The Seven Storey Mountain: Fiftieth-Anniversary Edition

  One day I was coming into town on the Long Island train. I had a bagful of work that was already late, and had to be handed in that day. After that, I had a date with someone with whom I liked very much to have a date. While the train was going through the freight yards in Long Island City my head suddenly began to swim. It was not that I was afraid of vomiting, but it was as if some center of balance within me had been unexpectedly removed, and as if I were about to plunge into a blind abyss of emptiness without end. I got up and stood in the gap between the cars to get some air, but my knees were shaking so much that I was afraid I would slip through the chains between the cars and end up under the wheels, so I got back and propped myself against the wall and held on. This strange vertigo came and went, while the train dived into the tunnel under the river, and everything around me went dark and began to roar. I think the business had passed over by the time we got to the station.

  I was scared. And the first thing that occurred to me was to go and find the house physician in the Pennsylvania Hotel. He examined me and listened to my heart and took my blood pressure, and gave me something to drink and told me I was over-stimulated. What did I do for a living, he asked me. I told him I went to college and did quite a few other things besides. He told me to give some of them up. And then he suggested that I ought to go to bed and get some sleep, and then go home when I felt better.

  So next I found myself in a room in the Pennsylvania Hotel, lying on a bed, trying to go to sleep. But I could not.

  It was a small, narrow room, rather dark, even though the window seemed to occupy most of the wall that was in front of me. You could hear the noise of the traffic coming up from far below, on 32nd Street. But the room itself was quiet, with a quietness that was strange, ominous.

  I lay on the bed and listened to the blood pounding rapidly inside my head. I could hardly keep my eyes closed. Yet I did not want to open them, either. I was afraid that if I even looked at the window, the strange spinning inside my head would begin again.

  That window! It was huge. It seemed to go right down to the floor. Maybe the force of gravity would draw the whole bed, with me on it, to the edge of that abyss, and spill me headlong into the emptiness.

  And far, far away in my mind was a little, dry, mocking voice that said: “What if you threw yourself out of that window....”

  I turned over on the bed, and tried to go to sleep. But the blood drummed and drummed in my head. I could not sleep.

  I thought to myself: “I wonder if I am having a nervous breakdown.”

  Then, again, I saw that window. The mere sight of it made my head spin. The mere thought that I was high above the ground almost knocked me out again.

  The doctor came in and saw me lying there wide awake and said:

  “I thought I told you to go to sleep.”

  “I couldn’t sleep,” I said. He gave me a bottle of medicine, and went away again. All I wanted was to get out of that room.

  When he was gone, I got up and went downstairs and paid for the room and took a train home. I did not feel bad in the train going home. The house was empty. I lay down on a thing in the living room that they called the chaise-longue, and went to sleep.

  When Else came home, she said: “I thought you were going to stay up town for dinner.”

  But I said: “I felt bad, so I came home.”

  What was the matter with me? I never found out. I suppose it was a sort of a nervous breakdown. In connection with it, I developed gastritis, and thought I was beginning to get a stomach ulcer.

  The doctors gave me a diet and some medicine. The effect of both was more psychological than anything else. Every time I went to eat anything, I studied what was there, and only chose certain things and ate them with a sort of conscious scrupulosity. I remember one of the things that I was told to eat: it was ice-cream. I had no objection to eating ice-cream, especially in summer. How delightful not only to enjoy this dish, but also to feed my imagination with thoughts of its healthfulness and wholesomeness. I could almost see it kindly and blandly and mercifully covering the incipient ulcer with its cool, health-giving substance.

  The whole result of this diet was to teach me this trivial amusement, this cult of foods that I imagined to be bland and healthful. It made me think about myself. It was a game, a hobby, something like psychoanalysis had been. I even sometimes fell into the discussion of foods and their values and qualities in relation to health, as if I were an authority on the subject. And for the rest, I went around with my mind in my stomach and ate quarts and quarts of ice-cream.

  Now my life was dominated by something I had never really known before: fear. Was it really something altogether new? No, for fear is inseparable from pride and lust. They may hide it for a time: but it is the reverse of the coin. The coin had turned over and I was looking at the other side: the eagle that was to eat out my insides for a year or so, cheap Prometheus that I had become! It was humiliating, this strange wariness that accompanied all my actions, this self-conscious watchfulness. It was a humiliation I had deserved more than I knew. There was more justice in it than I could understand.

  I had refused to pay any attention to the moral laws upon which all our vitality and sanity depend: and so now I was reduced to the condition of a silly old woman, worrying about a lot of imaginary rules of health, standards of food-value, and a thousand minute details of conduct that were in themselves completely ridiculous and stupid, and yet which haunted me with vague and terrific sanctions. If I eat this, I may go out of my mind. If I do not eat that, I may die in the night.

  I had at last become a true child of the modern world, completely tangled up in petty and useless concerns with myself, and almost incapable of even considering or understanding anything that was really important to my own true interests.

