Henry James SOCIETY The Redeemed Form of MAN Boston 1879

SOCIETY
THE REDEEMED FORM OF

MAN,
THE EARNEST OF GOD S OMNIPOTENCE
IN HUMAN NATURE:
AFFIRMED IN
LETTERS TO A FRIEND
BY HENRY
JAMES.
"Man
during
his
earthly
life induces a form in the
purest
substances of his
interiors,
so that he
may
be said to form his own
soul,
or
give
it
quality;
and
according
to the form or
quality
of soul he thus
gives
himself will be his
subsequent
receptivity
to the Lord s
inflowing
life : which is a
life of
love to the whole human
race."
BOSTON:
HOUGHTON,
OSGOOD AND COMPANY.
Cfce
Etoeratoe
IDreaa,
amtriffe.
1879.
SOCIETY
THE REDEEMED FORM OF MAN,
THE EARNEST OF GOD'S
HUMAX'
AmUlCD 1101
LETTERS TO A FRIEND
By HENRY JAMES.
).... "'""'" .... arthIy iii. IDdIOCeS ,_ b:I the pa'tst...mtzDca cl hit
intmen, 00 lhal lor _1 bo MId '" 1_ h.iI ...... _I, or p..., il 'lalitJ i aad
:IItalfdiII, '" the '-.. 'lMlity of -:1MIh_li_"'-If will be __,*""",""t
nceplioity to 11M: Lord'. idowia,IiI.: wloido is. fifuf In. '-1M -....w........
_."
BOSTON:
HOUGHTON, OSGOOD A=-'O CmIPAXY.
l1tlIt UltImillt J)rtlll,
1879-
--------------------
COPYRIGHT, 1879.
BY HENRY JAMES.
ELECTROTYPED AND PRINTED
AT THE UNIVERSITY
PRESS,
CAMBRIDGE.
, I
23'<:.
(;''''''0'',
Dy IlE1'RY JA){8.
lUlCn<>......" AJltI ......... d ua .._
...............

_
CONTENTS.
LETTER I.
PACK
Antagonism
between the ideas of human freedom and human
destiny
3
"
Destiny
"
fatal to nature as well 16
LETTER II.
History
a
struggle
between man s race force and his
personal
force 17
The
struggle
is inherent in man s
creatureship
20
His
spiritual
creation exacts his
previous
natural formation 22
To what creative
excellency
is this exaction
owing
? 24
LETTER III.
The
meaning
of Infinite Love 26
It
means,
freedom from
self-love,
and hence
stamps
self-love unreal 28
Inferiority
of science to
philosophy
as an intellectual culture 30
Man unreal in
se,
and made real
only by
natural
redemption
32
Primacy
of the heart in belief 3i
LETTER IV.
Divine truth has first to create the
intelligence
it afterwards en
lightens
35
Its force
purely regenerative
33
Persistent Judaism of the Church
39
"Professional"
religion
the true Antichrist
40
Ritualism, revivalism,
radicalism
42
CONTEXTS.
LETTER I.
Antagonism between ideas of human freedom alld human destilly 3
"Destiny" fatal to nature u well 16
LETTER II.
History a struggle betwecn man's nee force and his pel'3Onal fo= 11
The struggle is inberent in ereature,hi!, 20
His spiritual Cl'elltion exacts his prnious natul'll rormation 22
To whit ereati<re excellency is this exaction 24
LETTER Ill.
The meaning of Infinite Lo<re 21}
It means, freedom from self.loTe, and bence stamps self.lore ullreal 2S
inFeriority of science to philo&oph,. IS an intellw:ual eulllJre. 30
i .. and made l"U1 on1, hI natural redemption 32
Primae1 of the heart in belief 31
LETTER IV.
m<rine truth he first to create tbe intelligence it .ftcl'1fards en
lightens .. 3S
lis forte purell fl'S'l'nerative .. 3S
Persistent Judaism of the Church. 39
.. Professional" religion the true Antichrist , ,..... 40
Ritualism, re..i..ali.MI1, ndicalism .2
IV
CONTEXTS.
LETTER V.
Sudden demoralization of the writer 43
Almost
complete
moral
imbecility
46
Charm of
English landscape
47
Growing delight
in
nature,
and
disgust
with oneself 48
A friend s account of
Swedeuborg
50
I am much interested 51
I resolve to read him 52
LETTER VI.
A few
explanatory
words about
Swedenborg
53
LETTER VII.
Further observations about
Swedeuborg
64
LETTER VIII.
My
moral death and burial 70
Profound moral illusion under which I had been
living
72
My
relief from it
equivalent
to
my
belief in the incarnation 74
The moral law
essentially typical
and
prophetic
76
Its votaries make it
utterly
flat, vapid,
and
spiritless
78
The law a
present
stench in the earth 80
LETTER IX.
Difference between the real Jew and the Christian imitation 81
We live not under a literal but a
spiritual
Divine administration ... 84
Growing
indifference of men to their civic
repute
86
Our current ecclesiastical culture frivolous and
unmanly
88
The horse-car our true
Shechinah at this
day
90
Christ s
precise
work on earth 92
LETTER X.
Swedenborg
s
interpretation
of the
gospel
93
The
origin
of
spiritual
evil 96
iv COXTE.'\T5.
LETTER V.
SuddeD demoraliutioll of tbe writer
Almost romplete morJl imbecility ..
Charm of English .
Growing delight in nature, and disgust ",ith oneself
A friend'. IlCC()Ullt of Swedeuborg
I am much interested .
I resoh'c to read him .
LETTER VI.
Afew explanatory words about Swedenoorg....
LETTER "II.
Further observations about Swedcnoorg
LETTER "III.
"
"
"
.,
SO
51
"
My moral dttltb and burial _......... 70
Profound moral illusion uuder which I had boeu living ,... n
:My telid from it equivalent ro my belief in the iDcal'll.ltion .. H
The moral law essentially typiealllld prophetic 76
Its volAries male il utterlyllat, vapid, and spiritless 78
The law a present stench in the earth SO
LETTER IX.
Dilfrrenee between the real Jew and tbe Chrietian imita.tiGD 61
We live not under literal but & apiritu:l1 DiviJIe adoUnistl'llt.ion .. 8-i
GnnriJIg illdifrerellce of men to their civic repute........ 86
Onr currellt ecclt$iutlcal culture fri..olous IWd 1I1l1J\&ll1)'...... 8S
The our hue SbeehiJu.h at this da), 00
Clirist'. precise work 011 earth !Ii
LETTER X.
8111'edenoorg's interpretation of the gospel.... !l3
Tile origin of spiritual nil......... 00
CONTENTS.
Creation
inevitably
contracts soil on its
subjective
side 98
Creation as a
spiritual
work of God is
plainly
miraculous,
and
therefore admits no witness but that of life or consciousness 100
LETTER XI.
Objection
to miracle
104
Miracle is bad
science,
but
very good philosophy
106
My
own intellectual attitude towards miracle 112
Infirmity
of the critical or
sceptical understanding
118
Swedeuborg
an out-and-out realist 124
LETTEE XII.
Creation a
spontaneous
work 125
Nature unreal and
impersonal
127
It is a
functioning
of Divine Love towards our
spiritual
manhood 130
The educative use of our natural
experience
132
Genesis of this absurd
cosmological
"
Nothing
"
134
Creation as a letter an immense
fallacy
136
Creation has no locus in,
quo
but the human consciousness 138
Its sole and total method :
Redemption
140
LETTER XIII.
God the sole
subject
in
creation,
man the sole
object
141
Creation
only
a
philosophic
name for our natural
redemption
. . . 144
What do we mean
by
the term Nature ?
146
Nature a
strictly subjective,
or
metaphysical
existence 148
Concrete uses of the word
150
Nature realizable to
thought,
but not to sense
152
Human nature is the
sphere
of man s
subjective
relations
154
It has no existence but as the attribute of a
subject
156
Humanity
not a material
fact,
but a
spiritual
truth
Human nature the
living
link between God and man 160
Our selfhood
inexplicable
without the creator
s tuitural incar
nation .
1^2
v
Creatioa ioe,ilabl,. _uaets toll 011 11.1 IIIbjttti..e aide 0'1
Creatioa Q .. fpirdul w.k of GocI is plaiDl,. .iRCllIoos, _lid
therefOnl DO 'llitoess bIIt llaat ollik or -.ciouueu 100
LETTER XI.
Objection to miracle .
)llrxJe iI hid but ..cry good phiJ050plty ,..
0" intdltthaal attitllde to rds m.ineJe .
lufirtnit, of the critical or !ICle(lticalllodcntaodinl..
aA OIIe-.d-Qllt raliat
1"
100
'"
m
'"
LETTER XII.
Creation .. lpon!UooU$ work "..... " ..... 12$
S,tUfe lIL1rtal &lid impenooal............................ 127
It is .. ful1ctiouiug of Di,ine 1.o1'c tQ...nds OIlr 3piritll&1 maDhood 130
The educative use of our natural 132
Gene-ill of tbil a!>slll'd CO$mological ., ,. 13i
Crntioa as aletl.er aa imll'lenae fallacy. IS6
elUtion w no l-u u. f'" but the hll"""1. eotI3cioIulles, ..
Its aod total. metbod; Redelllpliaa........ .. HO
LETTER XI I I.
God the lOl.e 1Ijed iD. ant'" WIQI tMtoM objeet.. .. ... 1-11
ere.liaR onl,. .. pllilo.opbie 1IU11 for olle JIlIl.UAI rede.. ptioll . 144
WhI,t do '11'0 meu. h1 the term Kahlf(l P..... .. ... _.. ... ll6
X.ture .. mictl! aubjeetin. or 148
Concrete uses 01 the word.......... .. "...... no
Xature lUliuble 10 tbought, but Ilot to.ellJe . H't
HIlD'Wl ....IU"' it tbe Ipbere of mall" lubjec:Urt n=Ia\lul .. ,._ 1U
h bas IlO but III tbe IttnDuIe of a Jubjttt U6
lIulllUit,. DOC a ...teria1 !aet, but a spiritual Intis. US
1111..... allure lbe Ii"ias liak bet.-- Goii and .u. 100
0Ilr sellhood without tbe cn.lOr'. uJ.,w iDau.
DatioD ,........... , _.. 16i
CONTENTS.
LETTER XIV.
Personality
the true
ground
of unbelief
Natural incarnation
the
only
method of
spiritual
creation 166
History nothing
else than a theatre of Divine revelation. ... 174
Spiritual
value of miracle as a scientific irritant 178
LETTER
XV.
Human nature vs. the human
person
180
The
church,
the main citadel of
existing
evil and
falsity
182
Claim of a
personal
interest in Christ
preposterous
184
Swedenborg
s doctrine of the constitution of the church 186
Statements
in
regard
to the
prehistoric
church 188
Innocence of a natural inclination to selfhood 190
Unhandsome
pre-natal developments
of the church 192
Creation
essentially
miraculous
194
LETTER XVI.
Our selfish and
worldly
loves made evil
by
the influence of
proprium
195
The excess of them even not hateful to
God,
because he utilizes
it in the hells
198
The
only
intolerable evil to God is
proprium,
selfhood,
or self-
righteousness
200
Tor this is
spiritual
or
living
evil
;
and
fatal,
if
allowed,
to the
human race 201
The church alone
produces
this
desperate
evil in men 204
Conscience
the evidence of an infinite and a finite
struggle
in our
nature
206
The church a mere
rudimentary exponent
of conscience 208
Change
of
plan
210
LETTER XVII.
Laws of the
spiritual
creation
211
Spiritual
creation inert without the creature s natural constitution 214
vi
LETTER XI \.
tbe Uue groud olllJl.belief ....... .. ............. 161
NaluNl iDcarua1ioll the oa1l1Ktbod or spiritual en:atioa 166
lfulOf1 notbillg me lbu a tbea!re of Di,ine lPclatioP .. 17l
15piritual nhie of miracle u .aentific irrillUl.l US
LETTER XV.
HUlllan nature Ihe bllrnllll persoD ISO
TILe church, the main citadel of evil.nd rahit,. lSi
Claim of personal interut in Christ Pll'poeteT'Ollll ....
S..edeuborg's doetl'ia of the eomtilution of the church. 186
in rq;ard 10 the prehistoric church ISS
I.nAooeooe of nala 1IllcliaatioD. 10 190
Uobucbome pre-natal or the callrell 192
Crution 19'
LETTER xn.
Oar $eM aDd worldly lo'tlI mack eril b,. tbe iu4_ of
prD,ri.. ... ... _..........................................
The exeeH of them nen not halefullo God, lie utilius
it ill the hdla...................... 198
The onl,. intolen.ble eta lo God is proprium, sellhood, or self.
rigbleousne!ll................. 200
For this is spirituII Qr linug evil; Ind fatal, if allo'll"ed, to tbe
bumllD n.oe 201
The church aloDe prodllCel Lhis deaperate eril in meD 2M
Cooscienee the e't"ideooe of III ill!nite aod a bite Imale ia our
IlItlll'e .. toe
The church a 111m: rtldieeatary txpoant of eDIlIC'llIlDCe 20S
of pIaa ...... ....................... ............ no
LETTER XVI I.
La," of the lpirinal eTt:alio. ..... ..... .. .. .. ... .. 'ill
Spiritual enatiOll. inert witiKNt the cratllle'S ..tura! eoo.lilll.ti<!R 'iU
CONTENTS.
vii
I
indication
of nature in creation
gives
it all its interest to the heart 218
Spiritual
creation
interpreted by
the doctrine of evolution 220
Difference between the
philosophic
aud the scientific idea of it
222
Evolution
relatively
a
spiritual
flower
;
involution its natural stem 224
Science
essentially
ministerial,
not
magisterial
to the mind 226
Nature neither
begins
nor ends
anything
228
LETTEE XVIII.
The forte and foible of science 229
Nature s first lesson to the intellect 231
Difference between
physical
and natural existence 232
The
philosopher
has no call to look at nature
outwardly
234
Science has no
perception
of the
spiritual
ends of
nature,
and
therefore confounds nature with
physics
236
It claims that natural existence is identical with
spiritual being
. . . 240
Professor
Huxley
as a
philosopher
242
"What
protoplasm symbolizes
to the intellect 244
Physicism
a
providential gospel
246
LETTER XIX.
Swedenborg
s
philosophy
of nature 247
Good and evil the mere earth of the finite consciousness 250
Heaven and hell have
only
a
subjective
truth 252
Subjective genesis
of hell in man 254
Hell is
always
heaven to the evil man but when he is forced not
to do evil 256
Human nature the sole
sphere
of creative
power
258
LETTER XX.
Creation a fusion of God and man 260
It includes creator and creature
quite equally
262
Deism as a
philosophy
is a
gross absurdity
264
Creation consists
spiritually
in
divinizing
the created nature
;
and
so
redeeming
it from the
power
and taint of evil 266
vii
Implication of nature increalioD gi."tI it.n its intereltto the heart 218
Spiritual cration interpreted b, the doclriue of Uollilion 2i!Q
Difereuce between the philosophic aod the lCieutifie idel of it...... 222
Evolutiou relatively piritual dower; in\"olution il.s naturalltern 2U
Science sentiall, miu.isterial, DOt magi.terial to the mind ... 226
K.tllU neither begina nor cuds lIlytWng 229
LETTER XVIII.
The forte lWd foible of .................. 22':1
Xature'.lirst leuon to tbe intellect . 231
Diference betweeo ph,.iealllld natural. .. 232
The philosopher b.. uo call to look at nature oDtwardl, .
Science hu no pcn:eption of the !pirituai enda of nature, aDd
therefore confounds nature with 236
It claims tbat natural existence ill identical with spiritual being ... HO
ProfCSlOI Ilude, XI. pbilO$Ophcr ... 212
Wb.t protoplasm s,moolitca to the intellect. 2H
Pb,eicism a pro'fidelltial gmpcl 216
LETTER XIX.
Swcdenoorg'. phiiOlOpb, of llltnre. 217
Good &Dd etil the mere earth of the finite OOlJlCiousncu.
Hea'fen and bell hI"e oul, a subjecti'fe truth 252
SUbjeetilC genesis of bell in mall......... 2H
Ilell ill alwa,s benen to the nil nllU hut wbeu he is foreed lIot
10 flo uil 256
IIIlDlIll nature tbe IDle sphere of creative power 2::>8
LETTER XX.
Creation a ru!ioo of God and man 2GO
It include. CTCator and ereatnre qnite equally............... 269
Deism as I pbilO$Oph, is I groea .bsllrdit1 ... 2640
Creation wn.i.1$ spirituall, in divini&ing the erc&ted nature j IIld
10 redceming it rrom the power and taint or 200
Vlll CONTENTS.
The evil of human nature is
subjective
consciousness 270
Man s moral evils are not the true evil of his nature 272
That consists in
exteriorating
the creator to the creature 271
LETTEE XXI.
Illusory genesis
of selfhood 276
Effect of the illusion in
necessitating
a Divine-natural order of life 278
This order alone releases man from the evils incident to his selfhood 280
Superiority
of
living knowledge
to mere science for creative ends 282
Science or
learning
flatters the illusion of selfhood 284
The
object
in
knowledge glorifies
the
subject
out of self-conscious
ness 286
The rule of our natural
knowledge
the rule of our natural life 288
Our nature what? and how constituted P 290
The church s
testimony
to the Christian facts 292
The realm of fact inferior to the realm of truth 294
Unhappy
results to the intellect in
tethering
it to sense 296
Attitude of men of science
298
Difference between science and faith 299
The
gospel
untrue
tidings
to
every
one who does not first find it
good
300
Man s
allegiance
henceforth due to Divine-natural
good
alone 302
LETTER XXII.
The state culminates in the
republic
304
The
republic
ends our
political
life 306
The
angels
an
imperfect
work of God 307
Swedenborg
s indictment of the
angelic personality
308
He shows it
severely
ministerial to a work of God in human nature 310
Man s
private
selfhood the
only
inveterate
enemy
of God 312
Is our natural alienation from
God,
a fact of science ? 314
Or is it a truth of our
personal
consciousness
merely
? 316
Our inherited
theology
sottish and
suffocating
318
The Divme-nafural
humanity
alone
worthy
of men s
acknowledg
ment ..
.320
Vill
The evil of human utun: is allbjecti.'e COl13Ciouanna 270
Man'a moral e'ila al'f: not the true eril or hia l'Iatul'f:,.. 2a
That collsisb in elteriorating the creator to the creature....
LETTER XXI.
Illusory genesis of aeHbood. .
Elfe(t of thc illusion in a Di"fi.n(.llI\tural order of lifc
This order alonc relu5C1 man frolll the C'ib inddent to ilia aelbood
SuperiGTity or living knowledge to mere S(ienl:e for creatin cuds
Seienl:e or learning lIatten the illusion or aelfbood .
The obj(Ct ill knowledge glorifiea tbe auujed out of r.elr-llollll:ioul-
Thc rule or our nahllal knowledge the rule or our natural lif(
Our natllle -what f and hoy (OU!tituted f
1'he (hureh's testimollY to the Christian facts ....
The realm or fa<:t inferior kl the realm of truth
t"uhapP1 l"e!ult. to the int(lIect ill tethering it kl aellae
Attitude of men of adenl:e .
DilTeren<:e helweenlll:ien<:tl aud faith ..
The gospel untrue lidings to UCIJ' OM who does not first find it
good
Man's allegian(e henceforth due to Dirinenatllral good alone
276
218
,SO
'"
'"
,so
'SS
'90
292
'"
,,.
'OS
'"
300
'"
LETTER XXII,
Tbe .late nt1mwates in the repuhlie ,.. 30,1,
The repuhli( ends our politic:allife 306
The angels an imperfect work of God 30j
S'II"edenhorg'. indictment of tlJe angelic perallnalit,. . 30S
lIe .howl it i1uerel,. ministerial to a work of God iD human nature 310
Man'. printe aelfbood the only illfcterate enem,. of God........ 312
15 our uatllral alienation rrom God, a fact or .cieo<:e P... ......... 314
Or i, it a truth of OIU' penonal conS(iollSIICU merel,. f.......... SHi
Dnr inherited theology .ottiBh and su60eating SIS
The Dh'W_t.r.l hlllllwt,. alone worth,. of meu', ackuowlcdg
ment 320
CONTENTS.
Selfhood the natural birthmark or
congenital stigma
of the creature 322
An
implication,
not an
explication
of the
spiritual
creation 324
A dense mask behind which God effects our natural
redemption
... 326
A mere
generalized
form of man s natural
contrariety
to God 328
Impossible
to believe
any longer
in God s
*wjo<?matural
attributes. .. 330
God a
practical power adequate
to all man s natural
(or impersonal)
needs 332
He never
poses
for men s admiration 334
LETTEK XXIII.
A
higher
and lower order of
knowledge
in man 335
Science
self-disqualifled
as a research of
being
338
The
spiritual being
of
things
distinct from their natural existence. . . 340
We achieve the love of our kind
only by practically unloving
self. .. 342
Spiritual
creation unreal unless based in the created nature 344
Implication
of the creature s nature in
creation,
alone makes it real 346
Swedeuborg
describes creation as a house of three stories 348
Miracle a sensuous
symbol
of the creative infinitude 350
LETTEK XXIV.
Science
terrene,
sense subterrene 352
Essential or
spiritual,
and existential or
natural,
Divine manhood 354
The
subjective
element in
experience intrinsically
evil and
perishable
356
Science a
perpetual
strainer for the imbecile
judgments
of sense ... 358
Not
sense,
but
selfhood,
the chief obstacle to man s
spiritual
welfare 360
Nirvana,
or self-extinct
ion,
impossible
to created or self-conscious
existence 362
The
gospel
facts worthless save as a revelation of God s infinitude 364
The scientific or
ontologic hypothesis
of
being fundamentally stupid
and void 3G6
How man realizes
immortality
368
A
personal
reminiscence 369
Anecdote of a murderer s mundane
post-mortem perturbations
370
No
degree
of
post-mortem experience equivalent
to immortal life... 372
IX
Sellbood tbe natural birtbllll.rk Ot congenital stipa. of lbe clUture 3H
An imp\icalioll, not an up!icllion of the spiritllJ.1 CT'CltiOll ... 321.
A dCII.lot muk behind ",hicb God ell'uts our utural redemption.. 326
A mcre gcneraliud form oe mM's MtUra! cOlltrariety to God . 325
Impo.sible to belieYC wylongct in God's , ..perm.tural attributes.. 330
God I practical power adequate to all ma.n's lllltul'Il (or impcnooal)
lICedS.. .. .........
He never po:sn Cor mCil's admiratinn 3H
LETTl';R XXIII.
A higher IlId lo",er order of knowledge in min 335
Science selr-disqualilied " I rnearch of being 335
The spiritual being of thinOS distinct from their ualura! nistenee 3-10
We achiue tbe love of our kind only by practically unloving self...
S[liritu.al creatioll Ill1real unless bued in tbe created nature..... 3U
CmplicatlOIl of the creatlU'e's IIsture in crealion, aloue make! it real 3il>
S....edenborg dcscnDes creation as. house of three stories 3iS
)firnc!e a SCIl!lUOu.a symbol of the creative in6nitude.. 350
LETTER XXIV.
Science terrene, senae suhterrenll ...........
Essential or spiritusl, Ind eJ.istential or natural. Divine manhood. i
The suhjuti'e element iu e1perienccintrinsicallye'illnd perishable 356
SeiellCe a perpetUllI stnUller for tbe imbedle judgments oI _ .. 355
Not acnse, but scULood, t.be chidohstacle to mill's spiritualll"elfare 360
Nina_, or self-el.tinction, impouib!e to created or sdfOOliSciollS
e1istenCll 362
Tile gospel fact& $lve III a revelation of God'i i.u.6nitude 3M
The acientillc or ontologie bypotbelis of being fWldementally stupid
IUd l"oid...... _ 366
no", man realizes immortality... 3GS
A penoul reminiace_ 369
ADeclote of a murderer'1 muuda.oe poIt.morkm perturbl.tiouJ...... 3iO
Ko degree of post.mortem e1perience equi,aleM to immortallifc...
CONTEXTS.
Immortality depends upon
no
personal
favour of God to us
374
Christ s
unique
lustre,
that he
despised
man s moral
righteousness
376
No man a creature of God in his own
right,
or
independently
of
others 378
God s new church a
thoroughly
new natural
spirit
or life in man... 380
LETTER XXV.
Church
development
of our nature 382
Christianity spiritually
fulfilled in the events of our own
history
. . . 384
Christ s
spiritual
foes are
they
who
greatly
exalt his finite
person
386
Error in
point
of
philosophy
of the moralist or statesman : that he
thinks civilization based
upon
the absoluteness of
morality
... 388
The church
primarily
and
inveterately
hostile to moralism 392
The latest church
development proves
its utter
spiritual
decease... 394
Our
highest morality
claims no
higher
sanction than
prudence
396
Moral offences not
contrary
to nature but to culture 398
Meaning
of our civic constitution 400
It is a mere steward of man s
spiritual destiny
402
It
utterly misapprehends
its
providential
function 404
The
spiritual
form of our nature or creation is social 406
But we are born
desperately
unsocial or selfish 408
The
personal
illusion sole root of hell in us 410
LETTEE XXVI.
Moralist and churchman defined 412
The root-error in both the
same,
but more curable in the former... 414
It is more
superficial
in the
one,
and more substantial in the
other 416
All manner of sin
forgiven
to men but that
against
the
Holy
Ghost 418
Self-righteousness
the
outgrowth
of a church-soil in our nature . . . 420
Both "the church" and "the world" a mere
germination
of hu
man nature 422
"
Church
"
and
"
world
"
a
distinctively
natural
development
in man 424
"
Church
"
and
"
world
"
natural facts ... . 42G
x
Immortality depends upon no penonal faY(\IIf of God to M.. sa
Cbrist', unique lustre, tbat be despised man's man.! 3i6
No man a CrtrJurt of God in his own right, or iDdependentl, of
others 31S
6<ld's new church a tborougbl;r new uatural spirit or lifo ill man... 350
LETTER XXV.
Church development of our nature .
Cbmtia.n.it,. spiritually rulliUed in the event" of our 01111 hislory..
Cbmt's spiritual fou are the,. who greatl, cult hu finite person
Error in point of philO3Opbl of tbe mon.list or that he
thinks dvilli:atiQn heed UJlO1l the absoluteness of moralit, ...
The church primarily wd inveterately hostile to mo....lism
The latest church del'elopmellt prO'fell its utter spiritual decease...
Our highest moralily claims no higher sanction thaD prudence..
Moral olf'ellces not contrary to nature but to eullnre..
Meaning of onf civic constitution
It is a mere steward of man', spiritual delltin,. ......
It utterl,. misapprehends it. proridential funetion
The spiritual form of our nature or emotion is social.
Dut we are born desperately unaoeial or selfuh.
The penonal illusion sole root of heU in us
as,
,S!
'"
,,,
SS,
SSl
SSG
SS'
400
."
'"
'OIl
..,
"'
LETTER XXY!.
Moralist IWd ehnrehmm defined U2
Tblll'OOt.error in both the aMIe, but morll cutllble in tbe former... iU
It is morll IUperfieial in the one, and more substantial in thll
otber . 416
All manner of sin forgin1l to men but that against thll 1Ioly
Ghost.............. 41S
Self-righteousness the outgn.nrth of a eburtbsoil in our nature ... no
Doth "the chureh" and "tbll world" a mere germination of bu.
man nature 422
"Churcb" and orld" .. ..el,. natural deTelopment ill man 424
"Cbureh" IlId orld" IIIII.NII facts 426
CONTENTS. XI
LETTEE XXVII.
We do not inherit human
nature,
but attain to it
by regeneration
427
Our natural
history
is a
divinely redemptive process
430
Human nature is a universal realm of consciousness in man 432
Human nature not the
spiritual
creation, but reveals it 434
She fills out our unreal
persons
with valid human substance 436
She is the life of law or order in all lower existences 438
She is
inwardly
instinct with love and therefore loathes asceticism 440
But
only
as a moral force she shows her true
infiniting
tenderness 442
LETTER XXVIII.
Human nature
metaphysical
444
God aloue is man either in substance or in form 446
The creative
power
in men
contingent upon
their nature
taking
form 448
Nature the
sphere
of
redemption
in man 450
The inward
meaning
of creation is man s deliverance from evil ... 452
Man s freedom and
rationality
do not make him man :
they merely
qualify
him to become man 454
God is
entirely
without a
power
of
independent
action 45 8
Our moral and rational manhood not a real but a
typical
manhood 460
Christ
crucified
the
only adequate
revelation of God in
humanity...
462
The church and the world
purely subjective
realities in man 464
They
are the
simple machinery
of our natural evolution 466
The
existing
world-wide
tragedy
of human life is that church and
world
persist
in
burrowing
in men s
private
conscience 468
States no sooner become united than
society
is
inaugurated
472
The
only
obstacle to God s
kingdom
is the
hypocrisy
of the church 474
The late
collapsed
Mr.
Moody
or
present
distended Mr. Cook 476
The author takes an affectionate leave of his
correspondent, by
a
citation from
Swedenborg
478
APPENDIX A
481
APPENDIX B.
Proprium
or
selfhood,
the source of all evil 484

LETTER XXVII.
xi
We do not inherit humanllllturt, hut atwn to it b,. regtneration 427
Our uatllral histor;r is a divinel,. redemptivc proetas.. i30
Human IlIlture is a univel'#l realm of CQu$l'iou$llts$ in man.... 432
Hum.n nature not the spiritual ereatiou, but reveals it 43<1,
She 611s out our u.nreal penons vritll valid hnman substance 436
She UIhe lift of I.... or order in.U lo...er eiliteneea 43S
She U inwardl,. instinct love and Iherefore loath" ueetiei$lll 410
But onl,. u a moral force she sho...s her true inJiniting tendernC$! 412
LETTER XXVIII.
Human nature metapb,.sieal 41.
God alone is Ulan eilher in substance or in form 416
The creative power in men contingent upon their IlIlture taking
fOllll .. 415
Nature tbe sphere of redemption in IIllln . 450
The inward meaning of er<:ation u. man's deliftrance from evil... 452
Yan's freedom and rationalit,. do not make him man; the,. merel,.
qualif,. bim 10 beeome man .. 454
God" entirel,. witbont a (lOwer of independent action.. 455
Our moral .nd rational manbood not. real hut a t,.pical m.nhood fC,0
Christ Cf't'ciJied the onlyade'ln.ate revelation of God in humanit,. 462
The ehurob and the world pur<:ly S1Ibjeclive realitie, in IlIID 464
The,. are 1M simple machiner,. of our natural cvolulion 466
The uisting world.wide traged,. or human life is lhat chureh and
world persist in burrowing in men's private con'ltiente.. 465
States no sooner beeome uittd than societ,. is inaugurated.... 472
The onl,. obstaclc to God's k.iDgdom is the hypocri,,. of tlie ebnreh 47-4
The late ool1ar.std Yr. )Iood,. or prer.ent distcnded )It. Cook...... 476
The &1Ilbor takes an affectionate le..e of Ws corre,pondent, b,. a
citation from Swedenborg fiS
A......................... 451
AnJ:"llIX B.
Proprium or aeUhood, the $Ource or all evil 454
I
LETTER I.
T DEAR FRIEND: You know that I
am not in
good
health. Ever since
my
illness of last
May,
now more than a
year ago, my
nerves are
easily unstrung
by protracted
labor,
and I am
consequently
not
very
sure beforehand that I can meet the demands
of
your
recent letter as well as I should like to.
Still I am
persuaded
that even for
weary
nerves
there is no sedative so
sovereign
as the
reconciling
truths we are
going
to
consider,
and I
hope
there
fore that our conference will
not,
on the
whole,
prove
tedious or
enervating
to either of us.
I will
quote
a few lines of
your
letter in order
that
by my
comment
upon
them I
may pitch
the tune
of our
subsequent
discussion,
or indicate the har
monic issues to which I would have it lead. You
say.
"I cannot bear to think with
any purpose
of
my private regeneration
after
having
so
long
com
mitted all
my
Godward
hopes
to the
.destiny
of
my
LETTER 1.
V__Y DEAR FRIEKD:- 'You know that I
am not in good health. Erer since my
illness of last ~ I a y , now more than 0.
year ago, my lIen'cs arc easily unstrung
by protracted labor. and I am consequently not
,'cry sure berol'chand that I enn meet the demands
of your recent letter as well as I should like to.
Still I am persuaded that even for wenry nerves
there is no sedati\'C so sovereign as the reconciling
truths we nrc going to consider, nnd I hope there_
fore tlmt our conference will not, on the whole.
pro\'C tedious or encnnting to either of us.
I will quote II few lines of four letter in order
that by my comment UJXlll them I may pitch the tunc
of our subsequent discussion, or indicate the har-
monic issues to which I would lltl.\'c it lend. You
say: ,,] cannot bear to think with any pnrpose of
rn)" priWlte regencration aftcr hnving so long com
mitted aU my Godword hopes to the .dcstiny of my
4
ANTAGONISM BETWEEN THE IDEAS OF
race. Least of all should I be
likely
to entertain
that
question just
now,
when the labors of Messrs.
Moody
and
Sankey,
and the rhetoric of Rev.
Joseph
Cook,
seem
providentially
intended to show us the
vulgar egotism
and the blatant unbelief in the
Divine
name,
with which it is almost sure to be
associated."
Now I have as little
respect
for Messrs.
Moody
and
Sankey,
and for their
flashy,
histrionic
colleague,
as
you
can
desire,
and think our
daily papers might
easily
furnish better food to their readers than the
puerile
stuff
they give
us as
reports
of these men s
sensational sermons and lectures. But what interests
me
chiefly
in the extract from
your
letter is the
general
sentiment of
preference you
exhibit for a
fixed
life of relation to God over one of a
free
and
spiritual
character : that
is,
for a life of
passive
submission to
your race-destiny,
over one of active
private regeneration.
You have
always
one
great
merit,
that of
knowing
well
your
own mind. But
I take the
liberty
of
offering you
a few considera
tions in
regard
to this sentiment of
preference you
express,
which
perhaps you
have not done
justice
to,
and which
may
therefore lead
you
in the
pres
ent case to an
improved knowledge
of
your
own
mind.
Let
me ask
you
then,
in the first
place,
what
good
4 A..,\UGO::\ISY BETWEE...'1 TItE IDEAS OF
race. Least of all should I be likely to entertain
that question just now, when the labors of :Messrs.
Moody and Sankey, and the rhetoric of Rev, Joseph
Cook, seem providentially intended to show us the
vulgar egotism and the blatant unbelief in the
Dirine name, with which it is almost sure to be
associated."
XOI\' 1 hare as little respect for Messrs. :Moody
and Sankey, and for their flashy, histrionic colloogue,
as JOu can desire, awl think our daily papers might
easily furnish better food to their readers than the
puerile stuff' they gire us as reports of these men's
sensational sermons and lectures. But what interests
me chiefly in the extract from JOur letter is the
general sentiment of preference rou exhibit for 0.
jixed life of relation to God o\'cr one of a free
and spiritual character: that is, for a life of passive
submission to Jour race.destiny, orer olle of acti\'e
private regeneration. rou hare alwaJs one grent
merit, that of kno\.ing well rour own mind. nut
I take the liberty of offering rOil n few considera
tions in regard to this sentiment of preference JOu
express, which perhaps rou ha\'e not done justice
to, and which may therefore lead JOu in the pres.
ent case to an improved knowledge of )'our own
mind.
Let me ask .lOU then, in the first place, wbat good
HUMAN FREEDOM AND HUMAN DESTINY.
5
our
race-destiny
is
going
to do us
individually
?
Our
race-destiny
is
thoroughly incapable,
I am
happy
to
say,
of
furnishing
a
destiny
for the
individual man.
We are not the
race,
but individuals
embraced in it
;
and
though
there is
beyond
doubt a
race-destiny
for
man,
there is no such
thing
as an individual
destiny.
Human
individuality
is constituted
by
freedom and
rationality;
and if therefore a certain
destiny
were
imposed upon
it to
fulfil,
either
by deity
or
demon,
it would
immediately collapse.
If I am
really
des
tined to
undergo
a certain mental
development,
end
ing
in
my spiritual
manhood,
just
as I am destined
to
undergo
a certain
physical growth ending
in
my
natural
manhood,
it must be because I have no self
hood that
is,
no freedom and
rationality
where
with to work out
my spiritual
manhood. In
short,
to have a fixed
"
destiny
"
is not to be a free and
rational
subject,
and therefore to be without indi
viduality
;
and to be without
individuality
is to be
destitute of
spiritual possibilities,
and claim
only
nat
ural.
I
repeat,
then,
that the human race
alone,
and not
any
individual
subject
of
it,
claims a Divine "des
tiny,"
because the race has
only
an indefinite or uni
versal
personality,
and of itself therefore is
only
fit
to minister to a defined or individual one. But the
individual
man,
because he is
by
creation free and
ltUllAN rnEED03l fl'D nUllA.." D E S T I ~ Y . 5
our raee.<Jestiny is going to do fa indh'idually? Our
rneedcstiny is thoroughly incapable, I am happy to
Sll)'. of furnishing n destiny for the individuul mnn.
We are not the race, but individuals embmeed in it;
and though there is OO)'ond doubt II. race-destiny for
man, there is no such thing as an individual destiny.
Human individuality is constituted by freedom and
rationality; and if therefore !\ certain destiny were
imposed upon it to fulfil, either by deity or demon,
it would immediately collapse. If I am really des-
tined to undergo a certain mental de"elopment, end-
ing in my spiritual manhood, just as I am destined
to undergo a certain ph)'sieal growth ending in my
natural manhood, it must be because I have 110 self-
hood-that is, no freedom and rationality-where-
with to work out my spiritual manhood. In shari,
to hll\'e n fixed .. destiny" is not to be n free and
rnlional subject, and therefore to he wilhout indio
vidllnJit)'; and to be without indil'idulllity is to be
destitute of spiritual possibilities, and elaim anI)' nat-
urn!.
I repenl, then, that the human mce alone, find not
any individual subject of it, elaiins a Dh'ine "des.
tiny," becnnse the race hns anI) an indefinite or uni.
versa] personality, and of itself therefore is only fit
to minister to n defined or individual one. But the
individual man, because he is by crention free and
C
rational,
is
ipso facto
the arbiter of his own
spirit
ual life and character : that
is,
he either remains
what he
already
is
by
derivation from his
past
an
cestry,
and the circumstances of his own
position,
or else he becomes
a new and
regenerate
form of
life,
according
to his own
pleasure.
Thus
your
and
my private regeneration
is not an
outcome of
destiny
in
any
sense of the word. No
doubt,
we
may picture
the heart of God as
very
much interested in
every
man s
private
or
spiritual
regeneration.
But then at the same time we must
take extreme
good
care not to
represent
Him as in
terested in it to the extent of
"destining" any
of
us for
it,
as the sect of Universalists holds
;
or what
is the same
thing, imposing
it
upon any
of us
contrary
to his own
good
will and
pleasure
;
because
obviously
that would be to
represent
Him as
violating
the
express
means He has
appointed
for
bringing
it
about,
and so
defeating
the
realization of it. For
what does our
spiritual
regeneration
mean? It
means our new
birth,
or our
getting
a new heart
and mind: that
is,
a different one from that we
are
actually
born
to,
or inherit from our
forefathers.
As this old heart and mind take
place
in us with
out our
own
privity
or
consent
previously
asked,
so
our new
birth
signalizes
its own
superior
lustre or
more
intimate nearness to
us,
by
conditioning
itself
G AST.WOSlSll IlETWEE.'i" TllE IDE.l.S Ol"
rntional, is ijMu jacto the nrbitcr of his own spirit-
lIal life and eharnctcr: that is, he either remains
what he already is br derimtion from his past all-
cestrr, and the circwnstnnccs of llis own position,
or else he becomes n new and regenernte form of
life, according to his own pleasllre.
TIlliS Your and my privato regeneration is Dot an
outcome of destill!! in any sense of thc word. Xo
doubt, we may picture the henrt of God as very
llluch interested in evcry man's pri\'ate or spiritual
regeneration. Dut thell at the sume time we must
take extreme gool care not to represent Him as in-
torested in it to the extent of .. destining" any of
us for it, as the sect of Uni\'ersnlists holds; or what
is the same thing, imposing it upon any of us contrary
to his own good will and pleasure; because obviously
thnt would be to represent Him as ',-iolnting the
cxpress means lIo has appointed for bl'inging it
nhont, and so defeating the renJization of it. For
what does onr spiritual regeneration moon? It
means - our lIew birth, or our getting a ncw heart
and mind: thnt is, n different one from that we
are actuaIl}' born to, or inherit from onr forefathers.
As this old heart and mind take place in ns with-
out our own privity or consent preViOllSlr asked, so
our new' birth signalizes its own snpcrior lustre or
morc intimate neanlcss to us, by conditioning itself
7
upon
our
private
freedom and
rationality,
or accom
modating
itself to our secret hearts
demands,
de
rived from culture.
This is what to
every
man,
spiritually
exercised,
makes his
private regeneration
a
question
of such
vital
moment,
namely
: that his
deepest
instincts
of
manhood are met
by
it,
and
by
it alone. For ex
ample, my
inherited
personality
is full of stain or
frailty
derived from some or other of
my progeni
tors,
so that I find
myself,
when
tempted,
not
only
liable but sure to succumb to
theft,
false
witness,
adultery,
or murder. Now in this state of
things
it is evident that unless there be some Divine reve
lation in our nature and
history making
me aware
of this
tendency
to evil in
me,
and
prompting
me
to combat
it,
I am as
good
as
gone
to all
eternity.
For I have no intuitive conscience of the difference
between
good
and
evil,
but
only
an
empirical
or
acquired
one. As far as
my personal
intuitions
go
I
unhesitatingly
deem
good
evil and evil
good.
Our
moral conscience is a Divine endowment of our na
ture
exclusively, utterly beyond
the
sphere
of our
personal
intuitions
;
and we come into the
experience
of it
accordingly only through
the intercourse of our
kind. It is notorious to
every
man of
thoroughly
educated
experience,
that when he is
tempted
to bear
false
witness,
to
steal,
to commit
adultery,
or
murder,
nUliAX rRUOOll AXD 7
upon our prilllte freedom Dnd rationl\lity. or IlCCOm-
modatiug itself to our secret hearts' demands, de-
riled from culture.
'flJis is what to el'ery man, &piritually exercised,
makes his printc regeneration a question of sueh
,-ital moment, namely: that Ail ilUlillel. of
modood art: Mt:t oy ii, olftl oJ it mOllt:. }'or ex-
nmple, my inherited personality is full of stain or
fmilty deri\'Od from some or other of my progeni-
tors, so that I find Dl)'self, when tcmpted, not only
liable but sure to succumb to thcft, faIse witness,
adultery, or murder. Now in this state of things
it is c\'ident that unless therc be some Divinc reve.
lation i/l. our nalure olld !ti8Ior! making me aware
of this tcndency to Cl,il in mc, nnd prompting me
to combot it, I am tiS good as gone to aU eternity.
}'or I hl\l'C no intuiti\'e conscicncc of the difference
betwccn good and el'il, but onl)' an empirical or
Required onc. As far as rn)' personal intuitions go
I unhesitatingly deem good cl'ilsnd c\'il good. Our
mornl conscience is a Di\"ine endowment of ollr "a-
ttire exclusi\"cl)', uttcrly l)C)'ond the gphere of our
personal intuitions; snd we come into the experience
of it aecordingly onl)" through thc intercourse of our
kind, It is notorious to C\'cry man of thoroughly
educated experience, that when he is tempted to bear
false witness, to steal, to commit adultery. or murder.
8
the whole
pressure
of the
temptation
lies in the fact
that these damnable
things
seem
ravishingly good
to him and not evil. Other
men,
interested in
pre
venting
me
doing
them
may
denounce them as evil.
But I in
my
secret
heart,
when
tempted by
these
unhandsome
things,
cannot
help pronouncing
them
good,
the most intimate and
exquisite good
I
know,
in fact
;
and I
inwardly
renounce the
doing
of them
only
out of deference to the Divine law forbid
ding
me to do them under
penalty
of death.
I
repeat
then,
that it is this
strictly redemptive
effort of God in our
nature,
which alone
qualifies
me to realize
my deepest
human
instincts,
or learn
in what consists
my
true freedom and
rationality.
Before
being inwardly
born before
being spirit
ually quickened
I have no
misgiving
as to
my
appetites
and
passions
forming
in me
only
a condi
tional or limited
good. They
seem so much
my
nearest
good,
that I feel no
higher
exercise of free
dom or selfhood
possible
to
me,
than to
obey
them
unreservedly,
or whenever
they
demand
satisfaction.
And I have no sort of a
suspicion,
until I receive
my
information from
others,
that I am then mean
while,
in
spite
of
my apparent
selfhood
or
freedom,
the wretched slave
of my personal organization.
It
seems at this
period
so like free action to
give way
to
my appetites
and
passions regardless
of
any
8 DETWEES TilE tDEAS OF
the whole pressure of the temptntion lies in the fact
that these damnable things seem ravishingly good
to him and not cviL Other men, interested in pre
venting mo doing them may denounce them as m'il.
But 1 in my secret heart, when tempted b)' these
unhandsome things, caunot help pronouncing them
good, the most intimate Imd exquisite good ] know,
in fact; and] inwardly renounce the doing of them
only out of deferenec to thc Divinc law forbid.
ding me to do them under pcnalty of deatll,
] repeat then, tllat it is this strictly redemptive
effort of God in our nature, which alone qualifies
me to realize my deepest human instincts. 01' learn
in what consists my true freedom and rationality.
Reforc being inwardly born - hefore being spirit-
ually quickened - I ha\'e no misgiving as to my
appetites and passions forming in me only n condi.
tional or limited good. 'fhey seem so mueh my
noorest good, that I feel no higher exercisc of free-
dom or sclfhood possible to me, than to obey them
Ilnresenedly. or whcne\'er they demand satisfaction.
And I base no sort of n suspicion. until I recej,'e
my infOl'mation from others. that I am then mean
while, ill' flpite of my apparent sclfhood or frcedom,
the wretched slare 0111lJ perMJRal or!J01ri:atioR. It
seems at this period so like free action to gh'c way
to my appetites and passions regardless of any
Iir.MAN FREEDOM AND HUMAN DESTINY.
<J
higher
law,
and
my
nascent
unripe
sense of self
hood or
personality
is so fostered
by
it,
that I can
not
help yielding
for a while to the
deceptive
seem
ing:
but it is
wholly
a
seeming,
destitute of the
least vital truth. Sooner or later this
felt
freedom
this
apparent rationality
of mine confess them
selves a burdensome and
abject
servitude,
from which
there is no release but in the fetterless air of the
spir
itual world. In
fact,
dear
friend,
our inherited self
hood or freedom the selfhood that comes to us
from
birth,
or is derived to us from our
special
an
cestry
is a mere
provisional
base for a
Divinely-
given
selfhood or
personality,
which comes to us
through
the natural
redemption wrought
in us
by
the Lord Jesus Christ : and it is
literally
next to
nothing,
if it refuse to
operate
as such base.
Admitting
then that we have to the fullest extent
a "destined" or unfree life of God in our race: I
ask afresh how does that
supply
the wants of our
free
spiritual
or
highest
culture? And can a man
really
be so false to the instincts of his
proper
man
hood as
deliberately
to
prefer
a
"
destined
"
life,
even at the Divine
hands,
to one of freedom? I
know
my good
friend Emerson has
long
been
sing
ing
us
songs
set to this indolent
tune,
and that
many
feebler warblers reflect his
inspiration.
And
I know
besides,
that our orthodox churches
give
IIU)lAl' rUEEOOl( A:>D Hl;IdA:s' D F . . S T I ~ Y . 0
higher law, and my nascent unripe sense of self.
hood or personality is so fostered by it, that I enn
not help yielding for a while to the deceptive seem
ing: but it is wholly a seeming, destitute of the
least ,'itni truth. Sooner or later this felt freedom
-this appareNt rationality of mine-confess them.
selves a bllrdensome nnd abject sen'itude, from wllich
there is no rclease but in the fettcrless air of the spiro
itual world. In fnet, denr friend, our inherited self.
}Iood or freedom - the selfhood that comes to us
from hirth, or is derived to us from our special nn
cestry - is n mere provisional bose for a Di\'incly-
given sclfllOOO or personality, which comes to liS
throngh the natural redemption wrought in us by
the Lord Jesus Christ: and it is litcrnlly next to
nothing, if it refuse to operate as such base.
Admitting tllen that we lmve to the fullest extent
a .. destined" or unfree life of God in our rncc: I
ask afrcsh IIOW docs that supply tIlC wants of our
free spiritnal or highest culture? And can a mnn
really be so false to the instincts of his proper man-
hood as deliberately to prefer a "destined" life.
e\'cn at tllC Divine hands, to one of freedom? I
know mr good friend Emerson has long been sing.
ing us songs set to this indolent tunc, lind tl18t
mnny feebler wnrblcrs reflect his inspiration. And
I know besides, thnt our orthodox churches gi,e
10
out so
decrepid
a doctrine of the Divine
name,
and
our Unitarian or rationalistic
pulpits
in their turn
reply
to it in so scant and
penurious
a
strain,
that the common mind has
grown altogether
tired
of the senseless
jangle,
and
prefers
to take its
very
unexacting religion
and
philosophy
at the hands of a
poet,
and that too a
pantheistic
one. But
you
don t
belong
to the common or scientific crowd of
men,
shut
up
like so
many gregarious sheep
to the
pens
of sense. You are a
person
first of all of
sincere,
original thought, taking nothing
on trust from other
men,
despising
the servile limits of sensuous obser
vation
by
which their intellect is
bound,
and think
ing
out
your
own conclusions
according
to the free
range
of
sympathy
and
intelligence
God has
given
you.
And
you accordingly
can never
permanently
consent to sell
your
Divine
birthright
of
freedom,
for the
paltry
mess of
pottage
these
respectable
senti
mentalists offer
you
under the name of
"
destiny."
Besides,
so active an intellect as
yours ought by
this
time to know that we can have no
positive
but
only
a
negative
action
upon
this destined life of our
race,
because our race interests
belong exclusively
to
God,
and He is absolute over them. We have no
power
to
promote
our race
destiny,
but
by
our
spiritual
regeneration. Every
man who becomes
regenerate
ly
abstaining from
the commission
of
evils,
in virtue
10 A:t'TAGO;SISM BETWEE:S THE JDEAS OF
out SO decrepid a doctrine of the Di\'ine n a ~ e , and
our Unitarian or rationalistic pulpits in their turn
reply to it in so scant and penurious a stmin,
that the common mind has grown altogether tired
of the scnscbs jangle, and prefers to take its "cry
lIuexneting religion and philosophy at the lmnds of a
poet, and that too a pantheistic one. Dut you don't
belong to the common or scientific crowd of mell,
shut up like so many gregarious sheep to the pens
of sense. You arc a person first of all of siucere,
original thought, taking nothing on trust from other
men, despising the servile limits of sensuous obser
vation by which their intellect is bound, and think.
illg out )our own conclusions according to the free
mnge of sympathy and intelligence God bas given
you. And you accordingly can never permanently
consent to sell fOur Divine birthright of freedom,
for the paltry mess or pottage these respectable senti
mentalists offer you under the nllme of "destiny:'
Besides, so aeti\c an intellect as YOllrs ought by this
time to know that we can ha\'c no posith'e but only
a negati\'e netion llpon this destined life of our n\Ce,
because our race interests belong exclusively to God,
and lle is absolute over them. We bn\'e no power
to promote our race destiny, but by our spiritual
regellcrntion. Ever!l maR who bomelJ regenerate by
abstainin!! from file COlIIlJlMMOn of Cf,'illJ, in t'irfuc
11
purely of
their
contrariety
to the Divine
name,
does
indirectly promote
his
race-evolution,
because he ceases
any longer actively
to obstruct and retard it. Our
natural
evolution,
or our
race-destiny,
is to
put
on
Divine form and
order;
and this form and order
undeniably
consist in each man
seeking supremely
the
good
of the
whole,
and in all men
seeking
supremely
the
good
of each. It is manifest then that
the
regenerate person
does
indirectly promote
this
race-evolution,
inasmuch as he alone
freely
abstains
from conflict with his fellowman. But this is all
he does towards
it,
and a
fortiori
all and more than
all that
any
one else does towards it. The man who
lives in
practically
selfish relations with his
kind,
seeking
himself first and his
neighbor
last,
does ab
solutely nothing
for his race or nature but retard
its due and
orderly
evolution. And when it is
evolved,
he will do
nothing spiritually
to
promote
its
well-being,
because
although
he will then be in
hibited from
any
moral conflict with his
fellows,
he
will cultivate no
spiritual sympathy
with them.
What then ? Do I
urge you
to cherish an intel
lectual indifference to
your race-destiny?
God for
bid! I should in so
doing
be
utterly
faithless to
my
own best
inspiration.
I find it
unspeakably
blessed to believe that there is a Divinu-/^/////v//
for man
slowly
but
surely working
out,
which
HUMAX FREEDOll A:SD IIU)(AN DESTJ:SY. 11
pNrely oj fAeir confrariel! to the lJit:ine 1tallle, doe8
indired!,! promote Ai8 raee-ccolution, because he eeWJe8
ally lon!ler aditcl,y fo obstruct alld retard it. Our
natural evolution, or our race-destiny, is to put 011
Divine form and order; aud this form and order
undeniably consist in eaeh man seeking suprcmely
the good of tho whole, and in all mell seeking
supremely the good of each. It is manifest then thnt
the regenerate person docs indirectly promote this
race.e\'olution, inasmuch as he alone freely abstains
from confliet with bis fellowman. But this is all
he docs towards it, and afortiori all and marc than
all that anyone else does towards it. 'rhe man who
lives in practically selfish relations with his kind,
seeking himself first and his neighbor last, does ab-
solutely nothing for his race or nature but retnrd
its due and orderly evolution. And when it is
c\'oh'ed, he will do nothing spiritually to promote
its well being, bccnuse although he will then Lc in-
hibited from any Moral conflict with his fcllows, he
will eulth'ate no spiritual sympathy ",itb them.
What then? Do I urge you to cherish an intel
lootual indifference to your race-destiny? God for-
bid! I should in so doing be utterly faithless to
my own best inspiration. I find it unspeakably
blessed to belic\'c that there is n Divine-natural
de8/iny for mnn $lowly but surely working out, which
12 ANTAGONISM BETWEEN THE IDEAS OF
no
spiritual
wickedness in
high places,
nor
any per
sonal
stupidity
and
egotism
on our
part,
can seri
ously compromise. Why?
Because this
benign
conviction
gives
me the
indispensable stay
or
guar
antee which
my meagre
individual faith and
hope
in
God demand as a basis. I could of course have no
spiritual
or
private hope
for
myself
in
God,
unless
it were built
upon
His natural or
public mercy
to
my
race : for how shall
any
man this side of
hell ever deem himself a fitter
object
of the
Divine
complacency
than
any
other
man,
especially
than all men?
My
moral freedom
my
freedom
to be
good
or evil at
my pleasure, subject only
to
what is due to other men is full of the divinest
benignity
to
my
nature,
because the
development
of
that nature in all Divine form and order is condi
tioned
upon
it. The actual distinction of heaven and
hell,
in
fact,
is conditioned
upon
it;
which distinc
tion is no less vital to
spiritual
order. So that the
interests of both
worlds,
natural and
spiritual
alike,
may
be said to demand it. But
my
moral freedom
is but a
quasi
freedom after
all,
and therefore how
ever it
may
condition
my
true or
spiritual
freedom,
is heaven-wide of
constituting
it.
My
moral free
dom consists in
my ability,
under the
pressure
of
any mercenary
motive,
to abstain from
false-witness,
theft,
adultery,
and murder.
My spiritual
freedom
12 A X T A G O X I S ~ I BETWEEX TilE IDEAS OF
no spiritual wickedness in high places, nor any per-
sonal stupidity und egotism 011 Ollt part, can seri-
ously compromise. Why? llcenuse this benign
conviction gives me the indispensable stay or guar-
antee which my meagre indiviuual faith and hope ill
God demand as a basis. I could of course have lIO
spiritual or primte hope for myself in God, unless
it were built upon His natural or public mercy to
my roce: for how shall any man this side of
hell ever deem himself a fitter object of the
Divine complacency than any other mnn, especially
than all men? :\Iy moral freedom-my freedom
to be good or evil at my }lleasure, subject only to
what is due to other men - is full of the di\'inest
benignity to my nature, bccnuse the de\'elopment of
that nature in aU Divine form and order is condi-
tioned upon it. The actual distinction of heaven and
11Cll, in fact, is conditioned upon it; which distinc_
tion is no less vital to spiritual order. So that the
interests of both worlds, natuml and spiritual alike.
may be said to demand it. Dut my moral freedom
is bnt a lJua8i freedom after nIl, and therefore how-
ever it may condition my true or spiritual freedom,
is heaven-wide of constituting it. My moml free_
dom consists in my abilit)', under the pressure of
an)' mercenary motive. to abstain from false-witness,
theft, adultery, and murder. My spiritual freedom
1 11- MAN FREEDOM AND HUMAN DESTINY.
13
endows me with a
totally
new motive of
action,
which is the love of God and
my neighbor,
or the
power
of immortal life
;
and so not
only
enables me
to abstain with
disgust
from these
unholy things,
but
to do with relish the exact
opposite.
The element
of will or choice is
everything
in the moral
life,
and
the
fussy
votaries of it
accordingly
are
absurdly
tena
cious of their
personal
merit. But this element of
will or choice
scarcely
enters
appreciably
into the
spiritual
life,
unless into the lowest forms of it
;
and
in all the
higher
or celestial forms it is unknown.
I
rejoice
then with
unspeakable joy
in this order
ing
of our natural
destiny
at God s hands this
final and decisive
adjustment
of men s outward and
warring
relations because in the first
place
it
authenticates
every deepest
breath of man s
regene
rate
hope
and
aspiration
towards
God,
and in the
second
place
forever
exempts
men from the
tempta
tion
again
to seek their own welfare
by
the methods
of vice and crime. But
apart
from these considera
tions
apart,
in other
words,
from its
power
to illus
trate the Divine name I have no
thought
nor care
about our natural
destiny. Especially
when invited
to
regard
it,
as so
many
men at this
day
do,
in the
light
of a full satisfaction
to men s faith and
hope
in
God,
it seems to me
inexpressibly
revolting.
For
after all is said that can be
said,
it is a mere reduc-
IlUld:AX FREEDOY ASD lJlJYAS DESTISY. 13
cndows me with 0 totolly lIew moth'c of action,
which is the lo\'e of God nnd my ncighbor, or the
power of immortal life j nnd so not only cnables rna
to nbstnin with disgust from these unholy things, hut
to do with relish the exact opposite. The element
of will or choice is e"cIJtbing in the moral life, and
the fussy "otaries of it accordingly arc absurdly tena
cious of their personal merit. Dut this clement of
will or choice scarecl)' enters appreciabl)' into the
spiritual life, unless into the lowest forms of it; and
in nil the highct' or celcstial forms it is unknown.
I rejoice then with nnspeakable joy in this order
ing of our Ilatural destiny at God's hands - this
final nlld decish'e adjustment of mell's outward and
warring relations - because in the first place it
anthcnticates c"er)' deepest breath of man's regcne-
rate hope and towards God, and in the
second place fore\'er excmpts lUen from the tempta-
tion again to seck their 0"11 wclfare by the mcthods
of "icc and crime. Rut apart from thesc considera.
tions _ aparl-, in other words, from its power to illus-
trate the Di\,inc name- I ha"e 110 thought nor cnro
about our natural destiny. Especially when im'ited
to regard it, as so many men at this day do, in the
light of a full satisfaction to men's faith lmd hope
in God, it seems to mc inc:tpressibly reyolting.
afrcr all is said thnt can be S<1itl, it is a mcre reduc-
14 ANTAGONISM BETWEEN THE IDEAS OF
tion to order of man s natural or constitutional
life,
with the
spiritual,
functional,
or infinite side of his
being
left out. And are men content to deem them
selves
cattle,
that
they expect
no
higher
boon at the
hands of the DIVINE NATURAL HUMANITY but an
unexampled provision
for their board and
lodging?
Understand me
then,
and understand
my
books.
I
strongly affirm
a Divine
destiny
a Divine-nat
ural order
for
mankind)
but I
affirm
it in the in
terest
of
the Divine name
alone,
which the church
obscures,
by practically cutting
off men s secular
hope
towards
God,
unless it claims a sanctimonious
basis. In short I have no interest in
maintaining
this truth of a
Divinely appointed destiny
for the
race,
but the interest of Divine
justice
or
righteous
ness. Of course no one can
deny
that it is infi
nitely pleasanter
to think of men
living together
in
outward
harmony,
than
living
like
pigs
in a
sty,
where
every
one is bent
upon grabbing
as much
as he can from his
neighbor,
or
pushing away
his
unfortunate
neighbor
from the
trough altogether.
But the outward order of human life
is,
after
all,
supremely pleasant
to
me,
because it discloses an
eternal Divine rest and refreshment for the inward
man,
or indicates at least the method
by
which the
individual conscience attains to
spiritual peace
in
God. If our natural evolution did
nothing
to reveal
14 A:STAGO:SIS){ BETWEE...'i THE IDEAS OF
tion to order of man's natural or constitutional life,
with the spiritual, functional, or infinite side of his
being left out. And are men content to doom them-
selves cattle, that they expect no higher boon at the
bands of the Dl\'IXE KATURAL but an
unexampled provision for their board and lodging?
Understand me then, nnd understand my boob.
I atrong!;; a.lJirm a IJivine dcatiny-a IJilJinc-nat-
ural order-jor mankind, but I (f.lJirm it in tlte in-
terest 0/ the IJivillc name alone, whieh the church
obscures, by praetically clltting off men's secular
hope towards God, unless it claims a sauctimonious
basis. In short 1 havc no interest in maintaining
this tmth of a Di\'inely appointed destiny for tllC
rn.cc, but tho interest of Divine justice or riglltcous-
ness. Of courso no 0110 can deny that it is infi-
nitely pleasanter to thiuk of men living together in
outward harmony, than living like pigs in a sty.
where everyone is bent upon grabbing as much
ns he can from his neighbor, or pushing away his
unfortunate neighbor from tbe trough altogether.
But the outward order of human life is, after all,
supremely pleasant to me, because it discloses an
eternal Divine rest and refreshment for the inward
man, or indicates at least the method by which the
individual conscience attains to spiritlUll peace in
God. If our natural e"olution did nothing to re\'enl
15
and
guarantee
our inward and immortal
joy
in
God,
I for one should be
obdurately
indifferent to it. If
my
life is to be
spiritually
snuffed out at
last,
I
should
very
much
prefer
to have beforehand no nat
ural
glimpse
of
peace
and
order,
arising
from the
Divine
subjugation
of heaven and
hell,
to mislead
me into
making
false inferences.
I have now said
nearly enough
to make
my
mean
ing
on this
subject clearly intelligible
to
you.
I am
not,
you perceive,
the least
indisposed
to believe that
I am
"
destined
"
by
the Divine
providence
either
in
my
own
person
or the
persons
of
my
descend
ants to the
possible enjoyment
of
health, wealth,
and all manner of outward
prosperity,
in the evolu
tion of a final natural order for man on the
earth,
or the
development
of a united
race-personality.
But
I am
utterly
averse to
believing
that
"destiny"
has
any
the least hand
in,
or
power
over,
my
inward rela
tions to
infinite goodness
and
truth,
or
my
instinct
of
spiritual freedom. Every
such sentiment indeed I
trample
under foot with a resolute and
hearty good
will,
for it aims to obscure the
very
central
glory
and
most
dazzling effulgence
of the creative name. Let
me here
say
besides,
very briefly, though
the theme
well deserves a Letter to
itself,
that if I could feel
that I had been
"
destined" to love
goodness
and
truth in
spite
of the
preternatural
sweetness to
my
FREEDOM: HUYA.- ... 15
and guarantee our inward and immortal joy in God,
I for one should be obdurately indifferent to it, If
m)' life is to be spiritually snuffed out at last, [
should very mueh prefcr to have beforehand no nat
ural glimpse of pence and order, arising from the
Divine subjugation of hca\'en and hell, to mislead
me into making false inferences.
I have now said nearly enough to make my mean
ing on this subject clearly intclligiblc to you. I am
not, )'on perc<,ivc, the least indisposed to bcliC\,c that
[ am "destined" by the Di\'inc providcnee -either
in my own person or thc persons of my descend.
ants - to the possiblc enjoyment of health, wealth,
and aU milliner of outward prosperity, in the emlu
tion of a final natural order for man on the curth,
or the dC\'e)opmellt of a united mce.personality. TIut
I am utterly averse to believiug that" destiny" hM
any the least hand in, or pou;pr Ol'er, 'Hy in/card rela.
tions to nJinite fjoodne8IJ and truth, or my instinct 0/
spiritual freedom. Every such sentiment indeed I
trample under foot with a resolutc and henrt)' good
will, for it aims to obscure the v<'ry eentrnl glory and
most dazzling cffulgenee of the creath'e namc. Let
me here say besides, very briefly, though the themc
well deserves a T-<ctter to itself, tllat if I could feel
that I had been "deatilled" to love goodness and
truth in spite of the preternaturnl sweetness to my
10
"DESTINY" FATAL TO NATURE AS WELL.
heart of evil and
falsity,
the sentiment of an inmost
freedom and
rationality
which now
qualifies my
manhood,
would
instantly
wither at its
source,
and even
my
nature disown its
proper
life or
selfhood. For
my
nature derives its total
power
to function from the
spiritual
world,
and if
you
ex
haust that world the world of man s substantial
freedom or
individuality
of its hold
upon my
affec
tion and
faith,
you
a
fortiori
reduce
my
natural life
to
inanition,
and
relegate
me,
its conscious
subject,
to
instant unconsciousness.
16 "DESTI::;'Y" FATAL TO ::;'ATURE AS WELL.
heart of evil aud falsit)" tho sentiment of 11II inmost
freedom and rationality which now <}ualifies my
manhood, would instantly wither at its source,
alld C\'en my lluture disown its proper life or
sclfbood, }'or my nature derives its total power
to function from the spiritual world, and if )ou ex-
haust that worhl-the world of man's subswlltial
freedom or individuality-of its hold upon myaffec-
tion and faith, you afurtiori reduce ill)' natural life
to inanition, and relegate me, its conscious subject, to
instant unconsciousness.
LETTER II.
UT our
difference,
according
to
your
own
k
showing,
is far more
vital,
intellectually,
SiJSJA
than
any
we have
yet apprehended,
be-
v
i
^~^&*~3i
longing
rather to the realm of
thought
than that of sentiment. You
say,
for
example
:
"
I
am told on
every
hand that
you
believe in Jesus
Christ as the
only
God. If this be true I cannot
help expressing my disappointment."
And
then,
after
saying
that
you
have not so understood
my
books,
you
continue in words
following
:
"
You
mean
by
Christ more than
any
one human
person
ality.
You don t
identify
God with
any person
whatever,
but with all human nature. I never
should
suspect you
of the narrowness here
imputed
to
you.
But how can I feel sure that I am
right
about
your
belief,
when all
your
readers with whom
I am
acquainted
feel sure that I am
wrong
?
"
My
books are too small a
thing
to excite contro
versy,
but at least let me
express my
mortification
LETTER II.
U'J.1 our difference. according to ~ ' o n r own
showing, is far morc vital, intellectnally,
than any we huve Jet apprehended, he
longing rather to t11C rcalm of tltON!Jht
than that of sentiment. You say, for example: "I
am told 011 every Imnd that JOu beliel'c in Jesus
Christ as the only God. If this be true I cannot
l1Clp expressing my disappointment." And then,
after saying that you have 110t so understood my
hooks, you continue in words following: "You
mean b ~ ' Christ more than any olle human person.
ality. YOll don't identify God with any perlOR
whatever. hut with all human nature. I nerer
should suspect JOlt of the narrowness here imputed
to rou. Dnt how can I feel sure that I 8m rigllt
about )'our belief, when all JOur renders with wbom
I am acquainted feel slIre that I nm wrollg?"
'My books orc too small (L thing to e:<cite COlltro-
\'('!'Sy. hut nt least let me express my mortification
18
HISTORY A STRUGGLE BETWEEN MAN S
that to a reader of
your perspicacity they
should
have borne an uncertain sound on the
point
in
ques
tion. This comes in
part perhaps
of
your
overlook
ing
the
sharp
discrimination I
habitually
make
between nature and
person,
or between what is real
and what is
merely phenomenal
in human existence
;
but I must confess that on the whole
your
criticism
is
damaging
to
my
self-love. Let me then
try again
to
expose
to
you
the
philosophic ground
of
my
con
victions on this
subject,
and to this end
indulge
me
with a brief backward
glance
at the
history
of the
human
mind,
by way
of
getting
a
starting-point
com
prehensive enough
to show in the
sequel
where the
philosophic
truth comes in.
Since time
began
two races have
struggled
for
pre
cedence in the womb of
humanity,
one of which we
may
call the child of
bondage,
the other the child
of freedom
;
one
embodying
the interests of man s
outward or conscious
life,
the other those of his in
ward or unconscious
life;
one
representing
his nat
ural or
race-force,
the other his
spiritual
or
personal
force. In
history
this
antagonism
in human
thought
and life has been
variously symbolized
: now as the
actual or old Jerusalem in contrast with a new Jeru
salem which is
yet
to
come;
now as a
legal
Divine
economy
in
opposition
to a
gracious
one;
now as a
visible or
figurative
order of human life in
opposi-
18 IIISTORT A STRUGGLE B,,-,.WEEN liM,'S
that to a render of Jour perspicncity they should
ha"e borne on uncertain sound on the point in ques.
tion. This comes in part perhaps of JOur overlook.
ing the sharp discrimination I habitunlly make
between nature and person, or between what is real
aud what is merely phenomenal in human existence;
but I must confess that on the whole JOur criticism
is damaging to my self.]m'e, Let me then try again
to expose to JOlt the philosophic ground of my con.
vietions on this subjl'ct, and to this cud indulge me
with a brief backward glance Ilt the history of the
human mind, by way of getting n starting.point com
prehensive enough to SIlOW in the sequel where the
philosophic truth comes in.
Since time begun two Mlees have struggled for pre.
ccdence in the womb of humanity, olle of which we
may cnll the child of bondage, the other the child
of freedom; oue embodying the interests of man's
outward or conscious life, the other those of his in
ward or unconscious life; one representing his nat
ural or mce.force, the other his spiritual or personal
,
force. 10 history this antagonism in human thought
and life has been ,'ariollsly symbolized: now as the
actual or old Jerusalem in contrast with n new Jeru
salem which is yet to come; now as n legal Didnc
economy in opposition to a gracious one; now as a
visible or figurnth'c ordcr of human life in opposi-
RACE FORCE AND HIS PERSONAL FORCE.
19
tion to an invisible or real
order;
finally
and in
brief,
as the world and the church.
"The world" and "the
church," then,
have been
symbols of thought
to
man,
growing
out of the fun
damental needs of his intellect : what
precise
intel
lectual needs do these
opposing symbols
attest or
stand for?
"The world"
represents
the interests of human
universality say
human nature in short
;
"
the
church"
represents
the interests of human individu
ality say
human
regeneration,
in short. Thus we
may say
that the ivorld stands for the fatal side of
human
life,
those interests of man which relate him
willy-nilly
to his
fellowman,
and therefore
place
him more or less in the
voluntary category,
or under
the rule of
duty,
of
force,
of
necessity,
of
destiny.
And the church on the other hand
symbolizes
the
free
side of human
life,
those interests of man which
relate him
primarily
to his infinite
source,
and which
exalt him therefore into the
category
of
spontaneity,
or
express
all
duty
done and all
destiny
achieved
the
reign
thenceforth of
taste,
of
culture,
of in
ward attraction or
delight,
of immortal life in short.
Human
regeneration
is doubtless the sole
spiritual
end of God s creative
providence
;
as the human race
is its sole incidental natural end. And as the
highest
Divine
blessing
for the
regenerate
man is
freedom,
RACE FORCE A:iD HIS PERSOSAL FORCE, 19
tion to nn in\'isiblo or rrol order; finally ond in
brief, as the 1corld and the church.
"The world" and "the church," then, have been
IJ!/JJlbo11J 0/ thought to man, growing out of the fun.
damental needs of his intellect: what prccise intel-
lectual needs do these opposing s)'mbols attest or
staml for?
"Tho world" represents the interests of human
universality-soy human nature in short; "the
church" reprcsents the interests of human individu-
ality - soy huumu regellera!iM, in short. Thus we
rna)' say that the world stands for tho fatal side of
human life, those interests of man which relate him
willyonilly to his fellowman, and therefore place
him more or less in the voluntar)' category, or under
the rule of duty, of force, of necessity, of destin)',
And the churCH on the other hand symbolizes the
free side of human life, those interests of mnn which
remte him primarily to his infinite source, and which
exalt him therefore into the cntegor)' of spontaneity,
or express-all duty done and nU d c s t i u ~ ' achieved
- the reign thenceforth of taste, of culture, of in-
wnrd at,traction or delight, of immortal life ill short.
Hnronn J'('generntion is doubtless the solo spiritual
end of God's creatirc pro\idellce j as the humiln race
is its 801e incidcntnl natnral end. And flS the highest
Di\'ine blessing for the regencrnte man is freedom,
20
THE STRUGGLE IS INHERENT
so the
highest
Divine
blessing
for the race
is,
inci
dentally,
an order
competent
to secure such freedom.
But I
repeat
that \ve cannot be too
particular
in
denying
"the world" and "the church"
any
final
validity,
and
restricting
them to a
purely symbolic
virtue. In their material or technical
aspect they
are
plainly
irrelevant to the
grand
ideas
they sym
bolize : what calls itself
"
the
church,"
for
example,
being notoriously
so devoted to the
pretence
of
order,
as to
carry
it to the
pitch
of ritualism or
supersti
tion
;
and what calls itself
"
the world" so devoted
to the
pretence
of freedom as to run it into radical
ism,
so
contemning
the order which alone saves free
dom from license. Nevertheless in their
symbolic
character
they
have been of incalculable succulence
to the
intellect,
as without the vital contrast and
oppugnancy
which
they
have
always represented
to
human
thought,
human
progress
would have
proved
abortive,
or
perished
in its cradle.
And now
having
secured
our needful
starting-
point
in the brief historic
generalization
here
given,
it
only
remains to
inquire
further
in this connection
why
this
sharp
discrimination
between nature and
spirit,
or between the universal and individual in
terest in human
life,
should have been so vital to
the
mind,
as to make all
history
resound with it?
To tell the
great
truth in one
very
brief word:
20 TUE STRUGGLE. IS 1 ~ I I E . n E ~ T
so the highest Divine blessing for the race is, inci-
dentally, all order competent to secure such freedom,
Dut I repeat thnt we cannot be too particular ill
denying "the world" and "the church" nny final
validity, and restricting them to a purely symbolic
"irtue, In their material or technical aspect they
nrc plainly irrclcl'ant to the grand ideas they sym
bolize: what calls itsclf "the church," for example,
being notoriously so devotcd to the pretence of order,
as to enrry it to the pitch of ritualism or supersti-
tion; and what calls itself" tllC world" so dcvoted
to the pretencc of freedom as to rnn it into rndicnl.
ism, so contemning the order which olonc SQVCS frcc
dom from license, Nevertheless in their symbolic
clHlraetcr they ho\'c been of incalculable succulence
to the intellect, as without the vital contrast and
oppllgnancy whieh they hn\'e nlwn}'s represented to
humnn thougllt, human progress would hn\'c pro,-cd
nbOl,tivc, or pcrisllcd in its cradle.
And now hnving secured our needful starting.
point in the brief historic genemlization here gi\'ell,
it only remains to inquire further in this connection
why this sharp rliscrimination between nature and
flpirit, or between the IIni,ersal and individual in
terest in human life, should htl\'C been so "ital to
the mind, as to makc nn history resound with it?
To tell the great truth in one ,-ery brief word:
IV MAX S CliKATURESHlP.
21
it is because man is the creature
of
God,
and is essen
tially
therefore a divided
personality
.- one
aspect
of it
relating
him to his own nature or his
fellow-man,
so
giving
him conscious or finite and
phenomenal
existence
;
the other
aspect
of it
relating
him to God
or his
spiritual
source,
so
giving
him real or uncon
scious and infinite
being.
Understand me. If man
be in truth a creature of
God,
then two
things
be
come at once
necessary
: 1 . That he
possess
real or
unconscious
being only
in God
;
and 2. That he
possess
conscious or
phenomenal
existence
exclusively
in himself. Because if his real or unconscious
being
were not in God but in
himself,
then he himself
would
instantly
cease to exist or
appear;
and if his
conscious or
phenomenal
existence were not in him
self but in
God,
then he would himself
instantly
cease
to be. In the one case he would forfeit natural ex
istence
;
in the other he would forfeit
spiritual
being.
This
fact, then,
of man s
creatureship
that
is,
the
bare fact that his real
being
lies in the Divine
perfec
tion,
and that he
only
claims in himself
phenomenal
or unreal existence
requires
that his
history pre
sent that
duality
of movement which exhibits him
now as a
spiritual
or individual
force,
now as a natu
ral or universal one.
Accordingly
it is
sheerly
im
possible
to deal with man
intelligently
or
intelligibly
l ~ lIAN'S CREATt:I:ESlllr.
21
it is because mall is the creafure qf God, nud is essen
tially therefore n didded personality: olle n.spcct of it
relating him to his own nature or his fellow.man,
so giving him conscious or tiuite and phenomcnal
existcnce; the other aspect of it relating him to God
or his spiritual source, so gi\'ing him real or Ullcon-
scious and infinite being. Understand me. If mall
lx- in truth a creature of God, then two things be-
cOllle at Ollce necessnry: 1. 'fhat he posscss real or
unconscious being oilly in God; Bnd 2. That he
l.108scSS const'ious or phenomenal existence cxclusively
in himself. Because if his real or unconscious being
were not in God hut in himself, then he himself
would jl18fanfl,y cca8e fo ujat or appear " nnd if hi:!
conscious or phenomenal existence were not ill him.
self but ill GOtl, then he would himself jn8fmdl,y ceaae
to be. In the one cn."C he would forfeit natnral ex-
istenee; in the other he would forfeit spiritual
being.
'fhis fact, then, of man's creatureship - that is, the
bare fact that his real being lies in the Dh'ine perfec-
tion, and that he only claims in himself phenomenal
or unreal existcnce-rcqnircs that his history pre-
sent that duality of mO"ement which exhibits him
now as a spiritual or indh'idnal force. now as n natu
ral or universal one. Accordingly it is sheerly im-
possible to deal with mlln intelligently or intelligibly
22
HIS SPIRITUAL CREATION EXACTS
upon any
other
logical
basis than this of his crea-
turcship
: that is to
say, upon
the basis of his refer
ring
his true or
spiritual being infinitely away
from
himself,
namely
: to God
;
and
claiming
to himself
instead a mere
natural,
phenomenal,
or
shadowy
ex
istence. At all events this is the view which I find
myself
forced to take of man s
being
and
history,
that
is,
of his
spiritual origin
and his natural des
tiny;
and it is
especially
the view which I shall
try
to enforce
throughout
the
present
letters.
Very
well then : so far at least there is no room
for
misunderstanding.
No one can
deny
that his
tory
demonstrates a divided
empire
in man.
Every
man of
experience
or observation knows that man
is
subject
to a double
law,
one
outward, natural,
con
stitutional,
so to
speak, relating
him whether he will
or not to his
fellow-man;
the other
inward,
spirit
ual, creative,
so to
speak, relating
him
freely
to God.
The first of these laws has
respect
to man as a
whole,
or in a universal
aspect, obeying
the
empire
of neces
sity.
The second has
respect
to him
only
in his in
dividual
capacity, obeying
the
inspiration
of freedom.
I
repeat
then : so far there is no
ground
for misun
derstanding
between us.
But now I am
going
to
say something
which
per
haps
neither
experience
nor observation has made
plain
to
you,
and which
may
therefore
give
rise to
22 ms SPIRITUAl. EXACTS
upon any other logical basis than this of his crea-
turesllip: thnt is to upon the bnsis of his refer-
ring his true or spiritual being infinitely away from
himself, namely: to God; and claiming to himself
instead a mere natural, phenomenal, or shadowy ex-
istence. At all e\'ellts this is the \,iew which I find
myself forced to take of man's being and history,
that is, of his spiritual origin and his natural
tiny; and it is especially the view which I shall
try to enforce throughout the present letters.
Very well tllCn: so far at least there is 110 room
for misunderstanding. Ko one can deny that llis-
tory demonstrates a divided empire in man. 1::\'ery
mall of experience or observation knows that man
is subject to a double law, one outward, natural, COil-
stitutional, so to speak, relating him wbether he will
or not to his fellow-man; the other inward, spirit-
ual, crcnti"e, so to speak, relnting him freel)' to God.
The first of these laws has respect to man as a whole,
or in a uuh'eraal aspect, obeying tllC empire of neces-
sity. The second has respect to him on1)' in his in-
dh'idual capacity, oheying the inspirntion of freedom.
I repeat then: so far there is no ground for misnn-
derstandinf; between us.
But now I am going to say something whieh per-
haps neither experience nor obscrmtion has made
plain to you, and which may therefore give rise to
HIS PREVIOUS NATURAL FORMATION.
23
misunderstanding,
if I do not
very fully explain my
self. You know that I have traced the fact of man s
divided existence to the truth of his
creatureship,
which
requires
on the one hand that he
possess spir
itual or invisible
being
in his
Creator,
and on the
other natural or visible existence in himself. Because
if man
possessed only spiritual being
in his
Creator,
he would be without
any ground
of consciousness in
himself,
and hence without
any recognition
of the dif
ference between him and God. And if he
possessed
only
natural or visible existence in
himself,
he would
manifestly
be uncreated. At all events he would
then have no
pretension,
as
now,
to deem himself
the creature of an infinite
power.
I do not hesitate
to
say
therefore that his
peculiar creatureship implies
this double bond of
spiritual
or infinite
being,
and of
natural or finite existence.
But if such be the
implication
of man s creature-
ship,
the
phenomenon
must of course attribute itself
to
something
in the creative
perfection.
There is ob
viously nothing
in the creature which has not its sole
rt/ixo,/ d\ lrf in the
greatness
of the
Creator;
and if
we would ascertain
accordingly why
it is that man
has
always
worn a divided
aspect
here
exalting
himself above the
neighbor,
there
subjecting
himself
to the
neighbor
we must seek our answer
only
in
the excellence of the creative
name. Let us ask
HIS PREVIOUS 1'l'ATURAL 23
misundC1'l$tnnding, if I tlo not "cry fully explain my.
self. You know that I have traced the fact of man's
dh'ided existence to the truth of his creaturcship.
which requires on the olle hand that he posscss spir.
ituo.l or invisible being in his Creator, and Oil the
other natural or visible existence in himself. Because
if man possessed only spiritual being in his Creator,
he would be without any ground of consciousness in
himself, ami benee without any rocognition of the dif.
fcrenee betwecn him and God. And if he possessed
only no.tul'lll or \'isiblc existence ill himsclf, he would
manifestly be uncreated. At all C"cnts 110 would
thcn have no pretension, as now, to deem himself
thc creature of an infinite power. I do not hesitate
to sa)' thcreforc that his peculiar crcaturcsllip implies
tllis double bond of spiritual or infinite being, and of
natural or finite existence.
Bllt if such be the implication of man's creature.
ship, the phenomenon must of course attribute itself
to something: in the crcntivc perfection. 'l'hcrc is obo
\'iouslj' nothing in the creature which has not its sole
raison d'llre in the greatness of the Creator; and if
we would ascertain accordingly why it is that mlln
hns always worn a divided aspect - hero exalting
himself nl)(we the neighbor, tllcre" subjecting himself
to tho neigllbor-we mnst seck our answer only in
the excellence of the crcntive name. Let us ask
24
TO WHAT CREATIVE EXCELLENCY
therefore,
to what essential excellence of the crea
tive name it is
owing,
that
man,
its
creature,
should
inevitably
wear to himself a finite and
phenomenal
aspect,
or feel a conscience of
limitary
relations with
God and his fellow-man?
It is
owing very
obviously
to
nothing
else than
the
infinitude
of the creative Love : which
requires
that the Creator in
creating
or
imparting
life to His
creatures should first of all endow them with self
hood,
or
subjective
consciousness,
in order that such
consciousness in
giving
them
quasi
or
phenomenal
projection
from
Himself,
may
ever after serve them
as an infallible
negative
basis or mirror of all
posi
tive Divine
knowledge.
And
selfhood,
or
subjec
tive
consciousness,
being contingent
as it is
upon
the
perception
of a
controlling object,
in relation to
which alone it is either
good
or
evil,
we have the
entire moral
history
of the race
provided
in this
antagonism
of inward and
outward,
subject
and ob
ject,
man and
nature,
which is incidental to the
very
idea of creation.
But here
you
will ask me to be more
explicit.
You will ask me to
explain
to
you
in a less
cursory
manner than I have done in the last
paragraph, why
the infinitude of the Creator
requires
Him,
as I
have
said,
to endow His creature Avith
selfhood,
or
subjective
life? To answer this we must take a
24 TO "'JUT CREATH"! E.l:CLLSCY
therefore, to what csscnti:l.1 excclleoco of the cren,..
tive name it is owing, that man, its creature, should
inevitably wear to himself a finite and phenomerull
aspect, or fccl 8 conscience of limitary relations with
God and his fellowman?
It is owing vcry obviously to nothing else than
tho injnitude of the creative 1ovo: which requires
that the Creator ill crcnting or importing life to His
creatures shouM first of all endow them with self.
hood, or subjective consciousness, in order tbat sllch
consciouslJess in giving them fltlUi or phcnoffien:ll
projection from Himself, may e\'cr after scn-c them
as an inCalliblo ucgntive basis or mirror of all posi.
the Divine knowledge. And selfbood, or subjec.
tive consciousness, being contingent IlS it is upon
the perception of a controlling object, in relation to
which alone it is either good or e\'il, we have the
entire mornl history of the race provided in tllis
antagonism of inward and outward, subject and ob-
ject, num and nature, which is ineidcntal to the vcry
idea of creation.
But hero J"ou 'l"iIl nsk me to be more explicit.
You will ask me to explain to )"ou in a less cursory
manner th:m I hn'"e done in the 1tlst pamgrnph, wby
the infinitude of the Grentor requires Him, as I
have said, to endow His creature with selfhood, or
lubjective life? 'fo answer this we must tnkc a
IS THIS EXACTION OWING?
25
new Letter. Permit
me, however,
meanwhile to
say,
that after the frank
exposition already given you
can have no
longer any
excuse for
doubting
that
I at
least,
whatever others
may
do,
not
only
value
human freedom in its
higher aspect,
as the culminat
ing
miracle of the
spiritual
creation,
or what alone
renders the creative name
eternally
adorable
;
but
regard
it
also,
in its
practical aspect,
as the
highest
blessing capable
of
being
bestowed
by
God
upon
man : as that
blessing
indeed which alone
keeps every
other
blessing
from
becoming
nauseous. Not moral
or finite freedom not a mere freedom of choice
between
good
and
evil,
though
this is of inestimable
value as a basis of the other but a
positive
or infi
nite
freedom,
which is without
any
ratio or
limit,
being
identical with God s own
presence
in the
created
nature,
and is felt in the created
bosom,
therefore,
as the
spontaneous prompting
of its own
spirit.
18 TillS OWI::-."O I
25
new Letter. Pcrmit me, b01\'c\'cr, meanwhilc to sa)',
that after the fmnk exposition already gh'en JOu
can have 00 longer ony excuse for doubting that
I at Icnst, whate\'er others may do, not only \'alue
human freedom in its higher nsped, as tlle culminat-
ing miracle of the spiritual creation, or what alone
r("llders the ercati\'e name eternally adorable; but
regard it also, in its pmctical aspect, as the highest
blessing capable of being bestowed by God upon
man: as that blessing indeed whieb alone keeps e\'ery
otber blessing from becoming nauseous. Kat moral
or finite freedom - not a mere freedom of choice
between good and evil, though this is of inestimable
mlue as lI. 'bt\sis of the othcr- but 8 posith'e or infi-
nite freedom, which is without any ratio or limit,
being identical with God's own presence ill tbe
created nature, and is felt in the erented bosom,
therefore, as tbe spont.o.noous prompting of its own
spirit.
LETTER III.
T DEAR FRIEND: To our
natural,
uneducated
apprehension
of Divine
things,
a
proper
inference from God s
spiritual
infinitude or
perfection
would
be,
that He
might
at once bestow what life He listed
upon
His
creatures : if need
were,
a real and
imperishable
one.
But an
enlightened
reason teaches us that
every
such
judgment
is
superstitious
or
profane, springing
from
grossly
sensuous notions of the Divine infinitude.
We
naturally
think of God as the
power
of an out
ward
life,
and measure His
good-will by
his readi
ness to bestow all manner of outward
prosperity
upon
His favorites. But He is in truth and
pre
eminently
the
power
of an inward life in man : that
is to
say,
a life so little accentuated to the senses
as to seem more innocent than
infancy
: and where
there is no
susceptibility
in man to this inward
life,
His
power
of outward benefaction is thwarted.
It is these sensuous
prejudices
of ours with
respect
i
; .
. ,
LETTER III.
Y DEAR }'RIEND: - To our natural,
uneducated apprehension of Divine things,
11 proper inference from God's spiritual
infinitude or perfection would be, that lIe
might at once bestow what life lIe listed upon His
creatures: if need were, a renl and imperishable ono.
But an enlightened reason teaches us that every such
judgment is superstitious or profane, springing from
grossly sensuous notions of the Divine infinitude.
We naturally think of God as the power of an out-
ward life. and measure His good-will by his readi.
noss to bestow all manner of outward prosperity
upon His favorites. But He is in tnlth nnd pre.
eminently the power of an inward life in man: that
is to say. a life so little accentuated to the senses
as to seem more innocent than infancy: and where
there is no susceptibility in man to this inward
life, His power of outward benefaction is thwarted.
It is these sensuous prejudices of ours with rcspeet
THE MEANING OF INFINITE LOVE.
27
to the Divine
power
which lead us to
put
such an
exaggerated
estimate as we do
upon
the
gift
of self
hood,
as the sum of all God s outward
bounty
to
the
race;
when the
gift
in
question
is without
any
objective reality, being
one of
pure subjective
seem
ing.
We want to know
accordingly
what
precise
exigency
of the creative infinitude or
perfection
it
is,
which thus
prevents
the
omnipotent
Creator from
fully authenticating
the selfhood of
man,
or
making
him
(in himself)
anything
but a mere form of sub
jective
or
seeming
life. In other words our
present
business is to consider the creative
infinitude,
in order
to ascertain the
ground
of its
signal incapacity
to con
fer
upon
its creatures
(in themselves)
any
other than
a
subjective, personal,
finite,
or
phenomenal
conscious
ness.
We are in the habit of
saying
that God the Cre
ator is infinite
Love,
but I doubt whether we are
as
prompt
to understand all that is
implied
either
in the
qualifying adjective
or the
qualified
noun.
We
say,
indeed,
that the Creator is
Love,
because
He
manifestly
communicates life or
being
to other
existences,
who can have no manner of claim
upon
Him but what
they
derive from His own bountiful
nature. But when we
say
His love is
infinite,
do
we do so
only by way
of
characterizing
its
pure
quality,
as
being unalloyed by any
fibre of self-love
;
TilE MEAl'i'IKO OF l::iFlSITE LOVE, 27
to the Di\'inc power which load us to put such an
eXllggcrnted estilllllte l'lS we do upon the gift of self.
hood, l'lS the swn of all God's outward bounty to
the rnce; when the gift in question is without nllY
objective roolity, being ono of pure subjective seem-
ing, We wnnt to know accordingly what precise
exigency'of the creative infinitude or perfection it
is, which thus prevents the omnipotent Creator from
fully authcnticating the selfhood of mlln, or making
him (in himsclf) anything but a mcre form of aub-
jcclive or seeming lifc, 1n other words our present
business is to consider thc crcativc infinitudc, ill order
to (Iscert..lill the ground of its signal incapacity to con
fer upon its creatures (in thcmsches) allY other than
a subjectivc, personal, finite, or phenomcnal collseious
ness.
""c arc in the habit of s8)'ing that God the Cre
alor is infinite I.o\'e, but I doubt whethcr we are
ns prompt to understand all that is implied either
in the qualifying adjective or thc qualified nOlm.
,re say. indeed, tbat thc Creator is U)\'C, becausc
lIe mnnifestly comrnuuicntes lifc or being to other
existences, who can hn\"c no manner of claim upon
Him but what thcy deri\'c from IIis own bountiful
nature. But wllcn we say IIis Jo\'e is infinite, do
we do so only by way of charneterizing its purc
quality, as being unallo),ed by any fibre of self-love j
28
IT
MEANS,
FREEDOM FROM
SELF-LOVE,
that is to
say, by any
sentiment of conflict between
Himself and others?
Obviously
there can be no
essential or substantial conflict to the creative intel
ligence
between Himself and His
creatures,
since
He furnishes their sole and total
being
or substance.
And
any
conflict which does ensue between
them,
therefore,
must be
purely
formal or
phenomenal,
ex
isting
to the created
apprehension
alone,
and in
volving
no
compromise
of the creative infinitude.
This is
accordingly
the
only ground
of our ascrib
ing
infinitude or
perfection
to the creative Love:
that it is
ineffably pure
love,
or love so
wholly
uii-
like
ours,
as to be
absolutely
free from
any
set-off"
or drawback of
self-love,
or even of transient self-
regard.
We
say
a
thing
is
infinite,
which has no
subjective
limitation,
no limitation ab infra. And
we
say
it is
absolute,
as
having
no
objective
limita
tion,
no limitation ab extra. Now the Creator is
in
se,
or
essentially,
both
infinite,
as
being
void of
subjective
relations;
and
absolute,
as
being
void of
objective
relations
j
and it is
only
in His existential
relations to the finite
understanding
of His own
creatures,
that we
apply
these terms to
Him,
in
order to
express
our
approximate
sense of His
per
fect
being,
and
so,
in the best
way
we know
how,
differentiate Him
from ourselves.
Now this infinitude
of the Creator
constituting
28 IT }(F.A::>S, FREEDOM FRO)[ SELF-LOYE,
that IS to say, by any sentiment of conflict between
Himself and others? Obviously there ('an be no
esscntial or substantial conflict to the creative intel-
ligence betwccn Himself and I1is creatures, since
lIe furnishes their sole and total beiug or substance.
And any conflict which docs ensue between them,
tllCreforc, must be purcly formal or phcnomenal, ex
isting to the created apprehension alone, and in-
voIring no compromise of the crcntive infinitude.
This is accordingly the only ground of our ascrib-
ing infinitude or perfection to the crcntive Love:
tllat it is ineffably pure love, or love so wholly un
like ours, as to be absolutely froc from any set-off
or drawback of self.love, or even of transient self
regard. We say a thing is i".fnite, which has no
If/lbjectire limitntion, no limitation 00 intra. And
we say it is absolute, as having no objective limita.
"ion, no limitation 00 extra. Now the Creator is
in 8('. or el!8enfiolly, both infinite, as being void of
subjective relations; and absolute, as being void of
objective relations j and it is only in His existential
relations to the finite undcrstnnding of lIis own
creatures, that we apply these terms to Him, ill
order to c,;prcss our approximate sense of His per
feet being, and so, in the best way we know how,
differcntiate Him from ourselvcs.
I\ow this infinitude of the Creator constituting
AND HENCE STAMPS SELF-LOVE UNREAL.
29
Him
(iii Himself)
the all of
being
that
exists,
stamps
the creature
(in /iinwlf)
a mere
appearance
or im
age
of
being,
an
abject phenomenal
form or sem
blance of
being,
without a
particle
more
reality
in
itself than the shadow which
your
or
my person
projects upon
the
ground,
has in itself: that
is,
no
philosophic,
but a mere sensible or scientific
reality.
The creature exists
sensibly
to himself no
doubt,
and
therefore claims to himself a scientific
reality;
but
this
existence,
at
best,
is a
strictly phenomenal
or
contingent
existence,
requiring
an
objective
base or
background
to
give
it
projection,
or render it con
scious. The creature is rendered self-conscious
by
virtue of his
subjection
to his own
body,
or the out
lying
world inherent in his
bodily
senses
;
and so
far of course is an authentic datum of science. But
the
inferiority
of science to sense as a basis of
spir
itual culture is
signally
evinced
by
the
fact,
that
the
testimony
of sense is
indisputable,
while that
of science is
nothing
if not
disputable.
Sense
gives
us all the existence we know
;
science deals with the
inferences or
judgments
which such existence renders
probable,
and hence
presents
an
every way
unstable
or
perilous,
not to
say impossible,
base to men s
spir
itual culture. For if
spiritual
truth is
built,
not
upon
the solid rock of natural
fact,
but
upon
the
shifting
sands of men s
opinion,
it would be absurd
)sn STAllrs S!LF-LOVl: 29
Him (in llimsclf) the all of being that exisll, stamps
the ereature (ill !tiMid/) a mcre appearance or im.
age of being. an abject pheoomenal fonn or sem-
blance of being, without a putielc more reality in
itself than the shadow which )'OUl or m)' person
projects upon the ground. hIlS in itself: that is, no
philosophic, but a mere sensible or scientific reality,
The creature exists sensibl}' to himself no doubt, and
therefore clnims to himself a scientific renlity; but
this existence, at best, is a strictl)' phenomenal or
contingent existence, requiring an objeeti\'e bose or
bnekground to give it projectioll. or render it con-
scious, The creature is rendered by
virtue of his subjection to his O\'I'n body. or tho out-
I}'ing world inherent in hi, bodily seuses i and so
for of course is an authentic datlllll of sciencc. But
the infcriority of sciencc to sense as lL bnsis of '.piT-
it.aJ culture is signally evinced by the that
the testimony of sense is indisputable, while that
of science is nothing if not disputable. Sense giwlS
us nil the existence we know; science denls with the
inferences or judgments which such existence renden
probable. and bence presents an e\'cl')' way unstable
or perilons. not to Slly impossible, base to mCll's spir-
itual culture. For if spiritunl truth is built, not
upon the solid rocle of naturnl fact. but upon the
shifting annds of men's opinion, it would be absurd
30
INFERIOKITY OF SCIENCE TO PHILOSOPHY
for us to
attempt cultivating
or even
cherishing
it,
as it could never
get body enough
to become
recog
nized
by
us,
let alone loved.
In
spite,
then,
of the scientific authentication it
claims
rather,
let me
say,
in virtue of such au
thentication created existence must be of a
purely
contingent, phenomenal,
conscious
character;
that is
to
say,
can never be
thought
to include in itself its
own
being
or substance. To make it include its
own
being
or substance would be to
pronounce
it
uncreated,
in which case it would no
longer
be a
product
of infinite
power
but would itself
possess
infinitude. Creature would become converted into
creator,
in short: than which
nothing
more needs
be said to demonstrate the
logical absurdity
of the
position.
The exact
infirmity
of
science,
regarded
as a final or
proper
intellectual
discipline
of
man,
is
that it is bound
by
its own limitation to
ignore
crea
tion,
or make no account of the
distinctively
Divine
implication
in existence. This must forever estab-
blish its essential
inferiority
to
philosophy
as an in
tellectual cultus. For the
precise
and characteristic
research of
philosophy
is
just
that
spiritual
or crea
tive element in all existence which science is bound
by
the interests of
self-preservation
to overlook. Phi
losophy
is
nothing
but a
pursuit
of the essential ends
and causes that underlie and
explain phenomena.
30 OF TO PIlILOSOPUY
for us to attempt cultivating or e\'en cherishing it,
as it could ne\'cr get body cnough to become recog-
nized by us, let alone loved.
]n spite, then, of tIle scientific authentication it
claims-rather, let me say, in virtue of such au-
thentication-created existence must be of a purely
contingent, phenomenal, conscious character; that is
to say, CUll nerer be thought to include in itself its
own being or substance. '1'0 make it include its
own being or substance would be to pronounce it
uncreated, in which case it would no longer be 8
product of infinite power but would itself possess
infinitude. Creature would become cOll\'erted into
creator, in short: than which nothing more needs
be said to demonstrate the logical absurdity of the
lJOsition. The exact infirmity of scicnce, regarded
as a final or llropcr intellectual discipline of man, is
that it is bound by its own limitation to ignore crea-
tion, or make no account of the distincth'cly Divine
implication in existence. This must form'cr cstab-
blish its essential inferiority to philosophy as an in-
tellectual cU/(UIJ. the precise and characteristic
research of philosophy is jllst that spiritual or cren-
ti\'e element in all existence which ,science is bound
by the interests of self-preservation to owrlook. Phi.
losophy is nothing but a pnrsuit of the csscntial ends
and causes that underlie lind explain phenomena.
AS AN INTELLECTUAL CULTURE.
31
Science confines herself
only
to
phenomena
and their
relations,
that
is,
to what is
strictly
verifiable in some
sort
by
sense
;
and so
stigmatizes
the
pursuit
of
being
or substance as fatal to her fundamental
principles.
Philosophy,
in
short,
is the
pursuit
of
Truth,
super-
sensuous
truth,
recognizable only by
the heart of
the
race,
or if
by
its
intellect,
still
only through
a life and
power
derived from the heart. Science
has no
eye
for
truth,
but
only
for
Fact,
which is the
appearance
that truth
puts
on to the
senses,
and is
therefore
intrinsically
second-hand,
or shallow and
reflective. To derive one s chief intellectual nur
ture from
science,
consequently,
would be as unwise
as to seek to know a man
through
a
persistent study
of his old clothes. It
is,
accordingly,
a truth no
way surprising
to
Philosophy
that the
creature,
qua
a
creature,
must be absolute
nought
in
se,
and become
both conscious and
cognizable only by
virtue of the
creative
being
or substance
dwelling
in him as him
self:
that
is,
in
spiritually despised, rejected
and cru
cified form. For the Creator in order to communi
cate His own wealth of
being
to the
creature,
is first
obliged
to
give
the creature a
quasi
or
supposititious
standing
before
Him,
by making
him at least
self-
conscious,
or
phenomenal
to
himself;
and then
by
gradually revealing
to him the
abysmal
death that
is incident to this
quad
or finite
existence,
win him
AS AN I ~ T E L L E C T U A L CULTunY- 31
Science confines herself only to phenomena and their
relations, that i!, to what is strictly verifiable in some
sort by SCllse; and so stigmatizes the pursuit of being
or substance (IS fatal to her fundamental principles.
Philosophy, in short, is the pursuit of 'l'ruth, super_
sensuous truth, recognizable only by the henrt of
the race, or if by its intellect, still only through
a life nnd power dCI;\'ed from the heart. Scicnce
hus no eye for truth, but only for :Fact, which is the
appcarnllce that truth puts on to the senses, and is
therefore intrinsically second-hand, or shallow and
reflcctive. To derive one's chief intellectual nur-
ture from science, consequently, would be as unwise
a! to seek to know f\ man through a persistent study
of his old clothes. It is, accordingly, a truth no
way sllI-prising to Philosophy that the creature, qlta n
creature, mnst be absolute nought in 8e, and become
both conscious and cognizable only by \'irtue of tho
creative being or substance dwelling in him as him-
8elf: tbat is, in spiritually despised, rejected nnd cru-
cified form. For the CreMor in order to communi-
cate His own ,-realth of being to the creature, is first
obliged to give the creature n qltQ8i or supposititiollS
standing before Him, by making him at lenst 8e{f
conscious, or phenomcnal to himself; and then by
grndually revealing to him the abysmal dcath that
is incident to this gua8i or finite existence, win bim
32
MAX UNREAL IN
SE,
AND MADE REAL
to that
hearty disgust
of himself which is the inex
pugnable
condition of his
knowledge
of and sin
cere relish for Divine
things.
I have shown
you
then that the creative
power
is inhibited
by
its own strict infinitude or
perfec
tion,
from
allowing
its creature
any
life more real
than that of
selfhood,
or mere
subjective seeming
:
because to do this would be to
disjoin
its creature
from
itself,
or render him
independent
of his sole
source of life. I confess I do not see
how,
if
you
acknowledge
the truth of creation at
all,
but
espe
cially acknowledge
it to be
spiritual
or
living, you
can
help agreeing
with what I have said. And if
you agree
with me that man
being
a creature
is
not,
and in the
very
nature of
things,
can never
be,
his own
spiritual being
or substance :
then,
as
it strikes
me,
the main obstacle will be removed to
our
general agreement
in the fundamental
postulate
of
Christianity,
which is the sole
Divinity
of Christ s
Humanity.
That is to
say,
we shall both alike be
able to
perceive,
that as all men like
you
and me
naturally
feel that
personal
or
egoistic
substance
(being
the least material or most vitalized substance
they
know)
is veritable Divine substance,
and does
really
constitute their own
deeply
recognized
and
highly prized
Divine
being
: so the most
urgent
obli
gation
which this natural
hallucination of the created
32 lUX UXREAL I..Y BE. AXD MADE REAL
to that hearty disgust of himself which is the inex-
pugnable condition of his knowledge of - and sin-
cere relish for - Di\'ine things.
I ba,'e shown JOU then that the creative power
is inhibited by its own strict infinitude or perfec-
tion, from allowing its creature any life more real
than that of sc1fhood, or mere snbjective seeming:
because to do this would be to disjoin its creature
from itself, or render him independent of his sole
sonrce of life, I confess I do not sec how, if ),Olt
acknowledge the truth of creation at all, but espe-
cially acknowledge it to be spiritual or living, ),ou
can help agreeing with what I ha,'e said. And if
),OU agree with me that man - being a creature-
is not, and in the very nature of things, can ne\'er
be, his own llpiritual being or substance: then, as
it strikes me, the main obstacle will be rcmo\'ed to
our general agreement in the fundamental postulate
of Christianitr, which is the sole Divinity of Christ's
Humanity. That is to say, we shall both alike be
able to percel"e, that as all men like )'ou and me
naturally feel that personal or egoi!ltie substance
(being the least material or most vitalized substance
they know) is ,'eritable Di\'ine substance, and does
really constitute tlteir own deeply recognized and
highly prized Divine being: so the most urgent obli-
gation which this natural hallucination of the erented
ONLY BY NATURAL REDEMPTION.
33
intelligence imposes upon
the
Creator,
is
eventually
to redeem His creature from the
overpowering
bond
age
of
self,
and the utter
spiritual blight
it en
genders, by fully incarnating
His own
perfection
in
the nature of the
creature,
and from that
"coign
of
vantage" gradually glorifying
the consciousness of
the latter out of
personal
into race
dimensions;
out
of selfish into social form and order.
Now I shall not affront
your self-respect by
affect
ing
to demonstrate the truth of God s NATURAL
humanity scientifically:
in the first
place,
because
it is not a fact of
sense,
and therefore
escapes
the
supervision
of
science;
and in the second
place,
be
cause in all this
correspondence,
I am anxious to
conciliate
your
heart
primarily,
while
your
head is
quite
a subordinate aim. I cannot tell
you
a
single
reason,
unprompted by
the
heart,
why
I
myself
be
lieve the truth in
question,
or
any
other truth for
that matter
;
and so far as
my
own
pleasure
is con
cerned,
accordingly,
I would not
give
a
fig
for
your
acknowledgment
of
it,
if the
acknowledgment
did not
betray
a like cordial source. In
fact,
I believe it
simply
because I love
it,
or it seems
adorably good
to
me;
and once
having
learned to love
it,
I could
not do without it. It would in truth kill
me,
intel
lectually,
to doubt it. So
you
see I am at least dis
interested in
my advocacy
of the truth. I recom-
O::;'LY BY NATGRAL REDE}lPTIOY. 33
iutelligence imposes upon the Creator, is eventually
to redeem His creature from the o\-erpowering bond-
agc of S<lIf, and the uttcr spiritual blight it cn
genders, by fully incarnating His own perfection in
the na/Nre of thc creature, and from tbat "coign of
',-antage" gmduaJly glorifying the consciousncss of
the lattcr ont of personal into rocc dimensions; out
of selfish into social form and order.
Kow I shall not afl'ront your sclf-respeet byaffcct.
ing to demonstrate the truth of God's NATURAL
humanity scientifically: in the first placc, because
it is not a fact of sense, and therefore escapes the
supervision of science; and in the second place, be-
cause in all this correspondence, I am anxious to
conciliate fOllr heart primarily. while Jour hcad is
quite a suhordinate aim. I cannot tcll you a single
rcason, unprompted by the henrt, why I roJSc)f be.
lieve the tnlth in qucstion, or any other truth for
that maUer; and so far as my own pleasure is eon
ccmed, accordingly, I 'l'"ould not givo n :fig for JOur
acknowlcdgment of it, if the acknowledgment did not
hctm)' a like cordial source. In fnct, I believe it
simply because I lo'-e it, or it seems 3(lorably good
to me; and once ha\'ing learned to love it, I could
not do without it. It would in truth kill me, intel.
lectually, to doubt it. So you sce I am at least dis
interested in my advocacy of the trnth_ I rCCQm
34
PRIMACY OF THE HEART IN BELIEF.
mend it to
you
for its own sake
exclusively,
and not
at all for
yours.
It
may
indeed,
for
aught
I
know,
prove
as odious to
you
as it is
precious
to me
;
and
God forbid that I should take it
upon
me to
say
you nay,
whatever
way your
heart inclines
you.
To
my experience
this is the
only thing
that in the
long
run authenticates truth to the intellect the heart s
sincere
craving for
it. I find that truth unloved is
always
at bottom truth
unbelieved,
however much it
may
be
"professed."
In
short,
I am
persuaded
that there is no more
galling bondage
known to the
intellect,
than that of truth unsanctioned and unsoft-
ened
by
affection
;
and I don t the least wonder at
Swedenborg
when
describing
men in a freer world
than
this,
however
saying
that
they willingly
plunge
into the
depths
of hell to be rid of it.
34 PRJMACY OF TUE HEART I:> DELlEF,
mcnd it to you for its own sake exclusivcly, and not
at all for yours, It may indeed, for aught I know,
prove as odious to )011 as it is precious to mc; and
God forbid that I should tnke it upon me to say
)'011 nu)', whate,er way JOur heart inclines you, To
my expericncc t1lis is thc only thing that in the long
rUll authenticates truth to the intellect-Ihe hcart'8
sincere craving jor it, I find that truth unlo\'cd is
alwa)'8 at bottom truth ullbclicvcd, howcvcr much it
may bc "profcssed." In short, I am persuadcd
that tllcre is no more galling bondagc known to the
intcllect, than that of truth unsanetioned Ilnd unson.
encd by affection; and I don't the least wonder nt
Swcdcnborg - ,,;,hen describing men in a freer world
than this, hOlrcycr - saJing that they willingly
plunge into the depths of lIeU to be rid of it.
LETTER IV.
:
REE
your
mind, then,
at once and
utterly,
so far as I am
concerned,
of all
apprehen
sion of
being
reasoned into
truth,
or hav
ing your understanding
coerced
against
your
heart s consent. Ratiocination is doubtless an
honest
pastime,
or it would not be so much in
vogue
as a means of
acquiring
truth. But the truth we
are
elucidating
is
Divine,
and therefore is
great
enough
to authenticate
itself,
or furnish its own evi
dence. Divine
truth,
to be
sure,
must
always
be
unpopular
or out of
fashion,
so
long
as God is the
simply
merciful or
magnanimous
being
He is. But
if it had to be
acquired
at the same cost to mind
and
body
that scientific truth
exacts,
if the result
involved an
equally
wide field of sensible
induction,
an
equally
studious observation
of
particulars,
the
same
painstaking investigation
of
evidence,
and the
same
power
to formulate a
just
conclusion,
there
would be still fewer
persons
to
pursue
it,
and com-
LETTER IV.
; . ~ . , REE )'our mind, tllCn, at oncc and utterly,
I J ~ {;J so far as I om concerned, of nil npprchcn.
";;,j sian of being reoSQlIcd into tl'llth, or hav-
ing )'our understanding coerced against
)'onl' heart's conseut. Ratiocination is dOll btlcss an
honest pastime, or it would not be so much in yoguc
as a means of acquiring truth. nut the truth we
nrc elucidating is Divine, and therefore is great
enough to authenticate itself, or furnish its own cd.
donce. Dhine truth, to be sure, must nlwaJS be
llnpopulnr or out of fashion, so 10llg as God is the
simply merciful or ID3gnnnilllolis being lIe is. But
if it had to be acquired at the same cost to mind
and body that scientific tnlth exacts, - if the result
involved nn equally wide fieM of sensible induction,
an equally studious observation of particulars, tllC
same painstaking investigation of evidcnce, fmd tllC
same power to formulatc a just conclusion,-tllcl"C
would be still fcwer pcrsons to pursuc it, nnd com-
36
DIVINE TRUTH HAS FIRST TO CREATE
paratively
few of these
again
would feel
very
secure
of their results.
But the case is
widely
different. Divine
truth,
simply
because it is
Divine,
has first to create the
intelligence
that
recognizes
it,
and therefore releases
its votaries from that
costly
and toilsome research
which is demanded
by
science. It takes nature or
the senses for
granted,
and the will and understand
ing
in man : but that is the sum of its exactions.
For it
propagates
itself
by
the method of Revelation
exclusively
: that
is,
by gradually
unveiling
to human
intelligence
the
spiritual
sense or
meaning
which is
latent in all natural
symbols
: and hence desiderates
no
preparation
in its
disciples
but a modest and
docile
intelligence.
Its entire aim is to
lay
a foun
dation for men s
spiritual
life,
by
first
disabusing
them of their sensuous
prejudices,
and the
selfish,
untender science which is
begotten
of
these;
and
consequently
it makes no direct
appeal
to their con
ceited
intelligence,
but seeks to cure their
spiritual
disability by
first
purifying
their hearts of the evil
loves which
engender
it.
Thus the sole
disciplinary apparatus
of Divine
Truth is
detergent
or
purgative, being fully
embodied
in the ten commandments.
He would
very grossly
mistake the
purpose
of "the moral
law,"
as we
term
it,
which is the basis of our
existing
chili-
36 mnsE. TRlJTlI IUS FIRST TO CRUTI
parnti"ely few of these again would feel "ery secure
of their resulu.
But the case i5 widely different. Diyine truth,
simply because it is Dh'illC, has first to create the
intelligence that recognizes it, and therefore releases
its votaries from that costly and toilsomo research
which is demanded by science. It takes nature or
the senses for granted, and the will and understnnd-
ing in man: but tbat is the sum of its exactions.
} ~ o r it propagates itself by tbe method of lte"elation
exclusi,-ely: that is, by gradually unreiling to humllll
intelligence the spiritual sense or mooning which is
13tent in all nalunl symbols; and hence desiderates
DO preparation in its disciples but a modest and
docile intelligence. Its entire aim is to lay a foun
dation for men's spiritual life, by first disabusing
them of their seRSUOUS prejudices, and the selfish,
untender science which is begotten of these; and
collsequelltly it makes no direct appeal to their con
ceited intelligence, but seeks to cure their spiritnal
disability by first purifring their hearts of the evil
lo"es which engender it.
Thus the sole disciplinary apparatus of Divine
Tmth is detergent or purgati.e. being fully embodied
in the ten commandments. He T\'Quld \'Cry grossly
mistake the pUrpo&e of .. tbe mom) law," ns we
tenn it, whieh is tbe basis of our existing ch-ili.
THE INTELLIGENCE IT AFTERWARDS
ENLIGHTENS.
37
zation,
who should fail to discern its
intensely spirit
ual
animus,
as intended above all
things
to
bring
about a
change of
heart in the
votary. By
the irre
sistible bent of their finite nature the affections of
men are
obdurately
set
upon perishing things,
and
the main
design
of the law therefore is to convince
them of this
death-bearing
nature
they carry
about
in
themselves,
and fix their attention
upon
a
great
natural deliverance to be
accomplished
for them in
the fulness of time
by
the infinite Divine
mercy.
Thus in the sacred or
symbolic
Hebrew
Scriptures,
the law is
always prefaced by
the assertion of a
great
figurative redemption Divinely wrought.
"
And God
spake
all these
words,
saying
:
/,
the Lord
thy
God,
have
brought
thee out
of
the land
of Egypt,
out
of
the
house
of bondage"
This is the law s
supreme
sanc
tion,
and its invariable
challenge
to the
imagination
of its
votary,
that the
spiritual
Creator of men He
who is their true but unseen
being
is their nat
ural Redeemer as
well,
giving
them deliverance first
from the infirmities and
corruptions
incident to their
finite
generation,
as the
indispensable
condition of
their
truly fulfilling
it. Then in strict accordance
with this
majestic proem,
the letter of the law
goes
on to indicate to its
intelligent subject,
first,
those
dispositions
of heart and mind which befit this
great
deliverance :
namely,
a sentiment of tender awe and
TilE J:STELLlOE::\CE IT AFTERWARDS ESLlGllTE:SS. 37
zlltion, who should fail to discern iLs intensely spirit.
ual animus, as intended above aU things to bring
abollt a chaNge of Acart in (ke "otary. By the irre-
sistible bent of their finite nature the affections of
men are obdul'ntely set upon perishing thillgs, and
the mnin design of the law therefore is to eom'ince
them of this death-bearing nature they carry about
ill tllelllselres, nud fix. their attcntion upon a gcent
lJatllrnl deliverance to be accomplished for them ill
the fuilless of time by the infinite Di"ine mercy.
'fhus ill the sncred or symbolic lIebrew Scriptures,
the law is always. prefaced b)' the assertion of a great
figurntire redemption Divinely wrought. " And God
spake all these words, saying: I, the Lord thy God,
hare brought thee out oj tlte land of Egypt, ONt of the
hONse oj bondoge." 'rhis is the law's supreme sanc-
tion, and its invariable challenge to the imnginntion
of its votnry, that the spiritual Creator of men - lIe
who is their true hut unseen being - is their nat-
ural Redeemer as well, gh'ing them deli\"ernnce first
from the infirmities and corruptions incident to their
finite generation, as the indispensable condition of
their tnlly fulfilling it. Then in strict accordance
with this majestic proem, the letter of the law goes
on to indicate to its intelligent subject, first, those
dispositions of heart and mind which befit tbis great
dc1ivernncc: namely, a sentiment of tender nwe and
38
ITS FORCE PURELY REGENERATIVE.
reverence for his adorable Divine
Redeemer,
of
deference to his natural elders and
superiors,
and
of brotherhood or
impartial fellowship
to his natu
ral
equals
:
and,
secondly,
sums
up
and
stigmatizes
to his eternal abhorrence the four or five
generic
forms of evil action which alone
perpetuate
the
sway
of his old
nature,
and therefore vitiate his
experience
of the
regenerate
life. And now mark what the
comment of the New Testament
upon
this Old Tes
tament
legal
Divine administration
is,
namely:
that
every subject
of the law who so far failed to
sym
pathize
with its
spiritual scope
as a
discipline
of the
heart in man in
including
all men without
excep
tion under
sin,
as nevertheless to make a boast of its
letter in
giving
some men a conscience of
righteous
ness was
Divinely rejected.
Of course we no
longer
live under a literal admin
istration of Divine
things,
but an
overtly spiritual
one. But our ecclesiastical leaders are
apparently
blind to this
patent
fact,
being
determined to eter
nize this inveterate Jewish itch after a carnal
right
eousness,
such as
may distinguish
Christians out
wardly
no less than
inwardly
from other men. The
skulking
and
beggarly way they
take to
gratify
this
evil
concupiscence,
is
by reorganizing
the law
considered as the
unchanged
and indefeasible
ground
of man s
justification
under the
specious
mask of
38 ITS FORCE PURELY REGE..'i'ERATIVE.
rel'erence for his adorable Dh'ine Redeemer, of
deference to his natural elders and superiors, and
of brotherhood or impartial fellowship to his natu-
ral equals: and, secondly, sums up and stigmatizes
to his eternal abhorrence the four or fixe generic
forms of evil action which alone perpetuate the sway
of his old nature, and therefore vitiate bis experience
of the regenerate life. And now mark what the
comment of the New l'esl.ament upon this Old Tes-
tament legal Dil'ine administration is, namely: that
every subject of the law-who so far failed to sym-
pathize with its spiritual scope as a discipline of the
heart in man in including all men without excep-
tion under sin, as nevertheless to make a boost of its
letter in gi\'ing some men a conscience of righteous-
ness - was Dil'inely rejected.
Of course we no longer live nnder a liteml admin-
istration of Dil'ine tbings, but an o"crtly spiritual
one. Bnt our ecclesiastical leaders are apparently
blind to this patent fact, being dctennined to eter-
nize this inveterate Jewish itch after a carnal right-
eousness, such as may distinguish Christians out-
wardly no less than iuwardly from other men. Tho
skulking and beggarly way they take to gratify this
el'il concupiscence, is by reorganizing the law-
considered as the unchanged and indefeasible ground
of man's justification - under the specious mask of
PERSISTENT JUDAISM OF THE CHURCH.
39
a Christian
"
profession,"
or the
duty
which believers
owe their faith
"
to
profess
Christ" before the
world,
and so
mortify
the secular
spirit
within them. And
we
may frankly appeal accordingly
to
any
of the
more
flagrant types
of the Christian
"profession"
among
us,
to confirm
and illustrate the New Testa
ment affirmation of the
profound spiritual
death and
damnation that inhere in
every attempt
to
compass
a literal or
personal
holiness at the Divine hands.
I will not cite the
frequent
testimony
of our
newspapers
to show how common an instinct of
the
public
mind it is to
feel,
that a man s
practical
morality
invites close
scrutiny
the moment he be
comes
any way conspicuous
as
claiming
a
profes
sional
sanctity.
And it is in fact
growing
a ludi
crous
spectacle,
to see how an almost fatal Divine
nemesis
pursues
those who abound in the
ways
of
the current
self-righteousness,
or achieve a
place
of
honor in the ranks of technical
piety,
until
they
turn
out
very
often an actual stench in men s nostrils for
their
grossly
immoral
practices.
But I
prefer
to
shut
my eyes
to these
catastrophes
in the moral or
subjective sphere,
in order to look behind them at
what
may
be
regarded
as their root. The moral
experience
of man has been hitherto
completely
sub
servient to the needs of his
spiritual
freedom,
or his
growth
in
humility
and tender
reverence for the
I'ERSISTLXT ICDAISlf. 0 .. TlIP.: CllrnC'IL 39
a Chri-.till.n .. p r o ~ ion," or the duty which believers
owe their faith" to profess Christ" before tho world.
llntl 80 mortify the seculnr spirit within them. And
we llUly fnmkly appeal DCCOrdingly to any of the
llIore flngrant types of tile Christinn "profession"
llmong us. to confirm nlHI illustrate the Xew Testa-
ment Iltrimwtion of the profound. spiritual death Ilnd
damnation that inhere in e\"ery nHem}>t to compass
0. literal or personal holincss at the Di\'ine hands.
I will not cite the frequent testimony of our
lIew I'll pen to show bow common an instinct of
the public mimI it is to fecI. tbnt a mnn's practiCtlI
morality in\'"ites dose scrutiny tlle moment he be-
comes any wa)' conspicuolls as claiming a prole6-
';01101 sanctity. Aud it is ill fact growing fl ludi-
crous spectncle, to see 1lOw an almost fatal Di"ine
1ft1M818 pursues those who abound in the ways of
the current self.righteousness, or ncllie"e a place of
honor in the ranks of technical piety, until they turn
out ycryoften an actunl stench in men's nostrils for
thtir grossly immorol practices, But 1 prefer to
shut my e ~ - c s to these catastrophes ill the mornl or
8ubjective sphere, in orUcr to look behind them at
whAt lI13y be regarded as their root. The lJ]()rol
experience of man lIas been hitherto completely sub-
scnicnt to the nwi! of his spiritlL.'l.1 freedom, or his
growth in humility and tender re\-erence for the
40
"PROFESSIONAL" RELIGION
Divine name
;
and now that this freedom is inflow
ing
into the human mind in
unexampled measure,
it is not to be wondered at that those who are
insensible and indifferent to the Divine substance
should be
equally
insensible and indifferent to the
genuine morality
which has been its human
type.
But,
bad as these moral
obliquities
are,
I am
per
suaded that the interests of
spiritual religion
are far
more
deeply compromised
in the world
by
those of its
"professors"
who are not
practically
immoral,
but con
trive on the
contrary
to
enjoy
the esteem of their
friends while
they
live,
and to die when
they
die
in the odor of a
corrupt
conventional
sanctity.
The
only danger
to the
spirit
of
religion (and
this
is a
danger
that besets
every
inward
grace
of man
hood)
comes from the effort of the soul to assume and
cherish a devout
s^-consciousness
;
or so to abound in
a
religious
sense,
as to incur the
imputation
of
religi
osity
or
superstition.
This is the inalienable vice of
professional religion,
the
only
sincere fruit it is
capa
ble of
bringing
forth. The evil
spirit
which
religion
is
primarily
intended to exorcise in us is the
spirit
of
selfhood,
based
upon
a most
inadequate apprehen
sion of its
strictly provisional
uses to our
spiritual
nurture. The
gradual conquest
or
slaying
of this
unholy spirit
of self in man is the sole function
which
religion proposes
to itself
during
his natural
40 RELlCIO:\,
lJivine Ilome; and flOW that this freedom is inflow.
ing into the hnman mind in unexamplcd measure,
it is not to be wondered at that those w110 are
insensible and indifferent to the Divine substance
should be equally insensible aud indifterent to tlte
genuine morality which has been its human type.
Hut, bad as tbese moral obliquities are, I am per-
suaded that the interests of spiritual religion arc far
morc deeply compromised in the world by tllOse of its
"professors" who nre not prnctical1>' immoral, but con-
trive on the contrary to enjoy the esteem of their
friends while they live, Bnd to die - when they die
- in the odor of a corrupt colI\'entiOl1Rl sanctity.
'fhe only danger to the spirit of religion (and this
is n danger that besets et'er!l inward gmce of man-
hood) comes from tile effort of the soul to assume and
cherish a de"out ae{f..consciollsness; or so to abound in
a religious scnse, as to incur the imputation of religi-
osity or superstition. Tbis is the inalienable "ice of
professional religion, the only sillcere fruit it is capa-
blc of bringing forth. Thc c\'il which religion
is primarily intended t.o exorcise in us is the spirit
of sclfhood, based upon a most inadcquntc apprehen-
sion of its strictly prot:laional uscs to our spil'itual
nnrture. 'I'hc gradual conqucst or slaying of this
unholj' spirit of self in man is the sole function
wllich religion proposes to itself during his natural
THE TRUE ANTICHRIST.
41
life;
and without
taxing
our
co-operation
too se
verely,
it
yet gives
us
enough
to do before its
benig
nant mission is
fully wrought
out. Such
being
the invariable office of the
religious
instinct,
profes
sional
religion steps
in to simulate its
sway,
and with
an air all the while of even
canting
deference,
pro
ceeds to build
again
the
things
which were
destroyed,
by reorganizing
man s selfhood on a more
specious
or consecrated
basis,
and so
authenticating
all its
unslain lusts in a
way
of devotion to the
conventicle,
at
least,
if not to the
open, undisguised
world.
Professional
religion
thus
stamps
itself the devil s
subtlest device for
keeping
the human soul in bond
age. Religion says
death inward or
spiritual
death to the selfhood in man. Professional
relig
ion
says: "Nay,
not
death,
above all not inward or
spiritual
because this would be
living
death,
and
obviously
the selfhood must live in order to be vivi
fied of God.
By
no means therefore let us
say
an
inward or
living
death to
selfhood,
but an outward
or
quasi
death,
professional^
or
ritually
enacted,
and
so
operating
a
change
of base for the selfhood. Self
hood doubtless has been hitherto based
upon
a most
unrighteous enmity
on the
part
of the world to
God,
and has of itself shared the
enmity.
Let man then
only acknowledge, professionally
or
ritually,
this
wicked
enmity
of the world to
God,
and he
may
TilE TnUE ANTICHRIST.
41
life; and without taxing our co-operation too se-
verely, it yet gives us enough to do before its benig-
uant mission is fully wrought out. Such being
the invariable office of the religious instinct, profes
tional religion steps in to simulate its 6way, and with
nn air an the while of e\'en canting deference, pro-
ceeds to build ngnin the things which were destroyed,
by reorganizing man's self hood on a more specious
or consecrated basis, aud so autheuticating all its
ullslain lusts in a way of devotion to the conventicle,
at least, if not to the open, undisguised world.
Jlrofessional religion thus stamps itself the devil's
subtlest device for keeping the human soul in bond.
age. Religion S/lyS death - inward or 'PirUltal
death-to the sclfbood in man, Professional relig-
ion says: "Xay, not death, nbo,'c all not inward or
spiritual-becausc this would be living-death, and
ob\,jollsly the self hood must live in ordor to be vivi
fied of God. By no means therefore let us sayan
inward or tieing death to sclfhood, bllt nn outward
or 'iNa,i death, projeSltional1g or ritually enacted, and
80 opernting a change of base for the selfhood. Self.
hood douhtless hns been hitherto based upon a most
unrighteous enmity on the pnrt of the world to God,
and h:l8 of itself shared the enmity. Lot man then
only acknowledge, professionally or ritually, this
wicked enmity of the world to God, aud he rnn>'
42 RITUALISM, REVIVALISM,
RADICALISM.
keep
his selfhood
unimpaired
and
unchallenged,
to
expand
and flourish in secula seculorum"
Professional
religion,
I
repeat,
is the devil s mas
terpiece
for
ensnaring silly,
selfish men. The
ugly
beast has two heads : one called
Ritualism,
intended
to devour a finer and fastidious
style
of
men,
men of
sentiment and
decorum,
cherishing
scrupulously
mod
erate views of the difference between man and God
;
the other called
Revivalism,
with a
great
red mouth
intended to
gobble up
a coarser sort of
men,
men
for the most
part
of a fierce
carnality,
of
ungovern
able
appetite
and
passion, susceptible
at best
only
of the most selfish
hopes,
arid the most selfish
fears,
towards God. I must
say,
we are not
greatly
dev
astated here in Boston
though occasionally
vexed
by
either head of the beast
;
on the
contrary,
it
is
amusing enough
to observe how afraid the
great
beast himself is of
being pecked
to
pieces
on our
streets
by
a little
indigenous
bantam-cock which calls
itself
Radicalism,
and which
struts,
and
crows,
and
scratches
gravel
in a manner so
bumptious
and
per
emptory,
that I
defy any ordinary barnyard
chanti
cleer to imitate it.
But I am
forgetting
to answer
your
doubt in
relation to the Christian
truth,
which is the
wholly
spiritual
truth of God s NATURAL
humanity.
42 R1TUALIS31, REVIVALIS)!, RADICALISM.
keep his sclfhood unimpaired and unclmllcnged, to
expand llnd flourish in 8eclda 8cculorIJ7JI."
Profcssiolllll religion, I repeat, is the de\'il's mas.
terpiece for ensnaring silly, selfish men, 'rhe ugly
beast has two heads; olle cnlled Ritualism, intended
to devour a finer and fastidious stylo of men, men of
sentiment and decorum, cherishing scrupulously mod
ernte views of the difference between man and God;
the other called Revivalism, with a great red mouth
intended to gobble up II. coarser sort of men, men
for the most part of a fierce carnality, of ungo\'l;!rn-
able appetite and passion, susceptible ot best only
of the most selfish hopes, Bnd the most selfish fears,
towards God, I must soy, we arc not greotly de\'.
astated here in lloston - though occasionnlly vexed
- by either bend of the beast; on the contrary, it
is amusing enough to obser\'e how afraid the great
beast himself is of being pecked to pieces on ollr
streets by 0 little indigenolls bantnm..cock which cnlls
itself Radicalism, and which struts, and crows, and
scratches grovel in a manner so bumptious and per-
emptory, thut I defy any ordinary barn)1\rd chanti-
cleer to imitate it.
BlIt I am forgetting to answer )'our doubt in
relation to the Christian truth, which is the wholly
spiritual truth of God's SATtJR,\L hUUUlnity,
LETTER
V.
T DEAR FRIEND: I will introduce
what I have to
say
to
you
in
regard
to
the
genesis
of
my religious
faith,
by
re
citing
a fact of
experience, interesting
in
itself no doubt in a
psychological point
of
view,
but
particularly interesting
to
my imagination
as mark
ing
the interval between
my merely
rationalistic in
terest in Divine
things,
and the
subsequent struggle
of
my
heart after a more intimate and
living
knowl
edge
of them.
In the
spring
of 1844 I was
living
with
my family
in the
neighborhood
of
Windsor,
England,
much
absorbed in the
study
of the
Scriptures.
Two or
three
years
before this
period
I had made an im
portant discovery,
as I
fancied,
namely
: that the
book of Genesis was not intended to throw a direct
light upon
our natural or race
history,
but was an
altogether
mystical
or
symbolic
record of the laws
of God s
spiritual
creation and
providence.
I wrote
LETTER V.
m;7iny DEAR }'RIBXD:-] will introducc
~ i l l what I have to say to yOIl in regard to
'.J the gencsis of my religious faith, by rc
citing n fnct of experience, interesting in
itself no doubt in 8 psychological point of \"jew, but
particularly interesting to my imagination as mark-
ing the interval betwccn my merely rationalistic in-
terest in Divino things, amI the subsequent struggle
of my henrt after n more intimate and living knowl
edge of them.
In the spring of 1Sttl was living with my family
in the neighborhood of Windsor, England, much
absorbed in the study of tho SCriptllrcs. Two or
three years beforo this period I had made an im
portant discovery, as I fancied, narnel.\': that the
book of Genesis was not intended to thro\v n direct
light upon our nntuml or race history, hut was an
Il.ltogether mystical or symbolic record of the laws
of God's 8pirilu/ crcntion nnd providence. I wrote
44
SUDDEN DEMORALIZATION
a course of lectures in
exposition
of this
idea,
and
delivered them to
good
audiences in New York.
