth which emanates from a human body. What had been a blind and feral immensity was now becoming expressive and personal; and in hitherto amorphous expanses were being moulded into features of an ineffable face.

A Being was taking form in die totality of space; a Being with the attractive power of a soul, palpable like a body, vast as the sky; a Being which mingled with things yet remained distinct from them; a Being of a higher order than the substance of things with which it was adorned, yet taking shape within them.

The rising Sun was being born in the heart of the world.

God was shining forth from the summit of that world of matter whose waves were carrying up to him the world of spirit.

The man fell to his knees in the fiery chariot which was bearing him away.

And he spoke these words:




'Blessed be you, harsh matter, barren soil, stubborn rock: you who yield only to violence, you who force us to work if we would eat.

'Blessed be you, perilous matter, violent sea, untameable passion: you who unless we fetter you will devour us.

'Blessed be you, mighty matter, irresistible march of evolution, reality ever new-born; you who, by constantly shattering our mental categories, force us to go ever further and further in our pursuit of the truth.

'Blessed be you, universal matter, immeasurable time, boundless ether, triple abyss of stars and atoms and generations: you who by overflowing and dissolving our narrow standards or measurement reveal to us the dimensions of God.

'Blessed be you, impenetrable matter: you who, interposed between our minds and the world of essences cause us to languish with the desire to pierce through the seamless veil of phenomena.

'Blessed be you, mortal matter: you who one day will undergo the process of dissolution within us and will thereby take us forcibly into the very heart of that which exists.

'Without you, without your onslaughts, without your uprootings of us, we should remain all our lives inert, stagnant, puerile, ignorant both of ourselves and of God. You who batter us and then dress our wounds, you who resist us and yield to us, you who wreck and build, you who shackle and liberate, the sap of our souls, the hand of God, the flesh of Christ: it is you, matter, that I bless.

'I bless you, matter, and you I acclaim: not as the pontiffs of science or the moralizing preachers depict you, debased, disfigured -a mass of brute forces and base appetites- but as you reveal yourself to me today, in your totality arid your true nature.

'You I acclaim as the inexhaustible potentiality for existence and transformation wherein the predestined substance germinates arid grows.

'I acclaim you as the universal power which brings together and unites, through which the multitudinous monads are bound together and in which they all converge on the way of the spirit.

'I acclaim you as the melodious fountain of water whence spring the souls of men and as the limpid crystal whereof is fashioned the new Jerusalem.

'I acclaim you as the divine milieu, charged with creative power, as the ocean stirred by the Spirit, as the clay moulded and infused with life by the incarnate Word.

'Sometimes, thinking they are responding to your irresistible appeal, men will hurl themselves for love of you into the exterior abyss of selfish pleasure-seeking: they are deceived by a reflection or by an echo.

'This I now understand.

'If we are ever to reach you matter, we must, having first established contact with the totality of all that lives and moves here below, come little by little to feel that the individual shapes of all we have laid hold on are melting away in our hands, until finally we are at grips with the single essence of all subsistencies and all unions.

'If we are ever to possess you, having taken you rapturously in our arms, we must then go onto sublimate you through sorrow.

'Your realm comprises those serene heights where saints think to avoid you -but where your flesh is so transparent and so agile as to be no longer distinguishable from spirit.

' Raise me up then, matter, to those heights, through struggle and separation and death; raise me up until, at long last, it becomes possible for me in perfect chastity to embrace the universe.'


Jersey, 8th August 1919

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(excerpts selected by Fernande Tardivel from Père Tejihard's published and unpublished works.)


Let us pray:

Lord Jesus Christ, you truly contain within your gentleness, within your humanity, all the unyielding immensity and grandeur of the world. And it is because of this, it is because there exists in you this ineffable synthesis of what our human thought and experience would never have dared join together in order to adore them-element and totality, the one and the many, mind and matter, the infinite and the personal; it is because of the indefinable contours which this complexity gives to your appearance and to your activity, that my heart, enamoured of cosmic reality, gives itself passionately to you.

I love you, Lord Jesus, because of the multitude who shelter within you and whom, if one clings closely to you, one can hear with all the other beings murmuring, praying, weeping...

I love you because of the transcendent and inexorable fixity of your purposes, which causes your gentle friend- ship to be coloured by an intransigent determinism and to gather us all ruthlessly into the folds of its will.

I love you as the source, the activating and life-giving ambience, the term and consummation, of the world, even of the natural world, and of its process of becoming.

You the Centre at which all things meet and which stretches out over all things so as to draw them back into itself: I love you for the extensions of your body and soul to the farthest corners of creation through grace, through life, and through matter.

