In the midst of his ecstasies and visions, Surin had been on a track that led, no doubt, through very picturesque country, but towards a luminous dead end. Now that the extraordinary graces were over, now that he was free to be aware of the proximity of total Awareness, he had achieved the possibility of enlightenment. For now at last he was living “in faith,” precisely as Bastide had urged him to do. Now at last he was standing in intellectual and imaginative nakedness before the given facts of the world and his own life—empty that he might be filled, poor that he might be made supremely rich. “I am told,” he writes two years before his death, “that there are pearl fishers, who have a pipe that goes from the sea floor to the surface, where it is buoyed up with corks, and that through this pipe they breathe—and are yet at the bottom of the sea. I do not know if this be true; but in any case it expresses very well what I have to say; for the soul has a pipe that goes to heaven, a channel, says St. Catherine of Genoa, that leads to the very heart of God. Through it she breathes wisdom and love, and is sustained. While the soul is here, fishing for pearls at the bottom of the earth, she speaks with other souls, she preaches, she does God’s business; and all the time there is a pipe that goes to heaven to draw down eternal life and consolation. . . . In this state the soul is at once happy and wretched. And yet I think she is really happy. . . . For without vision or ecstasies or suspensions of the senses, in the midst of the ordinary miseries of earthly life, in weakness and many-sided impotency, our Lord gives something that passes all understanding and all measure. . . . This something is a certain wound of love which, without any visible outward effect, pierces the soul and keeps it incessantly longing for God.”

And so, fishing for pearls at the bottom of the earth, his pipe between his teeth, his lungs dilated by the air from another world, the old man advanced towards his consummation. A few months before he died, Surin finished the last of his devotional writings, Questions sur l’ Amour de Dieu. Reading certain passages of this book, we divine that the last barrier had now gone down and that, for one more soul, the Kingdom had come on earth. Through that channel to the very heart of God had flowed “a peace that is not merely a calm, like the lull of the sea, or the tranquil flow of mighty rivers; but it enters into us, this divine peace and repose, like a flooding torrent; and the soul, after so many tempests, feels, as it were, an inundation of peace; and the relish of divine repose not only enters the soul, not only takes her captive, but comes upon her, like the onrush of a multitude of waters.

“We find that, in the Apocalypse, the Spirit of God makes mention of a music of harps and lutes that is like thunder. Such are the marvellous ways of God—to make a thunder like well-tuned lutes and a symphony of lutes like thunder. Likewise, who will ever believe or imagine that there can be torrents of peace, which sweep away the dykes, which breach the levees and shatter the sea walls? And yet this is what actually happens, and it is the nature of God to make assaults of peace and silences of love. . . . God’s peace is like a river, whose course was in one country and has been diverted into another by the breaking of a dyke. This invading peace does things which do not seem proper to the nature of peace; for it comes with a rush, it comes with impetuosity; and this belongs only to the peace of God. Only the peace of God can march in such equipage, like the noise of the rising tide as it comes, not to ravage the land, but to fill the bed prepared for it by God. It comes as though fiercely, it comes with a roaring, even though the sea be calm. This roaring is caused only by the abundance of the waters, and not by their fury; for the moving of the waters is not by a tempest, but by the waters themselves, in all their native calm, when there is not a breath of wind. The sea in its fullness comes to visit the earth and to kiss the shores assigned for its limits. It comes in majesty and in magnificence. Even so it is in the soul when, after long suffering, the immensity of peace comes to visit her—and not a breath of wind to make a ripple on its surface. This is a divine peace, which brings with it the treasures of God and all the wealth of His Kingdom. It has its harbingers, the halcyons and heralding birds that announce its approach; these are the visits of angels which precede it. It comes like an element of the other life, with a sound of celestial harmony and with such swiftness that the soul is utterly overthrown, not because she has made any resistance to the blessing, but because of its very abundance. This abundance does no violence except to the obstacles in the way of its benediction; and all the animals that are not peaceable take flight before the onset of this peace. And with peace come all the treasures promised to Jerusalem—cassia and amber and the other rarities upon her shores. Even so comes this divine peace—comes with abundance, comes with a wealth of blessings, comes with all the precious treasures of grace.”

More than thirty years before, at Marennes, Surin had often watched the calm, irresistible mounting of the Atlantic tides; and now the memory of that everyday marvel was the means by which this consummated soul was able, at last, to “disgorge herself” in a not inadequate expression of the experienced Fact. Tel qu’en Lui-même enfin l’éternité le change, he had come to the place where, without knowing it, he had always been; and when, in the spring of 1665, death overtook him, there was, as Jacob Boehme had said, “no necessity for him to go anywhere”: he was already there.