The
preparation
of these
lectures,
while it did much
to confirm me in the
impression
that I had made
an
interesting discovery,
and one which would ex
tensively modify theology,
convinced
me, however,
that a much more close and studious
application
of
my
idea than I had
yet given
to the illustration
of the details of the sacred letter was
imperatively
needed.
During my
residence
abroad,
accordingly,
I never tired in
my
devotion to this
aim,
and
my
success seemed so
flattering
at
length
that I
hoped
to be
finally qualified
to contribute a not
insignificant
mite to the sum of man s
highest knowledge.
I
remember I felt
especially hopeful
in the
prosecution
of
my
task all the time I was at
Windsor;
my
health was
good, my spirits
cheerful,
and the
pleas
ant
scenery
of the Great Park and its
neighbor
hood furnished us a constant
temptation
to
long
walks and drives.
One
day,
however,
towards the close of
May,
hav
ing
eaten a comfortable dinner,
I remained
sitting
at the table after the
family
had
dispersed, idly
gazing
at the embers in the
grate, thinking
of noth
ing,
and
feeling only
the exhilaration incident to
a
good digestion,
when
suddenly
in a
lightning-
flash as it were
"
fear came
upon
me,
and trem-
44
SUDDFS DEMORALIZATIOX
n course of lectures in exposition of this idcil, and
delivered them to good nudiences in Now York.
'1'ho preparation of these lectures, while it did much
to confirm me in the impression that I had made
an interesting discovery, and one which wonld ex-
tcnsi\'cly modify thcolog)', com,jllced me, howo\'or,
that 8 much more close nnd studious application
of my idea than I had ret gh'en to the illustration
of the details of the sacreti IcHor was imperatively
noeded. During my residellce abroad, accordingly,
I nc\'cr tired in my devotioll to this aim, and my
success seemed so flattering at length that I hoped
to be finally qualified to contrihute n not insignificant
mite to tho sum of man's highest knowledge. I
remember I felt especially hopeful in the proseclltion
of my task all tIle time I was nt Windsor; my
henlth W/lS good, my spirits cheerful, and the plros-
ant scenery of the Great Park and its neighbor_
hood furnished us a constant temptntion to long
walks and drives.
One day, bO\vc\'cr, towards the close of May, 113\'_
ing eaten a comfortable dinner, I remained sitting
at the table after tlle 'tmily hnd dispersed, idly
gazing at the embers in the grate, thinking of noth-
ing, llnd feeling only the exhilaration incident to
a good digestion, when suddenly-in a lightning-
flash as it were -"fear came upon me, and trem-
OF THE WRITER.
45
bling,
which made all
my
bones to shake." To all
appearance
it was a
perfectly
insane and
abject
terror,
without ostensible
cause,
and
only
to be accounted
for,
to
my perplexed imagination, by
some damned
shape squatting
invisible to me within the
precincts
of the
room,
and
raying
out from his fetid
personality
influences fatal to life. The
thing
had not lasted ten
seconds before I felt
myself
a
wreck,
that
is,
re
duced from a state of
firm,
vigorous, joyful
man
hood to one of almost
helpless infancy.
The
only
self-control I was
capable
of
exerting
was to
keep
my
seat. I felt the
greatest
desire to run inconti
nently
to the foot of the stairs and shout for
help
to
my
wife,
to run to the roadside
even,
and
ap
peal
to the
public
to
protect
me;
but
by
an im
mense effort I controlled these frenzied
impulses,
and determined not to
budge
from
my
chair till I
had recovered
my
lost
self-possession.
This
pur
pose
I held to for a
good long
hour,
as I reckoned
time,
beat
upon
meanwhile
by
an
ever-growing
tempest
of
doubt,
anxiety,
and
despair,
with abso
lutely
no relief from
any
truth I had ever encoun
tered save a most
pale
and distant
glimmer
of the
Divine
existence,
when I resolved to abandon the
vain
struggle,
and communicate without more ado
what seemed
my
sudden burden of
inmost,
impla
cable unrest to
my
wife.
OF TilE WRITER.
45
bling, which mauc all my bones to shake." '1'0 all
appearance it wns n perfectly insane and abject terror,
without ostensible cause, and only to be accounted
for, to my perplexed imagination. by some uamnCt!
shape squatting invisible to me within the precincts
of the room, and raying out from his fetid personality
influences faUlI to life, '1'ho thing had not lasted ten
seconds before r felt myself a wreck, that is, re-
duced from a state of finn. "igorous, joyful man_
hood to one of almost helpless infancy. 'l'be only
self-control I was capable of exerting was to keep
my sent. I felt the greatest uesire to run inconti-
nently to the foot of the stairs and shout for help
to my wife. - to run to the roadside C\'en, nnd all-
peal to the Jlublic to protect me; but by an im-
mense effort I controlled these frenzied impulses,
,
and determined not to budge from my chair till I
had recovered my lost self-possession. This pur-
pose I IlCld to for a good long honr, as I reckoned
time. b ~ n t upon meanwhile by an ever-growing
tempest of doubt, anxiety, and despair. with abso-
lutely no relief froln any ttllth I had e\'er encoun-
tered S<'l.\'C a most p..'l.le and distant glimmer of tIle
Di\,inc existence, - when I resolvCll to abandon the
vain stnlgglc, and communicate without more ado
what sccmed my sudden burtlen of inmost, impla-
cable unrest to my wife.
46 ALMOST COMPLETE MORAL IMBECILITY.
Now,
to make a
long story
short,
this
ghastly
con
dition of mind continued with
me,
with
gradually
lengthening
intervals of
relief,
for two
years,
and even
longer.
I consulted eminent
physicians,
who told
me that I had doubtless overworked
my
brain,
an
evil for which no
remedy
existed in
medicine,
but
only
in
time,
and
patience,
and
groAvth
into
improved
physical
conditions.
They
all recommended
by way
of
hygiene
a resort to the water-cure
treatment,
a
life in the
open
air,
cheerful
company,
and so
forth,
and thus
quietly
and
skilfully
dismissed me to
my
own
spiritual
medication. At
first,
when I
began
to feel a half-hour s
respite
from acute mental an
guish,
the bottomless
mystery
of
my
disease com
pletely
fascinated me. The
more, however,
I wor
ried
myself
with
speculations
about the cause of
it,
the more the
mystery deepened,
and the
deeper
also
grew my
instinct of resentment at what seemed
so needless an interference with
my personal
lib
erty.
I went to a famous
water-cure,
which did
nothing
towards
curing my malady
but enrich
my memory
with a few morbid
specimens
of
Eng
lish
insularity
and
prejudice,
but it did much to
alleviate it
by
familiarizing my
senses with the ex
quisite
and endless charm of
English landscape,
and
giving
me
my
first full rational relish of what
may
be called
England
s
pastoral beauty.
To be sure
46 AUlOST COMPLETE ~ O R A L UtBECILITY.
NmV', to make a long story short, this ghastly con-
dition of mind continued with me, with gradually
lengthening: intervals of relief, for two )"Cllrs, and e\'en
longer. 1 consulted eminent physicians, who told
me that I had doubtless overworked my brain, an
e\'i! for wllich no remedy existed in medicine, but
only in time, and patience, and growth into impro\'ed
phpical conditions. They all recommended by way
of h.\giene a resort to tbe water-eure trClltmeut, n
life in the open air, cheerful comp..'lnj', and so forlh,
nnd thus quietly and skilfully dismissed me to my
own spiritual medication. At first, when I begall
to feel a hnlf-hour's respite from acute menial nn-
snish, the bottomless mystery of my disease com-
pletely fascinated me. 'fhe more, howc\'er, I wo\'
ried myself with spccnlations about the cause of it,
the morc the mystery deepened, and the deeper
also grew my instinct of resentment at what seemed
so needless an interference with my personal liL-
erty. I went to n famous water-eure, which did
nothing towards ellring my malady but enrich
my mcmory with a few morbid specimens of .Eng-
lish insularity and prejudice, but it did much to
allc\'iate it by familiarizing my senses with the ex
quisite and endless charm of English landscape, and
giving mc my first full rational relish of what m n ~ '
be called England's pastornl beauty. To be surc
CHARM OF ENGLISH LANDSCAPE.
47
I had
spent
a few
days
in Devonshire when I was
young,
but
my delight
then was
simple
enthusi
asm,
was
helpless
aesthetic intoxication in fact. The
"
cure
"
was situated in a much less
lovely
but still
beautiful
country,
on the borders of a famous
park,
to both of
which, moreover,
it
gave you
unlimited
right
of
possession
and
enjoyment.
At least this
was the
way
it
always
struck
my imagination.
The
thoroughly
disinterested
way
the
English
have of
looking
at their own hills and
vales,
the indiffer
ent,
contemptuous,
and as it were
disowning
mood
they habitually put
on towards the most
ravishing
pastoral
loveliness man s sun
anywhere
shines
upon,
gave
me
always
the sense of
being
a discoverer
of these
things,
and of a
consequent right
to enter
upon
their
undisputed possession.
At all events
the rich
light
and shade of
English
landscape,
the
gorgeous cloud-pictures
that forever
dimple
and di
versify
her
fragrant
and
palpitating
bosom,
have
awakened a tenderer chord in me than I have ever
felt at home almost
;
and time and
again
while
living
at this dismal
water-cure,
and
listening
to its end
less "strife of
tongues"
about
diet,
and
regimen,
and
disease, and
politics,
and
parties,
and
persons,
I have said to
myself:
The curse
of
mankind,
that
which
keeps
our manhood no little and so
depraved,
is its sense
of selfhood,
and the absurd
abominable
CIiARlf OF &.'iGLl811 47
I hod spent a few days in De.omthire when I was
young, but my deligbt then WllS simple enthusi.
asm, WaS helpless restbetic intoxication in fact. 'rho
.. cure" \l"llS sitUJl,ted in B much less lovely but still
benutiflll country', on the bonIers of a famous plll'k,
to both of which, moroo\'er, it gu.e )"OU unlimited
right of possession and enjoyment. At least this
was the wn)' it alwtl)s stmek my imagiuation, 'rhe
thoroughl)' disintel'e'lted way the English hDXC of
looking nt their own hills and \'ales, - the indiffer-
ent, contcmptnous, and us it were diaolCllin!l mood
they habitually put on towards the most ravishing
pastoral lo.eliness man's sun nnywhere shines upon,
- gn\'c me always the sense of being n diseo\'erer
of theso things, and of 8 consequent right to enter
npon their undisputed possession, At nil e\'ents
the rich light and shnde of English landscape, the
gorgeous cloud-pictures that fOfC\'cr dimple and di-
,'ersify her fragrant nnd JXllpitating bosom, ba\'c
nwakened n tenderer chord in me than I ha,'c ever
felt at home almost; nnd time and agnin while Jiving
at this dismnl and listening to its end-
les! .. strife of tongue!!" about diet, and regimen,
and dilel\SC. nod politics, nod JXlrtics, and persons,
I h:nc said to m)'self: De cllr oj ",a"J:i"d. 'Aat
I('''ic,( J:tttpl Dltr ",anllOoo MJ lillie a"d MJ dt'prm:cd,
U if, feMe of ,r'flood, a"d fire afJIurd a&omilfa6le
48
GROWING DELIGHT IN
NATURE,
opinionativeness
it
engenders.
How sweet it would be
to
find oneself
no
longer
man,
but one
of
those inno
cent and
ignorant sheep pasturing upon
that
placid
hillside,
and
drinking
in eternal dew and
freshness
from
nature s lavish bosom !
But let me hasten to the
proper upshot
of this
incident.
My stay
at the
water-cure,
unpromising
as it was in
point
of
physical
results,
made me con
scious
erelong
of a most
important change operating
in the
sphere
of
my
will and
understanding.
It
struck me as
very
odd,
soon after
my
breakdown,
that
I should feel no
longing
to resume the work which
had been
interrupted by
it
;
and from that
day
to
this
nearly thirty-five years
I have never once
cast a
retrospective glance,
even of
curiosity,
at the
immense
piles
of
manuscript
which had erewhile
so absorbed me. I
suppose
if
any
one had
desig
nated me
previous
to that event as an earnest seeker
after
truth,
I should
myself
have seen
nothing
un
becoming
in the
appellation.
But now within
two or three months of
my catastrophe
I felt sure
I had never
caught
a
glimpse
of truth.
My present
consciousness
was
exactly
that of an utter and
plenary
destitution of truth. Indeed an
ugly suspicion
had
more than once forced itself
upon
me,
that I had
never
really
wished the
truth,
but
only
to ventilate
my
own
ability
in
discovering
it. I was
getting
sick
48 GCOWISO DELIGHT IS 2'ATh"Br.,
opillioJtQ.lir>ellt81 it HOlD it rcoMIrJ IN
10 jlla oluHl/ 1f0 I01f!l" malt, b.1 olle 0/ tlou 111110-
ct1It all,) ig1torallt ,lcep pa81.nlI!! JlfJlJlI '''at placid
Olt,) ciri"J:;,,!! i. eftrllal tklD all,) /raJlle811
from 11OIure', lati.1I IxMoJJl!
But let mc hasten to the ]Jropcr upshot of this
incidcnt. My stay at the water-cure, unpromising
09 it was in point of }lhfsical results, made me con
scious erelong of a most important cllQugc operating
in the sphcre of my will mId undcrstanding. It
stmck me as vcr)' odd, soon after rn)" breakdown, thnt
I should feel no longing to resume the work which
had been interrupted b)' it; and from that dn)" to
this-ncorl)' thirty-fixc ycon-I h:no ne\-er once
cast a rctrospecth-e glance. cwn of curiosity. at the
immcnse piles of mantlS('ril't whieh had crewhile
so absorbed me. I suppose if nil)" onc had desig_
natcd me previous to tlmt evcnt as an carncst seeker
nftcr truth, I should m)'sclf III1\'e secn nothing lin
hccoming in the appellation. But now - within
two or three months of my Clliastrophc- I felt sure
I bad nC"cr cnught n glimpse of tnlth. My present
conciousncss was cxact Iy Ibnt of an utter and plenary
destitution of truth. Indeed an ugly suspicion had
more than once forced itself llpon me. that I httd
OC\'cr te:lll.r the troth, but only to \'cntihle
my own ability in di.C(),cring it. I WQS getting sick
AND DISGUST
WITH ONESELF.
49
to death in fact with a sense of
my downright
intel
lectual
poverty
and
dishonesty. My
studious mental
activity
had served
manifestly
to base a mere
"
castle
in the
air,"
and the castle had vanished in a brief
bitter moment of
time,
leaving
not a wrack behind.
I never felt
again
the most
passing
impulse,
even,
to
look where it
stood,
having
done with it forever.
Truth indeed! How should a
beggar
like me be
expected
to discover it? How should
any
man of
woman born
pretend
to such
ability?
Truth must
reveal
itself
if it would be
known,
and even then
how
imperfectly
known at best ! For truth is
God,
the omniscient and
omnipotent
God,
and who shall
pretend
to
comprehend
that
great
and adorable
per
fection? And
yet
who that
aspires
to the name of
man,
would not
cheerfully
barter all he knows of life
for a bare
glimpse
of the hem of its
garment
?
I was
calling
one
day upon
a friend
(since
de
ceased)
who lived in the
vicinity
of the water-cure
a
lady
of rare
qualities
of heart and
mind,
and of
singular personal
loveliness as well who desired
to
know
what had
brought
me to the water-cure.
After I had done
telling
her in substance what I
have told
you,
she
replied
:
"
It
is, then,
very
much
as I had ventured from two or three
previous things
you
have
said,
to
suspect
:
you
are
undergoing
what
Swedenborg
calls a vastation
;
and
though, naturally
A:s'D DISGUST WITU O:s'f.SELF. 49
to death in fact with a seuse of my downright intel-
lectnal poverty and dishont,'Sty, My studious mental
activity had served manifestly to base a mere" castle
in the air:' and the castle had "allished in a brief
bitter moment of time, lcnving not a wrack Lehillu.
I ne\'er felt again the most passing impulse, even, to
look where it stood, having done with it forever,
Truth indcOO! 1I0w should n beggar like me be
e:<pected to discover it? 1I0w should an)' man of
woman born pretend to such ability? 'l'ruth Illust
reveal itself if it would be known, and e\'en then
holV imperfectly known at best! I,'or truth is God,
the omniscient and omnipotent God, and WIlO shall
pretend to comprehend that groat find arlorahle per-
fection? And yet who that aspires to the name of
uum, would not cheerfully bartcr all he knows of life
for a bare glimpse of the hem of its garment?
I was calling one day IIpon a friend (since de-
ceased) who H\'ed in the vicinity of the watcr-cure-
a lady of rare qualities of heart anll mind, allli of
singular personal lo\'clincss as wcll- who desired
to know what had brought me to the water-cure,
After I had done telling her in sllhst.'\lIec what I
have told }'Oll, she rcplicd: "It is, then, \'ery milch
as I had ventured from two or three prc\'iOllS things
you lune said, to s\lsped: you are undergoing what
Swedcnborg calls a t'(llfta(wn; and tbough, naturally
50
A FRIEND S ACCOUNT OF SWEDENBORG.
enough, you yourself
are
despondent
or even
despair
ing
about the
issue,
I cannot
help taking
an
altogether
hopeful
view of
your prospects."
In
expressing my
thanks for her
encouraging
words,
I remarked that I
was not at all familiar with the
Swedenborgian
tech
nics,
and that I should be
extremely happy
if she
would follow
up
her
flattering judgment
of
my
con
dition
by turning
into
plain English
the contents of
the
very
handsome Latin word she had used. To
this she
again modestly replied
that she
only
read
Swedenborg
as an
amateur,
and was
ill-qualified
to
expound
his
philosophy,
but there could be no doubt
about its fundamental
postulate,
which
was,
that a new
birth for
man,
both in the individual and the uni
versal
realm,
is the secret of the Divine creation and
providence
: that the other
world,
according
to Swe
denborg,
furnishes the true
sphere
of man s
spiritual
or individual
being,
the real and immortal
being
he
has in God
;
and he
represents
this
world,
conse
quently,
as
furnishing only
a
preliminary
theatre of
his natural formation or existence in subordination
thereto
;
so
making
the
question
of human
regenera
tion,
both in
grand
and in
little,
the
capital problem
of
philosophy:
that,
without
pretending
to
dog
matize,
she had been struck with the
philosophic
interest of
my
narrative in this
point
of
view,
and
had used the word vastation to characterize one of
50 A FR1E.\'D'8 ACCOUNT OF 8WEDE.. ..BOltO.
enough, you yourself are despondent or even despair.
ing about the issue, I cannot help wking an altogether
hopeful vicwof your prospects." In cxpressing my
thanks for her encouraging words, I remarked that I
was not at nil familiar with the Swedenborgian tech.
nics, and that I should 00 extremely happy if she
would follow up her flattering judgment of my can.
clition by turning into plain English the contents of
the very handsome Latin word she bad lIsed. 'fo
this she again modestly repliC'd that she only rend
Swcdenborg ns an amateur, and was ill-qualified to
expound his philosophy, but thcre could be no doubt
about its fUlldnmclltal postulate, which was, that a new
birth for man, hoth in the individual and the uni
versal realm, is the secret of the Divine creation and
providence; that thc other world, according to Swc--
denhorg, furnishes the true spbere of man's spiritual
or indh'idual being, the rool and immortal being he
has in God; ami he represents thia world, eonse
quently, as furnishing only a preliminary theatre of
his natural formation or existence in subordination
thcreto; so making the question of human regenera-
tion, both in grand ami in little, the capital problem
of philosophy: that, ,\;thont pretending to dog.
matize, she had been struck with tIle philosophic
intcrest of my narrativc in this point of view, Bnd
had used the word vaslalion to characterize one of
1 AM MUCH INTERESTED.
51
the
stages
of the
regenerative process,
as she had
found it described
by Swedenborg.
And
then,
finally, my
excellent friend went on to outline for
me,
in a
very interesting
manner,
her
conception
of
Swedenborg
s entire doctrine on the
subject.
Her account of
it,
as I found on a
subsequent
study
of
Swedenborg,
was neither
quite
as exact nor
quite
as
comprehensive
as the facts
required
;
but at
all events I was
glad
to discover that
any
human
being
had so much even as
proposed
to shed the
light
of
positive knowledge upon
the soul s
history,
or
bring
into rational relief the alternate dark and
bright
or infernal and celestial
phases
of its
finite constitution. For I had an immediate
hope,
amounting
to an almost
prophetic
instinct,
of
finding
in the
attempt,
however
rash,
some diversion to
my
cares,
and I determined
instantly
to run
up
to Lon
don and
procure
a
couple
of
Swedenborg
s
volumes,
of
which,
if I should not be allowed on
sanitary
grounds absolutely
to read
them,
I
might
at
any
rate turn over the
leaves,
and so catch a
satisfying
savor,
or at least an
appetizing
flavor,
of the
possible
relief
they might
in some better
day
afford to
my
poignant
need. From the
huge
mass of tomes
placed
by
the bookseller on the counter before
me,
I selected
two of the least in bulk the treatise on the Dirhw
Love and
Wisdom,
and that on the Divine Providence.
I MUCH
51
the stages of tho rcgenerati,'e process, as she lmo
found it described by Swcllenborg. And thCIl,
tinally, my excellent fricnd went on to outline for
me, in a vcry interesting manner, her conception of
Swedcnoorg's entire doctrine on the subject.
Her nccount of it, as 1 found on n subsequent
study of Swedcnborg, was neither quite as exact nor
quitc as comprehensi\'e the facts required; but at
nil e\'cnts I was glnd to disco"er that allY human
being had so much even as proposcd to shed the
light of positi\'c knowlcdgc upon the !louI's history,
or bring into ratioual relief thc alternatc dark and
bright - or infernal and celestia) - phascs of its
finite constitution. :For I had an immediate hOJlI"
amounting to an almost prophetic instinct, of finding
in the attempt, howcver rash, some dhusioll to my
cares, and 1 determined instantly to ruu up to Lou-
don ami procure n conple of Swedenborg's volumes,
of which, if I should not be allowed on sanitnry
grounds absolutely to rend them, 1 migllt at any
rate turn O\'cr the leo,'cs, and so catch a sntisfring
savor, or at least an appctizing flavor, of the possible
relief they might in some better dny afford to my
poignant need. From the huge mass of tomes plnced
by the bookseller 011 the counter bcfore me, I selected
two of the least in bulk - tlw trcntise on the .Divine
Love and TnM!om, and tl1:lt on the .DiviNc Providcnce.
52
I RESOLVE TO READ HIM.
I
gave
them,
after I
brought
them
home,
many
a
random but
eager glance,
but at last
my
interest in
them
grew
so frantic under this
tantalizing process
of
reading
that I
resolved,
in
spite
of the
doctors,
that,
instead of
standing any longer shivering
on the
brink,
I would
boldly plunge
into the
stream,
and
ascertain,
once for
all,
to what undiscovered sea its
waters
might
bear me.
52
1 RESOL.VE TO READ HIll
\
I garc them, after 1 bronght them home. many 8
random but eager glance, but at last my interest in
them grew so fmntie umlcr this tantalizing process
of feuding that I resolved, in spite of the doctors.
that, instead of standing any longer shhocring on the
brink, I would boldly I))ullge into the slrenm, and
ascertain, once for all, to what undiscovered sea its
waters might bear me.
LETTER VI.
T
DEAR
FRIEND: I read from the
first with
palpitating
interest.
My
heart
divined,
even before
my intelligence
was
prepared
to do
justice
to the
books,
the
unequalled
amount of truth to be found in them.
Imagine
a fever
patient, sufficiently
restored of his
malady
to be able to think of
something
beside him
self,
suddenly transported
where the free airs of
heaven blow
upon
him,
and the sound of
running
waters refreshes his
jaded
senses,
and
you
have a
feeble
image
of
my delight
in
reading.
Or,
better
still,
imagine
a
subject
of some
petty despotism
con
demned to
die,
and with what is more and worse
a sentiment of death
pervading
all his conscious
ness,
lifted
by
a sudden miracle into felt
harmony
with universal
man,
and filled to the brim with the
sentiment of indestructible life
instead,
and
you
will
have a true
picture
of
my emancipated
condition.
For while these remarkable books familiarized me
LETTER VI.
rv..,,/nY DEAR I rend from tllC
first with palpitating interest. )1)' heart
di\'incd, c"cn before IDJ intelligence WI1S
preJXIrct.l to do justice to the books, the
unequalled amonnt of truth to be fOlllld ill them.
Imagine a (c"cr pnlient, sufficiently rcslored of his
mnlnd)' to be able 10 think of something beside him-
self, sudden!)' tmnsportcd where the free nirs of
hCflrcn blow upon llim, and the sound of nlnning
waten refreshes his jaded senses, nnd )'011 hare a
feeble image of my delight in rending. Or, better
still, imngine n stlhjcct of some petty despotism con
demned to die, and with - wbat is more and worse
-3 sentiment of dcnth pef\'oding all his conscious.
ness, lined by a sudden mirnclc into felt harmony
"ith uni'-em) man, and filled to the brim with the
sentiment of indestructible life instead. and )"011 will
ha"e a true picture or my cmancip:ltcd condition.
}'or while these remarkable books r3mili3rizcd me
54
A FEW EXPLANATORY WORDS
\vith the
angelic conception
of the Divine
being
and
providence, they gave
me at the same time the
amplest
rationale I could have desired of
my
own
particular suffering,
as inherent in the
profound
un
conscious death I bore about in
myproprium
or self
hood.
Here let me
interpose
a few words of caution.
I have not the least ambition to set
myself up
as
Swedenborg
s
personal attorney
or solicitor. Swe-
denborg
himself is not the least a
fascinating per
sonality
to
my regard,
and if I were able
by
skilful
palaver
to reason
you
out of an unfavorable into
a favorable estimate of his
personal genius
and
worth,
I should
prefer
not to do it
;
because
just
in
proportion
as
you
concede
any personal authority
to a writer
you
are
unlikely
to be
spiritually helped
by
him. You are
sure,
in
fact,
to be
spiritually
enfeebled
by
him.
Besides,
I am
persuaded
that,
notwithstanding Swedenborg
s
personal
limitations as
measured
by
the taste of our
day,
his
amazing
books
will suffer
by
no man s
neglect,
were he the most
considerable man of his time in
religion,
in
science,
and in
philosophy.
And I should think
myself very
ill
employed,
therefore,
in
drumming up
a
regiment
of raw recruits to dim their
patient
lustre,
or
degrade
it to the
glitter
of the
gutters.
His books invite the
most
opposite appreciation,
for
they
have all the
51 A FEW EXPLAN.\TORY wOlms
with the angelie conception of the Divine being and
providence, they ga\'e me at tho same time the
amplest rationale I could ha\'c desired of rn)' own
particular suffering, as inherent in the profound un-
conscious death I bore about in my projJrillJII or self
hood_
-Here let me interpose a few words of cantion.
I ha\'c 110t the least ambition to set myself lip as
Swedenoorg's personal attornoy or solicitor. Swe
denoorg himself is not the least a fascinating per-
sonality to my regard, and if I were able by skilful
palo\-er to reason )'OU Ollt of an unfavorable into
a fll.\'ornble estimate of his personal gellills and
worth, I should prefer not to do it; because just in
proportion as yO\\ concede any personal allthorit)
to a writer you are unlikely to be spiritually helped
by him. You are sure, in fnet, to be spiritually
enfeebled by him, Besides, I am persuaded that,
notwithstanding SwedenlXlrg's personal1imitatiol1.s as
measured by the tnste of our day, his amazing books
will suflcr by no man's neglect, were he the most
considerable man of his time in religion, in science.
and in philosophy. And I should think m)'self \'ery
ill employed, therefore. in dnlmming up a regiment
of row recruits to dim their patient lustre. or degrade
it to the glitter of the gutters. IIis books indtc the
most opposite appreciation, for tlle)' have all the
ABOUT SWEDENBORG.
55
breadth and
variety
of nature in their
aspect
now
smiling
with celestial
peace,
now
grim
with infernal
storm and wrath. But
they
have
always
a
light
above
nature,
that is to
say,
not
only
above this realm
of mixed
good
and evil which we call the natural
world,
but also above that realm of divided
good
and
evil to which we
give
the name of the
spiritual
world
;
and in this Divine
light
we
may
discern,
if we are
attentive,
an
objective
reconciliation of infinite and
finite,
which shall
finally
blot all
memory,
either of
a mixed or a divided
good
and
evil,
forever out of
mind.
At the moment I am
speaking
of the moment
of
my
first encounter with
Swedenborg
s
writings
my
intellect had been so
completely
vastated of
every
semblance of truth inherited from the
past,
and
my
soul
consequently
was in a state of such sheer and
abject
famine with
respect
to Divine
things,
that I
doubt not I should have welcomed
"
the father of
lies
"
to
my
embrace,
nor ever have cared to scruti
nize his
credentials,
had he
presented
himself bear
ing
the
priceless testimony
which these books bear
to the loveliness and
grandeur
of the Divine name.
Nor should I counsel
any
one,
who is not
similarly
dilapidated
in his intellectual foundations
anyone
who is still at rest in his
hereditary
bed of
doctrine,
orthodox or heterodox to
pay
the least attention
AOOUT SWEDE."OORO. 5,:)
brcl\dth and nlriety of nature in their nspcct- now
smiling with celestial peace, now grim with infcrnal
storm And wroth. Uut they have always a light
noove nature, that is to 8ny, not only above tllis realm
of mired good nud cvil which we coli tho nntural
world, but also abo"e that roolm of divided good and
evil to which wc givc thc name of the spiritual world;
and in this Divino light we may discern, if we aro
attenth'e, an olJjccti,'e reconciliation of infinite alld
finite, which shall finally blot all memory. either of
a m i ~ e d or a divided good and evil, forever out of
mind.
At the moment I am spenking of-the moment
of my first encounter with Swedcnborg's writings-
my intellect had been so completely "llstated of evcry
scmblance of truth inheritcd from the past, and m)'
sOlll consequcntly was in a state of such sheer and
nhjcct famine with respect to Divine things, tlmt 1
doubt not I should have welcomed .. the father of
lies" to my emhrace. nor e\'er havc Cllrcd to scrllti.
nize his credentials, had he presented himself bear-
ing the priceless testimony which these books bear
to the lm'eliness and grnndeur of the Dh'ine namo.
Nor should I counsel anyone, who is not similarly
dilapidated in Ilis intellectnal foundations - anyone
who is still at rest in his hereditary bed of doctrine.
orthodox or heterodox - to pay tlle lenst attention
56
to them. For on the surface
they repel delight.
They
would seem to have been
mercifully
constructed
on the
plan
of
barring
out idle
acquaintance,
and
disgusting
a
voluptuous literary curiosity.
But to
the
aching
heart and the void mind the heart and
mind
which,
being sensibly
famished
upon
those
gross
husks of
religious
doctrine whether Orthodox
or
Unitarian,
upon
which nevertheless our veriest
swine are
contentedly
fed,
are
secretly pining
for
their Father s house where there is bread
enough
and to
spare they
will be
sure,
I
think,
to
bring
infinite balm and contentment. I am confident that
no such readers will ever care to discuss
any ques
tion which is
properly personal
to
Swedenborg.
I disdain to
argue,
then,
with
you
or
anybody
else,
in
regard
to
Swedenborg,
on
general
or a
priori
principles.
Think what
you
will,
and
say
what
you
will,
of his
dogmatic pretensions
make him out
if it
please you,
in the abundance of
your
self-satis
faction,
either a knave or a fool or both the
judg
ment it is true
may give
out a
strong subjective
flavor,
but I have
something
better to do than to
argue
it on its
objective
merits.
Besides,
I take it
that no man is
eager
to
argue
a
question
about which
he himself has not at least some secret
misgiving.
And I have no more
misgiving,
either secret or
open,
in
regard
to
Swedenborg
s
teaching,
than the new-
56 A FEW EXPLA:s'ATORY WORDS
to them. For on the surface they repel delight.
'fhey would seem to have been mercifully constructed
on the plan of ooning out idle acquaintance, and
disgusting l\ voluptuous literary curiosity. llut to
the aching heart and the ,'oid mind - the heart and
mind which, being sensibly famished upon those
gross husks of religious doctrine whether Orthodox
or Unitarian, upon which nevertheless our veriest
swine are contentedly fed, are secretly pining for
their I"ather's house wbere there is bread enough
and to sp3.rc-they will be sure, I think, to bring
infinite balm aud contentment. I am confident that
110 sllch retlders will ever care to discuss any ques-
tion which is properly personal to Swedellborg.
1 disdain to ilrR"ue, thell, with )'Ot1 or ilnybody
else, in regard to Swedenborg, 011 geneml or apriori
principles. 'l'hink what }'0I1 will, and say, what }'Olt
will, of his dogmatic pretensions - make him out
if it please ),ou, ill the abundance of }'onr seIrsatis-
faction, either a knave or a fool or both - the jndg.
ment it is trlle may give Ollt a strong subjccth'c
flavor, but I hiwe something better to do than to
nrp;ue it on its objective merits. n c s i d c ~ . I take it
that no man is eager to argne (\ question about which
he himself has not at least some secret misgiving.
And I have no more misgiving, either secret or open,
in regnrd to Swedcnborg's teaching, than the new.
ABOUT SWEDENBORG.
57
born babe has in
regard
to its mother s milk. He
has moreover so
effectually vulgarized
to
my
mind
the inmost
significance
of heaven and hell
by expos
ing
their
purely provisional
character and
contents,
that I should feel
myself wanting
both in
proper
self-respect
and
proper homage
to the Divine
name,
if I continued to cherish
anything
but a
strictly
scientific
curiosity
with
regard
to
angel
or
devil;
or viewed it as the consummation of
my being
to
be
eternally
associated with the one and
eternally
separated
from the other.
In thus
avowing my
free conviction of the im
mortal services
Swedenborg
has rendered to the
mind,
I confess I should be
greatly
mortified if
you
looked
upon
this avowal as a
"
profession
of faith
"
in
him,
or as an
ascription
on
my part
of
any
more
dogmatic authority
to him than I should ascribe
in their various measure to Socrates or John Mill,
lie
reports
himself as
interviewing, by special
Divine
appointment, spirits
and
angels
and devils in re
spect
to what
they
could attest each in their
degree,
whether
consciously
or
unconsciously,
of the
prin
ciples
of the world s administration. Thus he is
at best a mere informer or
reporter, though
an
egrcgiously intelligent
one,
in the interest of a new
evolution of the human
mind,
speculative
and
prac
tical
;
and his
testimony,
therefore,
to the
spiritual
AMUT
07
born babe has in regard to its milk. lie
has morcover so effectually vulgarized to my mind
the inmost significance of hellxcll and hell by expos-
ing their purely provuio1fal character and contents,
that I should fccl myself wanting both in proper
self-respect and proper homage to the Di\-jlle name,
if I continued to cherish anything but a strictly
scientific curiosity with regnrd to angel or dcvil j
or viewed it as the consummntion of my being to
be eternally associated with the one and ctenlally
separated from the other_
In thus avowing my free comiction of the im-
mortal sen-ices Sweuenborg }lllS rendered to t110
mind, I confess I should be greatI}' mortified if )"ou
looked tlpon this ovowal as 0 "profession of f(lith" in
him, or as an ascription on my part of nny more
dogmatic authority to him than I should ascribe
in their various measure to Socrates or John Mill_
lIe reports himself as interviewing, b}' spceinl Di\'ine
appointment, spirits and angels and derils in re-
to what tlley could attest each in their degree,
whether consciously or unconsciousl}", of the prin_
ciples of the world's administration_ Thus he is
at best n mere informer or reporter, though nn
egregiously intelligent one, in the interest of a new
evolution of the human mind, speculative and prac-
tienl; and his testimony, therefore, 10 the spiritual
58
truth of the
case,
however much it
may
attract
your
confidence both in
respect
to its
general competence
and its
palpable veracity,
is not for an instant to be
regarded
as a
revelation,
or confounded with
living
Divine truth. The
sphere
of Revelation is the
sphere
of life
exclusively,
and its truth is addressed
not to the reflective
understanding
of
men,
but to
their
living perception.
Truth,
to
every
soul that
has ever felt its inward
breathing,
disowns all out
ward
authority,
disowns,
if need
be,
all outward
probability
or attestation of Fact. The
only
witness
it
craves,
and this witness it
depends upon,
is that
of
good
in the heart
;
and it allows no lower or less
decisive attestation.
Swedenborg,
at all
events,
is
incapable
of the
effrontery
thus
imputed
to him.
Nothing
could have awakened a blush of
deeper
resentment on his innocent
brow,
if he could have
foreseen the
outrage,
than the base
spirit
of
sect,
which in the face of his honest denunciations of it
ventures to renew its
unhallowed
empire by clothing
him with Divine
authority.
The
pretension
to
authority
in intellectual
things
belongs exclusively
to the Romish Church
;
and it
has of late
grown
so reckless and wanton even in
that
hysterical
suburb,
as to show that it has no
longer any
faith in
itself,
but is
clung
to
only
as
a
desperate
commercial
speculation.
If,
accordingly,
58 A FEW E:tPLA.'iATORY WORDS
truth of the case, llOwever much it may attrnet your
confidence both in respect to its general competence
nud its palpnble ,"oracity, is not for nn instant to be
rcgnrded as a revelation, or confounded with Ji\'ing
Divino truth. 'rhe sphere of Re'"elntion is th6
sphero of life exclusively, Bnd its truth is addressed
not to the reflective understanding of men, but to
their Jiving perception. 'l'ruth, to every soul that
has ever felt its inward breathing, disowns aU out-
ward authoritr,-disowns, if need be, all outward
probabilit:! or attcstlltion of Fact. The only witness
it craves, and this witness it depends upon, is that
of good in the heart j and it allows no lower or less
decisi..o attestation. Swedenborg, at all o\'onts, is
incapable of the effrontery thus imputed to him.
Nothing eould }lIl\'o awakened a blltsh of doeper
resentment on his innocent brow, if he eould ha"e
foreseen the outrage, than the base spirit of seet,
which in the face of his bonost denunciations of it
ventures to renew its unhallowed empire by clothing
him with Divine authority.
'fhe pretension to authority in intellectual things
belongs exclusively to the Romish Church; and it
has of late grown so reckless and wanton e\'on in
that hysterical suburb, lIS to show tImt it has no
longer any faith in itself, but is clung to only 8S
a desperate commercial spcculntion. If, accordingly,
ABOUT SWEDENBORG.
59
any
taint of this
spiritual dry-rot
attached to these
transparent
books,
I should advise
you
to send author
and
books,
both
alike,
into the land of
forgetfulness.
It is not conceivable that the Divine
providence
should
deliberately
endow a
quack
to further his
wise
designs
towards the intellect of the race. And
every
man in this
day
of restored
spiritual liberty,
and with the doomed
papacy
before
him,
who
yet
apes
its
blasphemy,
so far as to claim either for
himself or another a
delegated
Divine
authority
over
the reason and conscience of
men,
must be a double-
distilled
quack
;
that
is,
knave and fool both
;
though
he
may
not have
perspicacity enough
to
suspect
him
self of either
obliquity.
Indeed,
none but a
truly
wise man ever
suspects
himself of
being
a
fool,
and
none but a
truly good
man has
courage
to avow him
self a
knave;
so that if the world could once
get
fairly
defecated of its unconscious knaves and
fools,
we should have
only good
men and wise left behind.
At all
events,
Swedenborg
is
conspicuously
free
of this
vulgarity.
His own faith is vowed unaf
fectedly
and
exclusively
to the one sole and consum
mate revelation of the Divine
name,
made in the
gospel
of Jesus
Christ;
and he is not such a
silly
and vicious
he-goat, accordingly,
as to
go
about
peddling
a rival revelation. His sole intellectual
pretension
is to
emphasize
the eternal lustre of the
AOOUT
59
any taint of this spiritual dry-rot attachcd to thcsc
transparent books, I should advise )'ou to scnd author
and books, both nliko, into tho land of forgetfulness,
It is not collcci"able that the Divino providcnce
should dcliberatcly endow a quack to further his
wise dC1iigus towards the intellect of thc race. And
e"ory man in this dny of restored spiritual liberty,
ami with the doomed papncy before him, who ),et
npc.q its blasphemy, so far as to claim either for
himself or another a dclegated Divinc authority over
the reason and conscience of men, must be a double-
distilled quack j that is, knave and fool both; though
be may not havc perspicacity enough to suspect him-
self of either obliquity, Indeed, none but n truly
wise man ever suspects himself of being a fool, and
none but a truly good mnn has courage to avow him.
self a knavc j so that if thc world could once get
fairly defecatcd of its unconscious knoHlS and fools,
we should have only good mell and wise lcft behind.
At all events, Swcdenborg is conspicuously free
of this vulgarity. His own faith is vowed unnf-
fcctedly and exclusivel)' to tho one sole and consum-
mate tcvclntion of the Divine nnmc, made in the
gospel of Jesus Christ; and he is not such a silly
and vicious he.goot, accordingly, as to go about
peddling l) rh'al rc\"elntion. Ilis sole intellectual
pretension is to cmpbllSizc the ctcrnnl lustre of the
60
gospel
to men s
regard, by disclosing
its interior or
spiritual
and
philosophic
contents,
as
they
became
known to him
through
the
opening
of his
spiritual
senses. Take
particular
notice,
therefore : what
any
honest mind
goes
to these sincere books for
is,
not
to find
any
Divine warrant there either for his faith
or his
practice,
for
every
man s own heart alone is
competent
to that
question
;
much less to discover
in them
any
new
deodorizing
substance which will
disguise
the stale fetor of ecclesiasticism or sacerdo
talism,
and so commend it anew to men s revolted
nostrils
;
but all
simply
to find
light upon
the
philos
ophy
of the
gospel,
or ascertain what its internal or
universal and
impersonal
contents
are,
of the truth of
which contents he himself is all the while his own
sole and
divinely empowered
arbiter.
And here a
proper
caution must be
used,
lest one
run
headlong
into an
exaggerated
or
superstitious
estimate of
Swedenborg
s
books,
even from their
own
point
of view. For it is
past
all
dispute
that
Swedenborg
himself had at best
only
a most
general
and obscure notion of the benefit which was to accrue
to the mind of
man,
on earth and in
heaven,
from
the last
Judgment
whose
operation
in the world of
spirits
he so
minutely
describes. The immediate
chaotic or
revolutionary
effects of the
Judgment ap
parently
so absorbed
his attention as to leave him
60 A FEW EXPLANATOr.V WORDs
gospel to men's regard, by disclosing its interior or
spiritual and philosophic contents, as they became
known to him through the opening of his spiritual
senses. 'fake particular notice, therefore: what any
honest mimI goes to these sincere books for is, not
to find any Divine warrant there cither for his faith
or his llraetice, for cvcry man's own henrt alone is
compctent to that question j much less to discover
in thcm any new deodorizing substance which will
disguise the stule fetor of ecclesiasticism or sacerdo-
talism, and so commend it allew to mcn's remlted
nostrils; but an simply to find light llpoll the philos-
ophy of tlle gospel, or ascertain what its internal or
universal and impersonal contents are, of the truth of
which contcnts he himself is all the while his own
sole and divinely empowered arbiter.
AmI here a proper caution must be used, lest one
run headlong into an exaggerated or superstitions
estimate of Swedenborg's books, even from their
own point of \iew. ror it is past all dispute tImt
Swedenborg himself hnd at best onl)' a most geneml
and obscure notioll of the benefit whieh was to accrue
to the mind of man, on earth and in heaven, from
the last Judgment whose operation in the world of
spirits he so minutely describes. The immediate
chaotic or revolutionaryeffccts of the Judgment ap-
parently so absorbed his attentioll as to leave him
ABOUT SWEDENBORG.
61
neither leisure nor
inclination,
even if he had had
the
power,
to
prognosticate
its
redeeming
virtue
upon
the
progress
of the human mind. But he had no
such
prophetic faculty,
even in reference to the events
he was
daily witnessing
in the world of
spirits,
much
less, therefore,
in reference to the
contingencies
of
God s order in this lower or universal world. In
deed,
he tells us that when he asked the
angels
what
their
judgment
was,
as to the
specific
effects which
would follow
upon
earth from the events
occurring
in the world of
spirits, they
were
completely
unable
to
satisfy
his
curiosity
in that behalf.
They replied,
in
effect,
that
they
knew
just
as little of the
specific
future as he did future events
being present only
to the Divine mind and that all
they
felt sure
of in
general
was,
that the old
spiritual tyranny
under which the human mind had baen so
helplessly
stifled,
being
now at last
effectually dissipated by
the
breaking up
of the ecclesiastical
heavens,
Popish
and Protestant
alike,
freethinking
in
religious things
would be henceforth the
divinely guaranteed
basis
of the Church on earth. And if
freethinking
or
scepticism
in
religious things
the
things
of the
intellect be henceforth the normal attitude of the
natural mind as a
consequence
of the last
Judgment,
surely nothing
could have well seemed more
pre
posterous
to
Swedenborg
than to think of ever
again
elevating
the discredited banner of
Authority.
ABOUT SWEDEYllORO.
61
Jleither leisure nor inclination, even if he had had
the power, to prognosticate its redeeming virtue UpOIl
the progress of the human mind. nut he had 110
such prophetic faeuIty, e"cn in reference to the events
he was dnily witnessing in the world of spirits, much
less, therefore, in refcrence to the contingencies of
God's order in this lower or uni\'ersal world. In-
rleed, he tells us that when be asked the angels what
their juclgmcnt was, as to the specific effects which
would follow llpon earth from the events occurring
in the wodd of spirits, they were completely unable
to satisfy his ellriosity in that behalf. They replied,
in effect, that tltey knew just as little of the specific
future as he did -future events being present only
to the Di"ine mind - and that all tlley felt sure
of ill general was, 111l\t the old spiritual tJranny
under whicl\ the human mind Imd b::len so llClplcssly
stifled, being now at 1nst effectually dissipated by
the breaking up of the ecclesiastical heavens, Popish
and Protestant alike, freethinking in religions things
would be hcncefOl'th the divinely guaranteed basis
of the Church on earth. And if frcethinking or
scepticism in religious tlJiligs - the things of the
intellcct- be henceforth the normul attitudc of the
uatural mind as a eonscqncnce of thc last Judgment,
surel)' notlling could have well seemed more pre-
posterolls to Swcdcnborg than to think of ever again
elevating the discredited b.,nner of Authority.
62
Conceive of
Swedenborg
then,
personally,
as
you
will,
and welcome. What alone I care about is not
to interest
your intelligence
in
anything
that is
per
sonal to the devout and estimable old
seer,
but in
his
performances.
I
feel, indeed,
a
perfect
indiffer
ence to all his
private
claims
upon
attention. But
my gratitude
and admiration are immense for what
he has done to flood the human mind with
light
out of inscrutable
darkness,
upon
the
question
of
our human
origin
and
destiny
;
upon every question,
in
fact,
involved in a true
cosmology,
or
permanent
science of the relations which exist between the world
of
thought
and the world of substance. But
then,
remember,
there is no access to this
light
but
through
honest
research,
guided by
the felt needs of
your
intellect,
and not
by any
idle
literary curiosity,
or
mere
silly
ambition to know what other
people
know,
and to be able to talk about what
they
talk about.
Above
all,
let me counsel
you
to
avoid,
as
you
would
avoid a
fog, every flippant jackanapes
who is ecclesi
astically
ordained
(or
unordained
by
the
holy
Ghost)
to minister truth to
you.
The ecclesiastical
spirit,
and the civic
spirit
bred of
it,
are now the
only
evil
spirits upon
earth,
and
they
are no
longer compati
ble with
any living knowledge
of truth.
Indeed,
no
man can
outwardly
communicate truth to his
neigh
bor,
much less
any
whose
profession
it is to do
so,
62 A FEW .EXPLANATORY WORDS
Conceive of SWeUenborg then, personally, as you
will, and welcome. What alone I corc about is not
to interest your intelligence in anything that is per.
sonal to the devout and estimable old seer, but in
his performances. I foel, indeed, a perfect indiffer_
ence to all his private claims upon attention. Dut
my gratitudc and admiration are immense for what
he hns done to flood the human mind with light
out of inscrutable darkness, upon the question of
our human origin and destin)'; upon e"ery question,
in fact, involved in a true cosmology, or pcrmancllt
science of the relations which exist between the world
of thought and the world of subsUlnce. nut then,
remember, there is no access to this light but through
honest guided by the felt needs of your
intellect, and not by any idle literary curiosity, or
mere silly ambition to know what other people know,
and to be able to talk about what they talk about.
Above all, let me counsel fOU to 6\oid, ns you would
avoid a fog, e\'ery flippant jackanapes who is ccclesi-
asticnl1y ordained (or unordained by the holy Ghost)
to minister truth to you. The ecdesinstical spirit,
and tlle civic spirit bred of it, are now the only evil
spirits upon carth, and arc no longer compati.
ble with any living knowledge of truth. Indeed, no
man can outwardly commllnicnte truth to his neigh.
bor, much less any whose profession it is to do so,
ABOUT SWEDENBORG.
63
however skilled he
may
be to communicate scientific
information. For truth is
living, spiritual,
Divine,
being shaped
to
every
one s
intelligence only by
what
he has of celestial love in his heart. Thus Sweden-
borg
will doubtless
give you any
amount of inter
esting
and
enlightening
information about the
spirit
ual
world,
and its
principles
of administration. And
this
knowledge
taken into
your memory,
or mental
stomach,
will constitute so much nutritive material
to be
intellectually
assimilated
by you,
when the
living
truth itself has
begun
to
germinate
and
sprout
in
your
heart. But as to
actually communicating
the truth to
you
or
making
it
literally
over to
your
understanding Swedenborg
is of course
just
as
flatly incompetent
to that function as
every
other
man of woman
born,
and even more
incapable
mor
ally,
if that be
possible,
than he was
intellectually,
of
making any
such
blasphemous
claim.
ABOUT
63
howcvcr skillcd he mny be to scientific
illfonnation, truth is living, spiritual. Divinc,
being shaped to cvcl')' onc's intelligence only by what
he has of celestial lovc in his hcnrt. 'rhus Swedcno
borg will doubtless givc )'ou any amount of intcr-
esting and cnlightening infommtion about thc spirit-
ual world. and its principles of administration. Aud
this knowlcdge token into your mcmory, or mental
stomach, will constitutc so much nutritive material
to be intellectually assimilated by JOU, whcn the
living truth itself has begun to germinote and sprout
ill your hcart. But os to actually communicating
the truth to YOll - or making it literally ovcr to
}'our understanding - Swedcnborg is of course jnst
as flatly incompetent to that function as c\'cr}' othcr
man of \'I'omnn born, and e\'cn more incapable mor
nlly, if tlmt be possihlc. than he was illtcllcchmll}'.
of making nny snch blasplu)mons claim,
LETTER VII.
Y DEAR FRIEND: I have not lost
sight
of
my subject,
as
you
doubtless
by
this time
suspect,
and we shall soon re
turn to it.
But,
as I told
you
in
my
first
letter,
my
nervous force is
very
much abated at
pres
ent,
and I am
obliged
to write not
exactly
as I
would,
but as
my
defective
energy permits
me.
Besides,
even if
my
nerves were
unimpaired,
it would be
within the strict
logic
of
my
theme to hold a little
discourse with
you
about
Swedenborg
and the relation
of
my thought
to his
books,
since he is the
only
man,
as it seems to
me,
in human
history
who has shed
any
commanding
or decisive
light
on the
physiology
of
the soul. That is to
say,
his books set before
you,
as
no other books have the least
pretension
to
do,
certain
FACTS
of spiritual
observation and
experience
which
must,
if
you
read them with interested
attention,
very
soon convince
you
that
you,
like all other
men,
have
hitherto
utterly
misconceived
the function of selfhood
LETTER VII.
,"'-.'1'>
'j;
""-
FURTHER OBSERVATIONS.
65
in
man,
and hence have attributed an
original
or caus
ative
influence,
instead of a
purely ancillary
or minis
terial
one,
to
morality
in human affairs. Observe
what I
say.
It is
exclusively
these
facts of spiritual
observation and
experience
,
recounted
by Swedenborg,
which
produce
the
effect
in
question,
and not the least
any reasoning
of his own in
regard
to the facts. For
this is what
Swedenborg
never
does,
namely,
reason
about the
things
he
professes
to have learned from
angels
and
spirits.
It
may
betoken
great
wisdom or
great imbecility
in him to
your
mind that he does
not;
but
such, nevertheless,
is the fact. He never
once,
so far as I have
observed,
has
attempted
to throw
a
persuasive
light upon
the
things
he
professes
to
have heard and seen
among
his
angelic acquaintance.
Indeed,
his own intellectual relation to the facts is
left
altogether
undetermined
in his books. There can
be no doubt that the
things
he learned diffused an
atmosphere
of
great peace
and sweetness in his
breast,
and this makes his books
the most
heavenly reading
I
know
;
but there is no
sign
extant,
that I can
see,
of
any
intellectual
quickening
being produced
by
them,
on his
part,
in
regard
to the
history
or the
prospects
of the race. I am not
going
to be so
dull,
therefore,
as to
promise you
the
very
same intellectual
results
that I
get
from
Swedenborg
s
books,
even if
you your
self
actually
have recourse to them.
Indeed,
multi-
FUBTlIE.R OBSJtV/l.TJOSS.
65
ill mnn, and hence ha\'c attributed an original or caU!I-
uti"c influence, insle4d of a purel)" :ancillary or minis-
terial one, to momlity in human aff:1irs. Observe
whot I say. 1/ u ercllUicelJ /Aelt fach 0.1 .piri/14aJ
alta torptritlJct, recounted by Swcdellborg,
",hic! prod14ce tht tffect in fjll.t8tiOIl, and not the least
nny rcnsoning of his own in regard to the (nets. For
this is what Swcdcnoorg never docs, namely, renson
obollt the things he professes to lune lenrne<! from
angels alld spirits. It mny hetoken grcnt wisdom or
great imbecility in him to JOur mind that he does
not; but such, Ile\'ertheless, is the fnct, lie ne"er
ouce, so far as I hare obscrred. has attempted to throw
a persuasive light upon the things hc profC5SCS to
h:a,'o bean! and seen among Ilis angelic acquaintance.
Indeed. his own inlcllectull.l relation to the facts i!i
len altogether undetermined in his hook!, There call
be no doubt llint tIlC things hc learned diffuscd all
of grellt pencc and sweetucss ill his urctlst,
and this makes his books thc most henvenly roodillg I
know; hut there is no sign oxtant, thnt I ('an sec, of
any intcllectlll11 quickcning being produced by thcm.
on his part, in regnrd to the histof)' or tho prospocts
of the race, I am not going to be so dull. therefore,
to promise Jou the \'cl)' !lame intellectual results
that I get from Swodenhorg's books. G'"en if lOU your-
self actunlly ha\'c recourse to them. Indeed, multi
G6 FURTHER OBSERVATIONS
tudes of
people
are said to read his books and
bring
away
almost no intellectual
result,
multitudes who
resort to them with
great apparent complacency,
and
get,
no
doubt,
much incidental entertainment and
instruction from
them,
and
yet
are
quite
blind to
their
proper
intellectual
significance,
to the
extent,
I
am
told,
many
of
them,
of
seeming acutely
hostile to
it when it is
brought
before them. All
this,
of
course,
because of the more or less vacant mind
they bring
to the
reading
of him
;
or
rather,
their more or less
unsympathetic
hearts. Most of them come to the
banquet
of facts and observations
Swedenborg spreads
before them with an obvious
gross hankering
after
ecclesiastical
righteousness,
and make the
most,
ac
cordingly,
of
every
crumb
they
can
pick up adapted
to
gratify
that
unmanly
and
dyspeptic
relish. But if
you
bring
human
sympathies
to the
banquet
in
ques
tion,
I can assure
you, you
will find no
speck
of that
base,
unworthy
nutriment. For it cannot be too
much insisted
on,
that no books address the reader s
intellect so much
through
the heart as these of Swe
denborg
do,
all in
confining
themselves to
giving
him
spiritual
information
merely.
This is no doubt an endless
stumbling-block
to the
mass of
readers,
who
regard Swedenborg
as a sort of
intellectual
tailor,
whose
shop they
have
only
to
enter,
to find whatsoever
spiritual garments
their
particular
G6 FURTHER OBSEn" ATIONS
tudes of people nre said to rend his books and bring
slVay almost no intellectual result, - multitudes who
resort to them with great apparent complncency. and
get, no doubt, much incidental entertainment and
instruction from them, and yet nrc quite blind to
their proper intellectual significance, to the extent, I
am told, many of them, of seeming neutely hostile to
it when it is brought before them. All this, of course,
hecause of the more or less vacant mind they bring
to the reading of him j or rather, their morc or less
unsympathetic hearts. Most of them come to the
banquet of facts nnd observations Swedcnborg spreads
before them with an obvious gross hankering after
ecclesiastical righteousness, and make the most, ac-
cordingly, of every cflllnb they can pick np adnptcd to
gratify that nnmonly and d)'spcptic relish, But if
you bring: human sympathies to the banquct in qucs-
tion, I can assure you, )'OU will find no speck of that
oose, unworthy nutriment. Vor it cannot be too
mnch insisted on, that no books address the reader's
intellect so much throngh the heart as thcse of Swe.
dcnborg do, all in confining themselves to giving him
spiritual information merely,
'l'his is no doubt an endless stumbling.block to the
mass of readers, who regard Swerlenborg liS a sort of
intellectual tailor, whose shop they have only to enter,
to find whatsoc\'cr spiritual garments their particular
ABOUT SWEDENBORG.
67
nakedness
craves,
all made to hand. And when
they
find,
as
every
one
among
them is sure to do who has
any faculty
of
spiritual
discernment,
that there are
absolutely
no
garments
made
up,
but
only
an immense
sound of the
shearing
of
sheep
and the
carding
of
wool and the
whirling
of wheels and the
rattling
of
looms and the
flying
of
spindles,
and that
every
for
lorn
wight
who would be
spiritually
clad must actu
ally
turn to and become his own
wool-grower,
weaver,
and
tailor,
the
great majority
of course
go away
dis
gusted,
and
only
those remain whose vocation for
Truth is so
genuine
as to make
any
labor incurred in
her service welcome if not
pleasant.
The case of
course is far more
hopeless
when one
goes
in with
absolutely
no conscious nakedness to
cover,
but
only
to
satisfy
a
vague
outside
curiosity
about intellectual
novelties,
and
make,
perchance,
a handsome addition
to an
already
luxurious
literary
wardrobe. But Swe-
denborg
is not
now,
and
probably
never will
be,
so
much the mode as
greatly
to attract this
style
of cus
tomer.
In
fact,
the whole
existing conception
of the man
and his aims is a mistake. He is not at all the
intellectual craftsman or
quack
the world takes him
for. He is no
way
remarkable as a man of
original
thought,
or even as a
reasoner,
unless it be
negatively
so,
while as a man of
experience,
or a
seer,
his worth
AOOt::T SWED&.'UJORO.
61
nakedness CfU\'CS. all trnlodo to hand. And \.,hCD they
find, tI.S o"cry one among thcm is sure to do who has
any fllCl.llty of spiritual discernment. thnt there are
ablolutely no gnrments made up. but only an immense
sound of the shearing of sheep and the cnrding of
wool and the whirling of wbeels and the rottling of
looms and the ftJing of spindles, and thnt every for-
lorn "'ight who would be spiritually cind must adu
all)" tum to aud bocome his own wool.grower. weaver,
and tailor, the great majority of course go a,vay dis-
gusted, and only those remain whose vocntion for
Troth is 80 genuine as to make any labor incurred in
her service welcome if not pleasant. 'I'he case of
course is far more hopeless when onc goes in with
no conscious nakedness to OO\'cr, but only
to sntisfy n ,-ngue outside curiosity about intellectual
noveltics, and mnke, perchance, a handsome addition
10 on alrcod)' luxurioWl litemry wo.rdro1Jc. nut Swe-
denborg is not now. ond probably ,,.iIl be, so
much the mode as greatly to o.ttract this style of cus
tomer.
In fnet, the whole exi!ting conception of the man
and his aims is a mistake. He is not at all the
inteIloclnnl cmft.sman or quack the world takes him
for. lie is no way remark:lble as a man of original
thought, or ("'cn tI.S a rcnsoner, unless it be negati"ely
so, while as a IDlln of experience, or a secr, his worth
68
FURTHER OBSERVATIONS
is of the
very highest grade,
as
imposing
no kind of
obligation upon your
belief. His
judgments
doubt
less in
regard
to this world s affairs were those of
his
day
and
generation,
and strike one as
grown
very antiquated
;
but there is almost no fact of
spirit
ual observation and
experience
he recounts which does
not seem of
really priceless
worth to
my imagination,
as
illustrating
and
enforcing
a new mind in man. If
his books seem
interesting
to
you
also in this
point
of
view,
if
they
tend to
enlighten you upon very many
things
which have
puzzled you
in
your
own mental
pathway,
or in
respect
to our
race-origin
and des
tiny,
well and
good
;
no doubt
you
too are bound
to an ultimate
profitable
commerce with them. And
in this event
you
will find it
unquestionably
true that
their main
advantage
to the intellect
is,
that
they
fur
nish it with truths which
really
nourish and
quicken
it,
or
irresistibly compel
it to function for
itself,
and
independently
of
foreign
stimulus. His
books,
in
fact,
amount to
nothing
so much as to an intellectual
wheat-field,
of no use to
any
one who does not enter
in to
gather
and bind his own
golden
sheaves,
and
then
proceed
to thresh and
grind
his
grain,
to bolt his
flour,
to mix his
bread,
to build it
up
and bake it in
such
shapely
and succulent loaves as his own intel
lectual
bread-pan
alone determines.
But revenons
a nos moutons. I have said that the
68
FURTHER
is of the very highest grade, ns imposing no kind of
obligation upon )'our belief. His judgments doubt-
less in regard to this world's affairs were those of
llis day llnd generation, llnd strike one ns growlI
very antiquated; but there is almost no fact of spirit-
ual obscrmtion aud experience he recounts which docs
not seem of really priceless worth to my imagination,
08 illuslrating and clIjorcing a tlCI/) mind in man. If
his books seem interesting to JOu abo in this point of
,'iew, if they tend to enlighten JOIl upon "cry many
things which have puzzled )'OU in your OWl) mental
pathway, or in respect to our racc-origin and des-
tiny, well and good; no doubt )'ou too are bound
to nil ultimate profitable commerce with them. And
in this O\'cot you will find it unquestionably true that
their main nd\-antage to the intellect is, thnt they fur.
uish it with truths whieh renny nourish and quicken
it. or irrcsistibly compel it to function for itself, and
independently of foreign stimulus. lIis books. in
fact. amount to nothing so mnch os to an intellectual
,.,-hent.field, of no nse to :my one who does not enter
in to gather and bind his own golden sheavcs, and
then procced to thresh Ilnd grind his grain. to bolt his
Ilour, to mix his bread. to build it up and bake it in
such shapely nnd sncculent loavcs as his own intel
lectual brcrtd.pan alonc determines.
nut revenoM ano, moulOM. I have said that the
ABOUT SWEDENBORG.
69
main
philosophic
obligation
we owe to
Swedenborg
lies in his
clearly identifying
the evil
principle
in
existence with selfhood. The Christian truth some
what
prepares
us for this
;
but the church
theology
so
overlays
and
systematically
falsifies the
truth,
that we
practically get
little
good
of it. This
theology,
for
example,
identifies evil with a
person
called the Devil
and
Satan,
outside the
pale
of human
nature,
but inti
mately
conversant with its secret
springs,
and both
able and
disposed
to use his
knowledge
with the ma
lign purpose
of
corrupting
all its
subjects.
Of course
this
conception
was
originally
due to a
very
immature
scientific condition of the
mind,
when men had not
the least idea of
good
and evil as
having
an exclu
sively spiritual
or
subjective
source. It
befits,
in
fact,
a
strictly
mechanical or material
conception
of the
soul s relation to
God,
and
only deepens
the
mystery
it
attempts
to
explain
;
for if the
good
and evil of
human life
acknowledge
no inward
root,
but
betray
a
purely
moral,
voluntary,
or
personal genesis,
it can
only
be because the creative relation to man is
prima
rily
in
fault,
being
the
power
of an
external,
not an
internal,
life. And if God were the
power
primarily
of an external life in
man,
and not
altogether mediately
throuffh
an internal
one,
neither creature nor creator
would ever
invite,
as
they assuredly
would never
reward,
the
homage
of an intellectual
appreciation.
ABOUT
----
GO
main philosophic obligation we owe to Swedenborg
lies in his clearly identifying the evil principle in
existence with sclfhood. The Christian truth some
what prepares us for this; bnt the church theology so
oyerlnys and systellllltically falsifies the truth, that we
practically get little good of it. This theology, for
example, identifies edl with a person called the flel"il
and Satan, outside thc palc of human nature, but inti
mately eoll\crsunt with its secret springs, and both
alJIe and disposed to use his knowledge with the ma-
lign purpose of corrupting all its subjects. Of course
this conccption was originally duc to a ycry immature
scientific condition of thc mind, when men llad not
the lenst idea of good and evil as having an excht-
sivcly spiritual or subjcctive source. ]t befits, in fact,
a strictly mechanical or material conception of the
SOlll's relation to God, and only dcepens the mystery
it attempts to explain j for if the good and e\'il of
human life acknowledge no inward root, hut betray
a purely mornl, voluntary, or personal genesis, it can
only be becanse t11e creativc relntion to man is prima.
rily in fanIt, being t11c po\\cr of nn extcrnal, not an
internal, life. And if God were t1le power primarily
of an extemnllife in man, and Not altO!Jdlter mediately
throlf!!! an internal one, neithcr C'rcnturc nor crcator
would e\'er invite, as thcy assuredly would nc\cr
reward, the homagc of an intcllectual appreciation.
LETTER VIII.
DEAR FRIEND: Without doubt I
had suffered
intellectually
from the same
or similar
unworthy
views of the crea
tive relation to
man,
as those I adverted
to in
my
last letter. I had
always,
from
childhood,
conceived of the Creator as
bearing
this outside rela
tion to the
creature,
and had attributed to the latter
consequently
the
power
of
provoking
His unmeas
ured
hostility. Although
these crude traditional
views had been much modified
by subsequent
re
flection,
I had nevertheless on the whole been in the
habit of
ascribing
to the
Creator,
so for as
my
own
life and actions were
concerned,
an outside discern
ment of the most
jealous scrutiny,
and had accord
ingly put
the
greatest possible
alertness into His
service and
worship,
until
my
will,
as
you
have seen
thoroughly fagged
out as it were with the
formal,
heartless,
endless task of
conciliating
a
stony-hearted
Deity actually collapsed.
This was a
catastrophe
LETTER VIII.
\'V.....:Wy DEAR - Without doubt I
had suffered intcllcetunll}' from the snmc
or similar unworthy views of the creu
th'c relation to mlln, as I nd\'crtetl
to in my last letter. I had always, from childhood,
concei\'cd of the Creator as bearing this outside rela-
tion to the creature, and had attributed to the latter
consequently the power of provoking His unmeas
urod hostility. Although theso crude trnditionnl
views had been much modified by subsequent re
flection, I had nevertheless on the whole been in 1110
habit of ascribing to the Creator. so far as my own
lifo and actions were col}cerned, 'an outside discern
ment of the most jealous scrutiny, and had accord
ingly put the greatest possible alertness into IIis
service and worship, until my will, as you ham seen
- thoroughly fagged out as it were with the formal,
heartless, endless task of conciliating a stony-hearted
Deity - aetLU:Llly collapsed. This was a entastrophe
MY MORAL DEATH AND BURIAL.
far more
tragic
to
my feeling,
and far more revolu
tionary
in its intellectual
results,
than the actual vio
lation of
any
mere
precept
of the moral law could
be. It was the
practical abrogation
of the law
itself,
through
the
unexpected
moral inertness of the
subject.
It was to
my feeling
not
only
an absolute
decease of
my
moral or
voluntary power,
but a
shuddering
recoil from
my
conscious
activity
in that
line. It was an actual acute
loathing
of the moral
pretension
itself as so much
downright charlatanry.
No idiot was ever more
incompetent, practically,
to
the conduct of life than
I,
at that
trying period,
felt
myself
to be. It cost
me,
in
fact,
as much effort to
go
out for a
walk,
or to
sleep
in a
strange
bed,
as it
would an
ordinary
man to
plan
a
campaign
or write
an
epic poem.
I have told
you
how,
in
looking
out
of
my
window at the time at a flock of
silly sheep
which
happened
to be
grazing
in the Green Park
opposite,
I used to
envy
them their blissful
stupid
ignorance
of
any
law
higher
than their
nature,
their
deep
unconsciousness of
self,
their innocence of all
private personality
and
purpose,
their intense moral
incapacity,
in
short,
and indifference. I would
freely,
nay, gladly
have bartered the world at the moment
for one breath of the
spiritual
innocence which
the
benign
creatures
outwardly pictured,
or stood
for to
my imagination
;
and all the
virtue,
or moral
~ I Y )I0n,\L DE.ATH .AXD n U R l A I ~ 71
fnr more tragic to my feeling, and fur more remlli.
Honat)' in its intellectual results, than the actunl vio-
lation of any mcre precept of the mornl Inw could
be. It wns the pmctical nbrogntion of the luw
itself, through the une"peded moml inertness of the
subject. It was to my feeling not only an ahsolute
decease of my moml or \'oluntary power, but a
shuddering recoil from my comeious activity in that
Iille, It was an actunl ncute loathing of the mornl
pretension itself as so much downright clmrlatanr).
No idiot was eycr more incompetent, practically, to
the conduct of life thnn I, at that trying period, felt
myself to be. Jt cost me, in fact, as much effort to
go out for n walk, or to sleep in n strange bcd, as it
would an ordinary man to plan a campaign or write
an epic poem. 1 haye told )'OU 11OW, in looking out
of my wiudow at the time at a flock of sill)' sheep
wllich happened to 1>0 grazing in the Green }Jark
opposite, I Ilsed to en\'Y them tllCir blissful stupid
ignomnce of any law higher than their natufC, their
deep unconsciousness of self, their innocence of all
pri\'ate personality and purpose, theil' intcllf'C moml
incapacity, in short, and indifference. I would freely,
nay, gladly ha,'C bartered the world at the moment
for one breath of the spiritunl innocence Wllich
the benign crcntures outwardly pictured, or stood
for to my imagination; and all tile virtue, or moml
72
PROFOUND MORAL ILLUSION
righteousness, consequently,
that ever illustrated our
specific
human
personality,
seemed
simply
foul and
leprous
in
comparison
with the
deep
Divine
possi
bilities and
promise
of our common
nature,
as these
stood
symbolized
to
my spiritual sight
in all the
gen
tler human
types
of the
merely
animate world. There
seemed,
for instance
lustrously represented
to
my
inward sense a far more
heavenly
sweetness in the
soul of a
patient
overdriven
cab-horse,
or misused
cadger
s
donkey,
than in all the voluminous calendar
of Romish and Protestant
hagiology,
which,
sooth
to
say,
seemed to
me,
in contrast with
it,
nothing
short of infernal.
You
may easily imagine,
then,
with what
relish
my
heart
opened
to the doctrine I found in these most
remarkable
books,
of
the sheer and
abject phenome-
nality of selfhood
in man
;
and with what instant alac
rity my
intellect shook its canvas free to catch
every
breeze of that
virgin unexplored
sea of
being,
to
which this
doctrine,
for the first
time,
furnished me
the clew.
Up
to this
very period
I had lived in
the cheerful
faith,
nor ever felt the
slightest
shadow
of
misgiving
about it
any
more,
I venture to
say,
than
you
at this moment feel a shadow of similar
misgiving
in
your
own mind that
my being
or
substance
lay absolutely
in
myself,
was in fact iden
tical with the various limitations
implied
in that most
72
PROFOUND )!ORAI. 1I.I.U810:-;'
righteousness, consequently, that ever illustrated our
specific human personality. seemed simply foul amI
leprons in comp,'lrison with the deep Dh'ine possi-
bilities and promise of Ollf common natul'C. as these
stood symbolized to my spiritual sight in all the gen-
tler human t)'pes of the merely animate world. 'l'here
seemed, for instance -lustrously represented to my
in.....ard sense - a far more heavenly sweetness in the
soul of a pnticnt o"cnlriven cab.horse. or misused
cadger's donkey, than in all the voluminous calendar
of Romish and Protestant hngiology, which, sooth
to 80.'1)', seemed to me, in contrast with it, nothing
short of infernal.
You mnr easily imagine, theil, with what relish my
heart opened to the doctrine I found in these most
remarkable books, oj the sheer and abject phenome-
na/il!! 01 $elfhoQd In man,. and with what instant alnc_
rity m>' intellect shook its call\Rg frcc to catch e\ery
brOO7.e of thnt ,irgin unexplored sen of being, to
which this doctrine. for the first time, flirnisllCd me
the clew. Up to this very period I had lived in
the cheerful faith, lIor ever felt the slightest shadow
of misghillg about it - any more, I ,cnturc to 8.'\>',
than JOIl a ~ this momcnt feel a shadow of similar
misgiving in ,yom own mind - that my being or
substance lay absolutely in tll)sclf, was ill fact iden-
tical with the various Jimitntiong implied in that most
UNDER WHICH I HAD BEEN LIVING.
73
fallacious but still
unsuspected quantity.
To be
sure,
I had no doubt that this
being
or self of mine
(whether
actually
burdened,
or not
burdened,
with
its
limitations,
I did not
stop
to
inquire,
but
unques
tionably
with a
capacity
of
any
amount of burden
some
limitation)
came
originally
as a
gift
from the
hand of God
;
but I had
just
as little doubt that the
moment the
gift
had left God s
hand,
or fell into
my
conscious
possession,
it became as
essentially
inde
pendent
of Him in all
spiritual
or
subjective regards
as the soul of a child is of its
earthly
father
;
how
ever much in material or
objective regards
it
might
be
expedient
for me still to submit to His external
police. My
moral
conscience, too,
lent its influence
to the same
profound
illusion
;
for all the
precepts
of
the moral law
being objectively
so
good
and
real,
and
intended in the view of an
unenlightened
conscience
to make men
righteous
in the
sight
of
God,
I could
never have
supposed,
even had I been
tempted
on
independent grounds
to doubt
my
own
spiritual
*or
subjective reality,
that so
palpably
Divine a law
contemplated,
or even
tolerated,
a
wholly
infirm and
fallacious
subject
;
much less that it
was,
in
fact,
altogether
devised for the
reproof,
condemnation,
and
humiliation of such a
subject.
I had no
misgiving,
therefore,
as to the manifest
purpose
of the Law.
The Divine intent of it at least was as clear to me as
US"DER WllIelt I HAD BEES L l V J ~ O . 73
fallacious bllt still unsuspected quantity. 'I'o be sure,
I had no doubt that this being or self of mine
(whether actually burdened, or not burdened, with
its limitations, I did not stop to inquire, hut unques.
tionably with a capacity of any amount of burden.
some limitation) caIne originally as n gift from the
hand of God j bllt I had just as little doubt that the
moment the gift had left God's hand, or fell into my
conscious possession, it became as essentially inde
pendent of IIim in all spiritual or subjective r'gards
as the soul of a child is of its earthly father j how
ever much in material or objccth'e regards it might
be expedient for me still to submit to His external
police. My moral conscience, too, lent its influence
to the same profound illusion; for all the precepts of
the moral law being objccth'cly so good and real, nnd
intcndod in the \'iew of an unenlightened conscience
to make men righteous in the sight of God, I could
never ha\'e supposed, even had I been tempted on
independent grounds to doubt my own spiritual 'or
sllbjecti\'C reality, thnt so palpably Didne n In\"
contemplated, or even tolerated, n wholly iufirm and
fallacious subject; milch less that it was, ill fact,
altogether dm'iscd for the reproof, condemnation, and
humiliation of such 11 subject. I had 110 misgh'ing,
therefore, M to the manifest purpose of tll<: Ln\".
'I'hc Divine intent of it at least was as clear to me ns:
74
MY RELIEF FROM IT
EQUIVALENT
it ever had been to the
Jew,
namely,
to serve as a
ministry
of
plain
moral life or actual
righteousness
among
men,
so
constructing
an
everlasting
heaven
out of men s
warring
and divided
personalities
: and
not at
all,
as the
apostles taught,
a
ministry
of
death,
to convince those who stood
approved by
it
of
SIN,
thereby shutting up
all
men,
good
and evil
alike,
but
especially
the
good,
to unlimited
dependence upon
the sheer and mere
mercy
of God.
It was
impossible
for
me,
after what I have told
you,
to hold this audacious faith in selfhood
any longer.
When I sat down to dinner on that memorable
chilly
afternoon in
Windsor,
I held it serene and unweak-
ened
by
the faintest breath of doubt. Before I rose
from table it had
inwardly
shrivelled to a cinder.
One moment I
devoutly
thanked God for the
inap
preciable
boon of selfhood
;
the next that
inappreci
able boon seemed to me the one
thing
damnable on
earth,
seemed a literal nest of hell within
my
own
entrails. Whatever difficulties then stood in the
way
of a better
faith,
they
were
infinitely
milder and more
placable
than those inherent in the old one. In fact
the old faith was itself the
only
obstacle in the
path
of the new. Take the one
away,
and the other be
comes inevitable. If
you
admit the intrinsic or essen
tial
phenomenality
of selfhood its utter
unreality
or non-existence out of consciousness
you
are
logi-
74 MY RELIEF FROM IT EQUIVALEST
it evcr hnd been to the Jew, namely, to sen'e as a
ministry of plain mornl life or actual righteousness
among men, so constructing an everl3sting hcnven
out of men's warring and divided personnlitics: and
not nt all, as the apostles t..'\ught, a ministry of death,
to convince thoYt! wllo 8/00d approved b'y it 0/' 81:",
thereby shutting IIp all men, good and evil alike, but
especiall)' the good, to unlimited dependence upon
the sheer and mere mcrcy of God.
It was impossible for me, after what I have told )'011,
to hold this audacious faith in selfhood any longer.
,nlCn I sat down to dinner on that memornble chilly
afternoon in Windsor, I held it serene and unweak.
ened by tho faintest breath of doubt. Before I rose
from table it had inwardly shri\'elled to a cinder.
Qlle moment I de"outty thanked God for the inapo
preeiable boon of self hood ; the next that inappreci.
ahle boon seemed to me the one tbing damnable on
earth, seemed a literal lIest of hell within my o\\'n
entrails. Whate\'er difficulties then stood in the way
of a better faith, they were infinitely milder and more
placable than those inherent in the old one. In fact
the old faith was itself the onl)' obst"l.(:le in the path
of the new., 'l'ake the one away, and the other be
comes inevitable. If )'OU odmit the intrinsic or essen
tinl phcnomenality of scInlood - its utter unreality
or non-existence out of consciousncss - )'OU are logi-
TO MY BELIEF IN THE INCARNATION.
75
cally
forced
upon
the truth of the creative incarna
tion in the created nature or the Divine Natural
Humanity
as the sole
possible
method of
creation,
as the
only
truth
capable
of
explaining
nature and his
tory.
When I
soy forced,
I take for
granted
that
you
have some rational interest in the
subject
;
I take for
granted
that
you
deem nature and
history worthy
to
be
explained,
and are not a mere sensualist so intent
upon your
own
pleasure
as to feel no
capacity
for
inward satisfactions. In that
case,
I
repeat,
the
only
existing
obstacle to
your
belief in the
necessary
incar
nation of the Creator in the created nature in order
to the
redemption
and salvation of the human race
from the
empire
of evil and
falsity,
will be
dissipated
by your
coming
to
acknowledge
the
pure phenome-
nality
of
consciousness,
or to disbelieve in the
spiritual
reality
of selfhood.
Nothing
hinders one
believing
in
spiritual
truth but the
limitary
influence of
falsity.
And
so,
conversely,
nothing
hinders a man succumb
ing
to
spiritual falsity
but the
liberating
influence
of truth. So that the
only possible way
for men to
arrive at the
spiritual
or
living knowledge
of
truth,
is
by
unliving
their natural
prejudices
and
prejudices
of education. Now the
deepest
and most universal
of these
prejudices
is that which makes selfhood the
greatest
of
realities,
and
consequently
inflates the
heart of man with all manner of
spiritual pride,
TO :WY BELIEF TilE 75
cally forced upon the truth of the crcative incarna-
tioll in the created nature-or the Divine Katurnl
Humnnity-ns the sole possible methoJ. of creation,
ns the only truth capable of explainiug nature and his.
tory. When I say forced, I take for granted that JOu
have some rational interest in the subject; I take for
granted that you deem nature and history worthy to
he explained, nnd are not a mere sensualist so intent
upon JOur own pleasure us to fccl no cnpneity for
inward satisfactions. In lilat cnse, I repeat, the only
existing obstnele to Jour belief in the necessary incur-
nation of the Creator in tIle created nature in order
to the redemption and snlratiOll of the human race
from the empire of e\'illlnd falsity, will be dissipated
by Jour coming to acknowledge the pure phcnome-
nality of consciousness, or to dishelic\'e in the spiritual
renlity of selfhood. Nothing hinucrs olle belie\-ing
in spiritual truth hut the limitnr)' influence of falsit.v.
And so, eonrerscly, notlling hinders 1\ man succumb
ing to spiritnal falsity but the liberating influence
of truth. So that the anI)' possible way for men to
arrive 3t the spidtual or li\'ing knowledge of truth, is
by \Inlh-ing their nntuml prejudices and prejudices
of education. now the deepest and most unh"ersal
of thc.<;e prejudices is that which mnkes selfhood the
greatest of realities, and collsequently inflates the
hetlrt of lilall with all manner of spiritual pride,
76
THE MORAL LAW ESSENTIALLY
avarice,
and
cruelty.
And it is
accordingly
the con
quest
of this fundamental
prejudice
which best
pro
motes our
spiritual
rectitude,
or
living conjunction
with God.
We are now at the
very
focus of our
difference,
and let me utter no word that shall not be
clearly
understood.
Nothing
can be farther from
my
desire
than to weaken the
authority
of the moral
law,
con
sidered as the literal
aspect
of all true
spiritual
fel
lowship
between man and man. When the
spirit
of
fellowship
or
equality
between men is
absent,
then it
behooves
them,
as
they
love their manhood and
prize
its
salvation,
to make much in their intercourse with
one another of a strict
conformity
to the letter of the
law. The
spirit
of human
fellowship
or
equality
is
mutual
love,
and mutual love
prompts only
the most
accordant action between all its
subjects.
But where
mutual love does not as
yet
exist
among
men,
but self-
love
only
and love of the
world,
and
positively
accord
ant or harmonious action is therefore not to be
expected
from
them,
it becomes
all-important
to
provide
some
natural
symbol
of these
spontaneous
manners some
purely negative
and formal reminder of these ethics
of the skies
whereby
a faint
perfume
of the
heavenly
life
may
be
kept up among
men,
and men
thereby
be
prepared,
in their
turn,
to
recognize
the Divine sub
stance itself when it is
finally ready
to come.
76 THE 110RAL LAW ESSE..'i'TIALLY
a"llrice, and cruelty. And it is accordingly the con-
Iluest of this fundamental prejudice which best pro-
motes our spiritual rectitude, or living conjunction
with God.
We are now at the very focus of our diffcrence,
and let me utter no word that shall not be clcarly
undcrstood. Nothing can be farthcr from my desire
than to weakcn tho authority of tho moral law, con_
sidcred as the litcral aspect of all true spiritual fel.
lowship betwecn man and mnll. Whcn thc lJjJirit of
fellowship or equality between men is absent, then it
bchooves thcm, as they 100'e thcir manhood and prizc
its snhation, to make much in thcir intcrcoursc with
one another of a strict conformity to tho letter of the
law. The spirit of human fcllowship or equality is
mutuallovc, and mutual 10\'0 pl"Ompts only the most
accor<lant action between all its subjects. Dut where
mutual love docs not as yct exist among men, but self
10\'0 only and lo\'c of tho world, and positi\'ely accord
nnt or harmonious action is therofore not to be expected
from them, it becomes nn.important to provide some
natural symbol of these spontaneous manners-some
purely negative and fonnal remindcr of these ethics
of the skios-whereby a faint perfume of the heavenly
life may be kept lip among mon, and mon thereby he
preparcd, in their tun1, to recognize the Divino sub-
stance itself whcn it is finally ready to come.
TYPICAL AND PROPHETIC.
77
Now this
precise propaedeutic
function is
exqui
sitely
served
by
the letter of the law. For the sub
ject
of this letter out of sincere outward or formal
reverence for the Divine name is
taught by
it
freely
to abstain from false
witness, theft,
adultery,
murder,
and
covetousness,
since a reverential absti
nence from these evils is the
only practicable
moral
equivalent
or ultimate of the
highest spiritual good
ness. To
refrain
when
tempted from doing
evil be
cause evil is
contrary
to the will
of
God,
is the
only
outward rule of human conduct at all commensurate
with inward love to God
;
since it is the
only
rule
which
provides
a formal basis for that
spiritual
hu
mility
in
man,
which is the sole Divine end of the
law for
righteousness.
Abstinence from
evil, then,
is a
necessary
condition of the
spiritual
or inward
life in man
;
but it
profits
a man
only
in so far as
it is
reverential,
or
prompted by
a formal and
para
mount
regard
for the Divine will. A
great many
persons
fulfil the law
formally
or
outwardly,
because
it is
reputable
so to
do,
and
promotes
their civic ad
vantage
;
and no doubt our infirm civilization is
very
much indebted to these
people,
of an insincere re
ligious
character,
who
yet
do
all,
and even more than
all,
that the
spiritual
man does in the
way
of
pro
moting
men s outward
fellowship. Many persons
also,
who are not actuated
by worldly
motives,
unaffectedly
TYPICAL AND PROPlll."TlC.
77
----------
KOW this precise propredeutic function HI e x q u i ~
sitcly served by the letter of the law. For the suh.
ject of this letter - out of sincere outward or formal
rc\'crencc for the Dh,ine name - is taught by it
freely to abstain from false ,\;tncss, theft, adultery,
murder, and CQ\'ctousncss, since n rC\'crential absti.
IIcnce from these c\i!s is the only practicable moral
equivalent or ultim3te of the highest spiritual good.
ness. 1'Q rrfraill If:hen fempled /rolll doill!! evil be-
cause evil ill ronlrar,Y 10 the will of God. is the only
outward rule of human conduct at all cOlluncnsuratc
with inward lovo to God; since it is the onl) rule
which provides a formal oosis for that spiritual hu-
mility in mnn, which is the sole Dhinc cnd of the
law for riglltcousness. Abstinence from evil, then,
is II. necessary condition of the spiritual or inward
life in man; but it profits a man only in so far as
it is rC\'crcntial, or prompted by n. formal and para-
mount rcgard for the Dh'ine wm. A groot many
persons fulfil the law formally or outwardly, because
it is reputable so to do, and promotes their civic ad-
mntage; and no doubt our infirm ci\'ilizatioll is vcry
much indebted to these people, of all insincere re-
ligious cllOrnctcr, who yet do aU, and c\'cn morc than
all, that thc spiritual man does in the way of pro-
moting meD's outward fellowship. Many persons also,
who are not actuated by worldly motircs, unaffectedly
78
ITS VOTARIES MAKE IT UTTERLY
mistake the
purpose
of the law.
They
have no idea
that its
purpose
is
spiritual, being
addressed to mak
ing
its
subjects
humble,
or
giving
them a conscience
of death in
themselves,
but
suppose
that it was in
tended to confer actual life or
righteousness upon
them,
by entitling
all who
obey
it to
permanent
Di
vine
honor,
and all who
disobey
it to
permanent
Divine
reproach. They
have no
perception
that the
law is
essentially
ministerial to the
gospel
revelation
of the Divine
love,
being
intended to soften the hard
heart of its
votary
to knead and
supple
it out
wardly
to inward Divine issues when
they
come.
They
conceive,
on the
contrary,
that the law is its
own
end,
being
rather
magisterial
to the
gospel
than
ministerial,
since
they regard
the latter as
being
essentially substitutionary
to the
former,
or view it in
the
light
of a mere
tardy
Divine concession to men s
weakness,
after the former had
sufficiently
demon
strated their absolute want of
strength.
In
short,
their idea of the law
is,
not that it is
purely pro
visional and
educative,
in order to
prepare
men for
becoming spiritual
out of
natural,
but that it is a Di
vine
finality,
addressed to the
making
men
morally
or
actually righteous.
And hence
they
value its
formal moral letter
infinitely
above its inward or liv
ing spirit, contenting
themselves
with a mere actual
abstinence from the evils it
denounces,
but
caring
78 ITS VOTARIES MAKE IT UTTERLY
mistoke the purpose of the law. They have no idea
that its purpose is spiritual, being addressed to mak-
ing its subjects humble, or giving them 0 conscience
of death in IhcJIlijelt'c8, but suppose that it was in_
tended to confer actual life or righteousness upon
them, by entitling all who obey it to permanent Di-
vine llOnor, and all who disohcy it to permanent
Divinc reproach. They have no perception that the
law is essentially ministerial to the gospel rC\'elntion
of tIle Di\'ine 10\'c, being intended to soften the hard
heart of its votary - to knend and supple it out-
wardly - to inward Dh'ine issues when thq eome,
'rhey conceive, on the contrary, that the law is its
own end, being rather magisterial to the gospel than
millisterwl, since they regard the latter as being
essentially substitLltionaf)' to the former, or ,-iew it in
the light of a mere tardy Divine concession to men's
weakncss, after Ihe fonner had sufficiently demon-
strated their absolute want of strength, ln short,
their idea of the law is, not that it is purely pro-
,isional and edueali,-e, in order to prepare men Cor
becoming spiritual ont of natnral, but that it is a Di
,-inc finalit)', addressed to the mnking men morally
or nctllall)' righteous. And hence the)' ,-olue its
formal moral letter infinitel)' above its inward or Ih'-
iug spirit, contenting tllemsclvcs with a mere actual
abstinence from the evils it denounces, but caring
FLAT, VAPID,
AND SPIRITLESS.
79
very
little about the
temper
of mind from which the
abstinence comes.
Acquit
me
then,
I
pray you,
of
any
desire to
diminish the
prestige
of the moral
law,
considered as
ministering
to the
only
true Divine
righteousness
in
man,
by helping
to
bring
about a
spirit
of
unaffected,
unostentatious
humility
in his bosom. For this is the
whole
spiritual scope
of the
law,
the
only thing
that
for a moment sanctifies
it,
or makes it
holy,
to the
recognition
of the human heart : to
conjoin
the wor
shipper
with God
by freeing
his heart from the evil
spirits
that hinder such
conjunction
;
and
every
man
therefore who is not a
spiritual
sot,
or whose heart is
not dead to all Divine
inspiration, gives
it in this
point
of view his
unqualified homage.
But there comes a time when the moral law no
longer
ministers to the Divine life in man
;
when it
most
distinctly
does not
produce
a
spirit
of
humility
in its
subject,
but a
spirit
of
pride
and self-inflation.
The law is now wrenched from its
commanding spir
itual
uses,
which are all summed
up
in
making
the
individual man think small
things
of
himself,
and
employed by
men as an instrument of their own
material
aggrandizement.
When the law is thus
wrested from its
only proper
Divine to
purely
human
uses,
from its
exclusively spiritual
to an
exclusively
material
function,
it becomes no
longer
an instru-
FLAT, YAI'ID, A ~ O SI'IRITLESS. 79
vcry little about the temper of mind from which tho
abstinence comes.
Acquit me then, I pray you, of any desire to
diminish the prestige of the moral law, considcred as
ministering to the only true Divine righteousness in
man, by hclping to bring about a spirit of unaffccted,
unostentatious humility in his bosom. } ~ o l ' this is the
whole spiritual seope of the law, the only thing that
for a moment sanctifies it, or makes it holy, to the
recognition of the human henrt: to conjoin the wor
shipper with God by freeing his benrt from the evil
spirits that hinder such conjunction; and every lIlan
therefore who is not a spiritual sot, 01' whose henrt is
not dend to all Divine inspiration, gi\'es it in this poillt
of view his uuqualified homage.
lIut there comes a time when the moral law no
longcr ministcrs to the Diville life in man; wben it
most distinctly docs not produce a spirit of humility
in its subject, but a spirit of pride and self.inflation.
'1'he law is now wrenched from its commanding spiro
itual uses, which arc nll summed IIp in making the
individual mnn think smnn things of himself, and
employed hy men as an instrument of their own
material nggrnndizement. When tIle law is thus
wrested from its only proper Divino to purely htIDllm
uses, from its exclusi\'ely spiritual to an exclusivcly
material function, it becomes no longcr an illstm
80
THE LAW A PRESENT STENCH IN THE EARTH.
ment of mutual
peace
and
unity among
men,
but of
mutual
self-seeking
and warfare. Then the law from
being confessedly
Divine becomes the most undivine
thing
beneath the skies
;
for then it ministers as
nothing
else on earth has
power
to do
by
its
usurped
Divine
authority,
to the inmost
spirit
of hell
in
man,
to a
spirit
of
pride
and self-assertion and
intolerance and lust and
cruelty
and
revenge.
It
was
originally given by
God
only
to humble the
pride
of selfhood in
man,
that so the
neighbor might
become
exalted in his
regard.
It is most
undivinely
used
by
man
only
as a
cunning
instrument
for
suppressing
the
neighbor,
or
subjecting
him to one s boundless
cupidity
and avarice. It is no
longer
Divine, then,
but out
and out
diabolic,
confessing
itself
spiritually
the
only
fortress of evil known to the human bosom. This is
what
secretly
nauseates all
good
men with our
legal
righteousness,
fills them with an inward
loathing
of
our conventional
respectability,
sickens them to death
with our technical
"
Church
"
and its flatulent senti
mentality,
with our technical
"
State
"
and its dis
honest
morality.
This is what makes them
inwardly
hate our
existing
civilization
as,
spiritually,
a
thing
of
infamy,
as the
only thing
which stands in the
way
of the Divine
kingdom
on earth
;
and
they
would,
themselves,
gladly
beat the drum and blow the trum
pet
for its final burial out of human
sight.
80 TITE LAW A PRF.5El'T STE.. ..Cn IX TilE EARTH.
ment oC mutual peace nnd unit)' among men, but of
mutual self-seeking and warfare. Theil the law Crom
being confessedly Di\ine becomes the most undi\,inc
thing beneath the skies; Cor then it ministers-as
nothing else on earth has power to do - b)' its
usurped Divine authority, to the inmost spirit of hell
in nIan, to a spirit of pride and self-assertioll and
intolerancc and lust and cruelt}' and re\enge.. It
was originally given by God only to humble the pride
of sclfhood in man, that IJ() the neighbor might become
e;calted ill hi" re!!ard. It is most undivinely used by
man only as a cunning instrument/or 8ujJjJre/ft!l"!J the
neighbor, or subjecting him to one's boundless cnpidity
and avarice. It is no longer Divine, then, but out
and out diabolic, confessing itself spiritually the only
fortress of cvil known to the human bosom. 'fhis is
what secretly nauseates all good mell with our legal
righteonsness, fills them with an inward loathing of
our conventional respectability, sickens them to dcndl
with our teehnieal "Church" lind its flatulent senti
mentality, with our teehnicnl "State" and its dis
honcst morality. This is what makes them inwardly
hate our existing civilization ns, spiritually, n thing
of infamy, ll.S the only thing which stands in the wny
of the Dh'ine kingdom 011 earth; lind tllCy would,
themselves, gladly bent the dnun lind blow the trum
pet COt its final burial out oC human sight.
LETTER IX.
T DEAR FRIEND
: Don t
imagine
that
my
reference to the law in
my
last letter
was intended
merely
or
chiefly
to illustrate
what Paul
says
of the
legal economy
under
which the Jew lived,
namely
: that it was
designed only
to
give
its
subject
a
knowledge of
sin. Doubtless this
was an
argument
of
great weight
to the
Jew,
for he was
the actual
subject
of a Divine
kingdom,
and if the law
of that
kingdom
in its
practical scope
could be shown
to be
designedly
subversive of the national
hope
to
wards
God,
his main
opposition
to the
gospel
consid
ered as
dishonoring
the law would of course fall to the
ground.
But this
argument
has no similar
pertinence
to
us,
who have never been
subjects
of a literal Divine
regimen,
and whose law
consequently
has
always
claimed a more or less
strictly spiritual
administration.
To be
sure,
we have certain
portentous
Jewish
phan
toms of our own to contend with certain
very
orthodox Christian enemies of the Divine
Spirit
in
,
; .
;
LETTER IX.
~ y DE.\R l ~ R l E X D :-Don'lirnngincthat
my reference to the law in my last letter
wus intended merel)' or chiefl)" to illustrate
what Paul Sll)'S of the legal economy under
which the Jew lived, namely: that it '/CaIJ designed only
10 9b:e its 8lfbject a knowledge oj sin. Doubtless this
was an argument of groot weight to the Jew. for he was
the actual suhjcct of 8 Divino kingdom, and if the law
of that kingdom in its practical scope could be shown
to be designedly subversive of tho national hope to-
words God, his main opposition to the gospel consid
ered as dishonoring the law would of course fall to the
ground. But this argument has no similar pertinence
to us, who ha\'e ne.er been subjects of a literal Divino
regimen, and whose law consequently has IlIWIl}'S
claimed l\ more or Icss strictly spiritual administrntion.
'1'0 be sure, we ha\"e certain portentous Jewish phan-
toms or our own to contend with - certain '"cry
orthodox Christian enemies or the Divine Spirit - in
82 DIFFERENCE BETWEEN THE REAL JEW
the
persons
of our
Popish
and Protestant
ritualists,
or
high
churchmen. But no one is in
any danger
of
mistaking
these worthless
pretenders
for authentic
Divine
persons,
nor of
gravely combating
their eccle
siastical
fopperies
and
gross
covert
disloyalty
to the
human ideal.
They
are not natural
Jews,
but
only
spiritual
or
spurious
ones :
only
simulated or imi
tative ones.
They
are not the
pure gold
of the
sanctuary,
once famous but now vanished from earth
forever:
they
are a mere counterfeit and
pinchbeck
image
of
it,
with a view to
impose upon simple
and
credulous
imaginations.
Their ecclesiastical
preten
sion is in itself an inversion of the most fundamental
principle
of
spiritual
order,
which
is,
that the natural
in
every
case descend from the
spiritual
: while
they,
on the
contrary,
are the direct
spiritual progeny
of a
very ugly
and sordid natural
parentage.
Thus,
they
are
by
no means
actually living
under a
specific
Divine
regimen,
but
only "making
believe" that
they
arc.
They
have not so much even as a
quasi
Divine obli
gation
on their consciences to do what
they
do
;
they
only
act as
if they
had.
This,
you perceive,
makes
all the difference in the world between the honest
natural Jew and our own dishonest
spiritual
ones,
and shows moreover the admirable reason
why
Christ
called these
latter,
in the
persons
of their
representa
tive
types
at his
day,
"
hypocrites,"
that
is, ACTORS,
82 DIFFERE:SCE BTWES TilE REAL JEW
the persons of our l
'
opish and Protestant ritualists,
or high churchmen, liut no one is in an)' danger
of mistaJdng these worthless pretenders for authentic
Dh'ine persons, nor of gravely combating their eccle-
siastical fopperies and gross covert disloyalty to the
hwnan ideal. They are not natnral Jews, but only
spiritual or sJlurious ones: only simulated or imi-
tative ones, They are not the pure gold of the
sanctuary, once famous but now \'anished from earth
fore\'er: they are a mere counterfeit and pinchbeck
image of it, with a dew to impose upon simple and
credlllous imaginations, 'I'heir ecclesiastical preten-
sion is in itself an im'ersion of the most fundamental
principle of spiritual order, which is, that the naturnl
in every case deSttlld from the spiritual: while the)',
on the contrary, are the direct spiritual progeny of a
,'cry ugly aud sordid natural parentage. 'l'hus, they
nrc by no means actually Ii\iug under a specific Divine
regimen, but only" making believe" that they arc.
'fhey have not so much e\'en as a 'Juasi Di\'ine obli-
gation on their consciences to do what they do; they
ollly aet 06 if they had. This. you pcrceh'e, makes
all the difference in the world between the honest
natural Jew and our own dishonest spiritual ones,
and shows morcover the admiral,le rOO5011 why Christ
called these latter, in the persons of their representa-
ti\'c t>'}'IeS at his day, "hypocrites," that is, ACTORS,
AND THE CHRISTIAN IMITATION.
83
unconsciously playing
a
part
to which
they
are
noway
Divinely
summoned. We
may
then
safely
leave all
our
spectacular prodigies
in this line to Christ s con
cise characterization of
them,
assured that
nothing
of harm can ensue to
any
serious interest of the world
from so
strictly
histrionic an
activity.
But the
apostles
had to deal with a much less
effeminate and
contemptible
class of
zealots,
whose
superstitious regard
for their own law
threatened,
indeed,
to
stop
the world s
progress,
so
hearty
and
malignant
was their
opposition
to that
gospel
which
the
apostles proclaimed,
and whose sole burden was
that Jesus of Nazareth was the Christ.
They
esteemed
their own law a
living
Divine one
already
as to the
minutest
jot
or tittle of its
letter,
and this
purported
to bless them
exclusively
as,
children of Abraham.
How could
they
conceive, then,
that the law
had,
as the
apostles taught,
a far more
living,
or inward
and Divine
SPIRIT,
purporting
to bless them
only
as
they
renounced their Jewish
selves,
and identified
their interests with those of the Gentile world? In
fact,
this tiresome and frivolous letter of their law
inspired
them with so frenzied and fanatical a
regard
as
having
a
purely
Jewish
end,
that it at last left
them in all intellectual
respects hopelessly
blind and
imbecile. It was a
timely
office in
Paul, therefore,
to
remind his
unenlightened countrymen
of the
deadly
A::>D TilE nIlTATlO::>. 83
unconsciollsly playing a pmt to which they are noway
Diyincly summoned. We may thcn safcly leave all
our spectacular prodigies in this line to Christ's con-
cise characterization of them, assured that nothing
of harm call ensuc to any serious interest of the world
from so strictly histrionic an activity.
But thc apostles hod to deal with a much less
effeminate and contemptible class of zctllots, whose
supcrstitious regard for their own law threatened,
indeed, to stop the world's progress, so hearty and
malignant was thcir opposition to that gospel which
the apostles proclnimed, and whose sole burden was
that Jesus of Xfizareth was the Christ. 'rhe)' esteemed
their own law a li\'ing Divine one 8S to the
minutest jot or tittle of its letter, and this purported
to bless them exclllsh'ely all children of Abraham.
How coulcl they conceive, thcn, that the law hnd,
as the apostles taught, n far more living, or inward
and Di\'ine SPIRIT, purporting to bless them onl)' as
the)' renounced their Jewish seh'e!;, and identified
their interests with those of tlle Gentile world? In
fnct, tllis tiresome nnd frivolous letter of their law
inspired them with so frenzied nnd fanlltieal a rcgllrd
as having t\ purely Jewish end, that it at lnst left
them in all intellectual respects hopelessly blind and
imbecile. It WtlS II timely office ill Paul, therefore, to
remind his unenlightened countrymen of the deadly
84
WE LIVE NOT UNDER A LITERAL BUT
animus of their law towards
every
one who boasted
of its literal
friendship.
Even natural
death,
he ar
gued,
would be harmless if it were not for the law.
"
The
sting
of death is doubtless sin : but then it is
only
the law that
gives
us a conscience of sin. The
sole
strength
of sin is the law
;
and
every subject
of
the
law, therefore,
who sees its intention to be to
give
men a
knowledge
of sin and not of
righteousness,
will bless God that it was never a final
dispensation,
but at best a
preparatory
one for the
gospel
we now
proclaim.
The law
may
be best
viewed,
in
fact,
under the similitude of a
respectable pedagogue,
in
charge
of a school of turbulent
urchins,
whom if he
can make even
tolerably
sensible of their own vast
deficiencies in
point
of
culture,
he will deem his
duty
done towards
them,
and
contentedly
leave them to the
chances of their future manhood."
This,
I
repeat,
was a
very important
truth to those
to whom it was
addressed,
a
typical
"
outside
"
people,
subjects
of an external Divine
law,
who were di
rected to an external Divine Saviour as the veritable
end of their law for
righteousness.
In
short,
the Jew
was
notoriously
a frivolous
subject
as near to worth
less as a
people
could well be that still wore the
human form and
cultivating only
such base ideas
of the Divine
righteousness
as stood in a mere
"
out
side
cleansing
of the
cup
and
platter,
while
inwardly
/
84 WE LIVE SOT USDER A J.ITERAL nUT
animus of their law towards every onc who boosted
of its literal friendship. EVCll natural death, he ar-
gued. would be harmless if it were not for the law.
"The sting of death is doubtless 8in: but then it is
only the Inw that gives us a conscience of sin. Tho
sole strength of sin is the law; and every subject of
the law, therefore, who sees its intention to be to
gi"c mell a knowledge orsio and not or righteousness,
will bless God tl1at it was never a final dispensation,
but at best a preparntory one for the gospel 'we now
proclaim. 'l'he In'''' may be best viewed, in fnet,
under the similitude of n respectable pedagogue, in
chll.rge of n school of turbulent urchins, wbom if he
call make even tolerably sensible of their own mst
deficiencies in point of culture. he will deem his duty
done towards tl1Crn, and contentedl)' leare them to the
chances of their future manhood."
'l'his, I repeat, was a very important truth to those
to whom it was addressed, 8 tnica1 "outside" people,
subjects of an external Divine law, who were di-
rected to nn external Divine Sn\iour as the veritable
end of their law for righteousness. In sllOrt, the Jew
was notoriously a frivolous subject-as ncar to worth-
less as a people oould well be that still wore the
human form-and cultimting only such base ideas
of the Divine righteousness as stood in II. mere" out-
side cleansing of the cup and platter. whilo inwardly
A SPIRITUAL DIVINE ADMINISTRATION.
85
they
were full of extortion and excess." But it
ought,
I
repeat,
to be
particularly
and
frankly
noted that
this
apostolic reasoning
has no
special relevancy
to us
at this
day,
who have
always
lived not under a literal
but an
Divine
dispensation.
Our
forefathers,
in the revolution
they accomplished,
sim
ply designed
to free themselves and their descendants
from
political vassalage
to
England.
But in the form
they subsequently impressed upon
their work
they
builded
greatly
better than
they designed,
or even
than
they
themselves
suspected.
For in
disowning,
as
they resolutely
did,
an authoritative Church and a
consecrated
State,
they managed quite unconsciously
to
swing
clear,
not
only
of
political
and ecclesiastical
England,
but of literal Christendom as well : which
derives its
form
or
quality from
those tico disowned in
stitutions
exclusively.
The result is that
we,
their
descendants,
are denizens henceforth of
spiritual
Christendom
only.
For so far as we confess ourselves
their
legitimate
children,
logically approving
of and
identified with their
acts,
we
frankly
acknowledge
ourselves with
respect
to the rest of the world a new
or
spiritual people,
sifted from the nations as wheat is
sifted from
chaff;
amenable
only
to a
living
or inward
and
imprescriptible
Divine Law in our own bosoms
that of our
growing humanitary
affections and
thoughts
;
perfectly
atheistic
therefore,
if need
be,
in
A SI'IRITCAL D1VISE ADXISISTIlATIOS, 85
the)' were full of e);tortioo and e x c e s ~ " But it ought.
J repent, to be PArticularly and frankly noted that
this apostolic rCttSOuing has no special re1e\'allcy to us
tit this da)', who have alwRYs Ih'ed oot under n literal
but nn exclusi"ely spiritual Di\'ine dispcnsntion. Our
forefathers, in the rc"olution they accomplished, sim.
ply designed to froo themseh'cs and their descendants
from politicnl vllssalage to Englnnd. nut ill the form
they subsequently impressed upon their work they
buildcd grcal1y better than they dcsignc..l, or even
than they themsehes IIUSpected, }'or in disowning,
as tbey resolutely llid, an authoritnti\e Church and a
conSCfroted State, the)' managed quite unconsciousl)'
to swing clear, not only of political and occ1csillSticnl
EngL'md, but of literal Christendom as well: teInd
derire8 jIll form or qali/! from tAre bro dWJlCJfed ill.
,ii/it/ioN' e.rcbuire/S' The result is that we, their
descendants, arc denizens henceforth of spiritual
Christendom ollly. }'or so far as we cOllfess oursch'cs
their legitimate chilcJrcll, logically nppro\'ing of nnd
identified with their ocl'l, we frankly ocknowledge
oursch'cs with ~ p c c t to the rest of the world a new
or spiritual people, !lined from the nAtions as ",bent is
lined. from chaff'; amenable onl)' to a li"ing or inward
and imprescriptible Di"ine Law in our own bosoms
- (hnt of our growing humanitary offcctions and
thoughts; perfectly atheistic therefore, if need be. in
86 GROWING INDIFFERENCE OF MEN
so far as our faith is due to
any merely
instituted
Deity,
that
is,
any Deity
outside of our own
nature;
per
fectly irresponsible
and
immoral,
if need
be,
so far as
our obedience is due to
any merely putative,
or arbi
trary
and
established,
Divine order : that is to
say,
any
order not
strictly
conformed to the
recognized
principles
of human nature.
If
you
will
pardon
me a
slight digression
here,
I
would like to observe that what I have
just
said ex
plains
the reason
why
the
spiritual
world the world
of heaven and hell has
undergone
such dire
eclipse,
or fallen so
completely
under the shadow of the
natural
world,
that men no
longer scruple
to claim
a direct commerce with
God,
even in the
flesh,
and
therefore not
only reject
all so-called
"
spiritual
"
au
thority
as obsolete or
impertinent,
but are fast
grow
ing
indifferent even to their once
highly prized
civic
righteousness.*
It is
impossible
to watch the fatal
demoralization which of late
years
has been
creeping
*
This of course outside the technical church. The state of
things
within the church is
strictly
and
strikingly parallel
to that witnessed
at its founder s first or carnal
coming.
That is to
say,
the Jew vindi
cated his
legal
or formal
orthodoxy
at whatever cost of shame and suf
fering
to the
person
of him who alone constituted its
prophetic scope
or
substance. And the
professing
Christian church avouches its
fidelity
to
the
person
of
Christ,
by reviling,
evil-entreat
ing,
and
persecuting every
interest,
Divine and
human,
which makes his
person spiritually
vener
able or memorable.
}
!
I
BG INDIFFERENCE OP MEN
so far as our faith is due to any merely instituted Deity,
that is, any Deity outsille of our own nature; per-
fectly irresponsible and immoral, if need be, so far ns
OUf obedience is due to any merely putative, or arbi.
trary and established, Divine order: that is to say,
order not strictly conformed to the recognized
principles of human nature.
If )'OU will pardon me a slight digression here, I
would like to obser\'c that what I have just said ex-
plains the renson why the spiritual world - the world
of heaven nnd hell-has undergone such dire oclipse,
or fallen so completely \luder the slmdow of the
natural world, thai men no longer scruple to claim
n direct commerce with God, even ill the flesh, and
therefore not only reject all so-cnlled .. spiritual" au-
thorit), as obsolctc or impertinent, but arc fust grow.
ing indifferent even to their once highly pri7.ed ch'ic
righteousness.- It is impossible to watch the fntnl
demoralization which of Jate years liaS been creeping
This of eoune outside the lcellnical ebllreb. Tile of things
within the is strictl,. and ,Irikingl,. ""nUe! to that 1fitneued
at its founder's lint Of carnal coming. That is to "'y, the Jew indi.
his Of formal ortbodo:<,. It I'I'hatel'er coat of sblme Ind $uf.
fering w the J"ll'S(ln of him who alone constituted its prophetie acope Or
$lIblllance, And the proreuing CbrillliJ,n e1lureb avouehes ita fidelitl 10
tbe I'",Q. of Christ, h, rniliog, evil..entJl!lting, Ind persecuting eruy
interest, Dirine and bumln, wbieh makes bis )l$O1l spiritnaU,. reuer
Ible or memorable.
TO THEIR CIVIC REPUTE.
87
over men in
positions
of
public
and
private
trust,
and
still believe that
citizenship
is estimated as it once
was,
or that men in
general
still retain their
respect
for
any merely
instituted
sanctity
or
decency
under
heaven.
Freedom,
and no
longer
force,
has become
the
acknowledged
ethics of the Divine
administration,
to the
consequent
enfeebling
of the
obligations
of
outward law
;
and this
enlarged
consciousness on our
part brings
with it a new and
wholly spiritual
con
ception
of creative
power.
It enforces in us such a
growing
sense of
harmony
between the Divine and
human
natures,
as must
erelong thoroughly
foreclose
the old
controversy
of flesh and
spirit
the church
and the world and reduce ritual
religion
itself to
a mere code of
good
manners.
I have no desire and no
right
to confirm what I
say by
reference to
my
own
personal history;
but
I cannot
help confessing, by way
of
illustration,
that
I
myself
have found few
things
for the last
thirty
or
forty years
more
fatiguing
to
my regenerate
inward
sense less accommodated to
my growing
conviction
of God s NATURAL
humanity
than our current eccle
siastical culture.
Nothing
could be
pleasanter
than
"
going
to church
"
upon
certain
holidays every
holiday
in fact and
losing
oneself in the
great
con
gregation,
if the
worship
were
only
sincere and inno
cent. But no
worship
can be sincere or innocent
TO THEIR en'le REPtiE..
87
over mell in positions of public and pri\'ate trnst, nnd
still bclie\'e that citizenship is estimated flS it Ollce
was, or tbat men ill general still retain their respect
for allY merel)' iMtituted sanctity or decency under
hcu\'en, Precdom, and no longer foree, has become
the acknowledged ethies of the Vi\'ine administration,
to the consequent enfeebling of the obligations of
outward Inw; and tllis enlarged consciousness on our
part brings with it a new and wholly spiritual con-
ception of creative power, It enforces in liS such a
growing sense of llarmony between the Divine Dnd
human natures, as must erelong thorOllghly foreclose
the old eontro\'crsy of flesh and spirit - the church
and the world - and reduce ritual religion itself to
B mere code of good manners,
1 have no desire and no right to confirm what 1
sa)' by referellce to my own personal history; but
I cunnot help confessing, by way of illustration, that
1 myself have found few things for the last thirty or
forty years morc fatiguing to m)' regenerate inward
sense-less accommodated to my growing conviction
of God's NATURAL humanity- than our current cecle-
sinstical culture. Kothilig could be plensnnter than
"going to chureh" upon certain holidaJs - e\'ery
holidny in fact-and losing oneself ill the great call-
gregation, if the worship were only sincere and inno-
cent. Dut no worship enn be sincere or innocent
88
OUR CURRENT ECCLESIASTICAL CULTURE
which is not first of all disinterested or
spontaneous.
If
any gain
however small is
hoped
to be realized from
observing
it,
if
any
loss however small is feared to be
incurred from
neglecting
it,
the
worship
confesses
itself
mercenary
;
and
surely nothing
can be more
remote from
spiritual
innocence than a
mercenary
habit of mind in Divine
things.
All
living
or
accep
table
worship
is
free, unforced,
spontaneous,
as ex
pressing
a heart and mind
unaffectedly
reconciled to
God;
and who shall
pretend
to be at
peace
with
God that has
yet anything
to ask or
expect
at the
Divine hands?
Nothing,
it
appears
to
me,
can be more
utterly
worthless and even
degrading,
in a
spiritual
estima
tion,
both to oneself and to
society,
than a life
passed
in ritual
devotion,
or the exercises of formal
piety.
It is an
insult to God and man to
dignify
so sodden
a routine with the sacred name of life
;
call it rather
death and damnation to
every
soul of man that
finds
it
life.
I wonder above all how
any
one who rever
ences even the letter alone of the New
Testament,
and remembers the terrible
warnings
and
objurga
tions it denounces
upon
a mere conventional or
legal
hope
towards
God,
can dare to associate his
spiritual
fortunes with our modern ecclesiastical Judaism.
The visible Church seems to me in a
spiritual
or
philosophic point
of view to be
"
the abomination
88 OUR C I : R R E ~ T ECCLESIASTICAL CULTURE
which is not first of all disinterested or spontaneous.
If any gain howevcr small is hoped to be realizod from
observing it, if any loss however small is feared to be
incurred from neglecting it. the worship confesses
itself mercenary; and surely nothing can be more
remoro from spiritual innocence than n. mercenary
habit of mind in Di\ine things. All living or accep-
table worship is free. unforced, spontaneous, ns ex-
pressing a heart and mind unaffectedly reconciled to
God j and who shall prelend to be nt peace with
God that has yet anything to ask or expect at the
Divine hands?
Kothing. it appears to me, can be more utterly
worthless and e\'en degrading, in a spiritual estima-
tion, both to oneself aud to society. than a life passcd
in ritual dC\'otion, or the exercises of formal piety.
It is an insult to God and man to dignify so sodden
a TOutine with the sacred name of life j call it rutl1cr
death and damnation to every soul of man that jinda
it life. I wonder above all how anyone who rever-
ences e\"en the letler alone of the New Testament,
and remembers the terrible warnings and objurgn-
tions it denounces upon a mere conventional or legal
hope towards God, can dare to associate his spiritual
fortunes with our modem ceclesinstical Judaism.
'fhe visible Church seems to me ill n. spiritual or
philosophic point of \jew to be "the abomination
FRIVOLOUS AND UNMANLY. 89
of desolation
"
;
a
refuge
and embodiment of the
frankest
spiritual egotism
and the rankest
spiritual
cupidity.
Its
pharisaic
airs and
temper provoke
one
to alternate smiles and tears:
smiles,
to see such
transparent spiritual pride
simulating
the
aspect
and
language
of
humility;
tears,
to see so
many
well-
to-do
worldly-wise people inwardly hardening
them
selves
against
the access and solicitation of God s
tenderest and most
timely pity
in our nature.
How
blasphemous,
then,
to talk of God s life at
this time of
day
in
any
such
self-righteous precinct
!
How
inevitable,
one
might say,
its encounter almost
everywhere
else,
especially
where there is no
pretension
to
anything
but a secular
temper.
I can
hardly
flatter
myself
that the
frankly
chaotic or a-cosmical
aspect
of our
ordinary
street-car has
altogether escaped your
enlightened
notice in
your
visits to the
city
;
and it
will
perhaps surprise you,
therefore,
to learn that I
nevertheless
continually
witness so much mutual for
bearance on the
part
of its habitues
;
so much
spotless
acquiescence
under the rudest
personal jostling
and
inconvenience;
such a cheerful renunciation
of one s
strict
right
;
such an amused
deference, oftentimes,
to
one s invasive
neighbor
: in
short,
and as a
general
tiling,
such a
heavenly
self-shrinkage
in order that
"the
neighbor,"
handsome or
unhandsome,
whole
some or
unwholesome,
may
sit or stand at ease : that
rnJVOLOt's ASD USlIASLV.
89
of dC30l:uion"; a refuge and embodimellt of the
frankest spiritual egotism and the rankest spiritnal
cupidity. Its pharisaic airs and temper prm'oke ono
to nlternate smiles and tmrs: smiles, to see such
transp(lfent spiritual pride simulating the aspect and
lunguAgo of humilit), j tcaf'S, to see so IRAny well.
to-llo worMly-wise pcople inwardly hardening them-
seh'es against the RCCesS Dnd solicitation of Goo's
I C l l d e ~ t and most timely pit)' in our "atllre.
Jlow blasphemous, then, to talk of God's life at
this time of day in Any such self-righteous precinct I
How inevitable, one might say, its encounter almost
c\'erywhere else, especially where there is no pretension
10 anfthing bllt a secubr temper. I can hardly flatter
mfsclf that the frankly chaotic or a-oosmical aspect
of our ordinary strect-car has altogether CSC3ped )"our
enlightened notice in your \'isits to the cit.\' j Bnd it
will perh(lps surprise fOil, therefore, to learn tl13t 1
nevertheless continnally witness so much mutual for-
hcnnmce on the part of its habitlll:"; so much spotless
acquiescence under the rudest personal jostling allli
incOll\"cnicncc; such a cheerful renunciation of one's
strict right; such an amused deference, oftentimes, to
onc's innsh"e neighhor: in short, and u a general
thing, such a he:n-enl)' self-shrinkage in order thal
.. the neighbor," ha.ndsome or unhandsome, whole-
SOUle or unwholesome, may sit or stand al ease: thn.l
90
THE HORSE-CAR OUR TRUE
I not seldom find
myself inwardly exclaiming
with
the
patriarch
: How
dreadful
is this
place
! It is none
other than the house
of
God,
and the
gate of
heaven.
Undeniably
on its material or sensuous side the
vehicle has no claim to
designation
as a Bethel
;
but
at such times on its
spiritual
or
supersensuous
side
it seems to
my
devout sense far more alert with the
holy
Ghost,
far more radiant and
palpitating
with
the infinite
comity
and
loveliness,
than
any
the most
gorgeous
and brutal ecclesiastical fane that ever
gloomed
and stained the
light
of heaven.
But I
only allege
this familiar
experience
as a
sample
of the
way
in
which,
to our
quickened
or
regenerate perception, persons
and
places
and
things
that have been hitherto
conventionally
most
sacred,
are
ready
and
eager
to confess themselves
profane,
to confess themselves in fact sheer
spiritual
rubbish
;
while
things
and
persons
and
places
hitherto
reputed
especially
forlorn and
commonplace
are
becoming
spiritually
hallowed,
becoming inwardly
vivid and
picturesque
with God s revealed
modesty,
truth,
and
mercy.
And now that this
digression
is
ended,
let me
return to
my subject,
and
say
that
my purpose
in
referring
to Paul s famous contention about the
spiritual import
of the law is
quite
different from
his,
though
doubtless it lies in the same
philosophic
00
TilE JlOns..CAR OUn. TRUE
I not seldom find myself inwnnlly exclaiming witll
tile pfltrinrch: 1I0Io drcar!lNI is tltis place / It 'is 1Ione
other than the h o ~ e of God, and fhe !late oj heaven.
Undeniably on its material or sensuous side the
vehicle has no claim to designation as a Bethel; hut
at such times on its spiritunl or superscnsuous side
it seems to my del'out sense far more alert with the
holy Ghost, far more radiant and palpitating with
the infinite comity and loveliness, than any the most
gorgcous and brutal ecclesinstical fane that C\'cr
gloomed and stained the light of hooven.
But I only o.llegc this familiar experience as a
sample of the way in which, to our quickened or
regenerate perception, persOtlS and places and things
thnt haye been hitherto conventionnl1y most sacred,
nrc re....d)' and eager to confess themsehcs profane,
to confess themseh'es in fact sheer spiritual rubbish;
Wllilc things and persons and places hitllcrto repllted
especially forlorn and commonplace are becoming
spiritually hallowed, becoming inwardly \'ivid and
picturesque with God's reyealed modesty, truth, and
mere.y,
And now that this digression is cnded, let me
return to my subject, nnd My that my purpose in
referring to Paul's famous contention about the
spiritual import of the law is quite cliffcrent from
his, thongh doubtless it lies in the same philosophic
SHECHINAH AT THIS DAY.
91
direction. Paul was content to show that the law
being spiritual,
could not but be fatal to the claim
of a moral or actual
righteousness among
men : that
it condemned those
only
of its
subjects
who stood
literally justified by
it,
and
justified
those
only
who
confessed themselves
literally
condemned
by
it : be
cause the
former,
in
arrogating
merit to themselves
and
ascribing
blame to
others,
violated the
spirit
of
the
law,
which was
charity,
or
neighborly
love
;
and
because the latter
gave
evidence of that
humility
of
spirit
which is the
only
and
inseparable
basis of
charity,
or
neighborly
love.
But this does not content me. I admire the
apos
tle s
profound
critical
insight,
it is
true,
and
applaud
the lesson
conveyed by
it with all
my
heart
;
but I
cannot
help going
on to
say
that if such be the one
unflinching spirit
of all Divine law
upon
earth,
namely,
to reveal the evil which is latent in all men
by
nature,
and so
lay
an eternal basis for a
spirit
of
charity
or
good neighborhood
in the human
breast,
why
then
it becomes at once
grandly
evident that the estimate
formed
by
God of
every
man of woman born the
morally good
no less than the
morally
evil man dif
fers
infinitely,
or in
kind,
from the estimate formed
by
man himself.
It is
evident,
for
example,
that whereas the
latter,
for lack of
spiritual apprehension
of the Divine
law,
.AT TillS DAY. VI
direction. Paul was contcllt to show tbat the law
being spiritual, could not but be fatal to the cktim
of a moral or actual rightcousness among men: that
it condemned those ollly of its subjccts who stood
literally justified by it, Ilnd justified those only who
confessed themselves literally condemned by it: be
cause the former, in arrogating merit to themselves
and ascribing bln.me to others, \'iolnted the spirit of
the la\V", which was charity, or neighborly 10\'0; and
bccn.nse tl10 latter glwe e\'idence of that humility of
spirit which is the only and inseparable basis of chnrity,
or neighborly love.
But this does not contcnt me, I ndmiro the apos-
tle's profound critical insight, it is true, and applaud
the lesson conveyed by it witll all my hcart; ont I
cannot help going on to say that if slleh be the ono
nnflinching spirit of all Di\ine law upon oarth, Ilame]r,
to rovenl the e\'il which is latent ill all mcn hy nnture,
and so lay an eternal basis for a spirit of charit}, or
good neighborhood in the human breast, wh)' then
it becomes at once grandly evident that tllC estimate
formed by God of every man of woman born - the
morally good no less than the morally evil mun-dif
fers infinitely, or in kind, from the cstimate formed by
lnan himself.
It is e\ident, for example, that whcreas the laUer,
for lack of spiritual apprehension of the Divine Jaw,
92
CHRIST S PRECISE WORK ON EARTH.
regards
the moral differences of men as final or abso
lute,
the former
regards
all men the
morally good
and the
morally
evil man both alike as blent in
one and the same
community
of evil so
long
as
they
are
disaffected
to the
spirit of
the
law,
which is one
of
charity,
or mutual love.
But much more than this is evident. For it is evi
dent that while man attributes to himself alone the
source and the
consequent responsibility
of his evil
moral
acts,
the Divine mind
stigmatizes
this senti
ment as
false,
or sets the individual evil doer free
by
charging
his
shortcomings
to the common stock of
human nature.
But even this is a
very
small
part
of what is evident.
For if the Divine wisdom
imputes
no
guilt
to the
individual
man,
but
charges
all the evil done
by
men
to the account of their common
nature,
why
then it
is evident that inasmuch as no man can feel himself
responsible
for his natural but
only
for his
personal
limitations,
so he is bound to look to God alone for
the final reconstitution of human nature in
harmony
with His own infinite
goodness.
Now this Divine RESUSCITATION OF OUR
NATURE,
Or COMPLETE UNITION OF IT WITH THE INEFFABLE
DIVINE
PERFECTION,
is
precisely
the work which Swe-
denborg
ascribes to Jesus Christ.
92 CHRIST'S PRECISE WORK ON E.ARTH.
regards the moral differences of men as final or abso-
lute, the former regards all llIen - the morally good
and the morally evil man both alike-as blellt in
one and the salUe community of evil so 100lg as they
arc di80Jfected IQ the 8jJirit of the law, which is one
of charit)', or mutual love.
But much more than this is evident. For it is evi-
dellt that while man attributes to himself alone the
source and the consequent responsibility of his o\'il
moral ncts, the Divino mind stigmatizos this sonti
mont as false, or sels the individual 0\;1 doer free by
charging his shortcomings to the common stock of
human nature.
But oven this is a vClj' small part of what is evidont.
For if the Divine wisdom imputes no guilt to the
individual man, but charges all the e\'il done by men
to the account of their common nature, why thou it
is e\'ident thnt inasmuch as no man can fccl himself
responsible for his natural but only for his personal
limitations, so he is bound to look to God alone for
the final reconstitution of human nature in harmony
,,;tt. His own infinite goodness.
now this Divine RESUSCITATION OF OUR NATURE,
or CO:llPLETE U!\ITIO:'( OP IT WITH TUE lSEFFABLE
nl\'ISE PERFECTIOS, is precisely the work which Swe
o
denborg ascribes to Jesus Christ.
LETTER X.
DEAR FRIEND: When I
began
writing
these letters I
imagined myself
able to
say
all I wanted to
say
within the
compass
of ten short
letters,
at most : and
this after
making
a
generous
allowance to the weakness
of
my
nerves. But the allowance
apparently
was not
generous enough,
and the
consequence
is that I find
myself,
at the
opening
of
my
tenth
letter,
only fairly
abreast of the
great
truth of the
Incarnation,
to which
nevertheless
everything
else I have said was meant
to be
strictly
subordinate.
My
nerves,
in
fact,
are
like a
spirited
horse,
out of whom
you may
coax a
good
deal of service if
you
use
patient
and
persuasive
methods,
but who
violently
resents and resists the
coercion of
whip
and
spur.
What then remains to
be done? Shall
I,
like a vicious
horse,
leave
my
work unfinished ? Or shall I
go
on to
bring
it still
to such
orderly
close as
my
infirmities will
permit
?
I choose the latter
course,
although
the bulk of
my
LETTER X.
Y DEAR FRlEXD;-Whcn I began
writing these letters I imagined m)"Sclf
able to sny aliI Wllllted to sa)' within the
compnss of tcn short letters, at most: and
tbis after making a generous allowance to the wcnkness
of my nerYes. BUl the allowance apparently was not
generous enough, and tbe consequence is that I find
mfselC, at the opening of my tenth letter. only (airly
nbreast of the great truth of the Incarnation, to which
nevertheless c\'crJthing else I htwc lll1id was meant
to be strictly subordinate. My ncrl'CS, ill fact, are
like a spirited horse, out of whom J'au rna)' COOJ: a
good den] of scn-ice if you lISe patient and persuasive
methods, but wbo ,jolont!y resents and resists tbe
coercion of whip and spur. Whnt then remnins to
be clone? Shall I. like 8 \'icious horse, lene my
work unfinished P Or shall [ go all to bring it still
to sllch orderlf close lUI my infinnitics will permit?
I choose the 13ttcr course, although the bulk of my
94
SWEDENBORG S INTERPRETATION
scribble be
unduly augmented thereby, simply
because
I hate to leave
entirely unreported
certain
cxplicanda
in relation to the
great
truth of the
Incarnation,
which
may
be of use in
softening
if not
altogether obviating
your prejudices against
it. I know that these
preju
dices are due
mainly
to the
very
dense
ignorance
we
all of us cherish with
respect
to
spiritual
life and
order. And if I
may only say
some word which shall
induce
you
to have recourse to
Swedenborg
s
books,
where the
amplest
information of the sort needed is
supplied,
and where all one s intellectual unrest and
perturbation
of
every
kind find themselves
tenderly
soothed and
placated,
I shall be
happy.
I had
best,
perhaps,
state first of all what the
apotheosis
of our nature in the
person
of Jesus
Christ,
as
reported
in
Swedenborg
s
pages, practi
cally
amounts to
;
and then make such comments
upon
it in detail as
may
be needful to commend the
truth to
your
awakened attention.
The
truth, then,
as I find it in
Swedenborg, prac
tically
amounts to
this,
namely
: an
alleged redemption
of
human nature from what?
from
the
spiritual
limitations and disabilities
imposed upon
it
by
heaven
and hell
;
and the
consequent
unlimited
purification
of that nature into
harmony
with the Divine
perfec
tion.
Mind well what I
say
here. I
say
that the
redemp-
94
scribble be undltly augmented thereby, simply bccnusc
I hate to leave entirely unreported ccrtnin e.rplicanda
in relation to the great truth of the Incurnntion, which
may be of use in softening if not altogether obviating
rOlli' prejudices against it. I know that these preju.
dices are due mainly to the very dense ignorance we
all of us cherish with respect to spiritual life and
order. And if I may only say some word which shall
induce you to ha\'e recourse to Swedenborg's books,
where the nmplcst information of the sort needed is
supplied, and where all one's intellectual unrest and
perturbation of m'cry kind find themselves tenderly
soothed and placutcd, I shall be bappy.
I had best, perhaps, state first of all what the
npothcosis of our nature in the person of Jesus.
Christ, ns reported in Swedenborg's pages, praeti.
cally amounts to j nnd then make such comments
upon it in detail as may be needful to commend the
tmth to your awakened attention.
'rhe tmth, then, as I find it in Swedenborg, prac.
tically amounts to this. namely: an alleged redemption
0/ Ruman nature- from what? -from the 8jJiritNal
limitationa ana diaaOilitiea imposed "'pon it by !teat'en
ana !tell .. and the consequent unlimited purification
of that nature into barmony with the Divine pence.
tion.
Mind well what I say here. I say that the rodemp.
OF THE GOSPEL.
95
tion of human nature means its
redemption
from
certain evils which are
by
no means incident to it in
virtue of its own
quality,
but are
imposed upon
it
through
the influence of the
spiritual
world mean
ing thereby
the realm of heaven and hell
upon
the individual
subjects
of the nature.
But here
you
will ask me :
"
What is the
necessity
for what
you
call the
spiritual
world,
or the divided
realm of heaven and
hell,
in the scheme of creation ?
"
To which I
might
as
briefly
answer :
"
The
spiritual
world,
or its division into heaven and
hell,
is a neces
sary
incident of the
cleansing
of human nature from
evil,
and its
consequent complete impletion
or unition
with the Divine
perfection."
But here
again
a new
question
confronts me :
Whence then this
liability
to evil in human nature ?
What,
in other
words,
is the
origin
of
spiritual
evil in
men,
or the evil which attaches to them
by
nature ?
For one
rightly
reasons that if the
spiritual
world
by
unduly influencing
individual minds on earth ends
by vitiating
or
corrupting
human nature
itself,
it is
important
to know how so
malign
an influence ever
becomes exerted
by
the
spiritual
world. We can
perfectly
understand how
physical
evil,
or the evil
which man
W//VT.V, originates
-.
namely,
in a want of
harmony
between himself and his own
body.
One
knows too
very
well how moral
evil,
or the evil which
OF TilE GOSPEL.
95
tion of humnn nature menns its redemption from
certain e"ils which are by no means incidcnt to it in
"irtue of its own qualit),. but oro imposed upon it
through the influence of the spiritual world-mean-
ing thereby tbe realm of heaven and bell-upon
the individual subjects of the nature.
nut here ),ou will ask me: "What is the necessity
for what )'ou enll the spiritual world, or the divided
realm of heaven and hell, in the scheme of creation?"