Lord Jesus, you who are as gentle as the human heart, as fiery as the forces of nature, as intimate as life itself, you in whom I can melt away and with whom I must have mastery and freedom: I love you as a world, as this world which has captivated my heart; -and it is you, I now realize, that my brother-men, even those who do not believe, sense and seek throughout the magic immensities of the cosmos.

Lord Jesus, you are the centre towards which all things are moving: if it be possible, make a place for us all in the company of those elect and holy ones whom your loving care has liberated one by one from the chaos of our present existence and who now are being slowly incorporated into you in the unity of the new earth.


The prodigious expanses of time which preceded the first Christmas were not empty of Christ: they were imbued with the influx of his power. It was the ferment of his conception that stirred up the cosmic masses and directed the initial developments of the biosphere. It was the travail preceding his birth that accelerated the development of instinct and the birth of thought upon the earth. Let us have done with the stupidity which makes a stumbling-block of the endless eras of expectancy imposed on us by the Messiah; the fearful, anonymous labours of primitive man, the beauty fashioned through its age-long history by ancient Egypt, the anxious expectancies of Israel, the patient distilling of the attar of oriental mysticism, the endless refining of wisdom by the Greeks: all these were needed before the Flower could blossom on the rod of Jesse and of all humanity. All these preparatory processes were cosmically and biologically necessary that Christ might set foot upon our human stage. And all this labour was set in motion by the active, creative awakening of his soul inasmuch as that human soul had been chosen to breathe life into the universe. When Christ first appeared before men in the arms of Mary he had already stirred up the world.


Like a river which, as you trace it back to its source, gradually diminishes till in the end it is lost altogether in the mud from which it springs, so existence becomes attenuated and finally vanishes away when we try to divide it up more and more minutely in space or-what comes to the same-to drive it further and further back in time. The grandeur of the river is revealed not at its source but at its estuary. In the same way man's secret is to be sought not in the long-outgrown stages of his embryonic life, whether individual or racial, but in the spiritual nature of his soul. Now this soul, whose activity is always a synthesis, in itself eludes the investigations of science, the essential concern of which is to analyze things into their elements and their material antecedents; it can be discovered only by inward vision and philosophic reflection.

Those thinkers are absolutely mistaken, therefore, who imagine they can prove man's nature to be purely material simply by uncovering ever deeper and more numerous roots of his being in the earth. Far from annihilating spirit, they merely show how it mingles with and acts upon the world of matter like a leaven. Let us not play their game by supposing as they do that for a being to come from heaven we must know nothing of the earthly conditions of his origin.


When your presence, Lord, has flooded me with its light I hoped that within it I might find ultimate reality at its most tangible.

But now that I have in fact laid hold on you, you who are utter consistency, and feel myself borne by you, I realize that my deepest hidden desire was not to possess you but to be possessed.

It is not as a radiation of light nor as subtilized matter that I desire you; nor was it thus that I described you in my first intuitive encounter with you: it was as fire. And I can see I shall have no rest unless an active influence, coming forth from you, bears down on me to transform me.

The whole universe is aflame.

Let the starry immensities therefore expand into an ever more prodigious repository of assembled suns;

let the light-rays prolong indefinitely, at each end of the spectrum, the range of their hues and their penetrative power;

let life draw from yet more distant sources the sap which flows through its innumerable branches;

and let us go on and on endlessly increasing our perception of the hidden powers that slumber, and the infinitesimally tiny ones that swarm about us, and the immensities that escape us because they appear to us simply as a point.

From all these discoveries, each of which plunges him a little deeper into the ocean of energy, the mystic derives an unalloyed delight, and his thirst for them is unquenchable; for he will never feel himself sufficiently dominated by the powers of the earth and the skies to be brought under God's yoke as completely as he would wish.

It is in fact God, God alone, who through his Spirit stirs up into a ferment the mass of the universe.


A limpid sound rises amidst the silence; a trail of pure colour drifts through the glass; a light glows for a moment in the depths of the eyes I love…..

Three things, tiny, fugitive: a song, a sunbeam, a glance…

So, at first, I thought they had entered into me in order to remain there and be lost in me.

On the contrary: they took possession of me, and bore me away.

For if this plaint of the air, this tinting of the light, this communication of a soul were so tenuous and so fleeting it was only that they might penetrate the more deeply into my being, might pierce through to that final depth where all the faculties of man are so closely bound together as to become a single point. Through the sharp tips of the three arrows which had pierced me the world itself had invaded my being and had drawn me back into itself.

