Such an attitude to Eternity was a marked characteristic of Lucie-Christine’s mysticism. Often, it produced in her the complete mono-ideism of ecstasy; and she describes the oncoming, content, and passing of these states with a minuteness which makes her journal a valuable document for the psychologist. Constantly, the intense awareness of the Divine Presence persisted through the many duties and activities of the day; “like a grave and tender note, dominating all the modulations of the keyboard of my exterior life.” She is not afraid to use the most violent metaphors, the most concrete images, in her efforts to express the intensity and reality of this spiritual life that she leads, this divine companionship that she enjoys. “I am nourished by God’s substance.” “I breathe the divine essence.” “The presence of God is so clear that faith is not faith—it is sight.” “The soul plays within God, as within a limitless universe.” “The Divine action penetrates and transforms my adoration. It is the Divine Being who thinks, loves, and lives within me.” None of the mystics have gone further than this in their claims; but it is significant that nearly all the greatest go as far. Yet in all this, Lucie-Christine is strictly Evangelical. She was a Christian first, and a mystic afterwards. Though her expressions may seem startling, her mysticism never goes beyond that of St. John and St. Paul; and her most Platonic utterances can be justified by the New Testament. But the Pauline and Johannine teachings on the soul’s union with Christ are not for her merely doctrinal statements. They are vivid descriptions of states she has personally known, when her consciousness truly penetrated to that “région d’amour, région unique, où l’âme trouve un autre jour, une autre vie, un autre air respirable, où du moins tous ces éléments latents se trouvent manifestés, où Dieu seul apparaît, et tout le reste rentre dans l’ombre.”