'fo which I might as bricfly answer: "The spiritul\l
world, or its division into beaven and bell, is a neces-
sary incident of the cleansing of human nature from
e\'il, and its consequent complete irnpletion or unitioll
with the Divino perfection."
nut bere again n new question confronts me:
Whence then this liability to c\'il in human nature?
What, in other words, is the origin of spiritual cvil in
mell, or the evil which attaches to them by nature?
lor one rightly reasons that if the spiritual world by
undul)' influencing individual minds on earth ends
bY"itiating or corrupting human nature itself, it is
import:lllt to know how so malign an influcncc e\'er
becomes exerted by the spiritual world. We can
perfectly understand how phYafcal evil, or the evil
which man IIf.!Tcr8, originates: namely, in n want of
hannony between himself and his OWIl body. One
knows too "cry well how moral evil, or the e"il which
96
THE ORIGIN OF
man
does,
comes about :
namely,
from a want of free
harmonic
adjustment
in the relations of man to man.
But here is an evil
incomparably deeper
than both of
these,
because it
is,
in
fact,
their
very
and exclusive
root : not the
paltry
and
passing
evil under which
man is
passive,
as
pain
;
nor
yet
the still more
super
ficial and remediable evil in which he is
active,
as
vice and crime : but
spiritual
evil,
or the evil which
he
is,
an evil which characterizes him in relation to
his own vital
consciousness,
and if not removed there
fore must
utterly palsy
his consciousness considered
as a means of
development
to his nature.
This
gigantic
and
hopeless
evil in
man, then,
springs
from no defect of his
physical
nor of his moral
make,
but
wholly
from the limitation and
infirmity
of his
finite or
personal
consciousness,
which is a most
rigid
SELF-consciousness,
excluding any
other than a
subjective
basis
;
whereas it has
manifestly
no warrant
in the creative
infinitude,
which is the infinitude of
Love,
to have
any
but an
objective
basis,
that
is,
to
be
anything
but a social
consciousness,
embracing
the
neighbor along
with the
self,
or
involving
a
public
and
private
element
quite equally.
But
you
will ask
why
the creature of God is thus shut
up
in his
beginnings
to a conscious or
phenomenal
existence in
himself,
instead of
being
endowed
outright
with his creator s
vital substance or
being?
It is that
God,
by
the
9G
TilE ORIGI::i OF
man does, comes about: namely, from a want of free
harmonic adjustment ill tho relations of mall to man.
But hero is all evil incomparably deeper than both of
these, because it is, in fact, their very and exclusive
root: 110t the paltry and passing evil under which
man is passive, nspain; nor yet the still more super-
ficial and remediable c,'il in which he is active, as
vice nnd crime.' but spiritual evil, or the evil which
he i8, an evil which characterizes him in relation to
his own vital consciousness, and if not removed there-
fore must utterly palsy his consciousness considered
as a means of development to his nature.
This gigantic and hopeless evil in man, then, springs
from no defect of his physical nor of his mornl make.
hut wholly from the limitation and infirmit), of his
finite or personal eonseiOllsncss, whieh is a most
rigid SELF-consciousness, excluding any other than II.
subjective basis; whereas it has manifestly no warrant
in tho creative infinitude, which is the infinitude of
Love, to have any but an objective basis, that is, to
be an),thing but a social consciousness, embracing the
neighbor along with the self, or im'oh'ing 8 public and
private element quite equally. nllt }'OU will ask why
the creature of God is thus shut up in his beginnings
to a conscious or phenomenal existence in himself,
instead of being endowed outright with his creator's
vital substance or being? It is that God. by the
SPIRITUAL EVIL.
97
necessity
of his
perfection,
cannot
permit any
other
than a
phenomenal
or conscious existence to his crea
ture,
so
long
as the latter remains
wholly inexpert,
or untried and
undisciplined,
in the utter
spiritual
death or
nothingness
which he bears about in him
self as
finitely
constituted,
and which whilst the inex
perience
lasts makes it
impossible
to commit the
Divine substance or
being
to him. The creator
himself is of course the
only
real or natural life of
the creature as is
implied
in the
very
terms of the
proposition
: but how is the creature ever
livingly
to learn this
great
truth? His creator is not the
least a denizen of
space
and time
;
is not the least
a visible or outward
existence,
so that his senses will
afford him at best but a reflected or lifeless knowl
edge
of Him.
Evidently
then the creature demands
some other avenue to Divine
knowledge
than sense
some inward
avenue,
since the creator is not to be
found outside of him and this inward avenue is
supplied by
consciousness,
or
5^-knowledge.
In
proportion
as I come
truly
to know
myself
in all
the
compass
of
my physical,
moral,
and
spiritual
dis
ability,
do I come to a
living
or
hearty apprehension
of God s infinitude. And in no other
way.
All the
bibles,
all the
churches,
all the
sacraments,
all the
rites and
ceremonies,
all the
priesthoods
in the
land,
are
totally impotent
to confer
upon
me one fibre of
SPIRITUAL EVIL.
97
necessity of his perfection, cunnot permit any other
than a phenomenal or conscious existence to his erea
ture, so long as the latter remains wholly inexpert,
or untried and undisciplined, in thc utter spiritllill
death or nothingness which hc bears about in him-
self as finitcly constituted, and which whilst the incx.
pcrience lasts makes it impossible to commit the
Dil'ine substancc or being to him. The creator
himself is of course the only real or natural life of
the creaturc-as is implied in the very terms of the
proposition: but bow is the creature ever livillgly
to learn this great truth P His creator is not the
lenst II. denizcn of space and time; is not the least
a "isible or outward existence, so that his senses will
afford him at best but a reflected or lifeless knowl
edge of Ilim. Evidently then the creature demands
some other avenue to Divine knowledge than sense-
some inward avenue, since the creator is not to be
found outside of llim-and this inward 1l,'enllC is
supplied by consciousness, or 8l'lfknowlcdge. In
proportion as I come tmly to know myself in all
the composs of my pb)'sical, moral, and spiritual dis
ability, do I come to a living or hcnrty apprehension
of God's infinitude. And in no other way. All the
bibles, all the churches, aU thc sacraments, all the
rites and ceremonies, all the priesthoods in the lallll,
arc tolally impotent to confer upon me one fibre of
98
CREATION INEVITABLY CONTRACTS
this
living knowledge
of God which is
given by my
life or consciousness
alone;
however much I doubt
not
they may
instruct
my
intellect in
things pertaining
and
subsidiary
to such
knowledge.
Thus until the
creature s own life or consciousness be so
tried,
dis
ciplined,
or
purified
as
readily
to
yield
him this
living
lore : until he be
inwardly
or
SELF-taught,
in other
words,
to discern the ineffable holiness which under
lies and
transfigures
his own boundless
cupidity
and
cruelty
: he will
necessarily
refuse to receive or
repro
duce that
only
real or unconscious life which is
God,
and must
accordingly
be content for a time to
put up
with the unreal or
seeming
and fallacious life of self
hood. This
beggarly
life will doubtless seem to the
creature,
while he is still unconscious of
any
inner or
higher
and better
life,
most real and
stupendous;
and
it will indeed in the miraculous
providence
of
God,
and
through
all his blindness however
fatuous,
serve
as an admirable basis of
experience
to
him,
slowly
but
surely promoting
the final evolution of his real or
natural life
;
but in
itself,
or
absolutely,
the
personal
or conscious life this life of selfhood is not
merely
worthless,
but
ruinous,
and
Schopenhauer
and the
rest of our
purblind
modern
Buddhists,
from their
unchristian
point
of
view,
do
every way
well to exe
crate it.
And
now,
having
answered
your
doubt,
I return to
98
this living knowledge of God which is given by my
life or consciousness alone; however much I doubt
not they may instruct my intellect in things pertaining
and sllbsidillry to such knowledge. 'rhus until the
creature's own life or consciousness be so tried, dis
ciplined, or purified as readily to yield him this living
lore: until he be inwardly or sELF-tnught, in other
words, to discern the ineffnblc holiness which under.
lies nnd transfigures his own boundless cupidity nnd
crue1t,,: he will necessarily refuse to receive or repro-
duce thnt only real or unconscious life which is God,
and must accordingly be content for a time to put up
with the UOI'Ctl1 or SC<!ming and fallacious life of self
hood. This beggarly life will doubtless seem to the
creature, while he is stillllllconscious of any inner or
higher and better life, most real and stupendous; and
it will indeed in the miraculous providence of God,
and through all bis blindness bowe"or fatuous, serve
as an admirable basis of c:<periencc to him, slowly
but surcl)' promoting the final c"olution of his J'Ctl1 or
natural life j but in itself, or absolutely, the personal
or conscious life-this life of selfhood-is not merely
worthless, hut ruinolls, and Sebopcnhauer and the
rest of our purblind modern Buddhists, from thoir
unchristian point of ,-iew, do every way well to c:<c
ernte it.
And now, having answered your doubt, I return to
SOIL ON ITS SUBJECTIVE SIDE.
99
my subject.
The ineradicable
imperfection
of created
existence,
as
such,
or the
origin
of
spiritual
evil in the
creature, consists,
as we have
seen,
in his
attributing
to himself a
rigidly personal
or finite
consciousness,
and so
perverting
the creative
energy
and influx in
him to
purely
selfish or unsocial issues. The creature
is of course
perfectly
unaware of this
evil,
and is as
innocent of
any
intention to
bring
it about as the
child unborn. He is himself as
yet
the
spiritually
unborn child of God a mere
embryo
of still unde
veloped
Divine
possibilities
in his nature and one
does n t
expect
to find
any divinely
normal or natural
results in himself or his
surroundings.
It seems
indeed inevitable to
any
Divine creation and this
simply
because it is Divine or infinite that it should
always
exhibit soil or taint
upon
its
subjective
side,
or
present spiritually
the
strongest possible antago
nism to its creator. At least I
myself
do not see
how,
otherwise,
the creative
perfection
or infinitude as the
Iringer of good
out
of
evil,
is ever
going
to be vindi
cated
by
it. The creature as we have seen can never
come to the
conception
of the creative infinitude
through
the
senses,
because the senses themselves are
a
grossly limitary power,
or witness
exclusively
to the
finite. He must come to it then
only
from
within,
or
livingly,
that is to
say
: as that infinitude makes
itself manifest to him
through
consciousness or the
SOIL O ~ ITS SUBJECTIVE SIDE. 99
my subject. 'I'be ineradicable imperfection of created
existence, 0$ $Nch, or the origin of spiritual evil ill the
creature, consists, :IS we have soon, in his attributing
to himself a rigidly personal or finite consciousness,
and so pcf\'crting the creiltive ellergy and influx in
him to purely selfish or unsocial issucs. The creature
is of course perfectl)" unaware of this e\'il, and is as
innocent of sny intention to bring it sbout as the
child unborn. lIe is himsclf as yet the spiritually
unborn child of God -a mere embryo of still unde-
veloped Divine possibilities in his nature - and one
docs n't expect to find any divinely normal or natural
results in himself or his surroundings. It seems
indccd inc\'itable to an)' Dh'ine creation - and this
simply because it $ Dhine or infinite -that it should
always exhibit soil or taint Upoll its subjcetive side,
or present spiritually the strongest possible antago-
nism to its creator. At least I myself do not sec how,
otherwise, tbe creative perfection or infinitude 0$ the
bringer of good out oj eeil, is e\'er going to be Villdi-
cated by it. 'rhe creature as we lla\'e sccn can ne\'er
come to the conception of the creative infinitude
through the senses, because the senses themseh'cs arc
a grossly limitnry power, or witness exclusively to the
finite. lIe must eome to it then only from within,
or livingly, that is to say; as that infinitude makes
itself manifest to him t"rollg" CQN$ciOltllrC$$ or tlie
100
CREATION AS A SPIRITUAL WORK
development of
his own nature. If the divine infini
tude
be,
as it
undeniably
is,
a
purely
inward one
if it attach to the creative name or
character,
and not
to His
works,
thus to what He is in
himself,
or essen
tially,
and not to what He is in his
creature,
or exis-
tentially
then the sole
worthy judgment
we can
form of it must
necessarily
reflect in the first
place
our
experience
of our
fnite
selves,
or
express
above
all
things
our essential difference in kind from the
Creator. It must be a
judgment
in fact
confessing
all
creatureship
to be a state of otherness or aliena
tion to the
Creator,
and as such otherness or alienation
finite or
imperfect.
In other words for I confess
the
living
sentiment is not
easily put
into
adequate
form our
only spiritual
or
living acknowledgment
of the creative
infinitude,
is an internal or
worshipful
acknowledgment, implying
our own inward self-efface
ment,
our own free or
spontaneous
death to ourselves.
Thus it is a
homage
of the heart which the Creator
covets in the first instance from the
creature,
and
only
by
remote derivation thence of the intellect : and this
not with
any
absurd view of course to
aggrandize
Himself
by
the
puny homage
of the
creature,
but
only
with a view to its
softening
the latter s sense of
otherness or alienation to
Himself,
so
rendering
him
accessible to all those Divine traits of
tenderness,
gentleness,
and
pity
infinite,
whereby
he is destined
100 CREATIO::i AS A SPIRITUAL WORK
development of hi8 own nature. If the divine infini
tude be, as it undeniably is, a purely inward one-
iC it attach to the creati\e name or charocter, and not
to IIis works, thus to what lie is in himself, or essen
tiaIly, and 110t to what lIe is in his creature, or exis-
tentially - then the sole worthy judgment we enn
form of it must necessnrily reflect in the first place
our experience of our jinite selvcs, or express above
all things our essential difference in l:ind from the
Creator. It must be a judgment in fact confessing
all creatureship to be a slate of otherness or alicna-
tion to the Creator, and as such otherness or alicllation
finite or imperfect. In other woreIs - for I confess
the living sentime,nt is not easily put into adequate
form -our only spiritual or living acknowledgment
of the creative infinitude, is an internal or worshipful
acknowledgment, implying our own inward self-effaceo
ment, our o\m free or spontaneous death to ourselves.
'Thus it is a homngc of the heart whieh the Creator
covcts in the first instance from the creature, and only
by remote derivation thence of the intellect: and this
not with any absurd view of course to aggrandize
Himself by the puny homage of the creature. but
only with a view to its softcning the latter's sense of
otherness or alienation to Himself, so rendering him
accessible to aU those Di,ine traits of tenderness,
gentleness, and pity infinite, whereby he is destined
OF GOD IS PLAINLY
MIRACULOUS,
101
one
day
to live : for
heart-homage,
as we know from
our own secular
experience
even,
is full of
profound
humility
on the
subject
s
part, being
convertible in
deed in
every
case into a confession of sin
;
and
you
know with what reluctance the intellect reverberates
any
such confession.
Almost
obviously
then we
may say may
we
not,
my
dear friend? that all
spiritual
or
subjective
creation,
as
expressing
the infinite
love,
or inmost
heart,
of the
Creator,
is ex vi terminorum or
by
virtue
of such
infinitude,
miraculous. For it is no out
ward or material result that is aimed at
by
such a
process,
but a
purely
inward or conscious
one,
and it
involves therefore
spiritually
the humiliation of crea
tive substance to created
form,
and
suspends
its own
actual achievement
upon
the Creator
showing
him
self able
by
means of such
spiritual
humiliation to
lead
captivity captive,
or rise
triumphant
over death
and
hell,
by exalting
the created nature into com
plete
unison with his
perfection.
At all
events,
we
may say
with entire
certainty,
that the creative en
ergy
in the actual creation and
simply
because it
is
creative,
having
therefore no other vent for
itself,
or field of
manifestation,
than its creature
s conscious
ness is not
only fairly
shut
up
to that finite abode
such as it
is,
or whatever be its intrinsic
limitations,
but
freely engages
itself
precisely
THERE to avouch
OF OOD IS PLAlny )IIRACULOGS, 101
onc dn>' to li\'c: for heart-homage, as we know from
our own secular cxpericnce e\'cn, is full of profound
lmmility on the subject's part, being convertiblc in-
deed in C\'cry casc into a confession of sin; and you
know with what reluctance the intcllcct rc\'erbcrntes
any such confession,
Almost obviously then wc may say-may wc not,
Illy dear fricnd? - that all spiritual or subjectivc
crention, as expressing the infinitc lovc, or inmost
11eart, of the Crentor, is e.r vi tcrlllinOTNIII or by \'irtuc
of such infinitude, miraculous, }'or it is no out-
ward or material result that is aimed at by such a
process, but 0 purely inward or conscious Olle, a11d it
involvcs thcrefore spiritually thc humiliation of crca-
th'e substancc to created fonn, and suspends its own
actual nchic\'emcnt upon the Creator showing him-
sclf able by mcans of such spilitllal humiliation to
lead captivity captivc, or rise triumphant o"cr death
and hell, by cxalting thc created nature into com
plcte unison with his perfection, At all c\'ents, we
may say with cntire certainty, thnt the crcati,'e en-
crgy in the actual erention- and simply bccansc it
is creativc, ha\'ing therefore no othcr vcnt for itself,
or field of manifcstation, than its erenturc's conscious.
ness- is not only fairly shut up to that finite abode
such as it is, or whatever be its intrinsic limitations,
but freely cognges itsclf precisely THERE to avouch
102
AND THEREFORE ADMITS NO WITNESS
and make
intelligible
its own
majestic
infinitude,
by
permanently rescuing
the created nature from the
keeping
of the created
subject,
and
enlarging
or
glo
rifying
it into Divine
proportions.
I have a
vague
sense of
having
said
very nearly
what I wanted to
say
in this
letter,
and
yet
on re
flection I am not sure about it. I feel such a mental
impotence
in
regard
to the ineffable
theme,
such a
sense of silent and amazed and abashed truth in rela
tion to
it, that,
say
what I
may,
I can
hardly
feel sure
of
having
said
anything
to the
purpose.
This
comes,
I
suppose,
from the creative truth
appealing
for
recep
tion so
exclusively
to the heart in the first
place,
and
disposing
one rather to mute
adoring
wonder than to
voluble
appreciation.
I confess for
my part
that this
truth of the
spiritual
creation,
or of God s NATURAL
humanity,
is in itself so
grand
and
unexpected
as
utterly
to
beggar my imagination
at the
start,
and
make me more
abjectly
thankful for
positive
knowl
edge
about
it,
such as I find in
Swedenborg
s
books,
than I have ever been for
my daily
bread. And
pre
cisely
the most fundamental
point
of that
knowledge
is what I have been
trying
to make
plain
to
you,
namely
: that creation is a
subjective
or
living
and
spiritual
achievment of Divine love and wisdom with
in the strictest
precincts
of human
nature,
and that
it
accordingly
neither
appeals
to nor admits
any
other
102 A.:s'D TIIEREFORE A.DlIITS :s'0 WIT:s'lSS
and make intelligible its own majestic infinitude, by
permanently rescuing the created nature from the
keeping of the created subject, and enlarging or glo-
rifying it into Divine proportion!.
- I ha,'c a vague sense of having said yery nearly
what I wanted to say in this letter, and yet on re-
flection I nm not sure about it. I feel snell a mental
impotence in regnrd to the ineffable theme, such n
sense of silent nnd amazed and abashed truth ill rela-
tion to it, that, say what I may, I can hardl)' fecI sure
of having said anything to the purpose. Tbis comes,
I suppose, from the crrotive trnth appealing for recep-
tion so exclusivel)' to the heart in the first place, and
disposing one rather to mute adOling wonder than to
voluble appreciation. I confess for my part that this
truth of the spiritual creation, or of God's :SATUR.U
humanity, is in itself so grand and unexpected as
utterly to beggar my imagination at the start, and
make me more abjectly thankful for positive knowl-
edge about it, such as I find in Swedcnborg's books,
than I have ever been for my daily bread. And pre-
cisely the most flmdamental point of that knowledge
is what I have been trying to make plain to you,
namely: that creation is a subjective or living and
spiritual acllievmellt of Divine 10"e and wisdom with-
in the strictest precincts of human nature, and that
it accordingly neither appeals to nor admits any other
BUT THAT OF LIFE OR CONSCIOUSNESS.
103
attestation in us than that of
consciousness,
which is
the strict or true
organ
of our nature.
You,
unless I
greatly
err,
have not been in the
habit of
viewing
creation in this
light
nor of
assign
ing
to consciousness so distinctive and
important
a
role in the evolution of our nature. You have been
wont,
that
is,
to
regard
creation in its mere
legendary
aspect,
as
primarily
a material and
objective
work of
God,
wrought
within the
proper precincts
of
space
and
time,
and
only secondarily
or
reflectively spiritual
and
subjective,
as effected within the
sphere
of men s
affection and
thought.
And
you
have been wont con
sequently
to
regard
consciousness not as the
organ
of
men s
proper
nature,
attesting only
what is
unitary
and universal in their
experience,
but rather as a mere
authentication and
badge
of their
private personality,
attesting
what is but individual or trivial and differ
ential in their annals.
But these distinctions are
obviously
too
large
a
theme to be
approached
at the close of a letter
;
and
we shall do them more
justice
after
getting
a little
more
insight
into the
philosophy
of creation
gen
erally,
and
particularly
into the doctrine of nature as
rigidly
incidental
thereto,
as in fact its inevitable
point
d
appui.
nUT TIIAT or LIFE on OONSCIOUSNlSS. 103
ntteslation in us than that of consciousness, which is
the strict or true organ of our nntllre.
YOll, unless I greatly err, IHl.\"e not been in the
habit of \'iewing creation in this light nor of assign.
illg to consciousness so disliucti\'c and important 1\
rUle in the e\'olution of our natutc, YOIl ha\'e becil
wont, that is, to regard creation in its mere legendary
aspect, as primarily a material and objeeti\'e work of
God, wrought within the proper precincts of space
and time, aud ouly !locondnrily or rcflecti\'c1)' spiritual
and subjective, as effected within the !lphere of men's
affection and thought. And you have been wont COli
scqnently to regard conscionsness not as the organ of
men's proper nature, auesting only what is ullilary
and universal in their experience, hut rather as a mere
authentication and badge of their prh'ate personality,
attesting what is but indi\'idual or trivial and differ-
ential ill their annals.
Bllt these distinctions are obviously too large n
theme to be approached at the close of a letter; Rllt!
we shall do them more justice after getting a little
more insight into the philosophy of creation gen-
erally, and particularly into the doctrine of nature as
rigidly incidental thereto, as in fact its inevitable
point d'appui.
LETTER XI.
?Y DEAR FRIEND: It is sometimes
hotly
contended
among professing
Chris
tians whether there be few or
many
saved. The
gospel
itself sheds no
light
upon
the
dreary problem
either
way,
and what it
does
say
renders this and
every
similar idle
question
from a human
point
of view
altogether superfluous
and tiresome. For it testifies that a certain man
called Jesus the
Christ,
who was conceived and born
of a
virgin
mother
(and
was therefore
presumably
free from limitation on the
psychical
or
paternal
side)
was
eventually
able
by
the
things
which he
suffered and
did,
to unite his human nature to the
Godhead,
and invest that hitherto undefined and
unknown force with the
perfectly
clear lineaments of
a
glorified
flesh-and-blood man. In face of this testi
mony
all our breathless
theologic
and scientific dis
putes
sink into the
insignificant prattle
of
childhood,
and one
wholly forgets
to consider whether in fact
LETTER XI.
, "":
i'
f
'
: ,o,. 1;
=-
OBJECTION TO MIRACLE.
105
the number of saved be
absolutely
few or
many.
For if a man be sure that his nature is
enlarged
to
the
compass
of
infinitude,
it can
signify very
little
to him what afterwards becomes of his
very
uninter
esting person.
To be sure one cannot
very
well
doubt that in that case his
person
will fare much
beyond
its
proper
deserts : for if the nature of man
become divinized it is hard to see how his
person,
which is a strict
phenomenon of,
his
nature,
can
escape reflecting
a
proportionate enlargement
: but all
I want to
say
is that
provided
the
gospel
be
true,
a man can
perfectly
well afford to dismiss all
anxiety
upon
the score of his
private
or
personal
fortunes at
God s hands.
"Aye," you reply, "provided
the
gospel
is true!
But I have serious doubts of this. That is to
say,
I have
lately
taken counsel of certain
distinguished
scientific
teachers,
and
they
have so discredited mira
cle to me as a factor in human
affairs,
that I even
hesitate to admit
any
truth however little
scientific,
which like that of the
gospel
seems
necessarily
to
involve it."
Miracle no doubt is
very properly
disowned
by
science as a true cause of
phenomena,
because if men
attempt
to account for
physical
facts
by
the
allegation
of
metaphysical
causes,
or causes extrinsic to the
physi
cal
realm,
they
must end
by denying physics
an order
OBJOCTIOY TO MIRACLE.
105
the number of saved be absolutely few or many,
For if 8 mall be sure that his nnture is enlarged to
the compllSS of infinitude, it can signify very little
to him what afterwards becomes of his very uninter-
esting person, '1'0 be sure one cannot very well
doubt that in that case his person will fare much
oo)'ond its proper deserts: for if the natura of mnll
become divinized it is hard to see how his person,
which is a strict phenomenon of. his nature, can
escape reftecting 8 proportionate enlargement: but all
I want to say is that provided the gospel be true,
s man can perfectly well afford to dismiss all anxiety
upon the score of his pri\'llte or personal fortunes at
God's hands,
"Aye," JOu reply, "pro/:ided the g08pel ;8 true!
But I hu\'e serious doubts of this, Tunt is to say,
I hu\'e lately taken counsel of certain distinguished
scientific tenchers, and they have so discredited mira.
cle to me ns a fnetot in human affairs, that I even
hesitate to admit any tnlth however little' scientific:
whieh like that of the gospel seems necessarily to
involve it,"
Mirncle no doubt is vcry properly disowned by
science as a tJ'ue cause of phcnomclln, because if men
attempt to ftCcount for pb)'sicnl facts by tho allegation
of metaphJsicnl causes, or cnuses extrin.!ic to the physi-
enI realm, they must cnd by denying physics an order
106
MIRACLE IS BAD
SCIENCE,
of their
own,
and so
disqualify
science. But because
miracle is disowned
by
science as an answer to her
physical interrogations,
we are not
justified,
nor ever
shall
be,
in
excluding
it from
philosophic recognition,
as in truth the most efficient factor in the
history
of
human nature. For
philosophy
unlike science has no
interest in
physics
as a literal
fact,
but
only
as a
spirit
ual
symbol,
and is no
way
disconcerted therefore when
you deny
miracle
a
place
and function in
physical
order. She has never been
disposed
to
assign
it such
place
and
function,
but on the
contrary
has
expressly
relegated
it to
spiritual
or
metaphysical
uses. No
man of
philosophic genius,
that
is,
no lover of truth
for truth s own
sake,
has ever dreamt of
finding
a
place
or function for miracle in reference to
physics,
or the fixed statics of the
mind,
and has allowed it at
most in reference to
history,
or its
living dynamics
and outcome.
Every
such man
unfeignedly
reverences
miracle under this
reserve,
because in the
long spir
itual
night
of the mind when all
knowledge
of Divine
things
was obscured under the
pall
of men s mental
and material
penury,
it alone shone as a feeble but
prophetic day-star
from on
high
to lift men s faith
and
hope
out of an
every way
lifeless and
ignominious
present,
and fix them on a
living
and radiant future
big
with God s
unimaginable mercy.
Thus miracle
has
always spoken
to the free or
spontaneous
mind of
106
MIRACLE IS BAD SCIEXC....
of their own, and so disqualify science. But
miracle is disowned hy science 8S nn answer to her
physical interrogations, we urc not justified, lIor ever
shall be, in excluding it from philosophic recognition,
as in truth the most efficient factor in the history of
human nature. philosophy unlike science has 110
interest in physics as n liteml fact, but ouly as a spirit-
ual symbol, and is no way disconcerted therefore when
you deny a plnce and function in ph}'Sical
order. She hIlS nc\'cr been disposed to assign it such
plnce and function, but on the contrary has expressly
relegated it to spiritual or mct.'I.physicnl uses. j\;o
llIall of pllilosophic genius, that iii, no lover of truth
for truth's own sake, has ever dreamt of fillding a
place or function for miracle in reference to physics,
or the fixed statics of the mind, and has allowed it at
most in reference to history, or its living dYllamics
"lid outcome. Every such man unfeignedly reverences
miracle under this rcserve, because in the long spiro
itual night of the mind when all knowledge of Divine
things was obscured under the pall of mcn's mental
and material penury, it alone shone as a feeble bllt
prophetic day-star from on high to lift men's faith
and hope out of an cvery way lifeless aud ignominious
present, and fix them on a living and radiant fllture
big with God's unimaginable mercy. Thus miracle
has always 'spoken to the froo or spontaneous mind of
BUT VERY GOOD PHILOSOPHY.
107
man,
which
recognizes
in itself a
higher
life than that
of
organic
nature,
and has
always
nurtured it to im
mortal issues. It has alone in fact
kept
this mind
alive in
men,
when
science,
or their servile intelli
gence, being
as
absolutely
tethered to
physics
as
an
imprisoned
bird to its
cage,
would otherwise
have
willingly
immersed it in the mere mud of
sense.
It
ought
to be confessed moreover that science
has never taken
cognizance
but of
strictly objective
facts,
facts of man s
physical
or outside
experience,
facts,
every
one of
them,
susceptible
in a more or
less subtle fashion of a sensible
verification.
So
that it is
only by breaking
her own
tether,
the
tether that binds her to
existence,
and
leaping
the
petty
fences that shut her out from the free domain
of the human
mind,
that science comes to know
any
thing
more about facts of life or
consciousness,
facts
of man s interior or
subjective experience,
than a
blind mole knows of
astronomy.
Yet these are the
express
data of
philosophy,
or
things given
in her
very
existence,
without which
accordingly
she has no
foothold
upon
earth. For
philosophy
has but one
end,
the research of
being,
and confines herself con
sequently
to the
only
field where she finds
any
echo or revelation of such
being, namely
: the field
of man s
phenomenal
life or consciousness. Life or
BUT VERY GOOD rmLOSOPIIY. 107
man, which recognizes in itself 0. higher Iifc than tho.t
of organic nature, and bas always nurtured it to im
mortal issU<Js. It has alone in fnct kcpt this mind
81i,'c in mcn, when science, or their scnilc intelli-
gcncc, being as absolutely tcthcrcd to physics as
an imprisoned bird to its cage, would otherwise
have willingly immcrsed it in the mere mud of
sense.
It ought to be confessed morcover that seiencc
has ne,'cr taken cognizancc but of strictly objectivc
facts, facts of man's physical or outsidc ex.perience.
fncts. e\'cry olle of them, susceptible in a more or
less subtle fashion of a sensible verification. So
thnt it is only by breaking her own tether, the
tether that hinds her to existence, and leaping the
pctty fcnees that shut her ont from the frce domain
of thc human mind, that science comes to know any.
thing more about facts of life or consciousness, facts
of man's interior or subjective cx.perience, than a
blind mole knows of astronom)'. Yet these are thc
express dala of philosophy. or things gh'en in her
vcry existence, without which accordingly she bas no
foothold upon earth. } ~ o r philosophy has but one
end, the research of being, and confines herself con
sequently to the only field where she finds any
echo or re\'elation of such being, namely: the field
of man's phenomenal life or consciousncss. Life or
108 MIRACLE IS BAD
SCIENCE,
consciousness unites what sense or science
divides,
and it is this
unitary point
of
knowledge
in man that
philosophy
takes for
granted
in all her
appeals,
while
she bestows a
very
fitful and subordinate
glance
at
the lifeless or divided
testimony
of sense or science.
Now science is self-excluded
excluded,
that
is,
by
the
necessity
of
self-preservation
from the re
search of
being,
i.
e.,
what
gives spiritual
or invisible
unity
to
things,
and devotes herself instead to ascer
taining
the constitution of
existence,
that
is,
to the
discovery
of the
strictly
material bond or tenure of
existence which this
magnificent
framework of na
ture exhibits. In
spite
however of these
purist
or
pedantic
airs of science the
craving
of man after
higher knowledge
has been so inveterate as to force
science herself
upon
the effort to
supply
it,
by
for
mulating
a
strictly ontological theory
of
existence,
making
sense final and
absolute,
so at all events
barring
out the
conception
of a
spiritual
creation,
with all the
ghostly
interests and
imaginations
inci
dent thereto. This is a clever
dodge,
for
although
it is no more warranted
by
science than
by philos
ophy,
it still enables the scientific man
by winking
hard to exclude from his mental horizon a vast
array
of intrusive
questions
of
exceeding
interest to the
average
mind,
which
yet bring nothing
but
per
plexity
and
dismay
to a
wilfully
narrower intelli-
108 MIRACLE IS DAD scn;XCE.
consclOusness unites what sense or science divides,
and it is this unitary point of knowledge in man that
philmlophy takes for granted in all her appeals, while
she bestows a VCf,}' fitful and subordinate glance at
the lifeless or clh'ided testimony of sense or science.
Now science is self.cxcluded - excluded, that is,
by the necessity of self-preservation - from the reo
scnrch of being, i. e., what gh'cs spiritual or invisible
unity to things, and devotes herself instead to Mccr-
tojDing the constitution of existence, that is, to the
discovery of the strictly material bond or tenure of
existence which this magnificent framework of on
ture exhibits. In spite however of these purist or
pedantic airs of science the cmving of man after
higher knowledge hns been so im'cterote as to force
science herself upon the effort to supply it, by for-
mulating a strictly ontological theory of existence,
making sense final and absolute, so at all event9
harring out the conception of a spiritual creation,
with all the gh06t1y interests and imaginations inci
dent thereto. This is a clever dodge, for although
it is no more warranted by science than by philos-
ophy, it still enables the scientific man by winking
hard to exclude from his mental horizon a vast array
of intrusive questions of excceding interest to the
average mind, which Jct bring nothing but per
plexity and dismay to a wilfully narrower intelli-
109
gence.
No one of a
philosophic
turn of
mind,
I
am
persuaded, grudges
science
any temporary
relief
it secures to itself in this
crafty way;
but when
scientific
men,
not content with this
good-humored
concession,
attempt disingenuously
to foist in
upon
other minds those
purely negative
and authoritative
conclusions of
theirs,
they
should be made
clearly
to
understand that
they
are
guilty
of a
very impudent
interference with human freedom. An
ontologic
or
absolute scheme of universal existence
may
be
freely
tolerated to them
personally,
as
summarily saving
them much
precious
time which
they
would devote
to minor
pursuits.
But it is
nothing
short of lu
dicrous to
suppose
that the
great unsophisticated
spiritual
instincts of mankind are ever
going
to
acquiesce
in
any
such
piddling
scheme of
things,
did it even claim to its
support
all and
sundry
the
cumbrous
personnel
of science
fifty
times
multiplied.
For
my
own
part
I
laugh
to utter scorn this sottish
and
grovelling
notion of an
ontologic
basis to exist
ence,
and hold the dicta of
any
of our more
flagrant
scientific
popes thereupon
to be
quite
as
contempt
ible
rationally,
and not near so honest
morally,
as
those of their
deposed
and
degraded
ecclesiastical
rivals. The first
duty
of a scientific teacher is to
bring
definite
conceptions
before the mind
;
and
what has a
spurious theology
to offer more
stupid
BUT VERY GOOD rlllLOSOrUy. 109
gence. No one of 11 philosophic tum of mind. I
am persuaded. grudges science any temporary fclief
it secures to itself in this crofty way; but when
scicntific men. not content with this good-humored
eOllccssion. attempt disingenuously to foist in upon
other minds those purely llcgath'c and authoritative
conclusions of theirs, they should be made clearly to
understand that they arc guilty of a vcry impudent
interference 'lI-,ith human freedom. An ontologic or
absolute scheme of universal existence may be freely
tolerated to thcm personally, os summnrily sllying
them much prceious time whicll they would devote
to minor pursuits. But it is nothing short of lu-
dicrous to suppose that the grent unsophisticated
spiritual instincts of mankind are ever goiug to
acquiesce in any such piddling scheme of things,
did it e\'en claim to its support all and sundry the
cumbrous per8QlInel of science fifty times multiplied.
1,'or my own part I laugh to utter scorn this sottish
and gro,'elling notion of an ontologie basis to exist-
ence. and hold the dicta of any of our more flagrant
scientific popes therenpon to be quite as contempt-
ible rationally, and not ncar so honest morally, as
those of their deposed and degraded ecclesiastical
rivals. The first dllty of a scientific tcachcr is to
bring definite conceptions before the mind; and
what has Il spurious theology to offer more stnpid
110
MIRACLE IS BAD
SCIENCE,
and
depraved intellectually
than this
ontologic expli
cation of
creation,
wherein existence
frankly
confesses
to
constituting
her own absolute
being,
and the cart
meekly
acknowledges
its
long
misunderstood
duty
of
drawing
the horse.
"Now in the name of all the
gods
at
once,
Upon
what meat doth this our science
feed,
That she is
grown
so
great"
as to convert the
abject
limitations of her own ser
vile
intelligence
into a law of the human
mind,
or
sink heaven-born wisdom itself into a mere
synonym
of
learning
? It seems in fact to be a modern
instance of
./Esop
s fabulous old
fox,
who was so
annoyed by
an accident to his hinder dimensions
which
compelled
him
always
to maintain a
sitting
posture,
that he found thenceforth no solace in life
but in
persuading
his brethren to
undergo
a like
physical
mutilation.
It strikes me then that the cavil
you urge against
the Christian
truth,
as
involving
a miraculous
basis,
is
simply captious,
or disowns even a scientific war
rant,
let alone a
philosophic
one. For the
only
ob
jection
which science
(short
of
self-stultification)
can
offer to miracle
is,
when it is
postulated
as a
physical
cause. And the miracle in
question,
which is the
birth of Christ from a
virgin,
so far from
being
adduced to characterize
any
fact whatever of
physical
110
)fIRACLE 18 IL\D SCIE..'iCZ,
and depraved intellcctullbly than this ontologie expli.
cation of crcntion, wherein existence frankly confesses
to constituting: her own absolute being. and the cart
mC<lkly acknowledges its long misunderstood duty of
drawing the horse.
"Now in the name of all the gods at onee,
Upon what meat doth tbis OUT 'acien\lll' reo:!,
Tbal. she is grown so great"
as to convert the abject limitations of her own ser
vile intelligence into a law of the human mind, or
sink heavenborn wisdom itself into 11 mere B)'Dooym
of lc.'lrning? It seems in fact to be a modern
instance of iEsop's fabulous olU fox, who was so
annoyed by an accident to his hinder dimensions
which compelled him always to maintain 0. sitting
posture, that he found thenceforth no solace in life
but in persuading his brethren to undergo n like
Jlhysicnl mutilation.
It strikes me then that the envil you urge against
the Christian truth, as involving 0. miraculous b.1.sis,
is simply captious, or disowns even a scientific war-
rant, let alone a philosophic one. I"or the only ob.
jection which science (short of self-stultification) enn
offer to miracle is, when it is postulated as a pbJ'sical
callsc. And the miracle ill qucstion, which is the
birth of Christ from a virgin, so far from being
adduced to characterize any fact whatever of physical
Ill
genesis
or
order,
expressly
confines itself to
signaliz
ing
a new
beginning
of human
history,
that
is,
a
fact
exclusively
of
metaphysical genesis
or
spiritual
order. Science to be sure
may deny
if she
pleases
that there is
any metaphysical genesis
to human his
tory,
or that
physical
fact is a mere witness to the
activity
of
spiritual
order : but we are no
way
bound
to listen to her. She
may
in short
deny any
dis
crete difference between
physics
and
history,
or run
the mind of man into his own entrails
;
but she does
so
only
at the risk of
degrading
her utterances to the
level of a
goose
s
cackle,
and
disqualifying
herself for
men s
respect.
But now after all let me
say
that I
really
stand
in a much more free and uncommitted relation to
miracle than
you
do,
or
any
mere scientific
dogmatist.
For while
you
are
vehemently impelled
to
reject
both
its actual and its
possible
truth,
I value it as an
unquestionable
race-tradition
simply,
or deliverance of
the common
mind,
and am as little concerned there
fore about its literal truth or
falsity
in a scientific
point
of
view,
as I am about the truth or
falsity
of the
multiplication
table,
which I learned
by
heart in
my
uncritical
infancy,
and the truth of which I have never
challenged
nor
suspected
since. Were I indeed as
wise as Sir Isaac Newton I should not know how
to set about
increasing my
faith in it
;
or as acute
nUT VERY GOOD PHILOSOPHY. 111
genesis or order. expressly confines itself to signaliz-
ing a ncw beginniJlg of human history, that is, n.
fnct exclusi\'cly of genesis or spiritual
order. Science to be sure may deny if she pleases
that there is any metnph)'sicul genesis to human his.
tory, or that physical fact is u mere witness to the
acti\'ity of spiritual order: but we are no way bound
to listen to ber. She may in short deny any dis-
crete difference between phJsics and history, or run
the mind of man into his own entrails j hut she docs
so only at the risk of degrading her utteranCC5 to tbe
level of a goose's cackle, and disqualifying herself for
men's respect.
- nut now aftcr all let me say that I really stand
in a much more froo and uncommitted relation to
miracle than you do, or any merc scientific dogmatist.
For while you nrc vchementl)' impellcd to rejcct both
its actnal and its possible truth, I value it as nn
unquestionable race-tradition simply, or deli\'cTanoo of
tho common mind, and am as little concerned there-
fore about its literal truth or falsity in a scientific
point of view, as I am about the truth or falsity of the
multiplication table, which I learned by hcnrt in my
uncritical infnncy, and the truth of which I have ne\'er
challenged nor suspected since. Were I indeed as
wise as Sir Isaac Newton I should not know how
to set about increasing my faith in it; or as acute
112
MY OWN INTELLECTUAL
as Professor
Huxley,
I should be at an utter loss to
imagine
the means of
weakening
it. For it lies en
tirely
back of
my
intellect,
being
in fact and in
part
its
indispensable
mother
s-milk,
or
constituting
that
basis of fixed or
positive knowledge
which is
requi
site to
give my
intellect
body
;
so that to
argue
with
me about its truth or
falsity
is to
destroy my
mental
personality,
or at the least
put
its foundations in
doubt,
and leave me
consequently
at most a mere
reasoning
or
gabbling
idiot. It is one of those rich
gratuitous
gifts
of
my race-intelligence
to me which are neces
sary
to constitute
my
own
intellect,
or endow me
consciously
for
my subsequent
intellectual
unity
and
fellowship
with mankind. And to attribute to me
therefore a shadow of
ability
to turn round
upon
it
and scrutinize it with a view either to
my private
acceptance
or
rejection
of
it,
is in
my opinion flatly
to
deny my
sheer intellectual
dependence upon my
race.
Just so with this beneficent race-tradition of mira
cle : it
quite
antedates men s turbid scientific
judg
ments of Divine
things,
and constitutes
a revelation
to their devout
believing
hearts of the truth of God s
sole
spiritual
existence and
activity
in the realm of
man s nature and
history, long
before their intellect
is educated to discern it. In the
infancy
of the
race,
as in that of the
individual,
the heart in its
worship-
112
llY OWN ISTELLECTUAL
as ProCessor Huxley, I should be at an utter loss to
imagine the menus of weakening it. For it lies en
tircly back of my intellect, being in fact and in pnrt
its indispensable mothcr's.milk, or constituting that
oosis of fixed or positive knowledge which is requi-
site to gi,'c my intellect body; so that to argue with
me about its truth or falsity is to destroy my mental
personality, or at the least put its foundations in doubt,
and lellxe me consequently at most a mere reasoning
or gobbling idiot. It is onc of those rich gratuitous
gifts of my race-intelligence to me which nre neccs
sary to constitute my o\vn intellect, or endow me
consciously for my subsequent intellectual unity and
fellowship with mankiud. And to attribute to me
therefore a shadow of ability to turn round upon it
and scrutinize it with a view either to my pri,'nte
acceptance or rejection of it, is in my opinion flatl,.
to clcny my shoor intellectual dependence upon my
rnce,
Just so 't\'ith this beneficent mce-tradition of mira.
c1e: it quite antedates men's turbid scientific judg-
ments of Divine things, and constitutes a rc\'elntion
to their devout believing hearts of the truth of God's
sole spiritual existence and activity in the realm of
man's nature nnd history, long before their intellect
is educated to discern it. In the infancy of the race,
as in that of the individual, the heart in its worship-
ATTITUDE TOWARDS MIRACLE.
113
ping innoccncy
is far more
impressible
to the Divine
presence
in nature than the
understanding
;
and often
as in the case before us
accepts
a truth which the
slower and more timorous intellect takes centuries
to
interpret. Especially
at that
early day
there was
no such
thing possible
as a scientific
judgment
of the
mind
upon
the
pretension
of Jesus Christ to constitute
a final revelation of the creative name in
humanity.
Nor,
if there had
been,
do I
suppose
that the
great
bulk of mankind would have been less
obdurately
indifferent to
it,
than
they
are to similar
judgments
in our own
day.
For, remember,
that the
pretension
of Jesus Christ
imported
no such
transparent quack
ery
as a reform in men s moral relations : for a mere
moral reform of mankind could not be effected of
course save with the
privity
and concurrence of
every
one interested in the result : but was tantamount to
the
spiritual
recreation or
renewing
of their common
nature,
and
appealed
therefore for its truth to the
competency
of no individual
judgment,
but to the
verdict of the
great
race or nature
itself,
when its
personality
should be
definitely
constituted.
Espe
cially
was the
gospel
clear of
tolerating,
much more of
inviting, any
ratification at the hands of the
philoso
pher,
or the scientific
man,
or the
religious
man,
as
such,
but at most it summoned to its ranks
every
bruised and tattered outcast of
humanity, through
AtTITUDE TOWARDS MIRACLE.. 113
ping innocency is far more impressible to the Dhine
presencc in nature than the understanding; and often
nlI in the co.se before WI accepts 0. truth which tho
slower nnd more timorous intellect takes centuries
to interpret. at tbat early day thel'e was
110 such thing possible as a scientific judgment of thc
mind upon tho pretonsion of Jesus Christ to constitute
a final revelation of tho creative name in humnnitr.
Nor, if there bnd boon, do I suppose that the great
bulk of mankind would ha\"c been less obdurately
indifferent to it, thnn they are to similar judgments
in our own day. remember. that the pretension
of Jesus Christ imported no such transparent
cry as a reform in men's moral relations: for 0 mero
moral reform of mankind could not be effected of
course save with the pri\;ty and eoncurrencc of every
one interested in the result: but was tantamount to
the spiritual recreation or renewing of their common
nature, and appealed therefore for its truth to tho
compctencr of no indi\'idual judgment, but to the
\'cnlict of the grent race or llature itself, when its
personality should be definitely constituted. Espe.
cially was the gospel elenr of tolcrating, much more of
inviting, any rotification ot the hands of the philoso_
pher, or the scientific mnn, or the religious man, (U
8i1cA. but at most it summoned to its ranks every
bruised and tattered outcast of humanity, t.hrough
114
MY OWN INTELLECTUAL
whose
dilapidated private personality
the
great
race-
consciousness of mankind
might
vindicate its sole
and
sovereign
truth. Thus these
precious
facts of
revelation,
whether
they
fall within the
sphere
of
my
understanding
or
my
affections,
quite
transcend the
grasp
of
my
critical
faculty,
and
impose
themselves
upon my
heart as an unmixed
good,
which I am
just
as
incapable
of
measuring
in terms of the
analytic
intellect,
or
reducing
to the contrast of the true and
the
false,
as I am of
demonstrating
to a blind man the
pleasure
of a
gorgeous
sunset,
or
reasoning
a man
without a
palate
into the savor of
sugar.
Doubtless
it is not
important,
dear
friend,
that
every specific
atom of the human race should in his
own
history vividly
reflect this
superiority
of the
sacred and tender heart to the
comparatively
com
monplace
and
misleading
intellect;
because the for
tunes of no individual mind are of much account in
the
development
of our natural
history.
But it is
vitally important
to the race s
integral
evolution that
this hierarchical
supremacy
of heart to head should
be
clearly acknowledged
and maintained. For our
race-evolution constitutes the distinctive and exclusive
line of Divine
revelation,
and
we,
blind and selfish
egotists
that we
are,
should be little
enlightened by
a revelation that
gave
truth the
supremacy
of
good
in human life. Heuce the value to the human mind
114
MY OWN n;'TELLECTUAL
whose dilapidated private personality the groot race.
consciollsness of mankind might "indicate itli sole
and sO\'crcign truth. 'rhus these precions facts of
re"elation, whether they fall within tlle sphere of my
understanding or .my affections, quite transcend tIle
grasp of my critical faeult), and impose thcmseh'cs
UpOIl my heart as an unmixed good, which 1 am just
as incapable of measuring in terms of the analytic
intellect, or reducing to the contrast of the true and
the false, as I am of demonstrating to a blind man the
pleasure of a gorgeous sunset., or reasoning 11 man
witbout a palate into the 8tH'Or of sugar.
Doubtless it is not important, denr friend, that
every specific atom of the human race should in his
own history "iddly reflect this superiority of the
sacred nnd tcnder heart to thc comparath'cly com.
monplace and misleading intellcct; bccnuse thc for.
tunes of no individual mind are of mueh account in
the de,'elopmcnt of our natural history. But it is
vitalI)' important to the racc's intcgral c\'olution that
this hierarchical supremacy of heart to hend should
be clearly acknowledged and maintained. I,'or our
race.evolution constitutes the distincti\'e and exclusivc
line of Divine revelation, and we, blind and selfish
egotists that we are, should be little enlightencd by
a revelation tbat gayc truth the supremacy of good
in human life. lIenee the yalue to tbe human mind
115
of the race s unreasoned
traditions,
for
they
alone
through
the utter
darkness,
and in a crude but
effectual
way,
have
kept
alive the faith of men in
God s unbroken
spiritual providence
and
government.
We at this late
day,
who have lost the interior or
spiritual perception
of Divine
truth,
cannot
help
to
be sure
cavilling
at the
credulity
of earlier
ages,
and
insisting
for our own
part
that we shall believe
only
what is level to our senses. We have an
unques
tionable Divine
right
thus to
cheapen
truth if we
like
;
but we must bear the inevitable
penalty
: which
takes
place
in a like
unquestionable cheapening
or
lowering
of our
faculty
of
spiritual insight.
I for
one am not aware of
being
able to exert the least
voluntary
or
personal
control over the
things
of
my
religious
life. For
religion
above all
things
is what
identifies me
consciously
with the life of
my
kind
;
and I should
accordingly
feel it
nothing
short of
sacrilege
to
attempt legislating
for
myself
in a matter
where the race alone was
competent.
Least of all
should
my
scientific conscience
empower
me so to do
;
for inasmuch as
my
scientific conscience is
my
sole
legitimate
citadel and
armory
of self-defence
against
unauthorized
aggression,
I can never have occasion
to
appeal
to it
against my
race,
whence alone comes all
my
intellectual nutriment and
succor,
but
only against
chance individual
dogmatism
and false
pretension.
ATIITUDE TOWARDS MIRACLE. 115
of the race's unrcl180ned traditions, for they alone
through the utter darkness, and in 8 crude but
effectual way, have kept alive the faith of men in
God's unbroken spiritual providence and government.
We at this late day, who have lost the interior or
spiritual perception of Divine truth, cannot help to
be sure em'i1Iing at the credltlity of carlier ages, nnd
insisting' for our own part tbnt we shan believe only
wbat is le\'el to our senses. ,re hll\'e all unqucs-
tionable Divine right thus to cheapen truth if we
like; but we must benr the inevitable pennIt>, : which
takes place in n like unquestionable cheapening or
lowering of our faculty of spiritual insight. I for
one am not aware of being able to exert the least
voluntary or personal control over the things of my
religious life. For religion above all things is whnt
identifies me consciously with the life of my kind j
Imd I should accordiugly feel it nothing short of
sacrilege to attempt legislating for myself in a matter
where the race alone was competent. Least of aU
should my scientific conscience empower me so to do;
for inasmuch Il.S my scientific conscience is my sole
legitimate citadel and armory of self-defence agninst
ullautllOrized aggression, 1 can ne\'er have occasion
to appeal to it against my rnce, whence alolle comes all
my intellectual nutriment and Sllccor, but only against
chance individunl dogmatism aud false pretension.
116
MY OWN INTELLECTUAL
Understand me then : I do not care a
fig
whether
any
of the incidental facts or even the total
scope
of Divine
revelation,
be
regarded
as a literal
verity
or
not. For if so
they
contravene no scientific
fact,
or
fact of
physical
order,
because
they profess
on their
face to be facts of a
spiritual
or
metaphysical
order,
and therefore leave
every ordinary
fact as well as the
total course of nature uncontradicted and
unimpaired.
And if
they
are without literal truth
they yet
claim
an
infinitely higher
which is a
living
or
spiritual
truth,
affirmed
by
consciousness alone.
They
are
a truth in other words of man s vital or associated
consciousness,
and science is
entirely unqualified
either
to affirm or
deny
it. Science has no
power
to
pene
trate the
living
consciousness of man
;
because her
observation
invariably
restricts itself to
phenomena
capable
in the last resort of
being sensibly appre
hended,
or
reporting
themselves to other
persons
than
the
proper subject
of them. Her
activity
is limited
to the deceased or reflective
consciousness,
to con
sciousness considered as a
spent
force,
in
short,
but
leaving
some
footprints
of its former life on the lower
sands of sense. Unless therefore we are
fully pre
pared
to
accept
Comte s
judgment
of
science,
and
look
upon
it not as an
essentially
servile
sphere
of
the
mind,
which it
is,
but as the end or final cause
of all its
precedent stages
of
progress,
we
may
dis-
116 llY OWN IYTELLECTUAL
Understand me t.hen: I do not care a fig whether
any of the incidental facts or cren the total scope
of Di\,jnc revelation, be regarded as a literal verity or
not. l ~ o r if so they contra\'cnc DO scientific fact, or
fact of physical order, because they profess on their
fnee to be facts of a spiritual or metaphysical order,
and therefore leave every ordinary fact as well as the
total course of nature uncontradicted and unimpaired.
And if they are without literal truth they yet claim
an infinitely higher-which is a living or spiritual
-trutII, affirmed by consciousness alone. 'rheyare
a truth in other words of man's vital or associated
consciousness. and science is entirely unqualified either
to affirm or deny it. Science has no power to pene.
trate the Jiving consciousness of man; because her
observation invariably restricts itself to phenomena
capable in tile last resort of being scnsibly appre-
hended, or reporting themselves to other persons than
the proper subject of them. lIcr neti\ity is limited
to the deceased or reflective consciousness, to con
sciousness considered as a spent force. in short, but
leaving some footprints of its former life on the lower
sands of sense. Unless therefore we nrc fully pre
pared to accept Comte's judgment of science, and
look upon it not as an essentially servile sphere of
the mind, which it is, but as the end or finnl cause
of all its precedent stages of progf'CS.!l, we may dis-
117
miss it from our further
regard
as
having any legiti
mate title either to revise or
reorganize
our
past
historic
evolution,
or
predict
that which is still future.
I doubt not there are as
many
foolish scientific
men,
in
proportion
to the whole number of the adherents
of
science,
as there are foolish
religious
men. And
we must
expect
all such
accordingly,
under the
prompting
of a
silly
ambition or
covetousness,
now
and then to
transgress
their own territorial
limits,
and sit in
presumptuous judgment
on the concerns
of their
neighbors.
Their
religious neighbor
at least
has no call to
complain
of
this,
for he himself has
long
set the vicious
example.
But the one
pretension
is
just
as
disorderly
as the
other,
and I think that the
better class of scientific
men,
who have no
mercenary
aims,
are
perfectly persuaded
of this.
But a truce to this
polemic.
Science has to do
only
with
specific
facts,
or
experiences
of
sense,
ignor
ing
universals or
experiences
of the mind
;
and she
has a
perfect right
therefore,
indeed it is her
proper
business,
to
ontologize
on a
physical
basis,
or account
for
species upon rigid
time and
space principles.
But
existence is
spiritual
before it is material
;
belongs
to
the mind before it comes down to the senses
;
is uni
versal or
dynamical
before it is
specific
or fixed
;
and
Philosophy accordingly,
which is the science of
Man,
and deals
directly
therefore
only
with mental
expe-
A.TTITUDE T O ~ ' A.nDS lIlRACLE. 1 t 7
miss it (rom our further rcgnrd as haring 1111)' legiti-
mate title either to revise or reorganize our pllst
historic evolution, or predict that which is still future.
I doubt not there are Q.S many foolish scientific men,
in proportion to the wbole number of the adherents
of science, llS there aro foolish religions men. And
we must expect all such accordingly, under the
prompting of a. silly ambition or covetousness, 1l0\V
and then to transgress their o\vn territorial limits,
and sit in presumptuous judgment on the concerns
of their neighbors. 'j'heir religions neighbor at l00.st
has no call to complain of this, for he himself has
long set the vicious example. But the one pretension
is just as disorderly as the other, llnd I think thnt the
better class of scientific men, who have no mercenary
aims, arc perfectly persuaded of this.
nut a tnlCC to this polemic. Science has to do
only with specific fnets, or experiences of sense, ignor-
ing universals or experiences of the mind; and she
has a perfect rigIlt therefore, indeed it ig her proper
business, to olltologize on n phygical basis, or account
for species upon rigid time and space principles. Rnt
existence is spiritual before it is material; belongs to
the mind before it comcs down to the senses; is uni.
versal or d)'namicnl before it is specific or fixed; llnd
PhilO6Ophyaccordingly, which is the science of Man,
and deaL! directly therefore only with menUl.I expo-
118 INFIRMITY OF THE CRITICAL
riences,
has an
equal
and indeed
prior right
to take
up
these
logical
universals,
these
dynamics
of the
mind,
and account for them on
strictly metaphysical
that is to
say, spiritual principles.
And now let us
get
back to our
starting-point,
which is the
conception Swedenborg
entertains of
creation. But before
proceeding directly
to canvass
his ideas
upon
that
subject,
and as
apropos
to the
attitude of the
purely
scientific
mind,
I desire to
quote you
a few
pages
of criticism from his
books,
bearing
on the
great disadvantages
which result to the
intellect from
wantonly rejecting
the
race-continuity,
or
violently disallowing
the absoluteness of
knowledge
in its own
sphere.
"
I will show
you briefly,"
he
says,
"
what the
difference
practically
amounts
to,
between an inclina
tion to truth and an inclination to
good.
Those who
are inclined to truth
primarily
stick in the letter of
things,
or
inquire among
themselves whether the
thing
affirmed really
exist or
not,
and whether or not it
exist thus and
so;
and
only
when
they
have aired
their doubts
sufficiently
as to these
preliminary
mat
ters,
are
they prepared
to take
up
and discuss the
character of the actual
thing
itself. Thus
they plant
themselves
obstinately upon
the threshold of the tem
ple
of
wisdom,
and refuse to enter in until all their
habitual doubts have been dealt with and overcome.
118 INJ'lRMITY or THY, CRITICAL
riences, has an equal and indeed prior right to take
up these logical unh'ersals, thcse dynamics of the
mind, and account for them on strictly metaphysical
- tbat is to say, spiritual- principles.
And now let us get back to our starting-point,
which is the conccption Swedenborg enterlDins of
creation. But before proceeding directly to canvass
his ideas upon that subject, and as apropos to the
attitude of the purely scientific mind, I desire to
quote }'OU a. few pages of criticism from his books,
Learing on the great disadmntages whieh result to the
intellect from wantonly rejecting the rnec-continuity,
or violently disallowing tbe absoluteness of knowledge
in its own sphere.
"I will show you briefly," he sa),s, "what tllO
difference pmctically amollnts to, between nn inclina-
tion to truth and an inclination to good. Those who
nrc inclined to truth primarily stick in tho letter of
things, or inquire among themseh'cs '/Che/hcr the thin!!
ajJirmed rca/I.!! crial Qr not, and '/Che/her or 1I0t it
e,zjat thu8 and 80; and only when they !lQ\'O aired
their doubts sufficiently as to theso preliminary mat-
ters, arc they prepared to take up and discuss tlle
charncter of the aetnal thing itself. 'rhus they plant
themselves obstinately upon the threshold of the tern-
plo of wisdom, and refuse to enter in until all their
habitual doubts have been dealt with and overcome.
OR SCEPTICAL UNDERSTANDING.
119
"
On the other hand those who are
primarily
well-
affected towards
good,
and have no
regard
for truth
but as its minister or
servant,
have no
perplexity
in re
gard
to the existence of
things,
but know and
perceive
them to exist not
by
virtue of their racionative intel
lect,
but
by
virtue of the affirmative
power
of
good
in their
heart;
and thus
they
dwell not
upon
the
threshold but in the inner chambers of the
temple.
Suppose
some one to
say
for
example
that it is true
wisdom to love
your neighbor
not
for
his own
sake,
but
for
the sake
of
the
good
manifest
in him. Those
who are in the first instance in the affection of
truth,
that
is,
in a critical or
sceptical
state of
mind,
begin
at once to
speculate
whether or not the
proposition
be
true,
and then
stop;
while those who are in an
affirmative state of
mind,
as
loving good
first and
truth
subordinately,
admit the
proposition
at
once,
and
discern,
by
virtue of the
good they
are
in,
who
is most
truly
the
neighbor,
and in what
degree
he is
such,
and that all men are
neighbors
in different de
grees.
In fact these latter
perceive
ineffable
things
in
truth,
while the former
admitting
no
higher inspi
ration than truth
itself,
discern
comparatively nothing.
So also in
regard
to this allied truth : that he who
loves his
neighborfor
the
good attaching
to
him,
loves the
Lord:
they
who value truth more than
good speculate
wlu-ther such be the actual fact of the case or not.
OR SCEPTICAL USDER.'ITASDISG. 119
"On the other hand those who arc primarily well.
affected towan!9 good, and have no regard for truth
but ns its minister or servant, htH'e no perplexity in re-
gard to the existence of things, but know and perceive
them to exist not bf \'irtue of their rncionnti\'c intel-
lect, but b)' "irtue of the affirmative power of good
in their heart; and thus the)' dwell not upon the
threshold but in the inner chambers of the temple.
Suppose sOllle one to sa)' for example that it is true
wisdom fa IOL'e your neighhor not jar his ou:n sake,
but jar the aake of lite good mamfeal in him. Those
who arc in the first instance in the affection of tmth,
that is, in a criticnl or sceptical state of mind, begin
at ollee to speculate whether or not the proposition
be true, and thell stop j wllile those who are in nn
affirmative state of mind, as loving good first aud
truth subordinatelf, admit the proposition at once,
and discern, bf \'irtllo of the good they nre in, who
i3 most truly the neighbor, and in what degree he is
such, and that all men arc neighbot3 in different de-
grees. In fact these latter percei\'e ineffable things
in truth, while the former admitting no higher inspi-
ration than truth itself, discern compnrati"ely nothing.
So also in regard to this allied truth; that he tenO
loves his jor Ihe good atlaehinglo him, wvcs tne
Zord: the)' who value truth more thnn good speculate
whether such be tho actual fact of tho caso or 11Ot.
120
INFIRMITY OF THE CRITICAL
And if
they
are told that it must be
so,
because he
who loves
good
in the
neighbor
more than the
neigh
bor
himself,
loves
good
itself
(which
good
itself the
Lord alone
is)
and therefore loves the Lord :
they
again begin
to
speculate
whether it is
really
so,
and
what
good
is,
and whether
good
be
really
more divine
than
truth,
and all the rest of it
;
and so
long
as
they
stick to such
speculations, they
do not catch even the
most remote
glimpse
of wisdom.*
"
It is notorious that much of our
disputative
skill
at this
day goes
no further than to
put
the existence
of
things
in doubt. But as
long
as this habit con
tinues,
and men are content to debate whether
things
be or
not,
and whether
they
be as
alleged
or
not,
it is
impossible
to make
any progress
in wisdom. For
wisdom
grows
and thrives
only upon
the numberless
particulars
which are embraced in the
thing
whose
existence is
put
in doubt
;
and as
long
as this
scep
ticism on the main
point,
or as to the
certainty
of
knowledge,
endures,
all these
particulars
must remain
unknown and
inoperative.
Our current erudition is
almost
wholly
taken
up
in
inquiring
whether
things
exist or
not,
or whether
they
exist in such or such a
manner,
and the
consequence
is that it has no intelli
gence
of truth. It is
surprising
how wise
people
of
this sort conceive themselves to be in
comparison
with
*
Arcana
Celesiia,
2718.
120 INFlIDlITY OF THE CRiTICA.L
And if they arc told that it must be so, because he
who lo\'es good in the neighbor more than the neigh.
bor himself, lares good itself (which good itself the
Lord alone is) and therefore lores the Lord: they
agnil1 begin to speculate whetlter it ill reallJ 80, and
fchat !load ia, and whether good be reallJ morc db/inc
/halt truth, and all the rest of it; and so long as they
stick to such speculations, they do not cateh e\'cn the
most remote glimpse of wisdom,-
"ll is notorious that much of our disputative skill
at this day goes no further than to put the existence
of things in doubt. But as long as this habit con-
tinues, and men nrc content to debate whether things
be or not, aud whether the!! be at alleged or not, it is
impossiblc to make nny progress in wisdom, For
wisdom grows and thrives only npon the numberless
particular8 which nre embraced in the thing whose
existence is put in doubt; and as long as this scep-
ticism on t11e main point, at as to the certainty of
knowledge, endutes, all th<'Se particulars mllst remain
unknown and inoperative, OUf currcnt enldition is
almost wholly taken up in inquiring whether things
exist or not, or whether they cxist in such or such a
manncr, and the consequence is thnt it has no intelli.
gence of truth, It is surprising how wise people of
this sort conceh'c themselres to be in comparison with
121
others
;
and how
they
measure their wisdom
by
their
skill in
argument,
and
especially by
their
ability
to
determine it to
negative
conclusions. But men of
simple good
hearts,
whom these
high-flyers despise,
perceive
at a
glance,
without debate or learned
controversy,
both the existence of the
thing put
in
doubt,
and also its
quality.
These
unsophisticated
people possess
that common-sense
perception
of
truth,
which the former have
extinguished
in themselves
by
their inveterate habit of
growing disputatious
about the foundations of
knowledge,
or the existence
of truth.*
"
I have sometimes
spoken
with
angels
about heav
enly dwelling-houses,
and said to them that
hardly
any
one
upon
earth believes that
angels
have need of
such accommodation
;
some because
they
have no
sensible
proof
of the fact
;
others because
they
do not
know that
angels
are men
;
others still because
they
believe that the
angelic
heaven is the visible vault
overhead
;
and inasmuch as this vault
appears empty,
and
they suppose angels
to be ethereal
creatures,
they
conclude that
angels
live in the ether.
Besides,
as
they
are
ignorant
of
everything spiritual, they
have
no
conception
how such
things
can exist in the
spirit
ual world as exist in the natural. The
angels replied
that this was no news to
them,
but that it was never-
Arcana
Celestia,
3428.
OR SCEPTICA.L 121
122 INFIRMITY OF THE CRITICAL
theless matter of
surprise
to them that such
ignorance
existed
chiefly
in the
church,
and rather
among
the
intelligent
than
among
those whom these latter
call the
simple. They replied
moreover that if these
ignorant
churchmen would
only
take the
testimony
of the
Scriptures they profess
to follow on the sub
ject, they
would see that
angels
were
only
human
beings,
and as such
requiring
houses
;
and that al
though they
are
spiritual
men
they
are not therefore
mere ethereal forms as some
people ignorantly
and
insanely suppose. They thought
moreover that men
would think of
angels truly
if
they
would
obey
the
dictate of common
sense,
which flows in from heaven
and tells us that
angels
are human
beings
;
but the
moment
they put
this inward
impression
in
doubt,
and take to
speculating
first whether the
fact really
be
so,
they
annihilate the influx which has no
longer
anything
to fall into. This occurs
among
the learned
mainly
who
by leaning unduly
to their own under
standing,
shut out heaven from
themselves,
and the
approach
of
light
thence. So also
every
one instinct
ively
believes in immortal
life,
and when he does not
think of the
subject
from what learned men have had
to
say
about
it,
has no
difficulty
in
believing
;
but
when he reverts to learned
hypotheses concerning
the soul and the doctrine of the
body
s reunion
with
it,
and asks of himself whether immortal
life
be
122 INFIRMITY OF TilE CRITICAL
theless IJUlUcr of surprise to them that such ignofllllce
existed chiefly in the church, and rather among
the intelligent than among those whom these latter
call the 8imple, '1'lIey replied moreo"er that if these
ignorant churchmen would only take the testimony
of the Scriptllres they profess to follow on the sub.
ject, they would scc that angels were only human
beings, nnd as such requiring houses; and dlat al
though they are spiritual mcn they are not therefore
mere ethereal forms as some people ignorantly and
insanely suppose, 'I'hey thought moreover t1mt men
would think of angels truly if they would obey the
nictate of common sense, which flows in from heaven
and tells us that angels are human beings; but the
moment they put this inward impression ill douht,
Bnd lake to speculating first Ichellu!r the fact reallJ
,be 80, they annihilate the influx whieh has no longer
anything to fall into, This occurs among tbe learned
mainly who by leaning unduly to their own under
standing, shut out hea.en from themselw:s, and the
approach of light thence. So also every one instinct.
ively belie\'cs in immortal life, and when he docs not
think of the subject from what learned men have hnd
to say about it. has no difficulty in belim'ing; but
when he reverts to learned hnlOthescs conceming
the soul and the doctrine of the bod,)'"'s reunion
with it. and asks of himself whether immQrtal life be
123
rrtiUif
true or
not,
of course his instinctive belief is
dissipated."
*
I have cited these
pregnant passages
not so
much for their own
sake,
as
exemplifying
the ex
quisite
inwardness so to
speak
of
Swedenborg
s
thought
the infinite
delicacy
and devoutness of
mind which were habitual to him as with a view
to illustrate how
profoundly
dissident his intellectual
method is with the whole
scope
of our modern scien
tific research.
Happily
for us the
ontological ques
tions which
occupy
our current scientific
speculation
questions
as to whether
"
things
are or are
not,"
which result for the most
part
in a
negative
convic
tion,
as that
everything
runs into
everything
else with
such
good-will
that at bottom all
things
are
identical,
with
only
an evanescent
individuality
or difference
attaching
to
anything
did not
occupy
him,
and we
have
consequently
one
positive
intellect
surviving
and
long
destined to
survive,
as I think the craziest
revolutions of our modern
thought.
The reason
why
these
ontological temptations
did not assail
him,
nor
in
any
wise bewitch or bedevil his clear understand
ing,
is that he viewed creation as
exclusively
a func
tion of the Divine
life,
and hence looked
upon
nature
as a covert
spiritual dynamics,
or sheer involution of
the
spiritual
world,
not
only requiring
no
being
in
*
De Caelo et
Inferno,
183.
OR SCEPTICAL UNDEItSTAYDlNG, 123
r"all,y true or not, of course lW instinctive belief is
dissipated."
- I ha\'e cited these pregnant passages not so
n1l1('11 for their own sake, all exemplifying the ex-
quisite inwardness so to speak of Swedcnborg's
thought - the infinite delicacy and devoutness of
mind which were habitual to him-as with 11 \'iew
to illustrate bow profoundly dissident his intellectual
method is with the whole scope of our modern sciell-
tific research, Happily for us the ontological ques-
tions whieh occupy our current scientific speculation
-questions us to whether" things are or are not,"
which result for the most part ill a negative convic-
tion, as that everything mns into evcrything else with
such good-will that at bottom all things are identiCiLl,
with only all cYanescent individuality or difference
nttnching to an),thing-did not occupy him, and we
ha\'c consequently one positi\"c intcllect survi\"ing-
anrllong destined to survh'e, as I think-the craziest
fCvolutions of our modern thonght. 'rhe reason why
these ontological temptations did not assail him, lIor
in any wise bewitch or bedevil his clear understand-
ing, is that he viewed creation as exclusively a func-
tion of the Di\"ine life, and hence looked llpon nature
as n covert spiritual dynamics, or sheer involution of
the spiritnal world. not only requiring no being ill
124
SWEDENBORG AN OUT-AND-OUT REALIST.
itself,
but
actually abjuring
it as the
right exclusively
of a
higher power.
Thus he had no shred of a
tendency
to
Idealism,
but was a realist of the first
water,
a realist of
absolutely
no nuance
whatever,
hav
ing just
as
unfeigned
a reverence for the senses in
their
sphere
as for the soul in its
sphere,
and
prac
tically
therefore
just
as
incapable
of
confounding
the
two
spheres
as
any
carman
you may
meet
upon
the
street.
124 OllT_U'o.-oUT REALIST.
itself, but actually abjuring it as the right exelush'ely
of a higher power. 'I'hus he had no shred of a
tendency to Idealism, but was n realist of the first
water, a rrolist of absolutely no nuance whate\'er, ha\
ing just as unfeigned a re"erenee for the senses ill
their sphere as for the soul in its Sl)here, and prac
tically therefore just as incapable of confounding the
two spheres as any carman rou may meet upon the
street.
LETTER XII.
DKAIl FRIHM): Creation with
Sweclenborg
is the
alpha
and the
omega
of
Philosophy.
But then be
very
sure to
understand that the creation he thus re
gards
as the fundamental
postulate
of
philosophy
is
not the least a mechanical exhibition of Divine
power,
consisting
in
giving
the creature finite or
phenomenal
existence, but,
on the
contrary,
an
altogether living
or
spiritual
achievement,
whereby
Godcommunicates Him
self
to the
creature,
in the
plenitude of
His
infinite
and
eternal
beiny.
He views creation as a
spontaneous
work of
God,
that
is,
a work of
delight;
because
God,
being
infinite love which means love without
any
drawback or limitation of
*^-love
lives
only by
communicating
Himself to whatsoever is not Himself.
And men
commonly, you
know,
conceive of creation
as a
voluntary
work of
God,
effected in time and
space, whereby
He makes all
things
out of stark
LETTER XII.
n,..,T1Y DEAR l<'RIEXD: - Creation with
Swedcnborg is the alpha and the omega
of Philosophy. But then be very sure to
understand that the creation he thus re-
gards ns the fundamental postulate of philosophy is
not the least 11 mechanical exhibition of Divine power,
consisting in gil'ing the crenture finite or phenomenal
existence. out, on the controry. all altogether living or
spirituRI nchic\'cment, u;ltere/;!J GodCQIIlJIIU11icale8 Jlim-
aelf to the crootare. ill the plcni/Nde 0/ Hia injinite and
elernal beillg. He views creatioll as (l spontaneous
work of God, that is, a work of delight; becnuse God,
being infinite lovo - which means lovo withont :any
drawback or limitntion of .wiflovc -lives only by
communicating IIimsolf to wlJnlsocver is not IIimsclf.
And mon commonly, )'ou know, conceive of creation
as a "oluntary work of God, cffocted in timo nnd
space, whereby lIe makes all things out of stark
126 CREATION A SPONTANEOUS WORK.
nought,
and which therefore He
might,
had it so
pleased
Him,
have
altogether
forborne to
accomplish.
Swedenborg
then
stamps
this
conception
of creative
power
as
utterly
sensuous and
puerile,
inasmuch as
space
and time with all their contents
possess
no
reality
save to an infirm or
imperfect intelligence.
There never was a
space, according
to
him,
where
creation was
not,
nor a time when it was not. In
other
words,
space
and time fall
exclusively
within
the created
intelligence,
and constitute the broadest
or most common form of the natural mind. There is
no such
thing,
that
is,
no such
objective
existence,
as
space
or
time,
save to our sensuous
judgment.
We,
by
nature,
are
densely ignorant
of the
spiritual
links
that bind the universe of existence
together,
and our
flickering
reason,
following
the dictate of
sense,
sub
stitutes for these the obvious liaisons of
space
and
time. Thus
they
are both of them mere terms of
relation
supplied by
our infirm
intelligence
between
the various
objects
of our
senses,
and the various events
of
history. They
constitute a mental
background,
as
I have
said,
the one to our
perception
of
existence,
the other to our
perception
of life
;
the one
being
fundamental to our
conception
of
things,
the other to
our
conception
of events.
They
neither of them have
any positive
force,
space signifying nothing
but the
absence to our
perception
of limitation
(or
the
finite),
126 CREATION A SroNTA5EOUS WORK.
nought, and which therefore lIe might, had it so
pleased Ilim, ho.\'e altogether forborne to accomplish.
Swedenborg tben stamps this conception of creative
power as utterly sensuous and puerile, inasmuch as
space and lime with all their contents possess no
realitJ' sare to an infirm or imperfect intelligence.
There never was a space, according to him, where
creation was not, nor a time when it was IIOt. In
other words, space llnd time fall e:tc1usively fCifhi",
the created intelligence, 'and constitute tho broadest
or most common form of the natural mimI. There is
no such thing, thut is, no lIuch objective existence. as
space or time, save to our sensuous judgment. W(',
by nature, are uensely ignorant of the spiritual links
that bind thc univcrse of existence together, and our
flickering ronson, followillg the dictate of sense. sub
stitutes for these the obvious liaisons of space nnd
time. 'fhns the)' arc both of them mere terms of
relation supplied by our infirm intelligence between
the various objects of our senses, and the various events
of history. They const.itute a mental background. as
I ha\'e .said, the one to our perception of existence,
the other to our perception of life; the olle being
fundamental to our conception of things, the other to
our conception of etellis. They neither of them have
any posith'e force, space signifying nothing but the
absence to our perception of limitation (or the finite),
NATURE UNREAL AND IMPERSONAL.
127
and time the absence of
eventuality
(or
the rela
tive).*
But if
space
and time bear no semblance of
reality
to creative
thought,
and
possess
at best but a bare
semblance of it even to man s
spiritual intelligence,
then of course we must
expect Swedenborg
to
deny
all
reality
to
Nature,
for nature is conditioned in
space
and
time,
being
the sum total of the limitations of
the one and the vicissitudes of the other. And this is
*
In
fact,
they
are
negative
witnesses to the mind of the
infinity
and
eternity
which are alone
competent
to the
explanation
of existence.
Space,
whenever I affirm
it,
and in so far forth as it is
affirmed, means,
neither more nor
less,
the absence to
my perception
of sensible limita
tion,
and time the absence of
eventuality.
Thus the
space
of a mile
upon
the earth s surface is an
explicit
denial within that interval of
any
limitation,
and to that extent of course an
implicit
affirmation of the in-
iiniUide which subtends all existence. And the time of an hour or a
day
or a
year
of the earth s
history
means the denial within that interval
of
any eventuality
to
my perception,
and hence an affirmation
by impli
cation of the
eternity
which subtends all our
experience.
In
short,
space, being
the
logical background
of existence to our
perception
being
the
necessary
fulcrum or
purchase
which our
intelligence
exacts
in order to its discernment of finite existence must needs constitute a
negative or inverse attestation to the essential infinitude which underlies
all the
phenomena
of
nature, simply
because there is no
logical negation
of infinitude but sensible limitation. And
time, being
in like manner
only
the
logical background
of
eventuality
to our
perception being
the
necessary
shadow exacted
by
our
imperfect intelligence
in order to
its discernment of relative existence is an inverse or
negative
remem
brancer of the essential
eternity
which underlies and animates all the
phenomena
of
history.
NATURE UXREAL AND IlfPEltsOXAL. 127
and time the absence of eventuality (or the rela-
tive) .
nut if sp.'l.cc and time bear no semblance of reality
to creative thouglJt, and possess at best but a boro
semblance of it even to man's spiritual intelligence,
then of course we must expoct Swedenborg to deny
all renlity to Xature, for nature is conditioned in space
and time, being the sum total of the limitations of
the one and the vicissitudes of the other. Am] tllis is
lll. fact, tMy are .... to the mind of tile in6.nitYlllld
'I'meh are alone competent 1.(1 the t1plllIl&tion of exi!.tcnee.
S)XlCC, I alliTm it, alld in so far forth as it is u.fIjrmed, means,
neither motl': nor less, the .bsence 10 my petttption of ilCusible limita-
tion, alld tlme the abMnce of eveutwilitl. nlUS tbe spILCe of a mile
upon the emh's surface all t1p1ieit denW within that Lutenal of auy
limitlltion, and \>:) that nknt of coune an implicit affirmation of tbe in_
llllitude ....meh subtcn<b all t1i!.tcllee. And the time of all hour or a
day or a ye-r of the history Il)CbUS tlte deoiaJ ....ithin thd interval
of any e'l"entuality to my perception, and hellCe all affirmation hy impli_
cation of the e\Cmity ....hich subtends .n our t1pericnee. In short,
apact, being the IoKicnl hael:groUlld of ex;,;tcnce to our pcrceptioll-
being the neten." fuIelllm or purcbnse ",hich our iutelligence
in order 10 ill of finite erutenoc- must needs constitute a
ntptivc or in"erac attC'slltion 10 the infinitude "hieh uudcrli.:s
aU the pllenomeua of tulture, limply bteause there i, no logiClll negati<Jn
of infillitude but scllsible limita.tion. And time, being in like m3tlUCr
only Iltc logical backgronlld of crcntualily 10 oW' pcrerptioll - being
the shldow cxacted by our imperlcet intclligenoc in onler 10
ill of relAtire cli5tencc- an invCl'Ie or negative
bn.nec:r o( the e\cmity which undcr\ica and lIIimatei all the
pbellomtlll of biatory.
128
what in truth he
actually
does. He
systematically
denies a natural
creation,
and limits the creative ac
tivity
in nature to a
purely redemptive significance
and
efficacy.
Thus nature has no existence to Sweden-
borg
but what is conferred
upon
it
by
our most obscure
and unveracious
intelligence
in
spiritual
or Divine
things.
It is but the dense mask which the
spiritual
creation
puts
on to the sensuous
intelligence,
the under
standing
limited and dominated
by
sense. There is
no such
entity
or
thing
as nature to the
spiritual appre
hension
;
for to that
apprehension
the mental
generali
zation to which we
give
the name of nature and thence
postulate
as
real,
is
merely
a
sign
of our crude inade
quate thought,
and
implies nought beyond
that. The
various forms of our sensible
experience,
mineral,
vegetable,
and
animal,
exist to the
spiritual
intelli
gence
much more
vividly
than to
ours,
but the mental
attribution which we make of all these forms to some
unitary
or universal substance called
Nature,
it
utterly
refuses to
make,
because the
only unitary
or universal
substance it
recognizes
as
underlying
nature s
forms,
is not nature but Man. In
fact,
our term Nature ex
presses only
the indolent mental
judgment
which we
in our
ignorance
of
spiritual
laws
instinctively
frame
to account for the
origin
of existence. We have an
intuitive
apprehension
of the
generic
or universal iden
tity
which underlies and binds
together
the
objects
128 NATURE UNREAL AND nIPERSO::iAL.
what in truth he actually does. He systematically
denies 3 natural creation, and limits the creative ac-
tivity in nature to a purely redemptive significance and
efficacy. 'fhus nature has no existence to Sweden.
borg but what is conferred upon it by our most obscure
and unveracious intelligcnce in spiritual or Divine
things. It is but the dense mask whieh the spiritual
creation puts on to the sensuous intelligence, the undcr.
standing limited and dominated by sense. There is
110 such entity or thing as nature to the spiritual appre
hCllsion; for to that apprehension the mental gellerali.
zation to which we give the name of nature and thence
postulate as real, is merely a sign of our crude inade.
quate thought, and implies nought beyond that. The
\'arious forms of our sensible experience, mineral.
\'egetablc, and animal, exist to the llpiritual intclli.
gence much more vividly than to ours, but the mcntal
attribution which we make of all these fonns to some
unitary or universal substance called Natnre, it utterly
refuses to make, because the only unittlf)' or universal
substance it recognizes as underlring nature's forms,
is not nature but )13n. In fnet, our term Nature ex
presses only the indolent mental judgment which wo
in 0111' ignor:lIlce of spiritual laws instinctively fmme
to account for the origin of existence. We have an
intuitivc apprellCllsion of the generic or universal iden.
tity which underlies and binds together the objects
129
of our
senses,
notwithstanding
their
specific diversity
;
but we are
intellectually incompetent
to refer this
identity
to its true
source,
which is the human
mind,
and
postulate
for it meanwhile the
supposititious
sub
stance which we term
Nature,
and which means noth
ing
more after all than the mental sum or
aggregate
of our
impressions
of
space
and time.
Everything
embraced in sense exists in a
particular place
and at
a
particular
time,
and
by abstracting
these
particulars,
or
universalizing
their
contents,
we
fancy
ourselves
arrived at a most real or
objective
existence,
instead
of a
purely apparitional
or
subjective
one,
and un
hesitatingly
name it
Nature,
venerable mother of all
living.
We
cannot, then,
dear
friend,
too
clearly
make
up
our minds that Nature does not exist in
herself,
or
absolutely,
but
only
as an hallucination of our rudi
mentary intelligence, Divinely permitted,
and indeed
engineered,
in the interest of our eventual
spiritual
sanity.
What we call
by
the familiar name of Na
ture,
and find our chief
imaginative activity
in
personi
fying,
is not so much as a
thing
even,
but all
simply
a most strict
process
or
functioning
of the Divine love
and wisdom towards our
spiritual
manhood. It is
nothing
more nor less than the
living
method which
the creative
energy adopts
in order to
spiritual pro-
lification.
Spiritual
existence,
you
know,
cannot be
NATURE USREAL ASD 129
of our senses, notwithstanding their specific dh'crsity;
hut we arc intellectually incompetellt to refer this
identity to its true source, which is t11c human mind,
and postulate for it meanwhile the supposititious sub-
stance which we term Xaturc, aud which means noth.
ing morc aftcr all than the mental sum or aggregate
of our impressions of spacc and time, Evct),thing
embraced in sense exists in a particular place and at
particulnr timc, and by abstracting these particulars,
or lIui\'crsalizing thcir contcnts, we fancy oursclves
arri,'cd at B most rcal or objcctivc existcncc, instead
of a purely apparitional or l:iubjccti\'c onc, and
hesitatillgly namc it Xature, ,'cnerablc mother of all
living.
We cannot, then, denr friend, too clearly make up
our minds that Kature does not exist in herself, or
absolutel)', hut only as an hallucination of our rudi.
mentary intelligcnce, Divincly permitted, and indeed
engineered, in the interest of our e\'entual spiritual
sanit)', What we call by the familiar name of
ture, and find our cbief imaginative activity in persQni.
fying, is not so much as a tbing e\'cn, but all simply
a most strict pfO("ess or functioning of the Divinc 100'e
and wisdom towards our spiritual manhood. It is
nothing more nor less than the living method ,vhich
the crcnti"e energy adopts in order to spiritual
lification. Spiritual existence, you know, cannot be
130
IT IS A FUNCTIONING OF DIVINE LOVE
directly propagated.
The bare
conception
of such a
thing
is
nugatory,
since the existence so
propagated
would be without natural or conscious
projection
from
its creative
source;
while the fundamental
postulate
of
spiritual
existence is that it be both conscious and
spontaneous.
But it can be
propagated indirectly
:
i. e.
by
the
ministry
of what we call Nature
;
for na
ture has a
quasi
existence or selfhood to our intelli
gence, upon
which the Divine
may subsequently
and
to
any
extent mould His own more real and
perfect
communication. Omne vivum ex ovo. That is to
say,
there is no form
possible
to our
apprehension
without its
appropriate
substance;
nothing
exists to
our
understanding except
from some
previous ground
of existence. No farmer
expects
next
year
s
crop
unless he sow this
year
s wheat. No man can become
a father without the mediation of a wife. Could the
father
beget offspring,
and the farmer
produce
a
crop
directly
from
themselves,
the
product
in both cases
would
manifestly
be
visionary,
since there could be
no basis of discrimination in either case between
prod
uct and
producer.
In like manner
precisely
the archi
tect of the
spiritual
creation
accomplishes
His
work,
not
by
the exhibition of
magical
or irrational
power,
not
by any
idle and
pompous
incantation addressed
to
empty
air,
but
solely by
the inward fecundation of
natural
germs existing
in our sensuous
intelligence,
and
130 IT IS A FUSCTJOSINO 011' D1VISE LOVE
directl,y propngated. The bare conception of such a
thing is nugatory, since the existence so propagated
would be without natural or conscious projcction from
its creative source; while the fundamental postulate
of spiritual existence is that it be both cOllsciollS and
spontaneous. But it can be propagated indirectly:
i. e. hy the ministrJ' of what we call Kature; for nn
ture hns n quaai existence or selfhood to our intelli
gence, upon which the Divine may subsequently nnd
to any extent mould Bis own more real and perfect
communication. OJI/ne virum e.r oro. 'fiLat is to
say, thcre is no form possible to our appreilension
without its appropriate substance; nothing cxists to
our understanding cxcept from some prc\'ious ground
of cxistence. No farmer cxpects 11ext J"car's crop
nnless he sow this fear's wheat. 'No mall call become
n father without the mediation of n wife. Could the
father beget otrllpring, and the farmer produce a crop
directly from themsch'cs, t.he product in both cascs
would manifestly be ,'isionat'}', since tllcre could be
no bnsis of discrimination in either cnse between prod-
uet and producer. In like manner precisely the archi
tect of the spiritual creation accomplishes His work,
not by the exhibition of magicnlor irrational power,
not by any idle and pompous incantation addressed
to cmpty air, hilt solely by the inward fecundation of
natural germs e:ristin!l ill our 8eR8NOlU intelligtnct, and
TOWARDS OUR SPIRITUAL MANHOOD.
131
the
consequent development
of a
spiritual progeny
every way
commensurate with His own
perfection.
Anyhow, right
or
wrong,
the fact is
precisely
what I have stated :
Swedenborg
makes nature the
realm of uncreation : and
by
that
unexpected
word
sends a breath of health to the
deepest
heart of hell.
It is what neither is nor exists in
itself,
but
only
seems
to be and exist to a
subject intelligence.
But its use
as such
seeming
is
incomparably great.
For it edu
cates the
mind,
by giving
a
logical background
to
existence,
or
enabling
the creature to
distinguish
what
is real or
generic
in
things
from what is
merely phe
nomenal and
specific,
so
furnishing
a basis for the sub
sequent development
of his
spiritual intelligence,
or
his
living perception
of the Divine name. Thus in
Swedenborg
s doctrine of creation nature
plays
the
precise part
which
"
nothing
"
is made to
play
in the
ordinary theory.
For,
as I have
said,
creation is vul
garly
conceived to be a
strictly magical
*
or irrational
*
Magic
is the
power
of instantaneous creation : the art of
produ*
cing things irrationally,
or without the use of
means,
thus
by
sheer
force of
will,
and without
any
aid of the
understanding.
It is the
pretension
to
produce offspring
without
maternity,
form without sub-
staiiir,
soul \utlmut
body, spirit
without
flesh,
life without existence.
So that if God should create
spiritual
existence,
as we
commonly sup
pose
Him to have done i. e.
directly
or without nature s interven
tion not
only
would He confess Himself a mere
flashy
showman or
conjurer,
but the existence so created would turn out a monstrous im-
TOWARDS OUR SPIRITUAL 131
the consequeut de,'e1opment of n spiritual progeny
every way commcnsurate witIl IIis own perfection.
- Anyhow, right or wrong, the fact is precisely
what I have stated: Swedenborg makes nature the
realm of uncr(!aliQn: and by that uncxpected word
seuds a breath of health to the deepest heart of hell.
It is what neither is nor (':risl8 in itself, but only seems
to be and exist to a subject intelligence. But its use
as such secmillg is incomparably great. For it edu-
cates tllC mind, by gi,'ing a logical background to
existence, or enabling the creature to distinguish what
is real or generic in things from what is merely phe-
nomenal and specific, so furnishing a basis for the sub-
sequent dC"elopment of his spiritual intelligence, or
his li\'ing perception of the Dh'ine namc. Thus in
Swedenborg's doctrinc or creation nature plays the
precise part wllich "nothing" is made to play in the
ordinary theory. For, os I have said, creation is vul
garly conceh'cd to he a strictI)' magical or irrational
Magic i, the po1<er of in,tantaneous ereation, thc IIrt of produ-
cing irrntionlllll, or WitJlout the use of mean., th"s hI .heer
force of ..ill, and without All) aid of the unde.."t.\udiug. It is the
prcten$lon t.o produec otrspring .ithout forn\ witbout .ub-
ltance, soul ... itbout bodI, s[lirit without OeslL, life ...iUlOut exisl.enOll.
80 tbat if GOO sllould create spiritual c:l.i,tenee, .. "'e eommolllI sup-
J"O"ll Him to bue done - i. e. dim-tJy or 1<itbout MtU",'! inteneD_
tion - Dot ouly would TIe oonfess B merc IIMby Sho1r1llall or
c<llljurer, but the exi.tence '10 created 1<ould tum out AmOlllltrous im.
132
THE EDUCATIVE USE
procedure
of
God,
whereby
He evokes all
things
out
of nothing.
The common
people
hold so
unscrupu
lously
to this
idea,
that
persons among
them of
very
good intelligence
have no doubt that the
magic
which
creates
might again,
if it
pleased,
reduce what is cre
ated to its
primeval
"
nothing
"-ness. Now it is
easy
to see the
part
which
"
nothing
"
is made to
play
in
this
popular hypothesis
of creation. It serves
precisely
to
emphasize
or underscore
existence,
to
give
it that
posture utterly
devoid of rational
depth
or character: for
manifestly
the stream cannot transcend its
source,
and if the creator be a charla
tan,
the creature must a
fortiori
be a
deception.
Our
theologies,
of
course,
intend no dishonor to the creative name but the
contrary
when
they represent
the
spiritual
creation as devoid of natural
substance,
or
as
being
the instantaneous
product
of God s unlimited will. But nev
ertheless
magical
or irrational
power
is the
only power they implicitly
ascribe to God s
perfection.
I know of no
pulpit
which does not habitu
ally interpret
the Divine
omnipotence
into a
faculty
of unlimited hocus
pocus,
or irrational and immediate creation from Himself: thus into a
power
of
purely arbitrary
or
capricious
which is
essentially
mad
action;
a
power
of
doing
as he
wills,
without
regard
either to the be
neficent ends His infinite love conceives in
endowing
his creatures with
life,
or to the
exquisite
means His infinite wisdom
provides
in order to
carry
those ends out.
They
thus in effect make God s
glory
to lie in
His
really being
what
every
low
juggler
in the land
only
makes believe
to
be, namely
: a maker of
something
out of
nothing ;
and hence
they
fix their votaries in an attitude of such insincere
worship
towards the
most
High,
as to vindicate even to a
cursory intelligence
the
foresight
of
Christ,
when he
predicted
that the
professional religion
of his own
nominal followers would
prove
the chief obstacle to his second or
spiritual
advent.
132
THE EDUCATIVE USE
procedure of QQd, whereby lIe cmkes all things out
of nQthiN!I_ 'l'hc common people hold so unscrupu-
lously to this idea, that persons llmong them of very
good intelligence h:1\"o 110 doubt thot the magic which
creates migllt again, if it pleased, reduce what is cre-
ated to its primc\'al "nothing ".ness. Now it is rosy
to see the purt which" nothing" is made to piny in
this popular hypothesis of crcntion. It sen'es precisely
to emphasize or underscore existence, to gi\'C it that
posture nttl'rly devoid of rotional depth or character: for manifestly
the Itream cannot tl1losctmd its soun:e, and if the creator be a charla-
tan, the Cft'alure musl Ii fortiori be .. deception. Our theologies, of
ooun.e, intend no dishonor to the creatiyc name but the oontl'lU'} _hen
tbe,. represent tbe spiritual creation &II devoid of natural ,ubstance, or
lIS being the instanbneous product or God's ul1limited wUI. But nc,.
erthelcss magieal or ilTatiouai POWtr is the oul,. power tllt,. implicitly
ucribe to God's perfection. I l.:.no... of 110 pulpit which does not hahitu.
ally interpret the Divine omuipoknce into a facult,. or uulimited .4oc.,
poctI" or inmlonal and immediate creation from Hilll5etf: thus into ..
power of purel,. arbitrary or capricious-which is eueutiall,. mad.-
action; a poTer of doing u he wilb, ...ithont regard either to the be-
ndcent ends Ilis infinite love conceives u. endowing his creatures rit11
life, or to the exquisite meftJU His inJiJute ....-isdom proTides in order to
carry ends out. They thus in etreet mr.ke God's glory to lie in
Ilis reall,. being wllll.t every 10.... juggler in the land 0111,. makes beliCTe
to be, namel,., a maker of something out or nothipg; aud hence the,.
fix their votMies in In attitude of sueh ill$iuccl't' wonhip to.....rds the
most High, as 10 vindicate even to .. eunory hilelligcncc the foresight
of Christ, whell he predicted that the religion of his own
nomm..! followen would pro1"e the chief obstacle to his second or
spiritual advent.
OF OUR NATURAL EXPERIENCE.
133
logical
relief,
background,
or mother-substance which
it needs in order to be
recognized by
our
intelligence,
and which in
Swedenborg
s more
philosophic
view is
supplied by
nature.
Thus the
popular
mind cuts itself off from
any
just insight
into the
philosophy
of
creation,
because
it holds to nature as
created,
and
consequently
is
obliged
to resort to
"
nothing,"
or
non-existence,
as
the
only
conceivable mother-substance out of which
it could be fashioned. To show the
fallacy
of the
church
cosmogony, accordingly, nothing
more is
needed than to
deny
its fundamental
principle,
which
is,
the existence of
"
nothing,"
or the
reality
of non-
existence.
Nothing
does not exist in rerum naturd.
Things
and
persons,
or
objective
and
subjective
ex
istences,
divide the entire realm of nature between
them
;
and to claim that
"
nothing
"
exists,
neverthe
less,
in some
preposterous
limbo
beyond
the realm
of
nature,
and constitutes that unthinkable substance out
of which nature was
educed,
is a denial of the
spiritual
world,
and convicts the claimant of
gross philosophic
fatuity.
For if
"
nothing
"
exists
beyond
nature,
spirit
or life has no existence. In fact
"
nothing,"
in this
depraved cosmologic
sense of
it,
is a term invented to
cover or eke out men s infirm
conception
of
being.
Men conceive of
being
not as
inwardly
or
logically
but as
outwardly
or
ontologically generated
;
that is
OF oun KATURAL E X P E I U E ~ C E . 133
10gic:!.1 relief, background, or mother-substance which
it needs in order to be recognized b)' our intelligence,
and which in Swedellborg's more philosophic view is
supplied by nature.
'rhus thc popular mind cuts itself off from an}'
just insight illto the philosophy of ercation, because
it holds to nature as created, and consequently is
obligcd to resort to "nothing," or non-cxistencc, as
the only concei"able mother-substance out of which
it could be fashioned. '1'0 show the fallae)' of the
. church cosmogony, accordingly, nothing more is
needed than to tleny its fundamental principle, which
is, the existence of "nothing," or the reality of non-
e:<istencc. Kothing does not exist in rerum ,,{(tura.
'l'hings and persons, or objectivc nnd subjective cx-
istences, divide the entire realm of nature hctwecn
them; and to claim that" nothing" e;riafs, llevcrt he-
less, in ROme prepOlJteroN8 lim"o "('!l0Nd the reabll 0/
1/flbtr!!, and constitutes that unthinkable substance out
of which nature was educed, is a denial of the spiritual
world, and eOIl\,icts the claimant of groos philosophic
fatuity. For if "nothing" exists beyond nature, spirit
or life has 110 existence. In fact" nothing," in this
deprt\\'ed cosmologic sense of ii, is a term invcnted to
cover or eke ont men's infirm conception of being.
Men coneeh'c of being not as inwardl)' or logieallj'-
but as outwardly or ontologicnlly- gcnerntcd; tllat is
134
GENESIS OF THIS ABSURD
to
say,
as constituted or made
up
of mere existence in
space
and time. The tree before
my
window
appar
ently
exists in
space
and
time,
and this
appearance
is
enough
to
give
the tree
being
to the
popular imagina-
nation. Cut the tree down
accordingly,
and
you
have a
corresponding
dearth of
being,
which men
express by saying
that
"
nothing
"
really
exists in the
tree s
place.
In
short,
they regard specific
existence
as the
presence
of
being,
and
specific
non-existence as
the absence of it
;
and
hence,
as I have
already
said,
they regard being
as
ontologically
constituted,
that
is,
as made
up
of existence in time and
space.
Whereas
the
very
most
you
are entitled to
say
in the
premises
is,
that
being
is
apparently
manifested
by
existence,
and
manifested, moreover,
to a
style
of
intelligence
which
is
entirely unacquainted
with what
being
is in truth.
Your
image
in a
looking-glass
is an
apparent
mani
festation of
your
existence,
or even of
your being
as
thus
ontologically
conceived: but
surely you
would
never allow that
your being
or
your
existence was in
any way
constituted
by
such
appearance.
To the
ordinary apprehension
the creator is &
per
son,
and
exists,
as a
person necessarily
must
exist,
in
space
and time
;
and creation to the same
apprehen
sion is a
thing,
also
existing
or
projected
from Him in
space
and
time,
but
involving infinitely
less than He
does of these
ontological
elements. The creature of
134 OF THIS ABSI:RO
to say, as constituted or made up of mere existence in
space fmd time. The tree before my window appar-
cntly exists in space and time, and this appearance is
cnO\lgh to give the tree bein!! to the popular imagina-
nation. Cut the tree down accordingly, and you
n corresponding dearth of being, which men
express by saying that" nothing" really exists in the
tree's place. In short, they regard specific existence
flS the presence of being. and specific non-existencc as
the absence of it; and hence, as I have already said,
they regard being as ontologically constituted, that is.
as made up of existence in time and space. Whereas
the ,'cry most Jon 8TC entitled to say in the premises is,
that being is apparently manifested by existence. find
manifested, morcoyer, to a stylo of intelligence which
is entirely unacquainted with ",hnt being is in truth,
Your image in n. looking-glass is an npparent mani-
festation of )'OUI' existence, or even of your being as
thus ontologicnlly conceived: but surely you would
never allow that your being or your cxistellcc W/lS in
n.ny way constitnted by snch nppearnnce.
To the ordinary apprehension the creator is n per-
/JOn, and exists, ns n person necessarily must exist, in
space nnd time; and creation to tlle same apprehen-
sion is a Iltill$, nlso existing or projected from IIim in
space and time, but im'olving infinitely less than lIe
does of these ontological elements. The creature of
COSMOLOGICAL "NOTHING."
135
Divine
power
is doubtless
popularly
held to be in
finitely
inferior to the creator in other
respects
also,
as
in
love,
in
wisdom,
and in
power
;
but the difference
between them which dominates
every
other is this
brutal
personal
difference,
arising
from the assumed
infinitude of the one in time and
space,
and the
obvious finiteness of the other in those
regards.
It is
this low carnal estimate of the creative truth which
turns all our sectarian
theology
into rank intellectual
poison,
and renders it
exquisitely
nauseous to
every
heart and mind at all
emancipated
from sense. It
takes for
granted
that the creature is his own
spiritual
or real
being
as well as his own natural or
phenome
nal
form,
and hence exhibits the
creator,
who is thus
excluded from
any
internal relation to the
creature,
as restricted to a
purely
external
activity
towards
him,
or an interference with his freedom so
very
wanton
and
malignant
as ends
by filling
the world with
every
sinister
apprehension
of the Divine name. It is the
same
superstitious conception
of creation which is em
bodied in the letter of revelation.
Swedenborg
no
doubt
justifies
it in its own
place,
that
is,
in accommo
dation to the
early
or uninstructed scientific intelli
gence
of the
race,
while as
yet
the sciences of obser
vation had not come to fill that
intelligence
out,
or
give
it
body, by interpreting
Nature into Man. He
regards
it both as in itself a
very gross
and
misleading
COSMOLOGICAL 13j
Divine power is doubtless popularly held to be in
finitely inferior to the creator in other respocts also, as
ill love, in wisdom, and in power; },mt the ditrerellCo
between them which dominates ellery other is this
brutal personnl difference, arising from the assumed
infinitude of the one in time and space, and the
obvious finiteness of the oHler ill those regards, It is
this low carnal estimate of the creative truth which
turns all our sectarian theology into rallk intellcctual
poison, and renders it e:<qnisitely nauseous to ellery
henrt and mind at all emalJcipated from sensc, It
takes for granted that tho creature is his own spiritnal
or real being as well as his own natural or phenome-
nal form, and hence exhihits the creator, who is thus
excluded from any internal relation to the crenture,
as restricted to a purely external actidty towards him,
or an interference with his freedom so very wanton
and malignant as ends by filling the world with e\'cry
sinister apprehension of the Divine name. It is the
same superstitious conception of creation which is em
bodied in the letter of re'clation. Swedelloorg no
doubt justifies it in its own place, that is, ill accommo-
dation to the early or uninstructed scientific intelli.
gence of tlle race, while fiS yet the scicnces of o'bser
\'ation had not eome to fill that intelligence out, or
give it body, by interpreting Kature into :\[1\11. lIe
rcgards it both ns in itself n ycry gross and misleading
136
CREATION AS A LETTER
effigy
of the creative
idea,
and at the same time
prac
tically
as an
altogether
invaluable
one,
because it was
so
eminently
fitted to be
lodged
in the servile
memory
or devout
imagination
of the
race,
until such time as
men s
intelligence
should have become
quickened
to
discern the
living
and
spiritual
truth of the case.
Thus it all the while bears to his
imagination,
in this
crude literal
form,
just
as inverse a resemblance to
the eternal truth of
things,
as an
egg
bears to the
chicken which is
eventually
to be hatched from
it,
or
as the
squalid
sand of the sea bears to the
gorgeous
temples
and
palaces
of
living
art which are
yet
to be
wrought
from its dismal wastes.
We
see, then,
dear
friend,
that in
Swedenborg
s
view,
no intellectual interest attaches to the creative
problem
in so
far
as it is
scientific merely,
or contem
plates
creation itself not as a
spiritual, living,
or re
generate
result
exclusively,
but
only
as a
^#sz-living,
natural,
or
generate
one. A universe of animals
might
furnish an
agreeable spectacle
to the human intelli
gence,
and even awaken in it admiration of the crea
tive
power
;
only
there would be then no human in
telligence present,
no
intelligence capable
of
enjoying
the
spectacle,
or
recognizing
the
power displayed
in
it to be Divine. The human intellect is not bred of
any
observation of the order of
nature,
or
capacity
of
adaptation
between it and the mind
;
it is
originally
136 AS A LETTER
effigy of the creative idea, and at the same time prac-
tically as an nltogether invaluable one, because it was
so eminently fitted to be lodged in the servile memory
or devout imagination of the race, until such time as
men's intelligence should hav6 become quickened to
discern the living and spiritual truth of the case.
'rhus it all the while bears to his imagination, in this
crude liteml fonn, just as inverse a resemblance to
the eternal truth of things. as an egg benrs to the
chicken which is eventually to be hatched from it, or
as the squalid sand of the sea benrs to the gorgcous
temples and palaces of living nrt which nrc Jet to be
wrought from its dismal wastes.
We sec, then, dear friend, that in Swedcnborg's
,'iew, no intellectual interest attaches to the creative
problem in 80 far (18 it i8 menliJic mere/i, or contem
platcs creation itself not as a spiritual, living, or reo
gencrate result exclusively, but only as 3 qlta.ri.living,
natuml, or generate onc. A universe of animals might
fUl11ish an agreeable spectacle to the human intelli.
genee, tllul even awaken in it admiration of the crenA
tive power; only there would be then no human in.
telligence present, no intelligence capable of enjo)'ing
the spectacle, or recognizing the power displayed in
it to be Divine. The human intellect is not bred of
any observation of the order of nature, or capacity of
adaptation between it and the mind; it is originally
AN IMMENSE FALLACY.
137
quickened
and born of man s
adoring
heart,
or of his
perception
that nature manifests a
power superior
to
itself to which all his moral and rational
allegiance
is
due. And this
power
he
recognizes
as Divine
only
because it is
miraculous,
that
is,
able to
originate
a
free or
spontaneous style
of life
capable
of immortal
fellowship
with Himself. The
highest
and best in
tellect of man
grows
out of his
worshipful
heart
;
and
his heart s
worship,
whenever
real,
is
energized by
the conviction that God s
perfection
is most distinc
tively
human,
or without
personal
ends;
in other
words,
that God is
great enough
in
absolutely reject
ing every
man s
personal
or interested
homage,
to
care
solely
and above all
things
for
every
man s
spir
itual or
living sympathy
and
fellowship.
With these hints
you
will not be
likely
to do in
justice
to
Swedenborg
s
comprehensive
treatment of
creation in
shutting
it
up
to the
sphere
of conscious
ness. I have tried to
bring
out the
motherly
char
acter of his
teaching,
the
incomparably
tender and
succulent
aspect
which it bears to the
guileless,
unmercenary
heart of man. The
difference,
in
fact,
between his
teaching
and that of all our laborious
philosophic journeymen
from Descartes down to the
modern scientific school of
thought,
is the differ
ence between mother s milk and a
Strasburg pate
:
the former
teaching being
addressed
exclusively
to
AN' FALLACY.
137
quickened and born of man's adoring heart, or of his
perception that nature manifests a power superior to
itself to which all his moral and rational allegiance is
dno. And this power he rccognizes as Divine only
because it is miraculous, that is, aLle to originatc a
froo or spontaneous style of life cupablc of immortal
fellowship with Himself. The highest nnd best in.
tellect of man grows out of his worshipful heart; and
his hoort's worship, whene\"cr real, is cnergized by
the conviction that God's perfection is most distillC.
ti\'ely human, or without personal ends; in other
words, that God is great enough in absolutely reject.
ing every man's persand or interested homage, to
care solely and above all things for every man's spir-
itual or living sympathy and fellowship.
With these hints yOIl will not be likely to do in.
justice to S\'\"edenborg's comprehensh'e treatment of
creation in shutting it up to the sphere of collscious-
ness. I hn\'e tried to bring out the motherly char-
acter of his teaching, the incomparably tender and
succulent aspect which it bears to the guileless,
llnmercenary heart of man. The difference, in fnct,
between his teaching and that of all our laborious
philosophic journc)'mcn from Dcscnrtcs down to the
modern scicntific school of thought, is tho differ_
ence between mother's milk and" Strasburg pate:
the former teaching being II.ddressed exclusively to
138
CREATION HAS NO LOCUS IN
QUO
the needs of a nascent and most tender
spiritual
intel
ligence
in
man,
the latter to the wants of a debauched
and worn-out intellectual
digestion, living only upon
stimulants.
Swedenborg
s
primary
demand
upon
his
reader is a heart attuned to
goodness
;
and he leaves
what
subsequent
truth he
reports
to his intellect
fearlessly
and without
argument
to the heart s sole
arbitrament. And
every
man who
sincerely
loves the
neighbor,
or whose zeal for the human race is at
least
equal
to the zeal he is in the habit of
expending
on his own
account,
is bound
eventually
to stumble
on his unostentatious
books,
and
reap
the abundant
stores of nutriment there and nowhere else
pro
vided for the intellect.
Swedenborg
never
betrays by
any
chance the least of an intellectual self-conscious
ness,
and
yet,
if intellectual
power
is to be measured
by
the measure of truth
possessed,
it would seem un
affectedly
ludicrous,
to
any
one
acquainted
with his
writings,
that
any
other
person
in the intellectual
history
of the race should
"
be
named,"
as
they say,
"in the same
day
with him." For even the Divine
creation
itself,
being
a
spiritual
or
living
truth,
is not
the least with him an outward or
objective
event,
but
falls with all its miraculous
machinery
of
space
and
time,
or all the vaunted life of
nature, so-called,
clean
within the
compass of
the human
understanding;
and is
a truth therefore of our
growing
human consciousness
138 CREATION HAS :1'0 LOCUS I.V QUO
the needs of a nascent and most tender spiritual intel
Iigence in man, the latter to the wants of a debouched
and worn-out intellectual digestion, li\'ing only upon
stimulants, Swedenborg's primary demand upon his
reader is a heart attuned to goodness j and he leaves
what subsequent lntth he reports to his intellect
fearlessly and without argument to the heart's sole
arbitrament. And overy man who sincerely loves the
neighbor, or whose zenl for the human race is at
least equal to the zenl he is in the habit of expending
on his own account, is bound e\'entually to stumble
on his unostentatious books, and reap the abundant
stores of nutriment there and nowhere else pro-
vided for the intellect. Swedenborg lIe\'or betrays by
any chance the least of an intellectual self-conscious.
ness, and yet, if intellectual power is to be measured
by the measure of troth possessed, it would seem un-
affectedly ludicrous, to anyone acquainted with his
writings, that any other person in the intellectual
history of the race should" be named," as they say,
"in the same day with llim," For men the Divine
ere.'\tion itself. being a spiritual or Ih'ing truth, is not
the least with him an outward or objective e\'ent, but
falls with aU its miraculous machinery of space and
time, or all the vaunted life of nature, so-called, clean
u:ithin the COIJ1]JaM 0/ the Auman understanding; and is
a truth therefore of our growing human consciousness
BUT THE HUMAN CONSCIOUSNESS.
139
exclusively, coming
home to the business and bosoms
of the race as no other truth
begins
to do. For what
in brief is creation
spiritually pronounced
? // is the
evolution
of
mans nature in exact
harmony
with the
Divine
perfection,
or its
plenary redemption
out
of
selfish
into social
form
and order. It does not contem
plate,
save
by implication,
either our unconscious
physical genesis,
or our conscious moral
exodus,
but
addresses itself
directly
and
exclusively
to the
spiritual-
ization of our nature. // is
life
eternal to know God
;
and hence creation in
any
wise estimation can
only
mean the
purification
of our natural
knowledge,
the
exaltation of our flesh-and-blood
consciousness,
until
it
compasses
infinitude. It can
only
mean,
in other
words,
giving
the creature universal
spiritual
or social
form,
never
particular
moral or
physical
substance.
The
creator,
of
course,
takes these lower
things
for
granted
:
physical
substance
being implied
in moral
form,
and moral substance in social or
spiritual
form,
just
as the foundation of the house is
implied
in the
house,
or earth in
heaven,
effect in
cause,
stream in
fountain. So
Swedenborg
shows all lower
things
to
be involved in
higher, physical
in
moral,
and moral in
spiritual,
existence,
but never confounds the two.
By
thus
planting
the creative
problem
on
higher ground
than it has ever before
occupied,
or
carrying
it back
to the infinite heart of
God,
he has
anticipated every
DUT TIlE IIUMAN 139
e:tclusively, coming home to the business and bosoms
of the race as no other truth begins to do. }'or what
in brief ;8 creation spiritually pronounced? It i8 the
evol"tion o/man'8 1Iat/tre in c.raet harmony with the
lJi!'ine perfection, or its plenar!! redemption o_t oj
8('{fish into social/orm and order. It docs not contem-
plate, Sl\VC by implication, either our unconscious
ph)'siclll gcnesis, or our conscious mornl exodus, but
addresses itsclf directly nnd exclusively to the spiritual-
ization of our nature. It ia/ife eternal to l:now God;
and hence creation in any wise estimation can onl)'
mean the purification of our nntural knowledge, the
exaltation of our f1esll-nnd.blood consciousness, until
it compasses infinitude. It can only mean, ill other
words, giving the creature univcrsal spiritual or social
form, ne\'er pnrticular moral or substancc.
'1'he creator, of course, takes these lower things for
gronted: physical substancc being implied in mornl
form, and moral substancc in social or spiritnal form,
just as the foundation of the bouse is implied in the
house, or cnrth in heaven, effect in cause, stream in
fountain. So Swedenoorg shows aU lowcr things to
be involved in higher, physical in mornl, and moml in
spiritual, existcnce, but ncvcr confollnds the two. By
thns planting thc creativc problem on higher ground
than it has evcr before occupied, or carrying it hack
to the infinite heart of God, hc hos anticipatcd C\'cry
140
ITS SOLE AND TOTAL METHOD: REDEMPTION.
really
intellectual obstacle to the
acknowledgment
of
creation : since these obstacles all
pivot upon
the diffi
culty
of
accounting
for finite
existence,
or reconcil
ing
the creature s
identity
with the infinitude of the
creator.
140 ITS SOLE A:'D TOTAL MF.THOD: REDEMPTION.
really intellectual obstaclc to the acknowledgmcnt of
creation: since these obstacles all pivot upon the diffi.
culty of accounting for finitc existence, or reconcil
ing the creature's identity with the infinitude of tbe
creator.
LETTER XIII.
DEAR FRIEND: It is
popularly
conceived that the world is administered
on
positive
and not on
negative princi
ples;
in an active and not in a
passive
manner;
in a
way
for
example
to
promote
the
ease,
honor,
and emolument of the
administrator,
and not
to cause him
shame, confusion,
and
anguish.
The
Creator is
universally supposed
to
occupy
a
position
of the
grossest
sensible
objectivity
to the
creature,
a
position
fruitful on occasion of the
greatest
conceiv
able
tyranny
and
oppression
;
and the creature a
posi
tion of the subtlest
spiritual subjectivity
to the Cre
ator,
a
position susceptible
on occasion of the
greatest
conceivable
dread, horror,
and aversion.
Now this
reputed
relation between God and man
in the first
instance,
and man and God in the
second,
is in the
point
of view of
Philosophy
an immense
illusion
;
because
Philosophy
identifies the
subjective
element in the creative
equation exclusively
with the
lDSElil
LETTER XIII.
TIt""'J'I;'fY DEAR } ~ R l R ~ D : - It is popularly
conccived that tho world is administered
on positive and not on negative princi-
ples j in au active aud not in a passive
manner; in a way for example to promote the case,
hOllor, and emolument of the administrator, and not
to collse !Jim shame. confusion, and anguish. 'fhe
Creator is universally supposed to occupy a position
of the grossest sensible objectivity to the creature, a
position fruitful on occasion of the greatest cOllceiv.
able lJrnnny and oppression; and the creature a posi.
tion of the subtlest flpiritual subjccti\'ity to the Cre-
ator, n position susceptible on ocension of the greatest
conceh'able dread, horror, and arersion.
Kow this reputed relation between God and man
in the first instance, and man and God in the second,
is in the point or view or Philosoph)' an immense
illusion; becausc Philosophy identifies the subjceti,'c
clemcnt in the creative equation cxclusirely with the
142
GOD THE SOLE SUBJECT IN
CREATION,
Creator,
and the
objective
element
exclusively
with
the creature. That is to
say: Philosophy regards
creation not as a material or
mechanical,
but as a
purely spiritual
or LIVING
operation
of God in the
created nature
;
and hence cannot
help looking upon
the Creator alone as the
proper subject
of the
opera
tion,
and
upon
the creature alone as its
proper object.
For
creation,
being spiritual
or
living,
consists,
first,
in a communication on the Creator s
part
of His own
life or
being
to the creature
;
and
evidently
this com
munication
stamps
the Creator as
essentially subjec
tive to His
creature,
that
is,
essentially passive
or
suffering
in his
behalf; and,
secondly,
in a reaction
or
receptivity
on the creature s
part
to such commu
nication : and this reaction or
receptivity evidently
stamps
the creature as
essentially objective
to the
Creator;
that
is,
essentially
active or
joyous.
In
other words creation
spiritually regarded
makes the
Creator the sole and total
subjective
life of the crea
ture,
and the creature in his turn the sole and total
objective
life of the Creator. The
vulgar misconcep
tion of
it,
accordingly, by
which man is made God s
submissive
subject,
and God is made man s control
ling object,
is
grossly illusory
to
Philosophy;
but it
is an
illusion, nevertheless,
which is
strictly
incidental
to the creature s
unripe intelligence,
and hence claims
above all
things
to be
understood,
not denounced.
142 GOD THE SOLE Sl:BJECT IN CREATIO:i',
Creator, llnd the objecth'e element exclusively with
the creature. 'l'hat is to sa)': Philosophy regards
not as a material or mechanical, but ns R
purely spiritual or LlYt:-G operation of God ill the
created notaTe,. and hence cannot help looking lIpon
the Creator alone as the proper subject of the opera-
tion, and upon tile crooture alone as its proper object.
l'or crention, bcing spiritual or living, consists, }irat,
ill II communication on the Creator's part of His own
life or being to the creature; and evidently this com-
munication stumps the Creator as essentially snbjcc.
th'e to His creature, that is, essentially passivc or
suffcriug ill his behalf j and, 8tCOndl!l, in a reaction
or receptivity on tIlO ereatnre's part to such commu-
nication: and this reaction or receptivity c\'idcntly
stamps the crcatw'o as cssentially objective to the
Creator; that is, esscntially activo or jOJous, III
other words crentiOIl spiritually regarded makes the
Crentor the sole alld total subjective life of the crea-
ture, nnd tho creature ill his turn the sale and total
objecti,'c life of thc Crcator. 'fho vulgar misconcep-
tion of ii, accordingly, by which man is made God's
submissi\'e subject, and God is made man's control-
ling objcct, is grossly illusory to Philosoph),; but it
is an illusion, which is strictly incidental
to tbe cfC<'lture's unripe intelligence, and hence claims
above all things to be understood, not denounced.
MAN THE SOLE OBJECT.
143
It is
logically
in fact the
very
essence of the cre
ative
idea,
that creation is
practically
a
marriage
of
Creator and
creature,
whereby
the creature alone
spir
itually
z>,
or becomes infinited in the
Creator,
while
the Creator alone
naturally
exists,
or becomes
finite,
in the creature : so that the creature has at most
only
a
seeming
or
phenomenal
existence in
himself,
even
while he has at the same time a most real or abso
lute and
unqualified being
in his Creator. It is true
enough
no doubt that the creature
through
his
bottomless
ignorance
on one hand of the truth that
creation is a
purely spiritual
work of God in the
created
nature,
and
through
his bottomless conceit
on the other that it is an
altogether shabby
natural
work of God effected in the creature s
petty
self
egregiously misinterprets
this fundamental
logic,
or
attributes to himself and not to the Creator his natu
ral or finite
personality,
while he remains
persistently
blind and deaf to the
spiritual
and infinite
being
he
and all his kind have in God. But the
spiritual
truth of the case is not a whit
inwardly
altered or
even
prejudiced by
this mistake
;
it is
only outwardly
obscured or deadened. What alone
happens
is that
the
spiritual
or creative truth is
obliged
to lower
itself to the creature s sensuous and
grovelling imagi
nation,
by masking
itself in moral
lineaments,
or
taking
the creature at his own
stupid
estimate of
}UN TilE SOLE OIlJC'J'.
143
It is logicall)' in fnct the velY essence of the cre-
ative idea, that creation is practically a marriage of
Creator and creature, whereby the crenture alone spir-
itually is, or becomes infinited ilt the Creator, while
the Creator alone naturally exists, or becomes finite,
ill the creature: so that the crCD.turc has at most only
a seeming or phenomenal existence in Itill/se{f, e\ell
while he has at the same time a most real or abso-
lute and unqualified being in his Creator. It is true
enough no doubt that the creaturo-through his
bottomless ignorancc on one hand of thc truth thnt
cr('ntioll is a purely spiritual work of God in the
created nature, and through his bottomless conceit
on the other tImt it is an altogether shabby natural
work of God effected in the crcnture's petty self-
egregiollsly misinterprets this fundamental logic, or
attributes to himself and not to the Creator his natn-
ral or finite personality, while he remains persistently
blind and deaf to the spiritual and infinite being he
and all his kind have in God. But the spiritullI
truth of the ense is not n whit inwardly altered or
e\en prejudiced by this mistake; it is only outwardl)
obscured or delldcned. ,rhat alone happens is thnt
the spiritual or creative truth is obliged to lower
itself to the creature's sensuous and grovelling imagi-
nation, by masking itself in mornl lineaments, or
taking the creature at his own stupid estimAte of
144
CREATION ONLY A PHILOSOPHIC NAME
himself,
and
addressing
him as if he were in truth
his own natural
substance,
and God himself conse
quently
his mere outward and moral or
regulative
kw. And this is
literally
all that
happens.
Crea
tion becomes converted in men s infirm understand
ing
from a
spiritual,
or infinite and
eternal,
Divine
life in the unconscious nature of the
creature,
which
has therefore
strictly public
or universal issues in
humanity,
into a mere
legal
or moral administration
of Divine
power
in the conscious
person
of the crea
ture,
having
at best therefore
strictly private
or
par
ticular issues.
Let
creation, then,
in the sole and exclusive
spir
itual truth of the
word,
remain
perfectly
intact,
dear
friend,
to our
particular
faith,
whether all the world
say
us
nay
or
yea.
Let it be to us both forever
nothing
else than an inmost and
inseparable
life of
God within the strictest limits of our
nature,
where
by
that nature
gladly responsive
to such an un
precedented subject
! becomes
freely
redeemed out
of its otherwise inveterate
personal
or selfish linea
ments,
into the
imperishable image
and likeness of
God most
High,
that
is,
into
grandly
social form
and order. Neither
you
nor I have ever
had,
have
now,
or ever shall
have,
any particle
of
just
or ra
tional
hope
towards God which is based either
upon any possible personal
difference in us to other
144 CREATIO:- O:-LY A PIULOSOPlIIC : - A ~ ( E
llimsclf, and addressing him as if he were in truth
his own natural substance, and God himself consc.
quently his mere outward and moml or regulath'c
law. And this is literally all that happens. Crea
tion becomes coD\'crted in men's infirm understand-
ing from a spiritual, or infinite and eternal, Di\'inc
life in the Ill/cOl/mOIa '/la/ure of Ule creature, which
has thcrefore strictly public or uni\'crsal issucs in
humanity, into a merc legal or moral administration
of Divinc power in the col/scious persoN of the crea
ture, having at best therefore strictly prinlte or par-
ticular issues.
Let creation, then, in the sole and elCclusive spir-
itunl truth of the word, remain perfectly intact, dellr
friend, to our particular faith, whether aU the world
say us nil)" or yea. Let it be to us both forever
nothing else than an inm08t and inseparable life of
God within the strictest limits of our nature, whefO..
by that nature - gladly responsi\'e to such an un
precedented subject 1-becomes freely redeemed ont
of its otherwise inveterate personal or selfish linea-
ments, into the imperishable image llnd likeness of
God most High, that is, into grandly social form
and order. Neither you nor I ha\'e cycr had, ha\'e
now, or ever sbnll bM'C, any particle of just or ra-
tional hope townrds God which is based either
upon any possible personal difference in u.s to other
FOR OUR NATURAL REDEMPTION.
145
men,
or
any possible personal
difference in us to
ourselves in
past
time,
but
solely
and
wholly upon
His own
reconciling spirit
or
temper
in universal
man,
whereby
we and all men become
gradually
softened and refined out of our natural
egotism
and
savagery, by being
lifted out of our
petty egotistic
moral
consciousness,
and
becoming gradually
in
vested with social or race-consciousness. This is
what
creation,
spiritually regarded,
means,
and all it
means,
not
any stupid
and brutal event in
space
and
time,
transcending
human nature and antedat
ing
human
history,
but a most real and authentic
life of God identical with human nature and con-
substantiate with human
history
:
beginning
with
that
history, animating
all its
movements,
keeping
steadfast
pace
with it
through
all its marvellous vicis
situdes and
revolutions,
and
bringing
it at
length
to its
grand triumphant
climax in the
coming splen
dors of the
mystical city
of God. Thus our
spirit
ual creation is
only
the truer or
philosophic
name
for our
distinctively
NATURAL REDEMPTION : since
nothing
short of this
redemptive
work can establish
the Divine claim to be a universal creator. I
know,
for
my
own
part
at
least,
very
well,
that it must
prove
a
"
scandal
"
to our imitative modern Juda
ism,
and
"
foolishness
"
to our simulated modern
Hellenism,
but I cannot
help saying
all the
same,
FOR OUR SATUtlAL REOEYPTIOY. 145
men, or any possible personal differcuce in us to
oursekcs in past time, hut solely and wholly npon
His own reconciling spirit or temper ill lllli"crsal
man, whereby we and all men become gradually
softened and refined ont of our natural egotism and
savagery, by being lifted out of our petty egotistic
mornl consciousness, and becoming gradually in-
vested with social or race-consciousness. ']'his is
what crention, spiritually regarded, means, and all it
ltlenns, not any stupid and brutal event in space
and time, transcending human nature and antedat-
ing human history, but a most real and authentic
life of God identicnl with human nature and con-
substantiate with human history: beginning with
that history, animating all its movements, keeping
steadfast pace with it through aU its marvellous vicis-
situdes and revolutions, and bringing it at length
to its grand triumphant c1imnx in the coming splen-
dors of the mystical city of God. 'rhus our spirit,..
ual creation is only the truer or philosophic Jlame
for our distincth'cly NATURAL since
nothing short of this redemptive work can establish
the Divino claim to be a universal creator. I know,
for my own port at least, very well, that it must
provo a "scandal" to our imitative modern Juda.
ism, and "foolishness" to our simulated modern
Hellenism, but I cannot help saying all the same,
146
WHAT DO WE MEAN
nor
rejoicing
as I
say
it,
that I look
upon
the fast-
approaching
close of our
corrupt
civilization in the
Neio Jerusalem which is the
Gospel symbol
for
the evolution of a free
society, fellowship,
or
equal
ity
of all men with each and each with all on earth
and in heaven as the veritable
apotheosis
of our
nature,
since it will reveal and vindicate to eternal
years,
not the truth of God s
spiritual
or essential
manhood,
for that has been
long acknowledged,
but
to us the
infinitely
more momentous because infi
nitely
more
prolific,
truth of His NATURAL or ad
ventitious manhood : a manhood forced
upon
Him,
so to
speak,
in the interest of the
strictly
universal
which are the lowest
corporeal
and sensual
needs of His creature.
But what
precisely
do we mean
by
the created
nature ?
"
Nature," then,
when used
abstractly
means the
realm of the undefined or relative in
knowledge
;
means that vast
potentiality
of existence which
per
petually
allures and at the same time baffles the
grasp
of
science,
inasmuch as it is
always
becom
ing, yet
never is
definitively
known. It
signifies
what is
generic, impersonal,
or universal in exist
ence,
in contradistinction to what is
specific, personal,
or
particular.
It is not of course what
creates,
that
is,
gives
invisible
being
or substance to
things;
but
146 WHAT DO WE MEA:s'
nor rejoicing lIS I say it, that I look upon the f n s t ~
approacbing close of our corrupt civilization in the
New Jerusalem - which is the Gospel symbol for
tho C\'Ollltioll of a froo society, fellowship, or equal.
ity of nil men with each and each with nil on earth
and in heaven - as the "crimble apotheosis of our
nature, since it will revcol and vindicate to oienlal
years, not the truth of God's spiritual or cssential
manhood, for that bas been long acknowledged, but
to us the infinitely more momentous because infi
nitely more prolific. trnth of His XATURAL or ad
venlifioull manhood: a manhood forced upon IIim,
110 to speak, in the interest of the strictly unj\'crsal
- which are the lowest corporenl all<l scnsunl-
needs of His creature.
Rut what precisely do we mean b)' the created
nature?
.. Nature," then, when used abstractly means the
realm of the undefined or relative in knowledge j
means that vast potentiality of existence which per-
petually allures and at the same time baffles the
grasp of science, inasmuch as it is always becom-
in!1, yet never it definitively known. It signifies
what is generic. impersonal, or universal ill exist-
ence, in contradistinction to what is specific, personal,
or particular. It is not of course what creales, that
is. gives invisible being or substance to things; but
BY THE TERM NATURE?
147
only
what constitutes
them,
that
is,
gives
them vis
ible form or existence. It is the maternal
principle
in
existence,
thus what
produces
all
things
or
gives
them
body,
in
opposition
to the
paternal principle
which
begets
them,
or
gives
them soul. In
short,
Nature is what all men
instinctively
believe
in,
yet
what no man has ever had sensible contact with.
We cannot
help believing
in
it,
because we see it
revealed as we think in its
endlessly
varied
phe
nomena or
productions
;
but we have and can have
no direct
acquaintance
with
it,
because it is not the
least a fact of
sense,
but at most a
probable
truth
of science. From the
necessity
of the
case,
or in
the interest of science
itself,
it must
always
remain
a
merely probable
that
is,
a
strictly
imdemonstrated
truth : for if
Nature,
or the universe of our sci
entific
faith,
could once be
grasped by
observation,
and so be forced to confess itself
Thing
instead of
Thought,
science would
ipso facto
lose her whole
intellectual
capital,
would forfeit in fact her sole
raison d
etre,
and be
obliged
to tumble inconti
nently
back into the arms of sense. To be sure we
talk
very glibly
of
"
the laws of Nature
"
;
and
where
"
laws
"
are of
recognized obligation,
it should
be
presumable
at least that the
lawgiver
is
very
distinctly
known. But these so-called
"
laws of na
ture
"
are laws of human
thought exclusively,
and
BY THE TERM NATURE'
141
only whnt cOJllltitutClJ them, that is, gives them vis-
ible form or existenoo. It is the maternal principle
in existence, thus what produces all things or gives
them b o d ~ ' , in opposition to tho paternal principle
which begets them, or gives them soul. In short,
Kature is what nil mCII instincti"ely believe in, yet
what no mall has e\'cr had sensible contact with.
\\"e cannot help believing in it, because we see it
re\'calcd 8S we think in its endlessly varied phe.
nomella or productions; but we ha"e and can have
no direct acquaintance with it, because it is not the
least a fact of sense, but at most a probable truth
of science. From the necessity of tho case, or ill
the intercst of science itself, it must always remain
a merely probable- that is, 11 strictly ltlldemoJlstrated
-tmth: for if Xnture, or the universe of our sci
entific faith, could once be grasped by observation,
and so be forced to confess itself Thing instead of
'I'hought, science would ipso facto lose her whole
intellectual cnpiwl, woulJ. forfeit in fnct her sole
raMOli aitre, and be obliged to tumhle inconti.
nently back into the arms of scnse. 'ro be sure we
tnlk ycry glibly of "the laws of Natu.re"; and
where" laws" arc of recognized obligation, it should
be presumable at least that the lawgivcr is very
distinctl) known. nut these so-called" Illws of na-
lure" nrc laws of humnn thought exelush'ely, and
148
NATURE A STRICTLY
SUBJECTIVE,
laws of nature
only
in so far as nature itself is
taken for a
symbol
of the mind. That is to
say,
they
are
only
so
many
scientific
generalizations
on
our
part
based
upon
sensible
observation,
whereby
the mind moved
by
a
profound
instinct of its
spir
itual
origin
and
destiny,
seeks
unconsciously
to uni
versalize
itself,
and so wrest from "Nature" the
provisional
or educative and
superstitious homage
it
has so
long enjoyed.