  Here I was, scarcely four years after I had left Oakham and walked out into the world that I thought I was going to ransack and rob of all its pleasures and satisfactions. I had done what I intended, and now I found that it was I who was emptied and robbed and gutted. What a strange thing! In filling myself, I had emptied myself. In grasping things, I had lost everything. In devouring pleasures and joys, I had found distress and anguish and fear. And now, finally, as a piece of poetic justice, when I was reduced to this extremity of misery and humiliation, I fell into a love affair in which I was at last treated in the way I had treated not a few people in these last years.

  This girl lived on my own street, and I had the privilege of seeing her drive off with my rivals ten minutes after she had flatly refused to go out with me, asserting that she was tired and wanted to stay home. She did not even bother to conceal the fact that she found me amusing when there was nothing better to occupy her mind. She used to regale me with descriptions of what she considered to be a good time, and of the kind of people she admired and liked—they were precisely the shallow and superficial ones that gave me goose-flesh when I saw them sitting around in the Stork Club. And it was the will of God that for my just punishment I should take all this in the most abject meekness, and sit and beg like some kind of a pet dog until I finally got a pat on the head or some small sign of affection.

  This could not last long, and it did not. But I came out of it chastened and abject, though not nearly as abject as I ought to have been, and returned to the almost equal humiliation of my quarts of ice-cream.

  Such was the death of the hero, the great man I had wanted to be. Externally (I thought) I was a big success. Everybody knew who I was at Columbia. Those who had not yet found out, soon did when the Yearbook came out, full of pictures of myself. It was enough to tell them more about me than I intended, I suppose. They did not have to be very acute to see through the dumb self-satisfied expression in all those portraits. The only thing that surprises me is that no one openly reproached or mocked me for such ignominious vanity. No one threw any eggs at me, nobody said a word. And yet I know how capable they were of saying many words, not tastefully chosen, perhaps, but deadly enough.

&nb
sp; The wounds within me were, I suppose, enough. I was bleeding to death.

  If my nature had been more stubborn in clinging to the pleasures that disgusted me: if I had refused to admit that I was beaten by this futile search for satisfaction where it could not be found, and if my moral and nervous constitution had not caved in under the weight of my own emptiness, who can tell what would eventually have happened to me? Who could tell where I would have ended?

  I had come very far, to find myself in this blind-alley: but the very anguish and helplessness of my position was something to which I rapidly succumbed. And it was my defeat that was to be the occasion of my rescue.

  PART TWO

  ONE

  WITH A GREAT PRICE

  THERE IS A PARADOX THAT LIES IN THE VERY HEART OF human existence. It must be apprehended before any lasting happiness is possible in the soul of a man. The paradox is this: man’s nature, by itself, can do little or nothing to settle his most important problems. If we follow nothing but our natures, our own philosophies, our own level of ethics, we will end up in hell.

  This would be a depressing thought, if it were not purely abstract. Because in the concrete order of things God gave man a nature that was ordered to a supernatural life. He created man with a soul that was made not to bring itself to perfection in its own order, but to be perfected by Him in an order infinitely beyond the reach of human powers. We were never destined to lead purely natural lives, and therefore we were never destined in God’s plan for a purely natural beatitude. Our nature, which is a free gift of God, was given to us to be perfected and enhanced by another free gift that is not due it.

  This free gift is “sanctifying grace.” It perfects our nature with the gift of a life, an intellection, a love, a mode of existence infinitely above its own level. If a man were to arrive even at the abstract pinnacle of natural perfection, God’s work would not even be half done: it would be only about to begin, for the real work is the work of grace and the infused virtues and the gifts of the Holy Ghost.

  What is “grace”? It is God’s own life, shared by us. God’s life is Love. Deus caritas est. By grace we are able to share in the infinitely selfless love of Him Who is such pure actuality that He needs nothing and therefore cannot conceivably exploit anything for selfish ends. Indeed, outside of Him there is nothing, and whatever exists exists by His free gift of its being, so that one of the notions that is absolutely contradictory to the perfection of God is selfishness. It is metaphysically impossible for God to be selfish, because the existence of everything that is depends upon His gift, depends upon His unselfishness.

  When a ray of light strikes a crystal, it gives a new quality to the crystal. And when God’s infinitely disinterested love plays upon a human soul, the same kind of thing takes place. And that is the life called sanctifying grace.

  The soul of man, left to its own natural level, is a potentially lucid crystal left in darkness. It is perfect in its own nature, but it lacks something that it can only receive from outside and above itself But when the light shines in it, it becomes in a manner transformed into light and seems to lose its nature in the splendor of a higher nature, the nature of the light that is in it.

  So the natural goodness of man, his capacity for love which must always be in some sense selfish if it remains in the natural order, becomes transfigured and transformed when the Love of God shines in it. What happens when a man loses himself completely in the Divine Life within him? This perfection is only for those who are called the saints—for those rather who are the saints and who live in the light of God alone. For the ones who are called saints by human opinion on earth may very well be devils, and their light may very well be darkness. For as far as the light of God is concerned, we are owls. It blinds us and as soon as it strikes us we are in darkness. People who look like saints to us are very often not so, and those who do not look like saints very often are. And the greatest saints are sometimes the most obscure—Our Lady, St. Joseph.

