Maeterlinck, Maurice - The Invisible Goodness
Type of spiritual experience
The description is not of an ecstatic experience, but the end result of one - the knowing what the Higher spirit is - the god who inspires us - and how it affects someone - there yawns a gulf between words and beings, a gulf peopled with agitated angels
A description of the experience
from The Invisible Goodness
It is a thing, said to me one evening the sage I had chanced to meet by the sea shore, whereon the waves were breaking almost noiselessly—it is a thing that we scarcely notice, that none seem to take into account, and yet do I conceive it to be one of the forces that safeguard mankind. In a thousand diverse ways do the gods from whom we spring reveal themselves within us, but it may well be that this unnoticed secret goodness, to which sufficiently direct allusion has never yet been made, is the purest token of their eternal life. Whence it comes we know not. It is there in its simplicity, smiling on the threshold of our soul; and those in whom its smiles lies deepest, or shine forth most frequently, may make us suffer day and night and they will, yet shall it be beyond our power to cease to love them....
It is not of this world, and still are there few agitations of ours in which it takes not part. It cares not to reveal itself even in look or tear. Nay, it seeks concealment, for reasons one cannot divine. It is as though it were afraid to make use of its power. It knows that its most involuntary movement will cause immortal things to spring to life about it; and we are miserly with immortal things. Why are we so fearful lest we exhaust the heaven within us? We dare not act upon the whisper of the god who inspires us. We are afraid of everything that cannot be explained by word or gesture; and we shut our eyes to all that we do, ourselves notwithstanding, in the empire where explanations are vain!
Whence comes the timidity of the divine in man? For truly might it be said that the nearer a movement of our soul approaches the divine, so much the more scrupulously do we conceal it from the eyes of our brethren. Can it be that man is nothing but a frightened god? Or has the command been laid upon us that the superior powers must not be betrayed? ...
And therefore it is that this secret goodness of ours has never yet passed through the silent portals of our soul. It lives within us like a prisoner forbidden to approach the barred window of her cell. But indeed, what matter though it do not approach? Enough that it be there. Hide as it may, let it but raise its head, move a link of its chain or open its hand, and the prison is illumined, the pressure of radiance from within bursts open the iron barrier, and then, suddenly, there yawns a gulf between words and beings, a gulf peopled with agitated angels; silence falls over all: the eyes turn away for a moment and two souls embrace tearfully on the threshold....
It is not a thing that comes from this earth of ours, and all descriptions can be of no avail. They who would understand must have, in themselves too, the same point of sensibility. If you have never in your life felt the power of your invisible goodness, go no further; it would be useless. But are there really any who have not felt this power, and have the worst of us never been invisibly good? I know not: of so many in this world does the aim seem to be the discouragement of the divine in their soul. And yet there needs but one instant of respite for the divine to spring up again, and even the wickedest are not incessantly on their guard; and hence doubtless has it arisen that so many of the wicked are good, unseen of all, whereas divers saints and sages are not invisibly good....
More than once have I been the cause of suffering, he went on, even as each being is the cause of suffering about him.
I have caused suffering because we are in a world where all is held together by invisible threads, in a world where none are alone, and where the gentlest gesture of love or kindliness may so often wound the innocence by our side!—
I have caused suffering, too, because there are times when the best and tenderest are impelled to seek I know not what part of themselves in the grief of others. For, indeed, there are seeds that only spring up in our soul beneath the rain of tears shed because of us, and none the less do these seeds produce good flowers and salutary fruit. What would you? It is no law of our making, and I know not whether I would dare to love the man who had made no one weep.
Frequently, indeed, will the greatest suffering be caused by those whose love is greatest, for a strange, timid, tender cruelty is most often the anxious sister of love. On all sides does love search for the proofs of love, and the first proofs—who is not prone to discover them in the tears of the beloved?
Even death could not suffice to reassure the lover who dared to give ear to the unreasoning claims of love; for to the intimate cruelty of love, the instant of death seems too brief; over beyond death there is yet room for a sea of doubts, and even in those who die together may disquiet still linger as they die. Long, slowly falling tears are needed here.
Grief is love's first food, and every love that has not been fed on a little pure suffering must die like the babe that one had tried to nourish on the nourishment of a man. Will the love inspired by the woman who always brought the smile to your lips be quite the same as the love you feel for her who at times called forth your tears? Alas! needs must love weep, and often indeed is it at the very moment when the sobs burst forth that love's chains are forged and tempered for life...........................
Nothing responds more infallibly to the secret cry of goodness than the secret cry of goodness that is near.
While you are actively good in the invisible, all those who approach you will unconsciously do things that they could not do by the side of any other man.
Therein lies a force that has no name; a spiritual rivalry that knows no resistance. It is as though this were the actual place where is the sensitive spot of our soul; for there are souls that seem to have forgotten their existence and to have renounced everything that enables the being to rise; but, once touched here, they all draw themselves erect; and in the divine plains of the secret goodness, the most humble of souls cannot endure defeat.
And yet it is possible that nothing is changing in the life one sees; but is it only that which matters, and is our existence indeed confined to actions we can take in our hand like stones on the highroad? If you ask yourself, as we are told we should ask every evening, "what of immortal have I done to-day?" Is it always on the material side that we can count, weigh and measure unerringly; is it there that you must begin your search? It is possible for you to cause extraordinary tears to flow; it is possible that you may fill a heart with unheard-of certitudes, and give eternal life unto a soul, and no one shall know of it, nor shall you even know yourself. It may be that nothing is changing; it may be that were it put to the test all would crumble, and that this goodness we speak of would yield to the smallest fear. It matters not. Something divine has happened; and somewhere must our God have smiled.
May it not be the supreme aim of life thus to bring to birth the inexplicable within ourselves; and do we know how much we add to ourselves when we awake something of the incomprehensible that slumbers in every corner? Here you have awakened love which will not fall asleep again. The soul that your soul has regarded, that has wept with you the holy tears of the solemn joy that none may behold, will bear you no resentment, not even in the midst of torture. It will not even feel the need of forgiving. So convinced is it of one knows not what, that nothing can henceforth dim or efface the smile that it wears within; for nothing can ever separate two souls which, for an instant, "have been good together."