Nature in
short,
thus
abstractly
viewed,
is the
only
purely subjective
existence we are
acquainted
with,
inasmuch as it never falls under the
cognizance
of
our
senses,
but
invariably posits
itself as the attri
bute of a
subject,
and
utterly
refuses to be
cogi
tated
apart
from such
subjectivity.
It is true that
some one
may object
to
regarding
nature as this
strictly subjective
or
metaphysical quantity,
on the
ground
that we are in the habit of
applying
the
term to the external
world,
which is made
up
of
sensibly objective
existences. But it is a sufficient
answer to this
objection
to
say
that we
always
apply
the term to the world as a
whole,
or
by way
of
discriminating
what is
generic
or universal in
the
sphere
of
sense, even,
from what is
specific
or
particular
;
and universals claim no
physical
but a
purely logical
or
metaphysic
subsistence. The world
or universe is not a
thing
of
sense,
but a
pure
148 NATURE A STRICTLY SUBJECTIVE,
laws of nature only in so far as nature itself is
taken for a symbol of the mind, 'i'hat is to say,
the)' are Oil I)' so many scientific generalizations on
our part based upon sensible obsen'ation, whereby
the mind mOl'cd by a profound instinct of its spir-
itual origin Bnd destiny, 8ef'k8 to uni.
ilce(/, and so wrest from .. Nature" the
provisional or educative lind superstitious homnge it
has so long enjoyed.
'KahlTC in short, thus abstractly viewed, is the only
purely subjecti\'C existence we arc acquainted with,
inasmuch as it never falls under the l.'ogllizunce of
our senses, hut invariably posits itself as the attri
bute of a subject, and utterly refuses to be cogi.
tated apart from such subjectivity. It is trne that
some one may object to regarding natnre as this
strictly subjective or metaphysical qllantity, on the
ground that we are in the habit of applying the
term to tIle external \vorld, which is made up of
sensibly objective existences. nut it is a sufficient
answer to this objection to say that we allvnys
appl)' the term to thc world as a tellOle, or by way
of discriminating what is generic or univcrsal in
the sphere of sense, even, from what is specific or
pnrticulnr; lind llnivcrsnls claim no physical but a
purely logical or mctaph)'sic subsistence. 'l'he world
or universe is not a thing of sense, but a pure
OR METAPHYSICAL EXISTENCE.
149
thought
of the mind
;
and when we
designate
it
accordingly by
the name of
nature,
the effect is not
to
degrade
nature into a
physical
substance,
but to
elevate the world
itself,
regarded
as a universe or
whole,
into a
metaphysic
substance. Whatsoever
exists to sense is
practically
or at bottom
nothing
else than a concrete or
specific
form of the
logical
or
metaphysic
not-mc
;
and outward
nature,
conse
quently, regarded
as the universal term in which
alone all our sense
perceptions
are
supposed
to co
here,
is in its turn but the abstract or
generic
form of this
negative judgment
on our
part.
Then too it
ought
to be
noted,
in
reply
to the
objection just
made,
that when the word Nature is
applied
to the external
world,
or the
phenomena
of
sense,
it is used
just
as much to
signify
the field
of the
subjective
and relative which we find there :
only
the relations
existing
between
minerals,
plants,
and animals are outward or
objective
relations exclu
sively,
which are
wholly
unknown to and un
perceived
by
the
minerals,
plants,
and animals
themselves,
and
which
consequently presuppose
and address our com
manding subjectivity
alone. The animal for exam
ple
has no science of the relations of
agreement
or
difference which bind him to his own and other
species, although
he
instinctively obeys
them doubt
less
;
for
they
exist
only
to another
eye
than his
OR Mf.TAT'IIYSICAL UISTfSCr. 149
thought of the mind; and when wo dcsignnte it
accordingl)' by the name of nature, the effcet is not
to degrade nature into II physical substance, but to
ele\'nte the world itself, regarded as a uni"erse or
whole, into n metaphysic substance, 'fhntsoe\'er
exists to sense is practically or at bottom nothing
else than n concrete or specific form of the logical
or metaphysic 'l/ot-me .. nnd outward nature, eomro-
(I"cntly, n'gnrdcd as the IIlli\'ersnl tel'm in whieh
alone nll ollr sense pcrecptiOlJS are supposed to co-
here, is in its turn but the abstrnet or generic
form of this negati\'e judgment on our part.
Then too it ought to be noted, in reply to the
objection just made, that when the word Nature is
applied to the external world, or tbe phenomena of
sense, it is used just as milch to signify tho field
of the subjcetil'o and relnti\'o which we find there;
only tho relations existillg betweon minerals, plallts,
tlnd animals are outward or 06jedivc relntions exclu-
sively, whieh arc whoUy unknown to and unperceived
hy the minerals, plants, and animals themsch'cs, and
which conscqnently presuppose and address our com-
manding subjectivity alone. 'fhe animal for exam
pIe has no science of the relations of agreement or
difference which bincl him to his own and other
8pccies, althongh he instinctively obeys them doubt-
less; for they m:ilt only to another eye than his
150
CONCRETE USES OF THE WORD.
own. And all that the observant
eye
of our science
cares to
signalize
in these relations is that
they
characterize the animal nature
apart
from
any
vis
ible or
objective
subject
of it.
All the concrete uses of the word
betray
the
same
universalizing
or
undefining scope
and ten
dency.
What we call the nature of a
horse,
of a
dog,
of a
bull,
is not what
belongs primarily
to
any particular
animal
so-named,
but to the entire
horse,
dog,
or bull
species
or kind
;
although
the
particular
animals in
question may
be at the same
time
exceptionably
favorable
specimens
of their race.
And so
throughout
the whole
compass
of the word s
concrete
application
: the nature of a
particular
min
eral,
vegetable,
or
animal,
is in
every
case
strictly
what
universalizes,
or
equalizes,
or identifies it with
its
species
or
kind,
and so far forth of course in
dividualizes it from all other kinds. But it confers
no
private individuality upon
it,
that
is,
no
spirit
ual or
subjective
discrimination with its own kind.
We
say
to be sure that one man has a
good
nature,
and another an evil nature :
meaning by
that
phrase,
that the one is sensitive and the other indifferent
to his
legal obligations.
But all we are
really
en-
filled to
say
in the
premises
is,
not that the men
are of a different
nature,
but that human nature
itself is of so universal a
range
or
quality
as to
150 C O ~ C R E T E USES OF TilE WORD.
OWII. And all that the observant eye of our science
cares to signalize in these relations is that they
cbaractcrize the animal nature apart from an,)' \'IS-
ible or objective sllbject of it.
All the concrete uses of the word betray the
same universalizing or undcfining scope and ten-
dency. What we eall the nature of II. horse, of a
tlog, of a bull, is 110t what belongs primarily to
tillY particular nnimnl so-named, bItt to the entire
horse, dog, or bull species or kind; although the
particular animals in question may be at the same
time exceptionably favorable specimens of their race.
And so throughout the whole compass of the word's
concrete application: the nature of a particular min.
eral, vegetable, or animal, is in every case strictly
what universalizes, or equalizes, or identifies it with
its species or kind, and so far forth of course in-
dividualizes it from all other kinds. Dut it confers
no private individuality upon it" that is, no spirit-
lIal or subjecti\'o discrimination with its own kind.
Wtl say to be sure that one man has a p()()(/ nature,
and another an evil nature: meaning by that phmsc,
that the one is sensitive and the other inditTcrent
to his legal obligations. Dut all we are really en-
titled to say in the premises is, not that the men
arc of a different nature, but that human nature
itself is of so unh'crsal a range or quality ll.S to
CONVUKTK
1 SES OF THE WORD.
151
embrace a
relatively high
and a
relatively
low ele
ment,
or exhibit in itself the sheer
neutrality,
in
difference,
or
equilibrium
of
good
and evil: so that
any particular subject
of it
may
be
morally good,
and
any
other
particular subject morally
evil,
with
out the
slightest
strain or
compromise,
on either
side,
of their common nature For human nature is
distinctively
social in
form,
being
the
unity
of self-
love and
neighborly
love thus of what is widest
or most universal in affection and
thought,
and what
is narrowest or most
particular
and the
morally
good
man
accordingly
is one in whom the
higher
element
practically
rules,
while the
morally
evil man
is one in whom that element is made
practically
to
serve. In short
they
are men of a
strictly
identical
nature,
and their moral
divergence
is due to the
fact that until human nature shall have attained to
its destined sabbath in the
permanent
social evolu
tion of the
race,
the
greatest possible antagonism,
consistent with
providential
order,
must
necessarily
prevail
between its
component
factors to the ex
tent even of
organizing
the entire
spiritual
world
into the divided
spheres
of heaven and hell.
Understand
then,
dear
friend,
that there is no such
thiiiy,
or
congeries
of
things,
as what we call
nature,
or universal existence. All real existence is
specific
or
particular,
so that
natural,
generic,
or universal
oo:>cm:T t'sr.s or Tnt. WORD. lul
embrace a relati\'ely high nnd a relntively low ele-
mcnt, or exhibit in itself the shcer ncutrality, in
difference, or equilibrium of good aud eril: 80 that
any particular subject of it may be morally good,
and any other pllrticulnr subject morally evil, witb.
ont the slightest strain or compromise, on cither
sidC', of thcir common nature 1"or human nature is
SOCIal in fmID, being the unity of self.
lo\"e and neiglJl)Orly lo\'e - thus of what is widest
or mOtit universal in affection and thought, and what
is narrowest or most particular - and the morally
good JIlan accordingly is olle in whom the higher
clemcnt proctically rules, while the morally e\'il mnn
is one in whom that clement is madc practically to
serve. III short they are men of a strictly identical
nature, and their moral divcrgcnce is due to the
fnet that until human Ilatutc shall ha\'<l attaincd to
its dcstined sabbo.th in tbe permanent social e\'olu
tion of tlle mee, the greatest possibl<l antagonism,
consistent with prO\'idcntial order, must nccessarily
prevail between its component f!\Clors - to the ex-
ttDt C\'cn of organizing the cntire spiritual world
into thc dh'idcd spheres of heaven and hclL
Understand theil, dear friend, that there is no such
thillg, or congeries of things, as what we call nature,
or universal existence. All real existence is specific
or particular, so that nntural, generic, or universal
152
NATURE REALIZABLE TO
THOUGHT,
existence is never
physical
but
metaphysical,
discern
ible therefore not
by
sense,
but
exclusively by
life or
consciousness. It is realizable to
thought,
but not to
sight,
and herein differs from
specific
existence which
is realizable to
sight,
but not to
thought.
The earth
really
exists in
space,
and
plant
and animal
really
exist
upon
it
clothing
it with life and
beauty.
But
strive as we
may,
we cannot think these existences
;
cannot for the life of us think either earth or
plant
or
animal
;
and for the
very good
reason that
they
all of
them
anticipate
and
supersede thought, being already
given
to us in sense. We can recall them to mem
ory
whenever we list
;
but we cannot
possibly
think
them as we think God and
man,
or
goodness
and
truth,
grace
and
beauty,
holiness and
peace, justice
and
mercy, simply
because
they rigidly
forestall our
intelligence,
or what is the same
thing,
because un
like
spiritual
existence
they
have no inward or
living
but a
purely
outward and sensible
objectivity
to us.
It is no
way
true of course to
say
that the
objects
of
sense into which we are
born,
spiritually
create our
intelligence
or
give
it soul
;
but it is
perfectly
true to
say
that
they materially
constitute
it,
or
give
it
body,
cradling
and
nursing
it indeed
upon
the chaste
breasts of their
maternity,
until such time as it is fit
to be weaned from
sense,
and fed
upon
truth alone.
But we do
unquestionably
think nature or universal
152 XATURF. RRALtZABLE TO THOUGIIT,
existence is ne\'er physical but metnph)sical, discern.
ible therefore not by sense, but exclusively by life or
consciollsness. It is realizable to thought, but not to
sight, and herein differs from specific existence which
is rcaliza.blc to sight, but not to thought. 'J'he earth
really exists in spuee, and plant and auimal really
exist upon it clothing it with life and beauty. But
strive as we may. we cannot t!link these existences;
cannot for the life of us think cithcr earth or plnnt or
animal; and for the very good reason that they all of
them anticipate and supersede thought, being already
given to us in sense. We can recull them to memo
ory whenc\er we list; but we cannot possibly think
them as we think God and man, or !1oodnC88 and
trullt, grace and beauty, holinea8 and peace, juatice
and mercy, simply because they rigidly forestall our
intelligence, or what is the snme thing, beeausc un.
like spiritual existence they bave no inward or living
but a purel)' outward and sensible objecti\'ity to us.
It is no way true of course to say that the objccts of
sensc into whieh wc are born, spiritually create our
intelligence or give it soul; but it is perfectly true to
say that they materially co1l8fifltte it, or give it body,
cradling and nursing it indeed upon the chaste
brellsts of their maternity, until such time as it is fit
to be wcaned from sense, and fed llpon truth alone.
But we do unquestionably think nature or ILniver$Q1
BUT NOT TO SEN SI!.
153
existence,
and can do no more than think it
;
because
it is not the least
given
us in
sense,
but is on the
contrary
a most strict
projection
of the
spiritual
world,
or the associated human
mind,
upon
our
pri
vate and
personal thought.
We do not see nature or
the universe
;
neither do we hear
it,
nor smell
it,
nor
taste
it,
nor touch it. And
being
thus
wholly
inac
cessible to our
senses,
it can never fall within the
conditions of our
memory
even
;
for we can remem
ber
nothing
and
imagine nothing
which is
wholly
divorced from sense. But we think nature or uni
versal existence
day
and
night;
and we think noth
ing
else. Our
living
intellect which is heart and
mind in actual unison broods
upon
it,
feeds
upon
it,
waxes fat
upon
it,
vehemently
denies itself at last
either
anchorage
or sustenance
apart
from it. We
love and cherish
it,
we confide in
it,
we adore
it,
we
aspire
to
it,
we associate our eternal fortunes with it
do
everything
in short but
pretend outwardly
or
sensibly
to know it.
But what we want
just
now is to discover the
exact intellectual
significance
of human
nature,
that
we
may
be able to
assign
its due
philosophic weight
and function in the evolution of the
spiritual
creation.
Let us
accordingly
address ourselves forthwith to this
latter interest.
As
by
the nature of a
thing
we
always
mean to
nUT NOT TO SE:-SE.'
lu3
existcnce, aud can do no more than !hilll.: it; because
it is not the least given us in sense, but is 011 the
conlrnry a most strict projection of the spiritual
world, or the associated human mind, UJXlIl our pri.
vote and personal thought. We do not see Iloture or
the universc; neithcr do we hear it, nor smelt it, nor
taste ii, nor touch it. And being thus wholly innc.
ccssible to our senses, it can nerer fall within the
conditions of our mcmory cven; for we CUll remem
ber not1ling and imagine llothing which is wholl)'
di,'orced from sense. lJut we thilll.: nature or uni-
\'crsal existence day and night; and we think noth
ing else. OUf living intellect-which is heart and
mind in actual unison - broods upon it, feeds upon
it, waxes fat upon it, vehemently denies itself at last
either anchorage or sustenance apart from it. "re
]o\'e and cherish it, we coufide in it, we adore it, we
aspire to it, we associate our eternal fortunes with it
- do e"erything ill short but pretend outwardly or
sensibly to know it.
But ""lmt we wallt just no\v is to discover tile
exact intellectual significunce of human nature, that
we mny be able to assign its due philosophic weight
and function in tbe emlutiOIl of tbe spiritual crrotioll.
Let lli:I accordingly address oursehcs forthwith to this
mHer interest.
As by the nature of 0. thing we always menn to
154
HUMAN NATURE IS THE SPHERE
express
what to the
eye
of science
gives
the
thing
objective
relation with other
things,
so too
by
human
nature we mean to
express
the
sphere exclusively
of
the relative in human
life,
only
the relations which
connect man with man are not such as can be scien
tifically
discerned.
They
are
not,
like the
other,
ex
ternal relations which address the
sense;
they
are
internal
relations,
which
appeal
for their truth
only
to consciousness. This establishes a
great discrep
ancy
between human and brute life. The relations
which exist between man and
man,
and which reflect
their
characteristically
human
nature,
are
not,
like
those of the
animal,
outward and
organic.
Man to
be sure has these outward and
organic
relations also
to his
fellow-man,
but it is
only
in so far as he is
yet
undivorced from
animal,
or uneducated into man.
The relations which bind the
partakers
of human
nature
together,
as
such,
are
intensely living
and con
scious,
or inward and
aesthetic,
instead of outward
and
organic. They
are
relations,
not of
appetite
and
passion,
controlled
by necessity
and
duty,
but of taste
or
attraction,
governed exclusively by
the freedom or
spontaneity
of the
parties
;
and
consequently,
as the
saying
is,
they
never leave
any
bad taste in the
mouth behind them. The
contrary
is well known to
be the case when men
identify
themselves with the
animal
nature,
and cherish its lower
delights
: for in
154 1Il:MA.,"l SA-TUlll: IS TilE SrUERE
express what to the efc of sciellce giYes the thing
objective relation with other things, so too by human
nature we mean to cxpress the sphere exclusi"elyof
the relalh'c in human life, only the relations which
connect man with man are not such as can be scien
tificall)' discerned. 'fhey are not, like the other, ex-
temal relations which address the scnse; they ure
internal relations, which appeal for their truth only
to consciousness. This establishes 0. grcnt discrep-
uncy between Luman and brute life. The relations
which cxist between man and man, and wldch reflect
their characteristically !mllan nature, are not, like
those of tLe animal, outward o.nd organic. Man to
be sure has these outward and organic relations o.lso
to his fellow-man, but it is only in so far as he is yet
undivorced f..om animal, or uneducated into mall.
The relations which bind the partakers of human
nature together, as such, are intensely living alld con-
scious, or inward and restbetic, instead of outward
and organic. 'fher are relations, not of appetitc and
passion, controlled by necessity and duty, but of taste
or attraction, governed exclusively by the freedom or
spontaneity of the parties; and consequently, as tbe
saJ'ing is, they ne\'er lrove any bad tustc in tbe
mouth behind them. The contrary is well knO\\l1 to
he the case when men identify themselves with the
animal nature, and cherish its lower delights: for in
OF MAN S SUBJECTIVE RELATIONS.
155
so
doing they only reap disgust, degradation,
and
frequent despair.
This
sharp discrepancy
of the hu
man nature with the brute nature is
owing
of course
to the truth of the
spiritual
creation,
and is one of its
most constant attestations. Man s
nature,
whatever
the
splendors
of Divine
power
incident to
it,
is after
all
nothing
but a vehicle of transcendent
spiritual
blessing
to the man
himself;
whereas the brute na
ture knows no such
spiritual subserviency.
And
when
accordingly
the
subject
of the
higher
nature
persistently
identifies himself with the
lower,
he is
sure to find in his
way every sharp regret
and bitter
humiliation which
may
tend to
frighten
him back
into his
place.
Otherwise he would be like a noble
house mined
by
bad
drainage.
And
now,
dear
friend,
I think
you
and I have
attained to a
pretty
definite notion of what consti
tutes human nature. Human nature is the field
exclusively
of man s
subjective
relations to his
kind,
and constitutes therefore the realm of
identity among
men,
the realm in which all
men,
whatever
may
be
their individual or
spiritual
differences to their own
eye,
are one and
undistinguishable
to God. And
being
such it is the
appanage
or attribute of course
of a conscious or
living subject,
whose existence it
therefore
presupposes, just
as the work of a
statuary
presupposes
the existence of the marble. I
say of
OF }lAX'S SCnJEC'I'tYE RELATIOXS. 155
so doing the)' onl)' rCtlp disgust, degradation, Bnd
frequent despair. 1'his sharp discrepancy of the hu-
man nature with the brute nature is OWiJlg of course
to the truth of the spiritual creation, nnd is one of its
most constnnt attestations. Man's natnre, whatever
the splendors of Divine power incident to it, is after
all notlling hilt n rchicle of transcendent spiritual
blessing to the man himself; whereas the brute na-
ture no such spiritual subscniency. And
when accordingly the subject of the higher nature
persistently identifies himself with the lower, he i"
sllre to find in his way erery sharp rl"gret and bitter
humiliation which may tend to frighten him back
into his place. Otherwise he would be like a no1,le
house nlined by bad drainage.
And now, dear friend, I think )"Oll find I hare
atUiinoo to a pretty definite notion of what consti-
tutes hnman nature. Ullman natnre is the field
of man's 8lt!Jjedil:e relations to his kind,
and constitutes therefore the realm of ideNtif!! nmong
men, the realm in which all men, whate\'er lila}' be
their individual or spiritual differences to their own
eye, are one and undistinguishahle to God. And
being such it is the appanllgc or attribute of course
of n CONsciola or liri"g subject, whose existence it
therefore presupposes, just as the work of a. stntunry
presupposcs the existence of the mnrble. I stly of
156
IT HAS NO EXISTENCE BUT
course,
for this field of
relationship
between man and
man,
being intensely subjective,
that
is, free,
sponta
neous,
inorganic, living,
never falls
by any
chance
within
sense,
like the relations of the
animal,
but ex
clusively
within consciousness. It is the whole virtue
and
efficacy
of sense to
antagonize
one
thing
with
another,
to concentrate and inflame
points
of dis
cord and difference between
things.
And if men
accordingly
were not endowed with a
deeper
life
than that of
sense,
namely,
consciousness : or the
faculty
of
discerning
the free or
subjective unity
which exists
among
them,
in
spite
of their
super
ficial or obvious and outward
personal disjunction
:
they
would
always
have remained the inveterate
animals
they
were
aboriginally
born,
nor ever have
dreamt
consequently
of the infinite
possibilities
which
had been
squandered
in their own ineffectual hu
man form.
Understand
then,
dear
friend,
that human nature
has no existence in
se,
but is
invariably
the attri
bute of a conscious
subject,
whose existence is
pre
supposed by
it. It is almost
superfluous
to
say
that this natural
subject
must be an
exclusively
conscious
subject,
because human nature has two
constitutive and
extremely
different
elements,
a finite
and an infinite
one,
or a creator and
creature,
and
these two can coexist
only
in the
integral unity
of
156
IT liAS NO BUT
course, for this field of relationship between man and
mnn, being intensely subjective, that is, free, sponta.
neons, inorganic, )i\'ing, never falls by auy clmnce
within sense, like the relations of the animal, but ex
clusi\'e)y within consciousness. It is the whole virtue
lind effielley of sense to antagonize one thing with
another, to concentrate and inflame points of
cord and difference between things. And if men
nccordingly wcre not endowed with a deeper life
than fhnt of sense, namely, consciousness: or the
faculty of discerning the free or subjective unity
which exists omong them, in spite of thcir super-
ficial 01' obvioUll and outward personal disjunction:
they would always have remained the ill\'etcrnte
Ilnimals they were aboriginnlly born, nor ever have
flreamt conscquently of the infinite possibilitie!l which
had been squllndel'ed iJ;l their 0\'11 ineffectual
man form.
Understand then, dC3r friend, that llUman naturo
hilS 110 existcnce in ae, but is invariably the attri
butc of a conscioll8 subject, whose existence is pre
supposed by it. It is almost superfluous to say
thnt this nntural subject mnst be an exclusi\'ely
rOHlIciou8 subjcct, because human nnture has two
constitutil'c and extremely diffcrent elcments, a finite
Rnd an infinite one, or a creator and creature, and
these two call coexist only in the integral unity of
AS THE ATTRIBUTE OF A SUBJECT.
157
consciousness. But this much cannot be too em
phatically
said,
namely
: the natural
subject
cannot be
a mere
personal subject,
cannot be what we are
apt
to call a mere individual
subject,
because in that
case he would
practically
exclude the race-element.
You
yourself
know
quite
as well as I
do,
that
your
own and
my style
of
personal subjectivity
is much
too finite to do
any
sort of
justice
to the
generic
quality
of our
manhood,
or what
especially stamps
it
natural: our
personalities
are so far from
doing
our
nature
justice
in
fact,
that
they
leave
it,
in our own
spiritual
estimation at
least,
an
every way.
futile,
petty, egotistic, ignominious thing.
And what is
spiritually
true of our natural
subjectivities
is true
no doubt of all the world s.
Accordingly,
the
only
adequate exponent
of human nature must be able to
interiorate his
object
to
himself,
and
not,
like
us,
merely
exteriorate it. He must be a man broad
enough
in other words to embrace his
nature,
and
spiritually reproduce
it in his own
subjectivity.
In
short,
he must be both universal and
individual,
both
generic
and
specific,
both natural and
spiritual,
or
comprehend
within his own undefined and
equa
torial
personality,
both
poles
of the nature he claims
to make his own infinite and
finite,
Divine and
human : or else
incontinently
avouch himself an un
worthy exponent
and illustration of the nature.
.AS TilE NITRInUTE or A SUBJECT, 107
conSCIOusness, Rut this much cannot be too em-
phaticall)' said, namely: the natural subject cannot be
a Illere personal subject, cannot be what we nre apt
10 call a mere indh'idual suhject, because in that
case he would practically exclude the race-element.
You yourself know quite as weB as I do, that your
OWIl amI my style of personal subjectivity is much
too finite to do any sort of justice to the generic
quality of our manhood, or what e ~ p c e i a n y stamps it
1Ia{ural: our personalitieg arc so fur from doillg our
nature justice in fnct, that they lelH'c it, in our OW1l
spiritual estimntion at least, an every way. futile,
pelt)', egotistic, ignominious thing, And whnt is
spirituall)' true of our natural subjccth'itics is true
no doubt of nIl the world's, Accordingly, the only
adequate exponent of human nature must be able to
interiornte his object to himself, and not, like us,
merely e'xteriorate it. He must be a man broad
enough in other words to embrace his nature, and
spiritually repro,luee it in Ilis OWll subjectivity, In
sllOrt, he mnsl be both universal and individual,
both generic and specific, both natural and spiritual,
or comprellCnd within his own undefined and equa
torml personalit)" both poles of the lInture he claims
to make his own-infinite and finite, Di,'ine and
human: or else incontinentl)' a\'ouch himself an un-
worthy exponent nnd illustrntioll of the nature.
158
HUMANITY NOT A MATERIAL
FACT,
But I must
bring
this
long
letter to a close. It
is evident then from what has
gone
before,
that
pace
Messrs. Darwin and
Spencer
man s natural
genesis
is not at all
physical,
but on the
contrary
strictly metaphysical, involving
as it does his trans
formation or
development
out of a selfish
being
into
a social one. For
humanity
is not a material fact
discernible to the outward
eye
;
it is a
spiritual
truth,
discernible
solely
to the inward
eye,
an
eye
rendered clear
by
love. It is a
SOCIETY,
not a herd
of
men,
and claims a
distinctly qualitative
not a
quantitative unity.
On his animal side man is doubt
less
physical enough,
his
origin connecting
him not
only
with the animal
tribes,
but with the
vegetable
and mineral
kingdoms
as well. But when we
speak
of human
nature,
we
speak
of what
logically
be
longs
to man
alone,
and therefore disconnects him
with all lower existence. This
metaphysical
nature
of ours involves
physics
as its
necessary
basis of
manifestation,
just
as the house involves its founda
tion,
the tree its
bark,
the
gem
its matrix. For
the house which towers to heaven to
lay permanent
hold
upon
sun and
air,
descends first into the bowels
of the earth to
compel
the
damp
and darkness of the
latter
sphere
into its own
higher vassalage.
So
pre
cisely
our natural evolution,
which serves as a matrix
for our
subsequent spiritual
or individual
conjunction
158 A lL\.TEr.IAL FACT,
But I must bring this long lettcr to a close. It
is cyident then from what has gone before, that-
pace Messrs. Dan\in and Spencer-man's natural
genesis is not at all physicnl, but on the cootrnry
strictly metaph)'sicnl, im'olving as it docs his trons-
formation or development out of a selfish being into
a social one, For humanity is not a material fnct
discernible to the outward e)'e; it is a spiritual
truth, discernible solely to the inward eye, an eye
rendered clear by Im'e, It is a SOCtET, not a herd
of meu, amI claims n distinctly qualitative not a.
qunntitati\'e unity, On his animal side man is doubt.
less physical enough, his origin connocting him not
only with the animal tribes, but with the vegetable
and mineral kingdoms as well. But wben we speak
of human 1lalllre, we speak of what logically be.
longs to man alono, and therefore disconnects bim
,vith all lower existence. This metaphysical nllturo
of ours involves physics as its necessary basis of
manifestation, just as the house invoh'es its founda-
tion, the tree its bark,' the gem its matrix. }o'or
the bouse which towers to heaven to tny permanent
hold upon slln Rnd air, descends first into the bowols
of the earth to compel the damp and darkness of tho
latter sphere into its own higher vassalage. So pre-
cisely our natural cvolution, which sen'os tIS a matrix
for our subsequent spiritnal or individual conjunction
BUT A SPIRITUAL TRUTH.
159
with infinite
goodness
and
truth,
familiarizes us first
with the death and hell latent in
ourselves,
latent
in our finite or
personal
consciousness,
in order to
reduce them ever after to its eternal
subserviency.
Man s
spiritual destiny
is so
sublime,
it is so vivi
fied and
empowered by
the intimate Divine fellow
ship,
as to call for this
preliminary
wealth of
mineral,
vegetable,
and animal
existence,
in order to furnish
him the
alphabet
of
5^-knowledge,
and in that
knowledge
the sure
pledge
and
guarantee
of his
ultimate free or
spiritual acknowledgment
of God.
A finite consciousness can
only recognize good by
the
previous
contrast of
evil,
truth
by
the
previous
contrast of error
;
so man
by
the
experience
of the
wretched death-in-life
wrapped up
in his
proper
person,
learns
truly
to know and
heartily
to
aspire
to the
only
real and true life. It is the
only
rational and
satisfactory explanation
of our moral
experience
to look
upon physics
as this
necessary
involution of our natural evolution : our moral ex
perience being given
us
only
to
signalize
the tran
sition
only
to
bridge
the
interval,
and make the
passage practicable
between our finite
organic
or
physical persons,
and our
undefined,
inorganic,
im
personal,
metaphysic
nature: which it does
by
re
leasing
us from the
bondage
of animal
instinct,
and
opening
our interiors to
spiritual
Divine influx.
nUT A SPIRITUAL TRUTII.
Hi9
with infinite goodncss and truth, fnmiliarizes us first
with the death and hell latent in ourselves, latent
in our finite or personal consciousness, in order to
reduce them Cl'er nfter to its etemnl subserviency.
Man's spiritual destiny is so sublime, it is so vivi
fied nnd empowered by the intimate Divine fellow.
ship, as to call for this preliminary wealth of mineml,
"egetnble, and animal ex.istence, in order to furnish
him the alphabet of u(f.knowledge, and in that
knowledge the sure pledge and guarantee of his
ultimate free or spiritual acknowledgment of God.
A finite consciousness can only recognize good by
the predons contrast of e\'il, truth by the previous
cont1'3st of error; so man by the experience of the
l\'retchcd denth.in.life l\7apped up in his proper
person, learns truly to know and heartily to aspire
to the only rcal and true life. It is the only
rational nnd satisfactory explanation of our mornl
experience to look upon physics 8S this necessary
involution of our nntural e"olntion: our moral ex-
perience being given us only to signnlize the tmn
sition - only to bridge the intervnl, nnd mnke the
passnge practicable - between our finite organic or
phpical per8QN8, and our undefined, iuorganic, im-
personal, metaphysic '/fa/ure: which it does by re-
leasing m from the bondnge of animal imtinet, and
opening our interiors to spiritual Divine influx.
160
HUMAN NATURE THE LIVING LINK
Such I do not hesitate to
say
is the
literally
awful
grandeur
of human
nature,
as
being
the sole link or
liaison between creator and
creature,
between the
infinitude of God and the finiteness of man ! And
such the so
long
inscrutable secret of its
incompres-
sibility
into
any merely organic
or finite
physical
dimensions! It involves
lodged
or masked in our
vicious,
obdurate
personalities
a fossil infinitude
or chronic Divine
element,
and insists
upon
this ele
ment
being fairly
reckoned with or
put
into fluid
diffusible
form,
before it will
permit
the least
right
eous
judgment
of itself to be formulated. And there
is no nature
properly speaking
but human nature.
There is
any
amount of
specific
mineral,
vegetable,
and animal
form,
but there is no nature
correspond
ing
to
it,
because there is no universal
mineral,
vege
table,
and animal substance
except
man,
and his na
ture
infinitely
transcends their wants. His nature is
not
theirs,
any
more than their form is his. The former
contingency
is
gainsaid by
the circumstance that his
nature is a universal one while theirs is
partial
;
and
the latter
by
the circumstance that their form is
spe
cific or
gregarious,
while his is
strictly
individual.
Every
man claims to be estimated
by
himself
alone,
every
animal
by
its
species.
Thus there is a univer
sal human substance called
selfhood,
not a material
substance,
not an
organic
substance,
but a
strictly
IGO HUMA.N NA.TURE TUE LIVI:SO LI:SK
Such I do not hesitate to say is the literally awful
grandcur of human nature, as being the sole link or
liai80lt between creator and creature, between the
infinitude of God and the finiteness of man! And
such the so long inscrutable secret of its incompres-
sihility into aoy merely organic or finite pllJsicnl
dimensions! It invol\'es-lodged or masked in our
yiciolls, ohdurate personalities - a. fossil infinihtde
or chronic Divine clement, and insists upon this ele.
ment being fairly reckoned with or put into fluid
diffusible form, before it will permit the least right..
eous judgment of itself to be forlllulated. And there
is no nature properly speaking but human nature.
1'here is allY amount of specific mineral, ,'egetable,
and animal fonn, but there is no nature correspond-
ing to it, heeause there is no uni\'ersnl mineral, vege-
table, and animal substance except man, and his na-
ture infinitely transcends their wants. Bis nature is
not theirs, any more than thcir form is his. The former
contingency is gainsaid by the circumstance that his
nature is a universal one while theirs is partial; and
the latter b)' the circumstance that their form is spe-
cific or gregarious, while his is strictly indi\jdual.
] ~ Y e r ) ' man claims to be estimated b) himself alone,
eyeryanimal by its species. Thus there is a uni\'cr-
sal human substancc called sclfhood, not a material
substance, not all organic substance, but a strictly
BETWEEN GOD AND MAN.
161
immaterial or
inorganic
one confined to
consciousness,
and hence
incapable
of scientific
scrutiny.
And hu
man nature
consequently
is alone entitled to the des
ignation
of
Nature,
and to absorb in
itself,
as so
many subject provinces merely,
mineral,
vegetable,
and animal existence. I do not in the least mean to
deny
of course that besides this
generic
difference
which I exhibit to all lower
existence,
and which
puts
an eternal
gulf
between
us,
I also exhibit
many
specific
resemblances to it :
being
innocent with the
dove,
subtle with the
serpent, gentle
with the
lamb,
fierce with the
tiger;
and so forth. These are not
generic
traits of
humanity,
but
only
and at most
spe
cific
traits,
characterizing
us not as
homines,
but as
viri : not as we stand
substantially
knit
together,
all
and
each,
each and
all,
in one immortal bond of
unity
called
society,
but
only
as we stand
superficially
differenced each from
every
other in our
petty
selves,
and so become distributed
by
an adorable
providential
wisdom into two
great
classes of men
respectively
celestial and infernal in which the
finiting
or
spe
cific
principle,
the
principle
of endless variation and
conflict,
and the
infiniting
or
generic principle,
the
principle
of
permanent unity
and
peace,
are
severally
represented
or
embodied,
and held in enforced mu
tual
equilibrium.
The adorable use of this
arrangement
in the Divine
DtTWEEX OOD A ~ D If,\X.
161
immaterial or inorganic one confined to consciousness,
and hence incapable of scientific scrutiny, And hu-
man nature conseqnently is alone entitled to the des-
ignation of Knture. and to absorb in itself. ns so
mnn.v subjcct provinces merely, mineral, yegetablo,
and animal existence, I do not in the least mean to
delly of eourse tlmt besides this generic diffetCnee
whieh I exhibit to all lower existence. and which
puts an eternal gulf between us. I also exhibit many
l'pceific resemblances to it: being innocent with tbe
dove, subtle with the serpent, gentle with the lamb,
fierce with the tiger j and so forth, These ate not
generic traits of lmmanit}" but only and at most spe-
cific traits, characterizing us not as hOll/illea. but as
t'iri: not as we stand substantially knit together, all
and each, each and nil, in one immortal bond of
unity called society, but only as we stand superficially
differenced each from el'ery other in our petty selves,
and so become distributed by an adorable providential
wisdom into two great classes of mcn- rcspectively
celestial and infernnl- in which the finiting or spe-
cific principle, the principle of cn(llcss mrintion and
conflict, and the iufinitillg or generic principle, the
principle of pennanent unit}, and peace, are sOl'erally
represented or embodied, and llCld in enforced mu-
tual equilibrium,
The adorable use of this arrangement in tbe Dh'ine
162
OUR SELFHOOD INEXPLICABLE WITHOUT
economy
above adverted
to,
is our natural or race-
development.
For the race of
man,
or human
nature,
is not the least
numerically
or
materially
constituted,
is
not,
as we are
apt
to conceive
it,
the mere un
couth
lumping
or hideous
agglomeration
of our
acrid,
frivolous,
and
uncompromising
selves. It is on the
contrary altogether qualitatively
or
spiritually
consti
tuted,
being
an
exquisite
Divine distillation of our
foul and
perishable
natural
selfhood,
and a subse
quent
sublimation or rectification of it into an ineffa
ble
unitary
form and order called
society.
For obvi
ously
if selfhood be the mere adventitious base out
of which human nature or the race-consciousness of
man becomes
divinely
fashioned,
it can have no show
of
pretension
to enter into the finished
superstructure
itself,
save at most as
coloring
matter,
or
perpetually
vanishing
reminiscence.
Thus there is no
way open
to us
philosophically
of
accounting
for selfhood in the human
bosom,
save
upon
the
postulate
of its
being
the mask of an
infinite
spiritual
substance now
imprisoned,
but
eventually
to be
set
free,
in our nature : a substance whose
proper
energy
consists in its
incessantly going
out of
itself,
or
communicating
itself to what is not
itself,
to what
indeed is
infinitely
alien and
repugnant
to
itself,
and
dwelling
there
infinitely
and
eternally
as in //.v
rrry
self.
That is to
say,
the Divine
being
or substance
162 OUR SELFlIOOD ISEXPLlC,ABLE WITHOUT
economy above adverted to, is our natural or race
de\'elopment. Vor the race of man, or humnn Ilnturo,
is not tlle least numerically or materinlly constituted,
is not, as we are apt to conceive it, the mere un
couth lumping or hideous agglomeration of our acrid,
frivolous, and nncompromisiug lIelvell. It is on the
contrary altogether qualitati\'cly or spiritually consti
tuted, being an exquisite Di\'inc clistillation of our
foul aud perishable natural selfhood, and a subseA
quent sublimation or rectification of it into an ineffa
ble unitary form and order called societ)', For obvi.
ously if selfhood be the mere adventitious base out
of which hnman nature or the mce.consciousness of
man becomes divincly fashioned, it can ha\'e no SllOW
of pretension to enter into the finished superstrncture
itself, sa\"e at most as coloring matter, or perpetually
vanishing reminiscence.
Thus there is no way open to us philosophically
of accounting for selfhood in the human bosom, Sll\'e
upon the postulate of its being the mask of nn infinite
ltpiritual8ubBtallce ROID impri80lted, but eventually to be
lIel free, in our nature: 0. substance whose proper
energy consists in its incessantly going out of itself,
or communicating itself to what is not itself. to \Vllat
indeed is infinitely alien and repugnant to itself. and
dlCe/lin!J there infinitelll and eternally a.t in its f:ery
lIelf. That is to say. the Divine being or substance
THE CREATOR S NATURAL INCARNATION.
163
is
Love,
love without
any
the least set-off or limita
tion of
self-love,
infinite or creative love in short
;
and
it communicates itself to the creature
accordingly
in
no
voluntary
or finite but in
purely spontaneous
or
infinite
measure,
in a
way
so to
speak
of overwhelm
ing passion
: so that we
practically
encounter no
limit to our
faculty
of
appropriating
it,
but on the
contrary sensibly
and
exquisitely
feel it to be our
own
indisputable being,
feel it to be in fact our in
most,
most vital and
inseparable self,
and unhesitat
ingly
call it me and
mine,
you
and
yours, cleaving
to it as inmost bone of our
bone,
and veritable flesh
of our
flesh,
and
incontinently renouncing
all
things
for it.
TilE CREATOR'S .'-.lTUJUL 163
is un'e, love without any the least or limil.ll.
tion of ae.lf-lo,"e, infinite or crentiHt 10"0 in short; aud
it eOllllllullicatcs itself to tho ercaturo llCOOrdingly in
no ,"olulltary or finite but in purely spontaneous or
illfinitc measure. ill a way so to spea\:: of
iug paMiolt: so thut we prncticnlly encounter no
limit to our focult)' of appropriating it, but on the
eontnlory sellsibl)' and exquisitely feel it to be our
own indisputable being, feel it to be in fact our in..
tllo:>t, most vital and inseparable 8(!{f, and Wlhesitat
ingly call it and mine, 1011 and YOllr8, cleaving
to it as inmost bonc of our bone, and vcritable flesh
of our flesh, and incontincntly renouncing all things
for it,
LETTER XIV.
Y DEAR FRIEND : We have seen that
the
sphere
of human nature is the rela
tive or associated
sphere
of human
life,
the
sphere
of men s
free,
spontaneous
fellowship,
each with all and all with
each,
in con
tradistinction to that of their felt or
personal
abso
luteness,
which is the
sphere
of their
voluntary,
interested,
selfish
disjunction
of each with
every
other :
so that
society
is of
necessity
the
Divinely unitary
form
of human nature.
But now what is the
bearing
of the definition
of human nature I
gave
in
my
last
letter,
upon
the
doctrine of creation
regarded
as the
regeneration
of
that nature?
Why,
as I
conceive,
it most
clearly
brings
out the
purely spiritual
character of creation
;
brings
it out indeed with an
emphasis
sufficient to
arrest and exalt even the
simplest intelligence.
If
human
nature,
as we have
seen,
possess
neither moral
nor
physical quality,
save
by implication,
that
is,
be
LETTER XIV.
I
y DEAR FRIEXD:- We ha\c seen that
the sphere of human nature is the rela-
five or associated sphere of human life,
-.. the sphere of men's free, spontaneous
fellowship, each with all and all wilh ench, in COll
trndistinction to that of their felt or personal abso-
lutencss, which is the sphere of their volunhlry,
interested, selfish disjullction of ench with c!'cry other;
so that society is of necessity the Divinely unitary
form of human nature.
But now what is the bearing of the definition
of human nature I gln'c in my last letter, upon the
doctrine of creatioll regarded as the rcgcncrntion of
that nature? Why, us I it most clearly
brings out the purely spiritnal chnractcr of creation;
brings it out indeed with an emphasis sufficient to
arrest and exalt cvcn thc simplcst intelligcnce. If
human nature, as we ha\'c seen, possess ncither mornl
nor phJ'sicn[ quality, save by implication, that is, be
PERSONALITY THE TRUE GROUND OF UNBELIEF.
165
neither
person
nor
thing
: if on the
contrary
it be
nothing
else than a most
powerful
but invisible Di
vine bond
of relationship
between man individual and
man universal
;
a bond moreover so free and elastic
as
safely
to
permit
the
appropriation
of a
private
selfhood to
man,
and the
subsequent expansion
of
that selfhood even to diabolic
proportions
: then the
only philosophic
obstacle to the
recognition
of crea
tion as a
living
or
spiritual
work of God
disappears.
That is to
say
: the
only philosophic
hindrance to
men s
believing
in God as a
creator,
is their ina
bility
to believe in themselves as created. Self-con
sciousness,
the sentiment of
personality,
the
feeling
I have of life in
myself,
absolute and underived
from
any
other save in a natural
way,
is so
subtly
and
powerfully
atheistic,
that no matter how
loyally
I
may
be
taught
to insist
upon
creation as a mere
traditional or
legendary
fact,
I never feel inclined
personally
to believe in
it,
save as the fruit of some
profound
intellectual
humiliation,
or
hopeless
inward
vexation of
spirit. My
inward
ajjlatns
from this
cause is so
great,
I am conscious of such
super-
abounding personal
life,
that I am
satisfied,
for
my
own
part
at
least,
that
my
sense of selfhood must
in some subtle
exquisite way
find itself wounded to
death find itself become <!:(/ fh in
fact,
the
only
death I am
cajjable of
belied
nf/
in before
any
rERSOSAL1TY TilE TRUE CROU5D OF USBELIEF. 165
neither person nor thing: if Oil tim contrary it be
nothiug clse than a lIlO$t powerful but ill\'isiblo Di-
ville bOlld of relationship betICccn man i"dividllal a/lri
llIan u/lit'erltal; a bond moreover so free alld elastic
as safely to permit the appropriation of a private
seInlOod to man, and the subsequent expansion of
thnt selOlood e\'en to diabolic proportions: then the
ollly philosophic ohstacle to the recognition of cren
tion as a li\'ing or spiritual work of God disappears,
'1'hat is to say; the only philosophic hindrance to
men's believing ill God as a ercntor, is their ina-
bility to belie\'o in them8elvc8 as created. Sclf-con-
sciollsncss, the sentiment of personality, tho feeling
I have of life in myself, absolute and ullderivcd
from any other save in n nntuml way, i>i so subtly
and powerfully atheistic, that no matter how loyally
I rna)' be taught to insist upon creation as a mete
trnditional or legendary fnet, I nerer feel incHlletl
personally to believe in it, saxc ns the fruit of some
profound intcllectual humiliation, or hopeless inward
,'cxation of spirit. My iuwnrd qjJlatn8 from this
causc is so grcat, I am conscious of snch super-
abounding personal life, that I am satisfied, for my
01\'11 part at least, that my scnse of seInlood must
in SOlllC subtle cxquisite wny find itself wounded to
death - find itself become death in fnet, the ollly
death I am (:ajJable of believing in - before nny
166 NATURAL INCARNATION THE ONLY
genuine spiritual
resuscitation is at all
practicable
for me.
I don t
say,
mind,
that church
authority
is not
sufficient to make us
ritually acknowledge,
or ac
knowledge
with the
lips,
creation in
space
and time.
But creation in
space
and time is
intellectually
absurd or
preposterous,
and this is all that our
ritual
acknowledgments
are
good
for in the
long
run,
to make some absurd or incredible
thing
toler
able to us. We are
talking
here of a
very
differ
ent
creation,
that
is,
of the
living
or
spiritual
crea
tion
j
and what I
say
is that the sole effectual
hindrance to our
acknowledgment
of this is the
unhappy
conviction to which we are
ecclesiastically
born and
bred,
of our natural
realism,
of our
being
by
nature veritable existences. Remember what
spiritual
creation involves. It involves the
giving
things phenomenal
existence as well
as,
or in order
to,
real
being;
natural substance as well
as,
or in
order
to,
spiritual
form. In other
words,
the creator
of men is their maker also. He not
only gives
his
creatures
soul,
or
spiritual life,
which forever indi
vidualizes them from all other
things,
but He alone
it is who out of His own
spiritual
substance
gives
them
body
as
well,
that
is,
natural
existence,
which
forever identifies them with all other
things.
He
does
this,
because
He, HIMSELF,
constitutes the true
IGG XATUll.AL lz.;CAR..,.,\TION TilE O ~ L Y
genuine spiritual resuscitation is at all practicable
for me.
I don't say, mind, that church authority is not
sufficient to make us ritually acknowledge, or ae
knowledge with the lips, creation in space and time.
Dut creation in space and time is intellectually
absurd or preposterous, and this is all that our
ritual acknowledgments are goclil for in the long
run, to make some absurd or incredible thing toler-
able to us. We are talking here of a ,'ery differ-
ent croation, that is, of the living or spiritual crea-
tion; and what I say is that the sole effectual
hindrance to our acknowledgment of this is the
uuhappy conviction to which we are ecclesiastically
born and bred, of our natural realism, of our being
by nature "eritable existences. Remember what
spiritual creation im'olvcs. It im'ohes the gi\'ing
things phenomenal existence as well as, or in order
to, roal being j natural substance as well a5, or in
order to, spiritual fonn. In other words, the crentor
of men is their maker also. lIe not only givcs his
creatures 8Oul, or 8jJiribtal life, which fore"er incH.
\'idualizC8 them from all other things, but He alone
it is who out of His own spiritual substance gh'os
them bod! ll.!I well, that is, lIalitral e.ri8lcnce, which
{orel'er identifies them with all other things. lIe
docs this, because lIe, IIIMSELr, constitutes the true
METHOD OF SPIRITUAL CREATION.
167
and
qiiasi-\\in\
mother-substance of
things,
or fur
nishes,
Himself,
the natural material out of which
they
are fashioned. This is the adorable difference
of creative to created art. No artist or inventor
amongst
us ever finds the mother-substance or ma
terial of his work
exclusively
within
himself,
or
supplied by
his own
spiritual
resources. lie finds
it
already provided
to his hand
by
nature,
and all
he has to do
consequently
is to
apply ordinary
skill
and
judgment
to the
manipulation
of this
material,
in order that his work
may duly appear.
So that
unless the artist or inventor had first some natural
community
with these lower or artificial
things
he
makes his
statue,
his
poem,
his
picture,
his
clock,
his
house,
his
steam-engine,
his
what-not,
and were
himself,
to
begin
with,
the fruit of a most
spiritual
Divine
art,
even as these lower
things
are a fruit
of his own natural
art,
he would never be able to
conceive them
even,
let alone execute them. Now
the creator of man
has,
to
begin
with,
no such com
munity
of nature with his creature as this. He is
not a
subject
of
being,
but its unalterable
source,
nor is He
capable
of
naturally
or
subjectively
exist
ing
save in his creature. All natural or
subjec
tive existence derives from Him
accordingly, being
nothing
else but that instinctive and unconscious
appropriation
and
imprisonment
of His most
holy
METIIOD OF SPIRITUAL CREATION. 167
nnd mother-substance of things, or fur-
nishes, thc natuml mntcrinl out of which
they arc fashioned. This is tho adorable difference
of ereativo to created art, No artist or im'ontor
amongst liS e\'cr finds the motller-snbstanee or ma-
terial of his work exclllsi\'cly within himsclf, or
supplied by his own spiritual rcsollrecs. IIc finds
it alrendy provided to his hand by nature, and all
he has to do consequently is to apply ordinary skill
and judgment to the manipuL'ltion of tllis material.
in order that his work Ina)' dilly appear. So that
unless the artist or im'entor had first some naturnl
community with these lowcr or artificial things he
makcs- his statue, his poem, his pieturc, his clock,
his house, his stemn-engille, his what-not, and were
himself, to begin with, the fruit of a most spiritual
Di\'ine nrt, even ns these lower things nre a fruit
of his own natural nrt, he would nm'er be able to
conceive them even, let alone execute tllCm. I'\ow
the cronlor of man has, to 1Jcgin with, no such com.
munity of nature with his crcntnrc ns this. lIe is
not a subject of being, but its unalterable source,
nor is lIe ropable of naturally or subjeeth'ely exist-
ing sn"c in bis creature. All nnlnnl or snbjec-
ti,'o existence derh'os from Him accordingly, being
nothing elso but thnt instinctive and 'unconscious
appropriation and impl'isonmellt of His most holy
108
NATURAL INCARNATION THE ONLY
substance,
which is involved in our
spiritual
con
sciousness,
and is
necessary
to constitute it. And
what we call
"
the universe of
nature,"
which to our
unspiritunl imaginations
is the outward sum or ob
jective
truth of such
existence,
is
merely
an artifice
of our innocent
puerile intelligence
to hide from our
own
eyes
our dense
ignorance
of the
fact,
and so
maintain a
good
conceit of ourselves.
Besides,
all
physical
existence that we know of is
plainly specific
: how therefore should we ever feel
ourselves authorized to infer that there was some
unknown universal substance that constituted the
invisible
generic unity,
or
source,
of all these in
numerable visible
species
? And
by
what
magic
above all were we ever
taught
to divine that the
only proper
name to bestow
upon
this universal
substance was the indefinite term : Nature ? There
is no universal
mineral,
nor
vegetable,
nor animal
substance,
genus,
or nature
answering
to
any
of
these
specific
mineral,
vegetable,
or animal forms
our
eyes
are familiar with
;
and there is even
express
provision
made in the moral
law,
as we shall see
bye
and
bye,
that no moral
subject especially
shall ever
suggest
the
possibility
of such
universality.
And
yet
men have
always
had this
profoundly philosophic
instinct of the
underlying unity
which binds
together
all the
endlessly
different and hostile forms of exist-
]08 JiATunJ,.f.
substance, which is involved ill our spiritual COil-
sciollsnc!'s, find is nceessary to constitute it. And
what we call .. the universe of nature," which to onr
un!lpirit.ulli imaginations is the outwnrd sum or Db-
jcctil"e truth of such e:tistence, is merely an artifice
of onr innocent pllerile intelligence to hide from our
own e)'cs our dense ignorance of the fact, and so
maintain a good conceit of ourselves,
Resides, all physical existence that we know of is
plninly !lpeeific: how therefore should wo ever feel
onrsch'es authorized to infer that there was some
nnknO\\'1l u"ircrsul substance that constituted the
invisible generic unity, or source, of all these in-
mlmerable visible species? And by what magic
above nil were we ever trmght to di\'ine that the
only proper name to bestow upon this W1iversal
substance was the indefinite t:crm: Knturc? 'l'here
is no universal mineral, nor \egemble. nor animal
substance, genus, or nrltnro answering to any of
these specific mineml, vcget:thle. or animal fonns
our eyes aro familiar with; and tllCre is even express
provision mnde in the momllnw, ns we shall soo bye
nnd bye, that no mornl subject especinlly shall e-,'er
suggest the (X)Ssibility of such universality, And ,ret
men ha\'e alwlI.)s had this profoundly philosophic
instinct of the underlying unity whieh binds together
nil the endlessly different and hostilo forms of exist-
1G9
ence that fall within the
compass
of sense
;
and have
moreover
always
characterized it
by
this
profoundly
philosophic
because
purely
undefined and
prophetic
designation
Nature. Whence then this marvellous
intellectual instinct ? And whence this
equally
mar
vellous and
just expression
of it ?
Simply
from the infinite
craving
which the creator
of man has for the
spiritual sympathy
and
fellowship
of His creatures
;
they
themselves
being
both alike
a
providential impulsion
within the unconscious soul
of the creature to
bring
about that Divine end. For
this end
requires
for its own fulfilment a
preliminary
process
of
purgation
in the created nature :
requires
that all the forms of evil and
falsity
to which the
created nature is
subject, by
reason of its inherent
alienation
from,
or otherness
to,
the infinite
creator,
should first have been
thoroughly
eliminated or
sloughed
off. And it is evident that these abstract
evils and falses cannot be
sloughed
off until
they
have
been
concentrated,
or become concrete and actual in
the
personality,
so to
speak,
of the created nature :
that
is,
in the
experience
of the various
persons
who
derive from the nature. The
original
sin of the
creature his
irpwrov ^euSo?
from which all his evils
and falses flow is that he feels himself to exist
abwlutchi
;
and this is a sin he
may
well be uncon
scious
of,
since the boundless love of his creator is at
ence that fall within the compcm of alld have
nlOfCO\'Cr I\lwR)'1 characterized. it by profoundly
philosophic because purel)' undefined and prophetic
designation - Nature, Whence then this man'ellous
intellcetl13l instinct? And "'hence this equnlly mar-
,'cHoU! and just expression of it ?
Simply from the infinite eroving which the creator
of man h:u for the spirillul sympluhy nnd fellowship
of IIis creatures; tlley themselves being both alike
a prm'idcntinl impulsion within the unconscious soul
of the creature to bring oPout that Di\'ine end, .For
this end requires for its own fulfilment 3 preliminary
process of pnrgation in the created nature: require;l
that aU the fonns of evil and falsity to whieh the
created nature is snbject, by reason of its inherent
alienation from, or otherness to, the infinite crctltor,
should first hM'o been thoroughly climinllted or
sloughed off. And it is cvident that these ab6tract
e,;15 and f'.3.1scs cannot be sloughed. oil' until they bn'-e
been concentrated, or become roncrete and actunl in
the P"'Olftllil,. 90 to spca.k, of the crcnted nature:
that is. ill the experience. of the vnrious persons who
deri"e from the n3ture. The original sin of the
ue...ture-his T,,"TO. from ""hich .ll his mils
and fll.l'leS fiO\\"-is tbllt he feels bimselC to exist
alnol.lel,; and this is II sin he may "'ell be uncon
llCious of, since tbe lo"e of creator is at
170
the bottom of it. At least if God
gave
himself to his
creature in a finite
manner,
there could be no
danger
of the sin
being
committed. But He
gives
himself to
the creature without
stint,
in
infinite
measure
;
and
the creature cannot
help feeling
therefore that he is.
life in himself. So
profoundly
unconscious is he of
falsifying
the
spiritual
truth of
things by
this vicious
estimate of
himself,
that here after six thousand
years
of
experience scarcely any
one has
yet
attained to
right
ideas
upon
the
subject.
Above
all,
the
people
who
preserve
the outward or formal revelation of the
church s
long fatuity
in
regard
to
it,
and bestow
upon
that revelation the most abundant
honor,
are the most
densely
and
devoutly
blind to its
spiritual signifi
cance : and one would sooner
expect
a true acknowl
edgment
of God from the stones in the street than
from them.
But
though
man starts with this
feeling
of his own
absoluteness,
or of his
being
life in
himself,
he is
by
no means left without a divine witness in his own
bosom to the
profound
untruth of the
feeling.
For
he
feels,
at the same time that he feels his
existence,
that there is
nothing
in
himself
to warrant or
justify
such existence. Let him start then never so
gayly
in
the career of
existence,
he nevertheless starts with
a
threatening
bombshell in his
very
vitals,
which is
ready
to
explode
and
lay
him waste
every
moment
110 NATURAL ISCARSATIOY TIlE ONJ.Y
the bottom of it. At least if God ga"e himself to his
creature in a finite mallner, there could be no danger
of the sin being committed. But lie gives himself to
the creature without stint, in infinite measure; and
the erentury:l cannot help feeling therefore that he is.
life in himself. So profoundly uneollscious is he of
falsifying the spiritual truth of things by this vicious
estimate of himself, that here after six thousand years
of experience scarcely anyone has )'et attained to
right ideas upon the subject. Above all, tl16 people
who preser\'e the outward or formal re\'elatioll of the
church's long fatuity ill regard to it, and bestow lIpan
that revelation the most abundant honor, arc the most
densely lUld devoutly hlind to its spiritual signifi.
cunee: and one would sooner expect a true aeknowl
edgment of God from the stOIlCS in the street than
from them.
But though man smrts with this feeling of his own
absoillteness, or of his being life in himself, he is by
no means left without a divine witness in his own
bosom to the profound untruth of the feeling. For
he feclll, at tllC same time that he feels his existence,
lhal there ;8 nothinfJ in !tin/self to warrant or jM8lify
SUcN cxisteNce. Let him start then never so gn)'ly ill
the career of existence, he nevertheless smrts with
1\ thrcntcning bombshell in his' very vitals, which is
ready to. explode and lay him waste e\'cr)' momcnt
METHOD OF SPIRITUAL CREATION;
171
that he remains unreconciled to the essential truth of
things
; or,
what is the same
thing, unenlightened
as
to the essential
emptiness, imbecility,
and
charlatanry
he carries
about
with him under the name of selfhood.
Now the
only possible way
of his
becoming
recon
ciled to the absolute
truth of
things
is,
to
give
over
this fallacious
feeling
of his
constituting
his own life
or
substance,
of his
constituting
even his own exist
ence or
selfhood,
inasmuch as this fallacious
feeling
itself is a sheer effect of
spiritual
causes,
all of which
have their
being
in God most
High,
and are contin
gent upon
His vast
designs
of
mercy
towards the
race. And in order that his reconciliation
may
be
complete
or
perfect,
the nature or
quality
of the
being
which all
spiritual
existence has in God most
High,
becomes reflected to his
experience by
a law he finds
within his bosom called
conscience,
the whole
drift,
spirit,
or
purport
of which is that he love his
neigh
bor as himself. For
only
in this
way, namely
:
by
his
coming
to
learn,
and his
agreeing
to act
upon,
the
maxim,
that the
being
which alone vitalizes his exist
ence is
spiritual,
not
material,
and that its nature is
Love: is the
portentous
bombshell which he bears
about in himself rendered
gradually,
and at last
per
fectly, inexplosive
and harmless.
Now
manifestly
the inward or
spiritual disciplin
ing
of the creature to this divine
height,
demands in
METHOD OF SPlRlTUAL CREATION.' 171
that he remains ullreconciled to the essential truth of
things; or, what is the samc thing, uncnlightcned as
to the essential emptiness, imbecility, and charlatanr}'
he carries about with him under the name of seJnlOoo.
~ o w the only possihle way of his becoming recoil
ciled to the absolute truth of things is, to gi"e o,'er
this fallacious feeling of his constituting his own life
or substance, of his constituting e\'en his own exist-
ellce or selfhood, inasmuch as this fallacious feeling
itself is a sheer effect of spiritual causes, aU of which
ha\'e their being in God most High, and nrc contin-
gent upon IIis \'ast designs of mercy towaNls the
race. Am{ in order that his reconciliation may he
complete or perfect, the lIature or quality of the being
which aU spiritual existcnce has in God most nigh,
becomes reflccte<1 to his experience by a la\\' hc finds
within his bosom called consciencc. the whole drift,
spirit, or purport of which is that he love his neigh.
hor as himself. l ~ o r only in this way, namely: by his \
coming to leal'll, all(l his agreeing to act upon, the
maxim, that tllC being which alone \'italizes his exist.
ellCC is spiritual, not material. and thnt its nature is
l.o"e: is the portentous bombshell which he bears
nbout in bimself rendered gradually, and at last per-
fectly, inexplosi\'e and bllmlless.
Now manifestly the inward or spiritual disciplin-
ing of the C1'C3ture to this divine height, demands il)
172
order to base
it,
in order to illustrate and enforce
it,
some
answering
outward or natural
experience
on his
part
;
demands in fact the literal verification of his
own nature. The essential freedom and
rationality
which he has in God
utterly disqualify
him in the
long
run for
receiving
truth on
authority,
and so ren
der it
imperative
that all nutriment intended for his
spiritual growth
be
capable
of scientific authentication
that
is,
of
ultimating
itself
outwardly
or to his
senses before he can assimilate it. In short his in
ward or
spiritual
creation and culture exact a
strictly
empirical,
conscious,
or
phenomenal
realm of existence
on the creature s
part,
to endow him with true self-
knowledge,
that
is,
to correct the conceit and
igno
rance and
vanity
that are incident to his
private
or
finite
generation,
and so inoculate him in time with
the
chastening
and otherwise unattainable knowl
edge
and love of God. We
may say
then that God s
creative
purposes
towards the human race
necessarily
involve a
long preliminary
wrestle or tussle on the
part
of the individual or self-conscious man with him
self:
a
long,
toilsome,
most
bitter,
and vexatious con
flict on his
part
with his own
puny,
crooked,
insincere
and ineffectual
ways
: before he can attain to that
steadfast
peace
in
God,
which shall
eventually
leave
him
profoundly
disinterested, indifferent,
and
actively
inert in his own behalf.
172 NATUIUL mCAIUfA.TION THE ONLY
order to base it, in order to illustrate and enforce it,
somc answering outward or natuml cxpericnce on his
part j demands in fact the literal verification of his
own nature. The essential freedom and rationality
whieh he has ill God utterly disqualify him in the
long rUIl for receiving truth on authority, and so reno
del' it imperatire that all nutriment intended for his
spiritunl growth be capable of scientific authentication
- that is, of ultimating itself outwardly or to his
senses - bcfore he can assimilate it. In short his in
ward or spiritual creation and culture exoet II. strictly
empirical, ronscious, or phenomcnal realm of existence
on the cl'cuture's part, to cndow him with true self.
knowledge, that is, to correct the conceit and igno.
rance and "anity that are ineideut to his private or
finite gencrotion, nnd 50 inoculate him in time with
the chastening and otherwise unattainable knowl-
~ edge and love of God. We may say then that God's
creative pnrposes to\vards the human race necessarily
imol\'c a long preliminary' wrestle or tussle on the
part of the individual or self-collscious man w;ith him-
BC{/': a long, toilsome, most bitter, and \'exatious con-
flict on his part with his own PUll)', crooked, insincere
Bud ineffectual wars: before he can attain to that
steadfast peace in God, which shall e"entunlly leave
him profoundly disinterested, indifferent, and actively
inert in his own behalf.
173
And
now,
my
friend,
I wish
you
to take most
par
ticular notice : that this
provisional,
or
ancillary
and
pedagogic sphere
of human life in which man is
thus left to make his own
acquaintance,
and to be
come for a while
apparently
his own exclusive
guardian
and
providence,
with a view to his ultimate and inti
mate
spiritual
disenchantment with himself is ike
world
of
our actual historic
consciousness,
the world
of
our
daily experience
which
subjects
us to a
fixed
exist
ence in
space
and time. It
may
astonish
you
to find
any
definite
philosophic
rationale
assigned
to this
crazy
world of
ours,
as much as it did M. Jourdain
in the
play
to learn that he had been
talking prose
all his life without
knowing
it;
but that this and
nothing
else is its
proper
function,
there can be no
doubt. This most outward and lowest of all
worlds,
in which
space
and time have a fixed and not a fluid
character as
they
have in the
spiritual
world,
is neces
sary
to the
development
and
training
of our finite con
sciousness
;
and it is the
gradual enlargement
of this
consciousness
of ours out of the
contemptible personal
limitations
in which it
begins,
into the
largest
social
dimensions
in which it
ends,
that constitutes
the solo
veritable
stuff of human
history.
When that
history
has attained its
apogee, accordingly,
and not
before,
we
may expect
to
begin
the realization of our
spiritual
creation.
But the reason of
my asking you
to take
METHOD OF SPIRITUAL CREATIOY. 173
And 1I0W, my friend, I wish )'OU to take most par-
ticular notice: that this provisional, or ancillary and
pedagogic sphere of buman life - in which man is
thus left to make bis OWII acquaintallce, and to be-
come for a while apparently his own cxclusi\'c guardian
and providence, with a "iew to his ultimate and inti
mate spiritnal discnchantmcnt with himsclf - is Ihe
fcorld 0/ our ac!l/at hilJloric cOfUwiolU/fC86, Ihe fcorld 0/
Qltr dail:J upericnce u:hich subjccls liS to a fi;rcd c.ritst-
('nce i/l. 'pace and limc, It lllay astonish JOu to find
any definite philosophic rationale as;;;igned to this
crazy world of ours, as much as it did ,;,\1. Jourdain
in the pIny to lenrn that he had been talking prose
all his life without knowing it; but tbat this and
nothing else is its proper function, there can be no
doubt.. 'l'his most outward and lowest of all worlds,
in which space nnd time have n fixcd and not n fluid
character ns they ha\'o in thc spiritual world, is neccS-
sary to the development and training of our fillite COli-
sciousness; nnd it is tho gradual cnJargomeut of this
consciousness of ours out of the contemptible personal
limita.tions in which it begins, into the lurgest social
dimensious in which it euus, tht constitutes the sole
"eritable stuff of human history" When tllat history
has attained its apogee, accordingly, and not before.
we ma)" oxpect to begin the rcalizl1tion of our spiritu111
creation. liut the reason of my asking j'OU to toke
174
HISTORY NOTHING ELSE THAN A
particular
notice of the fact here
stated,
was that I
might by
means of
your
so
doing
the better
impress
upon you
another
truth,
which is : that what we call
kiln) an
history
is at bottom
nothing
else than a theatre
of
DIVINE
REVELATION;
the
precise
historic form which
the revelation takes
being
a
display
of the Divine
dealings
in relation to human nature. The initial
acts of the drama reveal God in a state of
appar
ently complete prostration
to the created
nature,
so
passively subject
to
it,
as to be
blasphemed,
humili
ated,
and done to death in the
daily
chaos of its self
ish and
malignant passions
: so that the Divine name
sinks at last into a mere formula of execration
among
men,
while its inherent merciful
quality
is almost
wholly forgotten.
But the later scenes of the as
tounding
drama,
and its final
deno*me*t,
show Him
spontaneously rising again
from the death and hell
to which He has thus been
consigned
in the
persons
of the created
nature,
and
exalting
the nature itself
henceforth
discharged
of
personal
limitations,
or
made forever social and
unitary
into the intimate
fellowship
of His own eternal
being.
The truth to which I here call
your
attention is of
the
gravest
rational
import.
The
professing
Chris
tian church is too
baldly
avaricious in a material
sense,
and is moreover too instinct
spiritually
with
rival
personal
ambitions,
and rival sectarian emula-
174 lIISTORY NOTlIlN'G ELSE TJlA:;' A
pnrticular notice of the fact here stated, was that I
might by means of YOllr so doing the better impress
upon JOll Iluother truth. which is: that what we call
human ltialor!! is at bottom nothiH!! ellJe than a theatre 0/
DIVISE REVELATIOS; the precise historic form which
tllC rel'emtion takes beillg a display of the nil'ine
dealings in relation to humall nature, The initial
nets of the drama revool God ill a state of appal'-
entl)' complete Jlrostrntion to the created natmc, so
passi,'ely subject to it, as to be blasphemed, humili
ated, and done to death in the daily chaos of its solf-
ish and malignant passions; so that the Divine name
sinks at last into a mere formula of execration among
men, while its inherent mereiful quality is almost
wholly forgotten. But the laler scenes of the as-
tounding drama, and its final dtnoament, show Him
spontaneously rising again from tho death and hell
to which lIe has thus been consigned ill the persons
of the created nature, and exalting tho nature itself
- henceforth discharged of personal limitations, or
made forerer social nod unitary-into the intimate
fellowship of Ilis own eternal being,
'I'he truth to which I here eaU your attention is of
the gravcst rational import. The professing Chris-
tian ehureh is too baldly avaricious in a material
s e l l s e ~ and ig moreover too instinct spiritually wilh
rival personal ambitions, and rh'al sectarian emllla-
THEATRE OF DIVINE REVELATION.
175
tions,
to
give any
heed to
it,
or to
any
other
broadly
human
question.
And the thin scum of so-called
liberal or radical
religionists
which it is
continually
throwing
off,
seem even more
superficial
than the
church itself in their intellectual
tendencies,
for
they
apparently
crave no
deeper
satisfaction to their
pecul
iar
religious perplexities
than science
deigns
to min
ister. Above
all,
men of science such of them
especially
as make their science into a vehicle and
instrument of
philosophising
are
apt quietly
to
ignore
the truth of a
spiritual
creation. So I fore
warn
you
that
you
will not find
yourself
in a crowded
company,
if
you
consent to cultivate the truth. Per
haps,
however,
for the first time in
your
life,
you
will
feel
yourself
able en revanche to breathe to the full
compass
of
your
freed intellectual
lungs.
But I
beg
of
you,
if
you
have
any dealing
with this truth of the
rigidly apocalyptic
character of the world in which we
live,
to deal with it in the most literal unsentimental
manner. I mean
exactly
what I
say.
The whole use
of the actual world is to mirror or reflect Divine reali
ties to
us,
as much so as the whole use of
your
look
ing-glass
is to mirror or reflect
your physical person
to
your
own
eye.
And it mirrors or reflects these reali
ties to us in connection
strictly
with our own nature
in contradistinction from our
proper persons,
which
are
only
and at best a factitious and
perishable
scm-
THEATRE or DIVINE REVELATION. 175
tions, to give any heed to it, or to an)' other broadly
human question. And the thin scum of so-called
liberal or radical religiouists which it is continually
throwing off, seem e\'cn more superficial than the
church itseIr in their intellectual tendencies, for they
apparently crave no deeper satisfaction to their pccul-
inr religious perplexities than science deigns to min.
ister. Abo\'e all, men oC science - such of them
especially as make their science into a vehicle and
instrument of philosophr.dllg - are apt quietly to
ignore the truth of a spiritual creation, So 1 Core
warn you that you willilot find )'oursclf in a crowded
company, if JOu consent to eultimte the truth, Per-
haps, howeYer, for the first time in your life, )'OU will
feel yourself able en r ~ / ) a n e h e to breathe to the full
compass of JOur freed intellectual lungs. But I beg
of )'OU, if you have any dealing with this truth of the
rigidl)' apocalyptic character of the world in which we
live, to denl with it in the most literal unsentimental
manner. I meau exactly what I say, The whole lise
of the actual world is to mirror or reflect Divine J'C3li.
tics to us, ns much so as the whole usc of )'our look.
ing-glass is to mirror or reflect )'our physical person to
your own ere. And it mirrors or reflects these roo.ll
tics to WI ill connection strictly with our own nature
in contrndistinction from our proper persons, which
arc only anu at best a factitious anu perishable scm.
176
HISTORY NOTHING ELSE THAN A
blance or
phenomenon
of the nature. So that the
total
spiritual
or
philosophic meaning
of this revela
tion is to declare God a MAN in the
completest
sense
of the word : not
merely
a
spiritual
or internal
man,
infinite in love and
wisdom,
but much more a natural
man,
experienced
in all our
appetites
and
passions,
and able therefore to
subjugate every
densest hell of
personality
in our nature to the broadest human use.
The
machinery, spiritual
and
material,
by
which this
great
revelation becomes
possible
and
effectual,
is ex
plained
with
great industry
and iteration
by
Sweden
-
borg,
in all his books more or less. But I confess
I have been content to abide in the full
spiritual light
of the revelation
itself,
without
taking
an undue or
pedantic
interest in the
comparatively
dull and tedious
recital he
gives
of the methods of its evolution.
Cease then to conceive of our
physical
and moral
existence as
directly implicated
either in our
spiritual
Divine creation or our natural Divine
redemption.
They
are
only indirectly implicated
therein as furnish
ing
us that secular and outside
knowledge
of the Di
vine
ways
which is
necessary
to base or induct our
inward or
spiritual recognition
and
appreciation
of
both one and the other. Our
spiritual
creation and
our natural
redemption
are,
both
alike,
a
purely
Di
vine and miraculous
work,
transacted within the un
conscious
depths
of our nature
;
so that neither our
17G lIlSTORY NOTJUXO ElM; TIIA.'{ ....
blanee or phenomenon of the n a t ~ r e . So that the
total spiritual or philosophic meaning of this revelu
tion is to declnre God u MAN in the completest sense
of the word: not merely 0. spiritual or internal mun,
infinite in }O\'c and wisdom, but much more a nnturnl
man, experienced in all ollr appetites and passions,
and ahlc thereforc to subjugate c\'cry deusest hcll of
personality in our natul"C to the broodcst humnn usc.
The machinery, spiritual und material, by whieh tllis
great revelation becomes possible and effectual, is ex-
plained with great industry aud iteration by Sweden
borg, in aU his books more or less. But I cOllfess
I ha\'c been eontcnt to abide in the full spiritual light
of the 1'C\'elation itself, without taking an undue or
pedantic interest in the comparoti\'cly dull and tedious
recital he gives of the methods of its evolution.
Cense then to conceive of our ph)'Sieal and moral
existence as directly implicated either in ow' spiritual
Divine creation or our natural Divino redemption.
The)' are only indirectly implicated therein 8S furnish.
ing us that secular and outside knowledge of the Di
vine ways which is necessary to base or induct our
inward or spiritual recognition and appreciation of
both onc and the other, Our spiritual creation and
our natural redemption arc, both alike, a purely Di-
vine and miraculolls work, trans:lcted within the IID-
conscious depths of our nature; so that neither our
THEATRE OF DIVINE REVELATION.
177
physical
existence nor our moral
history
reflects the
least
original light upon
them,
their
only
active func
tion
being servilely
to
symbolize
them to our intelli
gence.
How absurd then to
expect any
new
light
from the
physical
sciences,
now so much
cultivated,
upon
the
questions
of human
origin
and human des
tiny
! Neither the
physical
nor the moral world con
stitutes the true
sphere
of our life or
being,
but
only
of our factitious
seeming
or
appearance
;
and the more
satisfied we are with the
knowledge they impart
to
us,
the more
hopelessly
remote are we from
spiritual
insight
or .
perception.
This
phenomenal
world in
which we live is the world not of Divine
reality,
but
of Divine revelation
;
and he whose
knowledge
of it
is
greatest
vindicates his
superiority
to his brethren
only
in
boasting
a
larger familiarity
with shadows.
I am
surprised
that a
person
of
your
intellectual
pith
should be so
easily duped by
the airs of our scientific
scepticism.
Do
you
think it fair to
deny
the Divine
being
and
existence,
because science can discover no
trace of them
throughout
the wide realm of
physics
?
If
so,
it can
only
be because
you
are
speculatively
blind to
any higher
realm of
being
than that of
physics.
At all events
your
need to believe in God
is
vastly
less sensitive than mine. For
my part
I
should
unfeignedly
thank science for its
negative
dis
covery, simply
because it
brought
the Divine exist-
TlIEATnl or DI\'I::\1 Rl.nU.1TIOY. 177
existeucc 1I0r ollr moral history reflects the
loost original light UpOIl them, their only active fUlle.
tion being servilely to symbolize them to our intc1li.
gellee. How absurd then to expect aoy new light
from the physicnl sciences, now so Illllch cultivated,
upon the questioos of human origin and human dm.
tiny! Neither tho physical nor the moral world con-
stitutes the true sphere of our life or Leing. but only
of our factitious seeming or llppcnrallce ; and tho more
satisfied we are with the knowledge they impart to
us, the more hopelessly remote are we frOIll spiritual
insight or. perception. 'fhis phenomenal world in
which we li\'e is the world not of Di,'illc rcnlity. but
of Divine revelation; and he whose knowledge of it
is greatest vindicates bis superiority to his brethren
only ill boasting a larger familiarity with shadows.
I am surprised that a person of your intellectual pith
should be so easily duped by the airs of our scientific
scepticism. Do you think it fair to deny the Divine
being and existence. because science ean disco\'cr 110
trace of them throughout the wide realm of physics?
If so, it can only be because )"011 are spcculath'cly
blind to any higher realm of being than tlmt of
phpics, At all events your nood to bclie\'e in God
is vastly less scnsitive than mine, For my part I
should unfeignedly thank science for its negative dis-
covery, simply becausc it brought the Divine exist-
178
SPIRITUAL VALUE OF MIRACLE
ence nearer to
my
own
nature,
or
approximately
humanized Him. I confess I should have an invol
untary
or inveterate
shrinking
from
science,
if it found
any
direct attestation of God in
mineral,
vegetable,
or
animal
existence,
much more
any
unmistakable traces
of His habitat in the mechanism of the celestial
spaces.
For I should find it hard to
persuade myself
that a
being
who had
any
direct
sympathy
with either of
those low and servile fields of existence could be
pos
sessed of
any
intimate human
quality.
All this will remind
you
of the intellectual value
I attribute to miracle in the evolution of our race-
history.
For in the absence of
it,
there would have
been
nothing
to
suggest
or authenticate to the univer
sal heart and mind of the race the infinite and ador
able name of
God,
nor
consequently any power
to
resist the incessant scientific debasement of our indi
vidual
intelligence
to mere
nature-worship
at most.
For miracle is
only
a brute affirmation or attestation
of the creative infinitude to men s brute or undevel
oped spiritual intelligence,
and has been full there
fore of the tenderest and most
timely
Divine
pity.
That we
happen
to have
outgrown
its need at this
day,
and can
intellectually dispense
with
it,
has been
owing
to no diminution of the creative
benignity,
but
rather to a
practical enlargement
of its
scope,
in wid
ening
the
sphere
of man s freedom and
rationality
to
178 SPIRITUAL VALUE or lURACLE
ence nearer to my own nature, or approximately
-humanized IIim. I confess I should ha\'e an imol.
ulltary or inveterate shrinking from science, if it found
any direct attestation of God in mineral, vegetable, or
animal existellcc, much more any unmistakable traces
of IIis llabilut in the mechanism of the celestial spaces.
J.'nr I SllOUld find it bard to persuade myself that fI
being who had any direct sympathy with either of
those low and servile fields of existence could be pos.
scssed of allY intimate human quality.
All this will remind you of the intellectual value
I attribute to miracle in the e\'olution of our raco
history, Vor in the absence of it, there would llfi\'e
been nothing to suggest or authenticate to the univer-
sal heart and mind of the race the infinite and ador-
able name of God, nor consequently an)' power to
resist the incessant scientific debasement of our indi-
vidual intelligence to mere nature worship at most.
For miracle is only a brute affirmation or attestation
of the creative infinitude to men's brute or undevel.
oped spiritual intelligence, and has been full there.
fore of the tenderest and most timely Divine pity,
'l'hat we happen to ha\'e outgrown its need at this
da)', and enn intellectually dispense with it, has been
owing to no diminution of the creative benignity, but
rather to a practical enlargement of its scope, in wid_
ening the sphere of m:m's freedom and rationality to
AS A SCIENTIFIC IRRITANT.
179
such an
extent,
as
effectually
to deliver him hence
forth from the dominion of
great
names,
or of routine
and
authority,
in scientific as well as in
spiritual
or
sacred
things,
and thus make him over at
long
last to
the
inspiration
of the
unimpeded
Divine GOOD in the
form of our own
glorified
flesh and bones. We
may
say
in fact that without miracles as a
perpetual
re
minder of a
supersensuous
life in
us,
the intellect
must have lost its
highest
Divine charm which is
that of
freedom,
or inward
inspiration,
arid have in
continently
succumbed to the limitations of science
which forever enchain it to sense.
Every
intellect the
least
spiritualized
is now free to assert its
just
insub
ordination to the
senses,
or claim to be
wholly
un
inspired by
science. And I maintain that it owes this
freedom
solely
to the
long respect
entertained
among
men for miracle as a
distinctively
Divine mode of
action. For without miracle to serve as a
symbol
of the otherwise
unrecognized
creative infinitude to
us until such time as the intellect itself should re
volt from the worthless
symbol
in the interest of its
own
living
Divine
substance,
men would never have
dreamt of
ascribing
a
present reality
to
creation,
but
have been content to
regard
it as a
past,
or outward
historic fact
merely, intrinsically incapable
therefore of
arousing any deeper
intellectual
homage
in us than
that of our servile and dead
memory.
AS A [ 19
such an extent, ns efl'cctually to deliver him hence-
forth from dominion of great llames, or of routine
and aUlhorit)', in scientific as well as in spiritual or
sacred things, and thus make him over at long last to
the inspiration of the unimpeded Di\'ine GOOD ill the
form of our own glorified flesh and bOllcs. \\'e may
say ill fact tlmt withont miracles as a perpetual re-
minder of a superscnsuOlls life in us, the intellect
must hare lost its highest Divino charm which is
that of freedom, or inwnrd inspiration, and have ill-
continenti)' succumbed to tile limitations of science
which fore\'cr enchain it to sense. Every illtc1lect tllC
lcast spiritualized is now free to assert its just iUSllb_
ordination to the senscs, or elaim to be wholl)' 1111-
in!'.Jlired by science. And I maintain that it owes tllis
freedom solely to tho long respect entertained among
men for mirn.cle as II: distincti\'ely Divine mode of
action. Vor without miracle to sen'c as a symbol
of the otherwise unrecognized creative infinitude to
us until snch time as the intellect itself should re-
volt from the worthless symbol in the interest of its
own lh'ing Divine substance, men would never hll."c
droomt of ascribing a present reality to creation, but
have been content to regard it as a past, or outward
historic fact merel)" intrinsically inCll(lUblc therefore of
arousing any deeper intellectual homage in us than
that of our servile nnd dent! memor)'.
LETTER XV.
T DEAR FRIEND: We have dwelt
long enough
on
general principles
: it is
time we
begin
to make some
particular
application
of them.
We have seen in recent letters that human nature
is not the least
physical,
but on the
contrary strictly
metaphysical, involving physics simply
as its
organic
or material
base,
in order to fix
it,
or
give
it anchor
age.
And
you, yourself,
doubtless,
will be as
prompt
as I am to infer
hereupon,
that we men in whom
this
organic
or finite base of existence almost com
pletely
controls its
distinctly
natural and infinite
possibilities
have small claim to be considered in
our own
right apt specimens
of human nature. Thus
far,
in
fact,
I think we
may
be said to furnish
only
good negative specimens
of
it;
that
is,
to furnish
much better evidence of what the nature is
not,
than
of what it is. We constitute
hardly anything
more
as
yet
than the
underground phenomenal
basement
LETTER XV.
DEAR - We 1Ia\"c dwelt
; long enough on general principles: it is
V: time we begin to make some particular
.--,-..
application of them.
We haye seen in recent letters that humnn nature
is not the least physical, but on the contrary strictly
metaphysical, ilwolving physics simply as its organic
or material base, in order to fix it, or give it anchor-
age. And you, )'oursclf, doubtless, will be as prompt
as I am to infer hereupon, that we men-in whom
this organic or finite base of existence almost com-
pletely controls its distinctly no.tural and infinite
possibilities - hu\'c small claim to be considered in
our own right apt specimens of human nature. Thus
far, in fact, I think we may be said to furnish only
good negative specimens of it; thnt is, to furnish
much better evidence or what thc nature is not, than
or what it is. We con!ltitutc hardly anything more
ns yet than the underground pllCnomenal basement
HUMAN NATURE vs. THE HUMAN PERSON.
181
floor of the
majestic
human house God is
uprearing
in our nature a basement floor
dug deep
in min
eral,
vegetable,
and animal substance and he would
sadly
err,
accordingly,
who should look
upon
us as
the celestial su
pel-structure
itself. And
being
but
this material base of our
nature,
we have no more
pretension
of course to constitute its
living
or
spirit
ual
personality,
than the metals which enter into the
material structure of a watch have to constitute the
functional
power
so named. I have
already
shown
you,
indeed,
that human nature
being bipolar,
having
two
factors,
one creative or
infinite,
the other
created or finite involves a
hopeless
contradiction,
an inextricable
puzzle,
for
every
one born
subject
to
it,
and can
only
be
integrally
constituted therefore
in a
perfectly unitary personality,
or one which shall
do exact and
equal justice
to both of its extreme
factors. In
short,
human nature is
normally
con
stituted
only
in the
person
of GOD-MAN.
Thus if Jesus Christ had never
actually
lived,
the
necessities of our
thought
would have driven us to
invent him. At the same time I don t wonder that
so
many people
at this
day,
who seem to me more
or less tinctured with his
spirit,
are
grievously per
plexed
to connect that
spirit
with the aims lent
by
professing
Christians to the Christian name. The
Christian
spirit,
as
represented by
those who make
lIUMA:; NATURE .. THE nUXA:; PEnsO:f. 181
floor of the majestic human house God is uprcllring
ill our nature-a basement floor dug deep in min
ernl, vegetable, and animal substance-and he would
~ a d l y err, accordingly, who should look upon us as
lhe celcstial superstructure itself, And being but
this material base of our nature, l\'C havc no more
pretension of coursc to constitnte its living or spirit.
ual pcrsonnlity, than thc metals which cilter into the
mntcrial stmcturc of It watch havc to constitute the
functional power so named. I have already shown
)'ou, indeed, that human nature - being bipolar,
htl\'ing two factors, one creative or infinite, the other
cte.'l.tetl or finite-involves a hopeless eontmdietion,
all inextricable puzzle, for every onc born subject to
it, and can only be integrnlly constituted therefore
in n perfectly unitary personality, or one which shall
do exaet and equal justice to both of its extreme
factors. In short, humlln nllturc is normally con
stituted only in the person of Gon){AY.
'l'hllS if Jesus Christ had never actually lived, the
necessities of our thought would have driven us to
im'ent him. At the same time I don't wonder that
so mnny people at tllis day, who seem to me more
or )css tinctured with his spirit, nre grievously per
plexed to connect that spirit with the aims lent by
professing Christians to the Christian name. The
Christian spirit, as represented by those who make
182
THE
CHURCH,
THE MAIN CITADEL
a formal or visible
profession
of
it,
is at most and
altogether
a
personal spirit.
It
may
have incident
ally,
to be
sure,
more or less
benignant
issues to
human life associated with
it,
but these issues are
purely
incidental : the main or direct
tendency
of this
pseudo-Christian spirit
is to
deepen
the sense of
per
sonality
in
men,
and
modify
it in the
way
of
rendering
it more and more consonant with the Divine will.
The
theory
of the church seems to be that God s
pur
pose
in creation is :
not,
all
simply,
to form a heaven
out of the human
race,
and make
history infallibly
conduce to that
supreme
end in
becoming
ever more
and more a
grand
school of
discipline
for
humanity,
in which
men,
taught by
a
profound experience
of
the evils of self-love and love of the
world,
may
at
last become
naturally
or
spontaneously
roused to react
against
these
evils,
and
freely
incline instead to the
promotion
and culture of a race-sentiment in hu
manity,
which has no
practical
admixture of evil and
falsity
in it to
betray
and defeat their devotion : but
to form both a heaven and a hell out
of
the human
race,
leaving
it
strictly optional
with
every
indi
vidual to determine himself to either of these
oppo
site
poles,
but
allowing
him no
chance,
when once
his choice is
made,
of ever after
correcting
it. The
revolting
hideousness of
ascribing
such a
purpose
to the merciful Creator of
helpless, dependent
men,
182 THE cnURCH, TilE lUI::' CITADEL
0. forronl or visible profession of it, is at most and
altogether 0. personal spirit. It may have incident.
ally, to be sure, more or Jess benignant issues to
human life associated with it, but these issues arc
purely incidental: tho main or direct tendency of tbis
pseudo.Christian spirit is to deepen the sense of per
sonality in men, nnd modify it ill the way of rendering
it more and more conSOllant with the Divine will,
'rhe theory of the church seems to be that God's pur
pose in cl'Cation is: not, all simply, to fonn 0. heaven
out of the human race, and make history infallibly
conduce to that supreme end in becoming ever more
and more a grand school of discipline for humanity,
in which men, taught by a profound experiencc of
the e\'ils of self.lovc and love of the world, may at
last become natarall1! or spontaneously roused to react
against these evils, and fredy incline instead to tho
promotion and culture of a. race.sentiment in hu-
manity, which has no practical admixture of evil nnd
falsity in it to betrny and defent their devotion: but
to form both a heaven and a hell out oj the hUll/fa,
race, lea\'ing it strictly optional with every indio
vidual to determine himself to either of these oppo
site poles, but allowing him no chance. when once
his choice is mnde, of e\'er after correcting it. 'fhe
revolting hideousness of ascribing such 0. purpose
to the merciful Creator of helpless, dependent men,
OF EXISTING EVIL AND FALSITY.
183
you
are as
quick
to discern as I
am,
and I need
not dwell
upon
it. But I want
you clearly
to under
stand that these diabolic audacities and
blasphemies
which men
theoretically
allow themselves with refer
ence to the Divine
name,
essentially
inhere in our in
sane habit
of regarding
human
life
as PERSONALLY
and not as SOCIALLY
constituted,
and attest the neces
sarily perverse interpretation
which that insane habit
leads us to
impose upon every
form of Divine truth.
Dear
friend,
if men could but once
livingly swing
free of these
personal implications
in their
thoughts
and
aspirations
towards God : that is to
say,
if
they
could,
even for a
moment,
spiritually
feel themselves
as no
longer
visible or
cognizable
to God in their
atomic
individualities,
but
only
as so
many
social
units,
each
embracing
and
enveloping
all in affec
tion and
thought
: the work would be forever
done,
as it seems to me. Heaven would be
begun
on
earth,
and the
very
nature of man reflect or
repro
duce at last the lineaments of Divine
good.
But
what
hope
of this is there within the
precincts
of
the Church at all
events,
where men are
expressly
taught
that the
only imaginable theory
of Christ s
office is to save men in their individual
persons,
or their
piddling private capacities,
and not at all
as a nature or
race;
and
consequently
that their
only
chance of salvation at his hands lies in their
or r.XIST1:-i'G EYJL A::iD FALSITY. 183
you arc as quiek to discern as I am, and 1 need
not dwell upon it. But I want you clearly to under.
st::lnd that these tlinbolie audacities and blasphemies
which men theoretically allow thcmselves with refer
cnce to the Divine name, eu('nlially inhere in our in-
1I01U! habit oj re!1ardill!1 human life as
and not as SOCIALLY coM/jllltcd, and attest the ncces
sarily pen'erse interpretation which that insane habit
lends us to impose upon e\'ery form of Divine truth,
Dear friend, if men could but once livingly swing
free of these personal implications ill theil thoughts
and aspirations towards God: that is to say, if they
could, evcn for a moment, spiritually feel thcmseh'cs
as no longcr visible or cognizablo to God in their
atomic individualities, but only as so many social
units, each embmcing nnd enveloping all in affec-
tion and thought: the work would be forever done.
as it seems to me, lIeaven would be begun on
earth, and tho very nllture of man reflect er repro-
duce at last the lineaments of Divine good. But
what hope of this is there within the precincts of
the Church at all events, where men are expressly
taught that the only imaginable theory of Christ's
office is to save mCIl ill their individual persons,
or their piddling private capacities. and not at all
as a nature or race; and conscquentlj' that tAeir
only coonce of salvation at his hands lies in their
184
CLAIM OF A PERSONAL INTEREST
diligently
and
impudently
*
"
appropriating
"
him,
every
one to his worthless and
insignificant
little self.
As if Christ could be in
any
sense a
personal
pos
session of
men,
to be made theirs
by
some
cheap
and odious methodistic
mouthing
of his
name,
and
afterwards to be
paraded
as an ornament on their
sleeve to dazzle the
eyes
of harmless
worldlings
who still have
modesty
and
grace enough
left
thoroughly
to disown him ! If these
thoughtless
Christian sectaries of ours could once be led to sus
pect
that
"
our
Lord,"
as
they vulgarly
call
him,
is
the veritable and
only great
God
almighty
himself
in men s natural lineaments the
spiritual
father
therefore of all
mankind,
especially
of those who in
their own conceit are
hopelessly
remote from
Him,
I wonder whether the
discovery
would arouse them
at last to a sense of
spiritual
awe and
reverence,
or
whether all
spiritual possibilities
are not
effectively
drowned out for them under this rubbish of ritual
righteousness
with which
they
affect to be clad. The
inmost life and
sanity
of
my
own faith in God de
pend upon my feeling myself incapable
of
any per
sonal or outside relation to
Him,
because the bare
thought
of such a relation as
possible
between us
is the menace of death to
my
soul. And this is the
reason
why
I
cling
with even a
passionate
intellect
ual
gratitude
to the revelation of the Divine name
184 CLAm OF A PERSONAL I:s"TEREST
diligently and impudently'" appropriating" him,
everyone to llis worthless and insignificant little self.
As if Christ could be in nlly sense n personal p0s-
session of men, to be made theirs by some cheap
nnd odious methodistic mouthing of his name, and
afterwards to be pt'\rodcd ns nn ornament on their
sloove to dnzzle the eyes of harmless worldlings
who still have modesty and groce enough left
thoroughly to tlirown bim! If thesc thoughtless
Christian sectaries of ours could once be led to sus-
pect that ... our Lord," as they vulgarly call him, is
the veritable nnd only great God almighty himself
in men's naturol linenments - thc spiritual father
therefore of all mankind, cspecinIlyof those who in
their own conceit nrc hopelessly remote from Him,
I wonder whether the discovery would arouse them
at last to a sense of spiritual awe and reverence, or
whether all spiritual possibilities arc not effectively
drowned out for them under this nlbbish of ritual
righteousness with which they affect to be clad. The
inmost life and sanity of Ill)' own faith in God de-
pend upon my feeling myself incapable of any per-
sonal or outside relation to Him, because the bare
thought of such a rclation as possible between us
is thc menaoo of death to my soul. And this is the
reason why I cling with e,cll a passiollllte intellect-
ual gratitude to the revelation of the Divine name
IN CHRIST PREPOSTEROUS..
185
in Jesus
Christ,
because he alone in
history
shows
me the Divine infinitude or
perfection actually
blent
or
identified,
in his
dying
and risen
person,
with
human nature
my
own nature as man and so
forever disenthralls me to
my
own
consciousness
from the
pungent
damnation
wrapped up
in
my
own
odious and imbecile selfhood.
Swedenborg
s books throw a flood of
light upon
the method of this ineffable Divine achievement in
our
history,
and
you
are so
blessedly
free of ecclesi
astical biases that I see no reason
why you
should
not read them with a
profit
and
pleasure equal
to
my
own. There
may
be some
reason,
unknown to
me,
blinding you
to the honest intellectual charm of the
books
;
perhaps,
like
many
others,
you
have been
prejudiced against
them
by
the obvious fact that
they
have been hitherto
engineered,
not in the interest
of
mankind,
but
exclusively
in that of a low sectarian
ambition,
or lust of ecclesiastical
self-righteousness.
But
surely
after the
many
lessons the Christian eccle-
siasticisms have
taught
us,
of the inevitable
deprava
tion Christ s
spirit
is bound to
undergo
whenever the
attempt
is made to
reproduce
it in
corporate
form,
you
would not hold the
upright
old
Swedenborg
him
self answerable for this
helpless betrayal
of his truth
on the
part
of his
professed
followers,
would
you?
If
any
obvious
prejudice
of this sort
really
threaten
IN CIIRIST PREPOSTEROUS.
185
in Jesus Christ, because he alone in history shows
me the Divine infinitude or perfection actually blent
or identified, in his dying and risen person, with
human nature - my own nature as man - and so
forever disenthralls me to my own consciousness
from the pungent damnation wrapped up in my own
odious and imbecile sclfhood.
Swcdellborg's books throw 0. flood of light upon
the mcthod of this ineffable Divine achievement in
our history, and you are so blessedly free of ecclesi-
astical biases tliat I see no reason why you should
not read them with a profit and l>leasure equal to my
own. 'l'here may be some reason, unknown to me,
blinding you to the honest intellectual charm of the
books; perhaps, like many others, yOll have been
prejudiced against them bj' the obvious fact that they
have been hitherto engineered, not in the interest
of mankind, but exelusi\'ely in that of a low sectarian
ambition. or lust of ecelesiastical self-righteousness.
nut sllrely after the many lessons the Christian ceele-
sinsticisms hQ\'c !.'lught us, of the ine\'itable depram-
tion Christ's spirit is bound to undergo whenc\'er the
attempt is made to reproduce it in corporate form,
you would not hold the upright old Swedenborg him-
self answerable for this helpless betrayal of hi/J truth
on the part of his professed followers, would yOll?
If any obvious prejudice of this sort really threaten
186 SWEDENBORG S DOCTRINE OF THE
to cut
you
off from the immense benefit
Swedenborg
s
books
bring
to the
intellect,
let me
briefly
assure
you
that
they
themselves are
infinitely
remote from
sug
gesting
to an
unperverted
mind
any
of these shallow
and,
as we
may say
at this
day, profligate
ec
clesiastical
conceptions. Swedenborg
indeed of
good
set
purpose
finds
very
much to
say
of the church
both
"
old
"
and
"
new,"
and he
says
it all without
a shadow of reticence or
apology,
as if he never
doubted that
every
one who came to his books would
be
thoroughly
vastated of sectarian
aspirations,
and
incapable
therefore of
supposing
him such an ass as
to
represent
God
almighty
solicitous
only
to establish
under the name of "new" church a more
baldly
vicious and
contemptible
ecclesiasticism than
any
that had ever
yet
.cursed the burdened and
patient
earth.
What then is his
general
doctrine : of the
constitution of the
church,
as shadowed forth in
sacred or
symbolic history?
This doctrine cannot be at all
understood,
unless
.we
previously
take into consideration the state of
things
in which it is
grounded, -namely:
that the
world in which the church
exists,
and for whose bene
fit it is a
spiritual provision,
is
essentially
a
sphere
of
Divine revelation : while at the same time it is
profoundly ignored by
the
world,
or those who in
habit
it,
that it is
charged
with
any
such universal
186 SWEDENOOnG'S DOCTRINE OF TilE
to cut )"ou off from the immense benefit Swcdenborg's
books bring to the intellect, let me briefly assure JOu
that the)' themselves are infinitely remote from sug.
gesling to nn unper\'erted mind any of these shallow
-and, as we may say at this day, profligate-ec-
clesiastical conceptions. Swedenborg indeed of good
set purpose finds \'ery much to say of the church
both "old" and" new," llnd he says it all without
a shadow of reticence or llpology, llS if he never
doubted that everyone who came to his books would
be thoroughly vastated of sectarian aspirations, and
incapable therefore of supposing him such an ass as
to r<;prcsent God Illmighty solicitous only to establish
under the name of "new" church a more baldly
vicious and contemptible ecclesiasticism than any
that had evcr Jet ,cursed the burdellcd llnd patient
earth. What then ia his gellerol doctrinc of the
constitution of thc church, ns shadowed forth in
sncred or symbolic history?
This doctrine cannot be at all understood, unless
.we previously take into consideration the state of
things in which it is grounded, .namely: that the
WfJrld ill whicl/ the cnurch e:ci8/s. and for whose bene-
fit it is a spiritual pro"ision, is euen!ia/l!l a aphere
of IJiville revelati01l: while at the same time it is
.prQfoundly ignored by the world, or those who in-
(habit it, that it is charged with any such \Ini\'crsal
CONSTITUTION OF THE CHURCH.
187
function. The world- has indeed no faintest
suspicion
of the truth
>
that it exists fop
nothing
else but to
constitute
an
orderly
revelation of God s
spiritual
infinitude or
perfection
;
but
stupidly
settles down
to the far more
nattering
conviction,
that it
consti
tutes on the
contrary
a most real and
permanent
Divine
work,
a work of true and finished
creation,
and this in
spite
of its
being
destitute of
every spirit
ual Divine mark. Now the church was intended to
1
be a
standing
witness or memorial of God amidst
this
prevalent ignorance
of men
concerning
Him. It
is a candle
irradiating by
its feeble but honest
glim
mer the otherwise unmixed and
hopeless
darkness.
Swedenborg accordingly
views the church
throughout
its entire
history
in the
light of
a Divine
drama,
pre
figuring
to the
reflective understanding of
men who
are
inwardly
callous to the most tender and
spiritual
Divine substance latent in their own coarse souls and
bodies,
and
outwardly
therefore unobservant of it
in certain
symbolic
or
representative persons
and
peo
ples,
the entire and
signally
miraculous truth
upon
the
subject of
mans Divine nature and
destiny.
About
the
prehistoric beginnings
of the church indeed he
is
naturally
able to
give
us
very
little
information,
since the
greatest
amount of such information could
only
conduce to the satisfaction of a
purely
idle
curiosity.
But he shows that it
grew
out of a
very
OP TilE CIIUUCTl. 187
function. rl'hc world hM indeed no faintest suspicion
of tIle truth) that it exists for nothing else but to
constitute an orderly revelation of God's spiritual
infinitud13 or perfection; but stupidly settles dO\Vll
to the far more flattering eonvietioll, that it cotlsti
tutes on the eontmry 3 most real and pennanellt
Divine work, a work of true and finished creation.
and this in spite of its being destitute of every spirit.
ual lJi"inc mark. Now the chureh was intcnded to
be n standing witncss or memorial of God amidst
this prevalcnt ignorance of mell concerning Him. It
is a candle irradiating by its feeble but honest glim.
mcr the otherwise unmixed and hopeless darkness.
Swedcnborg accordingly ,'iews the church throughollt
its entire history in the of a Divine drama, pre
ji!JNrin!J to the l'ejleclive underlJtandin!l of IIICll- who
are inwardly callous to tho most tcnder and spiritual
Dil'iuc snbstnnee latcnt in their own coarse souls Rnd
bodies, anc! outwardly therefore unobservant of it-
in certain 8!1J1/bolic or repre8cntalive pCrIJQ1I8 and peo
ple8, lite entire and 81gnally miracMlou8 Irl/Ih. IIpOll Ihe
I1ltbject 0/ man'8 Divine nalure Q"d dCBlin!!. Ahout
the prehistoric begillllings of the church indeed he
is llntumlly nble to gh'c us very little information,
since the greatest amount of such infonnation could
only conduce to the satisfaction of tL purely idle
curiosity. But hc shows that it grew out of II. ,"cry
188
STATEMENTS IN REGARD
tender and infantile
spiritual intelligence
in
man,
scarce weaned as
yet
from Nature s maternal bosom
;
and that this
intelligence
accordingly
was
wholly
made
up
of a
perception
of the interior
correspond
ence that obtains between
spirit
and
nature,
that
is,
between celestial
goods
and their derivative terrestrial
truths. That the
peculiar quality
of this
intelligence,
however,
was
very
exalted,
being inspired by
the
heart,
appears
from all he
specifically says
of
it,
and
especially
from a brief but
pregnant
incidental
glimpse
he
gives
of its
broadly
human
genius
and
sympathies,
in a remark he makes about the church
called
Adam,
with which our sacred or
symbolic
scripture opens,
and of which he saw the
spiritual
or
heavenly
state. He
says
:
"
Those who
belonged
to the most ancient
church,
designated by
the name
of Man or
Adam,
are above the head in the Maxi-
mus
Homo,
and dwell
together
in the utmost
happi
ness.
They
told me that it is seldom others come
to
them,
except
such
occasionally
as
come,
not
from
this earth
but,
as
they phrased
\i,from
the universe."*
The men of this church in fact
"
were internal
men,
delighted only
with internal
things,"
which are the
things
of Love and
Wisdom,
"
and
viewing
external
things only
with their
eyes,
while
they
reflected
upon
the
spiritual goods
and truths
they represented.
Thus
Arcana
Calestia,
1115.
188
IN Rf.GARD
tender and infantile spiritual intelligence in man,
scarce weaned as yet (rom Nature's maternal bosom;
and that this intelligence accordingly was wholly
mado up of a perception of the interior correspond-
ence that obtains betwoon spirit and nature, that is,
between celestial goods and their deri\'ative terrestrial
truths. That tbe peculiar quality of this intelligence,
howe"er, was \'cry exalted, being inspired by the
henrt, appears from all he specifically sa)'s of it,
and especially from a brief but pregnant incidental
slimpsc he gires of its brondly human genius and
sJmpathies, in a remark he makes about the church
called Adam, with which our sacred or symbolic
scripture opens, and of which he saw the spiritual
or hca"cnly state. lIe says: .. 'fhose who belonged
to the most ancient church, designated b)' the llame
of .Man or Adam, nre above the head ill the Maxi.
mus llomo, and dwell together in the utmost happi.
ness. They told me that it is seldom others come
to them, except Buch occasionally a8 come, not jroJJl
tltiB earth but, as they phrased it,from the universe."-
'The men of this church in (act" were internal men,
delighted only with internal things," which are the
things of ul\"e and Wisdom, "Ilnd viewing exten131
things only with their eyes, while they reflected upon
the spiritual goods and truths they represented. 'rhus
.!.ffllaa (A,klfu, 1115.
TO THE PREHISTORIC CHURCH.
189
external
things
were held of no intellectual account
by
them,
save as
leading
them to reflect on internal
things,
and these in their turn to reflect on celestial
things,
and these
again
on the
Lord,
who to them
was all in all."
*
It is
very
difficult,
I
admit,
to do
any justice
with
our
inspissated spiritual faculty
to
Swedenborg
s de
scriptions
of this
early
or internal
development
of the
church in man.
They suggest
to our coarser intel
lectual fibre a
very
much feebler
grasp upon
life than
our
own,
and it even disconcerts us to
imagine
the
truth otherwise. To the cultivated or
regenerate
heart, however,
this intellectual
judgment
of
ours,
no
doubt,
seems
very profane
or sensuous
;
very
much
as,
to the common
heart,
a
judgment
which should
affirm the
superior
sweetness of the adult man to the
infant child would
appear
little short of
sacrilegious.
Anyhow
the state of
things
here described was
very
incongruous
with the Divine
designs
in
humanity,
for man
then,
as
Swedenborg says,
was more like
a
spirit
than a
man,
and the Divine
design
could
be fulfilled
only by making
him
fesh.
"
For in this
way only
could celestial and
spiritual
life be
adjoined
to man s
proper
nature,
that
they might
be as
one."f
Swedenborg accordingly proceeds
to
represent
the
*
Arcana
Ceelestia,
54.
f
Ibid. 100.
TO THE PREIIISTORIC CllunCII. 189
external thiugs were held of no intellectual account
by them, sn,'c as leading them to reflect on iuternal
things, nnd dlese in their turn to reflect on celestinl
thiugs, and these again 011 the l.<lrd, who to them
was nil in all."
It is Yer}' diffienlt, I admit, to do any justice with
our inspissated spiritunl faculty to Swcdellborg's de-
scriptions of this carly or internal de\'elopment of the
church ill man. 'fhey suggest to our coarser intel.
lectual fibre a very much feebler grasp upon life than
our own, and it e\'en disconcerts us to imagine the
truth otherwise. To the cultivated or regenerate
heart, however, this intellectual judgment of ours, no
doubt, seems very profane or sensuous; "cry much
as, to the common henrt, 0. judgment which should
affirm the superior sweetness of the adult man to the
infant child would appear little short of sacrilegious.
An}'bow tho state of things here described was vory
incongruous with the Divine designs in humanity,
for man then, as Swedenborg sa}'s, was morc like
a 8pirit thnn a man, and the Divine design could
be fulfilled only by making him flesh, "i"or in this
way onl}' could celestin! and spiritual life be adjoined
to l/Ion'lI proper nature, that they might be as one," t
Swedenborg accordingly proceeds to represent the
,drell". c.fltllitl, 54,
t Wi. lW,
190
INNOCENCE OF A NATURAL
descendants of the
church,
thus
styled
Adam or
Man,
as
inclining
to selfhood: that
is,
desiring
to become
instead of an internal man an external one. But
he does not fail to characterize this
change
of
genius
in
it,
though relatively
unfortunate of
course,
since
everything
deteriorates in
proportion
as it becomes
remote from its
source,
yet
as
by
no means
absolutely
so;
inasmuch as
selfhood,
though regarded
in itself
or
absolutely
it is unmixed
evil,
is
yet
the indis
pensable
condition of man s natural
development,
or
race-evolution,
and
consequently
of that
redemptive
achievement in our nature which constitutes God s
true or eternal
spiritual glory
in creation. This
rising
inclination to selfhood is the inevitable dawn
of the natural or race-mind in
us,
and as such of
course is
noway
evil,
though
viewed
apart from
that
subordination it is the fountain of all the evil known
to the universe. We don t
get angry
with the
infant,
although
we feel bound in the interests of his own
maturity
to correct
him,
when we see him instinc
tively exhibiting
the traits of his future natural man
hood;
on the
contrary
we are
secretly
diverted
by
his arch and
graceful ways
of
self-assertion,
because
as
yet they
are full of innocence or innocuous. Ex
actly
so we
may say
there is no
ground
for moral
disapprobation
in these nascent or unconscious
ego
tistic inclinations on the
part
of the
early
church,
190 INSOCESCE OF A NATURAL
descendants of tho church, thus styled Adl'l.m or Man,
as inclining to selfhood: that is, desiring to become
instead of an internal man an external ono. But
he does not foil to characterize this change of genius
in it, though rclath'oly unfortunato of course, since
eWI)thing deteriorates in proportion as it becomes
remote from its source, yet as by no means absolutely
so; inasmuch as selfhood, though regarded in itself
or absolutely it is unmixed e\'il, is yet the indis-
pensable condition of man's natuml development, or
racc-evolution, and consequently of that redemptive
o.chievement in our nature which constitutes God's
true or eternal spiritual glory in crrotion. 'l'his
rising inclinntion to sclfbood is the inevitable dawn
of tbe naturnl or race-mind in us, and as such of
course is noway evil, though viewed apart froJJi that
8#bordillolion it is the fountain of all the evil known
to the uni'erse. We don't get angry with the infant,
although we (eel bound in the interests o( his own
maturity to correct him, when we see him instinc.
th'cly cxhibiting the traits of his future naturallIum-
hood; on the contrary we are secretly diverted by
his arch and graceful ways of self-assertion, because
as )'ct they arc full of innocence or innocuous. Ex-
actly so ,va may suy there is no ground for moral
disapprobation in these nascent or unconscious ego-
tistic inclinations on the pact of the early church,
INCLINATION TO SELFHOOD.
191
because to the wiser mind
they simply
foretell the
advent in the fulness of time of the Divine natural
humanity,
and are themselves meanwhile full of in
fantile
ignorance
and innocence.
Indeed
Swedenborg always
draws a wide dis
tinction between the natural love of self and the
world,
and an absolute or unnatural love of
them,
that
is,
a love of them for their own sakes
;
calling
the
former a wise
love,
and the latter a
stupid
or insane
one. He
says
for
example
in his
profoundly
clear and
beautiful
Essay upon
the Divine Love and
Wisdom,
of which
Lippincott published
an
extremely good
translation
by
Mr. Foster
eight
or ten
years ago,
and
which,
if
you
are interested in what I
say,
I recom
mend
you
to
get
: "The loves of self and of the world
are
by
creation
heavenly
loves,
because
they
are loves
of the natural man subservient to
spiritual loves,
in
the same
way
that foundations are
subservient to
houses. These natural loves
guarantee
a man s wish
ing
well to his own
body, desiring
food, raiment,
and
shelter,
consulting
the welfare of his
family, seeking
after useful
occupation,
and even after honors
pro
portionate
to the worth of the
public
trusts he
fulfils,
and the extent of the fulfilment he renders them
;
and
guarantee
moreover his
enjoying worldly pleas
ures,
and
finding delight
and refreshment in them :
but now mind ! our natural loves
guarantee
all these
ISCLISATIOS TO S'tL'''OOD, t!lt
because to the wiser mind they simply (oretell the
ad\'ent in the (ulness of time of the m.,ine natural
humanity, and are themseh'cs mcunw-hile rull of in-
fantile ignotnll('e and innocence,
Indeed Swedenborg alwars drav.s 11 wide dis-
tinction between the llat.ral 10\'e of self and the
world, and an absolute or unnahunllove of tbem, that
is, a love or them for their 01'1'11 sakes; caning the
former 11 wise lo\'e, and the lntter a stupid or insane
one. lIe S3)11 for example in his profoundly clenr nnd
betl.ntiful Essa)' upon the Divine l.o\e alld Wisdom,
of which Lippincott published an extremely good
translation by Mr. foster eight 01" tell yenrs I1go, and
which, if )'OU are interested ill what I sny, I recom-
mend J'OI1 to get: "The loves of self and of the worM
are 6/ crtatioN AeaulIlJ {oLlell, because they arc lo\'cs
or the Itat.ral mall I I M 6 I I e r r i ~ 1 (0 llpinltlal {octll, in
the same way tllat foundations are subservient to
houses. These natuml loves guanmtce a man's v.;sh-
ing well to his 0"0'0 body, desiring food, raiment, and
shelter, consnlting the welfare 0( his fami"', seeking
after useful occupation, and even aner honon pro-
portiO'Date to the worth of the public t.rmt! he fulfils,
and the extent of tbe fulfilment he renden them;
and gullrll.ntee moreover hi. CIIjoying worldly pleas-
ures, and finding delight and rerroshment in tbem ~
but now mind! our n3turnl loves guarantee all these
192
UNHANDSOME PRE-NATAL
things,
not at all for
any
absolute or unconditional
worth to be found in
them,
for there is no such
worth,
but for a certain end of use which
they pro
mote in
rendering
a man fit to serve the Lord and
serve the
neighbor.
But where this use is not
pro
moted,
as in the case of a man who has no relish for
serving
the Lord or his
neighbor,
but
only
for
serving
himself
by
means of the
world,
then his natural self-
love ceases to be
heavenly
and becomes
infernal,
be
cause it cuts the man off from
delighting
in his
nature or
kind,
and shuts him
up, spiritually,
to his
own
selfhood,
which is
wholly
evil."
l
Swedenborg goes
on to
give
his readers a detailed
mention of the
specific
churches that succeeded to
this Adamic
one,
with the several characteristics
that made each of them
noticeably
distinct from
its
predecessors.
These details are
excessively
te
dious and
uninteresting
at this
day, though
to future
inquirers
into our
distinctively
race
-
genesis they
may prove perhaps exhilarating;
and I have not
the least intention of
dwelling upon
them.
They
were churches still in the
gristle,
unclad as
yet
with
natural flesh and
bone,
and devoid therefore of
proper
historic
interest,
so far at least as
indicating any
con
structive
providential purpose
in human nature
;
be
ing
based
every
one of them
upon
some mere diver-
*
Divine Love and Wisdom. See also Ath.
Creed,
43.
ID2 UYIIA..'fDSOME PRE-:i'AT.\L
things, not at all for any absolute or unconditional
worth to be found in them, for there is no such
worth, hut for n certain end of use which they pro.
mole in rendering 0. man fit to serve the Lord and
serve the neighbor. Dut where this use is not pro-
moted, ns in the case of a man who has no relish for
!;crring the Lord or his neighbor, but only for serving
himself by moons of the world, then his natural self.
10\'c ceases to be llCllvcnly and becomes illfcrnnl, be
cuuse it Cllts the man off from delighting ill his
nature or kind, nnd shuts him up, spiritually, to bis
own sclfhood, which is wholly evil."-
Swedenborg goes all to give his readers a detailed
mention of the specific churches that succeeded to
this Adamic one, with the scvernl characteristics
tbnt made each of them noticcnbly distinct from
its predecessors. 'rhese details are excessively te-
dious and uninteresting at this day, though to future
inquirers into our distinctively mee genesis they
may prove perhaps exhilamting; and I ha,o not
the least intention of dwelling upon them. They
wcre churches still in the gristle, unclad as ~ e t with
natural flesh and bone, and devoid therefore of proper
historic interest, so far at least as indicating any COil
structi\'e providential purpose in human nature; be
ing based evcry one of them upon some mere dhcr-
DEVELOPMENTS OF THE CHURCH.
193
gent
relation in the
personal genius
of its founders
with
respect
to
every
other that
preceded
it,
and des
tined like them to be
engulfed
in some more
general
form which should round them all off into visible
unity.
I
suppose
it is all
very
exact
church-physi
ology,
but I confess I feel little or no interest in the
very
unhandsome
pre-natal physiological development
of the
church,
while it was still an immature and un
born
providential embryo
in the
earth,
peopling
it too
with
every
uncouth, unclean,
and monstrous form of
life below the human. And even after it has attained
to
fully
formed consciousness of itself as
man,
and
separates
itself from whatsoever is
not-man,
it awak
ens no
philosophic
interest save as it
tends,
by
uncon
scious
copulation
with the
world,
to
generate
what
men
subsequently recognize
as human nature. Ac
cordingly
I shall
only attempt
to
give you
a con
densed
philosophic aperqu
of the
ever-growing corrup
tion of the
early
churches,
until that
corruption finally
culminated,
or became a momentous historic
phenom
enon,
in the
gross
fanatical lineaments of the Jewish
theocracy
:
certainly
from a
spiritual point
of view the
most
complete
and
comprehensive
embodiment of un
godliness
ever
Divinely
consecrated in human annals.
But the
only
result of this
philosophic glimpse
will
be,
I
hope,
to
suggest
afresh to
your
mind what an
adorable
wonder-worker we have in Him who thus
DEH':I.OPXE.."''l'S or TItE CHCRCIt" 193
gent relation in the personal genius of its founden
with r ~ p c c t to c'"ery other that precedetl it, and des-
tined like them to be engulfed in some more general
form which should round them all off into visible
unit)', I snppose it is all "err exact church-Jlhrsi-
olog)", but I confess I feel little or no intcrest ill the
yery unh::mdsome pre-natal phJSiologicnl dcvelopment
of the church, while it was still all imm3.turc and un-
born pro"identilll embr),o in thc co.rtll, peopling it too
with e\'ery uncouth, unclelln, and monstrous form of
life below the human. And e\"cn after it has aUtlined
to full)' formed consciousness of itself as man, and
separates itself from whatsoever is !lot-man, it awuk
ellS no philosophic interest S3\"e liS it tends, b)' uncon
scious copulation 'with the world, to generate what
llIen subsequently recognize llS /1111/1011 lIolllre. Ac
cordingl)' 1 shall onl)' attempt to gi\'e )'ou a oon
densed philosophic operfM of the enr-growing corrup-
tion of the c:lrl)' churcllcs, until tho'lt corruption finaUy
culminated, or becnme a momentous historic phenom-
enon, in the gross fanatico.l lineaments of the Jewish
theocroeJ: certainI)' from n spiritual point of view the
1Il000t complete and oomprehensh'c embodiment of un-
glXlIincss c,'er Dh'inelJ consecrated in human annals.
llut the only result of this philosophic glimpse will
be, 1 hope, to suggest afresh to Jour mind what ~ n
adornblc wonder-worker we ha\'c in Him who thus
194
CREATION ESSENTIALLY MIRACULOUS.
utilizes,
or turns to the
advantage
of human
nature,
the inmost and most
implacable
evil of its individ
ual
bosoms,
making
it indeed the fertile womb of
infinite and otherwise inconceivable Divine and hu
man
good.
194 CREATIO:> ESSESTIALLY MlRACULOUS.
utilizes, or turns to the advantage of human nature,
the inmost nnn most implacable evil of its individ-
ual bosoms, making it indeed the fertile womb or
infillite and otber\vise inconceivable Divine and hu-
man good.
LETTER XVI.
DEAR FRIEND : To
say
as Sweden-
borg says
: that this
early
church catted
Adam or man inclined to
selfhood,
or
from
internal tended to become external : is .mani
festly equivalent
to
saying
that it lost
sight
of the
only
reason it had for
existing, namely
: the service it
miy
/it
do the world in
keeping
it
mindful of
God : and
began
to value itself on its own
account,
as if
it had existed
ab
oriyine
for its own
sake,
and were itself an absolute
Divine
good
in the earth.
The
original
bias to evil in the
human
heart,
or
what
separates
it from
God,
is constituted
by
self-
love and love of the world. But these loves are
not in themselves
evil,
but innocent and
heavenly,
because
they
are
purely
instinctive or
organic
loves
in man serviceable to
spiritual
loves,
just
as foun
dations are serviceable to houses. "For from these
loves,"
say Swedenborg,
"
man wishes well to his
body,
desires to be
fed, clad,
lodged,
to consult
LETTER XVI.
YDEAR FRIEXD : - To say as Sweden-
borg says: that tli, early C/UtrCh caOed
Adam or man inclined to ,e!fhorxl. or from-
infernal tendedto become uternal .. is mani.
festly cquil'olcllt to sR)"ing that it lost sight of the only
reason it had for existing, namely: tlte lJen:jcc it might
do lit,. /rorld in l:('('pil/,9 it mind/iii 0/ God: and began
to '-ollie itself on its own account, as if it bad existed
ab Qr;!!illc for its own sake, nod werc itself nn nbsolutc
Divine good in the earth.
The original bins to enl in the hUIJl:lo heart, or
what s01XLrntes it from God, is constituted by self.
1o'-e nnd lo\'e of the 'lrorld. But these loves are
not in themselvC!l c\il, but innocent and heavenl)'.
because they are purely instincth'c or organic lo,'cs
in man scniOOllb1e to spiritual Io\'es, just 115 loun-
dations arc sen"iceablc to houses. .. }'or from these
lo,'cs
t
" say Swedenborg, .. man \vishCll well to hi,
body, dCllil'C! to be fed, clAd, lodged, to consult
196
OUR SELFISH AND WORLDLY LOVES MADE EVIL
the comfort of his
family,
to seek after useful em
ployment, yes,
to be honored for the worth of the
services he thus renders to
society,
and also to be
delighted
and recreated
by
the
pleasures
of the
world : but all these for a certain
spiritual
end,
which
ought
to be
use,
for
by
these loves thus ex
ercised and refreshed he is fitted to serve the Lord
and the
neighbor.
But when these loves refuse to
become subservient to more universal
loves,
as Di
vine and
neighborly
love,
they
then become infer
nal,
because
they
then immerse a man s mind and
soul in
selfhood,
WHICH IN ITSELF is ALL EVIL."*
In course of time then these wholesome
imper
sonal loves are sure to lose their innocence or be
come
personal by being
made to minister to
self
hood in
man,
or
promote
the interests of his falla
cious
individuality
as
against
those of his common
nature. In other words all men in time become
selfish and
worldly,
that
is,
unduly
addicted to the
love of themselves and the love of the world. This
natural
degeneracy
of mankind is not fatal
by any
means,
but it calls aloud for God s
redemptive
power
in human nature to save the race from
pre
mature
blight.
Neither selfishness nor worldliness
will ever be considered obsolete forms of human
nature,
but
they
will
always
be considered more
*
Arcana
Caelettia,
396. See also Ath.
Creed,
43.
196 OUR SUfiSM A..\'D WORLDLY LOVES MADE EVIL
thc comfort of his family, to seek aftcr useful cm
ployment, Jcs, to be honored for the worth of the
scrvices he thus renders to society, and also to be
delighted and recreated by the pleasures of the
world: but all these for a certain spiritual end,
which ought to be use, for by these loves thus ex
crcised nnd refreshed he is fitted to serve the Lord
and the neighbor. llut when these loves refuse to
bocome subservient to more uni\'ersal loves, as Di
,ine and neighborly love, they then become infer-
nal, because they then immerse a man's mind and
soul in selfnoori, wilien I ~ ITSELF IS ALL EVIL,"
In course of time then these wholesome imper-
sonal loves nre sure to lose their innocence or be
come personal by being made to minister to self
hood in man, or promote the interests of his falla.
cious individuality as against those of his common
nature. In other words all men in time become
selfish and worldly, that is, unduly addicted to tho
love of themsel\'es lind the 10\'e of the world. This
natural degeneracy of mankind is not fatal by any
means, but it calls aloud for God's redempth'c
power in human nature to sllve the race from pre-
mature blight. Neither selfislmcss nor worldliness
will ever be considered obsolete forms of human
nature, but they will always be considered more
BY THE INFLUENCE OF PROPRIUM.
197
and more
disreputable
or
unworthy
forms of it.
They
will
always
drive men of
spiritual
culture to
desire to realize their nature in social or
Divinely-
redeemed
form,
but
they
will never have
power
actually
to
deprive any
one of
hope
towards God.
As
long
indeed as animals and
vegetables
continue
to exist man will
scarcely
be robbed of his God-
ward faith and
hope by any
amount of selfishness
or
worldliness,
for the animal is a
very
innocent
and unconscious
type
of the former
love,
and the
vegetable
of the latter. Until God sends an utter
blight upon
the life of the animal and
vegetable
kingdoms
therefore we shall feel no
misgivings
about His intimate
dealings
with our own nature.
What is worldliness at bottom? We all know well
enough
what it is in a literal or moral
aspect
as
separating
between
man and
man;
for we all love
the world too
much,
and sometimes sacrifice our
neighbor
s
esteem,
and our own
peace
of
mind,
to
its
tempting pleasures,
honors,
or emoluments. But
what does worldliness mean in a
spiritual
rather
than a moral
aspect,
that
is,
as
separating
no
longer
between man and
man,
but between man and God ?
It means to esteem and love the world as a final
ity,
to be satisfied with it as a fulfilment of our
hopes
and
aspirations
towards God : thus it means
at bottom to
ignore
God,
to
ignore
His
spiritual
BY THE m F L U E ~ C E OF PROPRlfIJI, 197
and more disreputablo or unworthy forms of it.
'rIley will always drh'e men of spiritual culture to
desire to realize their nature in social or Divinelr-
redeemed form, but they will nC"er ha\'e power
actually to deprive anyone of hope towards God,
As long indccd as animals and vegetables continue
to exist man will scnrrcly be robbed of his God-
ward faith and hope by any amount of selfishncss
or worldliness, for the animal is a very innocent
ltDd unconscious t)PC of the fonncr lo\'c, and the
\'egetable of the latter, Until God sends an utter
blight upon the life of the animal and \'egetnble
'kingdoms therefore we shall feel 110 misgivings
about IIis intimate dealings with our own nature.
What is worldliness at bottom? We all know well
enough what it is in a literal or moral aspect - as
separating between man and man; for we aU 10\'e
t110 world too much, and sometimes sacrifice our
neigbbor's esteem, and our own pence of mind, to
its tempting pleasures, honors, or emoluments, But
whnt does worldliuess mean in a spiritual rather
tl181l a moral aspect, tlmt is, as separntillg no longer
between man and man, but bch\'ccn man and God?
It means to esteem and 100'e the world as a final-
ity, to be satisfied with it as a fulfilment of our
hopes and aspirations towards God: thus it menns
at bottom to ignore God, to ignore IIis spiritual
198 THE EXCESS OF THEM EVEN NOT HATEFUL TO
GOD,
perfection,
or His essential
infinity
and
eternity,
and
acknowledge
Him at the most as a
physical
and
moral
power,
the creator and maker of this realm
of finite
personal
existence. When the
worldling
acknowledges
God at
all,
this is the extreme limit
of the
homage
he renders Him: he considers Him
as the author of the
very pleasant
life that now
is,
the
giver
of
every good
and
perfect gift
to his
senses. To be sure there is
nothing very
exhilar
ating
to the Divine mind in this
degree
of
homage,
provided
it is
anyway
sincere,
which is
extremely
problematical
at least: but
just
as
surely
there can
be
nothing revolting
in
it,
nor even
displeasing,
to
that mind : so that if the creator had but destined
His creature to remain an innocent animal
merely,
without
any capacity
of
spiritual
life or
enjoyment,
He
would,
I dare
say,
have been
highly
satisfied
with it.
Selfishness to be sure is a much more
potent,
stubborn,
and
profound
evil than
worldliness,
and
far more hostile
practically
to human
society
or
fellowship
;
and
Swedenborg
in order to show the
superior malignity
of the former love to the latter
as an element of human
life,
characterizes the hells
which
grow
out of it as
diabolic,
whereas he
always
gives
the hells of worldliness the milder
designation
of Satanic. But
selfishness,
although
a less
super-
198 TilE EXCESS OF TIIE:.I: EVE=-- SOT llATlFUL TO 000,
perfection, or His essential infinity and eternity, and
ncknowledge Him at the most as a physical and
moral power, the creator aod maker of this realm
of finite personal existence. When the worldling
acknowledges God at all, this is the extreme limit
of the homage he renders Him: lie considers Him
as the author of the very pleasant life that now is,
the giver of evel'y good and perfect gift to his
senses. To be sure there is nothing very exhilar-
ating to the Divine mind in this degree of homage,
provided it is anyway sincere, which is extremely
problematical at least: but just as surely there can
be nothing revolting in it, nor even displeasing, to
that mind: so that if the creator had but destined
His creature to remain an innocent animal merely,
without any capacity of spiritual life or enjo)'ment,
lIe would, I dare say, have been highly satisfied
with it.
Selfishness to be sure is a much more potent,
stubborn, and profound evil than worldliness, nod
far more hostile practically to human society or
fellowship; and Swedenborg in order to show the
superior malignity of the former love to the latter
as an element of human }ife, charncterizcs the hells
'which grow out of it as diabolic, whereas he a1\va)'8
gives the hells of worldliness the milder designation
of &lallie. Dut selfishness, although a less super-
BECAUSE HE UTILIZES IT IN THE HELLS.
199
ficial evil than
worldliness,
accommodates itself in
some sort
equally
well to the Divine administration
in human affairs : as is shown
by
what Sweden-
borg says
of the hells to which it is ministerial.
The devil and Satan would be
very
discreditable
products
of the creative
love,
provided
they
owed
their
original
existence to it. But
they
do not in
the
slightest degree.
Satan and the devil
(by
which terms
respectively
of course one would be
understood to mean not
any
individual
existences
but the whole mass of human kind in whom either
the love of the world or the love of self character
istically predominates)
owe their
origin
to a vital
misconception they
are both alike under in
regard
to human
freedom,
deeming
it absolute instead of
moral,
contingent,
relative. This
misconception
on
their
part
is
very
unfortunate no
doubt, because,
as
it leads to all manner of
practical injustice
and un
truth,
it
requires
them to be
separated
from the
orderly
mass of their
brethren,
and shut
up
for a
long
while in work-houses where
they
are com
pelled
under
pain
of
forfeiting
their
daily
bread,
and of even worse
punishments,
to
work,
and re
frain from bad manners. But
they
are never in the
slightest degree objects
of God s
contempt,
let alone
abhorrence,
but
equally
with
heavenly
existences at
tract His
unswerving mercy
or
compassion.
BJ::C.urSI: III: UT1Wz..ES IT I ~ TilE HELI.S. 199
ficitll el,il than worldliness, accommodates itself in
lOme sort cqullllJ well to the Divine ndministntion
in buman affnirs: lIS is show'll bJ what Sweden.
borg sa)! of the hells to which it is ministerial.
The delit and Satan would be l'CI')' discreditable
products of the crcath'c love, pro\-idetl they owed
tbeir origillJ11 existence to it. But they do not in
tbe slightest degree. Satan and tbe devil (by
wbich lems respectively of course one would be
understootl to mean not aoy indi\"idUlll existences
but the whole ronss of human kind ill whom either
the lo\'e of tho l'l'orld or the lovo of self cl13rn.cter-
isticnlly predominates) 011'0 thcir origin to a vital
misconception they nrc both nlike under in regard
to human freedom, deeming it nbsoluto instead of
morul. contingent, relativo. This misconception on
their pnrt is l'cry ullfortunate no doubt, bcca.usc, ns
it lends to nil manner of practical injustice nnd un-
tnltb, it requires tbem to be scparated from the
orderl)' mass of their brethren, and shut tip for ll.
long while in work.houses where they are com-
pelled under poin of forfeiting their daily bread,
and of even 1\'orse punishments, to work, and re-
fmin Crom b.1d manners. But they are n e n ~ r i. 1M
."9Ated rkg,ye objects of God's contempt, let alone
abhorrence. but equally 'WiUJ. heal'enly existences at
tract IIis ullswerving mercy or compnssion.