  Christ established His Church, among other reasons, in order that men might lead one another to Him and in the process sanctify themselves and one another. For in this work it is Christ Who draws us to Himself through the action of our fellow men.

  We must check the inspirations that come to us in the depths of our own conscience against the rev elation that is given to us with divinely certain guarantees by those who have inherited in our midst the place of Christ’s Apostles—by those who speak to us in the Name of Christ and as it were in His own Person. Qui vos audit me audit; qui vos spernit, me spernit.

  When it comes to accepting God’s own authority about things that cannot possibly be known in any other way except as revealed by His authority, people consider it insanity to incline their ears and listen. Things that cannot be known in any other way, they will not accept from this source. And yet they will meekly and passively accept the most appalling lies from newspapers when they scarcely need to crane their necks to see the truth in front of them, over the top of the sheet they are holding in their hands.

  For example, the very thought of an imprimatur on the front of a book—the approbation of a bishop, allowing the book to be printed on the grounds that it contains safe doctrine—is something that drives some people almost out of their minds with indignation.

  One day, in the month of February 1937, I happened to have five or ten loose dollars burning a hole in my pocket. I was on Fifth Avenue, for some reason or other, and was attracted by the window of Scribner’s bookstore, all full of bright new books.

  That year I had signed up for a course in French Medieval Literature. My mind was turning back, in a way, to the things I remembered from the old days in Saint Antonin. The deep, naive, rich simplicity of the twelfth and thirteenth centuries was beginning to speak to me again. I had written a paper on a legend of a “Jongleur de Notre Dame,” compared with a story from the Fathers of the Desert, in Migne’s Latin Patrology. I was being drawn back into the Catholic atmosphere, and I could feel the health of it, even in the merely natural order, working already within me.

  Now, in Scribner’s window, I saw a book called The Spirit of Medieval Philosophy. I went inside, and took it off the shelf, and looked at the table of contents and at the title page which was deceptive, because it said the book was made up of a series of lectures that had been given at the University of Aberdeen. That was no recommendation, to me especially. But it threw me off the track as to the possible identity and character of Etienne Gilson, who wrote the book.

  I bought it, then, together with one other book that I have completely forgotten, and on my way home in the Long Island train, I unwrapped the package to gloat over my acquisitions. It was only then that I saw, on the first page of The Spirit of Medieval Philosophy, the small print which said: “Nihil Obstat ... Imprimatur.”

  The feeling of disgust and deception struck me like a knife in the pit of the stomach. I felt as if I had been cheated! They should have warned me that it was a Catholic book! Then I would never have bought it. As it was, I was tempted to throw the thing out the window at the houses of Woodside—to get rid of it as something dangerous and unclean. Such is the terror that is aroused in the enlightened modern mind by a little innocent Latin and the signature of a priest. It is impossible to communicate, to a Catholic, the number and complexity of fearful associations that a little thing like this can carry with it. It is in Latin—a difficult, ancient, and obscure tongue. That implies, to the mind that has roots in Protestantism, all kinds of sinister secrets, which the priests are supposed to cherish and to conceal from common men in this unknown language. Then, the mere fact that they should pass judgement on the character of a book, and permit people to read it: that in itself is fraught with terror. It immediately conjures up all the real and imaginary excesses of the Inquisition.

  That is something of what I felt when I opened Gilson’s book: for you must understand that while I admired Catholic culture, I had always been afraid of the Catholic Church. That is a rather common posit
ion in the world today. After all, I had not bought a book on medieval philosophy without realizing that it would be Catholic philosophy: but the imprimatur told me that what I read would be in full conformity with that fearsome and mysterious thing, Catholic Dogma, and the fact struck me with an impact against which everything in me reacted with repugnance and fear.

  Now in the light of all this, I consider that it was surely a real grace that, instead of getting rid of the book, I actually read it. Not all of it, it is true: but more than I used to read of books that deep. When I think of the numbers of books I had on my shelf in the little room at Douglaston that had once been Pop’s “den”—books which I had bought and never even read, I am more astounded than ever at the fact that I actually read this one: and what is more, remembered it.

  And the one big concept which I got out of its pages was something that was to revolutionize my whole life. It is all contained in one of those dry, outlandish technical compounds that the scholastic philosophers were so prone to use: the word aseitas. In this one word, which can be applied to God alone, and which expresses His most characteristic attribute, I discovered an entirely new concept of God—a concept which showed me at once that the belief of Catholics was by no means the vague and rather superstitious hangover from an unscientific age that I had believed it to be. On the contrary, here was a notion of God that was at the same time deep, precise, simple, and accurate and, what is more, charged with implications which I could not even begin to appreciate, but which I could at least dimly estimate, even with my own lack of philosophical training.