We imagine that in our sense-perceptions external reality humbly presents itself to us in order to serve us, to help in the building up of our integrity. But this is merely the surface of the mystery of knowledge; the deeper truth is that when the world reveals itself to us it draws us into itself: it causes us to flow outwards into something belonging to it everywhere present in it and more perfect than it.

The man who is wholly taken up with the demands of everyday living or whose sole interest is in the outward appearances of things seldom gains more than a glimpse, at best, of this second phase in our sense-perceptions, that in which the world, having entered into us, then with- draws from us and bears us away with it: he can have only a very dim awareness of that aureole, thrilling and inundating our being, through which is disclosed to us at every point of contact the unique essence of the universe.


Like those materialistic biologists who think they can do away with the soul by dismantling the physico-chemical mechanisms of the living cell, zoologists are persuaded they have done away with the necessity for a first Cause simply because they have discovered a little more about the general structure of his work. It is time we set aside once and for all a problem so invalidly stated. No; strictly speaking, scientific transformism can prove nothing for or against the existence of God. It simply establishes as a fact the concatenation of reality. It offers us an anatomy of life, not an ultimate explanation of life. It affirms that something has become organism, something has developed; but to discern the ultimate conditions of that development is beyond its competence. To decide whether the evolutionary process is self-explanatory or whether it demands for its explanation a progressive and continuous act of creation on the part of a first Mover: this falls within the domain not of physics but of metaphysics.

The theory of transformism, it must be said again and again, does not of itself involve the acceptance of any particular philosophy. Does that mean that it offers no hint in favour of one rather than another ? No, indeed. But it is interesting to note that the systems of thought which are best adapted to it would seem to be precisely those which at first regarded it as a menace to them. Christianity, for example, is essentially based on the twofold belief that man is in a special sense an object of pursuit to the divine power throughout creation, and that Christ is the terminal point at which, supernaturally but also physically, the consummation of humanity is destined to be achieved. Could one desire an experiential view of things more in keeping with these doctrines of unity than that which shows us living beings, not artificially set side by side in pursuit of some doubtful utility or amenity, but bound together by virtue of the physical conditions of their existence, in the real unity of a shared struggle towards greater being ?


Where at first glance we could see only an incoherent arrangement of different altitudes, of land-masses and of waters, there we later established a solid network of real relationships: we animated the earth by communicating to it something of our own unity.

And now, through a gushing forth of vitality in the reverse direction, this life infused by the human mind into the greatest material mass with which we have contact tends to flow back into us under a new guise. When, through our vision of it, we have endowed our earth of iron and stone with 'personality', then we find ourselves infected by the desire to build for ourselves in our turn, out of the sum total of all our souls, a spiritual edifice as vast as the one we contemplate, the one brought forth out of the travail of the geogenetic processes. Around the sphere of the earth's rock-mass there stretches a real layer of animated matter, the layer of living creatures and human beings, the biosphere. The great educative value of geology consists in the fact that by disclosing to us an earth which is truly one, an earth which is in fact but a single body since it has a face, it recalls to us the possibilities of establishing higher and higher degrees of organic unity in the zone of thought which envelops the world. In truth it is impossible to keep one's gaze constantly fixed on the vast horizons opened out to us by science without feeling the stirrings of an obscure desire to see men drawn closer and closer together by an ever-increasing knowledge and sympathy until finally, in obedience to some divine attraction, there remains but one heart and one soul on the face of the earth.


Because of the fundamental unity of the world, every phenomenon, if it is adequately studied even though under one single aspect, reveals itself as being ubiquitous alike in its import and in its roots. Where does this proposition lead us if we apply it to human 'self- awareness' ?

We might have been tempted to say: 'Consciousness manifests itself indubitably only in man; therefore it is an isolated event of no interest to science.'

But no, we must correct this, and say rather: 'Consciousness manifests itself indubitably in man and there- fore, glimpsed in this one flash of light, it reveals itself as having a cosmic extension and consequently as being aureoled by limitless prolongations in space and time.'

This conclusion is big with consequences; but I cannot see how it can be denied if sound analogy with all the rest of science is to be preserved.

It is a fact beyond question that deep within ourselves we can discern, as though through a rent, an' interior' at the heart of things; and this glimpse is sufficient to force upon us the conviction that in one degree or another this 'interior' exists and has always existed everywhere in nature. Since at one particular point in itself, the stuff of the universe has an inner face, we are forced to conclude that in its very structure-that is, in every region of space and time-it has this double aspect, just as, for instance, in its very structure it is granular. In all things there is a Within, co-extensive with their Without.