200
THE ONLY INTOLERABLE EVIL TO GOD IS
And thus
you
are
prepared
for what I have next
got
to
say.
It is a
very intelligible proposition
in
itself,
but it
may perhaps
encounter some
prejudice
in
your understanding.
The
proposition
is this :
that while we owe our milder or moral
evils, those,
namely,
which
separate
us
outwardly
from our fel
low-man,
to the
inspiration
of the
world-spirit,
the
spirit
which
reigns
in
every
man
by
virtue of his
natural
birth,
the
inspiring
cause of our
deeper
spiritual
evils,
those which
separate
us
inwardly
from
God,
our
life-source,
and call for our natural
redemption
at His
hands,
is
exclusively
the church-
spirit
in
humanity,
the
spirit
that leads
every
man
that has it to think himself nearer to God than
other men.
This
proposition,
I
repeat, may
meet with a slow
reception
at
your
hands. Let me then above all
things
make sure that
you perfectly
understand
what I mean
by
it.
What I call the
deeper spiritual
evils which
attach to
men,
separating
them from their crea
tive
source,
are those of confirmed selfhood or self-
righteousness.
Do I mean
you
to understand
me,
then,
as
saying
that the
church-spirit
in
humanity
is
the source of all our
spiritual
unrighteousness
? This
is
literally
what I mean to
say,
and what I would be
understood as
saying
: that the
church-spirit
is
par
200. THE ONLY 11'l"TOLERABLE EVIL TO G?D IS
And thus )"ou are prepared for what I have next
got to say. It is a very intelligible proposition in
itself, but it may perhaps encounter some prejudice
in Jour understanding. 'l'he proposition is tbis:
that whilc we owe our milder or moral e,ils, those,
namely, which separate us outwardly from our fel.
low-man, to the inspiration of thc world-spirit, the
spirit which reigns ill c\'ery man by virtue of his
natural birth, the inspiring cause of our deeper
spiritual evils, those which sepnratc us inwardly
from God, our life-source, and call for our natural
redemption at His hands, is exclusivcly thc church
spirit in humanity, the spirit that leads cvery man
that has it to think himself nearer to God than
other men.
'fhis proposition, I repeat, may meet with a slow
reception at )'our hanus. Let me then above all
things make sure that )'on perfectly understand
what I mean by it.
What I call the deeper spiritual evils which
attach to men, ~ e p n r n t i n g them from their crea-
tive sourcc, are those of confirmed selfllood or self-
righteousness. Do I mean you to understand me,
thOll, as Sll)'ing that the chureh-spirit in humanity is
the source of all our spiritual unrighteousness? This
is literally what I menn to say, and what I would be
understood as Sllying: that the church-spirit is par
PROPRIUM, SELFHOOD,
OR SELF-RIGHTEOUSNESS.
201
excellence the
evil-spirit
in
humanity,
source of all
its
profounder
and irremediable woes. Don
t,
I
beg
of
you, interpret
me to
your
own
thought
as
saying
that the church stimulates
any
of man s actual or
moral evils. I
say
no such
stupid thing.
For it is
notorious that the church
studiously
fosters the sen
timent of moral worth or
dignity
in its
disciples,
the sentiment of distinction or difference between
them and other men. It is
only by
so
doing
in
deed that she
jixes
or hardens them in that ten
dency
to
proprium
or selfhood to which
they
are
naturally
inclined,
and thus delivers them over bound
hand and foot to
spiritual pride, pride
of
character,
in short a
se^-righteous spirit,
which is the
only
form of
evil,
the
only
form of sin or
blasphemy,
fundamentally
at variance with man s
spiritual
ex
istence. But this latter evil is
undeniably
a church
development
in our nature. The church is the ac
tual
parent
or
protagonist
of all the
spiritual
evil
latent or
possible
in human nature evil of self
hood or
self-righteousness
;
and
by focusing
it in
her own
haughty personality gives
God at
length
his
opportunity
in
allowing
the church to become the
mere mendicant and
impotent
existence it now is in
the earth to crush out in
every spiritual high-
place,
or most recondite corner of human nature
itself,
the otherwise inaccessible and
flagitious
evil
PROPRlCY, StLFIlOOD, OR SELF-RlGUTEOUSSESS. 201
crcellence the eVil-spirit in humanity, source of all
its profoundcr and irrcmedinblc woes. Don't, I beg
of you, interpret me to your own thought as saying
that the church stimulates any of man's" actual or
moral e\"ils. I sny no snch stupid thing. ];'or it is
notorious that the church studiously fosters the sen-
timent of moral worth or dignity in its disciples,
the sentiment of distinction or difference between
them and other men. It is only by so doiug in-
deed that she ji.re$ or hardens thcm in that ten-
dency to proprillnl or sclfbood to which they are
naturally inclined, and thus delivers them over bound
hand and foot to spirit.ual pride, pride of character,
in short a $eV-righteous spirit, which is the only
form of evil, the only fonn of sin or bln!lphem)',
fundamentally at variance with man's spiritual ex-
istence. tiut this latter evil is undeniably a church
demlopmcnt in our nature. The church is the ac-
tunl parent or prot.'\gonist of all the spiritual evil
Intent or po6sible in human nature - evil of self-
hood or self-righteousness; and by focllsing it in
her own haughty personnlity gives God at length his
opportunity-in allowing tllO church to become the
mere mendicant aud impotent existence it now is in
the earth - to crush out in every spiritual high-
place, or most recondite corner or humnll nature
itscIr, the otherwise inaccessible and fJllgitiaus evil
202
FOE THIS IS SPIRITUAL OR LIVING
EVIL;
which it
represents.
God has no
power
to
combat
spiritual
evil,
save as it ultimates itself in
natural
or outward form. And the church
pretension
in
humanity
is the ultimate natural or outward form
of all man s
spiritual profligacy.
For human nature
has no existence in
se,
and comes to
light only
through
men s consciousness : not their individual or
private
consciousness,
but their associated or
public
one : and the church and the world are as
yet
the
only recognized
forms of this latter consciousness.
I mean then that the
church-spirit
in
humanity
is the
expression
of all man s
patent
or latent
spir
itual
evil,
and reduces his mere moral evil to com
parative insignificance,
for the latter is
curable,
and
the former not. However selfish or
worldly
a man
may
be,
these are
good
honest natural
evils,
and
you
have
only
to
apply
a motive
sufficiently
stimu
lating
in either case and
you
will induce the sub
ject
to forbear them. But
spiritual
evil is inward
evil
exclusively, pertaining
to the selfhood of the
man,
or
livingly appropriated by
him as his
own,
and cannot therefore become known to him save in
the form of an outward natural
representation
;
for it
is not like moral evil mere
oppugnancy
to
good,
but it is the actual and
deadly profanation
of
good,
or the lavish
acknowledgment
of it with a view of
subordinating
it to
personal,
or selfish and
worldly,
202 FOR TillS IS SPIRITUAL OR LIVING E\'IL;
which it represents. God has no powcr to combat
spiritual evil, savc as it ultimates itself in natural
or outward form. And the chureh pretension in
humanity is the ultimate natural or outward form
of all man's spiritual profligacy. }'or human natufC
has no existence ill Be, and comCB to light only
through mell's consciousllCS!!: not their indi\jdual or
private consciousness, but their associated or public
one: and the church and the world are as ~ ' e t the
only recognizcU forms of t h i ! ~ latter consciousness,
I menn thCll that thc church-spirit in humanity
is the expression of all mall'S palent or latent spir-
itual evil, and reduces his mere lOamI evil to com-
parative insignificance, for the latter is curable, and
the former not. However selfish or worldly a man
may be, these arc good honest natuml e\'ils, and
YOll ha\'e only to apply a motive sufficicntly stimu-
lating in either case and 'yOU will induce the 6ub-
ject to forbear them, Dut spiritual c\'il is inward
evil exclusively. pertaining to the selfbood of tho
man, or livingly appropriated by him as his own,
and cannot therefore becomo known to him 53VO in
the form of an outward natural representation j for it
is not like moral evil mere oppugnancy to good,
but it is the actual and deadly profanation of good,
or the lavish acknowledgment of it \'Vith a \'iew of
subordinating it to personal, or selfish and worldly,
AND
FATAL,
IF
ALLOWED,
TO THE HUMAN RACE.
203
ends. It is the
only truly
formidable evil known
to God s
providence, being
that of
^^/"-righteousness,
and hence the
only
evil which
essentially
threatens
to undermine the foundations of God s throne. It
is that evil of unconscious
hypocrisy
or
making
believe which alone Christ is
represented
in the
New Testament as
having spiritually stigmatized
to
men s eternal
abhorrence,
and which
Swedenborg
says
he was able to overcome
only by subjugating
the influence of all the heavens and all the hells to
his own
spotless
love of
mankind,
so
utterly
elim
inating
from our nature or
history
in its Godward
relations the vicious and
thoroughly
damnable ele
ment of
privacy
or
proprium
that
is,
of
private
or
personal pretension among
men,
of individual char
acter,
or finite
independent
selfhood.
This all seems
plain enough,
but now
you
will
ask me : How the church comes to be
representa
tively
identified with this
capital
evil of selfhood
or
self-righteousness
in man.
I will answer
your question
in as few words as
possible, though
I am not without a fear that
they
will not be so few as I could wish. But I will at
all events do
my
best,
in the limited
space
that the
plan
of these letters allows
me,
to make the
point
clear. God knows that I have not the least idea
of
making my
answer
acceptable
to
you, except
AXD FATAL, IF ALLOWED. TO TilE nUYAY nAeE. 203
end!. It is tho only truly formidable evil known
to God's providence, being that of ..
and hence the only evil which essentially threatens
to undermine the fOilndations of God's throne. It
is that c\'il of unconscious hypocrisy or making
believe which alone Christ is represented in the
New 'festnmeut liS hllving spiritually stigmatized to
men's eternal abhorrence, and which Swedenborg
slIrs he was able to O\'ercome only by subjugating
the influence of all the heavens and all the hells to
his own spotless love of mankind, so tlttcrly clim
inating from our natllrc or history in its Godward
rclntions the vicious IIml thoroughly damnable oJc.
mcnt of primey or propri/f,m - that is, of prh'ate or
personal pretension among men, of indhidual char.
acter, or finite independent selfhood.
'fltis all 8eems plain enough, but now rou will
a!lk me: How the churcb comes to be representa.
tively identified with this cnpit:1.1 evil of self hood
or self.righteousncss in man.
I will answer )'our qUe'stion in as few words liS
possible, thOl.lgh I am not withont a. fear that the'y
will not be so few as I COl1.1d wish. liut I will at
all events do my best, in the limited space thnt tho
plnn of these letters allows me, to make the point
clear. God knows that I have not the lenst idea.
of making my answer Ilccepmblc to )'OU, except
204
THE CHURCH ALONE PRODUCES
through your
own
goodness
of
heart,
or love of
mankind. What I want to do then is to convince
you
that the church is alone
chargeable
with the
production
of actual
proprium,
character,
differential
selfhood,
among
men
;
and that in so
doing
it has
representatively
brought
to a head the fundamental
evil of the created
nature,
that which
spiritually
vivifies all its other evils moral and
physical
: so
that
absolutely nothing
remains between us and the
full fruition of God s
spiritual kingdom
on
earth,
but the
hearty recognition
of the visible church as
once a
living
but now an
entirely
fossil
representa
tive element of human nature.
To
begin
then :
Suppose
for a moment that self
ishness and worldliness were our
only
vices.
Sup
pose
that man and the world alone existed to men s
senses and
intelligence, just
as
they
do to the senses
and
intelligence
of the animals
;
and that the influ
ence of these
things
was
entirely uncomplicated by
any
influence derived from the church as an insti
tution. It is
easy enough
to see that selfishness
and worldliness in this
hypothetical
state of
things
would be no vices at
all,
but
simple
instincts of
men s natural life
leading
them to the fullest
pos
sible
enjoyment
of the
goods
about
them,
and be
getting
in them meanwhile of course the utmost
possible
indifference to God and their
neighbor
:
204 TilE CIlURCIl A L O ~ E PRODUCES
through >"our own goodness of heart, or love of
mankind. What I want to do then is to convince
you that the church is alone chargeable with the
production of actual propriu1Jl, character, differential
selfhood, among lDen j and that in so doing it hIlS
representatively brought to a head the fundamental
evil of the created nature, that which spiritually
vivifies all its other evils 1D0rai and physical: so
that absolutely nothing remains between us and the
full fruition of God's spiritual kingdom on earth,
but the hearty recognition of the \'isible church as
once a living but now an entirely fossil representa.
tive clement of human nature.
To begin then; Suppose for 0. moment that self.
ishness and worldliness were our only vices. Sup-
pose that man nnd the world alone existed to men's
senses and intelligence, just as they do to the senses
and intelligence of the animals; and that the influ.
ence of these thing'S was entirely uneomplicntcd by
any influence dClived from the church as an insti-
tution. It is easy enough to soo .that selfishness
and worldliness in this hypothetical stnte of things
would be no vices at all, but simple instincts of
men's nntural life leading them to the fullest pos.
siblc cnjo)'mcilt of the goods about them, and be.
getting in them meanwhile of eourse the utmost
possible indiffefCnoo to God nnd their neighbor:
THIS DESPERATE EVIL IN MEN.
205
but there
stopping.
For these
things
are vices
only
as
they
tend to
selfhood,
or lead us into
practical
conflict with our
spiritual destiny; only
as
they
tend
to interest us
supremely
in a lower order of life
than that which our nature fits us to
enjoy
: and
palpably
in the case
supposed
these
spiritual
limita
tions would be
wholly lacking.
It is to the church
primarily
that the world is indebted for its
every
gleam
of
spiritual knowledge
;
and without the
church therefore the world would never have learned
to condemn either selfishness or worldliness. A man
here and there
by obeying
a
greedy
or covetous
spirit might paralyze
the life of his
senses,
or
bring
practical
ruin
upon
his
organization
;
but however
unfortunate his
particular
excesses
might prove
him,
he never
by any possibility
could deem them either
sinful,
as
reflecting
a certain inward or
spiritual
tur
pitude
on
himself,
or even
evil,
as
reflecting
a cer
tain outward or moral
opprobrium upon
his conduct.
So far indeed from
anything
of this sort
being pos
sible to the
man,
we have
only got
to invest him
with a
capacity
of reflection in order to see that
he would
necessarily
under the circumstances
deem
his selfishness and
worldliness,
or his lust and cov-
etousness,
his
highest
law or
duty.
But in
point
of fact a man of that
simple spirit
less make could have no
capacity
of
reflection,
and
TillS DESPEnATE EVIL IN XEN. 205
I)ltt there ,topping, }'or these things arc vices only
as thcy tcnd to sclfhood, or lend us into practical
conflict with our spiritual destiny; ollly ns they tend
to interest us supremely in a lower order of life
than that which our nature fits us to enjo)': and
palpably in thc case supposed these spiritual limita
tions would be wholly lackiug, It is to tho church
primarily that the world is indebted for its every
gleam of spiritunl knowledgo; and without the
church therefore tho world would ne\'cr have lrorned
to condemn either sclfishncss or worldliness, A man
here and there by obeying a greedy or covetous
spirit might paralyze the life of his scnses, or bring
practical ruin upon his organization; but howe\'er
unforttlllate his particular excesses might Pl'O"O him,
ho never by any possibility eould deem them either
,inldl, as reflecting 0. certain inward or spiritual till'
pituue on himself, or even evil, as reflecting a ecr.
tain outward or moral opprobrium upon his conduct.
So far indeed from anything of this sort being pos
sible to the mall, wo hare only got to invost him
with II. capacity of reflection ill ordCI' to see that
he would m.'Ccsstlrily under the circnmsttlnces deem
his selfishness alld worldliness, or his lust and eov.
etollsness, his highest law or duty,
Dut in point of fact a 1Th'l1l of that simple spirit-
less make could hoye no cnparity or rellcction, and
206
CONSCIENCE THE EVIDENCE OF AN INFINITE
consequently
no conscience of law or
duty.
Con
science
presupposes
in all its
subjects
a
personal
development,
or sense of
selfhood,
as its
necessary
ground
;
and
personality
in
every
case is a result
ant of two
forces,
a
conventionally good
and evil
one,
belonging
to the unconscious nature of the
subject,
and
yet
so
exquisitely adjusted
to each
other,
or so
evenly
balanced,
as to make him feel
without the least
misgiving
that he is
absolutely
a
free and rational
individuality,
the essential arbiter
of his own actions. In short the existence of con
science in men
presupposes
the existence of the
church and the world as extreme
representative
fac
tors of human
nature,
while the
perfect equilibrium
or mutual
adjustment
of these factors in their
prac
tical
operation upon
the
subject argues
a
really
Di
vine or infinite
purpose
and
providence
in
humanity.
You see then that it would be the
height
of ab
surdity
to attribute to a man whose
very
nature is
representatively expressed by
the church and the
world
anything
short of a
highly composite genesis.
It is thus
exclusively
the alliance of the church
and the world in our nature that
stamps
it
human,
and so
gives
men their
original
consciousness of
evil
being,
in
being
either selfish or
worldly.
And
it is
specifically
the influence of the church in
our nature that
brings
about this result. It is
206 OJ' A"'S
consequcntly no conscicnce of lnw or duty. Con-
science presupposes in all its subjects 8 personal
development, or scnse of selfhood, as its necessary
gronnd; and pCNonality in every case is a result
ant of two forces, a conventionally good and eril
one, belonging to the unconscious nature of the
subject, and yet so exquisitely adjusted to each
other, or so evenly balanced, 8S to make him fecI
without the least misgiving that he is absolutely a
free and rntional individuality, the essential arbiter
of his own actions. In short the existence of con-
science in mell presupposes the existence of the
church Rnd the world as cxtreme representative fae.
tors of humnn natuTC, while the perfect equilibrium
or mutual adjustment of these factors in tlleir prac-
tical operation upon the subjcct argues a really Di.
"inc or infinite purpose aud prOl'idcuce in humanity.
You see then that it would be the IlCight of abo
surdity to attribute to a IUan whose vcr)' nature is
representatively expressed by the church and the
world anything short of a highly composite gcnesis.
It is thus exclusively the alliance of the church
and the world ill our nature that stamps it human,
and so gh'es mcn their original consciousness of
evil being, in being either selfish or worldly. And
it is specifically the influence of the church In
our nature that brings about this result. It is
AND A FINITE STRUGGLE IN OUR NATURE.
207
a
grand providential
work for the church to
do,
for
it would never have
got
into the mind of man that
to live for self and the world was not the
highest
ideal of human
life,
the
supreme
law of human
destiny,
unless the church had
put
it there. And
since human
history
is
only
a conflict between the
claims of our
private
selfhood and the claims of
our Divine-natural manhood
upon
our
allegiance,
we
may say
that the church in
stigmatizing
selfish
ness and worldliness to men s
opinion,
laid the
foundation stone of human
history.
But now do
you
not see at a
glance
that the
practical
effect of the church s initiative in this
matter could
only
be to
originate
a broad division
of men into two classes : one
good,
as
painfully
ab
staining
from selfish and
worldly
lusts,
the other
evil,
as
freely indulging
them? The
church,
so far
forth as it is a visible institution in the
earth,
and
claims a Divine warrant
corporately
to exist and
function,
looks
upon
all men without
exception
as
naturally
bound to the
pursuit
of
happiness.
For
bare existence is a
happiness
to
man,
stimulating
as it does
every variety
of
passional
desire and ac
tivity
in his
bosom,
and
by
a
necessary
instinct he
seeks to
promote, enlarge,
and
intensify
this
happi
ness. Now the church
authoritatively
bids the man
pause
in this
enticing
career,
saying
to him that
A ~ D A F I ~ I T E STRUOGLE IN OUR NATURE. 207
1\ grand providentinl work for the church to do, for
it would never hn\'o got into the mind of man that
to live for self nod the world was not the highest
ideal of human life, tho suprcmc In\\" of human
destiny, unless the church had pnt it there. And
since human history is only 1\ eonflict between the
claims of our private selfhood and the claims of
our Divine-ontuml manhood upon om alleginnce,
we mny sny that the church ill stigmntizing selfish
ness and worldlincss to men's opinion, laid the
founclntion stono of human history,
nnt now do )'OU not sec at a glnnee that the
practical effect of tho church's initiative in this
mnUer could only be to originnte n brood division
of mcn into two clnsscs: one good, as pninfnlly ab-
staining from selfish and worldly lusts, tllC other
eri/, as freely indulging them? The church, so fnr
forth as it is n. visible institution in the earth, and
claims a Divine worrant corporately to exist and
function, looks upon all men without exception as
naturally bound to the pursuit of happiness. For
bare existence is a happiness to man, stimulating
as it does cyety variety of passional desire and nc-
tivity in his bosom, and by II. necessary instinct he
seeks to promote, enlarge, and intensify this happi-
ness. Now the church nuthoritllti\'ely bids the mnn
pause in this enticing cnrccr, snying to him that
208
THE CHURCH A MERE RUDIMENTARY
happiness
is not the
supreme
law of his
activity,
at
all events is not its first law
;
that he is first of
all a creature of
God,
gifted
with freedom and in
telligence,
and bound therefore to
acquaint
himself
with his creator s
will,
in order to see that his
pri
vate
pursuit
of
happiness
involve him in no
prac
tical
contrariety
with that will. The man either
listens,
or does not listen. If he
listens,
he forth
with enrolls himself in the church
ranks,
and
sepa
rates himself from a world
conventionally supposed
to be
lying
in wickedness. If he does not listen to
the church s
testimony,
but
rejects
it as
against
him
self,
he identifies himself with the
profane
world,
and
cuts himself off from the church s
blessing.
Hence,
as I
say,
the inevitable division of man
kind into two
classes,
a
good
and an evil
class,
or
a sacred and a
profane
class,
the one
professing
to
observe the Divine
will,
or what is
reputed
to be
such in all
things,
the other
following
its own will
supremely,
without
making any profession
one
way
or the other. Now however
necessary
and
provi
dential a work this
may
have been on the
part
of
the church to
effect,
let me remark first of all that
it was an
exceedingly
rude work at the
very
least;
a
very
unskilful
carrying
out of the Divine
design.
Undoubtedly
the Divine
design
in
giving
the church
a visible institution was to establish a witness of
208 TUE CHURCH A }[EnE RUDlllE:STARY
hnppiness is not the supreme Inw of his activity, at
all e\'ents is not its first law; that he is first of
nll a creature of God, gifted with freedom and in-
telligence, and bound therefore to ncqunint himself
with IJis creator's will, in order to see that his pri.
mte pursuit of happiness involve him in no pmc-
tical eontmriety with thnt will. 'rhe man either
listens, or does not listen. If he listens, he forth.
''I''ith enrolls himself in the church mnks, nud sepa.
rates himself from n world cOllventionally supposed
to be lying in wickedness. If he docs not listen to
the church's testimony, but rejccts it as against him-
self, he identifies himsclf with the profane world, and
cuts himself off from the church's blessing.
lIenee, as I say, tbe inC\'itnble dh;sion of man-
kind into two classes, a good and an evil class, or
n sacred nnd n profone class, the one professing to
observe the Divino will, or what is reputed to he
such in all things, the other following its own will
supremely, withont making any profession one woy
or the other. Now howc\'cr neccssary and pro,'i.
dential a work this may have been on the part of
the church to effect, let me remark first of all that
it was nn cxceedingly rude work at the ,'cry least;
a very nnskilful cnrrying out of the Divine design.
Undoubtedly the Divine design in ghing the church
a visible institution was to establish a witness of
EXPONENT OF CONSCIENCE.
209
Himself in the earth of men s carnal
memory,
which
miiilit
always
serve to base and authenticate their
interior or
spiritual apprehensions
of Him as a
power
actively
latent in human nature and human affairs.
But it
was,
to
say
the
very
least,
an
exceedingly
rude and crude memorial of the Divine
name,
to
identify
it not with the
spiritual
revelation exclu
sively
of that name or
quality,
but with the literal
and
objective
discrimination of certain
perfectly petty
and
squalid persons
into a celestial and infernal
class,
the one full of
righteous
or
just hope
in God s
favor,
the other
consigned
to
righteous despair.
I
say
"
at the
very
least." But the work which
this
early
church thus did in the earth was
very
much worse than coarse and unskilful. It
spiritually
falsified the sacred name it was intended to
keep
the world in remembrance
of;
and it has assidu
ously perpetuated
the falsification
through
its
long
and
dreary sequela
of
lineally
descended churches
even down to the
present day.
For the distinction
of men into
good
and
evil,
however fundamental a
datum it be to our natural
intelligence,
does not
really
or
spiritually
exist to the Divine mind save
in accommodation to the needs of that most nascent
and infirm
intelligence.
That is to
say
: it is no
absolute
distinction,
as the church
holds,
character
izing
men
spiritually
or as
they
exist in
themselves,
EXron:n OF CONSCIENCE. 209
Himself in the earth of mell's carllal memory, which
might always serve to oose and authenticate their
interior or spiritual apprehensions of Him as a power
actively latent in human nature and human affairs.
But it wns, to say the very least, an exceedingly
rude and crude memorial of the DiI'ine name, to
identify it not with the spiritual re\'elation exclu-
si\'ely of that name or quality, but with the liteml
and objective discrimination of cel'tain perfectly petty
and squalid persons into a celestial and infernal
c1l\ss, the one fnll of righteous or just hope in God's
famr, the othel' consigned to righteous despair.
I sny "at the very least." liut the work whieh
this early chuJ'<'h thus did in the earth was very
much worse thou coarse and ullskilful. It spiritually
falsified the sacred name it wns intended to keep
the world in remembrance of; and it has assidu-
ously perpetuated the fal"ificntion-throllgh its long
and dreary seqllcla of linc.'l.ll}' descemleu churches-
e\'cn down to the present day. For the distinction
of men into good and evil, howe\'cr fundamelltnl a
datum it be to our natural intelligence, does not
really or spiritually exist to the ni\"ine mind save
in nccommodation to dIe needs of that most nascent
and infiml intelligence, 'l'hat is to s..'l.y: it is no
absoluto distinction, as the church holds, character-
izing men spiritually 01' as the}' exist in themsch'es,
210
CHANGE OF PLAN.
but
only
as
they
stand
differentially
related
by
their
phenomenal
action to a
great objective
work of
right
eousness to be
accomplished by
God in the fulness
of time in human nature itself:
by
which all
men,
notwithstanding
their relative or
subjective
differ
ences in
regard
to
it,
will be
brought
into
complete
formal or
objective harmony
with the Divine will.
But as I
dimly
foresaw,
my
friend,
I shall be
obliged
to
interrupt my writing
here that I
may
try
to
impress you
anew with the extreme intel
lectual
importance
of
rightly conceiving
the work I
am
endeavoring
to elucidate in this
place
: a work
of spiritual
creation,
purporting
to be
ivrouglit by
God
within the
precincts, by
no means of men s
phenom
enal
personality,
but
of
their common substance or
nature. This is our one
theme,
and we must
per
petually
bear it in mind under all our discussion
of incidental
topics.
I have
undoubtedly
been re
miss in not
sufficiently enforcing
this
necessity upon
you.
And I am
persuaded
that I cannot do better
now,
awkward and
tardy proceeding
though
it
be,
than to
interpose
an
intercalary
letter or two
just
here,
defining
what I mean
by spiritual
creation
much more
fully
than I have hitherto done :
leaving
the
interrupted
thread of
my
discourse in
regard
to
church historv to be resumed afterwards.
210
CHANGE OF PLAY.
hut only tiS they stand diffcrcntinlly reinted by their
phenomenal action to a great objective work of right-
eousness to be nccomplished by God in the fulness
of time in hnman nature itself: by which all men,
notwithstanding their relative or subjecti\'c differ.
ences in regnrtl to it, will be brought into complete
formal or objective harmony with tlle Divine will.
- nut as I dimly foresaw, my friend, I shall be
obliged to interrupt my writing here that I mny
try to impress fOil anew with the extreme intel
lectual importance of rightly concchjng the work I
am cndcu\'oring to elucidate in this plnce: a t('()rk
of spiritual creation, purporting fo be 101'Olfgld by God
within the precincts, 1,y no means of men's phcllom-
cnnI personality, but of their COli/ilion 6ltbsfance or
nature. This is our one theme, and we must per-
petually benr it in mind llnder all our discussion
of incidental topics. I have undouhtedly been re
miss in not sufficientl)' enforcing this necessity upon
rOil. And I am persuaded that I cnnnot do better
now, awkward and tardy prooocding though it be,
thnn to interpose an intcI'Co.lary lotter or two jmt
here, defining what I menn by spiritual eretltion
much more fully than I h8\'o hitherto done: leaving
the intcmlptcd thread of my discourse in regard to
church history to be resumed afterwards.
LETTER XVII.
gfY
DEAR FRIEND: A
spiritual
or liv-
i %/-INr
crenti n
>
which consists in
giving
its
creature life or
being,
must of
necessity
on the
part
of the creator confess itself a
purely subjective
or miraculous
one,
attesting
at most
His
indwelling
infinitude in the created nature.
"
From the
nncreate,
infinite
Being
itself and Life
itself,"
says Swedenborg,
"no
being
can be imme
diately
created,
because the Divine is one and indi
visible. Sut
from
created and
finite
substances,
so
formed
that the Divine
may
be in
them,
beings may
be created. Since men and
angels
are such
beings,
they
are
only recipients
of
life;
wherefore if
any
suffers himself to be so far misled as to think that he
is not a
recipient
of life but life
itself,
nothing
can
hinder him
thinking
himself a God."
*
Again
:
"
Di
vine Love cannot create
any
one
immediately
from
itself,
for in that case the creature would be love in
*
Divine Love and
Wisdom,
4.
..
J
LETTER XVII.
Y DEAR FRIEXn: - A spiritual or liv-
illg creation, which consists in giving its
crenture life or being, must of necessity
on the part of the crcl'ltor confess itself D.
pnrely subjective or mirnculotls one, attesting nt most
His indwelling infinitm]c in the created nature.
"l;rom the lI11creatc, infinite Being itself and Lifo
itself," snys Swcdcnhorg, "no being can be imme.
diately created, because the Divine is onc and indio
,jsible. bNt from created and jinite 8llbJtfallcea, 8iJ
formed that lite Divine may be in Ihem, beings may
be created. Since mcn and angels are such beings,
tho)' nre only recipients of life; wherefore if an)'
suffers himself to be so far misled as to think that he
is not n recipient of life but life itself, nothing can
hinder him thinking himself n God." Agnin:" Di-
vine wve cannot create any olle immediately from
itself, (or in that case the creature would be love in
212 LAWS OF THE
its
essence,
or the Lord
himself;
but it can create
beings
from substances so formed as to be
capable
of
receiving
its love and wisdom.
Comparatively
as
the mundane sun is unable
by
all its heat and
light
to make the earth
germinate,
when nevertheless it
can
produce germination
from
earthy
substances,"
such as
seeds,
"
in which it
may
be
present by
its
heat and
light, causing vegetation."
*
So he
says
elsewhere,
to the same effect :
"
Life viewed in
itself,
which is
God,
cannot create another
being
that shall
be life itself: for the life which is God is
uncreate,
continuous,
and
indivisible;
hence it is that God is
one. But the life which is God can
create,
out of
substances which are not
life,
forms
in which it can
exist,
giving
these
forms
to seem as
if they
themselves
lived. Now men are such
forms,
which as
being
only receptacles
of
life,
could not in the first
creation,
or
originally,
be
anything
but
images
and likenesses
of God: for life and its
recipients adapt
themselves
each to the other like active and
passive,
but in no
wise mix
together.
Hence human
forms,
being
but
recipient
forms of
life,
do not live from themselves but
from God who alone is life."
f
"
It seems to man
as if he lived from
himself,
but this is a
fallacy.
The
reason
why
it seems as if life were in man
is,
that it
enters
by
influx from the Lord into his i?imost
forms,
*
Divine Love and
Wisdom,
5.
f
Alh.
Creed,
25.
2[2
LAWS OF TilE
its essence, or the Lord himself; but it can Cl'Cfltc
beings from substances so formed as to be capable
of receiving its )0\'0 and wisdom. Compnrntivclyas
the mnndane snn is unable by all its bent and light
to make the carth gcrmi!lntc, when nevertheless it
rfln producc germination from earthy substances,"
such as seeds, "in which it may be pl'Csent by its
Ileat and light, causing vegetation." So he says
elsewhere. to tho same effect: "Life "jcwed in itself,
which is God, cannot crente another being thnt shall
be life itself: for the life which is God is uncrcote,
continuous, and indivisible; hellce it is that God is
one. But the life which is God can create, out of
substances which arc not life,forlll8 in ,chich it can
e.riIJt, givin!l (Iwae forms to seem 08 if they themselves
lived. Now mcn nrc SUell forms. which as being
only reecptacles of lifc. could not in the first creation,
or originllll)'. be anything bllt images and likenesses
of God: for life and its recipicnts adapt themselves
eneh to the other like lIethc and passive, but in 110
wise mix together. lIence humnn forms. being: but
recipient forms of life. do not live from tllcmseh'es bllt
from God who alone is life." t "It seems to man
ns if he lived from himself, but t h i ~ is n fallacy. The
reason why it seems as if life were in man is. that it
enters by illfhu. from the Lord into his t1ll1l0l' torlM.
DiriM L ~ (wi Jrudoa, 5. t . / . t ~ . Ond, 25.
SPIRITUAL CREATION.
213
arc remote
from
the
sight of
his
thought,
arid so
are
unpcrceived.
Further,
the
principal
cause which
is
life,
and the instrumental cause which is
recipient
of
it,
act
together
as one cause and this action is felt
in the
latter,
or in
Man,
as if it were in himself.
Still another reason
why
life
appears
to be in man
himself,
is that the Divine love is of such an infinite
quality
that it desires to communicate to man
"
(or
have in common with
him)
"
what
belongs
to itself."
*
As is said in another
place
:
"
It is the essence of
love not to love itself but
others,
and to be
joined
in
unity
with them
by
love. It is also essential to
it to be beloved
by
those
others,
since
thereby conjunc
tion is effected. The essence of all love consists in
conjunction
:
yea
the life of
it,
what we call its en
joyment, pleasantness, delight,
sweetness, beatitude,
happiness, felicity.
Love consists in
willing
what is
our own to be another
s,
and
feeling
that others
pri
vate
delight
as our own. This it is to love. But for a
man to feel his own
delight
in
another,
and not the
other s
delight
in
himself,
this is not to love
;
for
in this case he loves
himself,
but in the other his
neighbor.
These two
loves,
self-love and
neighborly
love,
are diametrical
opposites
;
for in
proportion
as
any
one loves another from
self-love,
he afterwards
hates him. Hence it is evident that the Divine love
*
MA.
Creed,
20.
SrlRITUAL
213
rrhich are remote from the 10M of hil thONght, Rnd so
lire unpcrcei\'ed. :Further, the principal cause which
is life, and the instrumental cnuse which is recipient
of it, act together as olle cause and this action is felt
in thc latter, or in )ll1n, as if it "'ere in himself.
Still another reason why life appears to be in man
himself, is that the Divine Jove is of such an infinite
quality that it desires to communicate to man" (or
havc in common with him) " what belongs to itself."
As is said in another place: "It is the essence of
love not to love itself but others, and to be joined
in unity with them by love, It is also essential to
it to be beloved by those others, since thereby conjunc-
tion is effected. 'l'he essence of all love consists ill
conjunction: j'en the life of it, what we call its en-
joyment, pleasantness, delight, sweetness, beatitude,
hnppincss, felicity. 1.o\'e consists in willing what is
our own to be another's, nnd leeling that other', pri.
vote delight (IS ONT OICR. 'l'his it is to love. But for a
man to fecI his own delight in another, and not the
other's delight in himself, - this is 1fot to 10\'e; for
in tbis case he lovcs himself, bllt in the other his
neighbor. These two 10\'es, self-love and neighborly
love, nrc dimnctrical opposites; for in proJXlrtion as
any one another from self-love, he nfterwnrds
hates him. lIenee it is evident that the Divine love
.dt CfflrJ, 2G.
214 SPIRITUAL CREATION INERT WITHOUT
cannot
help being
and
existing
in oilier
beings
and
existences whom it loves and
by
Avhom it is beloved.
For when such a
quality
exists in all
love,
it is bound
to exist in the
amplest
measure,
that
is,
infinitely
or
without
drawback,
in Love itself."
*
And Sweden-
borg goes
on to
say,
that if infinite love existed in
others,
by
creation,
they
would be Love
itself,
and
God
consequently
would be
self-love,
whereof not
the least conceivable fibre is
possible
to
Him,
being
totally opposed
to His
being.
"
This
reciprocation
of
love must take
place
between God and other
beings
in whose selfhood there is
nothing
of the Divine."
This
objective middle-ground
however,
which all
spiritual
creation
implies
between creature and crea
tor,
and makes common to them
both,
is
objective
only
to the creature s
imperfect intelligence,
while it
is in truth a
necessary
element of his
subjectivity,
being requisite
to define the
spiritual
creation to his
limited
perception,
or
give
it
anchorage
and embodi
ment to his
experience.
It no
way
enters as such
objective middle-ground
into the creative
idea,
but
confesses itself a mere
latent,
still
unrecognized,
con
stitutional factor or law of the created
subjectivity.
Thus in the actual creation nature is the
objective
middle-ground
between creature and creator
;
the
*
Divine Love and
Wisdom, 47, 48,
49.
214 SPIRITUAL CREATION J:\ERT WITItOUT
cannot help being and existing in other beings and
e:<istenccs whom it loves and by whom it is beloved.
For when such n quality exists in all love, it is bound
to e:<ist in the amplest measure, that is, illjinilelg or
wit}lOut drawb..'l.ck, in Lo,"e itself." And Sweden
horg goes on to say, thnt if infinite lo\"e existed in
others, by creation, they would be Lovc itself, and
God consequently would hc self.love, whereof not
the least conceivable fibre is possible to Him, heing
totally opposed to I1is being. "This reciprocation of
100,c must take pIneo between God nod other beings
in whose selfhood there is nothing of the Divine."
This ohjective middle-ground howe\'cr, which all
spiritual creation implies betwecn crcnturc and ('rca
tor, and makcs common to them both, is objective
only to the creaturc's imperfect intelligence, while it
is in truth a neccssary clement of his subjectivity,
being requisitc to define the spiritnal crcntion to his
limited perception, or give it anchorage and embodi
ment to his experience. It no way cntcrs as such
objeethe middle.ground itlto tIle creative idea, but
confcsses itself a mere Inoollt, still unrecognized, con
stitutional fnctor or l.'l.W of the created subjectivit),.
Thus in the actual creation nature is the objective
middle-ground between creature and creator; the
]>iritU LoN tlIId Wisdo_, 41, 4S, 49.
T11K CREATURE S NATURAL CONSTITUTION.
215
mother-substance which to the created
intelligence
gives
creation sensible
background,
or is
necessary
to
constitute
it,
and make it visible. But this natural
mother-substance has no
independent
existence to the
creative
intelligence
;
but exists
only
as an
implication
or involution of the created or finite
selfhood,
to which
fallacious
quantity
it affords all the while the
only
real
or universal and
quasi-spiritual pretext
and
justifica
tion,
and hence in
every way
invites and secures to it
self the tenderest Divine concession or accommodation.
Nature indeed offers to the universal heart of man
the nearest
possible symbol
that
is,
pledge
or reali
zation of the Divine infinitude it is
any way capa
ble of
acknowledging
;
and it is
freely
worn therefore
by
God as a
temporary
mask or
visor,
under cover
of which He
pursues,
and
finally legitimates
to the
created
intelligence,
His
stupendous spiritual
ends.
It is
plain
to
see, then,
that
creation,
in the
only
sense in which it is
capable
of
being rationally
apprehended,
that
is,
as a
purely spiritual
or
living
work,
is bound
by
virtue of the creator s infinitude to
determine itself to
objective
natural form
; or,
to use a
compact
and convenient
expression
of
Swedenborg,
is
bound to ultimate
itself naturally
or
objectively
to the
creature s
experience,
in order to reflect or
reproduce
to his finite consciousness the infinite life or
being
he
has in God.
"By
creation is
meant,"
says
Sweden-
THE CREATURE'S NATURAL 215
mothcr-substance which to the crcntOO intelligcncc
givcs creation sensible background, or is necessary to
collstitute it, aud make it risible. But this Ilatuml
mothcr--substnncc hns no indcpendent existence to the
crcath'c intelligence; but exists only as all implication
or imolution of the created or finite sclfhood, to which
fallacious quantity it affords all the while the only renl
or univcrsal and quasi-spiritual pretext and justifica-
tion, and hence in every way invites and secures to it
self the temll'rest Divine concession or accommodation.
.Nature indeed offers to the universal heart of man
the nearest possible symbol- that is, pledge or reali.
zation -:-of the Divine infinitude it is any way capa-
ble of acknowledging; and it is freely worn therefore
by God as a tempomry mask or risor, under cover
of which lie pursues, and finnIly legitimates to the
created intelligence, lIis stupendous spiritual emb.
It is plain to see, then, that creation, in the only
sense in which it is capable of being rationally
apprehended, that is. as n purely spiritual or living
work, is bound by virtue of the creator's infinitu(le to
determine itself to objective natuml form; or, to use a
compact and convcnient expression of Swcdcnborg, is
bound to ,,!limtllt tae/jllaturnlly or objectively to the
crooture's experience, in ordcr to reflcct or reproduce
to his finite consciousncss the infinite life or being he
has in God. "ny creation is meant," !In)'! Sweden.
216 SPIRITUAL CREATION INERT WITHOUT
borg,
"
what is Divine from inmost to
outermost,
or
first to last.
Everything
which
proceeds
from the
Divine
begins
from
Himself,
and
progresses
accord
ing
to order even to the ultimate end : thus
through
the heavens into the
world,
and there rests as in its
ultimate
"
or
home;
"
for the ultimate of Divine order
is in the nature of the world. What is of such
a
quality
is
properly
said to be created."
*
So,
in
another
place,
he
says
:
"
Scientific
things
"
by
which he
means,
well-established facts as
disengaged
from the
personal
or
superstitious
fancies of men
"
which
belong
to the
sphere
of man s natural intel
ligence,
are the ultimates of order there
;
and
things
prior,
that
is,
spiritual things,
must be in ultimates
that
they may
exist and
appear
in the natural
sphere.
All
prior
or
spiritual things,
moreover,
tend to ulti
mates as to their own boundaries or
limits,
and exist
in those boundaries or limits as causes in their
effects,
or as
superior things
exist in
inferior,
as in their
proper
vehicles or vessels. Hence it is that the
spiritual
world terminates in man s natural
mind,
in
which mind
accordingly
the
things
of the
spiritual
world are exhibited
representatively"
as in a
glass,
or
picture.
"
Unless
spiritual things
"
which,
re
member,
are
always living
affections of
goodness
and
*
Arcana
Calestia,
10634. See also Ath.
Creed,
29.
216 SPIRITUAL CREATION ISERT WITIIOU1'
borg, "what is Dh'ine from inmost to outermost, or
first to last. Evcrything which proceeds from the
Divine begins from Himself, nnd progresses accord
ing to order even to the ultimate end: thus through
the heavens into the world, and there rests os in its
ultimate" or home; "for the ultimate of Divine order
is in the naturc of the world. What is of sneh
n quality is properly said to be crcnterJ." - So, in
anothcr placc, he says: "Scicntific things" - by
which he means, well-cstablished facts as discngaged
from the personal or supcrstitious fancies of IllCIl-
"whieh belong to the sphere of man's natural iute1.
ligeDee, arc the ultimates of ordcr there; and things
prior, that is, spiritual things, mllst be in ultimates
that they may exist and appear in the natural sphere.
All prior or spiritual t h i l J ~ , moreover, tend to ulti.
matcs as to their OWII boundaries or limits, and exist
in those boundaries or limits as causes in thcir effects,
or as superior things exist in inferior, as in their
proper vehicles or \cssels. Hence it is that the
spiritual world terminates in man's natural mind, in
wllieh mind accordingly the things of the spiritual
\vorld are exhibited repre8enlatively," as in a glass,
or picture. "Unless spiritual things" - which, reo
member, arc alwa)'s living affectiOlls of goodncss and
THE CREATURE S NATURAL CONSTITUTION.
217
truth
"
were
representatively reproduced by
such
things
as are in the
world,
they
would not be at all
rationally "apprehended."
*
"
Divine order never
stops
in a
middle-point
(as
the
angel
or
heaven)
and there forms a
thing
without its
ultimate,
for then it would not be in a full and
perfect
state;
but
goes straight
on to its
ultimate,
and when it is in its
ultimate,
it then
forms,
and also
by
mediums there
brought together,
it
redintegrates
itself and
produces
ulterior
things by procreations
:
whence the ultimate is called the
seminary
or seed-
place
of heaven."
f
"
The ultimate of Divine order
is in
man,
and because he is the ultimate of Divine
order,
he is also its basis and foundation. Heaven
without the human race would be like a house want
ing
its foundation/
J
"The end of
creation,
which
is that all
things may
return to the
creator,
and that
conjunction may
be
effected,
exists in its ultimates."
$
"
That all ultimate ends become anew first
ends,
is
evident from the fact that there is
nothing
so inert
and dead but has some
efficiency
in
it;
even sand
exhales somewhat which contributes assistance in
producing
and therefore in
effecting something."
|
"
The
ultimate,
when order is
perfect,
is
holy
above
*
Arc. C*l. 5373. Divine Love and
Wisdom,
171.
f
Heaven and
Hell,
315.
|| Ibid,
172.
+
Ibid.,
304.
Till: CREATURE'S KATURAL 217
truth -"werc representatively reproduced b)" such
things as nrc in the world, they would not be at aU
rationally apprehended."
" Divine ordcr Ilc,'er stops in a middle.point (as the
angel or hooven) and there fonns a thing without its
ultimate, for then it would not be in a full and
pel'fect state; but goes straight on to its ultimate,
and wIlen it is in its ultimate, it then forms, and also
by mediums there brought together, it rcdilltegrntC!l
itself and produeC!l ulterior things by pL'OCrcations:
whence the ultimate is calk-d the seminary or seed
place of hea\'en." t "The ultimate of Divine order
is in 10M, and because he is the ultimate of Di\ine
order, he is also its basis and foundation. llco\"en
without the human race would be Iikc n house want.
ing its foundation." t .. 'rhe end of creation, which
is that all things may retnrn to the creator, and that
conjunction Inay be effected, exists in its ultimates."
"'l'hat all ultimate ends become anew fitilt ends, is
evident from the fnet that there is nothing so inert
and dead but has some efficicncy in it; e\'cn sand
exhales somewhat which contributes ossistnnce ill
producing and therefore in effceting sometllillg." I
.. 'l'he ultimate, when order i8 pet/loci, is holy above
AN!. c"l. 63i3.
t Jlt<JfltM ...tllldf, 315.
t IIIid., 304.
t LoN If.d TFiu/o-., 171.
Wd,112.
218 IMPLICATION OF NATURE IN CREATION
interior
things,
for the holiness of interior
things
is
there
complete."
*
It is this
implication
of the created
nature,
accord
ingly,
in the
spiritual
creation,
which alone
gives
that creation its
truly
miraculous
quality,
and saves
it from
being
what otherwise it must
always
have
appeared
to
be,
a mere
magical product,
or work of
enchantment.
Magic
is the
power
of
gratuitous
or
ostentatious
productivity
;
the
power
to
produce
some
thing
out of
nothing, consequently
without labor-
pains
: thus a
something
which has no inward
ground
of
being,
and therefore exists
surreptitiously
or
by
virtue of a
deception practised upon
the senses of
those who
acknowledge
it. It is a
power
which used
to
flourish,
in
very high places
too,
upon
the earth
;
but is
happily
now confined to the
hells,
save in so
far as the hells themselves are
vainly trying
to com
pass
an
unsuspected lodgment
in the human mind in
the
guise
of an absurd doctrine called
Spiritualism.
But the
power
of all the hells
put together
would be
impotent
at this
day
to
persuade any
man of
average
spiritual intelligence
that
magic,
however
specious
its
performances,
is
anything
but a
gross mockery
of
creative
power,
or ever succeeds in
demonstrating
anything
but its own unlikeness to it. It is the
characteristic of
power truly
creative to be able to
*
Arcana
Calestia,
9824. See also
5077, 9360, 9212,
9216.
218 OF IN CREATION
intcrior things, for the holiness of interior things is
there complete." -
It is this implication of the crcated 1faIMre, accord.
ingly, in the spiritual creation, which alone gives
that creation its truly miraculous quality, and saves
it from being what otherwise it must always lUl\c
appeared to be, Il. mere magical product, or work of
enchantmcnt. Magic is the power of gratuitous or
ostentatious productivity; thc power to produce some-
thing out of nothing, consequently without labor.
pains: thus a something which has no inward ground
of beiug, and therefore exists surreptitiously or by
virtue of a deception practised upon the senses of
those who acknowledge it. It is a power which used
to flourish, in very high places too, upon the earth;
but is happily now confined to the hells, Stl\'C in so
far as the hells themsehcs are vuinly trying to com
pass an unsuspected lodgment in the human mind in
the guise of an absurd doctrine called Spiritualism,
But the power of all thc hells put together would be
impotent at this day to persuade any man of avcrage
spiritual intelligence that magic, howe\'cr speciol1s
its performances, is anything but 11 gross mockery of
creative power, or ever succeeds in demonstrating
anything but its own unlikeness to it. It is the
chaf8ctcri!ltic of power truly creative to be able to
GIVES IT ALL ITS INTEREST TO THE HEART.
219
endow its creature with a miraculous mother-sub
stance,
or natural
basis,
and
by
that means
reproduce
as in a
glass
all its own
spiritual
effects,
so
verifying
or
authenticating
them to the creature s
understanding.
And it is the
unfailing
attribute of natural existence
to be a form of use to
something higher
than
itself,
thus the mineral to the
vegetable,
the
vegetable
to
the
animal,
and the animal to man
;
so that whatso
ever has not either
potentially
or
actually
this soul
of use within
it,
does not
honestly belong
to
nature,
but confesses itself a mere sensational effect
produced
upon
the individual
intelligence.*
*
"
Hence,"
says Swedenborg,
"
you may
discern how
sensually
that
is,
from the
inspiration
of the
bodily senses,
and the darkness
which
they
cast over
spiritual things they
think who deem that na
ture is
self-originated.
These men think from the
eye
and not from
the
understanding. People
of this sort are able to think
nothing
of what
being
and
existing
is in
itself,
namely
: that it is
eternal, uncreate,
and
infinite. Nor are
they
able to think of Life in
itself,
but as of some
volatile
thing, passing
off into
nothing ;
nor
yet
of Love and
Wisdom,
being totally incapable
of
discerning
that all
things
of nature derive
thence their existence. And indeed it cannot be seen
by any
one that
all
tilings
of nature exist
thence,
unless nature
herself
be
thought of
a
an
orderly
series
of
uses,
and not estimated
from
some
of
her oulicard
forms merely,
which are
only
visual
objects.
For the uses of nature
proceed only
from
life,
and their series and order from wisdom and love.
But her visible forms arc mere continents of these
uses,
so that if
they
alone or
primarily
be
regarded, nothing
of life can be seen in
nature,
much less
anything
of love and
wisdom,
and
consequently nothing
of
God." Divine Love and
Wisdom,
46.
GIVES IT ALL ITS ll\lERJ:sT TO TilE HUitT. 219
endow its crcnture with a rnimculous mother-sub-
stance. or natnral basis. and by that means reproduce
II.S in a glAss all its own spiritual effects. so verifying
or authenticating them to the crenture', understanding.
.\1111 it is the unfailing attribute of natural existence
to be a fonn of 11M" to something higher th:m itself,
thus the mineral to the ,'egetable, the ,<egetable to
the animal, and the animal to man; so that whatso-
ever has not either potentially or actually this soul
of use within it, does not honestly belong to nature,
but confesses itself a mere sensational effect produced
upon tho indi"idual intelligencc.-
... lienee," Ill"S S...edenboTg... 1011 1111" diloeem bow tensuan,.-
tbst is, from tbe inspif1ltion of the bodil,. XlIXS, Ind the dnknen
wbich the,. out onr spiritual things - the,. think wlJo thlt nI
ture it xlf-iginated. These men think from tbe ere Illd not frolll
the ...oeQtllldini;. People of tbis IQrt aro able to think notbing of ...hat
being IDd nistiac it ia itself, nllIlet" tlla! il is elt....!, aDd
inA-itt. Ko. are tK, Ihle 10 thillk of Lire in i\.XIf, lInt .. III 101M
mlatile thillg, paWlig of into DOthillg; DO. ,et or Lo..e ud
Mng totall,. i_",,1He o( disoerning lbsl all thillJ:S III Dllve deri,c
theooe: their ADd i.deed it CIIU'Mlt be XlCD by an, ODe that
Il!l thinr of aUllre nat tbmoe, k-> /IU'C lu-gM a./
.nM.1 Nfin sf ._. aDd Dot nUlnlMd f ... _r of '" _lr.NI
f- _",Iy, whidl IlIlIy Tilal ob;ts. For the of uat.re
pnlCft'I 0011, r_life, "*' tWir -erin ud order r"* wiadllel aDd kITe.
Bolt "" risObir ror...re t'Mii-" oJ theM _-. 10 tbu if tile,
aJo. or pri.lril,. be regarded, D(ll.hiag IIlli(e tin be sen. ill Dltllre,
.uk less In,thiag of kiTe aDd wisdo.. and -.equeall, DOthil!! of
Gocl." - Din... Uff "" ,,-;..1_, ".
220
SPIRITUAL CREATION INTERPRETED
Creative
power
in truth has at this
day
no fitter
expression
than that which is furnished it
by
the
modern doctrine of Evolution :
understood,
to be
sure,
somewhat more
largely
than that doctrine is
by
its
current scientific adherents. For to men of science
generally
the doctrine of evolution
imports merely
the
development
of one natural
species
or kind out
of other
pre-existing species
or kinds
;
whereas a true
or
philosophic
doctrine of evolution
implies
the con
version of natural
(or lower)
substance into
spiritual
(or
higher)
form. There is no doubt that
man,
in
so far as his
very
inferior
animality
is
concerned,
is a
strict
product
of the animal
kingdom:
but there is
therefore no reason to hold him to be an evolution
of
it,
unless indeed evolution means
devolution,
or a
process
from more to
less,
from
strength
to weakness.
He
is, doubtless,
so far forth as his animal nature is
concerned,
identical with all other
animals,
only
less
highly gifted
than
they
with
aggressive
and
persistent
force
;
and so far
accordingly
there is more
ground
to
pronounce
him an involution of the animal
king
dom than an evolution of it. But man is not essen
tially
animal. He is animal at most on his
organic
side,
and it is
only by
remorselessly
slumping
his
distinctively inorganic
or human attributes in his
animal or
organic
ones,
that
any pretext
is found for
making
his existence a
product
of evolution from
220 SPIRITUAL CREATION INTERPRETED
Crenth'e power in truth has at this day no fitter
expression than that which is furnished it by the
modern doctrine of Evolution; understood, to be sure,
somewhat more largely than that doctrine is by its
current scientific adherents. For to men of science
genernll)' the doctrine of evolution imports merely
the cle\'elopmcnt of one natural speeies or kind Ollt
of other pre.cxisting species or kinds; ,"hereas a true
or philosophic doctrine of e"ollltion implies the con-
version of natural (or lower) slItlStance into spiritual
(or highcr) form. There is no cloubt that man, in
so far as his very inferior animality is concerned, is a
strict product of the animal kingdom: but there i ~
therefore no reason to hold him to be an evolution
of it, unless indeed e\'olution means devolution, or n
process from more to less, from lItrength to weakness,
lIe is, doubtless, so far forth as his animal nature is
conccrncd, idcntical with all other animals, onl.v less
highly gifted than they with aggrcssi\'e and persistent
force; and so far accordingly there is more ground
to pronounce him an involutioll of thc animal killg-
110m than an evolution of it. Dut man is not esSCIl-
tially animal. lIe is animal at most on his organic
tl-ide, and it is onlr by remorselessly slumping his
distinctively inorganic or human attributes in his
animal or organic ones, that any preted is found for
making his existence a product of e\'olution from
BY THE DOCTRINE OF EVOLUTION.
221
lower forms. In so far as he is
animal,
he does not
require
anv doctrine of evolution to
explain
his ad
vent unless it be one which
explains
at the same
time the advent of the whole animal
kingdom
of
which he forms a
part.
And so far as he is distinc
tively
human and
inorganic
that
is,
unembraced in
the animal
kingdom
his own
particular animality
stands between him and the rest of that
kingdom,
stamping
itself the
only ground
or earth of involution
he can
possibly
need,
for the
subsequent
uses of his
spiritual
or characteristic evolution.
My subjective
existence,
physical
and
moral,
is in
volved in
my spiritual being, just
as the shell is
involved in the
oyster,
the
egg
in the
chicken,
the
husk in the
wheat,
the matrix in the
gem,
the
parent
in the child : that
is,
as
giving
it not substance but
surface,
not
being
but
background,
not centre but
circumference,
not inward
reality
but outward
appari
tion,
not soul but
body. My subjective
existence in
short is the
worthless,
perishable ground
of
my
im
mortal
spiritual being.
Thus involution is
anything
else than evolution. It is the direct
logical opposite
of Evolution. It is indeed a literal and strict inver
sion of
it,
just
as the root of a
plant
is an inversion
of its
stem,
or its seed an inversion of its fruit. In
volution is
logically proportionate
and
precedent
to
Evolution,
as earth is
logically proportionate
and
pre-
DY TilE DOCTRiXE or EVOLVTIOX. 221
lower forms. In so far as he is animal, he does not
require any doctrine of evolution to explain his ad.
,"eul unless it be one which explains at the same
time the advent of the whole animal kingdom of
which be forms a part. And so far as he is distinc.
th'cly human and inol'gnnic - tlmt is, unembrnccd in
the animal kingdom - his own partieulnr animality
stands between him and the rest of that kingdom,
st..'llllping itself the only ground or earth of im'olntion
he cnn possibly need, for the subsequent uses of his
spiritual or characteristic emlution.
:My subjccti\'e existence, ph}'sicnl nnd mornl, is in-
voh'ed in Illy llJliritual being, just as the shell is
imol\'Ct} in the oyster, the egg in the chicken, the
husk in the wheat, the Il1ntrix in the gem, the parent
in the child: that is, liS giving it not substancc but
snrfacc, not being but background, 110t centro but
circumference, not inward ronlity but outward appari-
tion, not soul bul body. 1\[y subjectivc existence in
short is the worthless, perishable ground of my im-
mortal spiritual being. Thus involution is anything
else than emllltion. It is tlw direct logical opposite
of Evolution. It is indeed a literal and strict im'cr-
sion of it, just as the,root of a plant is an inversion
of its stem, or its seed nn inversioll of its fruit. In
volution is logically proportionate :md precedent to
E\'olution, as cnrth is logicallr proportionate nml pre-
222 DIFFERENCE BETWEEN THE PHILOSOPHIC
cedent to heaven
;
and no
hypothesis
of evolution will
ever be
competent
to furnish a
pedigree
of
existence,
unless it start from a
previous philosophy
of involu
tion. Thus
if,
as
many
self-constituted
partisans
of
science are
prone
to
believe,
monkey
evolves
man,
it
can
only
be
by
virtue of man first
involving monkey.
And to account for man therefore on
monkey prin
ciples,
near or
remote,
without first
accounting
for
monkey
on
distinctively
human
principles,
would be
to leave our
poor
ancestral
monkey
himself unac
counted for : that
is,
it would
practically
be to
deify
him. It would be to
explain being by
existence,
the
absolute
by
the
contingent,
substance
by
accident,
church
by steeple, ship by
sails,
house
by
cellar.
Whatever is
really
involved in
any
existence is
merely
and at most constitutional to
it,
as
conditioning
its
apparition,
and is not the least essential to
it,
as con
ferring
its
being. My
various viscera are no doubt
a condition of
my physical
statics
;
but that
they
in
the least
degree explain my
moral
dynamics,
can
only
be affirmed as it seems to me
by
wilful
fatuity.
They
are involved in
my physical
existence,
which is
itself involved
in
my
moral consciousness
;
so that
you
will never be able to account for
them,
until
you
first account for
me,
independently
of them.
For,
per
contra,
whatsoever
is evolved
by any
exist
ing
form,
is itself
rigidly
creative of such form
;
that
222 Tile PIllLOSOPIIIC
cedent to heaven j and 110 hypothesis of evolution will
cver be competent to fumish n pedigree of cxistcncc,
unless it start from a prcviolls philosophy of involu-
tion. 'l'hus if, as mnny self-constituted partisans of
science arc prone to believe, monkey evolves man, it
can only be by virtue of man first involving monkey.
And to account for man therefore on monkey prin-
ciples, ncor or remote, without first accounting for
monkey on distinctively human principles, would be
to lcove our poor anccstral monkcy himself unac-
counted for: that is, it would pttlctically be to deify
him. It would be to explain being by existence, the
absolute by the contingent, substance by accident,
ehurch by steeplc, ship by sails, house by cellar.
Whatever is renlly invoh'cd in any existence is merely
and at most constitutional to it, as conditioning its
apparition, and is not the least e8sential to it, as con-
fcrring its being. My various viscera are no doubt
a condition of m}' pbysical statics; but that they in
the lenst degree explain my moral dynamics, can only
be affirmed as it scems to me by wilful fatuity.
Thc}' arc in\'Ohed in my physical c'.''i:istcnce, wllich is
itself involved in my moral consciousness j so that
you will never be able to account for them, until yOll
first account for me, indepcndcntiy of them,
For,per contra, whatsoe\'cr is evolved by any exist_
ing form, is itself rigidly N'eatice of such form; that
AND THE SCIENTIFIC IDEA OF IT. 223
is,
causes it to exist in natura rerum. So that to
attempt explaining
evolution
by
involution,
man
by
monkey,
is a
palpable logical dodge
or
quibble,
whose
whole force consists in
confounding
two
essentially
dis
crepant
and
reciprocally
inverse
things, namely
: crea
tion and
constitution,
being
and
existence,
substance
and
surface,
cause and
condition,
spirit
and flesh.
Involution is to evolution
precisely
what shell is to
oyster,
what husk is to
wheat,
what matrix is to
gem,
what
parent
is to child
;
and to
explain
evolution
by
involution, therefore,
is to make the
oyster
cradle its
shell,
the wheat nourish its
husk,
the
gem protect
its
matrix,
the child
support
its
parent
;
all which to
the
eye
of
philosophy
constitutes a
downright
witches
sabbath of science
;
but a sabbath nevertheless which
Mr. Herbert
Spencer
and the so-called
positivists gen
erally
are content and
proud
to
sanctify.
To think of
our most eminent
religiosi being frightened by
these
vagaries
of our modern scientific
thought
! What
does their alarm
prove
?
Certainly
little or
nothing
with
respect
to the
object
of
it,
but
very
much with
respect
to its
subjects.
For it
proves
not that Pos
itivism,
or
any
subtler form of meditative
Atheism,
is
any way dangerous
to
any properly
human
interest,
but
only
that our
existing religious
faith is
every way
insecure,
being
founded not
upon
the rock of
Truth,
but
upon
the
shifting
sands of authorized
opinion.
A . ~ D TII! SCIESTtFIC IDEA or IT. 223
is, cnuses it to exist in llatura rerUIII, So that to
aUempt explnining evolution by involution, man by
monkey, is n palpnble logirnl dodge or quibble, whose
whole force consists in confounding two essentially dis
crCh1nt and reciprocally inverse things, namel.y: crca
tioll and constitution, being and existence, sllhstance
and surface, cause and condition, spirit and flesh.
Involution is to erolution precisely what shell is to
o)'ster, what husk is to whent, what mntrix is to gem,
what parent is to child j and to explain m'olution by
involution, therefore, is to make the oyster cradle its
shell, the wheat nourish its husk, thc gem protect
its matrix, thc child stlpport its parent; all which 10
the eye of philosophy constitutes a downright witches'
sabbath of science j but a sabbath nevertheless whidl
Mr, IIerbert Spencer and thc so-called positivists gell.
emily are content and proud to sanctify. 1'0 think of
our most eminent religiQ8j being frightened by thcso
\'agarics of our modern scientific thought! Whnt
does their alann provc? Certainly little or nothing
with respect to the object of it, but very much with
respect to its subjects. For it proves not that Pos-
itivism, or any subtler form of meditati\'e Atheism, is
any wny dangerous to any properly human interest,
hut only that our existing religious faith i.s e\'ery way
insocure, being founded not upon the rock of Truth,
but upon the shifting sands of authorized opinion,
224 EVOLUTION RELATIVELY A SPIRITUAL FLOWER
;
Thus,
as I have
said,
evolution is an
every way
fit
ting
doctrine wherewith to
express
the truth of
spirit
ual
creation,
provided
we
give
the
phenomenal
basis
of involution which it claims a
strictly subject posi
tion
;
or make Evolution a
regenerate spiritual
flower,
and Involution its natural
earthly
stem. This is
pre
cisely
what the scientific men fail to do.
They
invari
ably put
the cart before the
horse,
in
making
the stem
account for the
flower,
and not the flower for the
stem,
which is the true
philosophic
order.
They
make the
earth
explain
heaven,
and not heaven the
earth,
the
body explain
the
soul,
and not the soul the
body,
physics explain
morals,
and not morals
physics,
and
thus
practically outrage
all the
deeper
and finer
instincts of
humanity, dogmatically sundering
that
exquisite
thread of
.
tradition which in the absence of
positive knowledge
has hitherto bound men in intel
lectual and
quasi-spiritual unity.
The obvious
phil
osophic objection
to recent scientific
speculations
is
not that
they practically
tend to invalidate the current
religious dogmas
in
regard
to
creation,
which
they
cannot do half
forcibly enough
;
but that
they
substi
tute in their
place
a scientific
dogmatism
which is not
half so
respectable
in
itself,
to
begin
with,
and which
if it should ever become established in
popular regard
would be fatal to the
very conception
of
creation,
and
hence to the
spiritual dignity
of human nature.
224 E ' O L U T I O ~ RELATIHLY A SPIRITUAL rLOWER:
Thus, os I hove snid, eTolutioll is an every way fit-
ting doctrine wherewith to express the truth of spirit-
ual crention, pro,'ided we gi"e the phenomenal basis
of involution which it clnims a strictly subject poIi.
tion; or make Evolution a regenerote spiritual flower,
nnd Involution its natural earthly stem, Thi! is pre
cisely what the scientific mcn fnitto do. They im'ori
ably put the cart before the horse, in making the stem
account for the flower, and not the flower for the stem,
which is the true philosophic orner. They make the
earth explain hca"cn, and not hearen the earth, the
bod,. explain the soul, and not the soul the body,
phrsics explain morols, and not morol! pbJsica, ll.lld
thm practically outrage aU the deeper and finer
instincts of humanity, dogmatically sundering that
exquisite thread of tradition which in the absence of
positive knowledge has hitherto bound men in intel
Icctuall1lld qUI7,j.spiritual unity. 'rhe ob"iolls phil.
osophic objection to recent scientific speculations is
not that they practically tend to invalidate the current
religious dogmas in rcgnrd to creation, which they
cannot do hal( forcibly enough; but that they suh.ti.
tute in their place a ICielltifie (logmatism which i! not
half so respectable in itself, to begin with, and which
if it should ever become established in popular regard
1\'ould be fatal to the nry conception of creation, ond
hence to the spiritual dignity of human nature.
INVOLUTION ITS NATURAL STEM. 225
Science has a notable function in the
world,
but as
I have
already
said it is an
intensely
humble not a
commanding
one;
an
abjectly
servile not a
leading
function. Its name is
Esau,
not
Jacob,
being
born
of the bond woman not of the free. That is to
say,
science reflects the heart still in
bondage
to the intel
lect,
while
philosophy
alone
expresses
the intellect
inspired by
the heart. The function of science is to
observe and connote the actual facts of
existence,
in
order to determine the mental relation of
unity
which
binds them all
together
;
not in the least to
dogma
tize,
or build
up
a
philosophic
credo,
either
upon
the
physical
facts
themselves,
or the
logical unity
with
which the mind invests them. In
short,
fact
and the
relations
affirmed by
the mind
amongstfacts,
is the field
of science. Thus it is
scientifically competent
to
Newton to
prove
that the
elliptical
movement of the
earth around the sun as demonstrated
by Kepler,
is
due to the attraction exerted
by
the sun
upon
the
earth. For what Newton thus does is
simply
to
establish
by Kepler
s aid a hitherto
unrecognized
law
of
planetary
life or intercourse. And it is
perfectly
competent
moreover to Mr.
Darwin,
in the
point
of
view of
science,
to collect and
colligate,
under
any
generic
law of
unity
he
pleases say
Natural Selec
tion,
Sexual
Selection,
or both
together
whatsoever
actual facts of transmutation he
may
have observed in
I:S-VOLUTIOY ITS NATURAL STElE. 22[i
Science has a notable function in the world, hut as
I ham alrc:ldy said it is nn intensely humble not a
commanding one; an abjectly senile not n leading
function, Its name is &all, not Jacob, being born
of the bond woman not of the free. That is to say,
science reflects the heart still in bondage to the intel
lect, while philosophy alone expresses the intellcct
inspired hy the lleart. The function of science is to
observe and connote the actnnl facts of existence, in
order to determine the mental relation of unity which
binds them all togethcr; 110t in thc least to dogma.
tizc, or build up a philosophic credo, either upon the
physical facts themseh'es, or the logirol unity with
whieh the mind im'csts them. In short,fact aNd the
relatiONS aj/lrmed o,y the mind amon!/8tjacllJ, is the field
of science. 'l'hus it is scientifically competcnt to
N' ewton to prove that the elliptical movement of the
ellrth around the sun as demonstrated by Kepler, is
due to the attroction exerted by the sun upon the
earth. For what :ro.'cwton thns docs is simply to
establish by Kepler's aid a hitherto nnrecognized law
of planetary life or intercourse. And it is perfectly
competent moreover to Mr. Darwin, in the point of
view of science, to collect llnd colligate, under any
generic Inw of unity he plenses-say Nntufnl Selec.
tion, Sexual Selection, or both together - whatsoever
aetnal facts of transmutation he may have obscr\'cd in
226 SCIENCE ESSENTIALLY
MINISTERIAL,
existing
animal and
vegetable species.
For what he
thus does is
simply
to establish and announce a cer
tain
spiritual
or
living unity,
with which the mind
by
an instinct of its own
underlying
infinitude,
insists
upon filling up
all the crevices of
nature,
and account
ing
for all its
changes.
Mr. Darwin
may,
to be
sure,
have been faithless to
fact,
or faithless to the mind :
that is to
say,
his observation
may
be
imperfect,
or his
generalization premature
: but at all events his method
is thus far
irreproachable.
But when
any
one,
under
cover of Mr. Darwin s
name,
quietly
"
slips
over,"
as
Aristotle
says,
"into another
kind,"
and
making
a
fulcrum of his induction in
regard
to the
existing
or
fossil variations in the same
species, applies
his lever to
the disclosure of the
origination
of
species,
he at once
casts off the honest
livery
of
science,
and converts
himself all
unconsciously
into an ambitious
dogma
tist. Mr. Darwin makes it
scientifically very proba
ble that natural and sexual selection account for all
the varieties observable within our
existing species.
But to reason
hereupon
that these two
principles
are
sufficient to account for the
origin
of
existing species
themselves,
is not to reason
scientifically,
because the
reasoning
admits of
absolutely
no verification in fact.
My
tailor
yields
a sufficient scientific
explanation
of the
differences between
my
clothes and those of other
peo
ple
;
but when
you
seek a
philosophic justification
of
22G SCIESCE ESSEST1ALLY
existing animal and vegetable species. }'or what he
tbus does is simply to establish and announce a cor
fain spiritual or living unity, with which the mind
by an instinct of its own underlying infinitude, insists
npon filling up all the crcrices of nature, and account-
ing for all its changes. )lr. Darwin may, to be sure,
hu\'e becn faithless to fact, or faithless to the mind:
that is to say, his ohservation may he imperfect, or hi..
generalization prematUl'e: but at all e\'ents his method
is thus fur irreproachahle. But when anyone, under
cover of :Mr, Darwin's Dame, quietly" slips o\'er," as
Aristotle says, "into another kina," and making a
fulcrum of his induction in regard to the existing or
fossil \'ariations in the same species, applies his lever to
the disclosure of the origination of species, he at once
casts off the honest Ii\'ery of scicnce, and converts
himself all unconsciously into lln ambitious dogma-
tist. Mr, Darwin makes it scientifically very proba.-
IlIa that natural and scxual selaction flccollnt for all
the varieties obscrmble within our existing species.
Rut to reason hereupon that these two principles arc
sufficient to account for the origin of existing species
themselycs, is 1Iot to reason scientifically, because the
reasoning admits of Ilbsollltely no verification in fact.
My tailor yields a sufficient scientific explanation of the
differences between my clothes and those of other pea.
ple; but when you seek a philosophic justification of
NOT MAGISTERIAL TO THE MIND.
227
clothing
itself,
you
must
go beyond
the tailor. It is
good
science to
say
: the sartorial art
originated
more
or less all the varieties we observe in the costume of
men
;
certainly
all those variations which
simply
im
ply
advance : for here we have
any
amount of well-
attested fact to sustain us. But it is
complete
recre
ancy
to science to
say hereupon
"
the sartorial art also
originates clothing
itself
among
men
"
: for here we
have
absolutely
no historic fact to
keep
us in counte
nance.
Just so with the scientific evolutionist. The basis
of his
speculation
here is not fact at
all,
but
pure
fancy.
He
says
in effect :
"
I conclude that natural
and sexual selection have
operated
all the
changes
we
observe within our extant
species
of
existence,
and be
tween some of these
species again
and certain allied
species
of which we have
only
a few fossil remainders
;
because a
great
store of well-attested facts in natural
history
warrant this conclusion
"
;
and this is
good
science. But now he
proceeds
:
"
I take another
step,
and
conclude,
from the
adequacy
of these laws to ac
count for
specific changes
in
existence,
that
they
are
adequate
also to account for the
origination,
which is
the creation of existence." And this is
spurious
sci
ence.
Why
?
Simply
because it is
obviously incapa
ble of verification
by any
fact of nature or of
history,
and
depends
for its
justification upon
a certain bias
NOT MAGtSTEnIAL TO TilE MIND. 227
clothing itself, JOu must go be)"ond the tailor. It is
good scicnce to say: the sllrtorialllrt originated more
or less all the vnrieties we observe ill the COfitume of
mell; certainly all those variations which simply im.
ply ndvallee: for here we have nny nmount of well-
aftested fnct to sustain us. But it is complete reerc
SIlC)" to science to say hereupon" the sartorinl art also
originates clothiug itself among mell ": for hero wo
113\"0 absolutely no historic fact to kecp us in counte-
nance.
Just so \\$ith the scientific evolutionist. The busis
of his speculation hero is not fact at all, but pure
fancy. lIe Sll)"S in effect: " I conclude that natural
and sexual selection have operated all the changes we
ohsene within our extant species of existence, and b e ~
tween some of these species again and certain allied
species of which we have only a few fossil remainders j
because a great store of well-nttested facts in natural
history warrant this conclusion"; and this is good
science. But now he proceeds: <, I take another step,
and conclude, from the adequacy of these laws to ac-
count for specific changes in existence, that they nrc
adeqnate also to account for the origillntion, which is
the creation of existence." And this is spurions sci
ence. Why? Simply becausc it is obviously incapa.
ble of \'crification by allY fact of nature or of history,
and depends for its justificntion upon a certain bias
228 NATURE NEITHER BEGINS NOR ENDS ANYTHING.
or
prejudice
of the man s own
intellect,
and
upon
this
exclusively.
Nature
gives
us
absolutely
no
hint,
much less
any
distinct
affirmation,
in
respect
either to the
origin
or
destiny
of
any
of her forms or
species.
All that we
see in nature is a
foreground
of
change upon
a back
ground
of
stability,
thus
fixity
in
universals,
mutation
in
particulars.
But
nothing originates
and
nothing
ends in nature.
Why
? Because nature is not
being
nor even
existence,
but
only,
and at
most,
appearance.
Hence all of nature s forms or
species
are
purely
rela
tive or
phenomenal
;
that is to
say, they presuppose
an
intelligence
which is
capable
of
comprehending
them,
and to which alone
they
exist. And the scien
tific evolutionist
consequently,
in so far forth as he
invents a natural
origin
even for the larvae of our exist
ing
marine
ascidians,
let alone for the mind of man
itself,
proceeds upon
a total
misunderstanding
of what
nature
means,
and so turns the actual truth of
things
upside
down. In fact he
discharges
the mind of all
freedom or life
;
for he makes nature no
longer
the
obedient mirror of
truth,
but its absolute source and
arbiter.
228 NATUllE KEITIIER BECIXS XOR DODS AXYTIIIXG.
or prejudice of tbe man's own intellect, and upon this
exelusively.
Nature gives us absolutely no hint, much less any
distinct nffirUUltion, in respect either to the origin or
destin)' of any of her forms or species. All that we
sec in nature is a foreground of change upon a back.
ground of stability, thus fixity ill universals, mutation
in particulars. But nothing originates and nothing
ellds in nature. Why? Because nature is not being
nor e\'cn existence, but only, and at most, appearance.
lIenee all of nature's forms or species arc' purely rela
tive or phenomenal; that is to sny, they presuppose
an intelligence whieh is capable of comprehending
them, and to which alone they exist. And the scien.
tific e\'olutionist consequentl)', in so fal' forth as he
invents a naturol origin e\'cn for the larvro of our exist.
ing marine aseidians, let alone for the mind of man
itself, proceeds upon a total misunderstanding of what
nature means, and so turus the actual truth of things
upside down. In fact he discharges the mind of all
freedom or life; for he makes nature no longer the
obedient mirror of truth, but its absolute sOllrce and
arbiter.
LETTER XVIII.
Y DEAR FRIEND : Let me
say again,
in
simple justice
to
myself,
that I have no
shadow of
objection
to the new scientific
dogma,
in so far as it is
purely negative;
that
is,
bears
upon
the
stagnant religious
faiths of the
world. Doubt or denial is the
legitimate weapon
of
scientific advance. And our
present
science
is,
I
appre
hend,
only
an
indispensable
John the
Baptist blindly
preparing
the
way,
and
proclaiming
the
advent,
of a
new,
or a
spiritual
and
living
faith : which it does
by vastating
the active intellect of men of its dead
faiths.
Accordingly
in so far as our recent bellicose
science
goes
to discredit an historic or literal
creation,
I have no
quarrel
with it. For I see in it
only
the
augury
of a new
faith,
based
upon
a
profounder
ac
knowledgment
of
creation,
as
being
no
preposterous
physical exploit
of God
accomplished
in the realms of
space
and
time,
but a
wholly spiritual operation
of His
power
in the realms of human affection and
thought.
LETTER XVIII.
1 ' l i ~ " " ' 1 Y DEAR :FnmXD: -Let me say again,
in simple justice to myself, that I ht1\'c 110
shadow of objection to the new scientific
dogma, in so far as it is purely ncglltirc;
that is, bears upon the stagnant religious faiths of the
world. Doubt or denial is the lcgitimnte weapon of
scientific advance. And our present science is, I appre-
hend, only an indispensable John the Baptist blindly
preparing the way, and proclaiming tho advent, of a
new, or a spiritual and li"ing fnith: which it docs
by \'sstatillg the ncti,'c intellect of men of its dead
faiths. Accordingly in so far as our recent bellicose
science goes to discredit lUi historic or Iiteml creation,
I ha\'c no quarrel with it. I,'or I see in it only the
augury of 110 new faith, based upon a profollndcr ac-
knowledgment of creation, IlS being no preposterous
ph.rsica1 exploit of God accomplished in the realms of
space nnd time, but a wholly spiritual opemtion of IIis
power in the realms of human affection and thought.
230 THE FORTE AND FOIBLE OF SCIENCE.
Thus it is
altogether
in their
positive aspect
that I
pretend
to
any quarrel
with our recent scientific
dog
matics. When
science,
disdaining
the humble but
honorable office of
ministering
to a new intellectual
faith and a new
spiritual
life in
man,
assumes itself
to constitute or even forecast such faith and
life,
she
is no
longer
amiable nor
respectable,
and invites as
it seems to me a
just
disclaimer on the
part
of the
outraged
common sense of mankind.
The forte of
science,
be it
always
remembered,
is
reflection,
or reasoned observation
;
and these
things
are
plainly possible
to man
only
in so far as his feet
are
planted
in a fixed
physical
or
organic
world exist-
ing objectively
or
outwardly
to his senses. Now
reflection
being
the
proper forte
of
science,
or the
mode of
industry whereby
she
thrives,
I
hope
it will
be allowed me to ask what is her
consequent foible,
or the mode of
activity by
which she dwindles ? The
foible of
science, then,
reflection
being
her
forte,
is
perception,
or
spiritual insight;
which is
possible
to man
only
in so far as his head dwells in a
free,
inorganic,
ethereal,
or
metaphysical
world
existing
inwardly
or
subjectively
to his affections.
Now,
such
being
the
forte,
and such the
foible,
of
science,
it follows
naturally enough
to the
eye
of
philosophy,
that the
puncttim
saliens both of her reflective
strength
and her
perceptive
weakness should
be,
as I have be-
230 TilE FORTI!: ASD FOIBLE 01" SCIE:-OCr..
'rhus it is altogether in their positive aspect that I
pretend to any quarrel with our recent scientific dog-
matics. When science, disdaining the humble but
honorable office of ministcring to a new intellectual
faith and a ncw spiritual lifc in man, assumes itsclf
to constitute or e\'en foreenst such faith and life, she
is uo longer amiable nor respectable, aud invites as
it seems to me a just disclaimcr on the part of the
outraged common scnse of mankind.
'rhe forte of science, be it always remembered, is
reflection, or reasoned observation; and these things
nrc plainly possible to man only in so far as his fect
arc pi/lilted in a fixed physical or organic world exist.
ing objectively or outwardly to his senses. Now
rcflection being the proper forte of seicnce, or thc
mode of industry whereby she thri\'cs, I hope it will
be allowed me to ask what is her consC<}nent foible,
or the mode of activity by which she dwindles? The
foible of science, then, reflection being her forte, is
perception, or spiritual insight; which is possible
to man only in so far as his head dwells in a free,
inorganic, ethereal, or metaphysical world ex.isting
inwardly or subjectively to his affections. Now,
such being the forte. and such the foible, of science,
it follows naturally enough to the eye of philosophy.
that the p'f,JIclMHI 8alieJII both of her reflective strength
and her pcrcepti\'e weakness should be, as I have be
NATURE S FIRST LESSON TO THE INTELLECT. 231
fore
alleged,
a certain
ontological
illusion which she
shares with the mass of uninstructed
men,
in
regard
to the natural constitution of
things
: or all
simply
the
constitution of nature.
Accordingly
let us look into
this.
We
give
the
designation
of Nature to the
outlying
universe,
or world of
things existing
to sense. Now
what is the
earliest and
deepest
intellectual lesson
we derive from this world of sense ? It is that
every
thing
embraced in it exists
really
in a
composite
man
ner,
however much it
may
seem to exist in a
simple
or absolute one. The reason of this
discrepancy
be
tween the rational truth and the sensible fact of the
case
is, doubtless,
the
infirmity
of the created intelli
gence
: we the
dependents of
nature,
who
get
our
high
est
knowledge exclusively
from the
gradual
revelation
she
gives
of the Divine
goodness
and
truth,
bring
to
her observation
and
study first of
all a
simple,
and then
a
compositefaculty of
attention
;
and she
miraculously
adjusts
herself to our need. Thus we first
apprehend
nature
by
sense,
and
only
afterwards learn to
appre
hend it
by
the
understanding.
The
exigency
of our
senses
imposes upon everything
that exists an
appar
ently
absolute,
that
is,
a fixed or
finite,
quality,
which
the
thing
is
thought
to
possess
in
itself,
or
quite
irre
spectively
of all other
things.
But our reason or
understanding subsequently
enables
us to convert this
FIRST LSSOS TO THE INTELLI:X."1'. 231
foro alleged, a ccrtaiu ontological illusion which sho
S}1Urcs with the mass of uninstructed men, in regard
to tlle naturlll constitution of things: or all simply tho
constitution of nature. Accordingly let us look into
this.
We givc the designation of Nature to the outlying
unh'erse, or world of things existing to sense. Now
what is tllC cn.rliest and deepest intcllectual lesson
we derh'e from IIlis world of scnse? It is that e\'ery-
thing embrneed in it exists rcallJ' in a composite man-
ncr, howe"cr much it may scem to exist in a simple
or absolute one. TIle reason of this discrepancy be-
tween the rntionnl truth and the sensible faet of tho
case is, doubtless, the infirmity of the crented intelli.
gellce: u:e /he dtpel1dent8 01 na/ure, who get our high.
est knowledge exclusively from the gradual revelation
she gives of the Divine goodness lind truth, brill!! /0
her obun.:a/i(,H alia stud!! }irs/ oj all a simple, and Ilten
a comjJosite focull!! 0/ of/enlion ,. lind she miraculously
acljusts herself to Ollr nccd. Thus we first apprehend
llllture hy sense, lind only afterwards lenrn to appre-
hend it bJ' the understanding. The exigency of our
sellSes imposes lipan everything thnt exists an appar.
ently alJ8olule, that is, II fixed or finite, qunlitJ', which
the thing is thong1Jt to possess in itself, or quite irrc.
specti\'ely of all other things. nut our reason or
undcrstnmling subsequently ennhles us to comcrt this
232
DIFFERENCE BETWEEN PHYSICAL
absolute or fixed
quality
of
existence,
which it
appar
ently possesses
in
itself,
into a
relative, unfixed,
or
contingent quality
which it
possesses only
in relation
to other
things.
That is to
say,
we first
apprehend
the
thing
as a
purely physical
existence,
and after
wards rise to the
conception
of it as a natural exist
ence. The first or sensuous
aspect
of the world
pre
sents us
everything
in a
purely
selfish,
personal,
or
phenomenal point
of view
;
the second or rational
aspect
of it alone exhibits
everything
as
existing
in a
purely
relative,
or
associated,
and harmonious
light.
A
horse,
for
example, happens
at this moment to be
tied before
my
door. This
horse,
I
repeat,
is an ab
solute or fixed fact of
sense,
entirely
distinct from all
other facts
;
so fixed or
absolute,
that to
dispute
or
deny
it would be
equivalent
to
disputing
or
denying
the
competence
of
my
senses in their own
sphere.
But
notwithstanding
that the horse is this absolute
or fixed fact to
my
senses,
you yourself
will
agree
with
me that he has no existence to
my
reason out of re
lation to all other horses. That is to
say
: while he
apparently
exists in himself
alone,
or as an individual
horse,
he in
very
truth exists
only
in
solidarity
with
his kind. And so with all other
things
in the realm
of sense.
Now what I want
hereupon
to
point
out to
your
attention in the first
place,
is a truth which
perhaps
232 DIFFERENCE BETWEE."f PHYSICAL
absolute or fIXed quality of existence, which it appar-
ently possesses in itself, into a relative, unlh-cd, or
contingent quality which it possesses only in relntion
to other things. 'I'hat is to say, we first apprehend
the thing as a purely physical existcnce, and after-
wards rise to the conception of it as a natural exist-
ence. The first or sensuous aspect of the world pre-
sents us evcrything in n purely selfish, personal, or
phenomenal point of view; tho second or rational
aspect of it alone exhibits everything as existing in a
purely relative, or associated, and harmonious light.
A horse, for example, happens at this moment to be
tied before my door. 'l'his horse, I repcat, is an ab-
solute or fixed fnet of sense, entirel}' distinct from all
other facts; so fixed or absolute, that to dispute or
deny it would be equivalent to disputing or denying
the competence of my senses in their own sphere.
Uut notwithstanding that the horse is this absolute
or fixcd fact to my senses, you )"Ollrself will agree with
me that he has no existence to my reason out of re-
lation to all other horses. 'l'hat is to say: while he
apparently exists in himself alone, or as fin individual
horse, he in very truth exists only in solidarity with
his kiud. And so with all other things in the realm
of sense.
Now what I want hereupon to point out to your
attention in the first place, is n truth which perhaps
AND NATURAL EXISTENCE.
233
you
never have
thought
of
before,
namely
;
that
this
relative existence of
things
the existence
they
have
in relation to all other
things
alone
stamps
them
natural
;
while their absolute or individual
existence
the
apparent
existence
they
have in
themselves
is a
grossly
fallacious or unreal
thing,
in total contra
diction to the constitution of nature. To be sure it
is
only
a
judgment
of our infirm or
imperfect
sense
that
things
have this absolute or fixed
individuality.
Nothing
claims it but man
;
but because
he,
inspired
by
sense and uncontrolled
by
reason,
affects
selfhood,
he does not hesitate to bestow it also in modified form
upon
all other existence. All other
things utterly
dis
claim it in fact
;
and it is
only
the
profound
halluci
nation which he cherishes in
regard
to himself as in
volving
his own
being
and
existence,
that ever leads
him to invest them also in their
degree
with
selfhood,
reckoning
their innocent
persons
in fact
good
and
evil,
and
subjecting
them to reward and
punishment,
as
they
stand affected to his dubious and
very
wilful
supremacy.
I said
just
now that this absolute or individual
aspect
of
things,
the
aspect they
have of
existing
in
themselves,
and
irrespectively
of other
things,
was
grossly
unnatural :
"
in total contradiction to the
constitution of nature."
Nature,
to our
conception,
is a
composite
existence made
up
of an
objective
and
A:sn :SATORAL EXISTENCE.
you nc\'er have thought oC before, namely; that this
rdativc existence of things -tho existence they havo
in relation to all other things - alone stamps them
natural; while their absolute or individual cxistence
-the I\pparent existence tbey ba\'e in themselves-
is fl. grossl), fallacious or unreal thing, in total contra
diction to the constitution of nnture, To be sure it
is only a judgment of our infirm or imperCect sense
that things have this absolute or fixed individuality,
Kothing claims it but mall; but because he, inspired
b)' seuse and uncontrolled by renson, affects sclOlood,
he docs not hesitate to bestow it also in modified form
upon all other existence, All other things utterly dis
claim it in fact; and it is only tbe profound halluci.
nation which be cherishcs in regard to himself as in-
voh'ing his own being and existence, that ever leads
him to im'cst them also in their degree with selfhood,
reckoning their innocent persons in fact good and
e\'il, and subjecting them to reward and punishment,
as they stand affccted to his dubious and very wilful
supremacy.
I said jllst now that this absoluto or individua.l
aspect of things, the aspect they have of existing in
themsch'es, and irrespectively of other things, was
grossly unnatnrnl: "in total contradiction to the
constitution of nature." N'nture, to our conception.
is a composite existence ronde up of nn objective llnd
234 THE PHILOSOPHER HAS NO CALL
subjective unity.
That is to
say,
it is the strict
unity
in all its
subjects
of a
public
and a
private,
or a com
mon and a
proper,
force. It embraces two
elements,
one universal the other
particular,
one statical the
other
dynamical,
one
material,
in
short,
the other
spiritual
;
and these two elements moreover are most
distinctly
one or
united,
so that however
easily
we
may
divorce them in
thought
or
reflectively, they
are
never
separable
in fact. A
really
absolute, finite,
or
independent
existence,
save as a
fallacy
of the human
mind,
is disavowed
by
the nature of
things,
and we
may safely
dismiss it from rational
regard
therefore.
There is no such existence out of our infirm under
standing,
and no
subjective pretension
to it outside of
hell,
which
fairly
lives and
grows
fat
upon
the hallu
cinations bred of it. But I admit that nature out
wardly
vieived does wear the
appearance
of
being
almost
wholly
made
up
of these absolute or finite
and
independent
existences. But what business have
we,
as
philosophers,
to be
caught looking
at nature out
wardly
? This in fact is
just iny complaint
in the
premises,
that we should be so
long philosophically
content to view nature as an outward
thing,
or as she
stands revealed to
sense,
when she herself
prays
to be
regarded inwardly
alone,
or as she reveals herself to
our
understanding
: that
is,
to be
regarded
no more
as
mineral,
vegetable,
and
animal,
but as
exclusively
234 TIfE PlULOSOPII&R liAS NO CALL
subjective unity. 'I'bat is to say, it is the strict unity
in aU its subjects of a public and a primte, or a com
mon Ilnd a proper, force. It embraces two clements,
olle uni\'ersal the otber particular, one statical the
other d)'namicnl, one material, in short, the other
spiritual; and these two elements moreover are most
distinctly one or united, so that howe\'er easily we
may di\'orce them in thought or reflectively, they are
never separable in fact. A really absolute, finite. or
independent existence, 8m'e as a fallacy of the human
mind, is disavowed by the nature of things, and we
may safely dismiss it from rationnl regnrd therefore.
'I'here is no such existence out of our infirm under-
standing, and no subjective pretension to it outside of
hell, which fairly lives and grows fat upon the hallu-
cinations bred of it. Dut I admit that nntnre Oltt-
ICard/g viewed does wear the appearance of being
almost wholly made up of these absolute or finite
and independent existences. BId what Qll8ine88 have
we, as philO8QpheTt. to be cau!Jht 1001"'"!J at nature out
wardly? 'l'his in fact is just my complaint in the
premises, that we should be so long philosophically
content to view nature as an outward thing, or as she
stands revealed to sense, when she herself prays to be
regarded inwardly alone, or as slle re\'eals herself to
our understanding: that is, to be regarded no more
as minernJ, vegetable, 8l1d animal, but as exclusively
TO LOOK AT NATURE OUTWARDLY. 235
human. It is
only
an inveterate sensuous
fatuity
on
our
part
which leads us to mistake the mere sensible
or
physical appearances
of
things
for their funda
mental natural or rational realities. And there is no
way
of
correcting
the mistake but
by outgrowing
this
fatal intellectual
fatuity
;
that
is,
by
at once
manfully
deposing
sense from the
governing
or
inspiring
rela
tion it now bears to the
intellect,
and
remanding
it
forthwith to a
wholly
ministerial or subordinate
place.
Believe
me,
my
friend,
it is
nothing
but this subtle
and
insinuating serpent
of sense
(rightly
so named in
sacred or
symbolic
writ)
which
appealing
to the
woman in
us,
that
is,
the still latent or
unrecognized
spiritual
Divine force in our nature has ever had
power
so to
falsify
and otherwise bedevil our intelli
gence
as to make us look
upon
creation as a material
or
sensibly objective
work of
God,
detached from Him
by
the laws of
space
and
time,
instead of a
purely
spiritual
or
inwardly subjective
one,
intimately
blent
with His eternal Love and Wisdom
through
the laws
of our own nature or the life of our affection and
thought.
It is
simply
this
stultifying pressure
of
sense
upon
the intellect that has
always
until now
rendered it
intellectually impossible
for us to
identify
our own honest natural
manhood,
let alone our Divine
natural one. Have
you
not under the
guidance
of
sense
always
looked
upon your
natural manhood as
TO LOOK .AT YATURE OUTWARDLY. 235
1Iuman. It is only an inveterate sensuous fatuity 011
our purt which lends us to mistake tIle mere sensible
or physical oppcnrnnces of things for their fundn-
mental rtnturlll or rationnl tcalities, And there is no
way of correcting the mistake but by outgrowing this
fatal intellectual fatuity: that is, by at once manfull}'
deposing sense from the go\'erning or inspiring rela-
tion it IlOW bears to the intellect, Bnd remanding it
forthwith to a wholly ministerial or subordinate place,
llclie\'e me, my friend, it is nothing but this subtle
and insinuating serpent of sense (rightl), so named in
sacred or symbolic writ) which - appealing to the
woman in us, that is, the still latent or unrecognized
spiritual Divine force in our nature - has ever had
power so to falsify llnd otherwise bcde\'il our intelli-
gCllce as to make us look upon creation as a material
or sensibly objecti\'c work of God, detached from Him
by the laws of space llnd time, illSt.cnd of a purely
spiritual or inwardly subjeeti\'e one, intimately blent
with His eternal Love nnd Wisdom through the laws
of our oIVn nature or the life of our affection and
thought. It is simply tllis stultifJing pressure of
sense upon the intellect that has always until now
rendered it intellectually impossiblo for us to identify
our own hOliest natural manhood, let alone our Dhine
natuml olle. Have you not under the guidance of
sense alwa)"s looked upon )'our nlltural manhood as
236 SCIENCE HAS NO PERCEPTION
at bottom
physically engendered?
That is to
say,
as
engendered
out of the various limitations
you
de
rive from
your
mineral,
vegetable,
and animal
organi
zation ? You have never
thought
have
you
?
that
your
natural manhood was what forever lifted
you
out of
mineral,
vegetable,
and animal relation
ship,
and rendered
you eternally
solidaire with man
kind. Much
more,
if
you
have ever considered the
truth of a Divine natural manhood at
all,
you
have
thought
have
you
not ? that it was
altogether
personally
constituted : that
is,
constituted
by
a
person
of another nature to
ours,
acting
in fact in total aloof
ness
from,
and
independence
of,
your
and mine and
all men s common
nature,
instead of
identifying
him
self
exclusively
with that
nature,
and
glorifying
it to
Divine dimensions.
Personality
has never been
any
thing
else than a mark which we
stupid
men have
required
to assure us of our natural difference from
mineral,
vegetable,
and
animal,
although
we ourselves
have none the less
always
contrived
stupidly
to in
terpret
it into a
providential signal
of the natural
relation of disunion or
inequality
we were under to
our fellow-men.
Accordingly
when the Divine natu
ral
humanity
condescends to reveal itself in
personal
form,
we
may
be sure that it is for no
purpose
of
living
to that form but
only
of
dying
to
it,
in order
that men
may
cease
any longer
to find their life in
23G SCIESCE lIAS NO PERCEPTIOY
at bottom physically engendered? 'rhat is to say,
as engendered out of the ,'arious limitations you de.
rive from your mincral, vcgetable, and animal organi-
zation? You havc ne\'er thought - have you?-
that your natural manhood was whut forever lifted
you out of mincml, vegctable, and animal relation-
ship, and rendered )'OU etcrnally 8Oldaire with man
kind. Much more, if )'OU have ever considered the
truth of a Dh'ine natural manhood at aU, you have
thought - hovc you not? - that it was altogethcr
per8QlIall,y constituted: that is, constituted by a person
of another nature to ours, acting ill fact in total aloof.
ncss from, and indcpendence of, your and mine and
all meu's common nature, instead of identifying him-
self exelush'cly with that nature, and glorifying it to
Divine dimensions. has never been any-
thing else than a mark which we stupid mell have
required to assure us of our natural difference from
mineral, vegetable, and animal, although we ourselvcs
have none the less always contrived stupidly to in
tcrpret it into a providential signal of thc natural
relation of disunion or inequality we were under to
our fellow-men. Accordingly when the Divine natll
ml humanity condescends to rcvcnl itself in personal
form, we may be sure that it is for DO purpose of
living to that form but only of dying to it, in order
that men may cease any longer to find their life in
OF THE SPIRITUAL ENDS OF
NATURE,
237
what
merely
differences them from lower
natures,
and
seek it henceforth in all that identifies them with their
own
nature,
now become Divine.
But I am
forgetting my purpose,
which was to
show a certain
ontologic
craze on the
part
of
science,
which
rendering
her view of nature
hopelessly
infirm
or
inadequate except
for isoteric or
shop purposes,
utterly
defeats her educational
competence.
This craze consists all
simply
in
looking upon
nature as a fixed or finite
existence,
thus as
materially
constituted,
as
being
in short a strict
phenomenon
of
space
and time. It is all
very
well, mind,
nay,
it
is a matter of stern
necessity,
to
regard
nature as
materially
or
outwardly
constituted to our senses. For
inasmuch as nature is a
purely metaphysic quantity,
it is evident that she can
only
be reflected to our un
derstanding through
the obedient mirror of
physics.
Her existence then to our
recognition
must be con
ditioned
upon
fixed or
sensibly objective
relations
between
mineral,
vegetable,
and animal substance
;
otherwise it will be
impossible
for us ever to
appre
hend
her,
ever to catch even a
glimpse
of her
living
and
glorified presence.
But this is not what
science,
at least in the
person
of her more renowned
modern
adepts,
means. She does not hold that nature is de
pendent
for her intellectual
recognition by
us on a
certain
objective
or material
imagery
addressed
pri-
OF TilE SPJRlTUAL E ~ D S OF NATURE, 237
what merely differences them from lower natures, and
seck it hcnceforth ill all that identifies them with their
own nature, now become Divine,
But I am forgetting my purpose, which was to
SIIOW n certain ontologie cmze on the part of science,
which rendering her "iew of nature hopelessly infirm
or inadequate except for isoteric or shop purposes,
utterly defeats her educational competence,
This craze consists all simply in looking upon
nature as a fixeJ. or finite existcnce, thus as matcrially
constituted, as being ill short a strict phcnomenon of
space und time. It is all "cry well, mind, nny, it
is l\ mnttcr of stern neccssity, to regard naturc as
matcriallyor outwardly constitutcd to our 8cn8C8, }'or
inasmuch as nature is a purely metaph)'sic quantity,
it is evident that t:ihc can only be rcflected to our un
dersumding through tho obedient mirror of physics,
Her eoriliience ihen to our reCOf}nitioJf mllst be con
ditioned upon fixed or sensibly objocth'e relations
between mineral, vegetable, and animal substance;
otherwise it will be impossible for us ever to appre-
hend her, c,'er to catch even a glimpso of hcr living
and glorified presence, TIut this is not what sciencc,
at lenst in the person of llcr more renowned modern
ndepts, means, She does not hold that nature is de-
pendent for IJcr intellectual recognition by us on II.
certain ohjective or material imagery addressed pri.
238 AND THEREFORE CONFOUNDS
marily
to our
senses,
and
through
them to our under
standing. By
no means. She holds that nature is
actually
identical with this
physical imagery,
and has
neither conceivable
being
nor existence
apart
from
the unconscious forms which to a more instructed
eye
simply
reveal her
perfections.
This is
why
I called
this illusion a craze on the
part
of science.
Surely
you
would think a man out of his wits who should
identify
himself with his
image
in a
glass.
And I
in like manner deem science out of her wits when
she identifies the mistress she
professes
to
worship
with the
perishable
mirror that reflects her. These
objective
or material
facts,
which so
gravel
and im
pede
the onward march of
science,
are
nothing,
as
we have
seen,
but ultimates of Divine
order,
in the
sphere
of sense
;
just
as bricks and mortar are ulti
mates in the same
sphere
of architectural order. You
would not rate
very high
a man s
genius
who should
pretend
to deduce the architectural order of the Par
thenon from the stone and lime and water which
nevertheless
gave
it its sole material basis ? So too
you
would not feel constrained to
put
a
high
estimate
upon
the conceited
science,
which because it is able
to
lay
a
profane
or familiar hand
upon
these mere
bases,
or material
ultimates,
of Divine order in human
nature
irreverently supposes
that it has
got
within
its
grasp
the ineffable
spiritual
results of that order ?
238 AND TIlEREP'OnE C O ~ F O l J ~ D S
marily to our senses, and through them to our under.
Btanding. fiy no means. She holds that nature is
actually identical with this physical imagery, and has
neither conceimhle being nor existence apart from
the Ullconscious forms which to a more instructed cJ'e
simply reveal her perfections. This is why I called
this illusion a craze on the part of science. Surely
JOU would think a man out of his wits who should
identify himself with his image in a gbss. Alld I
ill like manner deem science out of her wits when
SllC identifies the mistress she professes to worship
with the perishable mirror that reflects her. 'rhesc
objective or material facts, which so gravel and im-
pede the onward march of science, arc nothing, as
we have seen, but ullimafe8 of Di\,ine order, in thc
sphere of sense; just as bricks and mortar arc ulti.
mates in the same spllCre of architectural order. Yon
would not rate very high Il man's genius who should
pretend to deduce the architectural order of the Par-
thenon from the 'stone nud lime and water which
nevcrthelc..;s gave it its sole material basis? So too
yon would not feel constrained to put a high estimate
upon the conceited science, which-because it is able
to lay n. profane or familiar hand upon these mere
bases. or material ultimates, of Di\ine order ill human
Mtnre - irre\'erently supposes that it has got within
its grasp the ineffable spiritual results of that order?
NATURE WITH PHYSICS. 239
If
so,
I should feel
painfully
constrained in
my
turn
not to
put
a
very high
estimate
upon your philosophic
sagacity.
Spiritual
creation cannot
possibly
be understood
save in so far as the
spiritual
or created
subject
is
seen to be invested
incidentally
with natural consti
tution. His
person
must be seen to be
naturally
constituted,
in order to
give
him conscious
projection
from
God,
and make
anything,
even
existence,
truly
predicable
of him. For
spiritual
creation,
you
re
member,
is
purely subjective
creation;
that
is,
the
creator
gives being
to the creature
only by giving
Himself to
him,
or
endowing
him with his own infi
nite substance. But no mere
person,
much less all
persons,
would be
equal
to this Divine communi
cation,
unless it
incidentally provided,
or involved in
itself,
a natural or
objective development
on the
part
of the creature to
give
him
background
or a basis of
identity
;
otherwise it must
instantly collapse
or turn
out a false
pretension.
There would be no created
object
at all commensurate with the creative
subject
;
and creation
consequently,
which,
to
begin
with,
is a
strict
equation
between creator and
creature,
would
fall
through,
or confess itself
impossible
from the
start. This is all that
Swedenborg
means
by
his doc
trine of natural ultimates as incidental to
spiritual
creation. It is a doctrine
which,
for the first time in
NATURE WITH PHYSICS,
If SO, I should feel painfully constrained in my turn
not to put a ,'cry high estimnte upon )'our philoo>phie
sngacity.
Spiritual creation cannot possibly be understood
save ill so far as the spiritual or crented subject is
seen to be im'csted incidenta.lly with natural consti
tution. lIis person must be seen to be naturnlly
constituted, ill ol'(lcr to gi\'c him conscious projection
from God, nnd make nnything, even existence, truly
predicable of him. For spiritual creation, you re-
member, is purely 6ubjectivc creation; that is, the
crcator gh'cs being to the creature only by giving
Himself to him, or endowing him with his own infi-
nite substance. But no mere person, much less all
persolls, would bc equal to this Divine communi-
cation, unless it incidcntally provided, or im'olred in
itself, a natural or objectivc dcvelopment on the part
of the creature to givc him oockground or a basis of
identity; otherwise it mllst instantly collapsc or turn
out a false pretension. There would be no created
ohject at all commensnrate with the crenti\'e subject;
and creation consequently, which, to begin with, is n
strict equation between creator and creature, would
fall through, or confess itself impossible from the
sunt. This is all that Swcdcnborg means by his doc.
trine of natural ultimates as incidentAl to spiritual
creation. It is a doctrine which, for the first time in
240 IT CLAIMS THAT NATURAL EXISTENCE
the
philosophic
annals of the
mind,
not
only
accounts
for
Nature,
and
perfectly
accounts for it
too,
but
brings
the dread and formidable
spiritual
world itself
into our own
keeping,
as it
were,
by harnessing
it and
taming
it down to the
phenomena
of men s familiar
natural
history. Any
other doctrine would turn the
creator into a mere
magician,
or
supreme
charlatan,
making everything
out of
nothing,
and so
avouching
himself
infinitely
below not
merely any
renowned art
ist,
but
any
honest stone-mason. For the mason s art
does n t
pretend
to make bricks without
straw,
or sub
jective
existence without
any objective implication,
but finds its ultimation also in
things
most real and
tangible
to our
senses,
whereby
alone it is that we are
never liable to mistake it for a mere creation of the
fata morgana.
Now it would be
by
no means remarkable if science
should be content to fix her
regard exclusively upon
this constitutive
sphere
of
things,
thus
objectively
in
volved in the
spiritual
or
subjective
creation. For
this
outwardly objective sphere
of
things
constitutes
the true and
legitimate
field of her
activity,
furnishes
her with her sole raison d etre in fact
;
and within
that
sphere accordingly
none can
gainsay
her voice.
But she is not thus content in
point
of fact. Some
busy imp
from some
dusky
hell of ambition has bitten
her with an unfortunate desire to
dogmatize,
or take
240 IT CLAIMS THAT NATURAL EXISTENCE
the philosophic annals of the mind, not only accounts
for Koture, ond perfectly accounts for it too, but
brings the dread ond formidable spiritual world itself
into our own keeping, as it were, by harnessiug it and
taming it down to tho phenomena of men's familiar
natural history. AllY other doctrine would turn the
creator into a mere magician, or supreme charlatan,
making everything out of nothing, and so avouching
himself infinitely below not merely any renowned ort-
ist, but any honest stone-mason. }'or the mason's art
does n't pretend to make bricks without straw, or sub
jecth'c existence without allY objective implication,
but finds jiB ultimation also in things most renl and
tangible to our senses, whereby alone it is that we are
never liahle to mistake it for a mere creation of the
lata 1IIor/lana.
Now it would be by no means remarkable if science
should be contcnt to fix her regard exelush'ely upon
this conBlitlltive sphere of things, thus objectively in
Yoh'ed in the spiritual or suhjective creation. }'or
this outwardly objective sphere of things constitutes
the true and legitimate field of ber activity, furnishes
her with her sole raj8Qn aCtre in fact; and within
that sphere accordingly none can gainsay her voice.
But she is not thus content in point of fact. Some
busy imp from some dusky hen of ambition has bit.ten
her with an unfortunate desire to dogmatize, or take
IS IDENTICAL WITH SPIRITUAL BEING. 241
captive
the realm of faith in man
;
that is to
say,
the
field of his interior
knowledge
as well as his external.
This is the
only
reason
why
I have allowed
myself
to
call her craze an
ontologic
one. It does not confine
itself to
speculating upon
existence,
but
assuming
apparently
that natural existence is the same
thing
with
spiritual being,
it undertakes
authoritatively
to
check or limit what is
by
what
sensibly appears
to be
;
or
array
natural constitution
ayainst spiritual
creation.
Thus where
Swedenborg says
that all natural existence
is created
by
a soul of use behind it use to other
and
higher things
our modern science affirms that
all natural existence is constituted
by
some
primary
natural
substance,
say protoplasm,
and that there is
an end of the matter. There can be no
objection
of
course to the scientific man s
attempt
to reduce if he
can all
organized
existence to a common basis
;
but
the
objection
comes in when he
attempts
to make
any
formula of his on this
grossly gratuitous
and
imper
tinent
subject,
of vital concern to
philosophy.
For
in
doing
this he at once
betrays
his crass
ignorance
of what
philosophy
means,
confounding,
for
example,
every concept
that is
proper
and dear to it with its
exact
opposite, individuality
with
identity, life
with
existence,
form
with
substance,
cause with
condition,
creation with constitution.
Philosophy
is
perfectly
in
different to what
naturally
constitutes existence or
IS lDEYTICAL WITH srlltlTUAL BEING. 241
cnpti\'e the ronhn of faith in man; that is to say, the
field of his interior knowledge as well as his external.
'l'his is the only rooson why I have allowed myself to
call her craze an olflologic one. It docs not confine
itself to speculating upon existence, but assuming
apparently that natural existence is the Sllme thing
with spiritual heing, it undertakes authoritatively to
check or limit what ia by wbat sensibly appears to be;
or afray natural constitution ogoinNl spiritual creation.
Thus where Swedenborg su)'s that all natural existence
is created by II soul of usc behind it - use to other
and higher things - our modem science affinns that
all nnturol existence is constituted by some primary
natural sublltance, suy protoplasm, and that there is
nn end of the matter. There can be no objection of
course to the scientific man's attempt to reduce if he
cun all organized existence to a common basis; but
tho objection comes in when he attempts to make any
formukt. of his on this grossly gratuitous and imper-
tinent subject, of vital concern to philosophy. }<'Ol'
in doing this he at once octrnys bis crass ignorance
of whnt philosophy means, confounding, fOf example,
every concept that is proper and dcar to it with its
exact opposite, illdividualit!l with identity, lifc with
existence, form with substallce, CaMfJC with condition,
creation with constitution, Philosophy is perfectly in.
different to what naturally co1I4titule, existence or
242
PROFESSOR HUXLEY
gives
it outward
body,
but reserves all her interest
for what
spiritually
creates
it,
or
gives
it inward soul.
To misconceive
and
misrepresent
this, however,
is the
inveterate
temptation
of clever scientific
men,
and the
infirmity
has never been more
aptly
illustrated than
in the
developments
of our recent scientific material
ism.
"
Pursue,"
says
Professor
Huxley,
"
the nettle
and the
oak,
the
rnidge
and the
mammoth,
the infant
and the
adult,
Shakespeare
and
Caliban,
to their com
mon
root,
and
you
have
protoplasm
for
your pains.
Beyond
this
analysis
science cannot
go
;
and
any
metaphysic
of existence
consequently
which is not
fast tethered to this
physical
substance,
which is not
firmly
anchored in
protoplasm,
is an affront to the
scientific
understanding."
Such in substance is Professor
Huxley
s attitude to
wards
philosophy.
Professor
Huxley
is
consciously
no
doubt a
very independent
man,
and an
uncommonly
able writer
;
but it seems to me
very
odd,
to
say
the
least,
that
any
one interested not in the
pursuit
of
scientific
knowledge primarily,
but of
philosophic
truth,
should be at all
moved,
and
especially
at all
disconcerted,
by
his facts : for whether
they
be scien
tifically
valid or
not,
they
are
properly
irrelevant to
philosophy.
Like Mr.
Spencer,
M.
Taine,
and all
the other men who desire not
only
to make science
the
king,
but also to invest it with the
priesthood
242
PROFESSOR HUXLEY
gires it outward body, but rescn'es all her interest
for what spiritually crcalclI it, or gh'es it inward soul.
'1'0 misconceive and misrepresent tbis, howel'er, is the
inveterate temptation of clever scientific men, and the
infirmity has ne\'cr bcC'n more aptl}' ilJustrnted than
in tho dc\'elopments of our rocent scientific material
Ism. .. Pursue," says Professor Huxley, "the nettle
and the oak, the Illidge and the mammoth, the infant
and the adult, Shakespeare and Cnliban, to their com-
mon root, and )'ou ha\'c protoplasm for )'our paius.
Beyond this analysis science cannot go; and any
mctnphysic of existence consequcntly which is not
fast tethered to this physical substance, which is 110t
firmly anchored in protoplasm, is an affront to the
scientific understanding."
Such in substance is Professor lInxlcy's attitude to-
wards philosophy. !lrofessor lluxley is consciously no
doubt n very independent man, and an uncommonly
ahlc writer; but it seems to me very odd, to say the
least, that anyone interested not in the pursuit of
scientific knowledge primarily, bllt of philosophic
truth, should be at all moved, and especially at all
disconcerted, by his facts: for whether they be scien-
tifically valid or not, they nre properly irrelevant to
philosophy. Like Mr. Spencer, 1\1. Taine, and all
the other men who desire not only to make science
the killg, but also to invest it with the priesthood
AS A PHILOSOPHER. 243
of the
mind,
Professor
Huxley
restricts his researches
to the
principle
of
identity
in existence that
point
in which all existence becomes
essentially
chaotic or
substantially indistinguishable.
The
philosopher,
on
the other
hand,
who sees science to be not the end
but the means of the mind s ultimate
enfranchisement,
enlarges
his researches to the
principle
of individual
ity
in
existence,
or that
comprehensive spiritual unity
in which all existence becomes
essentially
cosmical,
or
formally
differentiated inter se. Far be it from me
to
question
Mr.
Huxley
s
statistics,
for I know noth
ing
about them
;
I
only question, nay
I am
heartily
amused
by,
the
extravagant
intellectual conclusions
he deduces from them. I have no
doubt,
on his own
showing,
that the initial fact in all
organization
is
protoplasm.
But at the same time I avow
myself
unable to conceive a fact of less vital
significance
to
philosophy. Philosophy cheerfully
takes that and
every
similar
fad of
science
for granted.
The initial
fact in the edifice of St. Peter s at Rome was a
quan
tity
of stone and lime. This fact was assumed
by
the architect as
necessarily
included in the
form
of
his
edifice,
about which form alone he was concerned.
The
identity
of his
edifice,
or what it
possessed
of
common
substance with all other
buildings,
interested
him
very
little
;
only
its
individuality,
or what it
should
possess
of differential form from all other
AS A rItILOSOrUER.
of the millll, Professor Huxley restricts his rcsearches
to the pt'inciple of delltil'y iu e:<istencc - that point
in which nIl existence becomes essentially chaotic or
substantially indistiuguishable. '1'he philosopher, ou
the other hand, who secs science to be not the end
but the means of the mind's ultimate enfranchisement,
cnlarges hi$ rescarches to the principle of individual
ity in existence, or that colllprehensh'e spiritual unity
in whieh all existence becomes esscntially cosmical,
or formally differentiated inter 8e. Far he it from me
to question Mr. Huxley's statistics, for I know noth-
ing about them; I only question, nay I am heartily
amused by, the eXlr'Q\'agnnt intellectual conclusious
he deduces from them. I have no doubt, on his own
showing, that the initial fact in nil orgilnization is
protoplasm, Dut at the same time I avow mJself
illlllble to conceive n fact of less vital significance
to philosophy, Philosoph!! cheerfully taA'ea that alul
1'/:(!1'!1 a/Ililar fact oj 8ce7lCe for granled. 'rhe initial
fact in the edifice of St. Peter's at Rome was a quan-
tity of stone and lime. 'rl1is fact was assumed by
the architect as necessarily included in the form of
his edifice, about which form alone be was concerned.
'rhe identity of his edifice, or what it possessed of
common substance with all other buildings, interested
him very little; only its individuality, or what it
should poEisess of differential form from all other
244 WHAT PROTOPLASM SYMBOLIZES
buildings,
was what exercised his
imagination.
To
conceive of Michael
Angelo concerning
himself
mainly
with the rude
protoplasm,
or mere flesh and
bones,
of his
building,
is at once to reduce him from an
architect to a mason.
And,
in like
manner,
to con
ceive the
philosopher
intent
upon running
man s im
mortal
destiny,
or
spiritual
form,
into the
abject
slime
out of which his
body germinates,
is to reduce him
from a
philosopher
to a noodle.
Protoplasm
means intellectual chaos
;
means the
resolution of the
existing
cosmos into absolute form
lessness or disorder. That is to
say
:
you
cannot
arrive at
protoplasm experimentally
or
livingly,
ex
cept by disowning
our
present
cosmical form and
order,
except by eliminating
all that
you organically
are,
with all that is
contingent upon your organiza
tion,
namely
: all
your experience
of life and con
sciousness,
every
fact of
appetite
and
emotion,
of
reason and
imagination,
of
passion
and
action,
every
thing,
in
short,
that constitutes
you
a
living person
and so
stamps you
of the
slightest
moment to
phi
losophy. Protoplasm,
in
truth,
as an intellectual
symbol,
means the
extinguishing
of the soul or life
or
being
of
things,
and the
permission
of mere
bodily
existence to
them,
without
any
source either for them
to
exist,
or
go
forth, from,
but what is
essentially
in
ferior to themselves. For no one will
pretend
that
244 WHAT PROTOPLAS)( SY)lOOLtZES
buildings, was what excrcised his imagination. To
collceh'c of Michael Angelo concerning himsclf mainly
with tho rudo protoplasm, or mere flesh and bones,
of his building, is at onc& to reduco bim from an
architect to a mason. And, in like manner, to con
ceive the philosopher intent upon running man's im
mortal destiny, or spiritual form, into the abjeet slime
out of whieh his body germinates, is to reduce bim
from n philosopher to 3 noodle.
Protoplasm means intellectual chaos; means the
resolution of the existing cosmos into absolute form
lessness or disorder. 'l'hat is to say: you cannot
arri\'e at protoplasm experimentally or !i\'ingly, ex
cept by disowning our present cosmical form and
order, except by eliminating all that you organically
are, with all that is contingent upon J'ol1r organiza.
tion, namely: all J'our experience of life and con
sciousness, o"ory fact of appetite and emotion, of
reason and imagination, of passion and action, every.
thing, in short, that constitntes you a lh'ing person
nncl so stamps you of the slightest moment to phi-
losophy. Protoplasm, in truth, os an intellectual
symbol, means the extinguishing of tbe so1l1 or life
or being of things, and the permission of mere bodily
existence to them, without any sourcc either for them
to exist, or go forth, from, but what is essentially in-
ferior to themseh-es. }'or no one will pretend tbat
TO THE INTELLECT. 245
protoplasm,
or the formless
unqualified
material of
things,
is
any way comparable
in intellectual interest
with the least of its formed or
qualified products.
Nevertheless,
to such absolute drivel does the man
of science reduce himself when he
aspires,
on scien
tific (/rounds,
to
play
the
philosopher
! And such is
the invariable
penalty
of
violating spiritual
bounds.
The realm of
Philosophy
is
invariably
soul,
or inward
consciousness
;
the realm of science
is,
as
invariably,
body,
or outward sense. And
although
it is
past
all
dispute
that these two realms stand to each other in
the relation of
superstructure
and
base,
it is none the
less but all the more true that while the former is in
deed
outwardly
conditioned
upon
the
latter,
the latter
is
inwardly
created
by
the former
;
and hence that the
higher
realm of soul is no more continuous with the
lower realm of
body,
than a house is continuous with
its
foundation,
or a tree which fills the air with bloom
and
fragrance
is continuous with its
underground
roots. The roots of the tree are a mere involution of
the tree in order to its
subsequent
evolution,
and
any
expansion they may
attain to is not in the direction
of the
tree,
but in a
contrary
or inverse
direction,
that
of the earth. The foundation of the house in like
manner is so
wholly
subservient to the
house,
that
every subsequent enlargement
it
may
chance to un
dergo
in
itself,
will
only
enhance
such
subserviency
TO TilE l ~ T E L L E C T . 245
protoplasm, or the formless unqualified material of
things, is Rny way comparable in intclloctuo.l interest
with the lcnst of its formed or qualified products.
:r\evcrthelcss, to such absolute drivel does the man
of science reduce himself when he aspires, on ,cien-
tijic !Jroumk, to play the philosopher I And such is
the inYnriable penalty of violating spiritual bounds.
The realm of l>llilosophy is im'ariabl) soul, or inward
consciousness; the realm of sciencc is, as invariubly,
body, or outward sense. And although it is past all
dispute that these two rClllms stand to each other in
the relation of superstructure and base, it is nOlle the
less but all the more true that while the fonner is in
deed olltu:ardl,y conditioned upon the latter, the mtter
is illlmrdly created by the fonner; and hence that the
higher realm of soul is no more contiuttQu, with the
lower realm of body, than a house is continuous with
its foundation, or a tree which fills the air with bloom
and fragrance is continuous with its underground
roots. The roots of the tree arc a mere imolutiou of
the tree in order to its subsequent c\'olution, and allY
expansion they may attain to is not in the direction
of tho tree, 1mt ill n contrary or im'erse diredioll, that
of tho earth. The foundation of the house in like
manner is so wholly subservient to the honse, that
every subseqnent enlargement it mny chance to un-
dergo in itself, will only enhance such subserviency
246 PHYSICISM A PROVIDENTIAL GOSPEL.
by carrying
the foundation
deeper,
that is
away
from
the house rather than towards it.
Notwithstanding
all I have
said,
however,
I have
not the least doubt that the
gospel
of
physicism
is a
strictly providential
movement in our mental
history.
I have no doubt that in thus
making
as it does tabula
rasa,
or a clean
sweep,
of our sensuous or inherited
ontology,
it does
unwitting good
service to the mind
in
clearing
the
ground
for a new and
purely spir
itual
conception
of
being
or life. Idealism seems in
fact a
gross
but inevitable husk of the mind s
spirit
ual advent. But its role is
essentially
critical : that
is,
it is not the least
rightfully dogmatic.
And noth
ing
can be more
insane, therefore,
than to
regard
the
new
dogmatism
as
constituting
the
positive
boon to
the intellect which it
ignorantly
assumes to do. Our
intelligence
is built not
upon negation
but affirma
tion,
and the current scientific idealism is at best but
a transition
point
between the once active but
always
baseless and now defunct
metaphysics
of
theology,
and that
philosophic
naturalism or realism which is
even now
looming
in our intellectual
horizon,
and
ready
to avouch itself the fixed immovable earth of
the
mind,
the adamantine rock of man s
spiritual
faith and
hope.
246 PIlYSICISM A PROVIDE:iTIAL GOSPU..
by carrying the foundation deeper, that is away from
the house rather than towards it.
Notwithstanding all I have said, however, I have
not the lea!!t doubt that the gospel of physicism is a
~ t r i c t l y providential movement in our mental history.
1 hove no doubt that in thus making as it does tabula
ra8a, or a clean sweep, of our sensuous or inherited
ontology. it docs unwitting good serviec to the mind
in clearing the ground for a ncw and purely spir-
itual conccption of being or life. Idealism seems in
fact a gross but incvitable llUsk of the mind's spirit.
lIal ad\'cnt. But its role is essentially critical: that
is, it is not the least rightfully dogmatic. Alid noth.
ing can be more insane, therefore. than to regard the
new dogmatism as constituting the positive boon to
the intellect which it ignorantly assumes to do. Our
intelligence is built not llpon negation but affirma.
tion, llnd the currellt scicntific idealism ill at best but
a transition point between the once active but always
baseless and now defunct metaphysics of theology,
and that philosophic naturalism or realism which is
e\'en now looming in our intellectual horizon, and
ready to avolleh itself the fixed immovahle earth ef
the mind, the adamantine rock of man's spiritual
faith and hope.
LETTER XIX.
now,
my
dear
friend,
we are almost
ready
to take
up
the thread of discourse
we
dropped,
in reference to the function
of the church in
history
: almost
ready,
but not
quite.
For I think a little further effort should first
be made
perfectly
to familiarize
your thought
with
Swedenborg
s
philosophy
of nature as
being
a
strictly
necessary
involution of the
spiritual
creation. Noth
ing
short of clear
conceptions
on this
subject
will
per
manently
avail to free the mind from the rubbish of
inane and idle
ontologic speculation
which now threat
ens to drown it out.
The intellectual formula to which the truth of the
spiritual
creation with its marvellous
implication
of
nature reduces
itself,
may
be thus
expressed
: The
created
subject,
in order to his
subjective life
or con
sciousness
beingperfectly
authenticated,
requires
that it
be alt
oy
ether
outivardly
or
objectively
realized,
or claim
a
supremely
natural root. The
justification
of this
LETTER XIX.
llf1)i("'IfND now, my dear friend, we nre almost
'. .
~ ready to mke up the thread of discourse
we dropped, in reference to the function
of the church in history: alm061 rendy, but not
quite. }'or 1 think a little further effort should first
be made perfectly to familiarize your thought with
Swedcnoorg's philosophy of nalure us being a strictly
necessary involutiou of the spiritual creation. Noth.
ing shorl of clear conceptions on this subject ,,;11 per-
manently avail to free the mind from the rubbish of
inane and idle ontologie speculation which now threat..-
ens to drown it out.
The intellectual formula to which the troth of tho
spiritual creation with it!! marvellons implication of
nature reduces itself, may be thus expressed: The
created 6uojecf, ilf order 1o 1118 6ltojective life or con-
uiolUneu beingp"!ecfly aui/unticated, rc,!uirea tAat it
1M alt0!lether Ql4lwardly or objecth'ely realized, or claim
a IINprme/y "atllral root. 'l'bc justification of this
248
SWEDENBORG S PHILOSOPHY
intellectual
formula,
or law of
thought,
is to be found
in the
very
nature of creation
; which,
as
being
the
operation
of an infinite
power,
cut off therefore from
all outside
resources,
is restricted to
purely subjective
issues
;
and
hence,
in order
spiritually
to
qualify
its
creature,
or redeem him from the sheer and
abject
phenomenal subjectivity
to which as a creature he is
doomed,
is
obliged
to endow him
thereupon
with a
career of
distinctively
natural
evolution,
which
may
serve as a true and
objective
basis of his eventual
spiritual
enfranchisement. Creation of course is the
prerogative
of an infinite
being
;
but we are in the
habit of
borrowing
the word to characterize the
prod
ucts of our own esthetic
genius
or free
activity.
Thus we
say
Hamlet is a creation of
Shakespeare,
Dante created the
Inferno,
the Parthenon divides its
creation between Calibrates and
Phidias,
the artist
creates the statue.
Now,
of
course,
regarded strictly,
it is not a
just
use of the word to
employ
it
simply
in the
way
of
characterizing
our unforced or
sponta
neous
activity
;
because it is essential to the creative
idea that the creator
give spiritual
or
living
form to
His creature
only by
Himself first
furnishing
him
with natural or mother-substance. And
Shakespeare,
Dante,
and the
rest,
may worry
themselves out of
their
meagre
wits,
before
they
will ever be able
any
of them to endow the
products
of their distinctive
248 SWEDESBORO'S PIllLOSOPIIY
intellectual formula, or law of thought, is to be found
in the ,'cry nature of creation; which, as being the
operation of an infinite power, cut off therefore from
aU outside resources, is restricted to purely subjecth'e
issues; and hence, ill order spiritually to qualify its
creature. or redcem him from the sheer and abject
phenomenal subjecth'ity to which as a creatul'C he is
doomed, is obliged to endow him thereupon with a
career of distinctively natural evolution, which lUay
servc 118 a true and objective basis of his c\'entual
spiritual enfranchisement. Creation of course is the
prerogative of an infiuite being; but we are in the
habit of borrowing the IVOrd to characterize the prod-
ucts of our own resthetie genius or free aetility.
Thus we say Hamlet is a creation of Shakespeare,
Dantc created the Inferno, the Parthenon divides its
creation betwccn Callierates and Phidias. the artist
creates the statue. Now, of course, regarded strictly,
it is not a jnst use of the word to employ it simply
in the way of characterizing our unforced or sponta-
noous activity; because it is essential to the creative
idea that the erentor gh'e spiritual or living form to
His creature only by Himself first furnishing him
with natural or mother...substance. And Shakespeare.
Dante, and the rest, may worry themselvC$ out of
their mcagre wits, before they will e\'er be able any
of them to endow thc products of their distincti"e
OF NATURE. 249
genius
with
anything
more than a
purely
lifeless or
imaginative
existence
;
for with all their
genius
they
can never bestow
upon
its
offspring
natural
subjectiv
ity
or mother-substance.
Still we
may get
a
very good hypothetical
illustra
tion out of the word even in this familiar misuse of it.
Let us
suppose
then that the artist were a veritable
creator,
and had
power accordingly
to
give
his statue
subjective
or conscious life
by
himself
spiritually
vivifying
the marble from which it comes. In that
case one
thing
would be at once
clear,
and that
is,
that the statue would be no
longer
as now a dead
material
form,
but a conscious or
quasi-living
one,
instinct,
no
doubt,
through
its vivified mother-sub
stance with all its creator s
genius.
But another
thing
would be almost
equally
clear,
and that
is,
that
he would never be able to
reproduce
that
genius
in
himself.
Why
not ? Because this
ability
would
pre
suppose
in the statue a certain interior or
sympathetic
discernment and
appreciation
of its creator s
genius,
whereas he is as
yet, by
the
hypothesis
of his finite
maternal
genesis,
debarred all interior or
sympathetic
experience,
and made conscious alone of his own
material or outward existence.
By
the
necessity
of
his finite
generation
he is
ignorant
not
only
of his
creator s
genius
or
individuality,
but also of his crea
tor s name or
identity
;
ignorant
in fact of
everything
OF NATURE. 249
gcnius with anything more than a purcly lifeless or
imaginative existencc j for with all their genius they
can nm'cr bestow upon its offspring naturnl subjectiv
ity or mother-substllnce.
Still we llIay get a vcry good hypothetical illustra.
tion out of the word cven in this familiar misusc of it.
Let us suppose then that the artist wcre II "eritablc
creator, and had power accordingly to give his statuc
subjcctive or conscious life by himself spiritually
vivifying the marble from which it comcs. In that
case onc thing would be at ollce clear, and that is,
that the statue would be no longer as now 0. dead
material fonn, but n conscious or qlltUi.!iving one,
instinct, no doubt, through its vil'ified mother-sub.
stance with all its creator's gcnius. But anothcr
thing wouM be almost equally clear, and that is, that
he wonld never be able to reproduce that genius in
himself. Why not? Because this abilit), would pre-
suppose in the statue a certain interior or sympathetic
discernment and appreciation of its creator's genius,
whereas be is as yet, by the hypothesis of his finite
maternal gencsis, deoon'6d all interior or sympnthetic
experience, and made conscious alone of his own
materml or outward existence. fiy the necessity of
his finitc generation he is ignornnt not only of his
crentor's gcnius or individuality, but also of his Crell-
tor's name or idcntity; ignorant in fact of c\'crything
250 GOOD AND EVIL THE MERE
but his
mother-substance,
and the outward life and
sustenance wherewith it fills his veins. It is indeed
evident to the least reflection that this self-conscious
life of the statue the self-conscious or
quasi-\\iQ
he derives from the mother instead of
spiritually
approximating
him to the
father,
will have the effect
in the first instance to render him
spiritually
remote
from the
father,
or
spiritually
alienate him from his
creative source
by filling
him with the sentiment and
animus of
independent
or unrelated existence. And
consequently
before he can come into
any genuine
spiritual
or aesthetic
sympathy
and
fellowship
with
the
father,
it is
necessary
that his natural force be
abated that he
inwardly
die to it in fact as the
supreme
law of his
activity,
and so rise
again
to the
experience
of an inward and better life.
But how shall we even conceive of
any
such issue
coming
about in the case
supposed?
In the first
place
when a
thing
is
naturally
biased to
infirmity,
and its nature is
yet
the
only
force it
obeys
or even
recognizes,
it seems
impossible
ever to
expect
it vol
untarily
to contract a
contrary
bias. The trite lines
of the Roman
poet
:
"
Facilis descensus
Averni,
Sed revocare
gradum, superasque
evadere ad
auras,
Hie
labor,
hoc
opus,
est
"
:
easily suggest
the smooth and
flowery path
of dal-
250 GOOD AND EVIL TilE MER!
but his mother-substance, and the outward life anu
sustenance wherewith it fills his veins. It is indeed
twident to the least reflection that this self-consciow
life of the statue - the self-conscious or qMlUi-life
he derivcs from the mother -. instead of spiritually
approximating him to the father, will have the effcct
in the first instance to render him spiritually remote
from the father, or spiritually alienate him from his
creative source by filling him with the sentiment and
a"jmNl of independent or unrelated existence. And
conseqncntly before he can come into any genuine
spiritual or resthetic sympathy and fellowship with
the father, it is nocessary that his natural force be
abated - that he inwardly die to it in fnet as the
supreme law of his activity, and so rise again to the
experience of an inward and better life.
Dut how shall we even conceive of an}' such issue
coming about in the case supposed? In the first
place when a thing is naturally biased to infirmity,
and its nature is yet the only force it obeys or e\'en
recognizes. it seems impossible ever to expect it \'01-
untarily to contract a contrary bias, Tho trite lines
of the Roman poet:
"Facilis deeeensuf ARrDi,
Sed ffl'Oet.Te grad"", fuperuq'le e n d e ~ ad fIIl"U,
lli,lAbor, hoc (lpll$, eli":
easily suggest the smooth and flowery path of 001.
EARTH OF THE FINITE CONSCIOUSNESS.
251
liance that leads
downward,
and the
sharp
and
arduous return
path.
But I
very
much doubt
whether
Virgil
himself,
or
any
other
poet, Pagan
or
Christian,
has ever faced the real
difficulty.
The real
difficulty
in the
way
of a man
becoming good
out of
evil,
or celestial out of
infernal,
is that
good
and
evil,
heaven and
hell,
are not
outgrowths
or accidents of the
human
personality by any
means,
but
necessary
con
stituents of human nature
itself,
by
which the nature
becomes
freely developed
to the
recognition
of its sub
jects,
and
by
whose active
oppugnancy
and contrast
it becomes enabled at last in the
person
of some
adequate subject gradually
to
slough
off its infirm
mortal
lineaments,
and
ally
itself with infinitude.
Good and
evil,
heaven and
hell,
are not facts of
creative,
but of
purely
constitutive order.
They
bear
primarily
upon
man s natural
destiny,
and have no relation to
his
spiritual
freedom save
through
that.
They
are the
mere
geology
of our natural
consciousness,
and this is
all
they
are.
They
have no
distinctively supernatural
quality
nor
efficacy
whatever.
They
have a
simply
constitutional
relevancy
to the earth of man s asso
ciated
consciousness,
and disavow therefore
any prop
erly
creative or
controlling
relation to his
spiritual
or individual freedom. We have been
traditionally
taught
that
good
and
evil,
heaven and
hell,
were
objective realities,
having
an absolute
ground
of
EARTn or TilE rlNITE CONSCIOUSl'CYllS. 251
liance that ICI\ds downward, and thc sharp and
llrduoul return path. But I very much doubt
whether Virgil himself, or any other poet, Pagan or
Chri tian. has c,er faced the rcal difficult,. The real
difficulty in the way of a man becoming good out of
or cele;;tiol out of infernal, is that good And e,-il,
heal-en and hell, are not outgrowths or accidents of the
human personality by any means, but necessary oon
stituents of human nature itself, by whieh the nature
becomes (reel)' de"eloped to the recognition of its sub-
jects, and by whose active oppugnnney and contrast
it becomes enabled at last in the person of some
adequoto subject gradually to slough off its infirm
mortal lincnments, and ally itself with infinitude.
Good Rnd elil, heaven and hell, arc not facts of ere3.thc,
but of purely constitutive order. The)" bear primarily
upon man's natural destiny, and hOl'o no relation to
his llpiritunl freedom through that. They are the
mere geology of our natural consciousness, and this is
all they nre. Thcy have no di tincth'cly supcmatUl"lll
quality nor efficacy whatever. They have a simply
constitutional relenncy to the earth of man's IlS!()-.
dated consciousness, and disavow therefore any prop-
erly creative or controlling relation to his spiritual
or indindnal freedom. We h:l.\-e been traditionally
taught that good and elil, he/wen and hell. were
objective realities, hal'ing an absolute ground of
252 HEAVEN AND HELL HAVE ONLY
being
in the creative
perfection.
But this is the
baldest,
most
bewildering
nonsense.
They
have not
a
grain
of
objective reality
in
them,
and are
noway
vitalized
by
the absolute Divine
perfection. They
are
purely subjective appearances,
vitalized
exclusively
by
the created
imperfection,
or the uses
they
subserve
to our
provisional
moral and rational consciousness.
When
accordingly
this consciousness
having
more
than fulfilled its
legitimate
office,
and become as it
now is a mere
stumbling-block
or rock of offence to
the
regenerate
mind of the race
finally expires
in
its own
stench,
or else
frankly
allows itself to be
taken
up
and
disappear
in our
advancing
social and
aesthetic
consciousness,
good
and
evil,
heaven and
hell,
will cease to be
appearances
even. For
angel
and
devil,
saint and
sinner,
will then find themselves
per
fectly
fused or made over in a new or
comprehensive
race-manhood which will
laugh
to scorn our best
empirical
or tentative
manhood,
that
is,
our
existing
civic and ecclesiastic manhood so-called.
Thus,
as I
have said somewhere
else,
I am
fully persuaded
for
my part,
that no
objective
heaven will ever be found
expanding
to our foolish
personal hope,
nor
any
ob
jective
hell ever be found
responsive
to our foolish
personal
fear. We
may
be
very
sure that our true
immortality,
that which is
energized by
the Divine
NATURAL
humanity,
is far too human and miraculous
252 H E A V . ~ AND nEI.L HAVE OXLY
being III the creative perfootion. Dllt this is thc
haldcst, most bewildering nonsense. 'They ha"e not
1\ groin of objectivc reality in them, and arc noway
vitalizcd by the absolute Divinc perfection. They nrc
purcly subjectivc appearnnoos, vitalizcd exclusi"ely
by thc crco.ted imperfection, or thc nses thcy SUbSCM'C
to our pro\'isional moml and rational consciousness.
Whcn accordingly this consciousness - having morc
than fulfilled its legitimate office, and become as it
now is n mere stumbling-block or rock of offence to
the regencrnte mind of the raoo-finally expires in
its own stcneh, or else frankly allows itsclf to be
taken up and disappear in our advancing social and
xsthelic consciousness, good and cvil, hcaven and hell,
will cease to be appearances e,'cn. For angcl and
devil, saint and sinner, will then find themselvcs per-
fectly fnscd or made over in a new or comprehensh'c
racc-manhood which will laugh to scorn our best
empirical or tentativo manhood, thnt is, our existing
civic and ecclesiastic manhood so-called, Thus, as I
118ve said somewhere else, I am fully persuaded for
my part, thnt 110 objective heaven will e"er be found
expanding to our foolish personnlllOpc, nor any ob-
jectivc hcll e\'er be found responsivc to our foolish
personal fear, We may be vcry surc that our true
immortality, that which is energized by the Divine
NATURAL humanity, is far too human and miraculous
A SUBJECTIVE TRUTH.
253
to be mechanized on
any
such
preposterously simple
basis. No
man,
not a
simpleton
in all
spiritual
regards,
will ever
acknowledge
a heaven of which he
himself is not his own sole St.
Peter,
nor
any
hell of
which he is not his own
jealous
and exclusive turn
key. Assuredly
no heaven could exert the attractive
force of a
toyshop
to a
good
man s
imagination,
if it
aimed to conciliate his self-love and his love of the
world
;
and no hell could exert the
binding
force of a
cobweb to an evil man s
imagination,
if its
primary
aim were not to conciliate those
exacting
loves.
But we are
digressing.
If the evil of men then did
not refer itself
primarily
to their
nature,
as that nature
is determined
by
its
spiritual
Divine
source,
but were
an outward or
physical experience
of the
subject,
asserting
itself
primarily through
his
sensations,
there
could be no manner of
difficulty
in the evil
subject
winning
himself back to the
upper
air. For man s
veriest life is a sensitive one at the
best,
and if
any
serious conflict
accordingly
should announce itself be
tween the life of his senses and that of his habitual
subjective aspirations,
it is safe to
say
that he would
very speedily
end
by renouncing
the latter.
But the idea is
simply stupid.
Evil is not an out
ward
thing
save to the
inexperienced
mind. Hell is
not
objectively
constituted save to a
juvenile
and
flimsy imagination.
It is on the
contrary
a
purely
A SUNY.CrI\'E TRUTH.
253
to be mechanized on any such simple
basis. No man, not a simpleton in all spiritunl
regards, will ever acknowletlge a hea\'en of which hc
himsclf is not his own sole St. Peter, nor any hell of
which he is not his own jealolls and cxclusive tun1
key. Assuredly 110 heaven could exert the attl'lletive
force of n to)'shop to a good man's imagination, if it
aimed to conciliate his self. love and his 10\'0 of the
world; and no hell could exert the binding force of a
cobweb to an cvil ffinn's imagination, if its primary
aim were not to conciliate those exacting loves.
But we nrc digressing. If the evil of men then did
not refer itself primarily to their nature, as that natufC
is determined by its spiritual Divine source, but were
an outward or physical experience of the subject,
asserting itsclf primarily through his sensations, thcre
could he 110 manner of difficulty in the evil subject
winning himself baek to thc upper air. For man's
"eriest life is a scnsitivc one at the best, and if any
serious conflict accordingly should announce itself be-
tween the life of his senscs and that of his habitual
subjective aspirations, it is s,'\fe to say that 110 would
very speedily end by renouncing the lalter.
But the idea is simply stupid. Evil is not an out
ward thing sa\'e to the inexperienced mind. IIell is
not objectivel)' constituted save to a jnYcnile and
flimsy imagination. It is on the contrary" purely
254
SUBJECTIVE
GENESIS
subjective
life in
man,
being
the bloom of that exces
sive
delight
he takes in his new-found natural
self,
and
its
proper belongings
: a
delight
so naive and sincere
at
first,
and at
length
so infatuated or
magical,
as to
be
capable
of
making
evil seem unadulterate
good,
and
falsity
undissembled truth. So that what
you
vir
tually
ask of an evil man in
expecting
him to become
heavenly,
is
literally
to turn himself outside
in,
or
dilapidate
himself as to his
existing
carnal
structure,
and build himself
up
anew in
quite
an
opposite style
of life or consciousness to that which alone seems to
him either
practicable
or
savory.
In
short,
you
ask
a
rigid impossibility
of him.
Swedenborg
is emi
nently explicit
and
satisfactory
as to this
rigidly
natu
ral
genesis
of evil in man. He
says
somewhere I
forget
at this moment
exactly
where,
but I am
very
sure
generally
that it is in his most
interesting
little
book on the laws of the Divine Providence : but I
beseech
you
not to
argue
from this amiable
scrupu
losity
of mine in
trying
to
supply you
with
chapter
and
verse for all
my
citations from
Swedenborg,
that I
hold his
sayings
to be of the
slightest
conceivable
intellectual
authority,
for I do no such
stupid thing
;
and indeed if I were a
priori
inclined to
any
such
fatuity,
his books would
supply
the best
possible
cor
rective of the
inclination,
being
the
only
books I know
which
inwardly,
or
of
their oicn
proper
substance,
abjure
2M
SUIlJECTIVE CESESIS
subjective life in man, being the bloom of that exces-
sive dclight he takes in his new-found natural self, and
its proper belongings: B delight so naive and sincere
at first, and at length so infatuated or magical, as to
be capable of making evil seem unadulterate good,
and falsity nndissembled truth. So that what you vir-
tnally ask of an e\'il man in expecting him to become
hetl.\'enly, is literally to turn himself outside in, or
dilapidate himself as to his existing carnal structure,
and build hinlJlelf up anew in quite an opposite style
of life or eonseiollsness to that which alone seems to
him either practicable or savory. In short, yOll ask
a rigid impossibility of him. Swedenborg is emi-
nently explicit und sutisfnctory as to this rigidly natu-
ral genesis of evil in man. He says somewhere - I
forget at this moment exactly where, but I am \ery
sure generally that it is in his most interesting little
book on the laws of the Divine Providence: but I
bescech you not to argue from this amiable scrupu-
losity of mine in trying to supply you with chapter and
verse for all my citations from Swedenborg, that I
hold his sayings to be of the slightest conceivable
intellectnal authority, for I do no such stupid thing;
and indeed if I wcre apriori inclined to any such
fatuity, his books would supply thc best possible cor-
rective of the inclinution, !)(!I'-If!! tne only book8 I know
lOMe! inwarrlly, or of their own proper 8No8lanee, nbjure
OF HELL IN MAN.
255
such an
ungodly pretension
: that he had
been,
for
demonstrative
purposes
no
doubt,
let into the life of
hell in man
;
and he found it to be a life of such abun
dant and
exquisite delight, arising
from the immense
love of dominion
consequent upon
the unrestrained
love of self in the
subject,
that all the
delights
of the
world seemed dull in
comparison
with it. He de
scribes
it,
I
remember,
as
"
a
delight of
the whole mind
from its centre to its
circumference,"
though
it
only
reported
itself in the
body
as a certain
triumphant
swelling
of the breast. And this
delight
moreover
would never invite
compression,
as he
says,
if it were
not for the
tendency
it has to
express
itself in
unjust
and
injurious
action. Whenever
accordingly
this in
herent
tendency
ultimates itself
outwardly,
the evil
doer finds his inward
freedom,
which is the freedom
of
mlling
and
thinking
evil,
suddenly
converted into
outward
bondage,
which is an
inability
to do evil.
For hell is a condition of life in which men s outward
necessities constrain them to live
together
in
harmony,
while
they
have no inward bent to that
style
of life.
The
possibility
of their co-existence in this condition
depends upon
an inflexible law : that no
person
shall
ever be allowed to harm another with
impunity.
This
salutary
law,
which is full of infinite Divine
benignity
towards
them,
each and
all,
and which
heavenly-
minded
people inwardly impose upon
themselves
0' HELL IN )IAN,
255
such nn ungodly ploctension : - that he had been, for
demonstrative purposes no doubt, let into the life of
hell in mnn; and he found it to be a life of such abun.
dant and exquisite delight, nrising from the immense
love of dominion consequent upon the unrestrained
love of self in the subject, that all the delights of the
world seemed dull in comparison with it. lIe de.
scribes it, I remem'bcr, as "a delight o/the whole mind
from its centre to its circumference," though it only
reported itself in the body as II. certain triumphant
swelling of the breast. And this delight rnoreo\'er
would ncver invite compression, ns he sofs, if it were
not for the tendency it has to express itself in unjust
and injurious action, Whenever accordingly this in
herent tendency ultimntes itself outwardly, the evil.
doer finds his iuward freedom, which is the freedom
of willing and thin/:ing e\'il, suddenly converted into
outward bondage, which is an inability to do e,il.
For hell is a condition of life ill which mcn's outward
necessities constrain them to live together ill harmony,
while they ha\'e no inward bent to that style of life.
The possibility of their co-cxistence in this condition
depends lIpon an inflexible law: that no P"SO" doll
nier be allolCCd to hanlt another v:itll impunity. This
salutary law, which is full of infinite Divine benignity
towards them, each and all, :md whieh hea\'cnly.
minded people inwardly impose tlpon themselves
256
HELL IS ALWAYS HEAVEN TO THE EVIL MAN
every
moment,
is
yet
to hellish-minded
people
an
absolute
bondage,
and constitutes the sole drawback
or
qualification
to their bad blessedness. For what
can be more
absolutely disgusting
to one who
delights
in
willing
and
thinking
evil towards
another,
than to
be constrained
by
the
righteous
fear of
punishment
from ever
doing
him
any
evil? There can be no
intenser hell known to a selfish man than to have a
prudent regard
for others thus
enforced upon
him.
But
Swedenborg always
takes
pains
to
apprize
his
gentle
reader that the
practical
administration of this
law,
which the evil man finds it so
hard,,
and the
good
man so
easy,
to submit
to,
undergoes
all needful
mitigation
short,
to be
sure,
of
rendering
its chas
tisements
ineffectual
through
its
always taking
place
under the most watchful and tender
angelic
supervision
or control.*
*
The broad flood of
light
which
Swedenborg
throws
upon
the inti
mate Divine
dealings
with human nature
throughout history, ending
with its final
apotheosis,
or actual Divine
glorification,
is
apt
to leave his
reader disenchanted of
any speculative
interest he
may
have felt in
regard
to the continued existence of hell. I think that a man must
have read
Swedenborg
to little intellectual
profit,
if his mind is not
hopefully
made
up
to two
things
:
First,
that the
antagonism
of heaven
and hell on moral
grounds,
or as a tradition of human
nature,
is some
day
sure to be done
away
with
by
the advance of human
society
or fel
lowship
:
Second,
that its
persistence
as a
spiritual
tradition,
or condition
of individual
experience
and
culture, may always
be counted
upon.
Still
2,jG lIELL IS ALWAYS IiUVE.'i TO Till:: EVIL WAY
c,'cry moment, is fet to hellish.minded people an
absolutc bondagc, and constitutes the sole drnwboc:k
or qnalification to their bad blessedness. For what
can be more absolutely disgusting to one who delights
in leilliJlg and tMIIJ:i,,!! mil towards another, thnn to
be constraincd by the righteous fcar of punisllmcnt
from cvcr Join!! him any cvil? Thcre can be no
intcnscr hcll known to a selfish man than to hR\c a
prudent regard for othcrs thus enforced upon him.
But Swedcnborg always takes pains to apprize his
gentlc render that the practical administrntion of lllis
law, which thc c\il man finds it so [hc good
man so easy, to submit to, undergoes nil needful
mitigation - short, to be sure, of rendering its
tiscmcnts incffcetual- through its always laking
plnce under the most watchful and tender angelic
supervision or control.-
Tbe broad 1I00d of light which S..edenborg throwl upon the illu-
illIte Di'ille dulinl;l with human nllure througbOllt I,istory, ending
..ilb itl6lUlI.potheoail, or letna! Di'ine l>lorifiation, il apt to lene hi,
reader diaenchaated of Illl inkmt lie 11\I1 b'e felt ill
regud t.o tlte eoatiau,ed uistnee or "ell I t,,"," that. Illlll
t1a1'e read S..edeu\lort t.o little inte1kd-.l proAl, if biI Illilld i, IIOt
Ao/W/.II,-'e up t.o two tllu.p; Y/f'$l, that tile 1IIt.gGnW. of .'a!
ud bell 1IlOn.I groaaU., or II' traditioa of hqaaa .fllrt, it tom.
da,. Are 10 be doae ...., witll hI tlIe adYllltle of h.aJ\ MlCietlor rei.
JO'nbip: Sceoad, tbl. its ptrti..-tence II' spiritu.al tndilioa, or editM.
uf i.Ddil'idoal eJptl'ieoee aDd eult.re. -1al..al1 be COIlDIti:! upoe.. Still
BUT WHEN HE IS FORCED NOT TO DO EVIL.
257
But we are
losing sight
of our
hypothetical
illustra
tive statue. The
statue, then,
in accordance with its
constitutional
limitations,
and in
spite
of its
apparent
subjective
vivification,
must remain
utterly hopeless
of
regeneration,
or aesthetic life
;
that
is,
must forever
despair
of
reproducing
in itself the
genius
which
begat
it. I
say
this is in accordance with its consti
tutional limitations
;
for its constitutive or mother-
substance which
gives
it
body,
can do no more for it
than
give
it
body
;
that
is,
cannot
give
it
soul,
or
make it
inwardly responsive
to its creator s
genius.
And this
simply
because the constitutive or mother-
substance of the statue was
originally
or in itself
independent
of the artist s
genius,
and
beyond
a cer
tain
point
therefore
refractory
to his will. This in
truth is the inherent defect of all artistic
creation,
that
the artist is without
infinitude,
even his
genius
not
being original
with
him,
but inherited or derived
I have
thought
it best to throw
together
a few brief
passages
from his
books,
which
may
be
suggestive
of
thought
to
you.
His books contain
no
dogmatic
statement of
opinion
on the
subject
of the
eternity
of the
hells now so much mooted between the sentimentalist and traditionalist
wings
of the church
;
and
questions
of this
magnitude
besides can
never be settled for us
by any
the wisest and most erudite
head,
but
only by
our own wise and
loving
hearts. At all events all
Swedenborg
s
utterances on the
subject may
be looked at without
suspicion,
as
they
have no
pretension
to be
anything
else than obiter
dicta,
or observations
by-the-way.
See
Appendix
A.
BUT WUE:i liE IS FOnCID :NOT TO DO EVil,. 251
But we nre losing sight of our hypotheticnl illustra_
tive slntuc. 1'he stntue, then, in nccordancc with its
cOllstitlltionallimilntiolls, nnd in spite of its npparcnt
snbjecth'c vivification, mllst uttcrly hopeless of
rcgcneration, or resthetic life; that is, must fore\'cr
despair of reproducing in itself the genius whieh
begat it. I say this is in accordance with its consti
tutional limitations; for its constitutive or mother_
substance which gi\'cs it body, can do no more for it
than gi\'e it body; that is, cannot give it soul, or
make it inwnrdly responsive to its creator's gcnius.
And this simply because the constitutive or mother
substance of tl1C statue was originally or in itself
independent of the artist's genius, and beyond a cer.
t.'l.in point thcrefore refmctory to his will. 1\his in
truth is the inherent defect of nllnrtistic creation, that
the artist is withont infinitude, cvcn his genius not
being original with him, but inherited or dcrh'cd
I ban tllouglll it 1.0 tl,ro.. togl:ther a re.. brief passages rrom bis
books, wbich may be ...e of tbougbt to you. Jli., books eolltain
no dogmatie statement of OJIioion on the subject of the eternity of tile
I,ells no.. 10 much mooted beh'reo the sentimentalist and traditionalist
..ings of tho church l and questions of this maguitude besides ean
nner be settled ror u hI anI the ..isest aud most eMidite head, hut
onl, b: our 01l't\ wise and loring helna, ..... t all nen\.s all S..edenborg"s
utterances on the subject 111I1 be looked 11 without suspicion, u tbey
hue no pretension to be anytbing else tban 06it". liicttl, or nbae"ltions
b,.tbe-_,. See Appendix .0\.
258
HUMAN NATURE THE SOLE
from his
past ancestry
;
and hence he is
obliged
to find
the material or mother-substance
of his work exclu
sively
within outward
nature,
and
not,
like the Divine
genius,
within
Himself,
or the resources of
His own
infinite
spirit.
Were the artist infinite like God to
begin
with that
is,
did he also
supply
from his
own aesthetic resources natural or mother-substance
to his creations then Ids
creatures,
like God
s,
would
be
capable
of aesthetic
regeneration
or
spontaneous
life,
by
virtue of his
prior capacity
to overcome for
them
any
latent
death-tendency
inherent in their
merely
constitutional substance.
And thus our
supposititious
statue
perfectly
illus
trates,
in a
negative way,
the
positive
truth I wish to
impress upon you, namely
: that the
spiritual
creation
derives all its
power
to function from the
implication
or involution of the created nature. The actual or
ultimate and
phenomenal
sphere of
creative order
is the sole
sphere of
creative
power,
in other words
;
and if the
power
fail
here,
accordingly,
the entire
spiritual
creation must
instantly
come to an
end,
like
a tale that is told. If the creative
power
is unable to
reduce the creative nature to
order,
and that more
over to an order
perfectly
consonant
with His own
infinitude or
perfection,
the
day
must soon come
when the creative name itself will be blotted out
from men s
recognition.
But if it is
competent
258 JlUllL"f l'ATURE Tlt!. SOLE
from his past ancestry; and hence he is obliged to find
the material or mother-substance of his work exclu-
sively within outward nature, and not, like the Divine
genius, within I1imself, or the resources of His own
infinite spirit. Were the artist infinito like God to
begin with-that is, did he also supply from his
own resthetie resources natural or mother-substance
to his creations -thell hil creatures, like God's, would
be cupable of restbetie regeneration or spontaneous
life, by virtue of his prior capacity to o\'ercomo for
them any latent death-tendency inherent in their
merely constitutional substance.
And thus our supposititious statue perfectly illus-
trates, in a negath'e way, the positive truth I wish to
impress upon you, namely: that the spiritual creation
derh'os all its power to function from the implication
or il1\'olution of the created nature. 1'he actual- or
ultimate and phenomenal- 8]Jllerc 01 creatit'c order
ia the 80fe sphere of creative power, in other words;
and if the power fnil here, accordingly, the entire
spiritunl crention must instantly come to an end, like
n tale thnt is told. If the crentive power i ~ unable to
reduce the creative nature to order, and that more-
oyer to an order perfectly consonant with His own
infinitude or perfection, the day must soon come
wIlen the crcati\'e name itsel will be blotted out
from men's recognition. But if it is competent-
SPHERE OF CREATIVE POWER.
259
even
infinitely competent
to this sublime neces
sity,
then we have
only
to look forward to the
fast
approaching
advent of the Divine
kingdom
on
earth the
earth,
namely, of
man s redeemed natural
subjectivity,
mind
you,
and not at
all,
save
by
im
plication
in that
superior
earth,
the mere outside
objective
earth of his
mineral,
vegetable,
and animal
existence and the
consequent
advent of a heaven
of
spiritual peace, felicity,
and
power
in
man,
every
way unimaginable
save
upon
the basis of that re
deemed or Divine-natural earth.
But
you
ask me not
merely
to assert this com
petency
of God to our natural
redemption,
but to
state the method of it. And that statement will
require
a
complete
letter to
itself,
or
perhaps
two.
SPHERE OF CREATIVE POWER. 259
eyen infinitely competent to this sublimo neces-
sity, then we hln'c only to look forward to the
fast approaching advent of the Divine kingdom on
earth - the earih, namely, of man', redeemed natural
,uojecticit!l, mind you, and not at all, save by im-
plicntioll in that superior earth, the merc outside
objective earth of his mincral, vcgetable, and animal
existence - and the consequent advent of a heaven
of spiritual peace, felicity, and power in man, m'ery
way unimaginablc sa"c upon the basis of that re
deemed or Di"ine-natural earth,
But ),ou ask mc not merely to assert this com-
petency of God to our natural redemption, but to
state the method of it. And that statement will
require a complete Ictter to itself, or perhaps two,
LETTER XX.
Y DEAR FRIEND: Our almost soli
tary topic
hitherto has been CREATION.
And creation is first of all a
rigid practi
cal
equation
between creator and
creature,
or the creative and created natures. No doubt creator
evolves
creature,
as
subject
evolves
object.
But then
as involution is
always equal
to
evolution,
being
its
strict
logical counterpart
or
correlative,
so if creator
evolve
creature,
or
subject object, just
as
truly
on the
other hand does creature Evolve creator or
object
sub
ject.
But if this were all the truth
upon
the
subject,
creation would be defeated
by
its own
genesis.
For
where involution and evolution are thus
logically
equal,
creature and
creator,
object
and
subject, prac
tically
neutralize each
other,
and no
logical
exodus
from the
difficulty
is either
possible
or conceivable.
That
is,
creator and creature must confess themselves
convertible
terms,
in order to creation
becoming
liv-
Created life or consciousness is
LETTER XX.
rftl;;1f:.fY DEAR }'RIEXD: - OUf almost soli-
tary topic hitherto has been
And creation is first of all a rigid practi-
cal equation between crentor and crenture.
or the creative nml created natures. Ko doubt creator
evolves creature, as subject evolves object. But then
as involution is alwn)"S equal to evolution, being its
strict logical counterpart or corrclnthc. so if creator
evolve creature, or subject object, just as truly on the
other hand does creature involve creator or object sub-
ject. liut if this were all tho tmth upon tllC subject,
creation would be defeated by its own genesis. For
where involution and c\'oilltion are thus logically
C(lunl, credUfe and creator, object and suhject, pmc-
tienlly neutralize each other. and no logical exodus
from the difficulty is either possible or conceivable.
'l'hat is, crcntor nnd creature must confess themselvcs
convertible terms, in order to creation becoming li\
ing or couscious. Created life or consciousness is
CREATION A FUSION OF GOD AND MAN. 261
possible only
on one
condition,
which is : that crea
tion exhibit so
complete
a fusion between its uncon
scious and conscious
factors,
as
practically
to annul
their
logical inequality,
and so make the resultant life
or consciousness one. It is
impossible
that God should
create absolute life or
being
that is to
say,
what
has life or
being
in itself for such life or
being
is ex vi termini
uncreated,
would in truth be God
himself. He can
only
create therefore what has not
life or
being
in
itself,
what
consequently
is
merely
relative or associated life or
being,
and consists in
loving
others : and He creates this
only by
the free
or infinite communication to the creature of His own
life or
being,
that
is,
of Himself. It is this infinite
communication which alone makes created life or
consciousness conceivable. For how shall that which
by
the
hypothesis
of its
creatureship
is void of life or
consciousness in its own
right,
ever attain to actual
life or
consciousness,
but
by
the free unstinted com
munication of its creator s life to it as henceforth its
own life ?
We, nevertheless,
misled
by
sense,
have had the
fatuity
to conceive that creator and creature are
essentially
inconvertible
terms,
sternly repudiating
each the other s
practical
identification with itself.
We are in the habit of
postulating
such an essential
oppugnancy
between
them,
as
necessarily
converts
CRI.ATIOS A rUSfO:f or OOD A ~ D ) ( A ~ . 261
po6llible only on one condition, which is: that cren-
tion cthibit so coOlplete a fusion between its uncon
liCious and conscious factors, as pmdienlly to annul
their logical incqU01lity, alUI so make the resultnnt life
orCOIiSClOUSIHl&S ono. It is ilUp06Siblc tltat God should
create absolute life or being - that ii to MY, what
has life or being in itself-for snch life or being
is rz t'i fUM;"; uncreated, would in truth be God
himscl. lie cau only create therefore whnt has not
life or being in itself, what conseqncntly is mcrel)'
relative or associated life or heillg, nnd consists in
loving others: and lie creates this only by the free
or infinite CQIIIIRunica(;oJt to the crcnture of His own
life or being, that is, of Himself. It is this infinite
communication which alone makes crentcd life or
consciousness conceivable. For how shall thnt which
by the h)'l)()thesis of its ercnturcship is "aid of life or
consciousness in ilS own right, C\'cr attain to actual
life or consciousness, but by the free unstinted com
munication of its creator's life to it as henceforth its
own life?
We. nevcrtheless, misled by sense, rune h:Ld the
fatuity to concci,"o that creator and creature are
essentially ioconYCrtible terms, sternly repudiating
each the other's prnctical identification with itself.
We are in tbe habit of postulating such an essentinl
oppugnllney between them, as nceessarily converts
262 IT INCLUDES CREATOR
human life into a
sign
or witness of their
inveterate
duality,
and so fills the universe of consciousness with
pride, blasphemy,
and
despair.
How
necessarily
we
make creation
appear
the
limping,
one-horse-concern
it does
appear,
in thus
making
it include the creature
but exclude the
creator,
or include matter and ex
clude mind or
spirit
! As if the creature could ever
be
given
without the
logical implication
of creator to
constitute him ! Or the creator ever be
given
with
out the
logical explication
of creature to reveal Hint !
What wonder is
it,
under these
circumstances,
that
our men of science should tend so
generally
to iden
tify
God s
glory primarily
with
sun,
moon and
stars,
and
only secondarily
or
derivatively
with man ? Our
traditional creeds to be sure still echo the ancient
faith of
mankind,
that matter and
mind,
nature and
spirit,
are
inextricably
married or interfused
;
but this
faith has so little
vitality
left,
or has become so com
pletely
fossilized
by
the worldliness of the
Church,
that
very many
of our
leading
scientific men
spring
eagerly
to the
conviction,
which some of them do not
hesitate to
avow,
that the material universe exists ab
solutely,
or for its own sake
exclusively,
and
betrays
no record whatever of a creator.
Such is the intellectual
disability
which our
igno
rance and
imbecility
in
regard
to the
spiritual
truth of
creation
inevitably impose upon
us
;
and so
long
as
262 IT mCLUDES CREATOR
human life into u sign or witness of their inveterate
dudit),. and so fills the universe of consciOUSllcss with
pride, blasphemy, and despair. How necessarily we
make creation appear the limping, onc.borsc-conccrn
it docs appenr, in thus making it include the crooture
but exclude the creator, or include matter and ex-
clude mind or spirit I As if tho creature could ever
be given without the logical implication of crentor to
constitute him I Or tho creator O\'or be given with.
Qut the logionl explication of creature to rcvcnllIinr !
"laat wonder is it, under these circumstances, that
our men of science should tend so generally to iden-
tif)' God's glory primarily with sun, moon and stars,
Dod only secondarily or derivatively with man? OUI"
tmditiollul creeds to be sure still echo the ancient
faith of mankind, that matter and mind, llo.ture and
spirit, arc inextricably married or interfused; but this
faith has so little vitalit)' left, or has become so com
pletely fossilized by the worldliness of the Church,
that vcr)' many of our leading scientific men spring
engerl)' to the com'iction, which some of them do not
hesil:lltc to nvow, that the material uni\'crse exists o.b
solutely, or for its own sake exclusively, and betrays
no record whatever of a creator.
Such is the intellectual disabilit), which our igno-
rance and imbecility in rcgn.rd to tho spiritual truth of
creation inevitably imposc upon us; and so long as
AND CREATURE
QUITE EQUALLY.
2G3
we remain
contentedly
disabled we must
forego
our
intellectual
manhood,
and lie
supine
and inert in
spiritual infancy.
For
manifestly
so
long
as I am
content to look
upon
creation,
not as the
living
fusion,
but as the
living
divorce of the two
natures,
creator
and
creature,
I must
necessarily
think the divine
nature to be
essentially
alien or
antagonistic
to
my
own. That is to
say,
I can never think of God as a
being
of an
essentially
human
quality.
And if I can
not think of God in this
light,
if I do not think of
him as essential
man,
I had better not think of him at
all,
since I cannot think of him to
any good
but
only
to an evil
purpose.
For if God is
my
creator,
and
yet
claims a nature
essentially
alien and
antagonistic
to
my
own,
I never can
really
love
him,
because I can
never
really
know
him,
inasmuch as I cannot know
what
my
nature does not
qualify
me to know. In
fact I can
only
hate
him,
however much
my prudence
may
lead me to dissimulate
my
hate
;
for no rational
being
can feel himself at the
mercy
of a
power
infi
nitely superior
to
himself,
and at the same time
utterly
alien and
antagonistic
to
himself,
without a
righteous
hatred to such
power.
So that if
every
man is
spiritually
or
intellectually only
what his idea of
God makes
him,
I
may freely say
that
my
idea of God
as
being
of a nature
essentially foreign
and
repugnant
to
my
own,
makes all
my worship
of him
supersti-
AND CREATURE QUITE EQUALLY. 263
we remain contentedly disabled we must forego our
intellectual manhood, nnd lie supine and inert in
spiritual infancy. }'or manifestly so long lUI I am
content to look upon creation, not as the Ih'ing fusion,
but as the living divorce of the two natures, creator
and creahue, I must necessarily tllink the divine
nature to be essentially alien or antagonistic to DIy
own. 'l'hat is to say, I can never think of God as a
being of an essentially human quality. And if I can-
not think of God in this light, if I do not tllink of
him as essential man, I had better not think of him at
all, since I cannot think of him to any good but only
to an evil purpose. For if God is my creator, and yet
claims n nnture essentially alien and anrogonistic to
my own, I never e:tn ro.'IlIy lo\'e him, because I can
never really kno\v him, inasmuch as I cannot !mO\v
what my nature docs not qnalify me to know. In
fact 1can only hate him, however much my prudence
may lend me to dissimulate my hate; for no rational
being can feel himself at the mercy of a power infi-
nitely superior to himself, and at the same time utterly
alien and antagonistic to himself, without a righteous
hatred to such po\vcr. So that if e"ery man is-
spiritually or intellectually-only what his idea. of
God makes him, I may freely say tbt my idea of God
as being of a natufC foreign and repugnant
to my own, makes all my worship of him supersti-
264
DEISM AS A PHILOSOPHY
tious or
depraved,
and hence fixes me in
intellectual
night.
So
long
as I admit an essential
contrariety
be
tween the two
natures,
which I needs must do when I
in
thought identify
the creative
activity primarily
with
the
geometry
of the
physical
universe,
and refuse to
identify
it,
save in a
very secondary
and derivative or
indirect
way,
with the laws of the human
mind,
I
never can
rationally acknowledge
the Divine exist
ence,
nor
consequently
ever
honestly worship
it. For
human nature claims so divine a
quality
to
my
im
agination
seems to be so
infinitely worthy
of
my
devout love and
worship
that I cannot
spontane
ously recognize any divinity
outside of it. And if I
yet pretend
to
recognize
such a
divinity,
and offer
Him
my
servile or interested
homage,
what am I
but a
degraded being,
sunk in
spiritual penury,
or
intellectual
savagery?
I
may
indeed be all uncon
scious of
my degradation,
because such multitudes
partake
it in common with me
;
but there it unmis
takably
is,
all the
while,
nevertheless.
In
short,
DEISM as a
philosophic
doctrine,
that
is,
as
importing
an essential difference between the divine
and human
natures,
or God and
man,
is a
philosophic
absurdity.
There is no God but the
Lord,
or our
glorified
NATURAL
humanity,
and whatsoever other
deity
we
worship,
is but a baleful idol of our own
spiritual fantasy,
whom we
superstitiously project
into
264
DEISM AS .A PH1LOSQPItV
tious or depraved. and hence fixes me in intellectual
night. So long as I admit an essential contrariety be
tween the two natures, which I needs must do when I
in tllOllght identify the creative activity primarily with
the geometry of the ph)'sical universe, and refuse to
identify it, save in a "cry secondary and dcrivati\'c or
indirect way, with the laws of the buman mind, I
never cnn rationally acknowledge the Divine exist.
ence, nor consequently ever honestly WOrsllip it. For
human nature claims so divine a quality to my im
agination -seems to be so infinitely worthy of my
de\'out ]0\'0 and worship-that I cannot spontane-
ollsly recognize any divinity outside of it. And if ]
yet pretend to recognize such a divinity, and offer
]Jim my servile or interested homage, what am I
but n degraded being, sunk in spiritual penury, or
intellectual Sll\'ngcry? I may indeed be all uncoil-
scious of my degradation, because such multitudes
partake it in common with me; but there it unmis-
takably is, all the while, nevertheless.
In short, Dr-ISM as a philosophic doctrine, that is, as
importing an essential difference between the divine
and human natures, or God :md man, is a philosophic
absurdity. There is no God but the Lord, or our
glorified l'ATVRAL humanity, and whatsoever other
deity we worship, is but a baleful idol of our own
spiritual fnntusy, whom we superstitiously project into
IS A GROSS ABSURDITY. 265
nature to
scourge
us into
quasi
or
provisional
man
hood,
while as
yet
we are blind to the
spiritual
truth.
We ourselves reflect
upon
the universe the
divinity
which dwells
latent,
and
unrecognized
if not cruci
fied,
in our souls
;
and we see
only
what we ourselves
give.
The
untaught
mstic
may
look forever at the
shapeless
block of
marble,
without
receiving
a hint
from it of its essential
subserviency
to the uses of Art.
So we
might
forever
contemplate
the material
world,
without its ever
giving
us so much as a
suggestion
of
deity,
unless our inward instinct of his
omnipresence
compelled
the
suggestion.
The animal sees the same
things
we see.
Why
does not he also
suspect
a latent
divinity? Simply
because
he,
unlike
us,
is destitute
of an inward divine
genius
or
nature,
and hence has
no
power
to shed an outward shadow of
divinity upon
things
below him. No. God is a denizen first of
the
microcosm,
and
only by
reflection thence of the
macrocosm. That is to
say,
he
spiritually
inhabits
the human mind
alone,
and what we discern of him
in the mechanism of
nature,
or the laws of the uni
verse,
is but a faint
image
or reverberation of the
living
death,
or
spiritual infamy,
to which we con
sign
Him in our own
souls,
while as
yet
we are obdu
rate to the solicitations of His essential
humanity.
Now it strikes me that what I have
just
been
say
ing
is
very
true in its
place,
but that this is not its
18 A CROSS AflSURVITY. 265
nature to scourge us into qltalJi or provisional man
hood, while as ret we are blind to the spiritual truth.
We ourselves retIect upon the universe the di"inity
which dwells Intent, and unrecognized - if not cruci.
fied, ill 011I' souls; and we sec only what we ourseh'es
ghe. '1'he untanght rustic may look forever at the
shapeless block of marble, without receiving 0. hint
from it of its essential sllbservieney to the uscs of Art..
So we might fore\'er contemplate the matcrial world,
without its ever giving us so much as a snggestion of
ueily, nnless our inICard instinct of his omnipresence
compelled the suggestion. The animal sees the same
things we sec. Why does not he also suspect a latent
di,'inity? Simpl)' because he, unlike us, is destitute
of an inward divine genius or nature, and lIenee has
no power to shed an ontward shndow of divinity upon
things below him. No. God is a denizen first of
the microcosm, and only by reflection thence of the
macrocosm. That is to MY, he spiritually inhabits
tho humon mind alone, and what we discern of him
in the mechanism of nature, or the laws of the uni
verse, is but a faint imngc or reverberation of tlle
living detlth, or spiritual infamy, to which we con-
sign Him in our own souls, while as yet we are obdu
rote to the solicitations of IIis essential humanity.
Now it strikes me that what I have just boon say-
ing is very true in its place, but tbat this is not it!
266
CREATION CONSISTS SPIRITUALLY
place
;
at all events it is not
exactly
what I set out
to
say.
What I intended at
starting
to show
you
was that
creation,
being
this undeniable
spiritual
or
infinite
equation
of the Divine and human natures
which I have described it to
be,
would be a
very
shallow form of
blessing
to bestow
upon
the creature.
If the entire creative
bounty
consisted in
giving
the
creature
existence,
if it involved no
deeper,
subtler
Divine
mercy
than
this,
creation would turn out a
signal
curse to
man,
for it would leave the Divine
being
a mere
prey
to man s
devouring
and
destroying
appetites
and
passions. By
creation alone that is
to
say,
creation left undivinized
by
the creature s
subsequent
natural
redemption
man is made sim
ply
self-conscious,
and endowed moreover with self
hood of a
marvellously
infirm and even infra-bestial
character. For in that case God s
creature,
unlike
the
beasts,
would have no instinct to moderate and
mitigate
his natural
ferocity,
but would be an un
qualified
form of raven and
slaughter. Accordingly
I
repeat,
that if creation resulted
only
in
giving
man conscious
existence,
or
phenomenal
selfhood,
it
would be a boon
altogether unworthy
of the creator
to bestow.
Creation, however,
is not of this futile
pattern.
It
does not
consist,
either
wholly
or in
part,
in
giving
the creature
self-consciousness,
or
investing
him with
266 CRtATIO:i COYSI8TS SPIRITUALLY
place; at all c\'cnts it is not exactly what I sct out
to say, What I intcnded nt starting to show you
was thnt creation, being this undeniable spiritual or
infinite equation of the Divine and human
which I ha\'e described it to he, would be a very
shallow form of blessing to bestow upon the creature.
l( the entire crcnth'e bounty consisted in gh'ing the
creatllre existence, if it involved no deeper, subtler
Divine merey than this, creation would turn out a
signal curse to mnn, for it would leave the Divine
being a mere prey to man's devouring and dC!'troying
appetites and passions. By creation alone - thnt is
to say. creation left undivinized by the creature's
subsequent natural redemption - man is made sim-
ply self-conscious, and endowed morem'er with self
hood of a man'ellons}y infirm and even infra.bestial
character. in that case God's creature. unlike
the beasts, would have no instinct to moderate and
mitigate his natural ferocity, but would be an un.
qualified form of raven and slaughter. Accordingly
I repeat, tbat if creation resulted only in giving
mall conscious existence, or phenomenal selfhood, it
would be a boon altogether unworthy of the creator
to bestow.
Creation, however, is not of this futile pattern. It
does not consist, either wholly or in part, in giving
the creature self-consciousness, or investing bim with
IN DIVINIZING THE CREATED
NATURE;
267
phenomenal personality.
It
merely
assumes these
things
in the
creature,
or takes them for
granted,
as
the outcome and
expression
of his essential
spiritual
imbecility
and
nothingness.
And then it forthwith
proceeds
to make this
negative
base or
spiritual
unconsciousness of the creature the surest
possible
guarantee
of his
subsequent spiritual conjunction
and
fellowship
with God. We
may say
then that crea
tion,
viewed as a
spiritual
or infinite Divine
process,
necessarily
involves to the created
intelligence
two
stages,
first : a
descending
or
centrifugal
one,
in
which the creator becomes
thoroughly
identified with
the nature of the
creature,
in
becoming thoroughly
alienated from his finite
personality
; and,
secondly
:
an
ascending
or
centripetal stage,
in which the crea
ture becomes exalted in his turn to immortal
spirit
ual
conjunction
with
God,
in
renouncing
the interests
of his
proper person
whenever
they
conflict with those
of his common nature.
How is this natural
redemption
of the creature
practically brought
about? We shall be best able
to answer this
question by keeping clearly
in mind
what we have seen to be the
precise
form of evil in
the creature to which his finite
genesis,
or his
very
nature as a
creature,
exposes
him,
and from which it
is the true
glory
of God to deliver him.
The evil then to
which,
as we have
seen,
man is
l ~ DIVUilZ1SO Till: Clll:ATED XATliRE; 267
phenomenal personality. It merely a:;sumcs these
things in the creature, or bIkes them for granted, M
the outcome and expression of his essential spiritool
imbecility and nothingness. And then it forthwith
proceeds to make this negath'e base or spiritual
unconsciousness of the creature the surest possible
guarantee of his subsequent spiritual conjunction and
fellowship with God. We may say then that crea-
tion, ,iewed llS a spiritual or infinite Divine process,
nccesSllrily in\'olves to the crcated intelligcnce two
stages, first: a descending or centrifugal one, in
which the creator becomes thoroughly identified with
the nature of the creature, in becoming thoroughly
alienated from his finite personality; and, secondly:
an ascending or centripetal stage, in which the crea-
ture becomes exalted in his turn to immortal spirit-
ual conjunction with God, in renouncing the interests
of his proper person whencver they conflict with those
of his common natnre.
JIow is this natural redemption of the creature
prnctically brought about? We shall be best able
to answer this question by keeping clearly in mind
what we have seen to be the precise form of C\jJ in
the creature to whieh his finite gcncsis, or his "cry
nature as a creature, exposes him, and from which it
is the trlle glory of God to dclher him.
The evil then to which, as wc have teen, man i,
268 AND SO REDEEMING IT FROM
naturally prone,
and indeed doomed
by
his finite
gen
eration,
is
personal
consciousness,
or the
feeling
of life
in himself as his own life
absolutely,
or without re
spect
to other men. There is no evil at all
comparable
with this either for
comprehensiveness
or
intensity,
if it be allowed to
go
uncorrcctcd
;
for it is
altogether
fatal to man s
spiritual
life,
which consists in his
loving
his
neighbor
as himself. Now the
only possi
ble
way
for a man to do this is to feel that he is not
self-centred,
that his life is not his own
personally,
but
belongs
to him in strict
community
with his
neighbor;
thus that he and his
neighbor
are both
alike
dependent
at
every
moment for
every
breath of
life
they
draw
upon
one and the same merciful and
impartial
source. In other words a man loves his
neighbor
as himself
only by
virtue of his first
loving
God above
himself,
or
supremely.
And the
only way
this
supreme
love becomes
developed
or educated in
him,
is
through
his moral
experience,
or his obedience
to law.
Whenever,
and so
long
as,
man is
tempted
to commit false or malicious
speaking,
theft,
adultery,
murder,
or
covetousness,
and
yet
abstains from
doing
it out of a sincere inward
regard
for the Divine
name,
his
self-love,
so far as it is
harmful,
is
spiritually
slain,
and the Divine love
infallibly replaces
it. These
formal vices
express
the whole substantial evil known
to the human
heart,
and when
man, therefore,
in the
268 Al'D so REDEE)UNO IT FROM
naturally prone, llnd indeed doomed by his finite gen-
eration, is persolUlI consciousness, or the feeling of life
in himself llS his own lifo absolutely, or without re-
spect to other men. 'l'here is no evil at all comparable
willl this either for comprehensiveness or intcnsity,
if it be allowed to go uncorrected; for it is altogether
fntal to mlm's spiritual life, which consists in his
10l'ing Ilis neighbor as himself. Now the only possi-
ble way for a man to do this is to feel tlmt he is not
!'lelf-eentred, that his life is 1/ot llis own personally,
but belongs to him in strict community with his
neighbor; thus thllt he lind his neighbor are both
alike dependent at every moment for e\'ery breath of
life they drnw upon onc and the same mcreiful llnd
impartial source. In other wonIs a man loves his
neighbor as himself only by \'irtne of his first loving
God above himself, or supremely. And the onl}' way
this supreme love becomes de\'eloped or educated in
him, is through his moral experience, or hill obedience
to law. 'Vhenc\'cr, 1111(1 so long as, man is tempted
to commit false or malicious speaking, theft, ndulter}',
murder, or co\'etousness, and Jet abstains from doing
it out of a sincere inward regard for the Divine name,
Ilis self-Iol'e, so far as it is harmful, is spiritually
slain, and the Di\;nc lo\"e infallibly replaces it. These
formal vices express the wholc substantial m,il known
to the hUlJUlD heart, and when man, therefore, in the
THE POWER AND TAINT OF EVIL.
exercise of a felt freedom and
rationality deposes
them
or
any
of them from their habitual control over his
action,
not because
they
conflict with his outward
welfare,
or
expose
him to the
contempt
of
men,
but
simply
because
they
wound his inward reverence for
the Divine
name,
he becomes
spiritually regenerate
or
new-born.
Falsehood, theft,
adultery,
murder,
and
covetousness
are,
in other
words,
only signs
or
sym
bols of a
deeper
and
altogether
latent
spiritual
evil
fatally separating
man from God : the evil of a su
preme
self-love. Grave as these evils
unquestionably
are* in
themselves,
or
absolutely, they
have
yet only
a
superficial
moral
quality,
that
is,
grow
out of men s
still unreconciled or inharmonic relations inter
se,
or
their frank
insubjection
to the social
sentiment,
and
do not
by any
means
necessarily imply any perma
nent
spiritual
or individual
estrangement
between
them and God.
But the evil consciousness which
they typify
in
men is man s
only
true and
spiritual
evil. The con
sciousness
of
a
finite
existence or
selfhood, given
out-
riyht
to
every
man in strict
independence of every
other
man: this is essential death and hell to the human
bosom,
and
spiritually
litters all its
abounding
moral
corruption. Why
? Because it
practically gives
the
lie to men s
spiritual creatureship,
or affirms that
they
have no natural form and order
corresponding
to
TilE rOWER AYD TAIYT or EVIL. 269
exercise of l\ felt froodom and rationality deposes them
or an)" of them from their habitual control over his
action, not OOeause Ihey conflict with his outward
welfare, or cxpose him to Ihe contempt of men, but
simply because they wound llis inward reverence for
tho Dhine name, he hecomes spiritually regenerate or
new-born, 1"alsehood, theft, adultery, murder, and
covetousness are, ill other words, only signs or sym-
bols of a deeper and altogether Inlent spiritual evil
fatally separating man from Gotl: the e\'il of n. su-
preme self-Io\"\}, Gravo as theso evils unquestionably
nre'in themselves, or absolutely, tllOy have yet only
n superficial moral quality, that is, grow out of mcn's
still lImeconciled or illhnrmouic relations inter 8e, or
their frank insuhjcction to the social sentiment, and
do not by allY means necessarily imply any pernm-
nent spiritual or indi\'idual estrangement between
them and God,
nut the evil consciOllsness which they typify in
men is man's only true and spiritual evil. J'he co,,-
8ciQlt8RelS of a jit/ile e,rislence or 8elfhood, given fJltl-
right to ever!lman in slrict independence 0/ every other
maR .. this is essential death nnd hell to the human
bosom, and spiritually litters all its abounding mornl
cOlmption. Why? Because it practicnll)' gi\'eg the
lie to men's spiritual crcaturcship, or affirms that
they have no natural form and order corresponding to
270
THE EVIL OF HUMAN NATURE
their inward or
spiritual unity
in God.
Accordingly
if man s mind had never been
fatally drugged by
this
stupid
conceit of his
rightful independence
of his
neighbor
in the Divine
sight,
he would never have
been so suicidal as to dream of
coveting
the
goods,
or
wounding
the
honor,
or
compassing
the life of his
neighbor.
On the
contrary
he would have been
exqui
sitely
sure to defend his
neighbor
s interests as if
they
were his own. Thus it is man s
very
nature as a crea
ture to absorb or
appropriate
the Divine life or
being
to his own
paltry
and fantastic little
self;
and the Di
vine name
consequently
would soon have
lapsed
from
human
regard
even as a
tradition,
were the creature
not all the while
providentially prompted
to conceal
his
flagrant misappropriation
of the Divine substance
from his own
eyes, by assiduously expropriating
the
mere name of God to
any
worthless or
imaginary
supernatural
candidate who
may apply
for the distinc
tion : so
relegating
his creator to an
entirely objective
or outward relation to himself.
Subjective
or
personal
consciousness,
then : the feel
ing
we all of us have that our natural selfhood is our
own
absolutely,
and without reference to
any grander
natural
objectivity,
such for
example
as SOCIETY: is
the
brimming spiritual
death
wrapped up
in
every
man
by
virtue of his finite
generation.
And now we
shall be able to see with all
possible
clearness with
270 THB EVIL OJ' nUllA}! NATURE
their inward or spiritual unity in God. Accordingly
if man's mind had never been fatally drugged by this
stupid conceit of his rightful independence of his
neighbor in the Divine sight, he would never have
been so suicidal as to uream of eo\'eting the goods
1
or
wonnding the honor, or compassing the life of his
neighbor. On the controry he would ha\'e been exqui-
sitely sure to defend his neighbor's interests as if they
were his own. 'rhus it is man's vcry naturc as a. crea-
ture to absorb or appropriate the Di\'ine life or being
to his own paltry and fantastic little self; and the Di
vine name conscquently would soon ha\'O lapsed from
human regard even as a tradition, were the creatutc
not oil the while providentially prompted to conceal
his flllgmnt misapproprintion of the Di\'ine substance
from his own eyes, by assiduously e.rpropriatiulJ the
mere name of God to any worthless or imnginary
supernatural candidate who may apply for the distinc-
tion: so relegating his creator to an entirely objective
or outward relation to himself.
Subjecti\'c or personal consciousness, then: the feel-
ing we all of us have that our natural selfhood is our
own absolutely, and without reference to any gronder
natural ohjectivity, sllch for example as SOCIi.'TY: is
the brimming spiritual death wrnpped up in e\'ery
man by virtue of his finite generation. And now we
shan be able to soc with all possible clearness with
IS SUBJECTIVE CONSCIOUSNESS.
271
what a
mighty
hand the Divine
providence
delivers
us from this infernal
blight
incident to our nature.
The inevitable vice of man s natural
subjectivity,
or
finite
selfhood, is,
that it exteriorates
object
to
subject,
or
places
a man s
proper
life outside and below the man
himself. This is
hopelessly contrary
to the
spiritual
order of human
life,
which interiorates
object
to sub
ject,
and
places
a man s
proper
life within or above the
man himself. In other
words,
the fundamental infirm
ity
of human nature is that it
subjects
man
primarily
to the control of
sense,
and allows him
only
so much
soul,
or
spirituality,
as consists with that
primary
requisite.
In confirmation of
this,
we
may point
to
the notorious
fact,
that the method of man s
spiritual
or
private regeneration
has
always
been defined
by
the
professing
church as
standing
in no frivolous
moral
change
or
improvement wrought
in the
subject,
but
only
in a
change
of heart : that
is,
such a com
plete
reversal of the law of his nature as makes him
net henceforth from the
impulsion
of an inward mo
tive or
object,
instead of an outward one. It is well
known, moreover,
that the church has
always
looked
upon
this reversal of the law of his nature as
prac
tically energized by
the
subject inwardly constraining
Itinixclf, through
a most
living
reverence for the Divine
name,
to
deny
his senses whenever
they prompt
him
to selfish or
unmanly
action.
IS SUBJlCT1Vl 271
what a mighty hand the Divine pro,.idence delh'ers
us from this infernAl blight incident to our nature.
The inevitable ,ice of man's natuml subjecti\;ty, or
finite IICUhood, is, that it uleriQrolt!' object to subject,
or places 0. man's proper life outside and belo"- the ma.ll
himself. 'fhis is hopelessly contrary to the spiritual
order of human life, which i.ln-ioraln object to sub-
ject, and pL.'\CeS a man's proper life within or abO\-e the
mnn him!IClf. In other words, the fundamental infinn-
ityof human nature is that it subjects mall primarily
to the control of sense, and allows him only so much
soul, or spirituality, as consists with that primary
requisite. In confinnation of this, we mny poillt to
the notorious fact, that the method of man's spiritual
or pri\"llotc regeneration has alwnj's been defined by
the professing church as standing in no fri\'ololls
moral chauge or improvement wrought in the subject,
but only in a change of henrt: that is, luch a com-
plete rc"crsal of the law of his nature as makes him
net henceforth from the impulsion of an inward rno.
tive or object, instead of an out"'ard one. It is "'ell
known, moreover, that the churell has alwl1ys looked
upon thts re\'el"S:ll of the law of his Illlture as prac-
tically energited by the subject ilHeartily colf"lrai.i_9
Ai.&dj, through a most living I"e'!'erc.ncc for the Divine
nome, to deny his senses whene"cr they prompt him
to selfish or unmanly action,
272 MAN S MORAL EVILS ARE NOT
Do not mistake
ray present purpose,
however,
in
this reference. We are not now
talking
of a man s
spiritual
or
private regeneration,
which is his individ
ual deliverance from the law of his
nature,
but of a
much
grander problem.
We are
talking
in this
place
of our
poor
and
abject
human nature
itself,
and of the
peculiar freeing
or
infiniting
it
gets
at the Divine
hands from the
bondage imposed upon
it
by
our
wretched
personalities,
both
good
and evil. For
human nature itself is condemned in its turn to inev
itable and
hopeless
limitation or finiteness
by
all its
personal subjects,
whether these be
relatively
to each
other celestial or infernal
;
and is bound therefore
by
the Divine
righteousness
to
undergo
in its turn also a
plenary redemption.
And the
question
of immediate
interest to us
is,
to ascertain the method of this tran
scendent Divine deliverance. This is the
problem
I
am about
trying
to solve to
your understanding.
If
I
only approximately
solve
it,
I shall nevertheless
deem
myself
entitled to claim
your patient
attention
while
doing
thus much. But if I succeed in
perfectly
solving
it,
as I
hope
to be able to do and that too
without
claiming
to
myself any exceptional ability
I trust that
you
then,
like
me,
will
honestly give
the sole
praise
of
my performance
to the boundless
intellectual
inspiration
and illumination of the Chris
tian truth.
272 MAN'S MORAL EVILS ARE NOT
Do not mistake my present purpose, however, in
this reference. We are not now talking of a man's
spiritual or private regeneration, which is hig individ.
ual deliverance Cram the law of his llature, hut of a
much grander problem. We arc talking in this place
of Qur pOQr and abjrct human na/llre itself, and oC the
peculiar freeing or infiniting it gets at the Dil'ine
hands from the bollt.lage imposed upon it by our
wretched personalities, both good and evil. }]or
human nnture itself is condemned in its turn to inc,'.
itable and hopeless limitation or finiteness by all its
personal subjects, whether these be rcL'lthely to onch
other celestial or infernal; and is bound therefore by
the Divine righteousness to undergo in its turn also a
plenary redemption. And the question of immediate
interest to us is, to nscertain the method of this tran-
scendent Dh'ine deliverance. This is the problem I
am about t1Jing to solve to your understanding. If
I only approximately solve it, I shall ne"ertheless
deem myself entitled to claim )'our patient attention
while doing thus much. Dut if I succeed in perfectly
solving it, as I hope to be able to do-and that too
without claiming to myself any exceptional ability-
I trust that you then, like me, will honestly give
the sole praise of my performance to the boundless
intellectual inspiration and illumination of the Chris-
tian truth.
THE TRUE EVIL OF HIS NATURE. 273
The characteristic natural evil of man is
subjective
conxciuax/H Nx.
Naturally ignorant
that his life or be
ing
inheres
exclusively
in God his creator
(though
he
is no
way
backward to admit that it
originally
came
from
Him),
he
unhesitatingly appropriates
it to him
self,
feeling
himself to be
good
when its issues are
orderly,
and evil when its issues are
disorderly.
This
I
say
is the natural and therefore the
deepest
evil
known to the human race. Man no doubt attributes
to himself
personally many
much lesser evils than
this,
such as
murder,
adultery,
false
witness, theft,
and
covetousness,
and thinks if he were once well rid of
these outward
evils,
he would be
inwardly
or
spirit
ually quit
of evil
altogether;
neither
knowing
nor
dreaming
that his moral maladies are
only
so
many
visible
symptoms
of a far
deeper
invisible disease in
his nature to the cure of which God alone is ade
quate.
These moral
evils,
however
grievous they
may justly
seem in a scientific or
police
estimate of
human
life,
are of
absolutely
no
consequence
in a
philosophic
estimate,
save as
revealing
that
profound
and otherwise undiscoverable
spiritual
evil in man to
which alone
they
owe
every
fibre of their unhand
some existence. This latter evil is the
only deadly
evil known to the
heart,
because it is the
only
one
which
directly impugns
the Divine
sovereignty
over
His creatures
;
and in
giving
man deliverance from its
TilE TRUE EVIL OF illS NATURE, 273
'1'he chorncteristic natural evil of mon is 8MbjcetjrJc
ronliei()4snrSIJ. Kntllnllly ignorant that his life or be-
ing inheres exclusively in God his creator (though he
is no way br,ekward to admit that it originally came
fl'Olll Him), he unhesitatingly appropriates it to him-
self, feeling llimself to be good when its issues ftre
orderly, and evil when its issues arc disorderly. This
1 say is the natural and therefore the deepest evil
known to the human raeo. ~ I a n no doubt attributes
to himself personally many much lesser evils than
this, such as murder, adultery, false witness, theft, and
covetousness, and thinks if he were once well rid of
these outwanl evils, ho would be inwardly or spirit-
ually quit of evil altogether; neither knowing nor
dreaming that his mornl maladies aro only so lllany
visible sfmptoms of n far deeper invisible disellse in
his nature to the cure of which God aluno is ade-
quate. '1'heso moral evils, howe\'er grievous they
may justly seem in a scientific or policc estimate of
human life, are of absolutely no consequence in a
philosophic estimate, sa\'e as re\'C<lliilg that profound
and otherwise undiscoverable spiritual evil in man to
which alone they owe e\'ery fibre of their unhand
"Orne existence. 'fhis latter evil is the only dC<ldly
c\'il 'known to the heart, becausc it is the only one
which directly impugns the Divine so\'ereignty over
His el'C.'\tures; and in giving man deliverance from its
274 THAT CONSISTS IN EXTERIORATING
dominion
accordingly,
the Divine love restores him
ipso facto
to moral
purity.
Now the immediate
effect,
as I have before
said,
of
this fallacious
subjective
consciousness in
man,
or
of his
inwardly appropriating
the Divine substance
to
himself,
is to
put
the creator
bodily
outside of
His creation to the
imagination
of His creature : to
compel
Him to
occupy
at best a
merely magisterial
or
legal
and critical relation to His creature
;
in short : to
relegate
the father of our
spirits
to a
purely
external
and
objective
intercourse with us.
By
this
misappro
priation
of the creative life or
being
to
himself,
the
creature becomes the
only subjective
consciousness,
the
only
conscious form of
selfhood,
known to the
universe,
and
by
an
unerring
instinct of that
limitary
form after thus
appropriating
to himself the Divine
substance,
he
instantly
hastens as if to hide that
ugly
transaction from his own
eyes
to
expropriate,
as I have before
said,
the robbed and rifled Divine
name
away
from
himself,
in
relegating
it to the
use of
any imaginary supernatural pretender
who
seems
worthy
of
it,
and evinces such worth
by
con
senting
to stand in a
purely
sensible or outward and
objective
relation to him : that
is,
consenting
to treat
him as an
absolutely
free and rational
subject, right
fully praiseworthy
and
blameworthy
on the
ground
of
his own
independent
merits alone: that
is,
as a dis-
274 TllAT COl'SISTS IN EXTERIOIUTING
dominion acoordingly, the Divine love restores him
ipMJ facio to moral purity.
Now the immediate effect, as I have before said, of
this fallacious subjecth'e consciousness in man, or
of his inwardly appropriating the Divine substance
to himself, is to put the creator bodily outside of
His creation to the imagination of llis creature: to
oompcl Him to occupy at best a merely mngisterial or
legal and critical relation to IIis creature; ill short: to
relegate the father of our spirits to a purely external
and objeelh'c intercourse with us, By this misappro-
priation of the creative life or being to himself, the
creature becomcs the only suhjective consciousness,
the only conscious form of selfhood, known to the
nniverse, and hy an unerring instinct of that limitary
form aficr thus appropriating to himself the Divine
substance, he instantly hastens-as if to hide that
ugl.v transaction from his own e)'cs - to expropriate,
as I l}ave before said, the robbed and rifled Divine
name away from himself, in relegating it to the
lise of nny imaginary supernatural pretender who
seems worthy of it, and e\'inCC8 such worth by con-
senting to stand in a purely sensible or outward and
ohjecti \'e relation to him: that is, consenting to treat
him 8S an ahsolutely free and rational subject. right.
{tilly praiseworthy and blameworthy on the ground of
his own independcnt merits alone: that is, as a dis-
THE CREATOR TO THE CREATURE. 275
tinctly private
and sacred
person utterly ignoring
and
disallowing
a
social,
public,
or race-consciousness.
Of course this little
provisional
drama that I have
just
been
describing,
enacts itself
within,
and confines
itself
to,
the limits of the creature s
consciousness,
and
those limits
exclusively,
and does not even
project
a
passing
shadow of itself
upon
the field of his true
and intimate
yet
most unconscious relations to God.
But within these limits the most
High
does
tenderly
condescend to the
part assigned
Him
by
his auda
cious
creature,
and
unfalteringly play
it out more
over to its last
gasp
of humiliation. For
only by
the
creator
consenting
to incarnate himself in flesh and
blood,
and
play
the
part
of real
object
to the crea
ture s fallacious
subjectivity,
does the drama of human
nature and
history
convert itself out of a
stupid
and
meaningless
farce,
into a
grand,
sublime,
and
tragic
revelation of the infinite and eternal
perfection.
Do
you
ask
me,
How? I will
gladly proceed
to tell
you,
for this at
length
is the whole
point
of
my pro
tracted
epistolary
mission to
you.
But in order to do so
fairly
and
squarely,
I shall
be
obliged
to make an addition to the sum of these
specifically intercalary
letters.
THE CREATOR TO Tnx CREATUr-&. 275
tinctly prh'ate nnd sacred person utterly ignoring and
disallowing a socinl, public, or race-conseiousncss,
Of course this little provisional drama that I have
jnst been dcseribing, enacts itself within, and confines
itself to, the limits of the creature's consciousness, and
those limits ezclM81've/!I, and docs not e,'en project a
passing shadow of itself UpOIl the fieM of his true
and intimate )'et most unconscious relations to God.
Dut within thcse limits the most lIigh docs tenderly
condescend to the part assigned Him by llis auda-
cious and unfalteringly play it out more-
o"er to its last gasp of humiliation, only by the
creator eonscnting to incarnate himself in flesh and
blood, and play the part of real object to the crenA
hire's fallacious suhjeetivity, docs the drama of human
nature and history COll\'ert itself out of 1I stupid and
meaningless farce, iJlto a grand, sublime, and tragic
rc\'c1ation of the infinite and eternal perfection, Do
)'ou ask me, How? I will gladly proceed to tell
you, for this at length is the whole point of m)' pro-
tracted epistolary mission to rou.
- But in order to do so fairly and squarely, I shall
be obliged to make an addition to the SlilU of these
specifically inlercalarJ letters,
LETTER
XXI.
T DEAR FRIEND : We have seen that
the
creator,
because He
gives being
to the
creature,
must
always
remain the latter s
sole and total vital substance.
How,
in
this state of
things,
shall the creature ever attain to
selfhood,
or come to feel himself an alien
being
to
God?
Only
in a
way
we
may
be sure of the strictest illu
sion,
or in
consequence
of a
gross deception imposed
on him
by
his senses.
In the first
place
the creature is
necessarily igno
rant of the truth of a
spiritual
creation,
and
utterly
blind therefore to the intellectual
significance
of Na
ture as
affording
it a
necessary
basis of evolution. If
he has ever at all entertained the idea of creation as
an attribute of the Divine
perfection,
he
regards
it
at most as an
explanation
of
existing things,
or as
accounting
for the
production
of
Nature,
which he
hence conceives as a work of God
taking place
in
LETTER XXI.
,I{" : Y DEAR FRIEND: - We have seen tbat
I ' ~ the creator, because lIe gives being to the
:f.' crenture. must always remain the laUer's
~ "
sole and total vital substance. lIow, in
this state of things, shall the creature ever attain to
sclfhood, or come to feci himself nn alien being to
God?
Onl)' in a way we may be sure of the strictest illu-
sion, or in consequence of a gross deception imposed
on him by his senses.
In the first place the creature is necessarily igno_
ront of tllC trnth of a spiritual creation, and utterly
Lliml therefore to the intellectual significance of Na-
ture as affording it n necessary basis of evolution. If
he has ever at nil entertained the idea of creation as
an attribute of the Divine perfection. he regards it
at most as an explanation of existing things, or as
accounting for the production of l\tature, which he
hence concch'cs as 8 work of God taking place in
ILLUSORY GENESIS OF SELFHOOD.
277
some
pre-existing
space
and
time,
and finished at one
or more successive
coups-de-main
of the Divine archi
tect as his sacred traditions
report.
Thus
nature,
instead of
being
to his intellect the fertile evidence
and
argument
of God s eternal
spiritual activity,
is
the
practical
denial and
stoppage
of it when it once
existed,
interposing
so far as the creature s faculties
are concerned a dense wall of
partition
between him
and
God,
instead of a
transparent
medium of com
munication.
In the second
place
:
being
thus
ignorant
of the
truth of a
spiritual
creation,
and of nature s
purely
educative uses in subordination
thereto,
he is an
every way apt pupil
of his senses which stand
ready
to
impose upon
his nascent
intelligence
two immeas
urable and
wellnigh
inveterate fallacies. The first of
which is : That
Nature,
or the
great
realm of uncon
scious life to which our senses
give
us our earliest
introduction or
initiation,
exists ONLY to
sense,
being
finitely
or
materially
constituted. And the second
follows from this : In that Nature
being
thus
finitely
or
materially
constituted,
every
natural
thing
must be
created in sheer
independence
of
every
other natural
thing,
and exist therefore on its own substantial
basis,
being
its own absolute
self,
without
obligation
to,
or
necessary
connection
with,
any
other
coexisting thing.
In this
way
then,
or
by
the mere and sheer
docility
ILLUSORY GESESlS OF SELFlIOOD. 277
some pre-existing ~ p n e e nnd time, lind finished lit one
or more sllccessi"e CoujJ8-dc-main of tlle Di,'ine archi-
tect tIS his sacred traditions report. '1'hu:l nature,
instead of being to his illtelloct the fertile evidence
and argument of God's eternal spiritual acli,'ity, is
the practical denial nnd stoppage of it when it once
existed, interposing so far tIS the creature's faculties
nrc concerned a {lense wall of partition between him
nnd God, instead of a transparent medium of eom4
mllnieation.
In the second place: being thus ignorant of the
truth of a spiritual clocation, and of nature's purely
educative IISes ill subordination thereto, he is an
el'ery wlIY npt pupil of his senses which stand ready
to impose upon his nascent intelligence two immens-
urable and wellnigh im'ctcratc fallacies. The first of
which is: That Nature, or the great realm of unCOll-
scions life to which our senses gil'e us our earliest
introduction or initiation, exists O!iLY to seusc, being
finitely or materially constituted. And the second
follows from this: In that Nature being thns finitely
or materially constitnted, el'cry natural thillg must be
created in sheer independence of every other oatnml
thing, and exist therefore on its own 8ubslantial hIlsis,
being its O\l'n absolute self, without obligation to, or
nC<'cssary conncction wilb, tiny other coexisting thing.
In this way then, or by the mere and sheer docility
278 EFFECT OF THE ILLUSION IN NECESSITATING
of his intellect to his
senses,
the creature not
only
attains to the illusion of
selfhood,
or the
feeling
of life
in
himself absolutely,
and
irrespectively
of all other
men,
but he also
manages
to maintain himself in that
illusion,
through every casualty
and
calamity
to which
an
earthly
lot
engineered upon
so shallow and treach
erous a
basis,
necessarily exposes
him. And
having
these sensuous ideas of creation to
begin
with,
the
creature
instinctively
and
unwittingly
honors the Di
vine name in
making
it henceforth
sensibly
external
and
objective
to the
sphere
of his own fallacious and
fraudulent
subjectivity.
What is the effect on the creator of this
stupidity
on the
part
of the creature? Does He consent to
abandon as the creature would
gladly
have Him
do His essential
spiritual primacy
in all the realm
of the created consciousness? Does He consent to
forego,
at His creature s
bidding,
His indefeasible
spiritual supremacy
over the creature?
By
no means. On the
contrary,
He enhances His
spiritual
hold
upon
the creature
indefinitely, by frankly
acquiescing
in the banishment which the latter assid
uously imposes
on
Him,
and
obediently masking
or
concealing
Himself henceforth in the lineaments of
the created nature. For the creature as finite or con
scious
subject
can have no
proper object
but his
unconscious nature. And if the creator consents to
278 EFFECT or THE lLLl]SIOY l:i NECESSITATING
of his intellect to his senses, the creature not only
attains to thc illusion of sclfhood, or tlle feeling of life
in hill/8elj absolutely, and irrespectively of all other
men, but he also manages to maintain himself in that
illusion, through cvery casualty and calamity to which
all earthly lot engineered upon so shallow and treaeh.
erous 0. basis, necessarily exposes him. And ha\'illg
these sensuous ideas of creation to begin with, the
creature instinctively and unwittingly honors the Di
vine name in making it henceforth sensibly external
and ohjective to the sphere of bis own fallacious and
fraudulent subjectivity.
What is the effect on the creator of this stupidity
on the part of the creature? Docs lIe consent to
abandon-as the creature would gladly have IIiIll
do -His esscntial spiritual primacy in all the realm
of the created consciousness? Docs He consent to
forego, at His creature's bidding, His indefeasible
spiritual supremacy over the creature?
By no means. all the contrary, lIe ellhnnces His
spiritual hold llpon the creature indefinitely, by frankly
acquiescing in the oonishment which tbe latter assid.
uously imposes on llim, and obediently masking or
concealing Himself henccforth in thc lineaments of
the crctlted nolure. For the creature tIS finite or con-
scious subject can have no proper object but his
unconscious nature. And if the creator consents to
A DIVINE-NATURAL ORDER OF LIFE.
279
idi-ntity
Himself with this
object, sinking
all His
spiritual activity
in the endeavor to
develop
it,
His
spiritual
hold
upon
the creature will
only
be indefi
nitely promoted
in
place
of
being
abated.
Let me make this
point very
clear to
your
under
standing,
and thus do
you
the
greatest philosophic
service which one man
may
do another. In fact we
are now arrived at the actual
turning-point
of dark
to
bright
in the entire field of
philosophic
truth,
and
no
cloud,
if it be not a
very passing
one,
will be able
henceforward to obscure our
good understanding.
What I have
said, then,
I now
repeat:
1. That the
creator in
submitting
to the
misappropriation
of His
creative
being
or substance
by
the creature to his own
shallow
self,
is
necessarily
in condescension to His
creature s infirm
understanding
forced out of an
or
subjective
relation to the crea
ture,
and
obliged
to
occupy
a
purely
natural or
objec
tive and
personal
relation to him : and 2. That this
purely
adventitious or
limitary
manhood into which
the creator finds Himself constrained
by
zeal for the
creature s
welfare,
constitutes His own eternal
spirit
ual
glory,
inasmuch as it affords Him his
only oppor
tunity
to come in contact with the
sphere
of evil in
the creature
(that is,
the
sphere
of
selfhood],
and
hence endows Him with all His
ability
to deliver
the latter from its mortal coil and defilement.
A ORDER OF LIFE, 279
identifj' Himself with this object, sinking nil IIis
spiritual aeti"ity in the endeavor to develop it, His
spiritual bold upon the ereature will only be indefi-
Hitely promoted in pL'1oo of being abo'lted.
Let me make this point veri' clear to your under-
standing, and thus do j'ou the greatest philosophic
sen-icc which one man mny do another, In fnet we
nre now arrived nt the actual turning-point of dark
to bright in the entire field of philosophic truth, and
no cloud, if it be not a very passing one, will be able
henceforward to obseure our good understanding.
What I Im\'e said, tlien, I now repeat; 1. 'fhnt the
Cl'Clltor in submitting to the misappropriation of His
crcntive being or substaucc by the creature to his own
sllnllow self, is necessarily - iu condescension to His
creature's infirm understanding -forced out of on
exclusirely spiritual or subjective relation to the crea-
ture, and obliged to occupy a purely natural or objec-
tive and personul relation to him; and 2. Tho'lt this
purely nd\'clltitiolls or limitary manhood into which
the creator finds Himself constrained by zenl for the
creature's welfare, constitutes IIis own etcrnul spirit-
uul glory, iuasmuch us it affords IIim his only oppor-
tuuity to come in OOlltaet with the sphere of evil in
the creuture (that is, the sphere of te{ft()l)(/). nnd
hence endows Him with nil IIis abilit)' to dcliver
the latter from its mortal coil und defilement.
280 THIS ORDER ALONE RELEASES MAN FROM
And now before
proceeding
to
give you
the
rationale
of this transcendent
deliverance,
allow me first to state
precisely
what is meant
by
the created
nature,
in con
tradistinction
to the
persons
of that nature.
By
the abstract nature of a
thing,
then,
we mean
the relation of
community existing
between that
thing
and all other
things
embraced in its
nature,
in
spite
of their
specific
differences. So
by
the created nature
I mean the relations of
community
that
is,
of com
mon
unity necessarily existing
between each and
all creatures.
Every
creature claims to be in
himself
absolutely
other
than,
or alien
to,
every
other creature.
Consequently,
the nature of the creature
imports,
that
in
spite
of these
alleged personal, subjective,
or abso
lute differences on the
part
of the
creature,
they
have
all a common
unity
: and is in fact itself the
expres
sion and affirmation of such
unity.
Now,
obviously,
as all creatures claim to be in
themselves,
or
subjec
tively,
alien to
every
other,
hence without
personal
unity
with each
other,
this
reciprocal
natural
unity
which
they
exhibit cannot
possibly
inhere in them
selves,
and so avouch itself a
subjective
or substantial
unity,
but must refer itself
altogether
to some
foreign
source,
and so confess itself at best a
purely
formal
or
objective unity.
Let us
always
remember therefore
that the nature of the creature is
obligatory upon
him,
and
supremely obligatory.
It does not
express
him,
280 TillS onDER RELEASES
And 1I0W bcfore proceeding to give you the ratioRale
of this transceudent deliverance, allow me first to state
precisely what is meant by the created nature. in con-
tradistinction to the per80R8 of that nature.
By the abstract nature of a thing, then, we menn
the relation of community existing between that thing
and all other things embraced in its nature, in spite
of their specific differences. So by the created natnre
I mean the relations of communit)" - that is, of com-
mon unity - necessarily existing between each and
all creatures. Evcry creature claims to be iR ldIH8C{/
absolutely other than, or alien to, e,'ery other crcature.
Consequently, the nature of the creatufC imports, that
in spite of these alleged personal, subjective. or abso.
lute differences on the part of the creature, they ha"e
all a common unity: and is in fact itself the expres.
sion and affirmation of such unity. Now, obviously,
as all creatufCs claim to be in themselvcs, or subjec.
tively, alien to every other, hence without personal
unity with each other. this reciprocal natural unity
which they exhibit cannot possibly inhere in them.
selvcs, and so avonch itself n subjecti\'e or substantial
unity, bnt must refer itself altogether to some Coreign
source, and so confess itsclf at best a purely Cormal
or objective unity. Let us always remember therefore
that the nature oC the creature is obligatory upon him,
and supremely obligatory. It does not express him,
THE EVILS INCIDENT TO HIS SELFHOOD.
281
but he
expresses
it. It does not derive from
him,
but
he derives from it. He
says
for himself : "individual
ity
or difference a outrance" It
says
:
"
individuality
or
difference,
to
your
heart s content
indeed,
as a final
ity
;
but
only
in virtue of a
previous
natural commun
ity
or
identity keeping
it
eternally
fresh and sweet."
In short he is
subject
to his
nature,
and his nature is
object
or law to him. One cannot be
subject
to
any
thing,
without the
thing being
his
master,
without its
turning
out his sole
object
or
supreme
law
;
nor conse
quently
without his
turning
out its
involuntary
ser
vant
;
that
is,
its slave. For in all natural or related
existence it is the
object
which determines and con
trols the
subject,
and
not,
as the idealists
foolishly
hold,
the
subject
which
gives
law to the
object.
It
is indeed the
object
which
altogether
constitutes the
subject,
which makes it
self-conscious,
or seem to
itself to be
;
and never the latter which does this for
the former : for the natural
object
is
always
uncon
scious,
or undefined and without
selfhood,
towards
the natural
subject.
To
say
in one word all that
need be said : it is the
object
which alone is mother-
substance to the
subject,
or endows it with
appreciable
body
: so
guaranteeing
to it a fixed or constant natu
ral
identity,
whatever
surprising enlargements may
subsequently
befall its
spiritual individuality.
It is
plain
now,
I
think,
both what we mean when
THY. EVILS I S C l D E ~ T TO HIS SELFIlOOD. 281
Lut he expresses it. It docs not derh'e from him, but
he derives from it. lIe S8JS for himself: "indh'idunl.
ity or difference Ii QIt/rmfce." It says: "indh'icluality
or difference, to your heart's content indeed, as a fin[l1.
it}'; but only in virtue of n previous natural commun-
ityor identity keeping it eternally fresh and sweet."
In short he is subject to his uature, and his nature is
ohjcct or lnw to him. One cannot be subject to uny-
thing, without the thing being his master, without its
turning ont his sole objeet or snpreme law j nor conse
quently without his turning out its im'oluntary ser-
\'ant; that is, its sla\'c. }'or in all Illltural or related
existence it is the object which determines and con-
trols the subject. and not. as thc idealists foolishly
hold, the subject which gives luw to tile object. ]t
is indeed the object which altogether cORs/ilttleR tllC
subject, which makes it self-conscious, or seem to
itself to be; and never the latter which does this for
the former: for the natnrol object is always uncon-
scious, or undefined and without selfhood, towards
the naturol subject. To say in one word all that
need be said: it is tho ohject which alone is molher-
I/u/Mlancc to the subject, or endows it with appreciablc
body: so guaranteeing to it a fixed or constant natn-
1'31 identity, whatevcr surprising enlargemcnts mny
subsequcntly bef.'llt its spiritual indi\iduality.
It is plain now, I think, both what we mean when
282 SUPERIORITY OF LIVING KNOWLEDGE
we
speak
of the created
nature,
and what we mean
when we
speak
of the created
personality. By
the
former we
express
that
thing
which alone
gives spir
itual
reality
or
objectivity
to the
creature,
in
giving
him constitutional or unconscious substance
;
and we
express by
the latter that
thing
which alone
stamps
the creature with
spiritual unreality
or
phenomenality,
in
giving
him,
not constitutional or unconscious sub
stance,
but
only
conscious
personal
form. I
say,
to
be
sure,
that thus much is
plain,
and I would will
ingly
believe it to be so. But I confess I should
like to make it much
plainer by
some
fitting
illus
tration derived from our natural
experience
; which,
in
showing
how
invariably
and
absolutely primary
the real or
objective
element in consciousness is to the
phenomenal
or
subjective
element,
may
also throw
some illustrative
light upon
the
great
truth of the
spiritual
creation : the Divine Incarnation.
Take,
for
example, any
familiar fact of
knowledge,
say
a horse.
My living knowledge
of the horse is
direct and
absolute,
being given
in sense. You
may,
if
you
like,
divide this
knowledge,
for scientific
pur
poses,
into the two constitutional factors which it
involves to
your logical
or reflective
understanding,
namely:
1. the
horse,
or
object
known;
2. the
me,
or
subject knowing.
But this scientific
practice
no
way
modifies the
living experience
in
question.
It
282 SUPERIORITY OF LIVING K:\OWLEDGE
we speak of the created nature, and what we menn
when we spenk of the created persOllality. By the
former we express that thing which alone gives spir-
itual reality or objectivity to the creature, in giving
him constitutional or unconscious substance; and wc
expl"Css by the lattcr that thing which alone stamps
the creature with spiritual unreality or phenomenality,
in gh'ing him, not constitutional or unconscious sub-
slance, but onl)' conscious personal fonn. I say, to
be sure, that thus much is plain, and I would will-
ingly belial-e it to be so. But I oonfess I should
like to make it much plainer by some fitting iIIus.
tration dcri\'cd from our natural experience; which,
in showing how invariably and absolutely primary
the real or objecth-e elemcnt in consciousness is to the
phenomenal or subjectivo clement, may also throw
some illustrative light upon the great truth of tIle
spiritnal creation: the Divine Incarnation.
'l'ake, for example, any familinr fact of knowledge,
say a horse. My lil-ing knowledge of the horse is
direct and absolute, being gh'en in sense. You may,
if you like, divide this knowledge, for scientific pur-
poses, into the two collstitutional factors which it
im'oh'es to )'our logical or reflective understanding,
namel)': 1. the horse, or object known; 2. the me,
or subject knowing. But this scientific practice no-
way modifies the living experience in question. It
TO MERE SCIENCE FOR CREATIVE ENDS. 283
is
obviously
a mere
logical analysis
on
your part
of
that
living experience, by
which
you attempt
reflec
tively
or
scientifically
to resuscitate the
body
of
knowledge
after its soul has fled.
Knowledge
and
by knowledge,
mind
you,
I mean
knowledge
in its
true
sense,
as
altogether
actual or
living
;
as it is in
volved, indeed,
in
your
mental
constitution,
and so
becomes the basis of
your subsequent spiritual
or
intellectual manhood
;
and not
any
mere
beggarly
sci
ence,
or
learning,
which is not
living knowledge
at
all,
but
merely
remembered or reflected
knowledge,
such as the
people by
a fine instinct
stigmatize
under
the name of
foo/t-knowledge knowledge,
I
say,
is
within its own
precinct
the
living marriage
of
object
and
subject;
and
therefore,
like all true
marriage,
annuls the
possibility
of their
subsequent
divorce.
In
livingly knowing
the
horse,
for
instance,
I am
wholly
unconscious
of,
and indifferent
to,
any logical
relation of
object
and
subject subsisting
between us.
The
only thing
that survives of this
merely logical
and
pedantic
relation to
my feeling,
is the
horse,
or
object
known
;
while
I,
the
knowing subject,
am in
continently
licked
up
and
disappear
in his
overpower
ing
sensible
reality.
Life or
consciousness,
in other
words,
knows
nothing
of the
relation,
which is so
vital to mere
science or
learning,
of
subject
and
object
in
existence as
given
in sense
;
but indissolu-
TO )(ERE S C I L ~ C [ rOR CREATIVE !S'D8. 283
19 obvioU!lya l'llCn) logical anal) is on Jour part of
that !i\-ing experience, by which you attempt rcftec_
th'ely or !ICientifically to resuscitate the body of
knowledge after its soul hM fled. Knowledge-and
by knowledge, mind )'01.1, I mean knowledge ill ilk
(rile 1IM:, as altogether actual or living i as it is in
\-ol\-ed, ill(lC<'d, ill JOu.r mental constitution, and so
becomes tho basis of )'our lIubsequent spiritual or
intellectl1l\l U1DnhOOl1; and not an)' mere beggarly sci.
ence, or learning, whieh is not li\'ing knowledge at
all, but merely remembered or reflected knowledge,
such Q.S the people by a fine instinct stigmatize under
the name of book.knowledge - knowledge, I sny, is
within its own precinct the li\,jng mnrrillgc of object
and subject; and therefore, like all true marriage,
annuls the possibility of their subsequent di\orcc.
In lidngl)' knowing the horse, for instance. I Dill
wholly unconscious of. and indifferent to, any logical
mlntioo of object and subject subsisting between us.
The only thing thnt sur"i\'es of this merel)' logical
and pedllDtic relation to my feeling, i. lite "'or". or
06jer:1 J:lfOJC'II; while I, the knowiug subject, am in
continently licked up and disappror in llis ovcrpOl'l"er-
ing sensible reality. Life or consciousness. in other
words, knows nothing of the relation, which is 80
\ital to mere science or lcaruing, of lIubject and
object in existence as gh'en in sense; bllt indissoln-
284 SCIENCE OR LEARNING FLATTERS
bly
blends, fuses,
or marries them in its own mirac
ulous
individuality.
Thus life or consciousness
living knowledge
or
perception
defies
analysis,
or
laughs
it to scorn out
of its own
glorified personality.
And its dissection
consequently
into
object
and
subject
is
possible only
when it has become a
caput
mortuum in
your memory,
or mental
stomach,
and been there reduced to
pulp
by
the
gastric juice
of
your
ruminant or
logical
un
derstanding.
When
you
resolve
any living experi
ence into these
purely logical
constitutional
factors,
the result is
very good logic
no
doubt,
but is no
longer
life or
experience.
Just as when
you
chemi
cally
resolve water into
oxygen
and
hydrogen,
the
issue of
your analysis
is
very good chemistry,
but it
is no
longer
water.
Oxygen
and
hydrogen
combined
in definite
proportions
constitute the
chemistry
of
water,
or
give
it visible
body.
But
they
are a
very
long way
indeed from
constituting
its characteristic
activity,
or
giving
it soul. "Water claims both a
physi
cal co-existence
or
identity
with all other
things
;
and
a
spiritual power
or
individuality
of its
own,
which
differentiates
it from all other
things,
and which all
the untamed
gases
of the universe are unable either
to
supply
or to
explain.
Oxygen
and
hydrogen
per
fectly
account for the
physical
constitution,
or statical
repose,
of water. But
they
have no shadow of a
284 SCIE:SCP.: OR LKAR:SI:SO FLATTERS
bly blends, fuses, or marries them in its own mU'lle-
ulous indi\'iduality.
Thus life or consciousness - living knowledge or
perception-defies anal}'sis, or laughs it to scorn out
of its own glorified personality. And its dissection
consequently into object and subject is possible only
when it hns become a caput mortuullt in your memory,
01' mental stomach, nnd been there reduced to pulp
by the gnstric juice of }'our fllminnnt or logicnl un-
tlerstnnding. Whon you resolve nny living expcri-
cure into these purely logienl constitutionlll f l l e t o ~ ,
the fesult is \'er}' good logic no doubt, but is no
longer life or experience. Just as when }'OU chemi_
roIly rcsoh'e watcr into oxygen nnd h)"drogen, the
issue of your anlllysis is very good chemistry, but it
is no longer water. Oxygen nnd h}'drogen combined
in definite proportions constitute the chemistry of
water, or gi"e it \'isible body. llut they Dre :I l'ery
long way indeed from constituting its characteristic
acth'ity, or giving it sOlll. Wntor claims both 8 physi-
cal co-cxistcnee or idcntit}, with all other things; and
n spiritual power or indh'idunlity of its own, which
differentiates it from all other things, and which all
the untamed gases of the nnherse nrc uuable eithef
to supply or to explain, Oxygen nnd hydrogen per-
foetly account for the physicnl constitution, or statical
repose, of water. But they have no shadow of a
THE ILLUSION OF SELFHOOD.
285
pretension
to account for its
dynamic functioning,
or
the
spiritual
and
life-giving power
it
specifically
ex
erts over other existence.
So
object
and
subject
no doubt constitute a
very
good logical analysis
of
any
deceased fact of knowl
edge
;
but
they
are heaven-wide of
any pretension
to
constitute the least vital
experience
itself so-called.
Knowledge
is direct or
miraculous,
being given
in
sense or
gratuitously
;
while
logic,
or
science,
or learn
ing
is indirect or
reflective,
being elaborately gener
ated
by
our
reasonings upon
the data of sense. You
may
talk
logic
and
chemistry, consequently,
"
till all
is
blue,"
as the old
people say
:
you
are never in so
doing talking
towards
life,
but
always steadfastly away
from it.
Philosophy laughs
at
your logic
and
your
chemistry
both
alike,
as
inevitably predestined
to come
limping along
a
day
after the
fair,
and
spectrally
revel
upon
the stale victuals and drink which have survived
the
joyous banquet
of life. Science is never life.
It is at most the moon-lit shadow of life
projected
upon
our
logical
or reflective
understanding
;
and the
method of the one is no less
disproportionate
to that
of the other than earth is
disproportionate
to heaven.
That is to
say
: in all
living
or conscious
experience
the
logical
or
scientific distinction of
object
and sub
ject
is
utterly
unknown,
both ike
alleged factors
b*
in<j
actually
a/id
wbfapiukably
one,
and
having
no dis-
TIlE ILLUSIOS OF SEt.FI100D. 285
protclI.!ion to nc(.'Oulll for its dynamic functioning, or
tl1C spiritual and life-giving power it spccifically ex-
erts over other existence.
So objoot and subject no doubt constitute a very
good logical analysis of 1111y deceased fact of knowl-
edge; but they are heaven-wide of any pretension to
constitute the least vittll experience itself sQ.Called.
Knowledge is direct or mirnculous, being given in
sellSC or gratuitously; while logic, or science. or learn-
ing i3 indirect or reflective, being elaborately gener-
llted by our reasonings lIpon the data of sense. You
may talk logic and chemistry. consequently, "till all
is bIlle," as the old people say: )'OU nre never in so
doing talking towards life, but always steadfastly away
from it. Philosophy laughs at your logic and your
chemistry both alike, as ine\'itnbly predestined to come
limping along a day after the fair. and spcetrnU)' revel
upon tlm stale victuals and drink which 113\'c survi\'cd
the joyous banqnet of life. Scienoo is never life.
It is at most tho moolllit shadow of life projected
upon onr logical or reflootive understanding; and the
method of tIle one is no less disprolXlrtionate to that
of the other than earth is disproportionate to hea\'en.
'rhat is to say: in aU living or conscious experienoo
the logical or scientific distinction of object and sub
ject is \IUcrly unknown, both the al/f'gedladora being
ae/Mall!! and i"diatingNiaAabl,y one, and ha\'illg no dis
286
THE OBJECT IN KNOWLEDGE GLORIFIES
tinction but to
your
ruminant or reflective
thought.
Their
unity,
moreover,
is not a
simplistic
but a
strictly
composite
one,
being
fashioned in no foolish
legal
or
voluntary way,
but in a
rigidly
free or
spontaneous
manner. In
short,
the
unity they
realize is the hier
archical
unity
of
marriage,
in which the masculine or
objective
element is
primary, commanding,
active
;
the feminine or
subjective
element
secondary,
sub
ordinate,
passive.
For
example
: in the
living experi
ence
just supposed
called
knowledge
the
subject
is vivified
exclusively by
the
object
of
knowledge
: I
myself having absolutely
no
power
to know the horse
but what is furnished me
by
the
living
animal him
self. Of course I
might
learn a
good
deal about the
horse from
books,
from
pictures,
from
hearsay
;
but
no amount of such
learning
could ever
pretend
to be
convertible with an actual
knowledge
of the animal.
Nothing
is more common than for a
very
learned
man to be a
very unknowing
one
;
except, perhaps,
than for a
very knowing
man to be a
very
unlearned
one.
If, indeed,
learning
should ever
supersede
knowledge
or claim
identity
with
it,
the world would
be in its
dotage,
and would
wag infinitely
worse I am
persuaded
than it has ever done hitherto.
Learning
or science is a
capital
handmaid of
knowledge
so
long
as she reveres her
mistress,
or does n t
grow
con
ceited of her own
glittering livery.
In that event it
286 TilE OBJECT IN X ~ O W L E D G E GLORIFIES
tinction but to your ruminant or refl.ccti\'e thought.
'rheir unity, moreover, is not a simplistic but a strictly
composite one, being fashioned in no foolish legal or
voluntary way, but in a rigidly free or spontaneous
manner. In short, the unity they realize is the hier-
nrchical unity of marriage, in which the masculine or
objective clement is primary, commanding, acti\'e;
the feminine or subjecti\'e clement secondary, sub-
ordinate, passivc, For exnmplc: in tlle lhitlg experi-
ence just supposed - called kllolCled!Je - the subject
is vivified exclusively by the object of knowledge: I
myself ha"ing absolutely no power to know the horse
but what is furnished me by the living animal him-
self. Of course I might learn a good deal about the
horse from books, from pictures, from hearsay; but
no amount of such learning could e\'er pretend to be
convertible with an actual knowledge of the animal.
Kotbing is more common than for a very learned
man to be a very unknowing one; except, perhaps,
than for a very knowing man to be a very unlearned
one. If, indeed, learning should ever supersede
knowledge or claim identity with it, the world would
be in its dotage, and would wag infinitely worse I am
persuaded than it has ever done hitherto. Learning
or science is a capital handmaid of knowledge so
long as she reveres her mistress, or does n't grow con-
ceited of her own glittering livery. In that event it
THE SUBJECT OUT OF SELF-CONSCIOUSNESS.
287
is sure to be soon
superseded by
a more modest
article.
But to return to
my subject.
Horses
might
exist
in
any
number and in
great
comfort all unknown to
me. But in that
case,
of
course,
my
existence as
knowing subject
would be so far curtailed.
My
ex
istence as a
knowing subject
does not the least date
from
any
so-called
faculty
of
knowledge
I am
sup
posed
to
possess
for,
in
point
of
fact,
I know abso
lutely nothing by
virtue of such
alleged faculty
but
exclusively
from the
objects my
senses embrace : so
that / can
legitimately
be held to know
only
in so far
as
objects
exist to make me knoiv. Take
away,
con
sequently,
the
object
of
knowledge
(or
thing
known)
as our
logicians
do when
they
resolve it into the
sensations of the
subject
(or
person knowing),
and
you
a
fortiori
take
away
the
subject
: for the
subject
in existence is
logically
constituted
only by
the
object
for which and to which and
by
which he lives.
This illustration drawn from our natural
knowledge
will show
you
what Nature thinks of the
attempt
to
give
the
primacy
of the
object
to the
subject
in
any
of her
processes.
For Nature
manifestly stamps
the
objective
clement in all natural
functioning
the
only
real
element,
and the
subjective
element
altogether
unreal or fallacious and
misleading independently
of
that.
TilE SUn1!CT OUT OF SEU'-COSSCJOUSSr.ss. 287
JS sure to be soon superseded by a more modest
article.
But to return to my subject. Horses might exist
in any number and in great comfort all unknown to
me. But in that case, of course, my existence as
knowing suhject would be so far curtailed. 31y ex
istencc a, a I:llOlCilllJ tJubjeet docs not thc loust dnte
from any so-callcd faculty of knowledge I am sup-
}l06cd to possess-for, in point of fact, I knowabso
lutely nothing by \'irtue of such alleged facultj'- but
exclusi\'ely from the objects my senses emlJracc: so
that I caR l/!!Jitimately bc held to Jmow only in so far
liS objecttJ eoriHI 10 makc mc J;nolO. 'rake aWll)", con
sequently, the object of knowledge (or tiling known)
as our logicians do when they rcsoh'c it into the
scnsations of the subject (or person knowing), nnd
you alorliori take away tile snbjcct: for tile snbjeet
in existenco is logically constituted only by the object
for which and to which lind by which he lh'cs.
This illustration drawn from our natural knowlcdge
will show )'OU what Nnture thinks of the attempt to
give the primacy of the object to the subjoct in any
of her PI'OC(lSses. l ~ o r ~ a t u r c manifestly stamps the
objective clement in all natural functioning the only
real element, and the subjective element altogether
uureal or fallacious and misleading independently of
that.
288 THE RULE OF OUR NATURAL KNOWLEDGE
But the
specific
use I wish to make of this illustra
tion is to shed
light upon
the fundamental method of
creation,
or the Divine Incarnation in human nature.
Accordingly
let us now
attempt
to show that what
we have found to be the rule of our natural knowl
edge
is
really
the rule also of our natural life.
In the first
place,
then, remember,
most
distinctly,
the
topic
we are
discussing
human nature : that is
to
say,
the
nature,
not of
minerals,
nor of
vegetables,
nor of
animals,
but of men. No doubt the nature
of these lower
existences,
if
they
have
any
nature,
is
included in that of
man,*
but their nature is
anything
but human nature. Human nature is a strict subli
mation or evolution from all lower
physical
forms,
by
virtue of man
containing
an essential Divine or infi
nite
element,
which
they
do not contain. But then
it would be
very illogical
to
argue
that because a
certain
thing
was evolved from another
thing,
it was
therefore at all identical with that
thing.
Its evolu-
*
By
the
"
nature
"
of these existences one can
only
mean their
spe
cific
possibilities ;
inasmuch as the nature of
things, strictly speaking,
expresses
their universal and
unitary form,
and
mineral,
vegetable,
and
animal existences
expressly deny
and
reject
the
imputation
of sucli a
form.
They
cannot be classed as natural
existences,
accordingly,
save
in so far as
they
are
comprehended
in human
nature,
of which
they
are
so
many
discordant and
conflicting types
revealed to
sense,
and furnish
ing
therefore an
inestimably precious
basis to man s natural
knowledge,
and
through
that to his
spiritual experience.
288 THE RULE OF OUR KSOWLEDGE
But thc specific use I wish to make of this iIlustra.
tion is to shed light upon the fWldamental metbod of
creation, or the Divine Incarnation ill human nature.
Accordingly let us now attempt to show that wbat
we hlll"e found to be the rule of our natuml knowl.
edge is really the rule also of OUf natuml life.
In the first place, then, remember, most distinctly,
tIle topic we are discussing - hUll/an nature: tbat is
to say, tbe nature, not of minerals, nor of
nor of animals, but of men. No doubt the nature
of these lower existences, if they hare any nature, is
included in that of man, but their nature is anything
but human nature. Humall nature is a strict subli
mation or evolution from all lower physical forms, by
virtne of mall containing all essential Divine or infi
nite clement, which they do 1I0t contain. But then
it woultl be rery illogical to argue that because a
certain thing wns evolved from another thing, it was
therefore at all identical with that thing. Its cvolu
By the" nature" of these existenetl one can only mean their ape.
cilic pos,ibilities; inasmuch as tbe nature of things, atrictly apllal.:ing,
eXplU$tS their universal and unitary form, and mineral, vegetable, I.Dd
animal exi.tenet' expressly deny and reject the imputation of Ilich ..
form. They cannot be dused as nltvral n.lstenctS, accordingly, llafe
in '0 fn as they are comprehended in bllmall natnre, of ..bich the,. are
so many discordant tuld eonllicting type, ruealed to aen$C, and fllrni.h.
ing therefore an inestimably precious b.,j. to IOAn'l n:ltnRI knowledge,
Iud throngh that to hillpiritual uperienCle.
THE RULE OF OUR NATURAL LIFE.
289
tion from it
only proves
it to have been not identi
cal with
it,
but
distinctly
and
totally
different from
it
;
as different in fact as heaven is from earth.
And then
having
thus in the first
place
remembered
that our sole
subject
is human
nature,
do me the
favor in the second
place
to bear in mind what I have
said about human nature
being altogether objectively
constituted,
or
obeying
a certain
spiritual
end. Men
commonly
hold to their nature
being altogether
sub
jectively
constituted : that
is,
constituted
by
its
proper
subjects.
In other
words,
they deny
that their nature
is vitalized
by any spiritual
Divine
end,
and hold that
it is a term
designed merely
to
express
the total con
tents of men s actual
subjectivities.
So that if I were
to
put
the
question
to a thousand men chosen at ran
dom : What does human nature mean ? I doubt not
that nine hundred and
ninety-nine
of them would
reply
:
It means the outcome and
aggregate
of all men s
pri
vate
personalities,
of
every
man s
subjective
or limi
tary experience.
But this answer would be
wholly
unintelligent,
for it would allow no discrimination
between our undefined nature and our finite
person
alities. Men s
personalities
on the one hand are all
that
they
have within them of most finite and
par
ticular
;
while their nature on the other hand is all
that there is within them of most indefinite and uni
versal. There is to be sure
any
amount of
particulars
TilE RULE OF OUR NATUUL LIFE. 289
tion from it only proves it to have been - Dot identi.
ral with it, but distinctly and totally diffcrent from
'it; as different in fact as hClwen is from enrth.
And thcn having thus in thc first place rcmembered
that our sole subject is human nature, do me the
favor in the sceond place to bear in mind what J have
said about human nature being altogethe; objecth'cly
constituted, or ooo)"ing a certain spiritual end. Men
commonly hold to thcir nature bcing aloogcthcr sub.
jccti\'cly constitutcd: that is, constitutcd by its proper
suhjcets. In othcr worus, they deny that thcir nature
is vitalized by any spiritual Divinc cnd, and hold that
it is a term designed merely to express the total con
tcnts of men's actual subjcctivities. So that if I were
to put the question to a thousand mcn choscn at ran
dom: What docs human naturc mean? I doubt not
that ninc hundred and nillcty.nineof them would repl)":
It menns tile outcome and IIggregatc of aU men's pri-
\'lIte pcrsonalities, of every man's subjective or limi
lary cxpericnce. liut this answer would be wholly
unintelligcnt, for it would allow no discriminntiou
between our undefined nature and our finite person
nlities. Men's personnlitics on thc one hand nrc all
that they blwe within them of most finite and pnr
ticular; while thcir nature on the other hand is aU
that thcrc i ~ within thcm of most indcfinite and "ni
\crsnl. 'l'hcre is to be sure auy amount of pnl'ticulnrs
290 OUR NATURE WHAT?
included in a universal
;
but no amount of such
par
ticulars,
were the amount
great enough
to
comprise
all
the
particulars
beneath the
sky,
would ever avail
by
themselves to constitute a universal. For universals
and
particulars
make two
distinctly
different
genera
or
kinds,
and hence in
themselves,
or
essentially,
are
as
reciprocally conflicting
and inconvertible as truth
and
fact,
wisdom and
knowledge,
love and self-
love,
heaven and
earth,
are in themselves. That
is to
say
: the
logical
difference between a universal
and its
particulars
is not a
quantitative
difference,
but
exclusively
a
qualitative
one,
being
the exact differ
ence of substance and form.* We men
undoubtedly
furnish the finite
perishable
stuff of human
nature,
or
the material substance which the
indwelling
Divine
life in us moulds into immortal
spiritual
form,
just
as
the marble furnishes the
perishable
material substance
of the statue. But we have
quite
as little share in
giving
our nature
form,
as the marble has in
giving
ideal form to the statue.
No,
the form of our
nature,
or its distinctive
qual-
*
"
Spiritual thought," says Swedenborg (de
Divina
Sapientia,
No.
5,
in the 6th volume of
Apocalypsis Explicata),
"
is
altogether
unlike
natural
thought,
so much unlike that
spiritual
ideas transcend natural
ideas,
and cannot be made to coalesce with them save in the
way
of an
interior rational
perception
: this rational
perception taking place
no
otherwise than
by abstracting
or
removing quantities from qualities."
290 OUR XATUnE- WlIAT I
included in n universal; but no amount of snch par.
ticulars, were the amount great enough to comprise all
the particulars beneath tliC sky, would C\'Cf avail by
thcmsch'cs to constitute a universal. }'or uni\"Crsals
and particulars make two distinctly different genera
or kinds, and hence in themselves, or essentially, arc
as reciprocally conflicting and inconvertible as truth
and fact, wisdom and knowledge, love and self
love, heaven and earth, are in themseh'cs. That
is to say: the logical difference between a uni"crsal
and its particulars is not a quantitative difference, but
exclusively a qualitati\'c one, being the exact differ-
ence of substance and form.- We mell undoubtedly
fumish the finite perishable stuff of human nature, or
the material substance which the indwelling Divine
life in us moulds into immortal spiritual form, just as
the marble furnishcs the pcrishablc matcrial substance
of the statue, But we hll\'C quite as little share ill
giring our naturc Corm, as thc marble has in gi\jng
iucnl Corm to the stntue.
No, the fonn of our nature, or its distinctive qual-
,. "Spiritual thought," uy. Swedenborg Diei,,<1 Xo. S,
ill the 6th l'olumll of ../.jIOClIll1ui, EzpIklltll), .. is altogether uulih
D.atllralthooght, 110 milch uJilike that ,piritua! ideas trau.scelld 1I1tural
ideas, au.d CIJIliot be made to C(lale.ce with tbem IBYC ill tbe 111'11 or an
interior mtioual pereeptioo: ail ,IIJw..,1 pU'/:rptiM JtlIei,,!/ pl<lff "0
otAtrriu lu" bl dl/..uti"lo, rr_'wg ,,,milk, frtnl , Wk,."
AND HOW CONSTITUTED? 291
ity apart
from which it has no
cognizable
existence,
being
sunk in the
abject
slime of our disunited or war
ring personalities
is
wholly
derived from its
objec
tive
element,
or the uses it subserves to the evolution
in us of a Divine-natural manhood. The technical
"
church,"
ending
in the
life, death,
and resurrection
of Jesus
Christ,
has been
throughout history
a witness
of this
coming glorification
of our nature. But the
church has
always
misconceived its own mission. It
has
always
conceived its mission to lie not
simply
in
bearing
witness to the miraculous facts of Christ s
career but much
more,
in
converting
these miracu
lous facts into so
many spiritual
truths which men are
bound to receive
solely upon
its own
dogmatic
author
ity.
There could not be in the nature of
things
a
more unfounded and undivine
pretension
than this.
Men
gratefully
receive and confide in the church s
testimony
in
regard
to all the literal Christian
facts,
whether
ordinary
or
miraculous,
but
especially
the
miraculous
ones
because,
as I have said
before,
miracle is the
only
evidence and sanction of a Divine
revelation which a carnal or sensuous mind is
capable
of
receiving.
But when the church assumes now as
of old to be the authorized
interpreter
of these facts
to the
intellect of
men,
and to
impose
her
authority
upon
them as
final,
she cannot fail to
provoke
a revolt
whose
only
issue must be the
acknowledgment
of her
A ~ D HOW COSSTIT{;TED I
291
it)' -apnrt from which it has no cognizable existence,
being sunk ill the abject slime of our disunited or war-
ring personalities - is wholly derived from its objeco
ti,e element, or the uses it subseryes to the e'olution
in u!! of a Divineonntural manhood. 'l'hc technical
.. church," ending in tho life, death, and resurrection
of Jesus Christ, has been throughout history a witness
of this coming glorification of ollr nature. But the
church has alwa}'s misconceived its own mission. It
has always collcciyed its mission to lie - not simply
in bearing witness to the miraculous facts of Christ's
career - but much more, in conycrting these mimeu-
lous facts into so many spiritual tnltbs which men arc
bound to receive solely llpon its own dogmatic author-
ity. There could not be in thc nature of things a
more unfounded and undi\'inc pretension than this.
)olen gratefully rccci\c and confide in the church's
testimon)' in regard to all thc liteml Christian facts,
whether ordiJJar) or miraculous, but especially the
miraculous ones - Lecause, fig I ha,o said before,
miraele is 111e only e\idence and sanction of n Dhille
re,elation which a carnal or sensuous mind is cnpable
of recei\'ing. But when the church assumes now as
of old to be the authorized intcrpreter of these facts
to the intellect of men, and to impose her authority
upon them as final, she cannot fail to provoke a revolt
whose only issue must be the acknowledgment of her
292
THE CHURCH S TESTIMONY
utter
spiritual triviality
and
imbecility.
The Chris
tian facts are of inestimable value to the intellect
in
furnishing
a fixed immovable basis to
thought
in reference to Divine
things,
and hence a
guide
to
speculation
in reference to the
developments
of human
destiny
;
and all modest and reasonable
minds,
as I
conceive,
will be
prompt
to bless the church accord
ingly
for the
signally pointed
and consistent testi
mony
she has
always
borne to these facts amidst the
darkness, indifference,
and conflict of men s
opinions.
But I must
say
that no
independent
mind cares a
jot
for the church s traditional
judgment
of the Divine
and human
meaning
(that is,
the
strictly
intellectual
meaning)
which has
always
been latent in the
facts,
and so
marvellously adapts
them to our nascent
spir
itual
intelligence.
In fact one would be inclined to
rate the
judgment
of
any
honest
living
mind in all
that line of
inquiry,
as of
vastly superior
worth.
Every
one will admit that the
church,
in thus at
testing
the
integrity
of the Christian
facts,
has
played
a
vitally important part
in the education of the human
mind
;
but I
maintain, moreover,
that this
attesting
function of the church has furnished her
only
true
claim to men s
respect,
a claim
infinitely transcending
that based
upon
her
usurped dogmatic authority.
There is no function in life half so honorable or
venerable to the heart of man as that of a
nursing
292
TilE CJlURCII'$ TESTUfOYY
utter spiritual triviality and imbecility. The Chris
tinn facts nrc of inestimable value to the intellcct
in furnishing a fixed immovable basis to thought
in reference to Divine t h i l l ~ . and hence n guide to
speculation in reference to the developments of human
destiny j and all modest and reasonable minds, as I
concci\'c, will be prompt to bless the church accord-
ingly for the signally pointed and consistent testi
mony she has always borne to these facts amidst tbe
darkness, indifference, and conflict of men's opinions.
But I mllst say that no independent mind cares a jot
for the church's traditional judgment of the Divine
llnd human meaning (that is, the strictly intellectual
meaning) which hilS always been latent in the facts,
nnd so marvellously adapts them to our nasccnt spir-
itual intelligence. In fact one would be inclined to
rate the judgment of any honest living mind in all
that line of inquiry, as of vastly superior worth.
Everyone will admit that the chul'ch, in thus at
testing the integrity of the Christian facts, has played
a vitally important part in the education of the human
mind; but I maintain, moreover, that this attesting
function of the church bas furnished her only true
claim to men's respect, a claim infinitely transcending
that based upon her usurped dogmatic authority.
'I'here is no function in life half so honornble or
venerable to the heart of man as that of a nursing
TO THE CHRISTIAN FACTS. 293
mother
;
and this is the exact relation which the
church was meant to stand in towards the mind.
She had
nothing
to do but administer the
pure
milk
of the
Gospel
to her
offspring, leaving
its
spiritual
assimilation
by
them,
and its
subsequent
conversion
into
good
solid intellectual flesh and
bone,
to the ex
quisite providence
which watched with like
assiduity
over it and them. When I was a tender babe on
my
mother s
knee,
feeling
as
yet
no
personal
con
sciousness
beyond
the
cravings
of
my
insatiate little
stomach,
it would have been an
egregious outrage
to
my
intellectual innocence to have
put upon
me also
the
providence
and
preparation
of
my
needful food.
Now the
intellect,
in its
infancy,
is
nothing
else than
a mental
stomach,
or ravenous
memory,
which craves
nothing
but a fixed
motherly lap
of
knowledge
to
cradle and nourish its nascent
powers,
until such time
as it is fit to enter for itself
upon
the administration
of its
spiritual heritage.
How
sheerly preposterous,
therefore,
would it be to
expect
it as our
twittering
"free-religionists"
do to sit in
judgment upon
the
food of succulent
knowledge
thus
presented
to
it,
and
critically
determine whether it be true or
false,
fit or
unfit,
before its small
high mightiness deigns
to re
ceive it ! With
precisely equal propriety you might
expect
the child to sit in
judgment
on its mother s
milk,
and decide before
receiving
it whether it be the
TO TilE CIiRiSTIAN FACTS.
mother; nnd this is the exact relation which the
cllUreh was meant to st:md in towards the mind.
She had notlling to do but administer the pUTe milk
of the Gospel to her offspring. leaving its spiritual
assimilation by them, and its subsequent comusion
into good solid intellectual flesh and bone, to the ex-
quisite pro\'idence which watched with like assiduit},
o\"cr it and them. "lien I WIUI a tender babe on
my mother's knee. feeling as yet 110 personal con-
sciousness bc)'ond the cTnvings of my insatiate little
stomach, it would have been an egregious outrage to
my intellcctual innocence to h:l\'c put upon me also
the providence and preparation of my nccdful food.
Now the intellect, in its infancy, is nothing else than
a mental stomach, or rll\'CnOllS mcmory, which crl1\"CS
nothing hut n fixed motherly lap of knowledge to
crndle and nourish its nasccnt powcrs, until snch time
as it is fit to enter fol' itself upon the administration
of its spiritual herit.'lge. How sheerly preposterous.
thcrefore, would it be to expect it-as ollr twittering
"free-religionists" do-to sit in judgment upon the
food of succulent knowledge thus presented to it, and
critically determine whether it be true or false. fit or
unfit, before its small high mightiness deigns to re-
ceire it! With precisely equal propriety ),ou might
expect the child to sit in judgment on its mother's
milk, and dceide before receiving it whether it be the
294 THE EEALM OF FACT INFERIOR
distillation of a chaste or an unchaste bosom. What
a
prodigy
of nastiness would
you
make of the inno
cent child at his
maturity,
in the one case ! And
what an
essentially petty
and
pedantic
role must
you
suppose
the intellect destined to fulfil at its
maturity,
in the other !
I confess for
my part
that I should as soon think
of
spitting upon my
mother s
grave,
or
offering any
other offence to her stainless
memory,
as of
question
ing any
of the
Gospel
facts. And
this,
not because I
regard
them as
literally
or
absolutely
true for the
whole realm of fact is as far beneath that of
truth,
as
earth is beneath heaven but
simply
because
they
furnish the
indispensable
WORD,
or
master-key,
to our
interpretation
of God s
majestic
revelation of Himself
in human nature. When
accordingly
I am asked
whether I believe in the literal facts of Christ s birth
from a
virgin,
his resurrection from
death,
his ascen
sion into
heaven,
and so
forth,
I feel constrained to
reply
: That I neither believe in them nor
disbelieve,
because the
sphere
of fact is the
sphere
of men s
knowledge, exclusively,
and therefore invites neither
belief nor disbelief
;
but that I have a most
profound,
even a
heartfelt,
conviction of the truth which
they,
and
they
alone, reveal,
namely,
the truth
of
Gods
essentially
human
perfection,
and,
as
implied
in
that,
the
amazing
truth
of
His natural or adventitious man-
29-l TilE REAL:.I OF FACT INFERIOR
distillation of n chaste or nn uncbnste bosom. What
a prodigy of nastiness would JOU make of the inno-
cent child at his maturity, in tbe one case 1 And
what an esseutially petty and pedantic rl>lc must you
suppose the intellect destined to fulfil at ill maturity,
in the other!
I confess for my part that I should as soon think
of spitting upon lIlJ mother's grave, or offering any
other offence to her stainless memory, as of question
ing all)' of the Gospel fnets. And this, not because I
regard them as literally or absolutely true - for the
whole realm of fact is as far beneath tbat of truth, as
earth is beneath heaven - but simply because they
furnish the indispensable WORD, or master-key, to our
interpretation of God's majestic revelation of IIimself
in human nature. When accordingly I am asked
whether I believe in the literal facts of Christ's birth
from n \'irgin, his resurrection from death, his ascen-
sion into heaven, and so forth,] feel constrained to
repl): That I neither believe in them nor disbclie\e,
because the sphere of fact is the sphere of men's
knowledge, exclusively, and therefore invites neither
belief nor disbelief; but that I lmve a most profound,
even a heartfelt, conviction of the tntth which they,
and they alone, reveal, namely, the truth oj God',
clIJcntial/y humalf perfection, and, as implied in that,
tlte ama:in!llrulh of J!u natural or advcntiliou, malt-
TO THE REALM OF TRUTH.
295
hood : which conviction
keeps
me
blessedly
indifferent
to,
and
utterly
unvexed
by,
the
cheap
and frivolous
scepticism
with which so
many
of our learned modern
pundits
assail them. I have not the least reverence
nor even
respect
for the facts in
question,
save as
basing
or
ultimating
this
grand
creative or
spiritual
truth
;
and while the truth stands to
my apprehension,
I shall be
serenely
obdurate to the learned reason
ings
of
any
of
my contemporaries
in
regard
to the
facts,
whether
pro
or con. I
know,
to be
sure,
all
that the
sceptics
know about
them,
that
is,
that
they
have come down to us from
apparently
honest and
intelligent
men,
who themselves
knew,
or
thought
they
knew,
them to have occurred as
they
are
reported
to us.
But,
unlike the
sceptics,
I am content and
more than content to receive the facts
upon
the testi
mony
of these
simple
men,
because
they appeal
so
strongly
to
my
heart,
or seem to be the
homely
and
harmless
anchorage
or ultimate of most vital and
otherwise unattainable Divine
knowledge.
If Christ
and his
apostles
had
professed
the desire and inten
tion to
convey
mere
stupid
scientific
knowledge
to
men : that
is,
the
knowledge
that
precedes regeneration,
and is
wholly independent of
it: the
great
mass of
mankind would have remained forever deaf to their
teaching,
for there is
happily
no Divine thirst in men
after scientific information
;
and I for one would cheer-
TO Till Rr.AUl or UlITIl. 295
--
Aood: which OOD\ietion keeps me blessedly indifferent
to, and utterly uD\'exed by, the cheap and frivolous
scepticism with which 80 many of our learned modern
pundits lI.!WiI tbem. I ba\'e not the leftst re,'erence
nor C\Ocn respect for tbe facts in qUCf.ition. &&\'c as
basing or ultimating thi." grand creative or spiritual
truth i and wllile thc truth stollds to my apprehension,
I shall be serenely obdurate to the learned reason-
ingfi of allY of my contemporaries in regard to the
facts, whether pro or 001f. 1 know, to be sure, all
that the sceptics know nbout them, that is, thllt they
hll\'c comc down to us from apparently honest and
intelligent men, who themselves knew, or thought
they kllew, tllem to have occurred ns they are reported
to us. 11ut, unlike the sccptics, I am content and
more than content to receive the fnets upon the testi.
mony of these simple men. because they appeal so
strongly to my heart, or to be the homely and
harmless anchomge or ultimnte of most vital and
otherwise unattainable Diline lmo""ledgc, If Christ
and his Ilpostlcs bad professed the desire and inten
tion to comey mere stupid scientific knowledge to
men: that is, IAal "!n"a/iolf,
a/ld 1" ICAoily i/lbpadnt oj it .. the great mass of
mnnkind would ha\'c remaincd forever detl.f to their
tcnching, for there is happily no Di\'inc thirst in men
after scientific information; and I for one would cheer.
296 UNHAPPY RESULTS TO THE INTELLECT
fully
leave them in that case to the tender mercies
of
any
ambitious
scavenger
who
might
enhance his
own
reputation
with
unintelligent people by throwing
scientific mud at them. But as
they
did n t at all
profess
this
commonplace
ambition,
as their sole
desire was to commend to men a new and
living
reve
lation of
God,
based
upon
a
spiritual
creation of
man,
i. e.
upon
affections and
thoughts
in men
deeper
than
those which
they
inherit from their
past ancestry,
or derive from the little world of consciousness and
convention about
them,
I see no reason
why
we should
not
regard
the
malignant
criticism
they
receive at the
hands of our
popular
scientific
scribes,
as a virtual
confession on the
part
of these latter that
they
know
nothing
of,
and are
signally incompetent
to,
the merits
of the
question they
have undertaken to discuss.
But,
in addition to all
this,
I have no hesitation
in
avowing
that I for
my part
am
thoroughly
sick
and tired of
regulating my
intellectual life on
any
principle
of scientific
certitude,
because this in the
long
run is to make sense the arbiter of the mind.
No doubt man is
by
creation both internal and ex
ternal,
and his
voluntary
or rational
mind,
which
intervenes between the two discordant
spheres
and
enables him
eventually
to harmonize their
interests,
may
doubtless determine itself towards either interest
in
preference
to the other. But I am
persuaded
296 UNHAPPY RESULTS TO TilE l:-TELLF.cT
fully Ico.\'c thcrn in tho.t CD.se to the tender mercies
of an.y ambitious sca\'cnger who might enhancc his
own reputatioll with uuilltclligent people by throwing
scientific mud at them. But as thcy did lI't at all
profess this commonplo.cc ambition, - as their sole
desire was to commend to men a new and living re\'c-
lation of God, Lased upon a spiritual creation of man,
i. o. upon o.ffcctions and thoughts in mOil deeper tho.n
those which they iuherit from their past ancestry,
or dcri\'c from thc littlc world of consciousness o.ncl
COllvcntiou about them, I sec 110 reason why we should
not rego.rd tho malignant criticism thcy recei\'e o.t the
hands of our popular scientific scribes, as a \'irtllal
confession on the part of these latter that they know
nothing of, and are signally incompetent to, the mcrits
of the qucstion they have undertaken to discuss.
But, in addition to all this, I havo no hesitation
ill avowing that I for my part am tboroughly siek
and tired of regulating my intellectual life on any
principle of scientific ccrtitude, because this in the
long run is to makc sellse the arbiter of the mind.
No doubt man is by creation bQth internal nnd ex-
ternal, and his voluntary or rational mind, which
intervenes between the two discordant spheres and
enables him eventually to harmonize their interests,
may doubtless determine itself towaros either intcrest
in preference to the other. But I am persuaded
IN TETHERING IT TO SENSE.
297
that if it determine itself towards science or the
senses,
the result to one s
spiritual understanding
cannot
help being
disastrous in the extreme. I am
sure at all events that it would be to the last
degree
disastrous in
my
own case. For science takes no
cognizance
but of finite existence. To what exists
infinitely
or in
itself,
and is therefore undiscerned
and unauthenticated
by
the
senses,
she is as blind
and deaf as the stone. And
consequently
if I
should allow
my
intellectual life to be ruled
by
science,
I should cease to have
any
intellectual life
left. For one s intellect is the child of a double
parentage,
the
offspring
of a
marriage-union
between
goodness
and truth. But
goodness
is
essentially
invisible and
incognizable
to
sense,
being
infinite,
and therefore
altogether livingly
or
spiritually
dis
cerned. The
only good
that the senses
recognize
is a finite
good,
a
good
limited
by
evil. And even
truth is never discerned
by
the senses in direct or
positive,
but
always
in indirect or inverse form.
My
intellect
accordingly,
if it should succumb to
the limitations of
science,
or
deliberately
submit
itself to the arbitrament of
sense,
would
virtually
renounce the whole of its characteristic
life,
which
lies in a heartfelt surrender to infinite
goodness
and
truth,
and is
compatible
with no other or lesser
instinct. In
fact,
I should be
incapable
in that case
IS TETtI!R1S0 IT TO SE."ISr.. 297
that if it detel'minc itselC towards science or the
senses, the result to one's spiritual understanding
cannot help being disnstrous in the extreme. I am
sure at all events that it would be to the last degree
disastrous ill my own case. }'or science takes no
cognizance but of finite existence. To whnt exisb
infinitely or in itself. and is therefore undisecmed
and unauthcnticated by the senses, she is as blind
and deaf as the stone. And consequently if I
should allow my intellectual life to be I'Ulcd by
science, I should cease to ha\'e any intclllX:tual life
len. I'or one's intellect is the child of a double
parentage, the offspring of a marriage.union betwecn
goodness and truth. But gooJness is essentially
invisible and incoglliznblc to sense, being infinite,
nnd therefore altogether Ih'ingly or spiritually dis-
cerned. The only good tllat the senses recognize
is a finite good, a good limited by c\il. And even
troth is ne\'cr discerned by the senses ill direct or
positi\'c. but always in indirect or inverse form.
:My intellect accordingly. if it should succumb to
the limitations of science, or (lelibcrately submit
itself to tlJe arbitrament of sense, would virtually
renounce the whole of its characteristic life, which
lies in a hcortfelt Sltrrender to infinite goodness and
truth, and is compatible with no other or lesser
instinct. In fact, I should be incapable in that case
298
ATTITUDE OF MEN OF SCIENCE.
of
believing
in truth at all save under the
guise
of a
probability.
For scientific
certainty
is never a
certainty
of what is
infinitely
true,
i. e. true in it
self,
but
only
of what is true to our
intelligence,
i. e. of what is
merely phenomenally
true,
or
prob
able,
and
may
therefore be denied even all
prob
ability
to-morrow. What an intolerable
bondage
this would be to the
intellect,
to have the heart s
capacity
of belief limited
by
the
grovelling
senses !
It would be the
blighting
of human nature at its
very
root,
or its reduction to less even than bestial
freedom and innocence !
Such, moreover,
I am
per
suaded is the
practical
attitude at this
day
of all
genuine
men of science.
They
are none of them
livingly
ruled
by
science,
or submit the life of their
intellect to its unwise and
impertinent stewardship.
They
all unless
they
are men of
unworthy
lives
to
begin
with,
which is a
supposition
not to be
thought
of in reference to
any
sincere devotee of
science
firmly
believe in a
good
whose existence
science is
totally impotent
on her own
principles
either to affirm or
deny,
and
they
none of them
believe even in a truth which the senses
by
them
selves are
competent
to
confirm,
or which
they
do
not become
qualified
to confirm
solely by having
undergone
the
previous discipline
and correction
of
the intellect.
298 ATTITUDE or liEN or SCIE:;'CE.
of bcliel'ing ill truth at all save under the guise
of II. probability. }o'or scientific certainty is nel'er 0.
certainty of what is infinitely true, i, e, [rilC ilt it
JJclf, but only of what is true to our intelligence,
i. e. of what is merely phenomenally true, or prob-
able, and may therefore be denied even all prob-
ability to-morrow. What an intolernble bondage
this would be to the intdlect, to have tho heart's
capacity of belief limited by the grovelling senses!
It would be the blighting of humnn Ilnture at its
very root, or its reduction to less even than bestial
freedom and illllOCCIlCC! Such, moreover, I am per-
suaded is the practical attitude at this day of all
genuine mfn of science. They are none of them
livingly ruled by science, or submit the life of their
intellect to its unwise and impertinent stewardship.
'l'hey 011- unless they oro mon of unworthy lives
to begin with, which is a supp06ition 1I0t to be
thought of in reference to any sincere devotee of
scicncc - firmly believe in a good whose existence
sciencc is totally impotent on hcr own principles
either to affirm or deny, and they Ilono of them
believe even in a truth which the senses by them-
selves are competent to confirm, or which tbey do
not become qualified to confirm solely by hal'ing
undergone the previous discipline and correction of
the intellect.
DIFFERENCE BETWEEN SCIENCE AND FAITH.
299
The
long
and the short of the whole matter is
that what men call true in
science,
is not the truth
they intellectually
or
spiritually apprehend.
The
two orders of truth differ
fundamentally,
one
being
based in sensible
experience,
the
experience
com
mon to the
race,
and not worth a
jot
but as in
volving
it
;
the other
originating
in inward
percep
tion,
and
claiming
therefore a
rigidly
individual
ground
or basis. Thus the law of universal
gravi
tation the law which
imports
that all the bodies
of the universe attract each other with a force
directly proportioned
to the mass of matter
they
contain,
and
inversely proportioned
to the
squares
of their distances is a scientific
truth,
that
is,
one
whose existence
depends upon
its strict
universality,
or its
involving
all
things
in its
grasp
whether
they
know it or not. And the truth of the Divine be
ing
and existence the truth which
imports
that
all men are derivative or created
existences,
and
enjoy
therefore a
strictly
fallacious life in themselves
is an intellectual or
spiritual
truth,
but it is a
truth which falls
wholly
within consciousness. That
is to
say,
this truth unlike the other is never the
interpretation
of men s common or outward
experi
ence,
but is a result
exclusively
of their inward cul
ture or
refining.
No man believes it in virtue of
any
force of intellect he
possesses,
still less in virtue of
DIFFERENCE BETW!!..'1 AXD rAITH. 299
The long nnd the short of the whole Ill3tter is
that what men call true in science, is not the tnlth
thcy intellectually or spiritually apprehend. The
two orden of truth differ fundamento.lly, one being
bo.sed ill sensible experience, the experience com-
mon to the mce, and not worth a jot but as in-
\'oIving it; the other originating in inward percep-
tion, nnd claiming therefore a rigidly individual
ground or bo.sis. Thus the lnw of unh'ersnl grnvi-
tation - the law \vhich imports that all the bodies
of the univcrse attract each other with a force
directly proportioned to the mass of matter they
contain, and inversely proportioned to thc llquarcs
of their distances - is a scientific truth, that is, one
whose existence depends upon its strict unh'ersality,
or its involving all things in its grasp whether they
know it or not. And the truth of the Divine ba-
ing and existcnce - the truth which imports that
all mell are derh-ative or created existences, and
enjoy therefore n strictly fallacious life in thcNm!vt6
- is an intellcctnal or spiritual truth, but it is ll.
truth which fnlls wholly within consciousness. That
is to say, this truth unlike the othcr is never the
interpretation of men's common or outward experi-
ence, but is a result of their inward cuI.
ture or refining. :Ko man bclie\'cs it in virtue of any
force of intellect he possesses, still less in virtue of
300 THE GOSPEL UNTRUE TIDINGS TO EVEKY
any degree
of natural
goodness
or
gentleness
he is
born to.
Every
man,
who believes it at
all,
that
is,
who believes it not as a mere
hereditary
tradition,
but with his
spirit
or
life,
believes it as the effect
of a decided inward
discipline,
or
genuine
individual
culture,
awakening
a
heart-craving
for
it,
i. e.
telling
him that it is
supremely good
to believe
it,
that for
him indeed eternal death and damnation lie in his
not
believing
it;
arid in
comparison
therefore with this
most excellent
knowledge,
the science or
learning
of
all worlds is as the small dust of the balance in his
sight.
In other words :
every
one who believes it
does so with the heart
first,
and the intellect after
wards : that
is,
believes it
primarily
as
good,
and not
as truth.
This,
and this
alone,
is
why
I believe
any
Divine truth : because
my
heart
fiercely hungers
after
it,
and
stamps every thing
false and foul that con
flicts or even comes into
passing rivalry
with it.