Let us ponder over this basic truth till we are steeped in it, till it becomes as familiar to us as our awareness of shapes or our reading of words: God, at his most vitally active and most incarnate, is not remote from us, wholly apart from the sphere of the tangible; on the contrary, at every moment he awaits us in the activity, the work to be done, which every moment brings. He is, in a sense, at the point of my pen, my pick, my paint-brush, my needle-and my heart and my thought. It is by carrying to its natural completion the stroke, the line, the stitch I am working on that I shall lay hold on that ultimate end towards which my will at its deepest levels tends. Like those formidable physical forces which man has so disciplined that they can be made to carry out operations of amazing delicacy, so the enormous might of God's magnetism is brought to bear on our frail desires, our tiny objectives, without ever breaking their point. For it endues us with super-vitality; and therefore introduces into our spiritual life a higher principle of unity, the specific effect of which can be seen-according to one's point of view-as either to make human endeavour holy or to make the christian life fully human.


Yes, Lord God, I believe that-and believe all the more readily since it is a question not merely of my being consoled but of my being completed-that it is you who stand at the source of that impulse and at the end-point of that magnetic attraction to which all my life long I must be docile, obedient to the initial impulsion and eager to promote its developments. It is you too who quicken for me by your omnipresence-far more effectively than my spirit quickens the matter it animates-the myriad influences which at every moment bear down upon me. In the life springing up within me, in the material elements that sustain me, it is not just your gifts that I discern: it is you yourself that I encounter, you who cause me to share in your own being, and whose hands mould me. In the initial ordering and modulating of the life-force which is in me, and in the continuous, helpful action upon me of secondary causes, I am in very truth in contact-and the closest possible contact-with the two aspects of your creative activity; I encounter and I kiss your two wonderful hands: the hand that lays hold on us at so deep a level that it becomes merged, in us, with the sources of life, and the hand whose grasp is so immense that under its slightest pressure all the springs of the universe respond harmoniously together. Of their very nature those blessed passivities which are my will to be, my inclination to be thus or thus, and the chances given me to attain to my own completion in the way I desire, all are charged with your influence-an influence which I shall come before long to see more clearly as the organizing force of your mystical Body. And if I would enter into communion with you in these passivities-a frontal communion, a communion in the sources of life -I have but to recognize you within them and to beg you to be ever more and more fully present in them.


The mystic only gradually becomes aware of the faculty he has been given of perceiving the indefinite fringe of reality surrounding the totality of all created things, with more intensity than the precise, individual core of their being.

For a long time, thinking he is the same as other men, he will try to see as they do, to speak their language, to find contentment in the joys with which they are satisfied.

For a long time, seeking to appease his mysterious but obsessive need for plenitude of being, he will try to divert it on to some particularly stable or precious object to which, among all the accessory pleasures of life, he will look for the substance and overflowing richness of his joy.

For a long time he will look to the marvels of art to provide him with that exaltation which will give him access to the sphere-his own sphere-of the extra- personal and the suprasensible; and in the unknown Word of nature he will strive to hear the heartbeats of that higher reality which calls him by name.

Happy the man who fails to stifle his vision.

Happy the man who will not shrink from a passionate questioning of the Muses and of Cybele concerning his God.

But happy above all he who, rising beyond aesthetic dilettantism and the materialism of the lower layers of life, is given to hear the reply of all beings, singly and all together: 'What you saw gliding past, like a world, behind the song and behind the colour and behind the eyes' glance does not exist just here or there but is a Presence existing equally everywhere: a presence which, though it now seems vague to your feeble sight, will grow in clarity and depth. In this presence all diversities and all impurities yearn to be melted away.'


For christian humanism -faithful in this to the most firmly established theology of the Incarnation- there is no real independence or discordance but a logical subordination between the genesis of humanity in the world and the genesis of Christ, through his Church, in humanity. Inevitably the two processes are structurally linked together, the second needing the first as the material on which it rests in order to supervitalize it. This point of view fully respects the progressive experimental concentration of human thought in a more and more lively awareness of its unifying role; but in place of the undefined point of convergence required as term for this evolution it is the clearly defined personal reality of the incarnate Word that is made manifest to us and established for us as our objective, that Word 'in whom all things subsist'.

Life for Man: Man for Christ: Christ for God.

And to ensure the psychic continuity of this vast development in all its phases, extending to the myriads of elements scattered through the immensities of all the ages, there is but one mechanism: education.

Thus all the lines converge, complete one another, interlock. All things are now but one.


Without any doubt there is something which links material energy and spiritual energy together and makes them a continuity. In the last resort there must somehow be but one single energy active in the world. And the first idea that suggests itself to us is that the soul must be a centre of transformation at which, through all the channels of nature, corporeal energies come together in order to attain inwardness and be sublimated in beauty and in truth.


(To be followed)