What does it matter to me that some cold-blooded
prig
or
pedant
is able to demonstrate the scientific
untruth of
my
belief? Have I ever
pretended
that
it had
any
scientific basis or
justification
? Do I not
know in all
my
bones that the
tendency
of
science,
and the whole current of men s servile
opinion,
rim
directly
counter to it? Do
you
think that I love
it
any
the less on that account? Do
you
think
that
my
fierce relish for it is not all the while
300 TUE GOSPEL UNTRUE TIDINGS TO EVERT
any degree of natural goodness or gentleness he is
born to. :Every Dlall, who bclieHlS it at all, - thnt
is, who believes it lIot as a mere hereditar) tradition,
but with his spirit or life, - believcs it as the effect
of a decided inward discipline, or genuine individual
culture, awnkening n. henrtcraving for it, i. e. telling
lJim that it is supremely !l(J()(/ to bclie\'e it, that for
him indeed cternal dcoth and damnation lie ill his
110t believing it; aud in comp3risoll therefore with tllis
most excellent knowledge, the science or lenl'ning of
all worlds is as the small dust of the balance in his
sight. In other words: everyone who belie'cs it
does so with the henrt first, and the intcllect after-
wards: that is, believes it primarily as !lood, and not
as trutk. 'fhis, and this olone, is why 1 belic,'c any
Divine truth: because my hcart fiercely hungers after
it, and stomps ovcry thing falso and foul that con-
flicts-or e,'cll comes into passing rivalry-with it.
What docs it matter to me that some cold. blooded
prig or pedant is able to (Iemonstrnte the scicntific
untruth of my belief? Have I cver pretended that
it had any scicntifie basis or justification? Do I not
know in all my bolles that the tcndcncy of science,
and the whole current of men's servile opinion, run
directly counter to it? Do you think that I love
it any tLe less on that aceount? Do you think
tbnt my ficree relish for it is not oll the while
ONE WHO DOES NOT FIRST FIND IT GOOD.
301
quickened
and fomented
by
this
popular
and scien
tific indifference to it ? Or that the
gainsaying
of
it
by
all the
world,
vulgar
and
polite,
would have
any
other effect
upon
me than
driving
me
joyfully
to die for it? And I should like to know what
man ever went to death for a scientific truth. Gali
leo,
I
believe,
declined to do
so,
and for the
very
good
reason no doubt that he did not feel his
highest
life involved in
any
truth of science. Other
wise he could have
hardly rejected
the
auspicious
opportunity
offered him
by
the church of his
day,
to assert and
signally
illustrate that life.
"
Scien
tific untruth of
my
belief,"
indeed ! Words are not
able to
express my joy
that men s belief has no
scientific
basis,
that
is,
no basis in their sensible
experience,
because then
my
heart and mind would
depend
for their
beggarly
life
upon
the heart and
mind of other
men,
and I should have no direct
inspiration
from Him who now fills me with these
fragrant
tides of love and
joy
and
worship.
We
may say
in
fact,
that nowhere in Christen
dom,
outside the
professing
Christian
church,
do we
find the human mind backward to admit that its
allegiance
is due
primarily
to
good,
and
only
deriv
atively
to truth. The revelation in Jesus Christ of
God s incarnate
perfection may
be called the definite
inauguration
of the heart s sole
authority
thenceforth
O ~ E WIIO DOES NOT FIRST film IT GOOD. 301
quickcned and fomented by this popular and sClen
tifie indifference to it? Or that the gainsaying of
it by nIl the world, vulb"flT ond polite, would have
ony other effect upon me than driving me joyfully
to die for it? And I should like to know wbat
man ever went to death for n scientific trutb. Gali.
leo, I belicl'e, declined to do so, Bnd for the very
good reason no doubt tbat be did not feel his
highest life im'oh'ed in any trldh of science. Other.
wise he could have hardly rejected the auspicious
opportunity offered him by the church of his day,
to nssert Bud signnll)' illustrate that life. " Scien.
tific untruth of my belief," indeed! Words are not
able to express my joy that men's belief hIlS no
scicntific basis, that is, uo basis in their sensiblo
experience, bcel'llise then my henrt and mind would
depend for their bcggnl'1y life upon the hoort and
mind of otllcr men, and I should have no direct
ingpirntioll from Him who now fills me with these
fragrant tides of love and joy and worship.
We may say in fact, that nowhere in Christen.
dom, olltside the professillg Christian church, do we
find the humnn mind backward to admit that it!
allegiance is due primarily to good, nnd only deriv-
nti\'ely to truth. The fC\'eln.tion in Jesus Christ of
God's incarnate perfection mllY be called the definite
inaugnration of tIle henet's sole n.uthority thenceforth
302 MAN S ALLEGIANCE HENCEFORTH DUE
in the
sphere
of belief. His manifestation in Christ
as a natural
man,
even in ultimates or
personal
form,
that
is,
down to the
assumption
of flesh and
bones,
and His
consequent
exaltation of human nature itself
out of
limitary
into universal
dimensions,
so
making
it thenceforth the
only
true measure of
infinitude,
appeals
for sanction to the heart s
deepest
instincts
of Divine
good,
and disclaims the
superficial
hom
age
of the
intellect,
save in so far as the intellect
itself is
shaped
and
enlarged by
the
experience
of the
heart. For the heart is what alone universalizes
man to the dimensions of his
kind,
and unites him
with
it,
while the
intellect,
fed
by
sense,
restricts him
to the most
meagre personal
form,
or divides him
from it. The heart alone
consequently
is
capable
of
acknowledging
a Divine or universal
truth,
and the
intellect derives all its
capacity
of similar acknowl
edgment
from it. Now
unquestionably
human na
ture embraces all that man is
capable
of
recognizing
as Divine
good;
and Jesus Christ
accordingly
in
revealing
to the faith of his
disciples
the Divine
and human
unity,
that
is,
the truth of God s inti
mate and
perfect
NATURAL
humanity,
has forever
exalted
good
to the
sovereignty
of human
affection,
and
relegated
truth to a
comparatively
inferior or
subordinate
place. Every
man of intellect and con
science
feels,
accordingly, by
an indomitable Divine
302 V.u;''S ALLEGIASCB 1IE..li"CUORTlI DUI.
in the sphere of belief. IIis manifestation in Christ
&!I a natural man, evcn in ultimates or personal fonn,
that is, down to the assumption of flesh and bolles,
and Ilis oousequcnt cnltation of hUlTUln Dature itself
_ out of limitary iuto universal dimcnsions. so making
. it thcnecforth thc only true measure of infinitudc,
appeals for sanction to the hcart's deepest instincts
oC Divine good, and disclaims the superficial hom-
age of the intellect, san) in so {ar as the intcllcct
it8clf is shaped and enbrged b,r tho experience of the
heart. For the heart is what alou(I uni\"ersnlizes
wao to the dimensions oC his kind, and unites bim
' ~ .. ith it, while the intellect, Ced b ~ ' sense, restrict.. him
to the most meagre personal form, or di\"ides him
from it The heort alone consequently is capAble of
acknowledging a Divine or unirel'S41 truth, and the
intellect derives aU its capacity of similar o.cknowl.
cdgment from it. Now unquestionably hU1TUl1I nn-
ture embraces nll that man is eapnblo of recognizillg
IlS Di\ine good i and Jesus Christ accordingly ill
revcnling 10 the faith of his disciples the Di\'inc
and human unity, that is, the tmth of God's inti
mate and perfect li"ATUUL humanity, Jlas fom'or
cnlted good to the sol"treignty of human o.troclioll,
lUld relegated truth to a comparatively inferior or
subordinate phce. E,ery man of intellect lind con-
science feels, accordingly, by all indomitable Dh'ine
TO DI VINE-NATURAL GOOD ALONE. 303
instinct of the
truth,
that his own
particular
nature
is not human
nature,
but rather a caricature of it
;
feels that it is
shockingly
inhuman in
fact,
because
its universal
element,
or what relates him to the
neighbor,
is so inactive or
poorly developed
com
pared
with its
personal
or individual
element,
which
relates him to self.
Every
man,
in other
words,
of
spiritual
or
living
culture
throughout history
has
felt his
particular
nature to be unmixed
evil,
has
felt in
very
truth that lie
himself
was no
man,
and
has
always appealed
to God
consequently
with tears
of
penitence
and
humiliation,
as his
only hope
and
succor
against
himself. Thus Jesus Christ in iden
tifying
man s
religious aspiration
with the
redemption
and salvation of human nature from the evils inci
dent to
every
man s
particular
nature,
and its con
sequent
eternal union with the Divine
infinitude,
has exalted
religion
itself out of a wretched ritual
or ceremonial
worship,
into the
diligent
handmaiden
and minister of
every
man s unadulterate natural
good.
TO DIVIX-XATUIlAL GOOD . A L O ~ r . . 303
instinct of the truth, that his own particulAr Ilature
is not human nature, but rother a caricature of it;
feels that it is shockingly inhuman in faet, because
its universal clement, or what relatcs him to the
neighbor, is so inactive or poorly developed com
pared with its personal or individual element, which
relates him to self. Every man, in other words, of
spiritual or living culture throughout history has
felt his particular nature to be unmixed evil, has
felt in very truth that he /dJll4elj' waa no man, and
has nlways appealed to God consequently with tOOrft
of penitence alld humiliation, as his only hope and
snccor against himself. Thus Jcsus Cbrist in iden.
tifying man's religious aspiration with the redemption
and salvation of human nature from the c\,ils inci
dent to every man's particular nature, llnd its con
sequent eternal union with the Di\'ine infinitude,
has exalted religion itself out of a wretched ritual
or ceremonial worship, into the diligent handmaiden
and minister of every man's unadulterate natural
good.
LETTER XXII.
Y DEAR FRIEND : I have been
digress
ing sadly,
and must forthwith return to
my
thesis. I was
saying,
when
my pen
took another
direction,
that the form of
human
nature,
or its distinctive
quality, apart
from
which it has no real
existence,
is derived
wholly
from
its
objective
element,
or the uses it subserves to the
evolution in the earth of a Divine-natural manhood.
And I have
certainly
no desire to divert
your
atten
tion from this
statement,
since all our intellectual
accord
depends upon your doing
full and frank
justice
to it. For the uses referred to constitute the
sole actual
presence
of God in our
nature,
being
all
spiritually
fulfilled in the nature
coining
to
form, or,
what is the same
thing,
in the advent of a
perfect
or
equality
of all men with each
and of each man with all
men,
on earth or in heaven.
The technical Christian church in
simply bearing
wit
ness to the
gospel
facts,
has
unconsciously
but un-
LETTER XXII.
.'IYDEAR FRIEND :-1 have been digress-
J'( ~
:. '. ing sadI)', alld must forthwith return to
~ .:.. ~ my thesis. I was saying, when my pen
_.... took :lllother direction, that the Conn of
human nature, or its distinctive qU;llit)'. apart from
which it has no real existence, is derived wholly from
its objective clement, or the uses it sU!);Icrves to the
evolution in the enrth of a Divine-natural manhood.
And I have certainly no desire to divert your atten-
tion from this statement. since nil our intellectual
accord depends upon your dl.>ing full and frank
justice to it. For the uscs referred to constitute the
sole actunl presence of God in ollr nature, being all
spiritually fulfilled in the nnture coming to form, or,
what is the same thing. in the luJrcut of a perfect
society, fellowship. or equality of all men with each
lind of c..'\eh man with all men, on eflrth or in heaven.
'rue technicnl Christian church in simply bearing wit.
ness to the gospel fnets, has unconsciously but un
THE STATE CULMINATES IN THE REPUBLIC. 305
ministered to these
providential
uses in
nurturing
and
giving
birth to the Christian
state,
which is the initial
objective
or actual form under
which God s
spiritual
incarnation in our nature be
comes realized. The rudiment of the State under all
its
forms,
even the most
expanded,
is the
marriage
institution,
engendering
the
family unity.
For out of
this small unit of the
family grows successively
the
larger
unities of the
tribe,
or
unity
of
many
fami
lies;
of the
city,
or
unity
of
many
tribes;
of the
nation,
or
unity
of
many
cities
;
and
finally
of the
republic,
or
unity
of
many
nations. These successive
political
structures have been
only
the material scaf
folding by
means of which God s
spiritual
edifice in
human nature has
gradually
worked itself out to
men s
recognition
;
and
accordingly,
now that the full
daylight
of Divine truth is
upon
us,
they only spirit
ually
obscure what
they
once
obediently promoted.
For their
pretension
is
(and
in this
pretension they
are
diligently
backed
by
a
mercenary
and menda
cious
church)
that
they
do not constitute
the mere
provisional scaffolding
of God s
great
edifice in hu
man
nature,
but the
very
edifice
itself;
and
they
consequently
influence men s minds to
every
down
ward base
issue,
instead of
inflaming
them to noble
upright
endeavors and
aspirations.
But,
as I have
said,
all these
political
structures
attain to their
THE STATE I:S- TilE REPunLIC. 305
falteringly mini!tcred to thCllc providcntial uses in
nurturing nnd giving birth to the Christian stnte.
whieh is the initial objective or actual form under
whieh Goo's spiritual incarnation in our nature he.
comes realized. Thc rudiment of the Slate under all
its forms. e\'en the moot expanded. is tho marriagc
institution, engendering the family unity. l,'or out of
this small unit of the family grows successively the
larger unities of the tribe, or unity of InOllY fami-
lics; of the city. or unity of many of the
nation, or unity of many eities; and finally of the
republic, or unity of many nations. 'l'hese successive
political structures h:l\'c been only the material scaf
foMing by menns of which God's spiritual (,'(lifice in
human llahlre has grndually worked itself out to
men's recognition; llIuJ accol'dingly, now that the filII
daylight of Divine truth is upon liS, they only spirit.
ually obscure what dley once obedicntly promoted.
For their pretension is (and in this pretcnsion they
are diligently backed by a mercenary and mellda.
eiolls church) that they do not constitute tlle mcrc
provisional scaffolding of God's great edifice in hu-
man natnre, but the vcry edifice itself; and they
conscquently influence men's minds to eyery down-
ward base issue, inslcad of inflaming thcm to noble
upright endcnmrs nnd aspirntiolls. nnt. as I have
said, nU these politicnl structures attain to their
306 THE REPUBLIC ENDS OUR POLITICAL LIFE.
climax and culmination in the
republic,
whence
their decline becomes swift and eternal. The rea
son
why
the
republic
is
necessarily
the final form
of God s institutional or educative
providence
in
human
affairs,
is because the
republic
makes it im
possible
to realize
any larger
literal order
among
men,
any
more
expansive
form of
merely
instituted
or enforced
fellowship among
them,
and so inevita
bly gives way
itself at last to a free
spontaneous
society,
or a
spiritual
unforced
fellowship
of each
and all
men,
as the
supreme development
of human
destiny,
because such a
destiny
alone befits man s
human or
God-given
nature. And the reason
why
the
republic
makes it
impossible
to conceive of
any
larger
literal form of Divine administration on
earth,
is that the
republic
is the
government
of the
people
by
chosen
representatives
of the
people,
without ref
erence to smaller
political
or
customary
divisions.
And
surely nothing larger
in the
way
of literal ad
ministrative rule can be
imagined
than a
government
whose
only
sanction is the will of the whole
people.
Thus the
republic inaugurates
a
change
from a
literal or
seeming
order to a
spiritual
or real one in
the Divine administration of human life. Now what
is the exact distinction here announced? What is
the exact difference between
spirit
and
letter,
between
reality
and
appearance,
between a universal and a
306 TilE REPUBLIC L'ms OUR POLITICAL LifE.
climax and culmination ill the republic, whence
their decline becomes swift and eternal. 'rhe rea-
lion why the republic is necessarily the final form
of God's institutional or educative providence in
human affairs, is because the republic makes it im_
possiblc to realize any larger literal ordcr among
men, any more expansive fonn of merely instituted
or enforced fellowship among them, and so inevita-
bly gives way itself at last to a free spontaneous
society, or a spiritual unforced fellowship of eaeh
and all men, as the supreme de"elopment of human
destiny, beenuse such a destiny alone befits man's
human or God-given nature. And the reason why
the republic makes it impossible to conceive of any
larger literal form of Di"inc administration on earth,
is that the republic is the gO\'ernment of the poople
by chosen representatives of the people, without ref-
erence to smaller political or customary divisions.
And surely nothing larger in the 'Way of liteml ad-
ministrative rule can be imagined than a gm'emmCJJt
whose ouly sanction is the will of the whole people.
Thus the republic inaugurates a change from II
literal or seeming order to a spiritual or real one in
the Divine administration of human life. Kow what
is the exnct distillation here announced? What ill
the exact diffcrence between spirit and lettcr, between
reality and appearance, between II. universal and a
THE ANGELS AN IMPERFECT WORK OF GOD.
307
partial
order? And what is the
necessary ground
of such distinction in the Divine
economy? Why
does the Divine
housekeeping
in our nature
admit,
nay prescribe
and exact this immense difference in
things?
If we come to a
good understanding
on
this
point,
we shall be
likely
to
disagree
on no other.
The difference in
question,
then,
is the exact dif
ference between a
regimen
of
good
enforced
by
the
heart,
and one of truth enforced
by
the intellect.
That is to
say
: it is the difference between
inward,
free,
spontaneous
action on the one
hand,
and out
ward,
voluntary, prudential,
or deliberate action on
the other. If indeed
your
ear were broken in to
a
logical
distinction which
Swedenborg
s necessities
constantly compel
him to
make,
I could more
briefly
define the difference
by saying
that literal order is
motived
by
a sentiment of
duty
in its
subject,
and
spiritual
order
by
a sentiment of
delight.
Thus the
exact difference involved is that between our moral
and our aesthetic culture : between the life of obedi
ence to truth in his intellect which a man lives in
preparation
for his
regeneration,
and which is
always
a life of more or less
painful
death to
himself,
and
that which he lives from the
inspiration
of
good
in
his
heart,
after
his
regeneration
is
complete.
Swe-
denborg
found the
regeneration
of the
angels very
incomplete,
apparently
because the doctrine of the
TilE ANGELS A..'f u(pmFF.CT WORK OF GOD. 307
partinl order? And what is tho necessary ground
of such distinction in the Divine economy? Why
docs tho Divine housekeeping in our nature admit,
nay prescribe and exaet this immense difference in
things? If we eome to a good understanding on
this point, we shall be likely to disngroc on no other.
The difference in question, thcn, is tIle exact dif.
ference betwecn a regimen of good enforced by the
heart, and olle of truth enforced by the intellect.
That is to say: it is the difference between inward,
free, spontaneous action 011 the one hand, and out-
ward, ,"oluntary, prudential, or deliberate action on
the other, If indood Jour ear were broken in to
a logical distinction which Swedcnborg's necessities
constantly compel him to make, I could more briefly
define the difference by saying that liteml order is
moti\'oo by n sentiment of did!! in its subject, and
spiritual order by a sentiment of deltf;ht. Thus the
e:tact difference in\'Oh'ed is that between our mornl
and our resthetie culture: between tllC life of obedi-
ence to truth in his intellect which a man lil'CS in
preparation for his regeneration, and which is alwllYs
8 life of more or less painful death /0 hill18dj, anti
that which be til'es from tbe inspiration of good in
his heart, after hU regeneration i8 compie/c. Swe-
denborg found the regenerntion of tho angels vory
incomplete, apparently because tho doctrine of the
308 SWEDENBORG S INDICTMENT OF
Lord,
that
is,
of the Divine
assumption
and
glorifica
tion of human
nature,
had so little
spiritual recogni
tion
among
them. Their
regeneration
was the fruit of
moral
culture,
or obedience to
law,
involving
of course
more or less self-denial
;
whereas the fundamental
idea of
Christianity
is the
redemption
of man s nature
to
God,
or the
making
him
spontaneously regenerate,
regenerate through
natural taste or attraction. Swe-
denborg represents
the
angels, accordingly,
as in
debted
exclusively
to the
restraining
influences of the
Divine
power,
that
they
do not rush
headlong
into
infernal evil. For in
regeneration
the evil is never
separated
from
man,
but is
only
rendered innocuous
or
quiescent,
so as
actually
to
appear
annihilated,
when
really
it is not at all so. Such is the state of
the
angels.
So far as their own
knowledge goes,
they
do not know but that
they
are
separated
from
evil,
but in truth
they
are
only providentially
re
strained from
it,
which makes their evil
quiescent
and
apparently
annihilates it. But this
separation
is
only
an
appearance,
which the
angels
themselves dis
cover
upon
reflection.* In short it is
Swedenborg
s
uniform
testimony
that the selfhood in
angels
no less
than in men is
altogether
false and
evil.f
Doubt on
this
point,
he
says, disqualifies
a man for
heavenly
so
ciety.
Indeed I
might
cite
any
number of
passages
*
Arcana
Gzlcstia,
1581.
f
Ilj
id.,
633. See also 631.
308 01'
Lord, that is, of the Divine assumption and glorifica-
tion of human nature, had so little spiritual recogni.
t.ion among them. 'fheir regeneration was the frnit of
moral culture, or obedience to law, involving of course
mOI'C or less self-denial; whereas the fumlamentnl
idea of Christianity is the redemption of man's nature
to God, or the making him 8ponta1lcous!;; regenerate,
regenerate through natural taste or attradion. Swe-
denool'g represents the angels, accordingly, as in-
debted exclusively to thc restraining influences of the
Dh'ine power, tImt they do not rush headlong into
infernal cvil. FOI' in regencration the evil is ne\'er
separatcd from man, but is onl)' rendered innocuous
or quiesccnt, so as actually to appear annihilated,
when really it is not at all so. Sneh is the state of
the angels. So far as their own knowledge goes,
they do not know but that they arc separated from
evil, hut in truth they are only providcntinlly re-
strnilled from it, which makes their c\'il quicS<'ellt
IItld npparcntly annihilates it. ]Jut thia separatio1l i8
onl,y an appearance, whieh the angels themselves dis-
cover llpon rcflection. In short it is Swcdcnborg's
uniform testimony that the sclfhood in angels no less
Ihan in mcn is altogether false and evil. t Doubt on
this point, he suys. disqualifies a man for heavcnly so-
ciety. lnclced I might cite any lmmbcr of passages
t 1Md., 633. Sec also 681.
THE ANGELIC PERSONALITY. 309
from his books in which he
profoundly
affronts our most
inveterate ecclesiastical
superstitions, by reporting
that
the
angels
of themselves or of their own nature bear
a
very
sinister relation to
goodness
and
truth,
just
as
sinister a one as
any
of the infernals.
I think this a
very
serious indictment of the an
gelic personality,
as that
personality
is
ordinarily
conceived
by
us,
and well
worthy
of men s
philo
sophic scrutiny.
"
There is with man no understand
ing
of
truth,
nor
any
will of
goodness
: but when he
becomes a denizen of
heaven,
it
appears
as
if
he
possesses
these
things,
when nevertheless he
knows,
acknowledges,
and
perceives
that
they
are of the
Lord alone." These
possessions
are in fact the
posi
tive
presence
of God in
him,
constituting
all he shall
ever
really
know of God. Never was a doctrine
propounded by living
man,
more
revolting
to flesh
and blood than this. And
yet
the wise old man
was so devoted to
it,
heart and
mind,
and
brings
such an
amazing
amount of
striking experience,
ob
servation,
and
angelic testimony
to corroborate
it,
that it cannot fail some
day
to attract the attention
of
philosophic
minds. The so-called
"
Swedenbor-
gians
"
may
be left out of our account
altogether
:
for these
preposterous people
are so bent
upon adding
another to the Christian sects
by devoutly plat/iny
"
New Church
"
and
"
New Jerusalem
"
every
Sun-
Til! AS"G!L1C 30:)
from his books in which he profoundly affronts our most
inveternte ccelcsinstieal superstitions, by reporting that
the angels of themselves or of their own nature benr
a very sinister relation to goodness and truth, just as
sinister a one llS any of the infernals.
I tllink this a very serious indictment of the an-
gelic personality, as thnt persollality is ordinarily
conceived by us, and well worthy of men's philo-
sophic scrutiny. .. 'rhere is with man no understaml
ing of truth, nor any will of goodness: but when IIC
becomes 1\ denizcn of hea"cn, it appears OJ if he
fJO#CS8C8 the8C thin!!s, when nevertheless he knows,
acknowlcoges, nnd perceives thnt they arc of the
Lord alone," These possessions are in fact t1IC posi-
tivc presence of God in him, constituting nil he shall
ever really know of God. Never was a doctrinc
propounded by living man, more revolting 10 flesh
and blood tlmn this, And )'et the wise old man
was so devoted to it, heart and mind, lind brings
snch an amazing amount of striking experience,ob-
sen'ation, and angelic testimony to corroborate it,
that it cnnnot fail some day to attrnct the attention
of philosophic minds, The so-called "Swedcnbor-
gians" may be len out of our Recount Rltogcther:
for these preposterous people nre so bent llpon adding
another to the Christi:m sects by devoutly plaJ;"!!
"New Church" and "New Jcrusnlem" every SUIl-
310
HE SHOWS IT SEVERELY MINISTERIAL
day
to
complacent
handfuls of men and
women,
and
so
trying
to
impose upon
the world the fiction that
Swedenborg
himself is an
accomplice
of the stu
pidity,
that
they actually
do
nothing
but
disgust
all
right-minded
men with his books. But how
many
fairly
honest and
competent
minds
nowadays,
think
you,
minds freed from sectarian
sottishness,
and
hating
the influence of the sects
upon
the world as
they
hate the
jaws
of
hell,
have recourse to these
modest volumes to find a clew out of our
gathering
political
and social
perplexities?
Their number
might
almost be counted on the
fingers.
Yet I am
fully persuaded
that such men will find intellectual
relief nowhere
else;
and nowhere in
Swedenborg
half so
readily
as in
thoroughly mastering
the truth
that we are now
canvassing, namely
: the truth of
man s
(and
hence the
angel
s)
limited freedom or
selfhood.
I said however
just
now that no truth could be
more
revolting
to our
"
flesh and blood
"
personality,
or the
pride
of
individuality
in
us,
than this.
Clearly
this effect is
owing
to the immense natural illusion
we are under in
respect
to our flesh-and-blood
per
sonality.
For a
very long
while this
personality
constitutes
literally
all we know of life. The whole
realm of sense is its
appanage
either as
ministering
to our material
support,
or as
serving
our varied fac-
310 HE SHOWS IT S&V&RELY MenSTER1AL
day to complacent handfuls of men and women, and
so trying to impose upon the world the fiction that
Swedenborg himself is an accomplice of the stu
pidity. that they actually do nothing but disgust all
right-minded men with his books. But how many
fairly honest und competent minds nowadays, think
you, minds freed (rom sectarian sottishncss. and
hating tho influence of the sects upon the world as
they hale the jaws of hell, have recourse to these
modest ,'olumcs to find a clew out of our gathering
political and social perplexities? Their number
might ulmost be counted on the fingers, Yet I am
fully persuaded that such men will find intellectual
relief nowhere else; Md nowhere in Swedenborg
half so readily as in tlioroughly mastering the truth
that we are now cnnmssing, namely: the trutll of
man's (and hence the angel's) limited freodom or
selfhood.
I said howe\'er just now that no truth could be
more revolting to ollr "flesh and blood" personality.
or tbe pride of individuality in us, tban this. Clearly
this effect is owing to the immense natural illusion
we are under in respect to OUf flesh.:md-blood per
sonality. For a very long while this personality
constitutes literally all we know of life. The whole
realm of sense is its appanage either as ministering
to our material support, or as serving our varied fae
TO A WORK OF GOD IN HUMAN NATURE.
311
ulties of
intelligence.
In our
ignorance
and
inex
perience
of
any higher
or truer
life,
what
wonder is
it then that we should deem ourselves the best re
sult of God s creative
power,
and look
upon
life as
absolutely
our own ? And
yet
the whole
persuasion
is a
downright fallacy.
There is
absolutely
no such
thing
in nature as a finite selfhood or an
indepen
dent
personality.
The
conception
of such an exist
ence
belongs wholly
to our own
crazy way
of en
visaging
creation,
that
is,
regarding
it
primarily
as a
material or
quantitative
result,
rather than a
spiritual
or
qualitative
one. We are
taught
to call God in
finite to be
sure,
but
only
because we have been first
taught
to call ourselves finite. In
reality,
however,
we deem God the most finite of
beings,
the most
essentially
absolute or
independent
of
beings.
This
is our own ideal of human
perfection,
or the mode
of existence we most
aspire
to for ourselves
;
and it
is not marvellous therefore that we attribute the
full
enjoyment
of it to God our creator.
Endowing
the creature as we do in
imagination
with his own
inward life or
being,
we
necessarily relegate
God to
an
exclusively
outward
position
towards
him,
and
thus are
compelled
to finite the creator
by
all the
breadth of creation. In
short,
notwithstanding
our
vague
and crude
ascriptions
of a nominal infinitude
to
Him,
we
really
or in
thought
make
Him,
as I
TO A WORK OJ' GOD IX IIVlIAl<i XATlfRE. 311
ultics oC intclligence_ In our ignorance and mex
pcricnce oC any higher or truer liCe, what wonder is
it thC'1l thll.t wc sbould deem ourseh'cs tlle best re.
suIt of God's ereath-e powcr, :lnd look upon liCe :l:I
absolutel)' our own? And )-et the whole persunsion
is a dov.nright. Callacy. There is absolutel,. 110 sueh
thing in nnture as a finitc sclChood or an indepen_
dent personality. The couception oC such an exist-
CIlCe belongs "'holly to our own crazy wny oC en
yisaging creation, that is, regarding it primaril)' as a
material or quantitntim result, rather than II. spiritunl
or qualitntive 0111". \\'1" nre tDnght to 1"1111 God in.
finite to be sure, but only bccnuso we hal'e been first
taught to call ourselvcs fillito. In rcnlity, bowel'cr,
we deem God the most finite oC beings, the most
esscutially absolute or indcpendcnt oC beings. This
is our own idcnl oC human perCection, or the mode
oC existence we most aspire to Cor ourscl"cs j llnd it
is not ffilU'\'cl1ous thereCore thnt we IIttribute the
Cull enjo)-mcnt oC it to God our crentor. .Endowing
the creature 113 we do in imagination witb his OW11
inwnrd liCe or being, we rclcg3lc God to
nn exc1usiyely outward po6ition to\\-nrds him. and
thus arc compelled to finite tIle crentor by oil the
breadth of ercntion. In short, notwithstanding our
l-ngue and crude ll9Criptions of a nominal infinitude
to Him, we really or in thonght nl4ke Him, as I
312 MAN S PRIVATE SELFHOOD THE ONLY
have
said,
the most finite or restricted of
beings,
and rob Him of His
rightful
infinitude the better
to adorn our factitious selves with it. But I do not
hesitate for
my
own
part utterly
to scout this mate
rialistic
hypothesis
of the relation between creator
and creature as
having
no
ground
in the essential
truth of the case.
I do not
hesitate,
for
example,
to
express my
con
viction that the distinction between creature and
creator is not the least a sensible or
objective
fact,
but a
purely
rational or
subjective
truth. It is not
at all true that man
presents any antagonism
with
the infinite in his outward or
public
and universal
aspect,
that
is,
as an
organic subject,
or
subject
of
sense
;
but
only
in his
inward,
private,
or
particular
aspect
as an
inorganic subject,
or
subject
of conscious
ness.
My physical organization
which
passively
unites me with the universal realm of
existence,
ob
viously
does not disunite me with the
creator,
since
in that case I should cease to
live,
because I am
essentially
a created
existence;
but
only my
meta
physical
or
inorganic
consciousness
by
which I am
actively
isolated or differentiated from all other men.
If
my
divorce from God were real or
objective
as
well as conscious or
subjective
if it were a fact
of
physics
as well as a truth of
metaphysics
then
it would be
impossible
for me to
enjoy
a vital sen-
312 llAN'S PRIVATE SELFIlOOD THE O ~ I . Y
htwe said, the most fillite or restricted of beings,
and rob Him of His rightful infinitude the better
to adorn our factitious seh'e!J with it. But I do lIot
hesitate for my own part utterly to scout this mate-
rialistic hypothesis of the relation between creator
and ereature as ha\'ing no ground in the essential
truth of the ense.
I do not hesitate, for example, to express my con-
viction that the distinction between creature and
creator is not the least a sensible or objecth'c fact,
but a purely rational or subjective troth. It is not
at all true that man presents any antagonism ,\;th
the infinite in his ontward or public and universal
aspect, that is, as an organic subject, or subject of
sense; but only in his inward, pri\"ate, or particular
aspect as an inorganic subject, or subject of conscious-
ness. My physical organization which pnssi\'ely
unites me with the universal reabn of existence, ob-
viously does not disunite me with the creator, since
in that case I should cease to live, because I am
essentially a created existence; but only my meta-
physical or inorganic consciousness by which I am
actively isolated or differentiated from all other men.
IC my divorce from God were renl or objective as
well as conscious or subjective-if it were a fact
of physics as well as a truth of metaphysics-then
it would be impossible for me to enjoy a vital sen
INVETERATE ENEMY OF GOD.
313
sation;
for I have not the
presumption
to
suppose
that I
myself
constitute
my
sensitive life : that
is,
that I
myself
contribute a
particle
of force to
my
seeing
or
hearing
or
smelling
or
tasting
or
touching
faculty.
I am in truth as
passive
in all the
range
of
my
sensuous
experience
as the child is in
partu
rition. That is to
say,
I
see, hear, smell, taste, touch,
not
by
virtue of the
slightest
conceivable exertion
of
personal power
on
my part,
but
by
virtue of a
marvellous inherited
organization
which fuses in itself
the two
conflicting
realms of a wide
universality
and
a narrow
particularity,
and
thereby
renders me a
conscious
person.
It would not be a whit less
silly
accordingly
in me to take credit to
myself
for
my
physical
endowments,
than it would be in a child to
take credit to itself for its own
generation.
In short
my
finite or
imperfect personality
is itself a sheer
outbirth and
dependency
of an
organization
which
combines and
expresses
in itself the
grossest
univer
sality
and the subtlest
individuality;
and I conse
quently
realize
my personality
as finite or
imperfect,
only
because I am
persistently
blind to the
grandeur
of that
organization
as a universal
symbol,
or look
upon
it
solely
as a
private
or
specific
and not as a
generic
or race
possession.
Understand, then,
that our alienation
from
or other-
ness to our creator is not the least a demonstrable
f:..'i[,)(y or GOD. 313
!:Ition; for I han:l not the presumption to Sllppose
tbnt 1 rn)-setr constitute my scnsithe life: that is,
that I rnJself contribute 11 particle of foree to my
sccing or hearing or smelling or tnsting or touching
foculty. I am in troth as pnssh'c in all the ronge
of In)' sensuous cxperience as the cbi1l.J. is in partu-
rition. That is to sa)', I see, henr, smell, taste, touch,
not by virtue of the slightest conceinlble exertion
of pcnonnl power on my port, but 0)' virtue of a
m/U"iellons inherited orgnlliZ3tion which fuses in itself
the two conflicting rcnhns of a wide 1IIlh'ersalit}, nud
n Ilarrow particularity, and thereby renders me a
conscious person. It would not he n whit lcss silly
Rccordingly in me to tJlke credit to mysetr for my
physiCtlI endowments, than it would be in a child to
take eredit to itself for its own generation. In short
my tillite or imperfect personality is itself II sheer
outbirth and dependenc}' of nn orgonizlltion which
oombineti and expresses in itself the grosse!lt unh'er-
satity and the subtlest indh;dunlity; nnd I conse-
quently reo,lize my personalit), as tinite or imperfect,
onl)' becnuse I am persistently blind to the grandeur
of that organization as a uni"crsal symbol, or look
upon it solely as a private or specific nnd not as a
generic or race possession,
Cndcrstand, then, that our or otA"-
to our creator is not tile IClllt II demonstrnblc
314 IS OUR NATURAL ALIENATION FROM
fact of
science,
implying
a sensible or real
estrange
ment between us. On the
contrary
it is a strict
truth of consciousness a fruit of our
purely
met
aphysical
or
subjective
illusion
implying
on our
part
doubtless a certain
phenomenal projection
from
the creator
whereby
we become
s^-constituted,
be
come
personally
conscious,
but
arguing
no
particle
of essential
antagonism,
or absolute remoteness be
tween us. In other words our felt finiteness is no
way
a law of our
spiritual
creation,
or of the infinite
and eternal
being
we
possess
in
God,
but
only
and
at most an incident of our natural
constitution,
or
of the limited and transient existence we
possess
in
rigid community
with all other men.
Thus,
all I
mean to
say
is that the
finiting principle
in human
life,
the evil
principle,
is
invariably
that of selfhood
or
private personality
;
while the infi
niting principle,
the
good principle consequently,
is
invariably
that of
society,
or the broadest
possible fellowship, equality,
brotherhood,
of man and man. And creation will
never be
spiritually
or
philosophically appreciable
to
us until we take to heart this discrimination.
As well as I can
remember,
in
fact,
the
spring
of
all
my
intellectual
activity
in the
past
was to know
for certain whether our felt finiteness was a
necessity
of our
spiritual
creation,
or
simply
an incident of our
natural constitution :
whether,
for
example,
it was to
314 IS OUR SATURAL ALTESATIOS FROl!
fact of science, implying a sensible or real estronge-
ment between us. On the contrary it is a strict
truth of consciousness - a fmit of our purely met
apllysicnl or subjcctivc illusion - implying on om
purl doubtless 8 certain phenomenal projection from
the errotor whereby we become aelfconstituted, be.
come personally consciolls, but arguing no particle
of essential antagonism, or absolute remotcncss be
twecn us. In otllcr words our felt finiteness is no
way n lnw of our spiritual creation, or of the infinite
and eternal being we possess in God, hut only and
at most nn incident of our natural constitution, or
of the limited and transient existence we posscss ill
rigid community with all other men. 'rhus, all I
mean to say is that the finiting principle in human
life, the evil principle, is im'ariubl)' that of SClnlOOd
or private pcrsonalit),; while the infiniting principle,
thc good principle consequentl)', is invariably that of
societ)', or the broadest possible fellowship, equality,
brotherhood, of Il13n and man. And erootion will
neYer be spiritually or pllilosophirall}' appreciable to
us until we take to heart this discrimination.
As well as I can remember, in fact, the spring of
all lIly intellectual 8cth'ity in the pust W3S to know
for certain whether our felt finiteness was a nCCC9sity
of our spiritual cTCotion, or simply an incident of our
naturnl constitution: whetber, for example, it was to
GOD,
A FACT OF SCIENCE? 315
be
interpreted
as
having
been
arbitrarily imposed
upon
us
by
the Divine
will,
or as inherent
merely
in
the sentiment we so
inordinately
cherish of
personal
independence.
For in the former case
my hope
in
God
necessarily
dies out
by
the
practical
decease of
His
infinitude,
while in the latter case it is not
only
left
unimpaired
but is revived and
invigorated.
If
my
felt finiteness be a
necessity
of
my creatureship,
that is to
say,
if the creative
perfection
necessitate
the creature s
imperfection
in
any
real and not a
simply logical
sense;
then
clearly
the creative
per
fection is
only
nominal,
not
real,
is
only
a
compara
tive,
not a
positive, perfection
: and a creator whose
perfection
is of this finite sort
only, may
be
worthy
indeed of a certain
respect
as
addressing my
fear,
but is so far from
attracting my adoring hope
and
love as to be much more
likely
to
provoke
my
en
ergetic
distrust and aversion. But if on the other
hand
my
felt finiteness be a mere
suggestion
or
affirmation of the natural mind in
me,
evidencing
only
the dense
ignorance every
man is
specifically
under with
respect
to the true
spirituality
of his na
ture,
or its latent
divinity,
then of course the senti
ment I cherish of the creative
greatness
will become
so much the more
aggrandized
and
expansive
as I
perceive
His immortal
bounty
toward us to
suspend
itself not
upon any
foolish and violent
castration,
OOD, A FACT OF SCIE.'i'CEI 315
bo interpreted as having been arbitrarily imposed
upon us by the Divine will, or ns inherent merely in
the sentiment we so inordinately cherish of personal
independence. For in the former case my hope in
God necessarily dies out b}' the practical dccense of
His infinitude, while in the latter cnse it is not only
left unimpaired but is re\'i,'ed and invigorated. If
my felt finitencss be a necessity of my creo.tureship,
that is to say, if the crcati\'c perfection necessitate
the creature's imperfection in any real and not a
simply logicnl sense; then clearly the crcati\'c per-
fection is only nominal, 1I0t real, is only n compnra-
th'e, not 11 positive, perfection; and n creator whose
perfection is of this finite sort only, may be worth}'
indeed of n ccrtain respect as nddressing my fear,
but is so far from attracting my ndoring hope and
love as to be much more likely to provoke my en-
crgctic distrust and avcrsion, But if on the other
hand my fclt finiteness be a mcre suggestion or
affirmation of the naturnl mind in mc, cvidcncing
only 111e dcnse ignornnce c\'ery man is specifically
under with respect to the tmc spirituality of his nn-
ture, or its latent divinity, then of course thc senti-
ment I cherish of the creative greatness will become
so much the more nggrandized and ex.pansive ns I
perceive His immortal bounty toward us to suspend
itself not Up01l Ilny foolish and violent castration,
316 OR IS IT A TRUTH OF OUR
so to
speak,
of our vain and
flippant
and conceited
intelligence,
but rather
upon
such an unlimited im
pregnation
of its
ignorance
and
falsity by
His own
wholesome and
healing
truth as cannot fail in the
end to make us
naturally
wise with His infinite and
eternal wisdom.
Here,
in
fact,
was the veritable secret source of
all
my
intellectual unrest.
During
all
my early
in
tellectual existence I was haunted
by
so keen a
sense of God s natural
incongruity
with me of his
natural and therefore invincible
alienation, otherness,
externality,
distance,
remoteness to me as to
breed in
my
bosom oftentimes a
wholly unspeakable
heartsickness or homesickness. The sentiment to be
sure masked its ineffable
malignity
from
my per
ception
under the
guise
of an
alleged s^ematural
limitation on God s
part
;
but it none the less filled
my
soul with the tremor and
pallor
of death. I
have no doubt indeed that if it had not been for
my
excessive
"
animal
spirits
"
as we
say,
or the
extreme
good-will
I felt towards sensuous
pleasure
of
every
sort,
which alternated
my
morbid conscien
tiousness and foiled its corrosive
force,
I should have
turned out a
flagrant
case of arrested intellectual
development.
I could have borne
very
well,
mind
you,
a conviction of God s
personal antipathy
to me
carried to
any pitch you please
;
for
my person
does
316 OR IS IT A. TRUTH OF OCR
so to speak, of our 'fain and ftippnnt and conceited
intelligcnce. but mther upon such an unlimited im_
pregnation of its ignorance and (alsit,. b,. His own
wholesome and healing troth as cannot fail in the
end to m::tkc us natumlly wise \\;th Ilis infinite and
eternal wisdom.
Here. in fact, was the \'eritnhlc secret source of
all ID)' intellectual unrest. During ull my early in.
tellectual existence I was haunted b)' so keen a
sense of God's nO/Mml incongruity with me-of his
.alitrat and therefore invincible alienation. otherness.
externality, distance, remoteness to me - as to
breed in ID)' 'bc:liom oftentimes a "'holly unspeakable
heartsickness or homesickness. The sentiment to be
sure masked its ineffable malignity from my per.
coptioD under tho guise of an alleged 81tpt'mtltuml
limitation on God's part; hut it nono the less filled
my soul with the trcmor and pallor of death, I
ha\'c no doubt indeed that if it had not been for
my excessive "animal spirits" as we sa)'. or tho
extreme good.will I felt towards sensuous pleasure
of every sort. which alternated my morbid conscien-
tiousness and foiled its col'l'Ollh'c foree. I should 00"0
turned out a flagrant case of arrested intellectual
development. I could havc borne very well. mind
}'OU, a conviction of God's puIfJ"al antipnth,. to me
carried to any pitch )-OU please; for ID)' pcnlOn does
I KISONAL CONSCIOUSNESS MERELY?
317
not
go
with
my
nature as
man,
and a
personal
con
demnation therefore which should not cut me off
from a natural
resurrection,
would not
deprive
me
of
hope
toward God. But
my
conviction of God s
personal
alienation had been
hopelessly
saddled,
through
the
incompetency
of
my theologic sponsors,
with the senseless tradition of His inveterate es
trangement
also from human nature. Thus
unhap
pily although my person
did not
go
with human
nature
they
made human nature to
go
with
my
person,
or
managed
so
perfectly
to confound the two
things
to
my unpractised
sense,
that whenever I felt
a
superficial
or
intrinsically
evanescent
pang
of mere
personal
remorse,
it was sure to
pass by
a
quick
dia
bolical
chemistry
into a sense of the deadliest natural
hostility
between me and the source of
my
life.
It is in fact this venomous tradition of a natural
as well as a
personal disproportion
between man and
his maker
speciously
cloaked as it is under the
ascription
of a
supernatural being
and existence to
God that alone
gives
its intolerable odium and
poignancy
to men s otherwise healthful and restora
tive conscience of sin. That man s
personality
should
utterly
alienate him from God that is to
say,
make
him
infinitely
other and
opposite
to God this I
grant you
with all
my
heart,
since if God were the
least like me
personally
all
my hope
in Him would
PERSOSAL C O N S C I O U S ~ E S S MERELY I 317
not go with my nature as man, and a personal con
demnation therefore which should not cut me off
from a natural resurrection, would not depri,o me
of llOPC toward God. But my conviction of God's
personal alienation }18d been llOpclessly saddled,
through the incompetency of my thoologie sponsors.
with the scnseless tradition of II is hnctcrate es-
trangement also from Ruman nature. Thus unllap-
pily although my person did not go with human
nature they mado human nature to go with my
perSOll, or managed so pcrfectly to confound the two
things to my unpmctised sense, that whcne"er I fclt
a superficial or illtrinsieall)' evancscent pang of mcre
personal remorse, it WIlS sure to pass by a quick dia-
bolical chemistry into a sense of the deadliest natural
hostility between me and the source of my life.
It is in fnet this venomous tradition of a natural
as well as a personal disproportion betwecn man and
his maker - speciously cloaked IlS it is under the
ascription of a s/lpernatural being and existence to
God - that alone gives its intolcrablc odium and
poignancy to men's otherwise hcnlthful and rcstora-
ti,c conscience of sin. That man's personality should
utterly alienate him from God-that is to sa}', make
him infinitely other and opposite to God-tllis I
grant you with all my heart, since if God. were the
lenst like mc personally aU my hope in Him would
318 OUR INHERITED THEOLOGY
perish. Nothing
indeed can be more welcome to
me than that
impartial
truth,
for all
my
chances either
of
present happiness
or future blessedness
appear
to
me
rigidly
conditioned
upon
it. But that God should
be also an
infinitely
alien substance to me an infi
nitely
other or
foreign
nature this wounds
my
spontaneous
faith in Him to its
core,
or leaves it a
mere
mercenary
and servile
homage.
I
perfectly
understand how He should disown all
private
or
personal
relation to
me,
because
personally
I am
anything
but
innocent,
being
to all the extent of
my
personal pretension
to all the extent of
my
dis
tinctively personal
interests and ambitions the im
passioned
foe and rival of universal man. This is
one
thing.
But it is
quite
a different and most
odious
thing
that He should feel an envenomed
animosity
also to
my
innocent
nature,
or what binds
me in indissoluble
unity
with
every
man of woman
born. It is
blasphemy
indeed to conceive or enter
tain such a
thought,
for it makes God a
wantonly
inhuman
being, unworthy
the
homage
of
every
man
who reverences his own
nature,
or is not
spiritually
a sot. I can
only repeat accordingly
that our in
herited
theology
must
infallibly
have ended
by
suf
focating
me in
my
intellectual
swaddling-clothes,
had
not
my
heart been
providentially inspired by
the
many
sensible tokens I
enjoyed
of God s vital
presence
318 OUR ISJIERITED THEOLOGY
perish, Nothing indeed can be more weleome to
me than that impartial tntth, for all my chances either
of present happiness or future blessedness appear to
me rigidly conditioned upon it. Uut that God should
be also an infinitely alien 8ubstallce to me-an infi
nitely other or foreign nature - this wounds my
SIKlIlw.neous faith in Him to its core, or lell\'es it a
mere mercenary and servile homage, I perfectly
understand how lIe should diso'''n nil pri\'ate or
personal relation to me, because personally I am
anything but innocent, being to all the extent of my
personal pretension - to all the extent of my dis.
tincti\'cly personal interests and ambitions-the im
pnssioncd foo and rival of universal man, 'fhis is
one thing, But it is quite n different and most
odious thing that lIe shonld feel an em'enomed
animosity also to my innocent nature, or what binds
me in indissoluble unity with e\'ery man of woman
born, It is blasphemy indeed to conceive or enter
tain such a thought, for it makes God a 'Wantonly
inhuman being, unworthy the homage of every man
who rm'crcnces his own nature, 01' is not spiritunll,r
a sot, I ron only repeat accordingly that our in
herited theology must infulliblr hll\'e ended by suf.
focnting me in my intellectual swnddling-clothes, had
not my heart been providentially inspired by the
many sensible tokens I enjoyed of God's vital presence
SOTTISH AND SUFFOCATING. 319
in our
nature,
even while
undergoing
the utmost
per
sonal mortification and abasement at His
hands,
to
reject
the falsities which a
perverse
education had
temporarily imposed upon
it.
Can
you
wonder then that with this intellectual
experience
on
my part,
and
holding
these
convictions,
I cleave for
very
life to the truth of God s natural
humanity
? I do not
say,
mind
you,
the truth of His
spiritual
or essential manhood :
for,
as I have
already
said,
that is a truth which no
unsophisticated
mind
that
acknowledges
the Divine existence at all can
help acknowledging
: but of His
natural, adventitious,
or
acquired
manhood,
a manhood which is forced
upon
Him,
so to
speak, by
that constitutional limita
tion of the created consciousness to which men
give
the name of
proprium
in
Latin,
of
selfhood, freedom,
and so
forth,
in the vernacular. The Divine celestial
and
spiritual
manhood,
according
to
Swedenborg,
is
that which exists in the
heavens,
and constitutes the
heavens
;
being
the
reality
of that
goodness
and truth
in which
good spirits
and
angels
are
principled,
and
of which
they
are
appearances, consequently,
and
nothing
but
appearances.
But the natural
sphere
of
the mind is a universal
sphere, embracing
the hells as
well as the
heavens,
and the Divine NATURAL human
ity, accordingly,
is a far more
comprehensive
truth
than the Divine
spiritual humanity, meeting
the needs
SOTTISH AND 319
III our naturc, e\'cn while undergoing thc utmost
sonal mortification and abnscmcnt at IIis hands, to
reject the falsities which a pcn'crsc education had
temporarily imposed upon it.
Can you wonder thcn that with this intellectual
expericnce on my ptlrt, and holding theso convictions,
I clen\'e for yery life to the truth of God's natural
humanity? I do not say, mind J'OU, the truth of His
spiritual or esscntial manhood: for, as I ha\'e alrendy
said, thnt is II truth which no unsophisticated mind
that acknowledges the Divine existence at all Ctln
help acknowledging: but of His natuml, adventitious,
or acquired manhood, a manhood which is forced
upon Him, so to spenk, by that constitutional limita-
tion of the created consciousness to wbich men give
the name of proprium in Latin, of 8tlJluxxl, freedom,
and so forth, in the \crnncular. The Di\'ine celestial
and spiritual manhood, according to Swcdcnborg, is
that which ex.ist>! in the hCll\"CnS, and constitutes the
hen\'ens; being the reality of that goodness and truth
in which good spirits and angels are principlcd, and
of which they are appearances, consequently, and
nothing but appearances. ]Jut the natural sphere of
the mind is a universal sphere, cmbracing the hells as
well as the heavens, and the Divine XATURAL human-
ity, accordingly, is a far more comprchellsh"e truth
than the Di\'ine spiritunl humanity, meeting the needs
320 THE DIVINE NATURAL HUMANITY
of diabolical existences no less than those of
angelic,
and
guaranteeing
therefore a
permanent
order of hu
man life on the earth which all the wit of man has
been unable to forecast. The miracle of this order
is that
being
natural it is
spontaneous,
and will
accordingly dispense erelong
with that indolent and
imbecile
array
of
merely professional
or reflected life
which constitutes the
existing
civilized order of the
world,
and hides the
great body
of
humanity
from
the
enjoyment
of the common sun and air.* But
you
don t want
prophecy, you
want
light.
This how
ever is a demand that
you
can
expect
me to
supply
only
in
very
limited form and measure
;
but the bare
attempt
on
my part
to
supply
it
will,
I
hope,
evince
my
abundant
good-
will towards
you
in the
premises.
The creative
love,
because it is infinite or knows no
*
It is
curious,
in
fact,
how
blindly
content the most
respectable
life of the world is to
identify
itself with
"
professing
"
or
seeming
to
do,
instead of
practice
or
really doing.
The
physician
does not teach
men how to live in
harmony
with
physical
laws,
but
only
"
professes
"
to do so. The
lawyer
does not teach men how to live in
harmony
with
moral
laws,
but
only "professes"
to do so. The
clergyman
does not
teach men how to live in
harmony
with Divine
laws,
but
only
"
pro
fesses
"
to do so. And
yet
it is in deference to the interests of this
sham
professional
life of the
world,
that men are
expected
to
forego
their
most veridical instincts of a
really
Divine
life latent in
men,
and indeed
practically
acknowledge
the
great
God himself a sham rather than
ques
tion its
vulgar
but conventional
manners and customs.
320 THE DIVIKE N.4TUIUL JrUMANITY
of diabolical existences no less than those of angelic,
and guaranteeing therefore a permanent order of bu.
man life on the earth which all the wit of mall has
been unable to forecast, 'rhe miracle of this order
is that being nnturnl it is spontaneous, and will
accordingly dispense erelong with that indolent and
imbecile array of merely professional or reflected life
which constitutes the existing civilized order of the
world, and hides the great body of humanity from
the enjoyment of the common sun and air,- But
you dOll't want prophecy, you want light. This how
ever is a demand that fOU can expect me to supply
only in very limited form and measure j but the bare
attempt on my part to supply it will, I hope, e\;ncc
my abundant good.will towards you ill the premises.
The creath'c )O\'C, because it is infinite or knows no
It is curious, in fact, bo. blindly content the most mipeclab1e
life of the world is to identify itself with "profellling" or
to do, instu.d of practice or really doing. Tbe pbylician does Dot teacb
men bow to lil'e in hlmouy with physical 1&WI, hut only .. profe5lle5"
to do 10. TM 1&wyer does not te&cb men bow to Ii,.., in barDlOny with
mow JIWI, but oIlly "profes""s" to do 10. The clergyllll.D. don
teach men bow to li,.e in harmouy witb Di,.iDe 1..'11'1, but only" pro-
fesses" to do 10. And yet it is in dderenoe to the interesb of this
.bam professional life of the world, that men are el.peeted to forego their
mod ,..,ridical instwcta of I really Dil'ine life L.lent in mcn, and indeed
practically acknowledge the great God I sham rather tball. quet-
tion ita nlpr bnt eonnotioual DlallllCra and cnstoms.
ALONE WORTHY OF MEN S ACKNOWLEDGMENT.
321
alloy
of
self-love,
abandons itself without reserve to
whatsoever is not
itself,
to whatsoever is most dis
tinctly
other and
opposite
to itself. We
may
indeed
call this the law of the creative
perfection,
the neces
sity
of
perfect
love : to
delight
in
communicating
it
self,
or
making
itself
unstintedly
over,
to whatsoever
is
intrinsically
worthless or void of substance. Our
delight,
at all
events,
is not of this disinterested char
acter. Our
activity
craves remuneration. We
delight
to find a
plenum
of existence made
ready
to our hand.
We
go
forth with
joy only
when we encounter a ful
ness of life and
energy
;
because
feeling
ourselves
inwardly poor
and
needy
we covet the most abound
ing
outward satisfactions. But the creative love
being
infinite or free of all
subjective
bias,
is so es
sentially
exuberant that it cannot
help constituting
itself a force of boundless
subjective
life,
a force of
unitary
and universal
selfhood,
in others created from
itself. Its essential life or
delight
is to find void and
desolate
ground
whereinto it
may
forever inflow and
abide;
to find or rather invent in its creature so
genuine
an otherness to
itself,
so vivid an
opposition
or
oppugnancy
to its own
perfection,
that it
may
eternally
inflow and indwell in the creature as in its
very self.
In truth and of
necessity
the creature con
stitutes the
only
selfhood known to the creative love
;
for the latter
being purely
infinite or
objective,
that
is,
A.LOSE WORTHY or liES'S ACKNOWLEDOKE:ST. 321
alloy of sclf}o\'e, aoondons itself without reser\'c to
whatsoc\'cr is not itself, to whatsoc\'er is most dis
tinctly other and opposite to itself. We may indced
call this tho law of the creative perfection, the neces-
sity of perfect 10\"e: to delight in communicating it
self, or making itself unstintcdly o\'cr, to whatsoever
is intrinsically worthless or void of substance. Ollr
delight, at all e\'ents, is not of this disinterested char.
n.cter, Our activity craves remuneration. We delight
to find a pleNum of existence made ready to our hand.
We go forth with joy only when wo encounter a ful-
ness of life and energy; because feeling ourselves
inwardly poor aud needy we CO\'et the most abound.
iug outward satisfactions, Dut the creative 100'e
being infinite or free of all subjective bias, is so es-
sentially exuberant that it cannot help constituting
itself a force of boundless subjectivo life, a force of
unitary and universal seInlOod, in others created from
itself. Its essential life or delight is to find \'oid and
desolate ground whereinto it may fore\'er inflow and
abide; to find or rather invent in its creature so
genuine an otherness to itself, so vi\'id an opposition
or oppugnancy to its own perfection, tllat it rna)'
eternally inflo\v and indwell in the creature OJJ in il4
very aelf. In truth and of necessity the creature con
stitutes the only sclfhood known to the creative lovo;
for the latter being purely infinite or objecth'c, that is,
322
SELFHOOD THE NATURAL BIRTHMARK
destitute of all
subjective
aims or
quality,
it is of
course
incapable
of
realizing
itself save in what is not
itself,
that
is,
in its creature. Selfhood
then,
or felt
freedom in the
creature,
is his natural
birthmark,
or
congenital stigma,
without which he would
be,
not
creature,
but creator.
Manifestly
then creation
imposes
a certain natural
limitation or
stigma upon
the creature which we call
selfhood,
and which
requires
to be
Divinely
rectified
or overcome before the creature can be
worthy
of his
creator.
Creation,
I
say, imposes
this
obligation upon
the creature : for what does creation mean ? It
means,
briefly
but
fully
stated,
the communication
of
the crea
tor s
being
or substance to the creature. But now
mark : the creator s
being
or substance is not mate
rial,
physical,
outward,
it is
exclusively spiritual,
metaphysical,
inward. That is to
say,
it is
altogether
qualitative
not
quantitative, being
identical with the
creator
Himself,
therefore infinite as devoid of
space,
and eternal as devoid of time. But how in this state
of
things
shall we conceive the creator
creating
that
is,
communicating
Himself to
others,
unless
these others be made to feel themselves first of all void
both of
spiritual being
(or being
in
themselves],
and
natural existence
(that
is,
existence in their
race)
;
unless in other words both their
being
and their
existence confess themselves
purely personal
or con-
322 SELFHOOD THE :SATURAL BIRTHMARK
destitute or all subjective aims or quality, it is or
course incapable or realizing itsclr save in what is not
itselr, that is, in its creature. SelfllOod thcn, or felt
rreedom in the creature, is bis natural birthmark, or
congenital stigma, without which he would be, not
creatnre, but creator.
Manifestly then creation imposes a certain natuml
limitation or stigma upon the creature wilich we call
sclfhood, and which requires to be Divinely rectified
or overcome before tbe creature can be wortily or his
creator. Creation, I say, impoaes this obligation upon
the creature: ror what does creation mean? It means,
briefly but fully stated, tlte communication of the c r e a ~
tor's being or substance to the creature. But now
mark: the crcator's being or substance is not m n t e ~
rial, physical, outward, it is exclusively spiritual,
metaphysical, inward. That is to say, it is altogether
qualitati\'e not quantitative, being identical with the
creator IIimsc1r, thererore infinite as demid of space,
and etcrnal as dC"oid or time. Dut how in this state
or things shall we conceive the crentor creating-
that is, communicating Himself to - others, unless
these others be made to reel thcmseh'es first or all voiel
both of spiritual being (or being in theJ}Me!ccs), and
natural existence (that is, existence in their race);
unless in other words both their being and their
existence conress themseh,es purely personal or con
OR CONGENITAL STIGMA OF THE CREATURE :
323
scions,
purely apparitional
or
phenomenal,
as made
up
of
space
and time ? The creature in literal truth can
only
be in
himself,
both
spiritually
and
naturally,
a
purely
formal or
supposititious
existence
;
and the
whole
gist accordingly
of the creative travail with
him is to eviscerate him of his
pretension
to be
any
thing
else : that
is,
his
pretension
to constitute in
himself his own
being
or substance.
The creature of course resists the Divine
teaching
with all his
spiritual
vis inerfice. New even to exist
ence,
and
utterly ignorant
therefore of
life,
he fancies
that he embraces it all in
himself,
nor ever doubts
that he weaves from out that
gossamer
consciousness
the
stupendous
realities of
goodness
and truth. But
this consciousness of ours this
feeling
we have of
our life or
being
as inherent in
ourselves,
and as ab
solutely
our own therefore is in truth and all the
while a bottomless cheat or
illusion,
unworthy
of..our
slightest
care or affection. And to
suppose
accord
ingly
that
selfhood,
however
relatively
cultivated,
refined,
and exalted it
may appear
to our own
eyes,
is the true end of our
creation,
is the
stupidest
of
absurdities. It exists in us in fact
only
as a most
ignorant
misappropriation
of the creative substance
;
only
as the fruit of an idiot tale told us
by
our
senses
(known
in sacred or
symbolic speech
as
the
serjjent]
to the
effect,
that inasmuch as we are the
on COXGEKITAL STIGMA OF TIlE CnF.ATURF.: 323
acious. purely apparitional or phenomenal. as made up
of space and time P The creature in literal truth can
only be in himllelf. both spiritually and naturally. n
Jlurely formal or snpposititious existence; and the
wholc gist accordingly of the creative travail with
him is to eviscerote him of his pretension to be an>'.
thing else: thnt is, his pretension to constitute in
himself his own being or substance,
The ereatnre of course l'Csists the Divine teaching
with all his spiritual vill inertia'. New C\'CIl to cxist
ence. and utterly ignorant therefore of life, he fnncies
thnt be embraces it all in himself, nor ever doubts
that he weaves from out that gossamer consciousness
the stupendous realities of goodness and truth, But
this consciousness of ours - this feeling we ha"e of
our life or being as inherent in ourselvcs, and as abo
solutely our own therefore - is in truth and all the
while a bottomless cheat or illusion. unworthy oLour
slightest care or affection. And to suppose accord.
ingly that SClOlOOd, however relatively cultivated.
refined, and cxalted it may appear to our own e)'cs,
is the true end of our creation, is the stupidcst of
absurdities. It exists in us in fnet ani>' as a most
ignorant misappropriation of the creative substance;
only as the fruit of nn idiot tale told us by our
senses (known in sacred or symbolic speech as-
tlte 8erpenf) to the effect, that inasmuch as we are the
324 AN
IMPLICATION,
NOT AN EXPLICATION
subjects
of
organized
or finite
knowledge
:
namely,
the
knowledge
of
good
limited
by
evil,
and of evil lim
ited
by good
: we must be therefore like
God,
and
partakers
of His infinitude. It is in other words a
pure misconception
and offshoot of our native
spiritual
stupidity
and
immodesty
;
and the best word we can
say
of it
accordingly
is,
that it is a mere constitutional
implication,
and therefore
by
no means a
living
ex
plication,
of the
great mystery
of the
spiritual
creation.
For
God,
the
creator,
being spiritual
or
infinite,
must
be inscrutable to
outward, material,
or finite
appre
hension,
and can
only
become known to the creature
therefore in so far as He Himself
manages spiritually
to exist or
go
forth in created
form.
Now the created
form in order that it
may fitly symbolize
or
respond
to the creative
being
or substance must be above
all
things
a
unitary
form,
as
expressing
the
unity
of
each and all creatures. But this
unity
of the created
form is not an
arbitrary
or base outside result me
chanically imposed upon
the creature
by
the creator.
On the
contrary
it is the
outgrowth exclusively
of the
creature s
nature,
which to the creature s own
eyes
seems to
belong only
to
himself,
or
possess only
one
element,
that
namely
of
individuality,
but
apart
from
his own
eyes
is seen to
belong
to all men
primarily,
or to claim the much more
important
element of
universality,
and to allow the individual or
private
324 .AN UIPLlCATJON, NOT .c;: EXPLICATION
subjccts of organized or finite knowledge: namel)',
the knowledge of good limited by e"il, and of etillim.
ited by good: we must be therefore like God, and
partakers of Ilis infinitude. It is in other words a
pure misconception and offshoot of our native spiritual
stupidity and immodesty; and the best word we can
say of it accordingly is, that it is a mere constitntional
implication, and therefore by no means a living ex.
plication, of the great m)'stery of the spiritual creation.
For God, the creator, being spiritual or infinite, must
be inscrutable to outward, material, or finite appre.
hension, and can only become known to the creature
therefore in so far as He Himself manages spiritually
to exist or go forth iltcreatedform. Now the created
form-in order that it may fitly symbolize or respond
to the creative being or substance-must be abovo
nil things a unitary form, as expressing the unity of
each and all creatures. But this unity of the created
fonn is not an arbitrary or base outside result me-
chanically imposed upon the creature by the crcntor.
On the contrary it is the outgrowth exclush'ely of the
creature's nature, which to the creature's own eJCS
seems to belong only to himself, or possess onl)' one
element, that namely of indi\'iduality, but apart from
his own eyes is seen to belong to all men primarily.
or to claim the much more important element of
ulliversalitJ, and to allow the individual or private
OF THE SPIRITUAL CREATION: 325
clement indeed
only
as included in that. The cre
ated
form,
consequently,
as
being
a
development
of
<the creature s
nature,
is a
strictly regenerate
or social
form : fhat is to
say, presupposes
a most bitter
expe
rience on the creature s
part
of
himself,
and a most
toilsome conflict
with that self: an
experience
and
conflict
through
which he is
finally
led to renounce
his cherished
personal independence,
his diabolic
pride
of
individuality,
with all the
ungodly
lusts bred
of
it,
and to esteem himself henceforth in God s
sight
and with all his heart as a race
only,
or Di
vinely
natural and united man. Now remember
always,
that this
regeneration
of human
nature,
this
bitter
experience
and conflict of man with
himself,
is confined
of course to the human
bosom,
has no
existence out of
consciousness,
or reflects itself in
space
and time
only
as
space
and time are themselves
embraced in man s finite consciousness
;
and that so
long
as our natural
regeneration
is in
abeyance
or
immature,
the Divine
providence
is
obliged
to deal
with men s
flimsy
and fraudulent
consciousness,
their
pretentious private
selfhood or
personality,
as if it
were a most vital
spiritual reality,
and not alone the
intense and immeasurable counterfeit
of the truth it
will one
day appear
to itself to be.
Thus the creative
power,
if it would be
regarded
as
real,
is bound above all
things
else to avouch or ulti-
OF TilE SPIRITUAL CRE.ATIOS: 325
elcment indeed only as included in thnt. Thc cre
ated form, consequcntl)', ns being a dc\'clopmcnt of
the crcature's nature, is a strictly rl'generale or 80cial
form: Oll\t is to sa)', presupposes a most bitter expe-
ricnce on the crcature's part of himaelf, and a most
toilsome conflict with that self: an experience and
conflict through which hc is finally led to renounce
his cherished personal independence, llis diabolic
pride of individuality, with all the ungodly lusts bred
of it, and to esteem himsclf hcnccforth in God's
sight and with all his heart as a race only, or Di
vinely natural and united man. Now remember
always, that this regeneration of human natnre, thi!ol
bitter experience and conflict of man with himself,
is confined of course to the human bosom, has no
existence out of consciousness, or reflects itself in
spoce and time only as space and time are themselves
embraced in man's finite consciousness; and tbat so
long as our naturnl regeneration is in abeyance or
immature, the Di\,ine providence is obliged to deal
witb men's flims)' and fraudulent consciollsness, their
pretentious privnte selfhood or personality, us if it
were a most vital slliritnal reality, and not alone the
intcnse and immeasurable counterfeit of the truth it
will onc day appear to itself to be.
'l'hus the creativc power, if it would be regarded as
real, is bound above all things else to avouch or ulti.
326
A DENSE MASK BEHIND WHICH
mate itself in the natural form of the
creature,
a form
which shall be
past
all
dispute
the creature s own
form,
and not the creator s
merely
in
him,
because it
is a form of finite or
imperfect knowledge, namely
: a
knowledge
of
good
in evil and of evil in
good.
For
until the creature thus
veritably appears
to
himself,
he can have no inward
certainty
that his creator is.
As
long
as the creature attributes to himself the least
reality
inward or
outward,
spiritual
or
natural,
he
must
honestly deny
the creative
power.
That
power
vindicates its existence to the creature
past
all
dispute,
only by avouching
itself the all of the created life
both inward and
outward,
both
spiritual
and natural :
for so
long
as the creature is left a
particle
of life or
being
in
himself,
he is
honestly
bound to atheism.
And what most ideal nonsense it is to think and talk
of the
omnipotent
God
leaving
us free to acknowl
edge
or
reject
Him ! Or
imputing
to us forlorn luna
tics of time and
space
a sufficient
degree
of reason
wherewith to measure our
rightful dependence
or
independence upon
His unknown
perfection
! I can
conceive of some intolerable
goose
of a
man,
inflated
past
all bounds of
sanity by
a conceit of his own
per
sonal
consequence, posing
to attract or
compel my
homage.
But the
great
and sincere creator of
men,
never ! He is
infinitely
free from such
posturing
and
trickery.
He has no finite selfhood or
personality
of
32G A. DE:\SE )lASK DEIIIXD wmen
mate itself in the natuml fonn of the creature. B fonn
which shall be past all dispute the creature's own
form, and not the creator's merely in him, because it
is a form of finite or imperfect knowledge, namely: a
knowledge of good in evil and of evil in good. For
until the creature thus ,critably nppears to himself,
he can have no inward certainty Ihnl his creator is.
As long as the creature attributes to himself the least
reality inward or outward. spiritual or natnral, be
must honestly deny the creative power. That power
,indicates its existence to the creature past all dispute,
only by avouching itself the all of the created life
both inward and outward, both spiritual and natural;
for so long as the crenture is len a particle of life or
being i1l niJN8elj, he is honestly bound to ntheism.
And what most ideal nonsense it is to think aud tnlk
of the omnipotent God leaving us free to 8cknow1-
cclge or reject Him! Or imputing to liS forlorn hmn-
tics of time and space a sufficient degree of rooson
wherewith to mensure our rightful dependence or
independence upon His unknown perfection! I roll
conceive of some intolerable goose of a man. inflated
past all bounds of sanity by a conceit of bis own per-
sonal consequence, posing to nltrllct or compel my
homage. nut the great and sincere creator of men,
ne,er 1 He is infinitely free from such posturing and
trickery. He lIas no fillite selfhood or personality of
GOD EFFECTS OUR NATURAL REDEMPTION:
327
His own to render Him frivolous and
vain,
nor
any
finite
memory consequently
of His own to render
Him
susceptible
to our
praises
and affronts. He
does not ask us therefore to take His creative name
for
granted,
and stifle
any
reasonable doubts we
may
feel on the
subject
in an
unintelligent, hypocritical
faith,
for He makes our
despised
and
degraded
nature
the miraculous mother-substance of all His creative
effects,
and the eternal witness
accordingly
of His
creative name. Thus He is at once our
spiritual
being
and our natural
existence,
our individual sub
stance and our universal form : the sentiment of self
hood in
us,
or our
personal
consciousness,
being only
the dense and
unsuspected
mask under which He con
ciliates our instincts of
freedom,
and
gradually
accom
modates the
great
truth to our rational
recognition.
Do I not
well, then,
to call selfhood or
personality
a
stigma
or limitation of the created nature instead
of an endowment of it? It infers in the creature
a
purely subjective
or conscious
existence,
and this
style
of existence is
simply
lawless,
as
being
without
any
sacred tie of nature or race
unconsciously
to con
trol it. A conscious
subject,
indeed,
without
any
real or
unconscious
object
to control
him,
furnishes
our
conception
of the devil. And if therefore we
per
sist in
referring
our selfhood or
personality
to the
direct hand of
God,
we affiliate the devil to Him.
GOD EFFECTS OCR SATURAL REDOl.PTIO:i, 321
IIis own to render IIim frivolous and vain, nor any
finite memory consequently of Ilis own to render
IIiIll susceptible to our praises and affronts. lIe
docs not ask us therefore to take lIis creative nome
for gronted, and stifle any reasonable doubts we may
feci on the subject in nn unintelligent, hypocritical
faith, for lIe make!! Ollr despised [lnd dcgroded nature
the miraculous mother.sllbstance of all IIis creative
effects, nnd the eternal witness accordingly of IIis
creative name. Thus lIe is at once our spiritual
heing and our natural existence, our individWlI sull-
stance and our univcrsal form: the sentiment of self-
11000 in us, or our personal consciousncss, being only
the dense and unsuspected mask under which lIe con-
ciliates our instincts of freedom, and gradually accom-
modates the great truth to our rational recognition.
Do I not well, then, to call selfhood or personality
n stigma or limitation of the created nature instead
of nn endowment of it? It infers in the creature
a pl1rely sl1bjective or r.onscious existence, and this
style of existence is simply lawless, as being without
any sacred tie of nature or race ulleonsciously to con-
trol it. A conscious subject, indeed, without any
real or wlconscious object to control him, furnishes
our conception of the devil. And if thcrefore we per-
sist in referring our sclfhood or personality to the
direct hand of God, wo affiliate the devil to Him.
328 A MERE GENERALIZED FORM OF
That selfhood
utterly
lacks this real or
objective
and
unconscious
worth,
seems to me
wholly
undeniable.
For
by
the
hypothesis
of
creation,
which
stamps
the
creator the all of
life,
there is and can be no absolute
other than He. He is
being
or life
itself,
and what
soever exists
consequently
exists
only by
Him. Evi
dently
then the
only
otherness we can conceive in the
creature to the creator as
bottoming
his selfhood or
felt
freedom,
must be
purely phenomenal,
conscious,
or
subjective,
without a
grain
of absolute
truth,
with
out a fibre of outward or
objective reality.
We can
not
help characterizing
our felt finiteness
accordingly
that
is,
that conscious otherness or
oppugnancy
in us to the infinite which we call our selves as
essentially
unreal : which means
purely personal,
phenomenal,
fallacious. And an existence of this
shadowy
sort in the
creature,
except
as
incidentally
involved in some
higher
creative
end,
is of course fatal
to our
acknowledgment
of the creative
perfection.
But we have not the least
right
to
regard
the exist
ence in
question
as created. Our
only obligation
to
do so would arise from our
considering
creation to be
an absolute, work on God s
part,
to constitute His
proper glory
in
short,
and subserve no ulterior
spir
itual ends. But this would be
supremely silly,
for
although
God creates He does so
only
in order to
redeem or make. He is
infinitely
more than a
loving
328 A MERE GENERALIZED FORM OF
That selfbood uUerly Incks this rcul or objective ami
unconscious worth, seems to me wholly undeniable.
For by the h}'IlOthesis of creation, which stamps the
creator the all of life. there is and can be no absolute
other than lIe. He is being or life itself, and what.
soe\wexists consequently exists only by Him. Evi.
denUy then the only otherness we can conceh'e in the
creature to the creator as bottoming his sclfhood or
felt freedom, must be purely phenomenal, conscious,
or subjective, without a grain of absolute truth, with
out a fibre of outward or objective reality. We enn
not help characterizing our fclt finiteness accordingly
- that is, that conscious otherness or oppugnnncy
in us to the infinite which we call our 8eh'e8- as
essentially unren]: which means purely personal,
phenomcnal, fallacious. And an existence of this
shadowy sort in the creature, except as incidentally
invokcd in some highcr crcath'e end, is of course fatal
to our acknowlcdgment of tile creative perfection.
Bllt we have not the least right to regard the exist
ence in question as crented. Our only obligntion to
do so would arise from our considering creation to be
an absolute. ''fOrk on God's part, to constitute His
proper glory in short, and subscrve no ulterior spir
itual ends. But this \vould be supremely silly, for
although God create8 He does go only in order to
,eace", or make. He is i n f i n i t c l ~ ' more than a loving
MAN S NATURAL CONTRARIETY TO GOD.
329
or
passionate
creator
;
lie is a wise and
faithful
maker or redeemer as well. It is in
fact,
as we have
already
seen,
a mere scientific or
rationalistic
concep
tion of
creation,
to
regard
it as a
simplistic process
or one of natural evolution
by simple generation.
It
is no such
thing.
Human
nature,
humanity,
is the
fruit not of an
orderly
evolution of the world s
force,
but rather of a
stupendous
historic revolution where
by
the world s force is converted from a
wholly
out
ward relation to man to a
wholly
inward
power
in
his own
bosom,
a
power
of
enlightened
affection and
obedient
thought.
Human nature is the fruit of no
simple
or
generative
but of a
profoundly composite
or
regenerative process, implying
the creature s final
or natural and
objective
evolution
only by
means of a
previous
complete spiritual
immersion,
or
subjective
involution,
of the creative substance in created
person
or
form,
and its
subsequent
resurrection or
emergence
thence in a new or Divine-Human NATURE fit to confer
any
amount of
objective
substance or formal
reality
upon
the creature. The scientific or rationalistic
view of creation which no doubt served a
good pur
pose
in the
infancy
of the mind strikes one now as
so childish and
inane,
that one no
longer
wonders at
the horde of
thoughtless
and
flippant young persons
who
give up
creation
altogether
as an
impossible
con
ception,
and are not slow even to avow themselves
HAS'!! NATUlUL COl'fTIUR1ETY TO COD. 329
or passionate creator; lie is a wisc and faithful
maker or redeemer as well. It is in fact, tIS we haHI
alrcftd)' ICCn, D mere scicntific or rationalistic
tion of creation, to regard it as a simplistic process
or one of natural c\'olution by simple generation. It
is no such thing. Human nature, humanity, is the
fruit not of au orderly eroIltIiQll. of the world's force,
hut rather of a stupendous historic rero/ltlioll.
h}' the world's foroo is converted from a wholly out...
\'l'Rrd relation to man to a wholly inward power in
his own bo8om, a power of enlightellcd affection and
obedient thought. Human nature is the fruit of no
simple or generative but of a profoundly composite
or rcgenerotive process, implying tho creature's finnl
or nnturnl ami objecth'e c\'olution only by means of a
pl"C'\'ious complete spiritual immersion, or subjccti\'c
involution, of the ercati"e sliOBtance ill ereated persOIl
or form. Dnd ita subsequent resurrection or emergencc
thcncc in A new or DiI:Ute/IMHlQII. fit to collfcr
any nmount of objective substance or formal reality
upon the creature. The scientific or rationalistic
"ic.,. of creation which no doubt sen'cd a good pur-
pose in the infancy of the mind strikes one no"" as
so childish and innne, that one no longer wonders at
the horde of thoughtless aDd flippant 'young persoDS
who ghe up creation altogether as an imjXlSSiblc
ocplion, IUld ate not slow eveD to 8"OW themselves
330 IMPOSSIBLE TO BELIEVE ANY LONGER
atheists or nihilists :
exactly
as if the Divine existence
and
power
were truths which men had
always
arrived
at
by
reasoning
instead of
revelation,
or were
prob
lems which addressed themselves
primarily
not to the
heart but to the
understanding.
But it is
perfectly
safe to
say
that the
religious
instinct in
men,
as it never has
sought
or
accepted
scientific
guidance upon religious questions,
so it
never will seek or
accept
it in the future. It is the
inappeasable craving
of that instinct in the
soul,
whenever it comes to the discernment of its own
spiritual
nature,
that the creative
perfection prove
above all
things
of an active
quality
;
that
is,
that the
creator not
only
be in Himself of an infinite and eter
nal worth or
majesty,
but that He
livingly
avouch
such transcendent worth and
majesty by
some im
mortal work of
justice
or
righteousness accomplished
in the nature of His
creature,
which shall forever
transfigure
that nature or make it serve as an all-
sufficient revelation and
perpetual
memento of His
otherwise inscrutable name. We none of
us,
you
know,
are
apt
to have
anything
but a
prudential
re
gard
for a
great capitalist merely,
or a man buried
up
to his head and ears in
money
;
while we feel a
disinterested
respect
for
every
man of inventive or
productive genius
whose work enhances the wealth
of the race or
enlarges
the bonds of human inter-
330 IMPOSSIBLE TO BELIEVE ANY LO::WER
atheists or nihilists: exactly as if the Divine existence
and power were truths which men had always arrived
at by reasoning instead of revelation, or were prob-
lems which addressed themselves primarily not to the
hc.1rt but to the understanding.
But it is perfectly safe to say that the religions
instinct in men, as it nover lIa8 sought or accepted
scientific guidance upon religious (jucstions, so it
nC"er will seck or accept it in the future. It is the
inappeasable craving of that instinct in the soul,
whene"cr it comes to the discernment of its own
spiritual nature, that the CfCative perfection prove
abo,'e all things of an adive quality; that is, that the
creator not only be in Himself of an infinite and cter-
nal worth or majesty, but that He livingly avouch
such transcendent worth and majesty by some im-
mortal work of justice or righteousness accomplished
ill the nature of His eronturc, which sllall fom"er
transfigure that nature or make it serve as an all-
sufficient re"elation and pcrpctunl memento of His
otherwise inscrutable name. Wc none of us, you
know, arc apt to havc anything but a prudential re-
f,'8.f{1 for a great capitalist merely, or a man buried
lip to his head nnd ears in money; while we feel n.
disinterested respect for evcry Ulan of imcntive or
producti\'c genius whose work enhances tbe wenith
of the race or enlarges the bonds of hUlIlan inter-
IN GOD S SUPERNATURAL ATTRIBUTES.
331
course. Just so we should feel no
respect
for an
idle or luxurious
deity,
a
deity
for
example
who
though
himself armed with all
might,
and
garlanded
with the
obsequious homage
of
heaven,
could
yet
be content to see his
earthly
creatures
wallowing
in
natural
ignorance, indigence,
and
infamy,
without
even for a moment
sacrificing
or
postponing
the al
lurements of his
voluptuous
indolence to their effectual
relief. It is not
enough
to
say
that we should feel
no< sincere
respect
for such a
deity
: our hearts would
prompt
us indeed to abhor his
unworthy
name,
and
reverence
many
an
undistinguished
man as of far
diviner credentials.
But it is
high
time to close this
unduly long
letter,
though
I have
by
no means
begun
to exhaust its
superb
theme,
nor can ever
grow
tired of
denouncing
the heathenish
superstitions
of our infidel church and
state,
which
utterly
dehumanize the Divine
perfection,
and
permanently
defecate its claims to our
homage, by
stupidly representing
it as of a
rigidly supernatural
quality.
Even the literal Christian
verity,
in
fact,
binds us to
say
that God s
spiritual perfection
whether
of love or wisdom finds its sole
permanent purchase
upon
our
regard
in a
redemptive
work
wrought by
Him in our
nature,
which
justifies
us in
ascribing
to
Him henceforth a
distinctly
NATURAL or
impersonal
infinitude,
and so forever rids us both of the baleful
TN COD'S SUPERNATURAL ATTRIBUTES. 331
course. Just so we should fccl no respect for an
idle or luxurious deity. a deity for exalOple who
though himself armed with all might, and gllrlnnded
with the obsequious homage of llell\,cn, could Jet
be content to sec his earthly creatures wallowing ill
nntuml ignorance, indigence, and infamy, without
e\'en for:1 moment sacrificing or postponing the al
lurements of his voluptuous indolence to their cffectual
relief. It is not cnough to say that we should feel
.nOlsincere respect for such a deity: our hearts would
pr'mpt us indeed to abhor his unworthy name, and
te\'erenee many an undistinguished Dlnn as of far
diviner eredcntials.
But it is high time to close this unduly long letter,
thougb I ha,-e by no menns begun to exhaust its
superb theme, nor can ever grow tired of denouncing
the heathenish superstitions of our infidel church and
state, which utterly dehumanize the Divine perfection,
and permanently defecate its claims to our homage, by
stupidly representing it as of a rigidly 8Nperllnturnl
quality_ Eren the liteml Christian verity, in fact,
binds us to say tbnt God's spiritual perfection whether
of lo\'c or wisdom finds its sole permanent purchase
llpon our regard in a reacmptice ICQrJ: tcroNfJld oJ
ITim in oltr "ature, whicb justifies us in ascribing to
Bim henceforth a distinctly NATURAL or impcrsonnl
infinitude, and so forever rids us both of the baleful
332
GOD A PRACTICAL POWER
ADEQUATE
TO
intellectual falsities inherent in the
conception
of His
supernatural personality,
and of the enforced
per
sonal
homage, precatory
and
deprecatory, engendered
by
that
conception
in the
sphere
of our sentimental
piety.
The
principle
involved in this
dogmatic
trans
action is that of the hierarchical
subjection
of
passion
to
action,
of root to
stem,
stem to
flower,
and flower
to fruit. And the
practical
lesson to be derived from
it is that God is not
willing
to be had in reverence of
men for His absoluteness and
infinity,
but
only
for
His relative
perfection
: in that
being
rich and of in
comparable
renown He
yet
makes Himself
poor
and
of no
repute
that we
through
His destitution
may
become rich and
powerful.
And when He who is the
acknowledged top
of all
perfection
the crown of
every excellency
which the foolish heart of man
covets,
the
excellency
of
will,
of
knowledge,
of
power
thus
renounces His
absoluteness,
renounces
every patent-
right
He has to our
regard, every
conceded or uncon
ditional
advantage
borrowed from our servile tradi
tions,
and consents like
any unprivileged person,
like
any
honest
workingman, diligently
to sue out His title
to our
allegiance
in the court of
every
man s
equitable
judgment,
it is
high
time for us to learn that a man
is in the
long
run
only
so much as he
does,
that there
is no such
thing
as a chronic
excellency
as an ab
solute or fossil
perfection
ever
practicable
either to
332 GOD J. PRACTICAL PO'VER ADEQUATE TO
intellectual falsities inherent in tho conception of Ilis
supernatural personality, and of the enforced per.
sonal homage, precatory and deprecatory. engendered
by that conception in the sphere of our sentimental
piety, 'rhe principle involved in this dogmatic trans-
action is that of the hierarchical subjection of passion
to action, of root to stem. stem to flower. and flower
to fruit. And the prn.cticnl lesson to be derived from
it is that God is not willing to be had in re\'crence of
men for llis absoluteness and infinity, but only for
Bis relative perfection: in that being rich and of in-
comparable renown lIe yet makes llimself poor and
of no repute that we through His destitution may
become rich and powerful. And when lIe who is tllC
acknowledged top of all perfection - the crown of
every excellency which the foolish heart of man cmels.
the excellency of will, of knowledge, of power - thus
renounces His absoluteness. renounces e\'ery patent.
right lIe has to our regard, every conceded or uncon
ditional advantage borrowed from our servile tradi
tions, and consents likc any unpri\'ilcged person, likc
any honest workingman, diligently to sue out ]lis title
to our allegiance in the court of every man's equitablo
judgment, it is high time for us to learn that n man
ill in the long run only so mudl as he doell, that there
is no such thing as II. chronic excellency-as an ab.-
solutc or fossil perfection - ever practicable cither to
ALL MAN S NATURAL
(OR IMPERSONAL)
NEEDS.
333
mail or
God,
and that our
only
chance therefore for
immortality
lies in no
stored-up capital
of
goodness
and truth we
possess,
but in the acute life or charac
ter we
daily
witness in
putting
all our accumulations
of
goodness
and truth out to active use.
We
laugh,
as I said awhile
ago,
at an inventor who
should ask us to take his
genius
on
trust,
or with
out
any
evidence of its
reality.
And there can be
no more offensive tribute to the Divine name than to
show Him a deference we
deny
to the rankest char
latan. How
infinitely unworthy
of God it would be
to exact or
expect
of the absolute and
unintelligent
creatures of His
power
a belief out of all
proportion
to their sensible
knowledge,
or unbacked
by anything
but tradition ! In the absence of sensible
knowledge
tradition is no doubt the next best
thing
;
but that
the
deputy
should be allowed
permanently
to
sup
plant
its
principal
is a monstrous
absurdity.
I am
free to confess for
my
own
part
that I have no belief
in God s absolute or irrelative and unconditional
per
fection. I have not the least sentiment of
worship
for His
name,
the least sentiment of awe or reverence
towards
Him,
considered as a
perfect person
sufficient
unto Himself. That
style
of
deity
exerts no attrac
tion either
upon my
heart or
understanding. Any
mother who suckles her babe
upon
her own
breast,
any
bitch in fact who litters her
periodical
brood of
ALL NA.:s''8 NATURAL (OR NUDS. 3:13
mall or God, and that our only chance therefore for
immortality lies in no stored-up ropital of goodness
and truth we POSSCS!!, hut in tho Beuto lifo or charac-
ter wo daily witness in putting all our accumulations
of goodness and truth out to acti\'o usc.
Wc lallgh, as I said awhile ago, at an inventor who
shoulJ ask us to take his genius on trust, or with
out any e\'idence of its reality. And there can be
no more offeusi\'c tribute to the Divine name than to
show Him a dcference wo den)' to the rankest char-
latan. lIow infinitely unworthy of God it would be
to exact or expect of tho absolute and uuintelligent
creatures of IIis power n belief out of all proportion
to their sensible knowledgo, or uubacked by anything
but tradition I In the abscnce of sensible knowlodgc
tradition is no doubt the next best thing; but that
the deputy should be allowed permanently to sup-
plant its principal is a monstrous absurdity. I am
frec to confess for my own part that I ha\'o no belief
ill God's absolute or il1'Clative and unconditional per-
fection, I have not tho lenst sentiment of worship
for His name, the least scntiment of awe or revercnce
towards lIim, considered as a perfect person sufficient
unto Himself. That style of deit,}' exerts no attrac-
tion either upon my heart or understanding, Any
mother who suckles her babe upon her own breast,
nny bitch in fact who litters her periodical brood of
334 HE NEVER POSES FOR MEN S ADMIRATION.
pups, presents
to
my imagination
a
vastly
nearer and
sweeter Divine charm. What do I care for a
good
ness which boasts of a
hopeless
aloofness from
my
own nature
except
to hate it with a
manly
inward
hatred? And what do I care for a truth which
professes
to be
eternally
incommunicable to its own
starving progeny
but to avert
myself
from it with
a
manly
outward
contempt
? Let men
go
on to cher
ish under whatever name of
virtue,
or
wisdom,
or
power they
will,
the idol of
Self-Sufficiency
: I for
my part
will cherish the name of Him alone whose
insufficiency
to Himself is so
abject
that He is inca
pable of realizing Himself except
in others. In short
I neither can nor will
spiritually
confess
any deity
who is not
essentially
human,
and
existentially
thence
exclusively
natural,
that is to
say,
devoid of all distinc
tively personal
or
limitary pretensions.
334 HE NEVER POSES FOR llE."'S ADMIRATION,
pups, presents to my imagination a \'8stly nearer and
sweeter Divine charm. Wbat do I care for 8 good-
llesS which boasts of a hopeless aloofness from my
own nature - except to hate it with a manly inward
hatred? And what do I care for n truth which
professes to be eternally incommuuicable to its own
stnrvillg progeny - hut to n\'ert myself from it with
n manly outward cOlltempt? Let men go on to cher.
ish under whatever name of virtue, or wisdom, or
power they will, the idol of Self-Sufficiency: I for
my part will ehcrish the llnme of Him alone wbose
insufficiency to Himself is so abject that lIe is inca-
pable 0/ reali::in!J lli1Jl8clj e:rcept in olltera. In short
I neither can nor will spiritnally confess any deity
wbo is not essentially !luman, and existentially thence
exclusively natural, that is to sny, deroid of all distinc-
tively personal or limitary pretensions.
LETTER XXIII.
Y DEAR FRIEND : Doubtless
you
are
able to discern
by
this time
why
neither
my
faith nor
my
reason is at all disconcerted
by
the current rationalistic criticism of the
gospels.
It is because I have never valued the
gos
pels
for their own
sake,
but
exclusively
for the revela
tion
they
offer of the Divine name in connection with
man s nature and
history.
To
say
: that a certain
man was born
of
a
virgin,
and that after
enduring
a
life of
great ignominy
and
suffering
at the hands
of his
countrymen,
he was
put
to a violent and
opprobrious
death,
from
which however
after
three
days sepulture
he rose
again,
and
presented himself
in
bonafde recognizable form
to his amazed
disciples
: is
clearly anything
but a scientific
statement,
and arrests
men s attention
only
because it
appeals
to a
grander
and more universal instinct in them than that of
science,
namely:
the instinct of
conscience,
or the
interests of their immortal life. It is
strictly
fair
LETTER XXIII.
f:ll"fj": ....lt
y
DEAR F R I E ~ D : - Doubtless yOlt arc
, . . able to discern by this time why neither my
,
faith nor my reason is at all disconoorted
by the current rationalistic criticism of the
gospels. It is bcrouse I ha\'c never valued the gos-
pels for their own sake, but exclusively for the revela
tion they offer of the Divine name in connection with
man's nature and history. '1'0 say: tllot a certain
mon Was born oj a virgin, and that after enduring a
life of gterlt ignominy and suffering at the hands
of his countrymen. he was put to a violent and
opprobrious death, frQm which nOlCevcr after three
OO!/8' 8cpulturc Itc rose a!lain, (Ind prc8Cnfed himself ill
bQna }ide recogni:ahle form, 10 hia amazed discipIc!! .. is
clearly anything bllt n scientific statement, and arrests
men's attention ouly because it appeals to n grnnder
and more uni\'ersnl instinct in them than that of
science, namely: the instinct of conscience, or the
interests of their immortal life. It is strictly fair
336 A HIGHER AND LOWER ORDER
to
say,
moreover,
that the statement never
purported
itself to have
any
scientific
validity except
in the
hands of
unintelligent
and
incompetent partisans.
It was
originally
intended to furnish a
purely
doc
trinal
footing
to men s intellectual and
spiritual
life,
by connecting
their nature with God in the
highly
exceptional
and
representative personality
of Christ.
A certain obvious
antagonism
has
always
announced
itself between
religion
and
science,
growing
out of
the circumstance that
they
both make their
appeal
to the human
intelligence,
but one to a
higher
intel
ligence,
the other to a lower : the
only dispute being
which
intelligence
is the
higher,
that
represented by
science,
or that
represented by
faith. Science com
prises
the field of our
distinctively
finite
knowledge,
while
religion
has
always
had the
pretension
to con
nect us with the infinite. There
ought
to be no
contrariety
between the two
pursuits
in
themselves,
any
more than there is
contrariety
between soul and
body;
for the interests of
religion
are
emphatically
and
exclusively
those of
soul,
and the interests of sci
ence as
emphatically
and
exclusively
those of
body.
Their
only apparent quarrel
is
owing
to the existence
of foolish adherents and advocates on either side:
many
men of science
being
narrow
enough
to have no
broadly
human
sympathies,
and therefore
very apt
to
grow indignant
at
having
their chosen
pursuit
charac-
336 A lTIGUm ASD LOWER ORDER
to say, moreover, that the statement never purported
itself to have any scientific validity except in the
hands of unintelligent and incompetent partisans.
It was originally intended to furnish a purely doc-
trinal footing to men's intellectual and spiritual life,
by connecting their nature with God in the highly
cxccptional and representative personality of elitist.
A certain obvious antagonism has always announced
itself bct\\'cen religion and science, growing out of
the circumstancc that they both make thcir appeal
to the human intelligence, but one to a higher intel.
ligcnce, the other to a lower: the only dispute being
which intelligence is the highcr, that represcnted by
science, or that represcnted by faitb. Science com
prises the field of our distinctivcly finite knowledge,
while religion has always had the pretension to con-
nect us with the infinite. There ought to be no
contrariety between the two pursuits in tbemseh'cs,
any more than there is contrariety betwoon soul and
body j for the interests of religion arc crnphaticnlly
and exclusively those of soul, and the interests of sci.
ellce as emphatically and exclusively those of body.
Their only apparent quarrel is owing to the existence
of foolish adherents and advocates on either side:
many men of science being narrow enough to have no
broadly human sympathics, and therefore very apt to
grow indignant at having their chosen pursuit chara.c.
OF KNOWLEDGE IN MAN. 337
tcri/.rd as a low order of
knowledge compared
with
any
other
order;
and
religious
men
being,
as a
gen
eral
thing,
not so devoted to the interests of
spiritual
truth,
primarily,
as to feel reluctant in season and out
of season to
press
this
humiliating
conviction home
upon
them.
Distribute the blame of the
quarrel
where
you
will, however,
this difference of a
higher
and lower
order of
knowledge
in man does
unquestionably
at
tach to the relations of
religion
or
philosophy
(for
the two
things
are
sufficiently
near to be
regarded
for oui
1
present purpose
as almost
identical)
and sci
ence :
religion being
concerned with man s direct
relations to
God,
and science with his indirect ones.
Science admits no conclusion within her own
sphere
which is not
verifiable by
sense. And
religion
in
her
sphere
disowns and distrusts
every
conclusion not
distinctly
and
persistently
falsified by
sense.
Surely
a difference more vital or
practical
than
this,
can
scarcely
be
imagined;
and there can be no more
fatal
folly
with reference to man s intellectual in
terests,
than to make
light
of it. On one side we
have the human
soul,
and the
spiritual
world,
which
is the soul s
"
real habitation and native
country,"
as
Swedenborg finely phrases
it. On the
other,
we have
the human
body,
and the material
world,
which at
most is that
body
s
temporary
dwelling-place.
The
or :l50WLtDGl IY lU.Y. 337
tcrizcd as n low order of knowledge compo.rcd ",oith
any other ordcr; and religious men being, as n gcn-
eral thing, not 80 dcvoted to the interests of spiritunl
truth, primarily, as to feci reluctant in season and out
of sooson to press this humiliating conviction home
upon them,
Distribute the blumc of the quarrel where )'ot!
will, however, this difference of n higher and lower
order of knowledge in man docs unqucstionabl), at
tach to the relations of religion or philosophy (for
the two things !ll'C sufficiently nenr to be rcgnrded
for our present purpose as abnost idcntical) and sci-
ence: religion being concerned with man's dircct
relations to God, and science with his indirect ones.
Science admits no conclusion within her own sphel'e
which is not veriJiable by sense. And religion ill
her sphere disowns and distrusts e"ery conclusion not
distinctly and pcnistently jakijied by sense. Surely
a diffetcncc more viml or practical than this, enn
scarcely be imagined; nnd there enn be no more
fatal folly with reference to man's intellectual in.
terests, than to make light of it. On onc side wc
havc the hlURan soul, and thc spiritual world, which
is the soul's" reul habitation and native country," as
Swedenborg finely phrases it. On the other, we have
the human body, and the material world, l,hieh at
most is that body's temporary dwelling.plnee. The
338 SCIENCE
SELF-DISQUALIFIED
difference between these realms is vast to be
sure,
unimaginably
vast : but there is no fibre of conflict
between
them,
save what is borrowed on one side or
the other from men s
ignorance
and
perversity.
If
men of science are content to consider man s
phenom
enal existence his true life or
being,
because it is
the
only
life or
being
in him which
reports
itself to
sense,
I do not see what
right religious
men have
to
complain
:
they surely
are not
compelled
to think as
men
of
science think. And if
religious
men in their
turn are content to consider man s
highest
life or
being
made
up
of his relations to
any person
or
per
sons outside the
pale
of human
nature,
I don t see
what
right
men of science have to
complain
:
they
surely
are not
compelled
to believe as the men
of faith
do. For neither side has
any just
claim to the mo
nopoly
of error
;
and each therefore should
diligently
refrain from
pressing
his own characteristic nonsense
upon
the
respect
of the other.
The weakness of scientific
men,
as I have shown
in former
letters,
consists in their
attempting
to
phi
losophize upon strictly
scientific data. The funda
mental
postulate
of science is that all known existence
is conditioned in
space
and
time,
and all her distinc
tive achievements
imply
the truth of that
postulate.
But when one seeks to
get
no
longer
a
scientific,
but a
purely philosophic,
result from that barren
338 SCIENCE SELF_DISQUALIFIED
difference between these rrolms is vast to be sure,
unimaginably mst: but there is no fibre of conflict
between them, save wbat is borrowed on one side or
the other from men's ignoronce and perversity. If
men of science nre content to consider man's phenom_
enal existence his true life or being, because it is
the only life or being in him wllieh reports itself to
sense, I do not sec what right religious men have
to complain: thcy 3urely are 1/ot compelled to think a8
men of science think. And if religious men in their
turn arc content to consider man's highest life or
being mnde up of his relations to any pcrson or per-
sons outside the pale of humnn nature, I don't sec
what right men of science have to complain: they
8urel!J are not compelled to believe a8 the men oj faith
do. } ~ o r neither side has any just claim to the mo-
nopol)' of error; and each therefore should diligently
refmin from pressing bis own charnctcristie nonsensc
upon the respect of the other.
Thc weakness of scientific men, as I have shml'n
in former letters, consists in their attempting to phi-
losophize upon strictly scientific data. The funda-
mental postulate of science is tbat all known existence
is conditioned in spacc and time, nnd all her distinc-
tive achievements imply the truth of that postlllate.
But when one seeks to get no longer a scientific,
but a purely philosophic, result from that barrell
AS A RESEARCH OF BEING. 339
jMvmiss,
his labor
necessarily
turns out
negative
and
fruitless,
because it
proceeds upon
a mere
unrighteous
confounding
of
being
with existence. Of course
phi
losophy
has no
objection
to admit with science that
all known existence is conditioned
in
space
and time.
It
only
denies that the unknown
being
from which
this known existence is
derived,
and of which it is
a
manifestation,
is itself so
conditioned;
and conse
quently
it affirms that
any philosophic
research,
or
research of
being
infinite and
eternal,
conducted
upon
the mere data of
existence,
or
space
and time
princi
ples,
can have no other than a
negative
and
sceptical
result. In other words :
philosophy
maintains that
our time and
space knowledge,
or the estimate we
put upon
finite
existence,
is the exact measure of our
ignorance
of true
being
: and so
disqualifies
science
as a
philosophic discipline
from the start. And man
ifestly
the
only
effectual
thing
that science can do
in rebuttal of this criticism is in its turn to invali
date the
peculiar
notion of
religion
or
philosophy
in
regard
to man s true life or
being.
And this it has
never
yet attempted
to
do,
for
Swedenborg
is the
only
man in the intellectual
history
of the race that has
ever
intelligently
formulated the axioms of
religion
or
philosophy
in
regard
to man s true life or
being
:
and scientific men not
only,
but even our soi-disant
philosophers
as
well,
who
are,
the bulk of
them,
mere
AS A RtsL\1lC1i 0 .. BEIYG. JJ9
premiss, his bbar ncec!SDrily turns out u ~ t h ' c and
fruitless, because it proceeds upon a mere unrighteous
confounding of being with existence. Of course phi-
losophy has no objection to admit with science that
aU known existence is conditioned in space and time.
It only denies that the unknown being from which
this known existence is ocrh'cd, and of which it is
a manifestation, is itself so conditioncd j nnd consc-
qucntly it affirms that any philosophic r ~ r c h , or
researeh of being infinite and ctcrnl'll, conducted upon
tht> mcre data of existence, or sPftCc and timc princi.
ples, can ha\'c no other than a negath'e and sceptical
result. In other worth: philosophy ml'liutains that
our time and space knowledge, or the estimate we
put upon finite existence, is the exact mensurc of out
ignorance of true being: and so disqualifies scicnce
as a philosophic discipline from thc stnrt, And man-
ifestly the only cffcctual thillS that science enn do
in rebuttal of this criticism is in its turn to invali-
date the peculiar notion of religion or philosophy in
regard to man's true life or being. And this it has
IlC\'cr )'ct aUcmptecl to do, for Swcdcnborg is the only
m:lIl in the intcllectual history of the racc that has
C\'er intelligently formulated the axioms of religion
or philosophy in regard to man'. tntc lifc or being:
Ilnd scicntific men not only, but C\'cn our 6Oi-dila.t
philosophers as weU, who arc, the bulk of them, mcre
340 THE SPIRITUAL BEING OF THINGS
unaffiliated
bantlings
of
science,
are in the habit
of
practically ignoring Swedenborg
s
labors,
for the
cheap
and
easy
reason that
any
man who claims an
insight
of the
spiritual
or
living
world,
is
ipso facto
a
self-pronounced
lunatic.
The
being
of
things, according
to
philosophy,
is
never constituted
by
their
existence,
for in order that
things
should be able to
exist,
or
go
forth in sensible
or
phenomenal
form,
that
is,
their own
form,
they
must first have
being
in their creator
;
and it is worse
than
idle,
accordingly,
it is
misleading,
in science to
attempt accounting
for the
being
of
things by alleging
the laws or conditions of their visible existence. This
is both unscientific and
unphilosophic.
In the first
place
the laws of existence are never used
by
scientific
men to
express
what
originates
or creates
existence,
by giving
it life or
soul;
but
only
to
express
what
constitutes
existence,
by giving
it
body.
And in the
second
place
the
being
of
things
to
philosophy
never
falls outside the
things
themselves,
or in
nature,
but
is
always intensely
inward and
spiritual.
Thus the
Christian
religion
would
grossly
violate
philosophy
and science
both,
if it
attempted
to make the
being
of men convertible with their base natural existence
;
but it
actually
offends neither of
them,
and on the
contrary
accords with them
both,
by making
it iden
tical with Divine or creative Love. For
God,
the
340 TilE SPIRITUAL BEINO OF TIUSGS
unaffiliated bantlings of science, are in the habit
of practically ignoring Swedenborg's labors, for the
eheap and c.'lsy reason that any man who claims an
insight of the spiritual or living world, is ip80 facto
a self-pronounced lunatic.
Thc bcing of things, according to pllilosophy, is
ncycr constituted by their existcnce, for in ortler that
things should be able to exist, or go forth in sensible
or phenomenal form, that is, their own form, they
mllst first have being in their creator; and it is "'orse
than idle, accordingly, it is mislcuding, in scicnce to
attcmpt accounting for the being of things by aUeging
the laws or conditions of thcir visible existence. This
is both unscientific and unphilooophie. In the first
place the laws of existence are never used by scientific
men to express what originntes or create, existence,
by giving it life or soul j bnt only to express what
ooRstitltte8 existence, by giving it body. And in the
second place the being of things to philosophy ncver
Calls outside the things themselves, or in nature, but
is always intensely inward and spiritual. Thus the
Christian religion would grossly violate philosophy
and sciencc both, if it attempted to make the being
of men convertible with their base natural existence;
but it n.ctlll\lIy offends neither of them, and on the
contrary accords with them both, by making it iden
tical with Divine or cretl.tive LoTe. } ~ o r God, the
DISTINCT FROM THEIR NATURAL EXISTENCE. 341
creator of
man,
it
says,
is Love: and we
men,
His
creatures,
must be in ourselves not love of
course,
because this would be to make creature creator but
only forms, phenomena, appearances, images,
of love.
That
is,
our fundamental natural
quality,
or distinc
tive human
identity,
must be constituted of
affection,
and of
thought
thence derived
;
and
only
to a
super
ficial or fatuous
regard
will it seem to affiliate itself
to the elements of
space
and time.
Now it is essential to our
conception
of Divine and
creative
Love,
that it be
perfect
or infinite. And
perfect
or infinite love is
altogether objectively,
not
subjectively,
constituted. That is to
say,
it is
only
what it
does;
or reveals itself to us
only by repro
ducing
its
potencies
and felicities in
others,
created,
from itself.
It is not
subjectively cognizable,
or self-
cognizable:
for if it were thus
cognizable cognizable
in itself it would be
differentially
related to other
being
than
itself,
and hence confess itself uncreative
and finite. In short it must
essentially
be,
and
phe
nomenally
exist,
only
in
communicating
its
being
and
existence to
others,
so
endowing
them with its own
infinitude or
perfection.
Such is our inevitable con
ception
of Divine or creative
Love,
as
being
infinite
or
perfect.
But now observe. It follows from this
conception
of creative
Love,
that its
creatures,
in order to avouch
:FROX THEIR :NJ.TUUL EXlSTE."CE. 341
crcaror of man, it Sll)"'!, is LO\'e: and we men, I lis
creatures, must be in ourselves - not love of coune,
bcca.usc this would be to makc creature creator - but
only jorJlU, pleenoJlteJCQ, appearance8, iNtafJc8, of love.
That is, our fundamental natural quality, or distinc-
tivc human identity, must be constituted of affection,
and of thought thcnoo derived; and only to a super-
ficilll or fatuous regard will it seem to affiliate itself
to the clements of space nnd time.
Now it is essential to our conception of Divine and
crcati,c Love, that it be perfect or infinite.
perfect or iufiuite lovc is altogcther objectively, not
subjccti"cly, constituted. That is to say, it i, only
what it doe,; or re"cats itself to us only by repro-
ducing its potencies and felicities in ether" createa
jrOfR. il8clj. It is not subjectively cognizable, or self
cognizable: for if it were thus cognizable-cognizable
in itself-it would be differentially related to other
being than itself, and hcnce confess itself unereati,c
and finite. In short it must essentially be, and phe-
nomenally exist, only in communicating its being and
existence to otbers, so endo,'ting them with its own
infinitude or perfection. Such is our inevitable con-
ception of Divine or creativc Lo"e, as being infinite
or perfect.
But now observe. It fonows from this conception
of creativc Lovc, that its creatures, in order to avouch
342 WE ACHIEVE THE LOVE OF OUR KIND
their
dependence upon
it,
or
prove
themselves
proper
and
adequate phenomenal types,
forms,
or
images
of
it,
should as such
typical
forms or
images
be
objec
tively
rather than
subjectively pronounced:
that
is,
should be
primarily
forms of use to
others,
and
only
subordinately
to such use forms of life or
delight
in
themselves. In other words : it is a law of all cre
ated existence such is the
dazzling perfection
or
infinitude of its creator ! that it realize its
pecul
iar
potencies
and felicities
only
in
loving
what is not
itself,
or more
briefly
still,
in
unloving
itself. For it
is obvious that the creature of an infinite
power
cannot
realize life in an absolute or infinite manner : that
is,
by loving
others without
unloving
himself;
simply
because a
potency
of this sort in the creature would
argue
him to be
uncreated,
or
identify
him with the
creator,
making
him also to be infinite Love. And
if he cannot love in an infinite or absolute
manner,
he can
only
do so in a
finite,
contingent,
or relative
manner,
that
is,
by ceasing
to love himself. For
you
must in the interest of
philosophy perfectly
under
stand that the
only principle
of evil in God s
universe,
or what is
equivalent,
the
only thing
that
separates
between creature and creator is the selfhood or
identity
of the dreature :
*
so that there would have
been no other
way possible
to the creative Love of
*
See
Appeiidk
B.
3-12 WE ACHIEVE TilE LOVE OF OUR
their dependence upon it, or prove themselves proper
and adequate phenomenal types, forms, or images of
it, should as such t)'pteol forms or images be objec_
tively rather than subjecth'cly pronounced: that is,
should be primarily forms of use to others, and only
subordinately to such use forms of life or delight in
themsehcs. In other words: it is (& law of all cre-
ated existence - such is the dazzling perfection or
infinitude of its creator! - tbat it realize its pecul.
iar potencies and felicities only in loving what is not
or more briefly still, in unloving itself. }'or it
is obvious that the creature of an infinite power cannot
realize life in an absolute or infinite manner: that is,
by loving others without unloving himself; simply
because a potellcy of this sort in the creature would
argue him to be ullereated, or idcntify him with the
creator, making him also to be infinite Love. And
if he cannot love in an infinite or absolute manner,
he can only do so in a finite, contingent, or relntive
manner, that is, by ceasing to love bimself. For ),ou
must in the interest of philosophy perfectly under.
stand that the only principle of evil in God's universe,
- or what is equh'alent, the only thing that separates
between creature and creator - is the selOlood or
identity of the creature: - so that there would have
been no other way possible to the creative Love of
See Apptnllli D.
ONLY BY PRACTICALLY UNLOVING SELF.
343
avoiding
the
existing
evil of the universe but
by
void
ing
the creature s
personal identity,
or
leaving
him
without natural selfhood : thus without the remot
est
possibility
of
spiritual conjunction
with God : in
short,
both
literally
and
spiritually
uncreated. Thus
in
loving myself supremely,
or in
prizing
above all
things
else the interests of
my personal identity,
I
spiritually separate myself
from
God,
and all the true
and
living
and
lovely things
the Divine name stands
for in the creature
;
for in so
doing
I make
my
bosom
the
very fons
et
origo
malorum,
and
consequently
fill
my daily
life with a
spirit
of hatred and intolerance
towards all other men.
Accordingly
it is
only by
contriving
to wrclove
myself
that I can
effectually
do
my part
in the extinction of the hells bound
up
in
my
nature,
or ever
practically
succeed like Jesus
Christ in
loving my
fellow-men.
We are now in a
position
to understand what
Swedenborg says
of the
tendency
of creative order
to ultimate
itself,
or descend to
extremes,
in the
nature of the creature.
"By
creation is
signified
what is Divine
inwardly
and
outwardly,
or in first
things
and last: for
everything
created
by
God has
its
beginning
in
Him,
and from that
beginning pro
ceeds
according
to order even to the ultimate
end,
thus
through
the heavens into the
world,
and there
rests as in its
ultimate,
for the ultimate
of
Divine order
OYLY BY PRACTICALLY U5LOVl5G SELF, 3-1.3
ll.\'oiding the existing evil of the universe but by ,"oid_
ing tho creature's persona} identity, or leaving him
without Datuml selfhood: thus without the remot-
est possibility of spiritual conjunction with God: in
short, both literally and spiritunUy uncreated, Thus
in loving myself supremely, or in prizing above all
things else the interests of my personal identity, I
spiritually separate myself from God, and all tlle true
and living and lo\'ely things the Divine name stands
for in the creature; for in so doing I make my bosom
the ,'cry JOM et on'go ma!orNm, and consequently fill
my daily life with a spirit of hatred and intolerance
towards all other men. Accordingly it is only by
contriving to ItJllovo myself that I can effectually do
my port in the extinction of the hells bound up in
my nature, or ever practically succeed like Jesus
Christ in lo,;ng my fellow-men.
We are now in a position to understand what
Swcdenborg says of the tendency of creati,'e order
to ultimate i4clj, or descend to extremes, in the
lIaturt of the creature, "Dy creation is signified
what is Divine inwardly and outwardly, or in first
things and last: for everything created by God has
its beginning in Him, Ilnd from that beginning pro-
ceeds according to order even to the ultimate end,
thus through the heavens into the world. and tltere
ruts a8 in its Jlltimatt, for the tlltimate of IJivint order
344
SPIRITUAL CREATION UNREAL
is realized in mundane nature"
* "
The ultimate of
Divine order is in
Man;
and because man is the
ultimate of Divine order he is also its basis or
foun
dation. Since the Lord s influx does not
stop
in the
middle,
but
proceeds
to its
ultimates,
as was
just
said;
since this middle
through
which the influx
passes
is the
angelic
heaven,
and the ultimate to
which it tends is man or the human race
;
and since
nothing independent
or disconnected with other
things
can exist : it follows that heaven and the human race
are so
intimately conjoined
that each subsists
by
the
other. So that the human race without heaven would
be like a chain which had lost a
link,
and heaven
without the human race would be like a house with
out a foundation."
f
"
Divine order never
stops
in
an intermediate
point
"
(as
the
angel
or
heaven)
"
and
there forms a
thing
without its
ultimate,
for then it
would not have
perfectly expressed
itself: but
goes
straight
on to its ultimate and when there it
begins
formation,
and also
by
mediums there
brought
to
gether
it
redintegrates
itself,
and
produces
ulterior
things by procreations
: whence the ultimate is called
the
seminary
or
seed-place
of heaven."
|
And so on.
What now is the
plain
meaning
of these and a
thousand similar
passages
?
*
Swedeuborg
s
Arcana,
10634.
t
Ibid. 315.
f
Heaven and
Hell,
304.
344 SrlRlTUAL CREATION UNREAL
i8 reali:ed in mundane nature." - .. The ultimate of
Divine order is in Man; and because man is the
ultimate of Divine order he is also its 6a8;' or foun.
dation. Since the Lord's influx does not stop in the
middle, but proceeds to its ultimates, as was just
said; since this middle through which the influx
passes is the angelic heaven, and the ultimate to
which it tends is man or the human race; and since
nothing independent or disconnected with other things
can exist: it follows that heaven and the hllrnan race
are so intimately conjoined that each subsists by the
other. So that the human race without heal-en would
be like a chain which had lost a link, and hem'cn
without the human race would be like n hOllse with
out n foundation," t .. Divine order nC\'er stops in
an intermediate point" (as the angel or hearen) .. and
there forms a thing without its ultimate, for then it
would not have perfectly expressed itself: but goes
straight on to its ultimate nnd when there it begins
formation, and also by mediums there brought to
gether it redintegrates itself, and prodllce8 ulterior
things by procreations: whence the ultimate is called
the seminary or seed.place of heaven." t And so on.
What now is the plain meaning of these and n
thousand similar passages?
Sndeuborg't .4ffllIW, lQG34.
t I/eff'r(. (wJ lIell, 304.
t Ibid. 315.
UNLESS BASED IN THE CREATED NATURE.
345
They express
to
my judgment
the
purpose
of the
creative wisdom to make its work
thoroughly
real to
the
understanding
of the
creature,
by giving
it a fixed
or stable
anchorage
in his
nature,
or
absolutely
weld
ing
it to his self-consciousness. It is idle to
suppose
that a creature can ever come to
consciousness,
or
what is the same
thing,
can ever realize
life,
or even
existence,
save
upon
a natural basis. For his nature
as a creature cuts him off from life or
being
in
himself,
and
stamps
him
utterly dependent
for all
his
subjective experience upon
a life or
being
in
finitely
remote from himself viz. his creator. And
unless therefore his
very
nature as thus
subjectively
imbecile and
impotent
be
creatively organized,
he
can never come to
self-consciousness,
much less
to
any
of the
providential spiritual
issues of such
consciousness.* His nature as a creature is his sole
reality
in time or
eternity,
and unless he be en
dowed with natural
reality
therefore,
he must forfeit
his chances both of
spiritual
and
personal,
or of real
*
There is and can be no such
thing
in the universe as an unrelated
or disconnected
existence,
and
Swedenborg
is
perfectly philosophical
in
denouncing
such a
pretension.
Indeed,
if it were
otherwise,
the natural
or universal element would be
wholly lacking
to our sentient
experience.
That is to
say,
there would be no nature and no
universe,
but the entire
realm of existence would dwindle into a
logical poliverse, every
forlorn
and disastrous
fragment
of it
fatally bumping
the head of
every other,
or
nullifying
instead of
adding
to the sum of the other s
well-being.
U:S'LF.SS n.\SED 1::;' THE CREATED NATURE. 345
They express to my judgment the purpose of the
crcnth'e wisdom to mnke its work thoroughly real to
the understanding of the creature, by giving it 3 fixed
or stable anchorage in his nature, or absolutely weld-
ing it to bis self..conseiousness, It is idle to suppose
that a creature can c\'er come to consciousness, or
what is the snme thing, can ever realize life, or e\'en
existence, save upon a natural basis, For his nature
as a creature cuts him off from life or being in
and stamps him utterly dependent for nll
his subjective expericnce upon a life or being in-
finitely remote from himself-viz, his creator, And
unless therefore his ,"cry nnture as thus subjectivcly
imbecilc and impotent be creatively organized, he
cnn never come to self-consciousness, much less
to nny of the providentio.1 spiritual issues of such
consciousness. - His nature as a crenture is his sole
reality in time or eternity, and unless he be en-
dowed \\;th natural renlity therefore, he must forfeit
his chances both of spiritual and personal, or of real
There il and can be 110 Mleh thing in the IIl1i,ene.., an nnrelated
or dOOouoeclcd nisu-nce, and S...edenbnrg is perfectll philOl<lpbieaJ in
dellO\lncing lIIeb a pretension. Indeed, if it 'll'el'f: otherwise,lhe naln,,1
or nni'enal clemellt 1I'0uld be 1I'oollllaeking to our sentient e1perieraoe.
That i. to Ill, there 'll'ould be 110 nature and 110 llni,ene, but tbe entire
realm of niltenoe 'll'll\lld d'll'indle into a logieal poli"ene, eftlJ" forlorn
and disa.tl"llllS fragment of it raWll bllmping the head or uelJ other, or
nullifying inltead or adding to the IUM of the other's well.beillg.
346
IMPLICATION OF THE CREATURE S NATURE
and
seeming,
life forever. His nature is
abundantly
real
by
virtue of its
implicit logical
contrariety
to
that of the creator
;
and
all his own
reality,
which
he
ignorantly
and
foolishly supposes
to inhere in his
conscious
self,
derives
exclusively
from it. So that
provided only
the creator s resources be
actually great
enough
to
vivify
the creature s
nature,
and there
by
avouch His own
spiritual
infinitude in mak
ing
the creature s intrinsic evil the eternal witness
of His
power,
creation will
always
have a fixed or
stable basis of
reality
to the creature s
imagination,
and in that secure
anchorage
the creative wisdom
may
ever after
freely
work out whatever
proper
and
perfect spiritual
issues its own infinite love
may
in
wardly inspire.
To
say,
then,
that creative order never halts in an
intermediate
spiritual plane,
as heaven or the
angel,
but
goes straight
on to its natural
ultimate,
or
resting-
place,
in the world or
man,
and there
redintegrates
itself,
or
gathers
itself
up
anew,
for
spiritual procrea
tion : is
simply
to
say
in other words that creative
order is not the
wilful,
arbitrary,
unreal
thing
it is
generally thought among
men to
be,
as based
upon
the
sovereign
license of the
creator,
but is a most
tender, reasonable,
and real
thing,
as based in the
creature s own
nature,
which alone
accordingly
makes
it
obligatory upon
him to observe it.
346 OJl' TnE CREATURE'S SATURE
and sooming, life forever. His nature is nbundantJ)'
real by \'irtue of its implicit logical contrariety to
that of the creator; and all his own reality, which
he ignorantly and foolishly supposes to inhcre in his
conseious self, dcri\'cs exclusively (rom it. So that
providcd ouly the creator's resources be actually grcnt
enough to vivify thc creature's nature, nnd there-
by avouch His own spiritual infinitudc in mak-
ing the creaturc's intrinsic e\il the eternal witness
of His power, creation will always havc a fixed or
stablc basis of rcnlity to the creature';; imagination,
and in that secure anchorage the creath'e wisdom
may ever after freely ,,.ork out whate\'er proper and
perfect spiritual issues its own infinite love may in-
wardly inspire,
'1'0 say, then, tbat creati\'e order nC,'er halts in an
intermediate spiritual plane, as hern-en or the angel,
but goes straigbt on to its natural ultimate, or resting-
plnce, in tbe world or man, and there redintegrates
itself, or gathers itself up anew, for spiritual procrea-
tion: is simply to say in other worns that creative
order is not thc wilful, nrbitrar)', unreal tbing it is
generally thought among men to be, as based upon
the sovereign license of the crentor, but is a most
tender, reasonable, and real thing, as based in the
creature's own nature, which alone accordingly makes
it obligatory upon him to observe it,
IN
CREATION,
ALONE MAKES IT REAL.
347
Let us now
repeat
the substance of what we have
just
said,
in order the better to
impress
it on our
intelligence.
The intellectual secret of
creation, then,
very briefly
stated,
is that the creator is bound
by
His own
per
fection in order to
give
His creature
spiritual
or
immortal
conjunction
with Himself first of all to
endow him with natural
reality,
or conscious
projec
tion to
himself;
and then
spiritually
to
vivify
this
natural consciousness of his
by giving
it social form
or
quality
: so
enabling
the creature to
slough
off,
of
himself as it
were,
the selfish and monstrous
growths
which have
signalized
his natural
immaturity.
And now if these
things
be true we see at once
how
crudely
literal that is to
say,
how
thoroughly
destitute of
living
or
spiritual
truth the current
ecclesiastical
conceptions
of creative order are. In
deed the word
"
order
"
is
totally inapplicable
to the
ordinary
church
dogma
of
creation,
as this
dogma
makes it a mere brute work of
omnipotence,
result
ing
in the
production
of outward
Nature,
or the end
less chaos of
mineral,
vegetable,
and animal existence.
It is a creation in other words with neither
beginning,
nor
middle,
nor
end,
and so is
exquisitely unadapted
to rational
recognition.
As
Swedenborg
describes
creation
on the other
hand,
it is a house of three
stories or
degrees
;
the
highest
or inmost
degree
cor-
IN CREATION', ALOSE MAKES IT RF.J..L. 347
Let us nolY repeat tho substance of what we have
just said, in order the better to impress it on our
intelligence.
'l'he intellectual secret of creation, then, very briefly
stated, is that the creator is bound by His own per.
fection- in order to gi\"e His creature spiritual or
immortal conjunction with Himself - first of all to
endow him with natuml reality, or conscious projec
tion to himself; and then spiritually to vivify this
natural consciousness of his by gil'ing it social form
or quality: so enabling the ereature to slough off, of
himsclf as it were, the selfish and monstrous growths
which have signalized his natural immaturity.
And now if these things be true we see at once
how crudely liternl-that is to say, how thoroughly
destitute of living or spiritual truth - the current
ecclesiastical conceptions of creative order are. In
deed the word" order" is totally inapplicable to the
ordinary church dogma of creation, as this dogma
makes it a mere brute work of omnipotence, result.
iug in the production of outward .1Iinturc. or the end.
less chaos of mineml, vegetable, and animal existence.
It is a creation in other words with neither beginning,
1I0r middle, nor end, and so is exquisitely unadapted
to rational recognition. As Swedenborg describes
creation on the other hand. it is 11 hou8e of three
stories or degrees; the highest or inmost dcgree cor-
348
SWEDENBORG DESCRIBES CREATION
responding
to the
private
or bedroom floor of our
houses,
in which the inmate dwells secure from all
intrusion
;
the second or midmost
degree correspond
ing
to the
public
or
drawing
room floor of modern
houses,
in which the inmate receives and entertains
his friends
;
and the first or lowest
story correspond
ing
to the basement or kitchen floor of our
houses,
in
which the
merely
animal or material needs of the in
mates are
provided
for : and he names these succes
sive
stories,
accordingly,
the first : Natural
;
the sec
ond :
Spiritual
;
the third : Celestial. But the church
dogma
makes creation a house of one
story only,
and
that
story
the
lowest,
or basement
;
so that he who
follows ecclesiastical
guidance,
is left without intel
lectual
growth,
and is
kept consequently
in the dark
as to the future fortunes of his
race,
and of
himself,
both alike. Indeed the
religionist by profession
has
no
right
to know whether the daemonic
object
of
his
worship being totally
unidentified as he
puta-
tively
is
by
the
assumption
of his creature s nature
may
not leave the latter at
any
moment in the
lurch,
with
every
tender
yearning
of his heart after
good
forever
unsatisfied,
as
now,
and
every
restless
desire of his intellect after truth turned to
rayless
night.
But I concede too much to the church in
saying
that it makes creation a work of
"
omnipotence."
348 DESCRlDES
responding to the private or bedroom ftoor of our
bouses, in which the inmate dwells secure. from nil
intrusion; the sccond or midmost dcgree correspond-
ing to the public or drawing room floor of modern
houses, iu wbich the inmate reccives nnd entertains
his friends; and the first or lowest story correspond-
ing to the basement or kitchen floor of our houses, in
which the merely animal or material needs of the in-
mates arc provided for: and he names thcse sueccs-
sive stories, accordingly, the first: natural; the sec-
ond: Spiritual; thc third: Celestial Dut thc church
dogma makes creation a house of one story only, and
that story the lowest, or basement; so that he who
follows ecclesiastical guidance, is left without intel-
lectual growth, and is kept eonsequcntly in the dark
as to thc future fortunes of his race, and of himself,
both alike. Indeed the rcligionist by profession has
no right to know whethcr the dremonie object of
bis worship - hciug totally unidentified as l1C puta-
tively is by thc assumption of his creature's nature
- Dlay not lenve thc latter at any moment in the
lurch, with c"cry tender yearning of his heart after
good fore\Oer unsatisficd, as now, and c\'cry restless
desire of bis intcllcct after truth turned to rayless
night.
Dut I concede too much to tbc church in sa)ing
that it makes creation a work of .. omnipotence."
AS A HOUSE OF THREE STORIES.
349
For
omnipotence being
Divine is not
recognizable
by
sense,
and creation as the church understands it
per
tains
wholly
to the
sphere
of sense.
Omnipotence
is
recognizable only by
man s rational
mind,
and in order
to be so
recognized,
must avouch itself in a work of
infinite love carried out
by
infinite wisdom to a result
of infinite
practical benignity. Accordingly
wherever
man s rational mind
recognizes
a work of this com
plex
infinitude or
perfection,
there and there alone it
sees revealed to its
adoring recognition
the
omnipo
tent
creator,
and on bended knees
gives
Him the name
of Jehovah God forever. It is sheer
folly
to make the
senses a standard of
judgment
in relation to
omnipo
tence or
anything
else Divine
;
because the senses are
finite or
organic
and discern
appearances only,
while
Divine
things
are infinite and
inorganic,
that
is,
the
exact inversion of whatsoever
finitely
exists,
or sensi
bly appears
to be.
But the
professional
church,
heeding
the bare let
ter of revelation
only,
that
is,
restricting
its intellect
ual interests to the domain of fact
exclusively, puts
itself out of all
sympathetic
relation to man s nascent
and
kindling spiritual intelligence,
and
proves
itself
in
every point
of view a mere cumberer of the
ground
which it was
appointed
to cultivate. For
example
:
all the active intellect of the church at
present
is ex
pended
in the defence of
miracles,
as if God s honor
AS A HOUSE OF THREE STORIES. 349
}'or omnipotence being Divine is not recognizable by
sense, and creation as the church understands it p e r ~
wins wholly to the sphere of sense. Omnipotence is
reoognizable only by man's rational mind, and in order
to be so recognized, must avouch itself in a work of
infinite love carried out by infinite wisdom to a result
of infinite practical bcuignity. Accordingly wherever
man's rational mind reoognizes a work of this com-
plex infinitude or perfection, thcre and there alone it
sees re"ealed to its adoriN!J recognition the omnipo-
tent creator, and on bended knecs givcs Him the name
of Jehovah God forel'er, It is sheer folly to make the
senses a standard of judgment in relation to omnipo-
tence or an),thing else Divine; because tbe senses arc
finite or organic and discern appearances onl)', wllile
Divine things are infinite and inorganic, that is, the
exact iU\'crsion of whatsoever finitely exists, or sensi.
bly appears to be,
But the professional church, hceding the bare let-
ter of revelation only. that is, restricting its intellect-
ual interests to the domain of fact exclusivcly, puts
itself out of all sympathetic relation to man's nascent
and kindling spiritual intelligence, and proves itself
in evcry point of view a mere eumbcrer of the ground
which it was appointed to eulth'ate. For example:
nIl the acth'e intellect of the church at present is ex-
pended ill the defence of miracles, as if God's honor
350
MIRACLE A SENSUOUS SYMBOL
were
specially imperilled by
the current
scientific
scepticism
on that
subject.
But scientific men sim
ply
declare that miracle is
contrary
to the observed
course of
nature,
and that however men
may
have
been content to believe in it in times
past, they
are
no
longer
able to do so
;
churchmen
themselves,
if the
question
were
put
to the
test,
being
no more able to
do so than
any
other
people.
And it is evident that
the church can
say nothing
to the
purpose
in
reply
to this criticism. And this
simply
because it is so
habitually
indifferent to the distinction between fact
and
truth,
as
practically
to believe them identical or of
like sacredness
;
so that when science condemns mira
cle as an irrational or
intellectually
immoral
preten
sion,
the church feels its
very
existence
threatened,
and its sole raison d etre denied. Whereas it should
say,
if it were
any longer Divinely empowered
to
say
anything
:
"
True,
miracle is
irrational,
and I
equally
with
you
condemn it as
unworthy
of men s
present
belief. But it was once the
only
form under which
human
stupidity
allowed the truth of God s infinitude
to become realized
by
human
thought,
and I
prize
that truth of truths so
highly
that I can
scarcely
feel,
as
you
do,
like
taking vengeance upon
the
expressive
symbol
which alone
preserved
it to
my apprehension.
A sentimental mother sometimes
tenderly preserves
the cradle in which her first-born was rocked
asleep.
350 MIRACLE A. SEXSl;OUS SYMBOL
were specially imperilled by the current scientific
scepticism on that subject. But scientific men sim.
ply dedare that miracle ill contrary to the obscn'cd
course of nature, and that however men may ha,'c
been content to believe in it in times pnst, they are
no longer able to do so j churchmen themselves, if the
question were put to the test, being no more able to
do so than any other people, And it is evident that
the church can say nothing to the purpose in reply
to this criticism. And tbis simply because it is so
habitually indifferent to the distinction between fact
and truth, as practically to believo them identical or of
like sacredness; so tbat when science condemns mira
cle as an irrntional or intelIectunlIy immoral preten.
sion, the church feels its rcry existence threatened,
and its sole raMon d'eire denied. Whereas it should
say, if it were any longer Divinely empowered to say
anything: "True, miracle is irrational, and I equally
with you condemn it as unworthy of meu's present
belief. But it was onco the only form nnder which
human stupidity allowed the troth of God's infinitude
to become realized by human thought, and I prize
that truth of truths so bighly that I can scarcely feel,
as rOll do, like inking vengeance upon the expressive
symbol which alone preserved it to my apprehension.
A sentimental mother sometimes tenderly prcscn'cs
the cradIc in which her firstborn was rocked asleep.
OF THE CREATIVE INFINITUDE.
351
I don t know that one can
justify
this
proceeding
absolutely
;
but it is at least a
pleasanter sight
than
to see her
attacking
it with an axe and
chopping
it
up
for firewood."
0' THE CREATIVE INrlNITUDL 351
I do'n't know that onc con justify this prococding
absolutely; but it is Ilt least. plea-sanler sight than
to see her attacking it with an n:tc and cllOpping it
up for firewood."
LETTER XXIV.
?
Y DEAR FRIEND : If the considerations
advanced in the last letter have half the
force to
your
mind that
they
have to
mine,
you
will be in no
danger
of
depending
upon
science for the
supply
of
your
intellectual nutri
ment. The tether of science is the field of sense
;
and an intellect which is
inwardly quickened
there
fore : i. e. freed henceforth from sensual
limitation,
since it now views the whole world of sense
only
in the
light
of an outward
imagery
or
correspondence
of man s inward
being
: is
scientifically inappreci
able.
Properly speaking,
the senses are
completely
subterranean to the
sphere
of our characteristic hu
man
life,
the
sphere
of our characteristic human
as
distinguished
from our animal affections and
thoughts.
And one would as soon think therefore
of
consulting
a
grubbing
mole about the
approach
ing
occultation of
Jupiter,
as of
consulting
our best
scientific men
(purely
as
such)
in
regard
to the
LETTER XXIV.
Y DEARFRIEND: - Ifthe considerations
advanced in the last letler have half the
force to your mind that they have to mine,
you will be in no danger of depending
upon science for the supply of your intellectual nutriA
ment. 'rhe tether of science is the field of sense;
and an intellect which is inwardly quickened there-
forc: i. e. freed henceforth from sensual limitation,
since it now views the whole world of sense only
in the light of an outward imagery or correspondence
of man's inward being: is scientifico.Uy inappreci-
able. Properly speaking, the senses are completely
subterranean to the sphere of our characteristic hu.
man life, the sphere of our characteristic human-
ns distinguished from our 8nimal- affections and
thoughts. And one would as soon think therefore
of consulting !l. grubbing mole about the approach-
ing occultation of Jupiter, as of consulting our best
scientific men (purely as such) in regard to the
SCIENCE
TERRENE,
SENSE SUBTERRENE.
353
existence of
spiritual
or celestial realities. Men be
come
acquainted
with these
realities,
as it seems to
me,
not
through any
docile
hearing
of the ear
merely,
still less
through any
wearisome ratiocinative balan
cing
of
probabilities,
but
purely
in the
way
of an
exquisitely
inward or aesthetic
craving,
that
is,
in the
way
of a
gradual expansion
or education of the heart
to them. And in
my opinion consequently any
man
must be still
unacquainted
with them who needs the
testimony
of his senses to assure him of their exist
ence. For this would
imply
that
they
were not
spir
itual but material
realities,
existing
in
space
and time.
Tell
me,
my
friend,
you
who admit the existence of
a
legitimate object
of adoration to the human
heart,
that
is,
of an infinite
goodness
and
truth,
what
part
do
your
senses
play
in
promoting your
belief of that
wholesome truth ? Do
they steadfastly
lead
you
to
love
your neighbor,
or the human
race,
by practically
postponing
the demands of
your
self-love? Have
they
ever,
in
fact,
prompted you
to make the
acquaint
ance of
good by renouncing your
own habitual and
familiar evil ? Yet
respond
as
you may
to these inter
rogations,
I am
persuaded
there is
literally
no other
way
for us to
do,
and attain to the life of God in
nature.
Anything
short of this leaves us in the mere
mud of
animality,
out of which we
originally sprung.
And
though
we
may
all our lives reason with the
SCIE.."lCX T E R R E ~ E , SESSE SUBTlmRE.,"lL 353
existence of spiritual or cclestinl realities. Men be.
come acquainted with these realities, as it seems to
me, not through any docile heariug of the ear merely,
still less through any wearisome rntiocinath'e balan.
eing of probnbilities, but purely in the way of an
exquisitely inward or resthetic crnving, that is, in the
wa)' of a gradual expansion or educatioll of the heart
to them. And in m)' opinion consequently any man
must be still unncquninted with them who needs the
testimony of his senses to assure him of their exist.
ence. I'or this would imply that they wcre not spiro
itual but material realities, cxisting in space and time.
Tell mc, my friend, )'OU who admit thc existcnce of
a legitimnte object of adoration to the human henrt,
thnt is, of an infinite goodness nnd truth, what part
do your senses pIny in promoting )'our belief of that
wholesome truth? Do they steadfastly lend you to
love )'our ncighbor, or the human race, by practically
postponing thc demands of your self-love? Ha\'e
they ever, in fact, prompted you to make the acquaint.
ance of goocl by renouncing your own habitual nnd
familiar e,'il? Yet respond as you may to these inter-
rogations, I am persuaded there is literally no other
way for us to do, and attain to the life of God in
nuhuc. Anything short of this leaves us in the mere
mud of animality, out of which we originally sprung,
And though we Dlay aU our lhes reason with the
354
ESSENTIAL OR
SPIRITUAL,
AND EXISTENTIAL
unction of
self-styled seraphs,
or
devils,
we shall
only
the more
effectually
succeed in
duping
ourselves : we
shall never either of us add one to the ranks of true
or
effulgent
Divine-natural manhood.
The essential or
spiritual
Divine manhood consists
in this : that it is
wholly
creative,
or communicative
of itself to others created from
itself,
in which others
it
may
forever indwell
consequently
as a
perpetual
fountain of life or
being.
In other
words,
it consists
in a
power
of
loving infinitely
: that
is,
without
regard
to self. Such doubtless is the tide of creative life or
being
taken at its
flood,
or viewed in itself : what now
is it taken at its
ebb,
or viewed in its results ?
The answer to this
question
is
very simple.
The
existential or natural Divine manhood
consequent upon
this essential or
spiritual
infinitude in God for we
can no more conceive of an Esse or
being
without a cor
responding
Existere or
going
forth,
than we can con
ceive of
spirit
without the
implication
of nature con
sists in a most real and
adoring response
on the
part
of
the creature thus
miraculously
endowed with
being.
What is this
response
? It consists
exclusively
in the
power
which the creature has to love
finitely
: for
finite
love,
so it be
genuine
and
unaffected,
is
spiritu
ally
one or harmonic with infinite love.
Now,
the
only way
in which finite love can
guarantee
its own
genuineness,
or its
spiritual
and intimate
unity
with
354 ESSE..'iTIAL OR SPIRITUAL, AYD
unction of self-styled seraphs, or devils, we shall only
the more cffcetunlly succeed ill duping ourselves: we
shall ne\'cr either of us add one to the ranb of true
- or effulgent Divine-natural- manhood.
'rhe essential or spiritual Dh,ille manhood consists
in this; that it is wholly creative, or communicative
of itself to others created from itself, in which others
it may forever indwell consequently as a perpctunl
fountain of life or being, In other words, it consists
in a power of loving infinitely: that is, without regard
to self. Such doubtless is the tide of crenti"e life or
being taken at its flood, or viewed in itself: what now
is it taken at its ebb, or viewed in its results?
'l'he answer to this question is very simple, The
e:ru/enlial or natural Divine manhood consequent upon
this essential or spiritunl infinitude in God - for we
can no more conceive of an Esse or being without a cor-
responding Existere or going Cortb, than we can con-
ceh'o of spirit without the implication of nature - con-
sists in a most real and adoring response on the part of
the creature thus miraculously endowed with being.
What is this response? It consists exclusivel)' in the
power which the creature hns to love finitely: for
finite Jove, so it be genuine and unaffceted, is spiritu.
ally one or harmonic with infinite lovo, Now, the
only way in which finite 10\'0 can gUllrnnlee its own
genuincness, or its spiritual and intimate unity with
OR
NATURAL,
DIVINE MANHOOD.
355
infinite
love,
is
by subordinating
self-love to it : that
is,
by loving
others at the
expense
of itself. For as
to
"
love
infinitely,"
that
is,
creatively,
means to exert
a
wholly objective
love,
or one which encounters no
obstacle or
impediment
in the
subjectivity
of the crea
tor,
but leaves the creature alone
conscious,
so the
creature,
or finite
lover,
on his
part,
is bound to
signal
ize his
love,
or avouch its
truth,
by overcoming
what
ever
impediment
his
subjectivity
or selfhood offers to
its exercise. And in no
way
short of this will he
ever succeed in
manifesting
his own true
quality.
For if he should love
by
the direct force of
selfhood,
that
is,
without
pungent
self-denial,
or the constraint
of his own
subjective
tendencies,
he would love not
finitely,
but
infinitely
: that
is,
he would be no
longer
creature,
but creator.
This seems
plain enough,
and we need not
attempt
to make it more so. But it is
logically
incumbent
upon
me to
point
out the
philosophic
inference with
which this most
benign
truth is
fraught
: an inference
which leaves the
philosophy
of
incredulity,
or the
science of mere rationalistic
negation
which we are
combating,
no honest
leg
to
go upon.
Bear in mind
all the
while, however,
that I
say
no word in
dispar
agement
of the
legitimate activity
of science. I
only
arraign
the wisdom of those of her
particular
votaries
who are not
content with this
legitimate activity
of
OR KATlJRAL, D1V1YE J1AYIlOOD. 355
infinite love, is by subordinating self.love to it: that
is, by loving others at the expense of itself. llor Q.S
to "lo\'e infinitely," that is, crcati,'ely, means to exert
n wholly objective love, or one which encounters no
obstacle or impediment in the subjectivity of the erea
tor, but leaves the creature alone conscious, so the
creature, or finite lover, on his pnrt. is bound to signal.
ize 1Ii8 love, or avouch its truth, by overcoming wllll,t.
ever impediment his subjectivity or selfllOoo offers to
its exercise. And in no ,vay short of this will he
ever succeed in manifesting his own true quality.
For if hc should lo,'c by the direct force of sellbood.
that is, without pungent self-denial, or the constraint
of his own subjective tendencies, be would love not
finitely, bllt infinitely: that is, he would be no longer
creature, but creator.
This seems plain enough, and we need not attempt
to make it more so. But it is logically incumbent
upon me to point out the philosophic inference with
which this most benign truth is fraught: 8n inference
which leaves the philosophy of incredulity, or the
science of mere rationalistic negation which we are
combating, no honest leg to go upon, Bear in mind
all the while, howe"er, tlmt I say no word in dispar.
agement of the legitimate activity of science. I only
arraign the wisdom of those of ber particular "otanes
who are not content with this legitimate !\Ctivity of
356
THE SUBJECTIVE ELEMENT IN EXPERIENCE
their
mistress,
but
incessantly attempt
to
pervert
it
into a
power eminently
if not
absolutely
hostile to the
race s
spiritual
welfare.
If then it be the law of the finite
intelligence
to
realize a life or
being
in
harmony
with that of its
creator
only by postponing
itself to
others,
or
inwardly
dying
to its own
subjective
tendencies,
it follows that
the
subjective
element in existence is an evil ele
ment,
and is
obliged
to be
definitely
overcome or set
at
nought
in the creature s
experience,
before he can
have
any
taste of true
being.
He
may
indeed have
conscious existence to
any
extent
you please,
that
is,
may compass
the fullest
possible acquaintance
both
with
physical pleasure
and
pain,
and moral
good
and
evil : but his
physical
and moral existence do not con
stitute his
being, they merely give
him self-conscious
ness,
which is the
opposite
of
being.
These
physical
and moral
experiences
of his are
providentially
in
his
way
to
being,
I
admit,
but
they
are in the
way
as an obstacle and not as a
help
if he be inclined to
rest in
them,
just
as New York to an inhabitant of
Boston is in his
way
to
Washington,
if he be disin
clined to
stay
in New York : but
they
are not his
being any
more than New York is
Washington.
They
doubtless seem to
himself,
while he is
spiritually
ignorant
or unconscious of what true
being
is,
to
be the veritable
thing
itself;
and doubtless also this
356 TilE SUBJECTIVE ELEllE....T IN EXPERlE'S'CE
their mistress, but incessantly attempt to pervert it
into a power eminently if not absolutely hostile to the
roce's spiritual welfare.
H thcn it be the law of the finite intelligence to
rcalize a lifc or being in harmony with that of its
creator only by postponing itself to others, or inwardly
dying to its own subjeeti,e tendencies, it follows that
the subjective clement in existence is an cvil ele-
ment, and is obliged to be definitely overcome or set
at nought in the creature's experience, before he can
have nny taste of true being. He may indeed have
conscious existence to any extent you please, that is,
may compass the fullest possible acquaintance both
with physical pleasure and pain, and mornl good and
evil: but his ph)sical and moral existence do not con.
stitute his being, they merel)' give him self-conscious-
ness, which is the opposite of bcing. These physical
and moral experiences of his nre llro\'identially in
his way to being, I admit, but they are in the way
as an obstacle and not as a help if he he inclined to
rest in them, just as :r.-tew York to an inlmbitant of
Boston is in his way to Washington, if he be disin-
{'lined to stay in New York: but they arc not his
being any more than New York is Washington.
They doubtless seem to himself, while he is spiritually
ignorant or unconscious of what true being is, to
be the veritable thing itself; and doubtless also this
INTRINSICALLY EVIL AND PERISHABLE.
357
seeming
life or
being
of his
negatively promotes
his
eventual
experience
of the
reality,
inasmuch as
by
mis
leading
him into the
gravest practical
mistakes of
judg
ment and errors of
conduct,
it
gradually
stimulates re
flection
upon
himself,
and ends
by convincing
him that
the reliance he has hitherto had on selfhood as a basis
of true
being,
has been
grossly misplaced.
All this
is
true,
but
only
confirms what I have been
saying,
namely
: that the life a man is
subjectively
conscious
of,
whatever
providential
uses
may incidentally
sanc
tify
it to his true
life,
is
yet
all
unworthy
to be his
true life
;
nor does it ever of itself exert
any
other
than a
strictly negative bearing upon
such true life.
The
subjective
element in
experience,
then,
is an
evil
element,
especially
in human
life,
where it attains
to
really
devilish
dimensions,
or becomes
every par
ticular man s
private
and most sacred
selfhood,
organizing
him into the fiercest and most
jealous
antagonism
with
every
other
man,
his natural fellow.
What makes it evil? Because
being
a
purely
supposititious
or fantastic
life,
it
puts
a
man,
so
far as he comes under its
influence,
out of true re
lation to God who is his
only
source of
being,
and
so turns him into a more and more finite or
organic
existence
merely,
with no chances of mental
expan
sion or
enlargement accordingly
but in the
way
of
imagination
or insane illusion. The
happiness
IXTRIXSICALLY EVIL A. ... D PERISHABLE. 357
seeming life or being of his negatively promotes hi!\
eventual experience of the renlit)', inasmnch as b)' m i s ~
lending him into the gravest pmctical mistakes of judg-
ment and errors of conduct, it gradually stimulates re-
flection upon himself, and ends b)' convincing him that
the reliance he has hitherto had on selfhood as a basis
of true being, has been grossly misplaced. All this
is true, but only confirms what I have been saying,
namely: that the life n mlln is subjectivel), conscious
of, whatever providential uses rna)' incidentally S<'\IlC-
tify it to bis true life, is Jet all unworthy to be his
true life; nor docs it el'er of itself exert any other
than a strictly negative bearing upon such truc ]ife.
The subjecth'c element in experience, then, is an
evil element, especially in human lifc, where it att.'\ins
to really del'ilish dimensions, or becomes el'ery par-
ticular man's private and most sacred sclfhood,
organizing him into the fiercest and most jealous
antagonism with crery other man, his natural fellow.
Wbat makes it evil? Because being a purely
supposititious or funtastie life, it puts a man, so
far as be comes under its influence. out of true re-
lation to God who is his only source of being, and
so turns him into n more and more finite or organic
existence merely, with no chances of mental expan-
sion or enlargement accordingly but in the '\\'BY
of imnginatioll or insane illusion, The happincss
358
SCIENCE A PERPETUAL STRAINER
of a conscious or created
being
must consist in
the
peaceful
or harmonious relations that bind it to
its creator. And if these relations are falsified at their
very
core,
by
the creature
coming
to refer his
being
to
himself,
or to
put
himself
practically
in the
place
of God with
respect
to
every important
interest and
responsibility
of
life, disease, disaster,
and death are
bound,
of
course,
in the interest
of
his own
eventual
spiritual sanity,
to ensue : and meanwhile the human
family goes
on to realize life as best it can in the
discordant,
disgusting,
and wellm
gh
intolerable,
form
under which we at
present
know it.
Now science cannot
go
behind the senses. She is
the first
dry
land bred of their
watery
and wide-welter
ing
chaos,
and her obvious raison d etre is to furnish
a
kindly
fixed earth to men s
feet,
while
they
are
try
ing
to realize a worthier life for themselves than sense
and science both are
capable
of
ministering.
She is
not,
and never will
be,
the
beckoning
heaven of men s
eternal
hope
and
aspiration
;
she is but the
necessary
illustrative earth of their
peaceful
and
orderly enjoy
ment,
until that heaven
yields
itself to their solicita
tions. And she cannot
go beyond
her foundations.
Beginning
in sense and its
necessities,
she must
always report
herself to the
guardianship
of sense to
have her labors identified and
acknowledged.
And
as the senses are too dull and blunt to
recognize
truth
358 SCIE:iCE A PERPETUAL STRAINER
of a conscious or created being mlUl consist m
the peaceful or harmonious relations that bind it to
its creator. And if these relations are falsified at their
very core, by the crcatUIe coming to refer his being
to himself, or to put himself practically in the place
of God with respect to evcry important interest and
responsibility of liCc, disease, disaster, and death nre
bound, of course, in the intereat of his Olf:lI eventaal
to ensue: and meanwhile the human
family goes on to realize life lIS best it can in the
discordant, disgusting, and wellnigh intolerable, form
under which we at present know it.
Now science cannot go behind the senses. She is
the first dry land bred of their watery and wide-welter
ing chaos, and her obvious tai8Q11 d'etre is to fumish
1\ kindly fixed carth to men's feet, while they arc try-
ing to realize :\ worthier life for themselves than sense
and science both are capable of ministering. She is
not, and never will be, the beckoning heaven of men's
eternal hope and aspiration; she is but the necessary
illustrative earth of their peaceful and orderly enjoy
ment, until that heaven yields itself to their solicita
tions. And she cannot go beyond her foundations.
Beginning in sense and its necessities, she must
always report herself to the guardianship of sense to
have her labors identified and acknowledged. And
as the senses are too dull and blunt to recognize troth
FOR THE IMBECILE JUDGMENTS OF SENSE.
359
save in the lifeless form of
fact,
so science
consequently,
the child of sense on the maternal
side,
is
nothing
more than a
living memory
of the
race,
organizing
the
facts of universal
experience
and observation which are
requisite
to base its future intellectual and
spiritual
unity.
And
being
thus tethered as she is to sense or
the realm of mere
appearance
in
man,
it is
grotesquely
impudent
in her to
pretend
to have a
speculation
to
offer,
or a word to
say,
in reference to
any deeper ques
tion of man s
being.
His
being
is
essentially
immor
tal,
and the bare shadow of it therefore at most falls
within the realm of time and
space,
or
reports
itself
to sense
;
and what should we think of a blockhead
who offered to
give
us a
knowledge
of the
physiology
of the human
body, upon
no other basis than that
supplied by
a man s occasional shadow in a
looking-
glass?
Let us
expect
no
help
from science
then,
and a
fortiori
none from
sense,
in
respect
to our
partici
pation
in God s
living
or
spiritual
creation. It is
very
true that the
spiritual
creation is
eternally
an
chored in
sense,
because man s rudimental
conception
of Divine existence or order is
exclusively organic
or outward
;
but sense has no
perception
of the honor
done it in this creative
anchorage, persuading
itself
indeed that creation is
altogether physical,
and that
its own function is
simply
to look on and reason
FOR TilE JMDECILZ JUDGMENTS 01' 6E..,,"SK 359
S8.ve in the lifeless fonn of fnet, so science consequently,
the child of sense on the matenml side, is nothing
more than 0. living memory of the race, organizing the
facts of universal experience and observation which nrc
requisite to base its future intellectual and spiritual
unity. And being thus tethered ItS she is to sense or
the fe:llm of mere appe:1ranoo in man, it is grotesquely
impudent in her to pretend to have a speculation to
offer, or a word to say, in rcfeI'1!noo to any deeper ques.
tion of man's being. IIis being is essentially immor.
tal, and the bare shadow of it therefore at moot falls
within the realm of time and spnee, or reports itself
to sense; and what should we think of a blockhClld
who offeI'1!d to gke us a knowledge of the ph)'Siology
of the human body, upon no other basis thaD that
supplied by 0. man's occasional shadow in a looking-
glass?
Let ns expect no help from science then, and a
jortiori llone from sense, in respect to our partici-
pation in God's living or spiritual creation. It is
very true that the spiritual creation is eternally all
chored in sense, because man's rudimental conception
of Divine existence or order is exclusively organic
or outward; but sense has no perception of the honor
done it in this creative anchorage, persuading itsclf
indeed that creation is o.ltogether physical, and tbat
its own function is simply to look on and reason
3GO
NOT
SENSE,
BUT
SELFHOOD,
THE CHIEF
about the
spectacle,
and in the
long
run end
pos
sibly
who knows ?
by enjoying
it. In the ear
liest literature of the
race,
which is
always symbolic
or
sacred,
sense is denominated the
serpent,
because
cradling
as it does man s infant
intelligence
it takes
him
captive
unawares,
and makes him think that
its own
good
and
evil,
its own true and
false,
its
own
pleasure
and
pain,
are the measure of all Divine
or
spiritual reality.
There is not much
danger
of
this effect
now,
for
owing
to the race s
long expe
rience sense is
pretty
well
unmasked,
and has had
its
poor rampant
and innocent head
quite sufficiently
bruised indeed under the heel of men. That is to
say
: the
humbuggery
of sense and its
promises
is
now
perfectly
understood in
theory,
and the human
race once
having
learned is not
likely
soon to un
learn the
lesson,
however indifferent to it
any
num
ber of individuals
may
continue to show themselves
in
practice.
Man is
vastly
more liable to harm
nowadays
from the feeblest
whispers
of his own
inmost and
unsuspected
Eve or
selfhood,
than from
the loudest outward vociferation of his senses. And
this is a
liability
which all his science based on
sense is
noway competent
to shield him
from,
but
only
to
deepen
his
experience
of: which remark
brings
me,
by
a somewhat
loitering
dvtour I
admit,
to what I left so
incompletely
said about the church
360 SOT SESSE, BUT SELFJlOOD, TnE elItEF
about the spectacle, and in the long run end pos.
sibly-who knows?- by enjoying it. In the ear.
licst literature of the race, which is always symbolic
or sacred, sense is denominated the 8erpent, because
cradling as it does man's infant intelligence it tlLkcs
him captive unawares, and makes him think that
its own good and evil, its own true and false, its
own pleasure and pain, arc the mcnsure of aU Divine
or spiritual reality. There is not much danger of
this effect now, for owing to the mce's long expe-
rience sense is pretty well unmasked, and has had
its poor rampant and innocent head quite sufficiently
bruised indeed under the heel of men. That is to
say: the humbuggery of sense and its promises is
now perfectly understood in theory, and the human
roee once h:l.\'ing learned is not likely soon to un-
learn the lesson, however indifferent to it any num
ber of individuals may coutinue to show themselves
in practice. Man is vastly more liable to harm
nowadays from the feeblest whispers of his OWII
inmost and unsuspcc:tcd Eve or selfhood, than from
the loudest outward vociferation of his senses. And
this is a liability which aU his science bnscd on
sense is noway competent to shield him from, but
only to deepen his experience of: which remark
brings me, by a somewhnt loitering deto.r I admit,
to wbat I left so incompletely said about the church
OBSTACLE TO MAN S SPIRITUAL WELFARE.
361
and its
history
in
my
sixteenth Letter. But before
resuming
the thread of our discourse there inter
rupted
let us
bring
the
present
letter to a close.
All the science or
knowledge
of life to which I am
begotten,
born,
and bred
by
our
existing
civilization,
tells me with an
undeviating persistency,
that there is
nothing
so
Divinely
true,
because so
Divinely
sweet
and
sufficing,
as selfhood : and the
consequence
is
that I
actually
succeed in
giving
the real
Divinity
in
my great
race or nature
only
a scant and
drowsy
recognition.
Indeed if I should
freely yield
to the
scientific instinct within
me,
or abandon
myself
to
the current
inspiration
of culture about
me,
I doubt
not I should end
by altogether sacrificing
that
patient
Divinity
to the
unscrupulous
idol and counterfeit
enshrined in
myself.
For then
my
senses authenti
cated
by
science,
and unchecked
by
conscience,
would
be free to tell me that
my
life or
being
is
strictly
identical with
my
finite
personality,
and that the
only
death and hell I shall ever have to dread is
one which menaces that
personality
with desolation :
namely,
the death and hell
wrapped up
in
my
most
intimate or Divine-natural
innocence, truth,
and chas
tity.
I confess
though
that
having
had one s
eyes
once
opened
to a
glimmer
of eternal truth on the
subject,
one has no hesitation in
hoping
that before
he is
caught
hearkening
to this
gospel
of an atheistic
ODSTACLE TO MAN'S SPIRITUAL WEU'ARK. 361
nnd its history in my sixteenth Letter. But before
resuming the thrend of our discourse there inter_
ruptcd let us bring the present letter to II close.
All the science or knowledge of life to whieh I am
begotten, bom, and bred by our existing eivilizntion,
tells me with an undcviating persistency, that there is
nothing so Divincly true, because so Divinely sweet
and sufficing, as seInlood: and the consequence is
that I nctually succeed in giving the real Divinity
in my great race or nature only a scant nnd drowsy
recognition, Indeed if I sbould freely yield to the
scientific instinct within me, or abandon myself to
the current inspiration of culture about me, I doubt
not I should end by nltogether sacrificing that patient
Divinity to the unseropulous idol and counterfeit
enshrined in myself, For then my senses authenti.
cated by science, and unchecked by conscience, would
be free to tcll mc that my life or being is strictly
identical with my finite pcrsOlllllity, and that the
only denth and hell I shall ever have to dread is
one which mennces thnt personality with desolation:
nnmcly, the death and hell wrapped up in my most
intimate or Divine-natuml innocence, truth, and chas-
tity. I confess tllOugh that having bad one's eyes
once opened to " glimmer of eternal truth on the
8ubject, one has no hesitation in hoping that before
he is eaught hearkening to this gospel of an atheistic
362 NIRVANA,
OR
SELF-EXTINCTION,
IMPOSSIBLE
and drunken
self-conceit,
he
may actually perish
out
of
life,
and the
great
lord of life know him no more
forever. I for one should
distinctly prefer
forfeit
ing my
self-consciousness
altogether,
to
being
found
capable,
in ever so feeble a
degree,
of
identifying
my being
with it.
My being
lies
utterly
outside of
myself,
lies in
utterly forgetting myself,
lies in ut
terly unlearning
and
disusing
all its
elaborately petty
schemes and
dodges
now
grown
so
transparent
that
a child is not deceived
by
them : lies in fact in hon
estly identifying myself
with others. I know it will
never be
possible
for me to do this
perfectly,
that
is,
attain to
self-extinction,
because
being
created,
I
can never
hope actually
to become
Divine;
but at
all events I shall become
through
eternal
years
more
and more
intimately
one in
nature,
and I
hope
in
spirit,
with a
being
who is
thoroughly
destitute of
this
finiting principle,
that
is,
a
being
who is without
selfhood save in His creatures. And
certainly
the
next best
thing
to
being
God,
is to know
Him,
for
this
knowledge
makes one content with
any
burden
of
personal
limitation. I all
along
admit of course
that
I,
like
every
other
man,
have a natural
capacity
in
myself
for that harmless ruminant or reflective
life,
which to the
sceptical
or scientific mind is the
very
ideal human life. But I would have
you
most
distinctly
to understand that this
respectable
bovine
362 NIRVANA. OR SEL1-UTIYCTIO:f. DIPOSSIBLE
and drunken self-conceit, he may actually perish out
of life, and the great lord of life know him no more
forever. I for one should distinctly prefer forfeit.
ing my self-consciousness altogether. to being fonnd
capable. in ever so feeble a degree, of identifying
my being with it. 1\[y being 1ic.9 utterly outside of
myself, lies in utterly forgetting myself, lies in ut-
terly unloorning and disusing all its elaborately petty
schemes and dodges now grown so tmnsparcnt that
a. child is not deceived by them: lies in fact in hon-
estly idelltifyi!l myself with others. I know it will
never be possible for me to do this perfectly, that
is, attain to sclf-extillction, bceause being creoted, I
can Del'er hope actually to become Divine j but at
all events I shall become through etemol years morc
and more intimately one in nature. and I hope in
spirit, with a being who is thorougllly destitute of
tbis finiting principle, that is, a being .wllo is without
selfhood save in His creatures. And certainly the
next best thing to being God, is to know Him, for
this knowledge makes one content with any burdeu
of personal limitation. I aU along admit of course
tbat I, like every other man, bave a natural capacity
in myself for that harmless ruminant or reflective
life. which to the sceptical or scientific mind is tile
very ideal human life. But I would ho\'c JOu most
distinctly to understand that this respectable bovine
TO CREATED OR SELF-CONSCIOUS EXISTENCE.
363
style
of
existence,
with the whole Divine-human aro
ma,
or miraculous
quality,
of life left out of
it,
is not
in the least
my
ideal. The idea of the life I
my
self covet or
aspire
to,
is that
of free, unforced,
irre-
flective, spontaneous goodness,
realizable
only through
a Divine reconstruction
of my
nature. And I would
infinitely
rather die
outright, accordingly,
with no
chance of
any
lesser
resurrection,
than
yield
one iota
of this most
lovely
human
hope
and
aspiration
to
the
flimsy
reasoners who lead our
present
intellectual
decadence,
and
pitch
the tune for the base unwhole
some crew to dance
to,
which with lower aims than
theirs
yet
vaticinates in the same strain.
I
rejoice,
then,
with
unspeakable joy
in the
gospel
legend,
or the fact of Christ s birth from a
virgin,
and
of his resurrection from death :
certainly
not because
of
any
literal or absolute worth the facts bear to
my
imagination,
for in themselves
they
leave
my imagi
nation
wholly unimpressed,
as
they
leave
my
reason
baffled
;
but because
they
alone
suggest
to
my
heart
and mind the
spiritual
truth of God s infinitude. Ah !
the marvellous truth which is avouched for us in
the Christian
legend
! The
simply
adorable and
ineffable
truth of God s natural
manhood,
of the
Divine nature made human down to the veriest flesh
and
bones of
humanity,
and of our nature conse
quently
exalted into the sole vehicle thenceforth of
TO eauTED 0& EXlST:tN"CE. 363
style of existence, "ith the whole Divine-humnn fU'Oo
rna, or miraculous quality, of life left out of it, is not
in the least Illy ideal. The idea of the life I my-
self covet or aspire to, is tltat qf free, linfarced, i"e.
Jledive, IjXJlltaJUOIU !JOOdRCU, realizable only t"roNgA
a .DiviJCt reeoMtTllction of my nature. And I "'ould
infinitely rather die outright, accordingly, with no
chance of any lesser resurrection, than yield onc iota
of this most Im'ely human hope and aspiration to
the flimsy reasoners who lead our present intellectual
and pitch the tunc for the bose unwhole-
BOrne crew to dance to, wllieh with lower aims thnn
theirs yet \'aticinatcs ill the same strain.
I rejoice, then, witb unspeakable joy in the gospel
legend, or the fact of Christ's birth from a virgin, and
of his resurrection from death: certainly not because
of any literal or absolute worth the facts bear to my
imagination, for in tbemseh'cs they lea\'e my imagi.
nation wbolly unimpressed, as they leave my reason
baffled; but because they alone suggest to my heart
Rnd mind the spiritual truth of God's iufinitude. Ab!
the marvellous truth wbieh is avouched for us in
the Christian legend I 'rhe simply adorable and
ineffable truth of God's 1IalMral manhood, of the
Divine nature mnde human down to the veriest flesh
and bones of humanity, nnd oC our nature conse-
quently exalted into the !!Ole vehicle thenceforth of
364 THE GOSPEL FACTS WORTHLESS SAVE AS
God s
! To think
hereupon
what
a
stupid dreary thing
the human soul is reduced to
after it has
undergone
scientific
manipulation,
and
been run into a mere
pruritus
of the senses ! Ham
let the
play
with Hamlet the
person
left out is noth
ing
in
comparison.
The
melancholy thing
in this
case is not that one s bread of life becomes mere
unleavened
dough,
for one can exist well
enough,
if bare existence contents
him,
on unleavened
bread
;
but that
any
considerable number of men
should be so
lacking
in the sentiment of infinitude
within their
proper
nature,
as
willingly
to make
sense,
in which all animals are
superior
to
them,
the
sovereign
arbiter of truth in intellectual
things
! I
beg
however that
you
will not think that it seems
to me
vitally important
in what sense the
existing
battle between
religious
faith and science is settled.
Neither
party
is
contending
for the interests of the
living
God,
so
spiritually
active at
present
within the
precincts
of human
nature,
but
only
and at best for
those of some traditional
deity
now
deceased;
the
deity,
for
example,
of orthodox ecclesiastical culture.
The
worship
of this
time-and-space deity
at this
day,
and
especially
in this
land,
where human nature is
vindicating
with
startling emphasis
and iteration its
immaculate Divine
dignity against
all manner of finite
private
or
personal pretension
in
men,
seems to me a
364 TnE GOSPEL FACTS WORTHLESS SAn: AS
God's spiritual perfection I To think hereupon what
a stupid dreary thing the human soul is reduced to
after it hIlS undergono scientific manipulation, and
been run into 0. mcre prurilu8 of the senses! Ham-
let the play with Hamlct the person lcft out is noth-
ing in comparison. The melancholy thing in this
case is-not that OIlC'S bread of life becomes mere
unleavened dough, for one ron exist wcll enough,
if bare existence contents him, on unleavened
bread; but that any considerable number of men
should be so lacking in the sentiment of infinitude
within their proper nature, as willingly to make
sense, in which all animals are superior to them, the
sovereign arbiter of truth in intellectual things! I
beg howe"cr that you will not think that it seems
to me vitally important in wbat sense the existing
b.... lttle between religious faith and science is settled.
Neither party is contending for the interests of the
living God, so spiritnall)' active at present within the
precincts of human nature, but only and at best for
those of some traditional deity now decenscd; the
deity, for example, of orthodox ecclesiastical culture.
The worship of this time-aod-space deity at this day,
and especially in this lalld, wbere human nature is
vindicating with startling emphasis and iteration its
immaculate Divine dignity against all manner of finite
private or personal pretension in men, seems to me a
A REVELATION OF GOD S INFINITUDE.
365
grievous
anachronism,
and is
clearly
not worth con
tending
for. Take
any
chance dozen
reputable
men
of the world
(so-called)
who
practically deny
the
existence of
any deity
outside of our own nature
;
and then take
any
similar dozen of
reputable religious
men
(so-called)
who
practically
affirm the existence
of a
deity
with
distinctively supernatural
and
super
human attributes : and I
defy you
to discover
any
other and
deeper practical
difference between them.
No,
their sole visible difference is constituted
by
the
presence
or absence of the
religious profession,
to
gether
with a certain
stifling pious
decorum which
that
profession imposes
: not in the least
by any
characteristic
spiritual superiority
of either class to
the other. So far as the interests and intercourse
of this humdrum moral or
superficial
life are in
ques
tion,
I venture to
say you
would confide in one class
quite
as
readily
as in the other.
But,
unless I am
greatly
mistaken,
you
would
intelligently
confide in
neither
class,
so far as their relations to man s un
seen and veracious
spiritual being
are concerned.
I said a moment since that the
gospel
facts,
the
miraculous facts
alleged
in connection with Christ
Jesus,
did not in themselves
pique
either
my
aesthetic
or rational interest. The reason doubtless is that the
Christian facts are creative
facts,
ultimate facts of
man s universal
being,
and make no
appeal
to
my
in-
A REYELATlON OF GOD'S INFINITUDE. 3G5
grievous anachronism, nnd is clcarly not worth con
teuding for. Take any chance dozen reputable men
of the world (socalled) who practically deny the
existence of any deity outside of our own nature;
and then take allY similar dozen of reputable religious
men (so-called) who practically affirm the existence
of a deity with distinctively supernatuml and super-
human attributes: and I defy JOu to discover any
other and deeper practical difference between them.
1\0, their sole visible difference is constituted by the
presence or absence of the religious profession, to-
gether with a certain stifling pious decorum which
that profession imposes: not in the least by any
characteristic spiritual superiority of either class to
the other. So far as the interests and intercourse
of this hwndrum moral or supcrficiallife are in ques.
tion, I \'cnturc to sa)' JOU would confide in one claSll
quite as readily as in the other. nut, unlcss ] am
greatly mistaken, )'OU would intelligently confide in
neither class, so far as their relations to mail's un
seen aud \'erocious spiritual being are concel11ed.
] said a moment since that the gospel facts, the
miraculous facts allegcd in connection with Christ
Jesus, did not in themseh'es pique either my msthetic
or rational interest. The reason doubtlcss is that the
Christian facts are creative facts, ultimate facts of
man's universal being, and make no appeal to my in
366
THE SCIENTIFIC OR ONTOLOGIC HYPOTHESIS
dividual
self-love,
save in a reflex
way.
I am
not
spiritually
a creature of God in
my
own
right,
or in
my
individual
capacity,
but
only
in so far as I become
identified in affection and
thought
with universal
man,
or the interests of the Divine
righteousness upon
earth. The Christian facts must
always
be
regarded,
when
regarded intelligently,
as a
rigid
accommoda
tion of
spiritual
or
supersensuous
truth to man s
natural or sensuous
understanding
: the truth accom
modated
being
that of God s
infinitude,
which makes
Him a
spiritual
or
living
creator of men and
by
no means a natural or dead creator
; which,
in
fact,
stamps
the whole realm of nature as void of abso
lute
significance,
or turns
it,
solid foundation as it is
for our
senses,
into a boundless
mirage
whenever
we seek to
get any
direct
spiritual
instruction from
it. In short the facts
pointedly
refuse to be inter
preted by any
scientific or
ontologic hypothesis
of
creation,
which identifies the
being
of
things
with
their existence in
space
and
time,
and thus
quietly
eliminates from the
problem
a
spiritual
or
living
and infinite creator. There is no more vicious
habit of mind
accordingly
in the
point
of view of
philosophy
than that which drives us to
speculate
an
ontologic
basis to the
spiritual
creation,
in think
ing
it to be
really
or
objectively
identical with out
ward nature. Man is not
naturally
immortal,
and
BCG TilE SClL'i'TlFIC OR ONTOLOGIC HYPOTHESIS
dividuo.l self.IO\'C, SM'C in a reflex way. I am not
spiritually a creature of God in my own right, or in
my individual capacity, but only in so far as I become
identified in affection and thought with universal man,
or the interests of the Dilinc righteousness upon
earth. The Christian fa.cts must always be regarded,
when regarded intelligently, as a rigid accommoda_
tion of spiritual or sttpersensuous truth to man's
natural or sensuous understanding: the truth accom
modated being that of God's infinitude, which makes
Him a spiritual or li\'ing creator of men and by
no means a natural or dead creator; which, in fuct,
stamps thc whole fcolm of nature as \'oid of abso.
lute significance, or turns it, solid foundation as it is
for our senses, into a boundless mirage whenever
we seck to get any direct spiritual instruction from
it. In short the facts pointedly refuse to be inter
preted by any scientific or ontologie hypothesis of
creation, which identifias the being of things with
their existence in space and time, and thus quietly
eliminates from the problem a spiritual or living
and infinite creator. There is no more \iciolls
habit of mind accordingly in the point of view of
philosophy than that which drives us to speculate
all ontologie basis to the spiritual creation, in think.
ing it to be ronny or objeeth'ely identical with out.
ward nature. Man is not natlll'8lJy immortal, and
OF BEING FUNDAMENTALLY STUPID AND VOID.
367
only
harm is done
by leading
him to think himself
so.
By
natural
birth,
or in
himself,
he is to the last
degree corrupt
and
perishable,
and
though
his science
demonstrates
any
amount of
order,
peace,
and
pro
ductive
power
in his animal and
vegetable
and min
eral
connections,
it is
utterly powerless
to
promise
himself
any
resurrection from the death which is la
tent in his own flesh and bones. To be sure science
is
just
as
impotent
to menace him with a
contrary
fate,
because as science is
functionally
confined to
the realm of mortal
existence,
it must needs confess
itself a mere idiotic
gtiesser
in relation to
every
interest of his unseen and immortal
being.
I do not
say,
then,
that Jesus Christ is of
any pri
vate
consequence
to me more than
any
other man
is,
or that I derive the least
hope
or comfort from his
recorded life and conversation to
my personal
or self
ish desire of
immortality.
I have no doubt indeed
that I shall live after
death,
with
perhaps unhap
pily
a
greatly
enhanced force of selfhood
moreover,
and
quite independently
of
my
inherited or culti
vated
religious
faith. But
any
amount of mere
post
mortem consciousness would
prove
a
sorry equivalent
for
immortality.
Man realizes immortal
life,
I infer
from the Christian
facts,
and somewhat from
my
own
observation of human life as
well,
only
under his
own
spiritual
midwifery
;
that
is,
only by voluntarily
or DEL. ...O FUSD.ulE. ...ULLy STOMD AND '1010. 3G7
only harm is done by leading him to think himself
so. By natural birth, or in himself, be is to the last
degree corrupt and perishable, and though his science
demonstrat.cs nuy amount of order, peace, and pro-
ductive power in his animal and vegetable and min-
eral connections, it is utterly powerless to promise
himself allY resurrection from the death y,hich is L,,-
tent in his own flesh and bones. '1'0 be sure science
is just as impotent to menace him with a. contrary
fate, because as &eience is functionally confined to
the rculm of mortal existence, it must needs confess
itself n mere idiotic guesser in relation to every
interest of his unseen and immortal being.
I do not say, then, that Jesus Christ is of any pri-
vate consequence to me more than on)' other man is,
or that I deri\'c the least hope or comfort from his
recorded life and conversation to my personal or self
ish desire of immortality. I have no doubt indeed
th"t I shall live aller dcuth, with perhaps unhap-
pily a greatly enhanced force of selfhood moreovcr,
Bnd quite independently of my inherited or culti-
vated religious faith. But any amount of mere post.
mortem consciousness would pro\'e a sonoy eqllivalcnt
for immortality. Man realizC6 immortal life, I infer
from the Christian facts, and somcwh"t from my own
observation of human life as ....cll, only undet" his
own spiritual midwifery; that is, only by voluntarily
368 HOW MAN REALIZES IMMORTALITY.
compelling
himself
against
the
inspiration
of his self
hood,
and
frankly obeying
the
inflowing
instincts of
fellowship
or
society
which alone unite him with his
kind,
or out of a
very disgusting
animal make him
for the first time a man. In
short,
a man realizes
life Divine and immortal
only by coming
to view
himself as so much mere rubbish in
comparison
with
his
fellows,
and
clinging
with renewed affections to
his
Divinely
redeemed race or nature. It is astonish
ing
what force and
expansion
this new and Divine
love of one s kind
imports
into our
ordinarily grace
less
consciousness,
or the unrelieved tenor of our
daily
life. How it
enlarges
the
objective
element in
consciousness,
and annihilates the
subjective
element
comparatively,
till at last
every
commonest natural
form of use seems aromatic with
Divinity,
and all
men who are not vowed to idleness or
pleasure grow
Divinely
chaste,
as all women are
Divinely
fair and
modest. But I
only
want to
say
that incarnation
avouches itself to the heart the sole
philosophic
secret
of
creation,
and the Christian facts in
embodying
this
secret in a
cypher
as it were until such time as the
human mind had
grown
wise
enough by experience
to unriddle
it,
impose
a definite end to men s crude
speculations
in
seeking
a scientific or
ontological
clew
to the
mysteries
of creative
and created
being.
Perhaps
it will not be amiss to close this letter
368 HOW MAN REALIZES IMMORTALITY.
compelling bimself against tbe inspiration of his self.
hood, and frankly oheying the inflowing instincts of
fellowship or society which alone uuite him with his
kind, or out of a yery disgusting alJimal make llim
for the first time a mnn. In short, a man realizes
life Dh'ino and immortal only by coming to view
himself as so much merc rubbish in comparison with
his fellows, nnd clinging with renewed affections to
his Di\'ine}y redeemed race or nature. It is astonish.
ing wbat force and expansion this new and Divine
love of one's kind imports into our ordinarily grace-
less consciousness, or the unrelieved tenor of our
daily lifo. IIow it enlarges the objective element in
consciousness, and annihilntes the subjective element
comparatively, till at last every commonest Illltural
form of use seems aromatic with Dh'inity, and all
men who nrc not vowed to idleness or pleasure grow
Divinely chaste, as all women are Divinely fair and
modest. But I only want to Sily that incarnation
avouches itself to the henrt the sole philosophic secret
of creation, and the Christian facts in embodying this
secret in a cypher as it were until such time as the
human mind had grown wise enough by experience
to unriddle it, impose a definite end to men's crude
speculations in seeking a scientific or ontological clew
to the mysteries of creative and created being.
Perhaps it will not be amiss to close this letter
A PERSONAL REMINISCENCE. 3G9
by
a
personal
reminiscence
having
some relation to
its theme.
A
good many years ago
in Paris I lived in the
same house with Mrs.
,
a most
charming
and
amiable old
lady,
who was the mother
by
a former
marriage
of a
very distinguished
son,
with whom I
had been for several
years
on terms of
friendly
ac
quaintance,
and who was
polite enough
to insist on
my making
his mother s
acquaintance
also. The
mother was a
remarkably
handsome
woman,
of the
gentlest
address and
manners,
but she
very
soon
revealed to me that her
peace
of mind had been
very
much disturbed
by
doubts of the
religious dogmas
in which she was
bred,
and to which she tried to
continue faithful. I
usually
endeavored to relieve her
depressed spirits by
talk about her
son,
whom she
almost
idolized,
and about the
very
remarkable lec
tures he had
given
in New
York,
and other cheerful
topics,
but somehow our conference
always
reverted
to a discussion of her
religious perplexities,
which
were indeed
sufficiently
sombre and
menacing.
Her
husband,
who seemed a
very
amiable
man,
was a
half-pay
officer in the
English army, altogether
vowed
to
reading,
and not much
disposed
to interest him
self in
drawing-room gossip.
One
evening
I had
mounted to their
apartment,
and found there an Irish
lady,
of
extremely prepossessing appearance,
who was
A PERSOYAL RE)fISISCESCIt. SGn
by a personal reminiscence having somo rclutioll to
its theme.
A good many )'enrs ngo in Paris I lil'ed in the
same house with "Mrs, --, a most charming aud
amiable old lady, who was the mother by a fonner
nmrrillge of a \'ery distinguished son, with whom I
had been for severnl yoors on terms of friendly ac-
quaintance, and who was polite enough to insist on
my making his mother's acquaintanoo also. The
mother was a remarkably handsome ,vornan, of the
gentlest address and manners, but she very soon
revealed to me that her peace of mind had been very
much disturbed by doubts of the religious dogmas
in which she was bred, and to which she tried to
continue faithful. I usually endeavored to relieve her
depressed spirits by talk about her son, whom she
almost idolized, and about the very remarkable lec-
tures he had given in New York, and other cheerful
topics, but somehow our conference always reverted
to 8 discussion of her religiollS perplexities, which
were indeed sufficiently sombre and menacing, lIer
husband, who seemed n very amiable man, was a
half-pay officer in the English nrmy, altogether vowed
to reading, and not much disposed to interest him-
self in drnwing-room gossip. One evening I had
mounted to their apartment, and found there an Irish
lady. of extremely prepossessing llppcnroncc, who was
370 ANECDOTE OF A MURDERER S MUNDANE
the wife of the Paris
correspondent
of one of the
London
daily papers,
and who
apparently
was enter
taining
our hostess with some account of Sweden-
borg
s books. She seemed to know
something
of
what she talked
about,
and had
evidently
read Swe-
denborg
s
writings
with a certain interest and in
struction. But I
thought upon
the whole that
she
presented
her
subject
in too sentimental a
light
to
attract her friend s serious
attention,
and it occurred
to me to tell a
story
which
might give
a somewhat
grimmer
and more realistic
impression
of his lore.
It was a narrative I had
lately
found in one of
Swedenborg
s
private
diaries,
if I am not
mistaken,
of a murderer s entrance into the
spiritual
world,
whose execution took
place
in
Stockholm,
and whose
courage
had
evidently
been
buoyed by
a
very strong
confidence that the
rope
would
break,
and the hour
appointed
for his execution
elapse
before it could be
repaired
or
readjusted. Accordingly
when the
drop
fell,
and set the criminal free for his
spiritual
career,
Swedenborg,
who watched all the details of the in
cident
through
the
eyes
of his attendant
spirits,
saw
him
pick
himself
up
in the other world with
great
alacrity,
and betake himself to
running
towards the
open country
as if to
put
the
greatest possible space
between himself and the Stockholm rabble. His zeal
in
running
became so furious as to attract
attention,
370 AN'ECJ)()'J'E 01 A JltrnDERER'8 MUNDANE
the wife of the Paris correspondent of one of the
London daily papers, and who apparently was enter-
taining our h06tesS with some account of Sweden.
borg's books. She seemed to know something of
what she talked about, and had evidently read Swe-
denhorg's writings with a certain interest and in-
struction. nut I thought lIpon the whole that she
presented her subject in too sentimeutal a light to
attract her friend's serious attention, and it occurred
to me to tell a story whicb might give a somewhat
grimmer and more rctllistic impression of his lore.
It was a narrative I had lately found ill one of
Swedenborg's pril'o.te diaries, if [ am not mistaken,
of a murderer's entrance into the spiritual worW,
whose execution took place in Stockholm, and whose
couroge had evidently been buoyed by a very strong
confidence that the rope would brenk, and the hour
appointed (or his execution elapse before it could be
repaired or rcadjllstOO. Accordingly when the drop
fell, and set the criminal free for his spiritual career,
Swedenborg, who watched all the details of the in-
cident through the eyes of his attendant spirits, sa,v
him pick himself up in the other world with great
alacrity, and betake himself to mnning towards the
open country as if to put the greatest possible space
between himself and the Stockholm rabble. His zeal
in running bocnme so furious as to attract attention,
POST-MORTEM PERTURBATIONS.
371
and some
good spirits
at
length put
after him to
chase him
down,
and ascertain what
fly
had bitten him
that he ran with such reckless
speed.
He was not
long
in
yielding
to their
friendly
overtures,
but in
sisted that he should not be taken back to
Stockholm,
saying
that the
rope
had
broken,
and the time was
now
past
that had been
appointed
for his execution.
The
good people
who had interested themselves in
him
perceived
at once that he had taken a
longer
leap
than he himself was at all aware
of,
and
very
soon left him in the hands of certain
spirits
of his
own
kidney
to whose
company
he
betrayed
a much
stronger liking.
The
story
was not
perhaps exhilarating
as a
story,
but I had no sooner
begun
it than I observed the
husband of our hostess lift his
eyes
from the
open
book before
him,
and sit in an attitude of
great
ex
pectancy
till I had ended. Then he rose and shut
his
book,
at the same time
saying
to
me,
that if he
could believe the incident I had
related,
it would
be all over with his doubts about
immortality,
for
the incident in
question
bore
very strongly upon
the
only
two
points
on which his doubts
pivoted:
first,
that of the
persistence
of man s
personal identity
beyond
the
grave
; and, second,
the
persistence
of
his conscious freedom.
If, therefore,
he could
only
believe that
Swedenborg
had
actually
witnessed the
POST.1I01tTU nnTUIlnATION"S, 871
and some good spirits at length put after him to
chllSC him dowD,and bCCrtain wb3t fly had bitten him
that bo ran witb such reckless speed, lie was not
long in );clding to their friendly o\'crhllu, but in-
sisted that he should not be taken bock to Stockholm,
Sllying that the lOpe bad brokcn, and the time was
now past tbat had been appointed for his execution,
The good people who bad interested tbcmscln:::s in
bim perceived .t onee tbnt he bad takcn a longer
IMp than he himself wn.s at aU aware of, and \'cry
soon len him in the hands of ceri4in spirits of his
own kidney to whose compnn)' ho bctrtlJcd a much
stronger liking.
The story was not perhaps exhilarating as a story,
but I had no sooner begun it than ] obscrved the
husband of our hostess lin his eJcs from the open
book btfore him, and sit in an attitude of great ex-
peetaney till I had ended. Then he rose and shnt
his book, at the same time saying to me, that if he
could belieyc the incident I had related, it would
be .n o\'cr wilb his doubts about immortalit)" for
the incident in question bore ..-ery strongly upon the
only two points on which h ~ doobts photed: first,
that of the persistence or mnn's personal identity
bcJond the gt:\'fC; and, second, the persistence of
his conscious freedom. If, therefore, he could only
beliC'o'e thnt SWcdcnborg bad actually witnessed the
372
NO DEGREE OF POST-MORTEM EXPERIENCE
occurrence I
related,
he would be
extremely happy
;
but ah ! the
way
to believe
Swedenborg
!
I told him that I had not reckoned
upon
interest
ing
him in
my poor
little
anecdote,
but that it was
intended to
placate
the anxieties of his wife which
were
always
the effect of an influx of evil
spirits, by
suggesting
to her mind the fact of the
death-process
being
in
every
case so
very
humane and natural as
to leave even a criminal like this vile murderer ut
terly
undisturbed as to his habitual
thought
and con
sciousness,
and intent still
only upon cheating
the
hangman.
I furthermore remarked that I had
my
self no doubt of the absolute
reality
of this incident
to
Swedenborg
s
experience,
because I could not con
ceive of the creator of men once
endowing
them with
conscious life or
freedom,
and then conceive of Him as
again
under
any possible
circumstances
revoking
His
gift.
But I also told him that I had been not a
little interested to discover that so
intelligent
a
person
as he should be
prepared
to
say
that all his desires
after
immortality
would be met in his
experience
of
the indefinite
persistence
of the natural life. Doubt
less
Swedenborg
s Arcana Calestia were
apt
to breed
a
pretty
firm conviction in the mind of the reader
that an
orderly
conscious
existence,
however
variously
motived on the
part
of the
subject,
is the assured
providential
destiny
of all men after death. But I
372 NO DEGREE OF POST-MORTEM EXrJffiIEN'CE
occurrence I related, be would be extremely happy;
but ah I the way to believe Swedenborg!
I told him that I had not reckoned upon interest-
ing him in rn)' poor little anecdote, but that it was
intended to placntc the anxieties of his wife which
were always the effect of an influx of cvil spirits, by
snggcsting to her mind the fact of the denth.process
being in every case so very humane nnd nntuml ns
to le:we even a criminal like this vile murderer ut
terl)' undisturbed as to his habitual thought and con
seiousness, and intent still only upon cheating the
hangman. I furthcnnorc remarked that I had my-
self no doubt of the al.Jsolute renlity of this incident
to Swedenborg's experience, because I could not con-
cehe of the creator of men oncc endowing them with
conscious life or freedom, and then conceive of Him as
agnin under any possible circumstances revoking His
gift. Bllt I also told him that I had been not a
little interested to discover that so intelligent a person
as he should be prepared to say that all his desires
after immorUllity would be met in his experience of
the indefinite persistence of the natuml life. Doubt.
less Swedcnborg's Arcana CtElc8(ja were apt to breed
a pretty firm conviction in the mind of the render
that an orderly conscious existence, however variously
moth'cd on the part of the subject, is the assured
providential destiny of all men after death. But I
EQUIVALENT
TO IMMORTAL LIFE.
373
should never think of
recommending
a course of
Swe-
denborg
in order to
produce
that conviction
simply,
under the
impression
that it was at all
equivalent
to a belief in eternal life.
Svvedenborg
never
by any
chance
represents
one s
post-mortem
existence,
how
ever
circumstantially
defined it
may
be,
as
guarantee
ing
him
against
the chances of the second
death,
or
as
being by any
means the same
thing
with his
immortal life. Indeed our immortal
interests,
ac
cording
to
Swedenborg
s
showing,
are much more
nearly dependent upon
our cis- mortem ideas and
practices,
than
they
are
upon any imaginable
amount
of trans-mortcm
experience,
were it the
very happiest.
For immortal
life,
to
every
one who
experiences
it,
is the realization of his true or
spiritual
and God-
given individuality,
that which has been at most
merely symbolized by
his natural
selfhood,
but never
in the faintest
degree
constituted
by
it. So that
whatever a man s natural selfhood
may
be in a moral
or outward
aspect, determining
him
possibly
in one
case
straight
to
heaven,
in the other
straight
to
hell,
it will be
utterly
without
any power
to determine his
relation to
God,
or his chances of
immortality.
Immortal life to
Swedenborg always
means one
definite
thing,
and that is
soul-power,
or the
prev
alence of a man s inward life over his outward one.
It means : the sours exclusive
power
to
regulate
a
EQUIVALENT TO UUfORTAL LIFE. 373
should never think of recommending n course of Swe.
clenborg in order to produce that collvietion simply,
under the impression that it was at all C<lui\'alent
to a belief in eternal life. Swedenborg never by any
chalice represents one's post.mor/em existence, how.
ever circumstantially defined it may be, as gunrnntce.
ing him ogainst the ehonces of the ,ccond death, or
os being by ony menns the same thing with his
immortol life. Indeed our immortnl interests, ae
cording to Swcdellborg's showing, nrc much more
nearly dependent upon our rna -mortem ideas and
practices, thnn they are upon any imaginahle amollnt
of tran,-mortem experience, wcre it the very hoppicst.
For immortal life, to everyone who experiences it,
is the rcnlization of his trlle or spiritual nnd God-
given indil'idunlity, that which has been at most
merely s}'rnbolizcd by his natural selfhood, but llC\'cr
in the faintest degree constituted by it. So that
whate\'er a man's nntural selfllood may be in a mornl
or outward aspect, determining him possibly in one
case straight to hcavcn, in the other straight to hell,
it will be utterly without any power to determine his
relation to God, or his chnnces of immortality.
Immortal life to Swedenborg always mcans one
definite thing, and that is - soul-power, or the prevo
alence of a man's inward life o\'cr his outward one.
It menns: tlu fOUr, ezclM8ivt power to t'fjulate a
374
IMMORTALITY DEPENDS UPON NO
mans
outward,
that
is,
his
physical
and
moral,
rela
tions,
and so
produce
an
ever-ffroioing
inward and
ineffable harmony
between him and his creative source :
so that
any
man in whom this result in
any
sincere
degree
however
slight
is
freely
achieved,
or his soul
has learned to rule and his
body
to
obey,
has
ipso
facto
entered
upon
immortal life
;
and this man
only.
How then shall one attain to this
soul-power
?
Certainly
not
through
the exhibition of
any
vicious
personal
favour on God s
part
towards him: for in
the first
place
God has no such
personal
favour to
bestow on
any
man,
were he in all moral
regards
the
pattern
man of his race
;
and in the second
place
if
He had
any
such
personal
favour to
bestow,
the
exhibition of it toward His favourite would
only
re
sult in more
effectually damning
the
unhappy
wretch
to
hell,
by infallibly engendering
within him a meri
torious
spirit
or
s^f-righteous
estimate of himself
in
comparison
with other less favoured men. I
hope
we
may
be careful each of us never to flatter him
self
accordingly
that he is the beloved of
God,
and the favourite of heaven : it were better for our
spiritual sanity
in that case that a millstone were
hung
about our
necks,
and we ourselves sunk in
the bottom of the sea. The
only
man who was
ever born to such an ominous unhallowed
prestige
was Jesus
Christ;
and he worked himself clear of
374 UUIORTALtTY DEPE::>DS trrOY NO
man't outward, that i", hi8 physical ana moral, 'Tela-
tion", ana 80 prodNce an ever-growing 1'nlCara and
ineJla61e harmony betweell him and hi" creative 8Olirce:
SO that any man in whom this result in any sincere
degree however slight is freely achicved, or his soul
has lcarned to rulc nnd his body to obey, has ip80
facto cntered upon immortal life; and this man ollly.
How then shan one attain to this soul-power?
Certainly not througll the exhibition of any vicious
personal favour on God's part towards him: for in
the first place God has no such persollal fnvour to
bestow on any man, were he in all moral regards the
}lClttern man of his race; and in the second place if
lIe had any such personal favour to bestow, the
exhibition of it toward His favourite would only re-
sult in more effcctually damning the unhappy wretch
to hell, by infallibly engendering within llim a men-
torioN8 spirit or aeV-righteous estimate of himself
ill comparison with other l e s . ~ favoured men. I hope
we may be careful each of us never to flatter him-
self accordingly that he is the beloved of God,
and the favourite of heaven: it were better for our
spiritual sanity in that case that a millstone were
hung about our necks, and we oursehes sunk in
the bottom of the SC8. The only Dum who was
ever born to such an ominous unhallowed prettigl!
was Jesus Christ; and be worked himself ew ot
PERSONAL FAVOUR OF GOD TO US.
375
the
deep spiritual
damnation that inhered in
it,
only
by making
his life from the cradle to the
grave
one
of
exquisite se//-dema\,
or of earnest and assiduous
contention contention even to death
against
the
rank
personal homage
and consecrated self-esteem
which the fanatical Jews endeavoured to thrust
upon
him. He was born
apparently
for
nothing
else than
to flatter the God-ward
hopes
of the most devout and
diabolical
people
that ever lived: that
is,
to
give
them their
long-promised,
at all events their
long-
expected,
dominion over all other
people.
His birth
had been so
marvellous,
and had been welcomed
by
such a famished
expectation
on the
part
of his self-
righteous
nation,
that if his
fidelity
to truth had
only
.left
him free to
forego
his denunciations of their
national
pretension
to be God s
saints,
and defer to
the obvious voice of
prophecy
in their
behalf,
taking
the literal text of their sacred books for his
guidance,
he
might
doubtless have been lifted to an
unparalleled
height
of
empire.
And no doubt the devil of his
secret
thoughts,
the devil born with his Jewish
blood,
often
tempted
him to listen to these
fleshly
ambitions,
often took him
up
into an
exceedingly high
mountain,
the mountain of his inherited
personal pride
and lust
of
dominion,
and
showing
him thence all the
king
doms of the world and the
glory
of
them,
said unto
him : All these will I
give
thee,
if
thou wilt be
guided
r.\Yot"n or GOD TO G8, 375
the deep spiritnal damnation that inhered in it, only
by making his life from the cradle to the gra'"C onc
of exquisite ,tV-denial, or of and assiduous
contention - contention Cl'cn to death - against the
rank personal homagc Rnd consecrated self-esteem
which the fanatical Jcws endoo,"oured to thmst upon
him, lIe was born apparently for nothing else than
to flatter the God-ward hopes of the most del'out and
diabolical people that e"er lil"ed: thnt is, to give
them their long-promised, at all e,'ents their long-
expected, dominion Ol'cr all other people, His birth
had been so man"ellous, and had been wclcomed by
such a famished expectation on the pnrt of his self-
righteous nation, that if his fidelity to troth had only
left bim free to forego his denunciations of their
national pretension to be God's saints, and defer to
the l"oice of prophec)' in their beha.lf, taking
the literal text of their sacred books for his guidance,
be might doubtless ba'"e been lifted to an unJXlrallclcd
height of empire, And no doubt the devil of his
secret thoughts, tbe dOl'il bom witb his Jell-ish blood,
oftcn tempted him to listen to these fleshly ambitions,
often took him up into an exceedingly high mountain,
the mountain of his inherited personal pride nnd lust
of dominion, llnd showing him thence all the king-
doms of the world llnd the glory of them, said unto
him; All 'ht8t rill I,It't 'het, if '''0_ trill bt guided
376
CHRIST S
UNIQUE LUSTRE,
THAT HE
by
me. But
although
these
things
must have tried
him as never man before or since was tried
(for
only
think what a nation of devout and selfish zealots
the worst
possible
combination of the elements of
human character
conceivable,
breeding by
their con
junction
the most
genuine
diabolism he had to
back
him,
if he would
only
consent to follow their
sacred
oracles,
and fulfil the literal Divine
promises
which had been made to
them),
he never
flinched,
but
knowing
his
tormentors,
who
they
were,
and that
they
were
pre-eminently
of his own
filthy
race,
inva
riably replied
to them: Get thee behind
me, Satan,
for
it is written thus and so
;
and I came to do the
will
of
Him that sent
me,
and not at all
my
own will.
This was the merit of
Christ,
that he found the
most assured
religious hope
and
aspiration
of his
people,
based
upon
their sacred
scriptures,
found all
his instincts of
patriotism,
all his
family
instincts,
all
his instincts of
neighborhood
and
friendship,
to be on
the side of his unlimited self-love and love of the
world,
on the devil s side in
short,
and
yet
his truth
of soul was so
single
and
spotless,
his
perspicacity
so
unerring,
that he never for a moment
faltered,
but
threw
religion, country, family,
friends,
incontinently
overboard,
or rather
gave
them each a new and
spirit
ual Divine
reproduction,
that so in
solitude,
in suffer
ing,
in ceaseless
anguish
of
soul,
he
might obey
his
376 CHRIST'S UNIQUE LUSTRE, THAT HE
by me. But although these things must have tried
him as nc\'er man before or since was tried (for
only think what a Ilation of demnt nnel selfish zealots
-the worst possible combination of the elcments of
human charactcr conccivable, breeding by thcir con-
junction the most genuine diabolism - he had to
back him, if he would only consent to follow their
sncred oracles, and fulfil the literal Divine promises
which had been made to them), be never flinched,
but knowing his tormentors, who they were, and that
they were pre-eminently of his own filthy race, inva-
riably replied to them: Gd thee bc1lind 'I1Ie, Salan,
for it ia writ/en thu and 80,. and I callie to do the
,ciO of Ilim that aent me, and 1I0t at all1llY Olen u:ill.
This was the merit of Christ, thnt he found the
most assured religious hope and aspiration of his
people, based upon their sacred scriptures, found all
his instincts of patriotism, all his family instincts, all
his instincts of neighborhood and friendship, to be on
the side of his unlimited self-love and )0\'0 of tho
world, on the de\il's side in short, and Jet his truth
of soul was so single and spotless, l1is perspicacity so
unerring, thnt he ne\'er for n moment faltered, but
tbrcw religion, conntr)', family, friends, incontinently
overboard, or rather gaye tbem each a new and spirit-
ual Divine reproduction, that so in solitude, in suffer-
ing, in ceaseless anguish of soul, he might obey his
DESPISED MAN S MORAL RIGHTEOUSNESS.
377
inward instinct of the Divine
name,
and
bequeath
his immortal sorrows alone to mankind as the
only
fit
interpretation
and remembrancer of that name.
If he
had,
but once
barely, clasped joy
instead of
sorrow to his
bosom,
if he had
only
once
preferred
Jew to
Gentile,
self to
neighbour,
truth to
goodness,
where should we ever
again
have looked for a rev
elation of God s true or
spiritual
infinitude? and
without such a revelation where would be the intel
lect and heart of man at this
day
? I do not hesitate
to
reply,
for
myself:
In the
grave of
his burnt-out
natural
appetites
and
passions.
But
you may
be in the habit of
intellectually ap
preciating
the Christian truth
differently
from
me,
and I will at
once, therefore,
answer
your question,
namely
: How does a man attain to that
soul-power,
which,
and
nothing
else,
is immortal life ?
It is
by
the inward
perception
of himself as a
person
whose nature has besn
hopelessly depraved
or
corrupted before
it came to his
hands,
by
its individual
subjects
in the first
place having
the
presumption
to conceive themselves to be in their own
right
crea
tures of the most
high
God
;
and then in the second
place by
these individual
subjects having
the
pre
sumption
to live a life of serene and total
spiritual
indifference to the
obligations
of such
creatureship.
For this is the
only
real
atheism,
or vital
profligacy,
DESPISED M A ~ ' S MORAL RIGIITEOt:SS"EA'I. 377
inwnru instinct or the Divine name, and bequcnth
his immortal sorroW'S alone to mankind II! the only
fit interpretation and remembmncer or that mime,
H he had, but once baret:', clasped joy iustcnd or
sorrow to his bosom, if he had only once preferred
Jew to Gentile, self to neighbour, truth to goodness,
where hould we e"er again ha,'e looked ror a fe'
el:alion of God's true or spiritu:al infinitude? and
without such a te,'elation where would be the intel.
lect and heart of man at thil5 day? I db not hesitate
to repl}', ror myself: In. 'ne Ira!:e of!J.i4 b.rnt.ott(
1fa(ltml appelitell and pallllioM,
Dut )'OU may be in the habit of intellectunlly ap.
preciating the Christian truth differently from me,
and I will at once, therefore, ollswer your question,
namely: 1I0w docs II. man attain to thnt soul.power,
which, and nothing else, is immortll.llife?
It is hy the inward perttption or himself as a
person tc'AOIt' "a/llre Aaa bee" Aopt!leulJ tlepraceO or
corr.pteJ IJrfore it callie 10 Ai, AnlftU, hy its individu:l1
subjects in the first p1:lce h:wing the premmption
to concei\'e themselvcs to be in dleir OW1I right cren
tures of the most high God; and then in the second
pbcc by these indi,'idnal subjects having the pre-
swnption to Ih'e a life of serene aud to1ftl spiritUAl
indifference to the obligations of nch creaturcship,
For this is the only real atheism, or ,'ito} profligncy,
378
NO MAN A CREATURE OF GOD IN HIS
of the human heart: to be
ready
to
acknowledge
oneself
in-oneself
a creature of
God,
and
yet
not to
be
infinitely chagrined
and distressed
by
the acknowl
edgment.
I can
imagine
no more
revolting
idea to
my
own mind than that of
my
individual creature-
ship;
of
my having
a creative
right
to be or exist
in
myself,
that
is,
independently
of other
men,
and
independently
besides of mineral and
vegetable
and
animal : because the
prime
and instant
logical impli
cation of such an idea would
plainly
be to eviscerate
myself
of
selfhood,
that
is,
both of
physical
and moral
life,
for a created
being
has no
right
either to one
or the other. A created
being,
if
any
such could
exist,
would be a
being
so dead in himself that the
very
stones of the street would hiss their
contempt
at
him;
a
being
of such essential
dependence
from
stem to
stern,
or
through
and
through,
that the bare
conception
of his real existence either to sense or
consciousness would be intellectual delirium or fatu
ity.
The
only thing
that makes the
acknowledg
ment of
my
own
creatureship
tolerable or excusable
to
myself
in
thought,
is that I am
myself
a
wholly
unreal or insubstantial
phenomenon,
whose
unreality
moreover is shared and intensified not
only by every
partaker
of human
nature,
but
by every
beast of the
field,
and
every
fowl of the
air,
and
every
fish of
the sea. For the
conception
of
anything
as
Divinely
378 :so MAN A CRE..\Tt'RE OF GOD IY HIS
of the human heart: to be ready to acknowledge
oneself in-oneaelf 0. creature of God, and yet not to
be infinitely chagrined and distressed b}' the acknowl-
edgment. I can imagine no more re\'oltiug idea to
my OWII mind than that of my indh'idual creature-
ship; of my ha\'ing a creath'c right to be or exist
in myself, that is, independently of other men, and
independently besides of mineral and ycgetable and
animnl: bccnllse the prime and instant logical impli-
cation of such an idea. would plninly be to eviscernte
myself of selfhood, that is, both of physical and mornl
life, for a created being has no right either to ODe
or the other. A created being, if any such could
exist, would be a being so dead in himself that the
very stones of the street wonld hiss their contempt
at him; 0. being of such essential dependence from
stem to stern, or through and through, that the bare
conception of his real existence either to sellse or
collsciousness would be intellectual delirium or fatu-
ity. 1'he only thing that makes the acknowledg.
ment of my O\nt creatureship tolerable or excusable
to myself in thought, is that I am ffi}'sclf a wholl}'
unreal or insubstantial phenomenon, whose unreality
moreover is shared and intensified not only by every
partaker of human nature, but by e\'ery beast of the
field, and every fowl of the air, and e\'ery fish of
the sea. For the conception of anything as Divinel}'
OWN
RIGHT,
OR INDEPENDENTLY OF OTHERS.
379
created involves for its
interpretation
that
posterior
and more
spiritual conception
of Divine
power
which
we call
redemption,
and which
perfects
the former
conception by showing
the creator intent
upon
ex
tricating
His creatures from the base animal investi
ture or deciduous mother-substance in which their
mere creation leaves them. Both terms are derived
from the limitations of man s
subjective
consciousness,
and are both accommodations of
spiritual
truth to
that
consciousness,
without the
slightest
literal or
objective reality
in
them;
being
both intended to
induct the mind into the
conception
of the Divine-
human infinitude which underlies our
nature,
and
of the irresistible
power
which is
spiritually
mould
ing
it into social and
orderly
form.
I
cling
to
my
selfhood
then,
not in the least as
affording any sign
of
my
own
reality
to
myself,
but
simply
as the sole evidence and
guarantee
of Divin
ity
or infinitude within
my
nature
;
and in this
point
of view I
cling
to it as
tenaciously
as ever
my
fa
bled
progenitor
in the
garden
of Eden
clung
to
his
Divinely-given
Eve. For in this
point
of view
a man s selfhood is
always
a common
possession
of
his nature in
him,
and no
way
his own
spiritual
or
private
and
particular possession
;
a mere
outgrowth
and
necessity
of his mortal consciousness or
appari
tion,
and
by
no means an
appanage
of his Divine or
RIOIIT, OR OF OTHERS, 379
created iO\'oh'cs for its interpretation that posterior
and more spiritual conception of Divine power which
we call redemption, and which perfects the former
conception by showing the creator intent upon ex:
tricating lIis creatures from the base animal investi.
ture or deciduous mothersubstance in which their
mere creation leaves them. Both terms are derived
from tile limitations of man's subjective consciousness,
and are both accommodations of spiritual truth to
thnt consciousness, without the slightest litcral or
objective reality in them; being both intended to
induct the mind into the conception of the Divine.
human infinitudc which nnderlies our nature, nud
of the irresistible power which is spiritunll}' mould.
ing it into social nnd orderl}' form,
I cling to my selfhood then, not in the least as
affording any sign of In}' own reality to myself, but
simply as the sole c\'idence and guarantee of Divin-
it}, or infinitude within my nature; and in this point
of "iew I cling to it a8 tcnaciously as ever my fa
bled progenitor in the garden of Eden clung to
his Dhinely.given E\'e, For in this point of "iew
a man's SCtnl()()(t is always n common possession of
his nature ill him, and no wny his own spiritual or
private and particular possession; a mere outgrowth
and necessity of his mortnl consciousness or appari-
tion, and by no means an appanage of his Divine or
380
GOD S NEW CHURCH A THOROUGHLY
immortal
being.
And this is
why
I
say
that it is
only by
the honest and sincere
handling
of himself
as a
naturally depraved subject,
that a man ever
practically
attains to immortal life. For
only
in this
way
can he ever be led to disesteem and
disregard
that
shabby self-righteous
or
mingled
moralistic and
pietistic
culture which the church commends to his
regard
as the aim and end of his
being,
and which
the church s necessities alone
keep
alive in the earth
;
and fix his
thought upon
the
spiritual
evils which
inhere in his fallacious natural
selfhood,
especially
after this selfhood has
undergone regeneration by
the
church : which are in truth the
only things
that stand
between him and the full fruition of immortal life.
Mr. listened to what I said with
grave polite
ness
outwardly,
but with the inward
air,
I must
say,
of
listening
to one
talking downright
nonsense
;
but
the
lovely person
who sat beside his wife on the
sofa took occasion to
say
that she had not entered
so
deeply
as I seemed to have done into the
philo
sophic purport
of the
Swedenborgian
literature,
but
that she would
ponder
what she had heard. I
thanked her most
unaffectedly,
but took the
liberty
of
cautioning
her at the same time to be more solici
tous in all her
readings
of
Swedenborg
to read with
free
open insight
or
understanding
than with zealous
literal
apprehensiveness,
for if we came to Sweden-
380 COD'S NEW CHURCH A THOROUGHLY
immortal being. And this is why I say that it is
only by the honest and sincere handling of himself
as a nattlrall,y depraved subject, that n man ever
praeticall)' attains to immortal life. For only ill this
way can he e\er be led to disesteem and disregard
that shabby self-righteous or mingled moralistic and
pietistic culture which the chureh commends to his
rcgard as the aim and end of his being, and wllich
the clmrch's necessities alolle keep alive ill the earth;
and fix his thonght upon the spiritual evils which
inhere iu his fallacious natural selfhood, especially
after this selfhood has undergone regeneration by the
church: which arc in truth the only things that stand
between him and the full fruition of immortal life.
)[r. --listened to what I said with grave polite.
ness outwardly, but with the inward nir, I must say,
of listening to one talking downright nonscnsc; but
the lovely person who sat beside his wife on the
sofa took occnsion to say that she had not entered
so deeply as I seemed to have done into the philo-
sophic purport of the Swedenborgian literature, but
that she would ponder what s11e hnd heard. I
thanked her most unaffectedly, but took the liberty
of cautioning her at the same time to be more solici
tous in an her readiJlgs of Swedenborg to read with
free open insight or understanding than with zealous
literal npprehensi\'encss, for if we came to Sweden.
NEW NATURAL SPIRIT OR LIFE IN MAN.
381
borg
with
any
idea that he addressed a
single
word
to our natural
ears,
and not
exclusively
to our
spirit
ual-rational
senses,
we were
assuredly
done for before
we
began.
And I had
accordingly
discovered that
among
the
very
few
persons
I knew who unblush-
ingly
called themselves literal adherents of Sweden-
borg
there was not
one,
singularly enough,
who,
so
far as I
perceived,
manifested the
slightest spiritual
discernment of that author s
meaning.
And there
upon
I wished
my
friends
good-night.
SEW X.lTUB..\L SPIRIT Oil UF IX K A ~ . 381
borg with any idCtl that he addressed a single word
to oor natural Cftrs, and not exclusively to our spirit-
ual-rational senses, we were assuredly done for before
we began. And I had I'lCCQrdingly disoo\cred that
among the very few persons 1 knew who unblush_
illgly callcd thelllsehcs liteml adherents of Swedcn-
borg there wns not OliO, singulnrly enough, who, so
far as [ pcreei\ed, manifosted the slightcst spiritual
di8Cernmcnt of thnt author's menning. And there.
upon I wished my fricnds good-night.
LETTER XXV.
?Y DEAR FRIEND : The
subject
of
my
sixteenth letter was the church in
antag
onism with the
prevalent
tendencies of
human
nature,
which are selfishness and
worldliness. And the tenor of the letter was to
show that whereas the church combats and
sup
plants
these
purely
natural evils in
man,
all its
ability
to do so comes from its
quietly
and uncon
sciously originating
a far
deeper spiritual
evil in
him,
infinitely
worse than the other two : the evil
of
proprium,
that
is,
of
private
selfhood or
unrelated,
independent
character. Men do not
get
their
private
selfhood
(that is,
what
gives
to
every
man his dis
tinctive worth or
reality
from
every
other)
from their
nature,
because their nature is what
they
all
possess
in
common,
and therefore
distinguishes
none. In
fact human nature is
merely
the
principle
of iden
tity
or
community among
men,
and so
intense,
all-
pervading,
and
exacting
is it that whatever be man s
LETTER XXV.
Y DEAR FRIE:,m:-'1'he subject of my
sixteenth letter was the church in antag-
onism with the prevalent tendencies of
human nature, which nrc selfishness and
worldliness. And the tenor of the letter was to
show that whereas the church combats and sup-
plants these purely natuml evils in man, all its
ability to do so comcs from its quietly and uncon-
sciously originating a far deeper spiritual c\'il in
him, infinitely worse than' the other two: the evil
of propriuJIl, that is, of private selfhood or nnrelated,
independent character. Men do not get tbeir private
sclfhood (that is, what gives to every man his dis-
tinctive worth or reality foom every other) from their
nature, because their nature is what they nil possess
in common, and therefore distinguishes nono. In
fact human nature is merely the principle of i d e n ~
tity or community among men, nnd so intense, all
pel'\'ading, nnd exacting is it that whnte\'cr be man's
CHURCH DEVELOPMENT OF OUR NATURE.
383
private,
individual,
or
spiritual pretensions
it will
insist first of all
upon holding
him to a
perfectly
rigid accountability
to
itself,
allowing
no one a
spir
itual
passport
until he has
paid every jot
or tittle
of his
just
dues to men s natural brotherhood.* If
then men
possess
a distinctive selfhood or
proprium,
that
is,
a
private
substance or
reality individualizing
or
differencing
them one from
another,
now in a
favorable
sense,
now in an
unfavorable,
it is clear
that the
possession
cannot be in
any
case an
original
fruit of their
nature,
but of some
subsequent
Divine
or authoritative modification of their nature. Now
the
only
claim to be such modification of human
nature is that
put
forward
by
the church. The
church
unquestionably
and
plausibly
claims to be a
Divine
institution,
engineered
in the
express
inten
tion of
modifying
human nature or
abating
its in
fluence over its
subjects
with a view to their
spir
itual
enfranchisement;
and there is
accordingly
no
shadow of a reason
possible why
we should not
hold the church liable
by
its own
showing
for the
origination
of
private
selfhood or
personality among
*
That is to
say
: nature is a dread
nufaltering
nemesis to those
who are in
any way
ambitious to achieve an
exceptional personal
holi
ness,
or
aspire
to
compass
direct
spiritual
relations with God : relations
independent
of,
and uncontrolled
by,
their
previous
natural
obligations
to human
or
equality.
CHURCH OF OUR NATURE. 383
private, individual, or spiritU11l pretcnsions it will
insist first of nIl Upoll holding him to a perfectly
rigid accountability to itself, allowing no one a spir-
itual pnssport until he has pnid every jot or tittle
of his just dues to men's nntural brotherhood. If
then mcn possess a distinctive selfllOod or propriuJN,
that is, n privnte substance or reality indi\'idualizing
or differencing them one from another, now in n
favorable sense, now in au unfavorable, it is clear
that the possession Cllnnot be in any Cllse an original
fruit of their nature, but of some subsequent Di\'inc
or authoritativc modification of their nature. !'ITOW
the only claim to be such modification of human
nature is that put forward by the clmrch. The
church unquestionably and plausibly claims to be a
Divine institution, engineered in the cxpress inten
tion of modifJ;ng human naturc or abating its in-
fluence ovcr its subjects with a view to thcir spiro
itU111 cllfnmchisement i and there is accordingly no
shadow of a reason possible why we sbould not
hold the church liablc by its own showing for the
origination of private sclfhood or personality among
Thd iI to Ill" nlillftl b I dread llllfiltering _,i, to tboee
who Ire in Ill' "a, IrobltiOUI 10 aebiue an cJ:ceptionli holi
De!!, or aspire to compln dirtd Ipiritlll1 reLt.tiOUll with God: relAtioll!
indcpendcnt of. AIId IUlCOlltroUed b,. their pre,iolU ptnral obligatioD.l
to buPlA4 IOcicly. feUow!Wp, or eqULlit,..
384
CHRISTIANITY SPIRITUALLY FULFILLED
men;
that
is,
for their
pretension
to
enjoy
an indi
vidual
character,
standing,
and
responsibility
before
God.
Now I will not
attempt
to
disguise my
conviction
that this statement will
prove very
offensive to two
large
and influential classes of
persons among
us;
nor will I affect a
cynical
indifference to such a
result. For the classes I shall most offend embrace
all the
conventionally respectable people
of the
earth,
my
own humble friends and brethren
among
the
rest
;
and it is idle to
pretend
that one s own
blood,
that
is,
one s conventional
standing,
is not dear to
him,
or is not
very costly
to lose. But
my
humilia
tion on this account admits of a
striking
alleviation :
it is
directly
in the line
of
Christian tradition. We
know from the
gospels
that the
fight
of Jesus Christ
parva componere magnis
was with the scribes
and
Pharisees,
that
is,
the leaders of his
people,
or
those
particularly
identified with the Jewish church
and state. Now that these were the most
respecta
ble
persons
of his
nation,
and
naturally
therefore the
most remunerative to
any ordinary
man s
self-love,
is
perhaps sufficiently
indicated
by
the fact of his
provoking
their incurable
pride
and resentment in
professing
to be the
special
friend of
publicans
and
sinners. But we have more direct evidence of their
untarnished conventional
respectability.
For Jesus
384 CllRISTIAXITY SPIRITUALLY FUU'ILU:D
men; that is, for their pretension to enjoy an indio
vidual character, standing, and responsibility before
God.
l-,ow I will not attempt to disguise my conviction
that this statement will prove very offcnsh'e to two
large and influential classes of persons among us;
nor will I affect a cynical indifference to such a
result. For the classes I shall most offend embrace
alilhe conventionally respectable people of the cnrth,
my own bumble friends and brethren among the
rest; and it is idle to pretend that one's own blood,
that is, one's conventional standing, ill not dear to
bim, or is not very costly to l06e, But rn)' humilia-
tion on this account admits of a striking alleviation:
it ia direcf/;J in the line of Christian tradition, We
know from the gospels that the fight of Jesus Christ
- pan'a componere lIlQgnia - was with the scribes
and Pharisees, that is, the leaders of his people, or
those particularly identified with the Jewish church
and state. Now that these were the most respecta-
ble persons of his nation, and naturally therefore the
moot rcmuncrnth'e to any ordinary man's self-love,
is perhaps sufficiently indicated by the fact of his
provoking their incurable pride and resentment in
professing to be the special friend of publicans and
sinners. Dut we have more direct evidence of their
untarnished conventional respectability. For Jesus
IN THE EVENTS OF OUR OWN HISTORY.
385
Christ himself testified that the
righteousness
of
these men was the
highest righteousness
convention
ally recognized
on
earth,
when he said that even
that would not
qualify
a man for the skies.
Verily,
verily,
I
say
unto
you,
that unless
your righteousness
EXCEED that
of
the scribes and
Pharisees,
ye
shall
in no wise enter into the
kingdom of
heaven. Now
I am
by
no means so
presumptuous
as to
aspire
to
following
Christ
literally;
but I will allow no man
especially
no
respectable
or
conventionally right
eous man to
deny
me the
praise
of
following
him
spiritually.
There is no such
thing possible
to men
nowadays
as a literal
following
of Christ. This
pre
tension had a semblance of
possibility only
while
Christ was in the
flesh,
or lent himself in finite
visible form to the tentative faith of his bewildered
disciples.
But even then how
continually
did he
feel himself called
upon
to buffet their carnal ideas
of his
kingdom
and
authority, by summoning
them
to a
spiritual following
! But at this
day
the voca
tion of
following
Christ
literally
has become abso
lutely
too absurd. I think even that it has
grown
to all modest minds a
revolting
and
disreputable
cant. For his friends and his foes are now both
alike
spiritual; being
in no wise friends or foes of
his
proper person,
but
only
of that Divine or infinite
love towards the human race which he first
liviugly
IN EVE:>TS OF OUR OWY IIISTORY. 385
Christ himself testified that the of
these mcn was thc highest rightcousuess comcntiou
ally recognized on carth, whcn he said that cven
that would not qualify a man for thc skies. verily.
urily. I say unto you Ihat Imlcss your rigldCOll8neIJ8
EXCEED that oj the scribes and Phari.1ees. ye shall
in no wiae enler info lite J;in!!dom of heaten. Now
I am by no mcans so presumptuous as to aspirc to
following Christ literally; but I will allow no man
- especially no respectable or com'entionally right.
cous man - to dcny me the praise of following him
spiritually. There is no such thing possible to men
nowadays as a literal following of Christ. 'I'his }lre-
tension had a semblancc of possibility only wbile
Christ was in the flesh. or lent himself in fiuitc
visible form to the tentative faith of his bewildered
disciples, But e\'cn then how continually did be
feel himself called upon to buffet their carnal ideas
of bis kingdom aud authority. by summoning them
to a spiritual following! But at this day the voca-
tion of following Christ liternlly has become abso-
lutely too absurd, I think even that it has grown
to all modest minds a re\olting and disreputable
cant. For his friends and his foes are now both
alike spiritual; being ill no wise friends or foes of
his proper person, but only of that Divine or infinite
lo\'e towards the human race which be first livingly
386
CHRIST S SPIRITUAL FOES ARE THEY
exhibited in such
adequate
or
self-sacrificing
linea
ments as to constitute him an eternal
symbol
or
revelation of God s name.
Who then are Christ s
spiritual
foes,
the
only
foes
possible
to him at this
day? They
are
friends
in
varying
sort,
some
respectful
and
distant,
others
attached and
obsequious
to his carnal or historic
personality.
The first class
may
for convenience
sake be called moralistic :
being
made
up
of that
very large
number of
persons
who live and thrive
in contentment with the
existing very
infirm con
stitution of
society
:
poets, literary essayists,
scholars,
artists,
transcendental
aspirants
or
idealists,
men of
science,
men of merchandise and
trade,
men of un
controlled
wealth,
of idle
lives,
voluptuaries,
in short
men of whatever
commonplace
habitual and enforced
routine : all of whom
blindly regard morality
as the
absolute law of human
life,
and look
upon duty
as
the
highest expression
of human
character,
especially
for other
people.
The second class is
mainly
ecclesiastical,
of
course,
and lives and thrives in
sage
contentment,
not with
this world to be
sure,
but with another one which
by
all accounts is
greatly
more
unequal
or undivine
and vicious even than this. It
comprises
all those
of
every
sect who
regard
the traditional church as
directly
in the line of man s
spiritual
welfare,
or as
386 CHRIST'S SPiRITUAL FOES ARE TREY
exhibited in such adequate or self.sacrificing linea.
ments as to constitute him an eternal symbol or
revelation of God's name.
Who then are Christ's spiritual foes, the only foes
possible to him at this da)'? They are friellcU-
in var)'illg sort, some respectful and distant, others
attached ami obsequious - fo h ~ carnal or historic
per80nalify. The first class may for convenience'
sake be called moralistic: being made up of that
very large number of persons who live and thrh'e
in contentment witb the existing very infirm con
stitution of society: poets, literary essayists, scholars,
artists, trnnscendental aspirants or idealists, men of
science, men of merchandise and trade, men of un
controlled wealth, of idle lives, "Voluptuaries, in short
men of whatever commonplace habitual and enforced
routine: all of whom blindly regard morality as the
absolute law of human life, and look upon duty as
the highest expression of human character, especially
for other people.
The second class is mainly ecclesiastical, of effilrse,
and lives and thrives in sage contentment, not with
this world to be sure, but with another one which
by all accounts is greatly more unequal or undivine
and vicious even than this. It comprises all those
of cvery sect who regard the traditional chnrch llS
directly in the line of man's spiritual welfare, or as
WHO GKEATLY EXALT HIS FINITE PERSON.
387
supplying by
Divine
appointment
a literal
pathway
to heaven.
I offend men of the former
category
in
maintaining
that
morality
is not absolute
;
that
is,
that it does
not constitute its own end in the
existing
constitu
tion of
things,
but is
rigidly
subservient to a
higher
style
of life in man in which
spontaneity displaces
will,
and
duty
succumbs to
delight.
I offend men of the latter
category
in
maintaining
that the church is not in a
spiritual point
of view
(however
much it
may
be in a
moral)
directly
min
isterial to human
welfare,
but
only indirectly
so. I
hold that the church
indirectly promotes
human wel
fare in the
highest degree,
indeed,
by ultirnating
or
bringing
to a head in her own vicious
personality
the
deepest spiritual
evils of our
nature,
and so
affording
the Divine
providence
an
opportunity
to
deal
summarily
with the evils in her
representative
personality
alone,
instead of
vaguely
and
indefinitely
combating
them in the endless forms of our indi
vidual manhood. But this notion is of course of
deadly augury
to the ecclesiastical mind.
You see then that the
opposition
between these
two
categories
of
thought
and
feeling
and
my
own
thought
and
feeling
could
hardly
be more
pro
nounced than it is
;
and if
my
reliance were not
solely
in the
omnipotence
of truth I could
easily
wno anEATLY F ~ U L T illS FINITE PE1tSOY, 387
supplying by Divine appointment a literal pathway
to hca\en.
I offend men of the former category in maintaining
that morolit), is not absolute; that is, that it dOC!!
not constitute its own end in the existing constitu-
tion of things, but is rigidly subservient to a higher
st)'le of life in man in whieh spontaneity displaces
will, and duty suecumbs to delight.
I offend men of the latter category in maintaining
that the church is not in a spiritual point of view
(however much it may be in a moral) directly min
isterial to human welfare, but only indirectly so. I
hold that the church indirectly promotes human weI.
fare in the highest degree, indeed, by ultimating or
brillging to a head in her own vicious personality
the deepest spiritual evils of our nature, and so
nffording the Divine providence an opportunity to
deal summarily with the eyils in her reprewtlalir;e
personality alone, instead of \'aguely and indefinitely
comooting tllCm in the endless forms of our indi-
vidual manhood. Dut this notion is of course of
deadly augury to the ecclesiastical mind.
You sec then that the opposition between these
two Cfltegories of thought nnd feeling (lnd my own
thought and feeling could hardly be more pro-
nounced than it is; and if my reliance were not
soleI)' in the omnipotence of troth I could easily
388 ERROR IN POINT OF PHILOSOPHY
despair
of ever
being
able
by any
efforts of mine
to
bring
our discords into
harmony.
First let us endeavor in an amicable
spirit
to
correct the error of the
moralist,
who
may
be called
this-world s
worldling
;
after which we shall see what
can be done to
dispose
of the
churchman,
who in
like manner
may
be
styled
the other-world s world
ling.
I deal with the first of these errorists
first,
because he is
altogether
the easiest to deal
with;
inasmuch as moralism is a mere
parasitic
disease
of the
mind,
or has
absolutely nothing
to account
for its existence or
give
it an intellectual locus
sfandi,
but the
development
of the church in our nature
and
history.
That is to
say,
the church
historically
breeds, sweats,
or throws off from its own
flanks,
the civilized state of man
;
and
morality
is the un
questionable
law of
civilization,
the absolute sub
stance, condition,
and measure of all our civic
right
eousness. It is
only
in recent
years comparatively,
while the church as an institution has been
provi
dentially declining
in men s
estimation,
or
ceasing
spiritually
to
function,
that
morality
has been
pro
moted to the
guardianship
of men s
spiritual
interests
no less than their natural. The whole Unitarian
movement in the church was a
development
of the
church s latent
spiritual stupidity
and
senility,
no
longer
able indeed
spiritually
to discern between
388 ERROR IN POINT or pmLOSOPIIY
despair of eyer being able by any efforts of mine
to bring our discords into harmony,
First let us endeavor in an amicable spirit to
eorred the error of the moralist, who may be called
thi8-u:orld'8 worldling; after which we shall soo what
can be done to dispose of the churchmlUl, who in
like manner may be styled the other-u:orld'8 world.
ling. I deal with the first of these elTOrists first,
because he is altogether the cnsiest to denl witb;
inasmuch as moralism is a mere purnsitie disease
of the mind, or hns absolutely nothing to account
for its existence or give it lin intellectual lQCIl6 8/andi,
but the de\'c!opmcnt of the church in our nature
and history. That is to say, the church historically
breeds, swents, or throws off from its own flanks,
the civilized state of man; and morality is the un-
questionable law of ci\1lization, the absolute sub-
stance, condition, and measure of all our civic right-
eousness. It is only in recent Jelu"S comparatively,
while the church as an institution has been provi-
dentially declining in men's cstimation, or ceasing
spiritually to function, that morality has been pro-
moted to the guardianship of men's spiritual interests
no less than their natuml. The whole Unitarian
mo\'ement in the church was a dC\'clopment of the
church's latent spiritual stupidity and senility, no
longer able indeed spiritually to discern between
OF THE MORALIST OR STATESMAN:
389
its
right
hand and its
left;
for what can be more
hugely preposterous
than the
logic upon
which that
movement was
founded,
namely
: that one and the
same law
operated
man s
spiritual
and material life ?
But this is not our immediate theme. Our theme
at
present
is the civic state of man which the Chris
tian church has bred and
nurtured,
and of which
morality
is the
unchangeable
fundamental
law;
and
we must
rigidly
cleave to it as time and
space
are
failing
us,
and both
my
nerves and
your patience
doubtless are
seriously pleading
for a
good long
holiday.
No evil attaches to man in God s
sight
but the
evil of a finite or infirm
nature,
and this is an evil
which
being
natural attaches to all men alike with
out distinction of
persons.
This natural or
generic
evil of man has various
specific
forms of manifesta
tion,
such as
false-witness, theft,
adultery,
murder,
and covetousness. But under none of these forms
does the evil out of natural become
spiritual
in the
Divine
sight,
and attach to its individual
subject,
unless the individual
subject
himself
really
and
unmistakably
avouch his love for it : that
is,
make
it his own in heart as well as in
act,
or
inwardly
no less than
outwardly.
In that case a man s adul
tery,
or
untruth,
or what
not,
signalizes
a
deeper
evil in him than
any
which is
imposed by
his na-
or TilE VORALIST OR STATF.81U...... : 389
its right hand and its left; for what can be more
bugel)- preposterous thaD the logic Upoll which that
rno"emcnl wos Counded, nomely; tliot one and the
S3IDe law operated ronD'S spiritlllll and IllO.tcria.1 liCe?
But this it Dot our immediate theme, Our theme
at present is the ci,'ic state of man which the Chris-
tian church has bred and nurtured, and of which
morality is the unchangeable Cundamental law; and
we must rigidly c1rove to it as time and space lll"6
foiling us, and both my ncrres and )'our patience
doubtless are scriously pleading for a good long
holiday,
No e\'il attaches to mon in God's sight but the
evil of a finite or infirm nature, and this is on e\'il
which being notural attaches to all men alikc with-
out distinction of persons, '1'his natural or generic
evil of man has various specific forms of manifesta-
tion, snch as false-witness, then, adultery, murder,
and CQ\etousness, But under none of these fonns
does the evil out of natunl become spiritunl in the
Dil-inc sight. and aUnch to its iudhiduol subject,
unles! the indi,'idunl subject himself re3l1y and
unmistaknbly a,'ouch his 1o"e for it; that is, mnke
it his own in heart as well as in act, or inwBrdly
no lCll9 than outwardl)', In tbat case a mnn's adul
tery, or nntruth, or wha.t not, signalizCll a deeper
evil in him tbnn I\ny which is imposed by his 01\-
390
THAT HE THINKS CIVILIZATION BASED
ture,
namely,
a
spiritual
evil,
which is the
evil of
a confirmed selfhood or
proprium.
For no man is
spiritually
hurt or
degraded by subjection
to
any
form of natural
evil,
unless he remain
impenitent
for it : that
is,
so love the
particular
evil as to make
it his own or
identify
himself with it.
But with
spiritual
evil in man we are not called
upon
to
busy
ourselves
just
here. We shall
say
what we have to
say
about it farther on when we
address ourselves to
understanding
the error of the
churchman. Just now I have to do with the mor
alist
alone,
who
vehemently
distrusts me because I
maintain that what we call moral evil
(say
the evil
of false
witness, theft,
adultery,
or
murder)
does not
attach to the moral
subject
in God s
sight,
unless
he be
spiritually depraved
as well: that
is,
make
self the end of his
activity
in
preference
to God and
the
neighbor:
but attaches to human nature itself.
The reason
why
the man of the world condemns
this doctrine is that it makes intellectual
havoc,
if
it be
accepted,
with the claims of our
existing
civ
ilization to be a
finality
of the Divine administra
tion in human nature. Our civilization is based he
thinks
upon
the absoluteness of
morality,
that
is,
upon
the truth that a man s
moral,
or outward and
actual,
relations to his fellow-man are of
paramount
Divine
obligation upon
him,
and that
any contrary
300 THAT liE TlIlNKS CIVILlZATIO:>i BASED
ture, namely, a spiritual c,"il, which is the evil of
a confirmed selfhood or proprium. For no maD is
spiritually hurt or degraded by subjection to any
form of nntuml e\'il, unless he remain impenitent
for it: that is, so love the particular evil as to make
it his own or identify himself with it.
nut with spiritual evil in man we are not called
upon to busy ourselves just here. 'Ve shall say
what we have to say about it farther on when we
address ourselves to umlerstanding the error of the
churchman. Just now I have to do with the mor-
alist alone, who vehemently distrusts me because I
maintain that what we call moral evil (say the evil
of false witness, theft, adultery, or murder) does not
attach to the moral subject in God's sight, unless
he be spiritually depraved as well: that is, make
self the end of his activity in preference to God and
the neighbor: but attaches to human nature itself.
fhe reason wby the man of the world condemns
tbis doctrine is that it makes intellectual hame, if
it be accepted, with the claims of our existing civ.
ilization to be a finality of the Divine administra_
tion in human nature. Our ehilization is based he
thinks upon the absolutellcss of morality, that is,
upon the truth tbat a man's moral, or outlmrd and
actual, relations to his fellow-man are of paramount
Dil'ine obligation upon him, and that any contrary
UPON THE ABSOLUTENESS OF MORALITY.
391
idea to this in
weakening
the foundations of civic
order would
expose
us to the Divine
judgment.
No
one can doubt that a man s moral character as
good
or evil is
based,
and based
exclusively, upon
the
outward and actual relations he sustains to
society
or his fellow-man: the man
being characteristically
good
if he
actually
or
outwardly
abstain in his inter
course with his kind from the evils of
lying,
theft,
adultery,
murder,
and
covetousness,
and character
istically
bad if he does not so abstain. But this
does not
prove by any
means that our civilization
is based
upon
the absoluteness of
morality,
or
upon
the idea that
duty
is the Divine ideal of human
action.
In the first
place,
if
morality
were absolute in its
demands
upon
human
nature,
and
duty
constituted
the Divine ideal of human
action,
then the
teaching
of the
church,
and the
soothing ministry
of its
clergy
at our
death-beds,
would be
wholly
out of
place
in
civilized life. For civilization
being
based
upon
the
absoluteness
of the moral sentiment the instinct of
self-defence or its own
preservation
would
keep
it
from
tolerating any
influence which went to the
weakening
of this sentiment. But the
church,
at
least the church in its orthodox
aspect,
is
practi
cally
the sworn foe of the moral
pretension
in men.
The
church,
so
long
at all events as it witnessed
THI. J.BSOLt1TL'"T.8S or Jl.OIlllITY. 391
idea to this in weakcning the foundations of cinc
order would expose us to the Dirine judgment. No
one can doubt that a man'. moral character as good
or evil is based, and bo.sed exdusi\cly. upon the
outwllld and .ctunI relations be .ustaint to
or hi. fcllow-man; the man being charncleristically
$Xi if he netunlly or outwardly abstain in his inter
COUJ"5C ',.. ith hi, kind (rom the evils of lying, theft,
adultery, murder, and OD\'etousncss, and charocter-
isticnlly Dad if he does not so ab6t.nin. But this
does not pro\'e by any menns that our civilization
is based upon the nbsolutencs! of morolity. or upon
the idea that duty is the Divine idcol of human
action.
In the first place, if morality were absolute in its
demands upon human nature. and duty constituted
the Di"inc ideal of bUDl4n action, then the teaching
of the cburch, and the soothing ministry o( its clergy
at oor dc.atb.beds, would be wholly out of place in
civiliud life. ei\i.lization being bRsed upon the
absoluteness of the moral sentiment the instioet of
self-defencc or itt own prescnlltion would keep it
from tolcruting any influence whic1l. went to the
weakening of this sentiment But the cbureh. at
least the churcb in its orthodox aspect. is praeti.
can,. the sworn foe of the moral prctcnsioo in moo.
The cburch, 10 long at all e,'ents IlS it witnessed
392 THE CHURCH PRIMARILY AND
to man s
spiritual
life,
allowed no moral difference?
among
men to intervene between the soul and
God,
or
complicate
the
gospel blessings
to universal man.
Its founder earned the odium of all the
morally
righteous
men of his nation
by proclaiming
him
self the friend of
publicans
and
sinners,
and it
would be indeed
difficult,
nay impossible
to dis
cover
why
his
gospel
was called a
gospel,
if it had
not been addressed
primarily
to the
special
relief
of those who had a conscience of sin towards God
only
because
they
had violated the law
upon
which
their national
dignity
was founded. And the
apos
tles of Christ
emulating
the
teaching
of their mas
ter,
and
inspired by
him,
everywhere
instructed the
awakened conscience of their Jewish converts that
what the law
notoriously
could not do in that it was
weak
through
the
flesh
:
namely, beget
a man to
spiritual peace
and
hope
in God: this the
gospel
infallibly
did,
and
thereby
avouched its eternal
supremacy
to the law as a mode of intercourse
between man and God. It is idle then for the
moralist to
appeal
to the church for confirmation
to his doctrine that
morality
is the absolute law of
human
life,
or furnishes an
adequate
rule to the
soul in its
aspirations
after
spiritual
life. For the
church,
so
long
as it continued to be
worthy
of its
name in the Divine
sight,
and evinced such worthi-
392 THE CUUacH PRUfAR1LY AND
to man's tpintMat life, allowed 110 mornl difference3
among men to intervene between the soul and God,
or eompliCfLte the gospel blessings to unhersal maD.
Its founder corned the odium of all the mornlly
righteous men of his nation by proclaiming him.
self the friend of publicnns and sinners, and it
would be indeed difficult, nay impossible to dis.
cover why his gospel wall called a gospel, if it had
not been addressed primarily to the special relief
of those who had a conscience of sin towards God
only bccnuse they had violated the law upon which
their national dignity was founded. And the apos-
tles of Christ emulating the teaching of their mIlS-
ter, and inspired by him, everywhere instructed the
awakened conscience of their Jewish converts that
what the law notoriously could not do in that it WfU
weak throlJgh the j/ealt .. namely, beget n man to
spiritual peace and hope in God: this the gospel
infallibly did, and thereby m'ollehed its eternal
supremacy to the law as a mode of intercourse
between man and God. It is idle thell for the
mornlist to appenl to the church for confirmation
to his doctrine that momlity is the absolute law of
human life, or furnishes an adequate rule to the
soul in its aspirations after spiritnal life. For the
church, so long as it continued to be worthy of its
name in the Divine sight, and evinced such worthi.
INVETERATELY HOSTILE TO MORALISM.
393
ness
by providentially succeeding
to the inheritance
of the Roman
empire,
always
persisted
in
stigma
tizing
that doctrine as of
especially
treacherous au
gury
to the Christian tradition
upon
which its own
fortunes were founded.
The truth is that the theoretic moralist is
totally
out of
place
in this
spiritual day
and
generation
:
as much out of
place
as an owl or a bat would be
after natural
daybreak.
His visual
organs
served
him
excellently
well
during
the
spiritual night
of
the mind to discriminate between
moonlight
or star
light
and
shade;
but now that the full
splendor
of
spiritual daylight
is
inwardly bursting upon
the
soul
they
are of no avail but to make him a
laughing-stock
to the
unsympathetic
or
unfeeling.
He insists
upon holding
natural
daylight
and
spir
itual to be one and the same
thing,
or of one and
the same essential
quality though admitting
of
quan
titative differences
;
and
consequently
does not see
that
they require
different visual
organs
for their
discernment : one
exclusively
outward or
material,
the other
exclusively
inward or rational. What
originally
stultifies our belated critic and
friend,
and makes him
spiritually
so owlish or bat-like in
appearance,
is the fixed idea with him that creation
is
primarily
natural,
and
spiritual only by
derivation
from that.
Whereas,
the
spiritual
truth would teach
I ~ V E T E R A T E L V HOSTILE TO )lORALISK 393
ness by providenti:\lIy succeeding to the inherit:mce
of the Romnn empire, always persisted in stigma.
tizing that dodriue as of especially treacherous nu
gury to the Christian tradition upon which its min
fortunes were founded.
The truth is that the theoretic moralist is totally
out of place in this spiritual day and generation:
ns much out of place as an owl {lr a bat WOllld be
after natuml daybreak. His \'isual organs scr\'ed
him excellently well during the spiritual night of
the mind to discriminate between moonlight or star
light and shade; but now thnt the full splendor
of spiritual dayligbt is inwardly bursting upon the
soul tbey are of no a\'ail but to make him a
Inuglling.stock to the llnsympnthetic or unfeeling.
lIe insists upon holding natuml daylight and spir.
itunl to be one and tlle snme thing, or of one atHl
the same essential quality though admitting of quan.
titative differences; and conscquently does not see
that they require different visllal organs for their
discernment: one exclusively outward or materi::.l,
the other exclusi\'ely inward or mtional. What
originally stultifies our belated critic and friend,
and makes him spiritually so owlish or batlike ill
appearance, is the fixed idea with him that creation
is primarily nntural, nnd spiritual only by derivation
from tllnt. Whereas, tbe spiritual truth would teach
394
THE LATEST CHURCH DEVELOPMENT
him,
if he were
only willing
to receive
it,
that our
being
is
altogether spiritual
or
real,
while it is our
mere
superficial
or
supposititious
existence alone
which is natural or
phenomenal.
Still it is
vastly
better for the moralist to
cling
to his fixed idea
of creation
being originally
natural,
than it would
be for him to abandon it save at the instance of
the
spiritual
truth
upon
the
subject.
For in that
case he would be left destitute of all reverence for
the Divine name even as an outward
power,
and
sink
rapidly
into the condition of a mere
spiritual
tramp
and
vagabond preying remorselessly upon
the
peace,
order,
and innocence of civilized mankind.
But all men in this
day
of the church s
spiritual
imbecility
are more or less moralistic. The Uni
tarian or latest form of church
development
which
represents
the church in its vastated
spiritual plight
more
faithfully
than is at all
agreeable
to the or
thodox
imagination,
has
pushed
moralism so far as
to have almost
openly
declined, itself,
into a mere
school of
good
manners,
while the orthodox
congre
gations by
a
necessary
reaction have been driven to
contra-distinguish
themselves
by
a
gospel
of fervent
but
puerile
ritualism. Thus between the
"
world
"
and the
"
church
"
the
only
discernible
spiritual
dif
ference is that while the former continues to be
seriously
moralistic in its doctrinal beliefs as to
394 T J { ~ LATEST CHtrltC1i DEVELOrMEn
him, if he "rere only willing to receive it, that our
6ei1tg is altogether spiritual or rool, while it is our
mere superficial or supposititious c:ristenu alone
which is nntuml or phenomenal. Still it is vastly
better for the moralist to cling to his fixed idea
of creation being originally natural, than it would
be for him to abandon it save at the instance of
the spiritual truth upon the subject. lor in that
case he would be left destitute of aU re,"Crence for
the Divine Ilame even as all outward power, and
sink rapidly into the condition of a mere spiritual
tramp and vagabond preying rcmol'l'lelessly upon the
peace, order, and innocence of civilized mankind.
But uU men in this day of the church's spiritual
imbecility are more or less moralistic. 'rhe Uni-
tarian or latest form of church development which
represents the church in its "astated flpiritual plight
more f3ithfully than is at all agreeable to the or-
thodox imagination, has pushed momlisrn so far as
to have almost openly declined, itself, into a mere
school of good manners, while the orthodox congre-
gations by a necessary reaction ha"e been driven to
contra-distinguish themselves by a gospel of fervent
but puerile ritualism. Thus between the" world"
and the .. church" the only discernible spiritual dif
ference is that while the former continues to be
seriously moralistic in its doctrinal beliefs as to
PROVES ITS UTTER SPIRITUAL DECEASE.
395
another
life,
the latter
grows
more and more frivo
lously
so. The
consequence
is that the church tra
dition of God s
spiritual
or creative infinitude is
now
practically
discredited and as it were discarded
among
men,
and the
great
creator of men has
accordingly
sunk into a mere moral
pedagogue
or
schoolmaster intent
upon publicly vindicating
his
own
paltry self-consequence by rewarding
his friends
and
punishing
his enemies. It is rare indeed to
meet with
any
one
who,
speculatively
at
least,
does
not look
upon
our
shabby
moral
history
as a source
of
legitimate pride
to us rather than
humility
;
who does not
regard
conscience as
designedly
a
ministry
of
righteousness
rather than
sin,
of
justi
fication not of
condemnation,
of life not
death;
and
who is not
unfeignedly surprised
therefore when
any
sincere
votary
of it is found
incurring
death
at its hands. There is doubtless
good ground
for
surprise,
and even
shock,
when
any
one of assured
civic
standing, enjoying
the esteem of his fellow-citi
zens,
turns out so
wantonly imprudent
as to violate
the moral
law,
and
expose
himself to men s
reproach.
Imprudent,
I
allow,
even to the
pitch
of
insanity
every
such man must
be;
but there is no need
of
imputing
the least
spiritual turpitude
to him.
Falsehood, fraud,
adultery,
murder, covetousness,
are
vices
exclusively
of our moral or
voluntary
constitu-
PROYES ITS UTTD SPIRITUAL DECEASE. 395
another life. the latter grows more and more frivo-
lously so. Tho eonsequence is that the church tra
dition of God's spiritual or creative infinitude is
now practically discredited and os it wcre discarded
among men, and the great creator of men has
accordingly sunk into tl. mere mornl pedagogue or
schoolmaster intent upon publicly vindicating his
own paltry sclf-oonsequence by rewarding his friends
and punishing his enemies. It is rare indeed to
meet with any ono who, speculatively at least, does
not look upon our shabby moral history as a source
of legitimate pride to us ratber than humility j
who does not regard conscience as designedly a
ministry of righteousness rather than sin, of justi-
ficntion not of condemnation, of life not death j and
who is not unfeignedly surprised therefore when
any sincere votary of it is found incurring death
at its hands. 'l'here is doubtless good ground for
surprise, and even shock, when anyone of assnred
civic standing, enjoying the esteem of his fellow-citi-
zens, turns out so wantonly imprudent as to violate
the moral law, and expose himself to men's reproach.
Imprudent, I allow, el'en to the pitch of insanity
every such man must be j but there is no need
of imputing the least spiritual turpitude to him.
Falsehood, froud, adultery, murder, covetousness, are
vices exclusively of our moral or voluntary constitu.
396
OUR HIGHEST MORALITY CLAIMS
tion
j
and a
liability
to them therefore does not
any
more
argue spiritual depravity
in a
man,
than a lia
bility
to
small-pox,
which is a vice of our
physical
constitution,
argues
moral
depravity. Many
a violator
of the law moreover suffers so
poignant
a sense of
guilt
as to be
willing
even if that were
possible
to
give
his life a ransom for his offence. And
clearly
the
spiritual
state of such a man is
infinitely
more
hopeful
than that of
any person,
who himself as
yet
undrilled or
inexperienced
in the
deadly
letter of the
law,
and
grossly ignorant
therefore of its
redeeming
spirit, triumphs
over
him,
or withdraws his
fellowship
from him.
In fact human nature has so
inward,
so
spiritual,
so
living
a root in the infinite
mercy
of
God,
that
the
average
man does not find it
easy
to
obey
an
outward
law,
a law which aims to
regulate
his in
tercourse with others. No one seems able to do so
sincerely
who does not do it on
religious grounds;
that
is,
who does not
put
a
great
deal of conscience
towards God into his
conformity,
and
obey chiefly
for
his soul s sake. Other
people
do not
necessarily
dis
obey
it
by any
means,
but their
apparent conformity
to it is in
reality
a
conformity
to
something
else.
We all of us
well-to-do-people
for
example
habit
ually
maintain a
good
moral
repute
in the
community,
but then it is
by
virtue of the
prudential
instinct
396 OUR HtOIlFST HORALITY CLAlHS
tion; and a liability to them therefore does not any
more nrgue spiritual depravity in a man, tllan a lia-
bility to smnll.pox, which is a vice of our physical
p<)nstitution, nrgues mornl depravity. Many a violator
of the law morco\'cr suffers so poign:mt a sense of
guilt as to be willing even-if that were p06sible-
to give his life a ransom for his offcnce. An<l clearly
the spiritual state of such a man is infiuitely more
hopeful than that of allY person, who himself as yet
undrilled or inexperienced ill the deadly letter of the
law, and grossly ignorant therefore of its redeeming
spirit, him, or withdraws his fellowship
from him.
In fnet human nature has so inward, so spiritual,
so living a root in the infinite mcrcy of God, that
the average man does not find it casy to obey an
outward law, a law which aims to regulate his in-
tercourse with others. 1\To one seems able to do so
sincerely who docs not do it on religious grounds;
that is, who does not put a grent deal of conscience
towards God into his conformity, and obey chiefly for
his soul's sake. Other people do not necessarily dis-
obey it by any means, but their apparent conformity
to it is in reality a conformity to something else.
We aIt of us weU-to-do-people for example habit.
ually maintain a good moral repute in the community,
but then it is by virtue of the prudential instinct
NO HIGHER SANCTION THAN PRUDENCE.
397
in
us,
or an ever active self-love. We are
kept,
the
mass of
us, honest, chaste,
and
gentle
because it is
our interest to be well-esteemed
by
our fellow-men.
The esteem of others is so dear to
me,
for
instance,
that I could almost die rather than do
anything
vol
untarily
to
impair my
conventional
standing;
at all
events
my
children s. But what I mean when I
say
that no one
sincerely obeys
the moral law but
by
the
grace
of
God,
is that no one is
capable
of
giving
it
a
hearty allegiance,
a
spontaneous
or disinterested
obedience,
until the force of selfhood in him is effect
ually
broken and routed. And this consideration
ought by
the
way
to be allowed much more
weight
in all
questions
of
practical casuistry
than we
usually
concede to it. It is riot
enough
to
stamp
a man a
liar to a
spiritual regard
that he should have told
a lie on a certain occasion
;
nor a
thief,
an
adulterer,
a
murderer that he should have committed the offences
designated by
those names. For these offences are
for the most
part
committed
inadvertently,
that
is,
in utter
ignorance of
their
spiritual quality;
what
is
really
false in
them,
or
fraudulent,
or
adulterous,
or
murderous,
being
so obscured and swallowed
up
for the time
by
their subtle and extreme
agreeable-
ness to
sense,
as to seem an actual
good.
And
surely
men will
forgive any
weakness to the
average
human
will,
when it is thus
placed
in hand-to-hand conflict
NO mOilER SANCTION THAN PRUDE.N'CIt 397
in us, or an c"er active self.love. "'c are kept, the
mnss of us, honest, chaste, and gentle because it is
our intcrest to be wellesteemed by our fellow-men.
1'he esteem of others is so deur to me, for inst.anee,
that I could almost die rather than do anything vol
untarily to impair my convcntional standing; at all
c"ents my cllildren's. But what I mean when I say
that no olle sincerely obe)'s tIle moral law but by the
grace of God, is that no one is cnpable of giving it
8 allegiance, n spontaneous or disinterested
ohedience, until the force of sclfhood in him is effect-
ually broken and routed. And this consideration
OUg}lt by the way to be allowed much more weight
in all qucstions of prn.etical casuistry than we usually
concede to it. It is not enough to stamp a man a
liar to n spiritual regnd that he should have told
a lie on a certain occasion; nor a thief, nn adulterer, n.
murderer that he SllOUld have committed the offences
designated by those names. }'or theso offences nrc
for the most p.1rt committed inad\'crtcntly, that is,
in utter i!lnorance of their &pin.'tltal qualit,!; what
is renlly false in them, or fmudulent. or adulterous,
or murderous, being so obscured and swallowed up
for the time by their subtle and extreme sgreCllble-
ness to sense, as to seem an actual good. And surely
men will forgive any weakness to the average human
will, when it is thu9 placed in hand.to-hsud conOict
398
MORAL OFFENCES NOT CONTRARY
with the tremendous force of the
physical organiza
tion on the one
side,
and is unbacked on the other
by
a
living
faith in God. For
my
own
part,
and I
do not know that I fall below the moral
average
of
men,
I have
always
found
myself thoroughly impotent,
when
tempted,
to overcome evil
simply
as evil
;
and
for this excellent
reason,
that when I have been
tempted by
evil it was never under its own linea
ments,
but
always
in the counterfeit
guise
of
good
:
so that
my only
chance to avoid it
lay
at last in
giving
submissive heed to the voice of
my religious
con
science,
which tells me that whatsoever the flesh
reckons to be
supremely good
is
ipso facto spiritually
evil.
I
say emphatically
: when
tempted
;
observe that.
There are
very many persons
who will not understand
this limitation their number seems indeed to be
growing;
at least I think it could never have been
so
great
as now inasmuch as
they
themselves are
exempt
from moral
conflict,
and do not know
except
from
hearsay
what
false-witness,
or
theft,
or
adultery,
or murder is. These
persons
exhibit a
great
natural
advance
upon
the
average
man,
being
of an almost
purely
aesthetic
turn,
with the
ordinary
moral virus
all left out. Of course
they
know
very
well what is
signified
to the ear
by
the offences in
question,
but
they
have no idea of the
spiritual
substance which
398 MORAL O U ~ c r . s NOT OONTRA.'RY
with the tremendous force of the ph)'sical organiza-
tion on the Olle side, and is unbacked on the other
by 8 living faith in God. lor my own part, and I
do not know that I fall below the moral average of
men, I have always found myself thoroughly impotent,
when tempted, to overcome evil simply I1S evil; and
for this excellent reason, that wben I have been
tempted by evil it was never under its own linea-
ments, but aill's)'!! in the counterfeit guise of good:
so that my only chance to avoid it lay at last in giving
submissive heed to the voice of my' religious con-
science, which tells me that whatsoewr the flesh
reckons to be supremely good is ipso facto spiritually
evil.
I say emphatically: When tempted; observe that.
There are very many persons who will not understand
this limitation - their number seems indeed to be
growing; at lenst I think it could Dever ha\'e been
so great as now - inasmuch as they themseh'CS are
exempt from moral conflict, and do not know except
from hearsay what false-witness, or theft, or adultery,
or murder is, These persons exhibit a great natural
advance upon the average man, being of an alm06t
purely resthetic turn, with the ordinary moral virus
all left ont. Of course they know very well what is
signified to the car by the offences in question, but
they have DO idea of the spiritual substance which
TO NATURE BUT TO CULTURE.
399
is covered
by
them.
They suppose
that
false-witness
and theft and
adultery
and murder are not
only
so
many
literal words but so
many
veritable
things
as
well,
physically
determined
;
which a
vulgar
sort of
people
are
prone
to
do,
but to which
they
themselves
have not
only
no
leaning,
but a marked distaste and
repugnance.
But this in
my opinion
is a
very superficial judg
ment. Nest
pas pecheur qui
veut. No such
thing
is known to nature as
false-witness,
as
theft,
as adul
tery,
or murder
;
otherwise of course animals
might
incur
guilt.
And
surely
no well-wisher of these could
desire to see their innocent life converted into a moral
and rational one. The offences in
question
are not
the least
physical,
as
against
nature,
but
strictly
moral,
as
against
culture.
They
characterize man
not as he stands
inwardly
affected to the interests
of Divine
justice
in the
earth,
or the evolution of
human
society;
but as he stands
outwardly
related
to a
strictly factitious
or conventional order
of
human
life
which is called the
State,
and to which he is born
subject:
and
they
have no shadow of
philosophic
pertinency
but in
application
to such
subjection
on
his
part.
In other words the terms indicate so
many
strictly
instituted or
legal
offences of men : the tem
porary
order of which
they
confess themselves viola
tions
having
been
providentially
instituted,
not with
TO HATUn. BUT TO C U L T u n ~ 300
is covered by them, rl'hey suppose that false-witness
tmd then and adultery llod murder are not only so
IlIany literal words but so many veritable tAiR!!' as
well, physically determined j which a vulgar sort of
people are prone to do, but to which they themselves
have not only no lenning, but 8 marked distaste and
repugnance.
But this in my opinion is a very superficial judg.
ment. N'eat pOd pCcRcur qui veut. No such thing
is known to nature as false.witness. as theft. as adul-
tery. or murder; otherwise of course animals might
incur guilt. And surely no well.wisher of these could
desire to see their innocent life com'crtcd into a morn}
and rational one, The offences in question .are not
the lenst pb}'sical, as against nature. but strictly
moral. as against culture. rrhey ebaroctclize man
lIot ns he stands inwardly affected to the interests
of Divine justice in the earth, or the evolution of
human societ}'; but as he stnnds o#twurd/y related
to a 8tridly jaditioltlJ or convcntional ordf!r oj human
iiff! which iJ caUed the State. and to u:hich he i$ !Jor"
8.bjeet: and they ha\'e no shadow of philosophic
pertinency but in application to such subjection on
his part. In other words the terms indicate so many
strictly in8fi/uted or legal offences of men: the tern
porary order of which they confess themselves ,'ioIn-
tions hnving boon providentially instituted, not with
400
MEANING OF OUR
any
view to bound men s
aspirations,
or define their
just hopes
and
expectations
towards
God,
but rather
with a view to foreshadow a
permanent
or DIVINE-
NATURAL
order of human life one
day
to
appear
in
the
earth,
and
by
the insufficiences of the
present
order
gradually prepare
them for it. In short the
existing
order of human life is
essentially
educative
or
disciplinary
: its whole
practical purpose being
to
lead the mind out of carnal into
spiritual
ideas of
justice
or
righteousness
;
or what is the same
thing
out of selfish into social
conceptions
of human life.
I
repeat
then that
false-witness, theft,
adultery,
murder,
and covetousness are not the least
physical
offences,
or offences
against
nature,
but
purely
moral
offences,
or offences
against
law.
They
are vices of
our civic constitution
exclusively,
and therefore be
long quite equally
to all the
subjects
of that consti
tution,
if not
actually yet potentially
: in which case
of course we have none of us
any
more
right
to boast
ourselves
inwardly
over our
neighbor
in
respect
to
moral
purity,
than we have a
right
to boast ourselves
outwardly
over him in
respect
to
physical
health.
And if
you,
dear
friend,
ask me
hereupon
to state
more
explicitly
what I mean
by
our civic constitu
tion,
I will do so with all
necessary
fulness and dis
patch.
By
our civic constitution I mean the form of
public
400
MEANING OP OUR
any view to bound men's aspirations, or dcfillC their
just hopes and expectations townrds God, but rnthcr
with n view to foreshadow a permanent or DIVINE-
NATURAL order of human life one day to appear in
the earth, and by tl10 insufficiences of the present
oruer gradually prepare them for it. In short tbe
existing order of human life is essentially educativc
or disciplinary: its whole practical purpose being to
lead the mind out of carnal into spiritual ideas of
justice or righteousness; or what is the same thing
Qut of selfish into social conceptions of human life.
r repent then that false.witness, theft. adultery,
murder. nnd covetousness are not the lenst physical
o f f e n c e s ~ or offences against nature, but purely moral
offences, or offences against law. 'They nrc vices of
our civic constitution exclusively, and therefore be-
long quite equally to all the subjects of that consti
tution, if not actually yet potentially: in which case
of course we have none of us any more right to boast
oursclms inwardly over our neighbor in respect to
moral purit)', than we ba\'e a right to boost ourselves
outwardly ovcr him in respect to physical hcnlth,
And if )'OU, dear friend, ask me hereupon to state
more explicitly what I menn by our ei\'ic constitu-
tion, I will do so with all necessary fulness and dis-
patch,
Dy our ch'ie constitution I mean the form of public
CIVIC CONSTITUTION.
4Q1
order under which
you
and I have
always
lived,
and
which is called
civilization,
because it
suspends every
man s consideration
upon
the relation he
voluntarily
sustains to the
State,
regarded
as the
power
of a
present
Divine life in the
world,
in
opposition
to the
Church,
which claims to be the
power
of a
future
Divine life. This
antagonism
between Church and
State was never indeed overt or
pronounced
till after
the Reformation
;
but it was
always
latent,
because
the Church in
spite
of her
pedigree always
bore the
State in her
flanks,
and nursed it to
maturity
;
and
the child is bound to inherit of the
parent,
or thrive
by
the latter s decline and decease. It is
only
now
in our own
day accordingly
when
they
both feel the
hand of doom
upon
them,
and are
reluctantly pre
paring
to be swallowed
up
in the
long-promised reign
of God s JUSTICE
upon
earth,
that
they
abandon them
selves to
unlovely
but well-merited mutual recrimi
nation,
and would
literally fly
if
they
were not all
the while mere shadows devoid of human substance
at each other s vicious throat. But the ideal of
the State however faithless the State itself has been
to
it,
is to make men
good
citizens,
or
reproduce
upon
an
enduring
basis their lost
paradise
;
while
that of the
church,
however little she herself has
practically exemplified
the influence of her
ideal,
has
always
been to make men
saints,
or show them
para-
CIVIC CONSTITUTION,
401
order under which )'ou nnd I have alwaJs lived, nnd
which is cnlled civilization. because it suspends every
man's consideration upon the relation he voluntarily
sustains to the State, regarded as the power of a
pre8cnt Divine life in the world. in opposition to the
Church, which claims to be the power of a jl4ture
Divine life, This antagonism between Church aud
State WilS ne\'er indeed o\'ert or prononnced till aner
the Reformation; but it was alwaJs latent. because
the Church in spite of her pedigree always bore the
State in her flanks, and nursed it to maturity; and
the child is bound to inherit of the parent, or thrive
by the latter's decline and dcrense, It is only now
in our own day accordingly when they both feel the
hnnd of doom upon them, nnd arc reluctantly pre-
p3ring to be swallowed lip in the long-promised reign
of God's JUSTICE upon ool'th, that they nrondon them-
selves to unlovely but wcll-merited mutual re<:rimi-
nation, and would literally fly-if thc)' were not aU
the wllilc mcre shadows e1m'oid of human substance
-at each othcr's vicious throat. Rut the idoal of
the State however faithless the State itself hns been
to it, is to make men good citizens, or reproduce
upon an enduring basis their lost parodisc; while
that of the church, howC\'er little she herself has
practically excmplified the influence of her ideal, hIlS
alwa)'S bccll to mnkc mcn saints, or show them para-
402
IT IS A MERE STEWARD
disc well lost for heaven. And there can be no doubt
as to which of these ideals is most
likely
in the
long
run to
captivate
men s
imagination, especially
as the
church s
practice
has
always supplied
so
exquisitely
inverse a
commentary upon
its
preaching.
Understand then : civilization all
unconsciously
to
itself
yet
aims at the
practical
secularization
of
mans
religious
conscience,
or his
hope
towards God. But its
method is
hopelessly
infirm and imbecile because it
has,
to
begin
with,
no
adequate conception
of human
nature and human
destiny.
It is in truth a mere
steward of
humanity,
and has never had the least
pretension
to be taken into its counsels or to direct
its fortunes. Thus it assumes without
misgiving
that
man is
by
nature or creation a moral and rational
force,
not at all
perceiving
that it
thereby
denies him
all
generic
or race
quality.
If man be an
essentially
moral and rational
existence,
that is to
say,
a
subject
primarily
of truth in his
understanding,
then it is
plainly impossible
that he should ever attain to uni
versal form or realize his social
destiny:
inasmuch
as that is to be led
primarily by good
in his
heart,
and
only derivatively by
truth in his
understanding.
And to make a universal consciousness
impossible
on
man s
part,
is
really
to
deny
the creative infinitude
and
heap practical contempt upon
it. The truth is
we are moral and rational
only
because we have not
402
IT IS A )tER!. SnWARD
disc well lost for heaven. And there can be no doubt
as to which of these ideals :is most likely in the long
ron to capti,'ate men's imagination, especially as the
church's practice has always supplied so exquisitely
inverse a commentary upon its preaching.
Understand then: civilization all unconsciously to
itself yet aim8 al {lte practical 6ecularization of wan',
rclwioll8 colf8cfence, or 1ti8 "ope tOW(InU God. But its
method is hopelessly infirm and imbecile because it
has, to begin with, no adequate conception of buman
nature and human destiny. It is in truth a mere
steward of bumanity. and bas never had the least
pretension to be taken into its counsels or to direct
its fortunes. Thus it assumC!l without misgiving that
man is by nature or creation a moral and rational
force, not at all perceiving that it thereby denies him
all generic or race quality. If man be an eucnliall!
mornl and rational existence, that is to say, a subject
primarily oC truth in his understanding, then it is
plainly impossible that he should c,er attain to uni.
versnl Corm or realize his social destiny: inasmuch
as that is to be led primarily by good in bis heart,
and only derivatively by truth in his understanding.
And to make a. universal consciousness impossible ou
man's part, is really to deny the creative infinitude
and heap practical contempt upon it. 'I'he truth is
we are moml and rational only because we have not II
OF MAN S SPIRITUAL DESTINY.
403
yet intellectually
realized our nature or
spiritual
crea
tion,
but
stupidly
insist on the
contrary upon
iden
tifying
it with our
vulgar
and
pragmatical
selves.
Undoubtedly
we are the creation of infinite love and
wisdom,
but we are this
only
in our
generic
or uni
versal,
and not the least in our
specific
or
private,
capacity.
But there is
just
as little doubt that to
be the creature of infinitude is
existentially
to be a
finite form of will and
understanding
;
because with
out such limitation the infinite substance could have
no fulcrum or
point tfappui
in the created conscious
ness
whereby
to
operate
its universal results. Never
theless we are not authorized to confound what is
strictly
existential to a
thing
with what is
properly
essential to it. And
yet
this is what civilization
habitually
does. For what is
properly
essential to
man is his nature as a creature of
infinitude,
since
without it he could not as a
race,
or
absolutely,
be:
and what is
strictly
existential to him is his
private
selfhood or conscious distinction from all other exist
ence,
since without this he could not
contingently
exist or
appear.
Now civilization confounds this
merely personal
or existential element in human ex
perience
with its natural or essential
element;
and
consequently
makes our
nature,
which in its last
analysis
is Divine and
immaculate,
the
stalking-horse
of all our immeasurable
personal folly
and
corruption.
or )U.N'S SPlltlTUAL DESTINY. 403
yet intellectually realized our nature or spiritual crea-
tion, but stupidly insist on the contrary upon iden.
tifying it with our vulgar and pragmaticol selves.
Undoubrodly we arc the creation of infinite love and
wisdom, but we are this only in OUI' generic or uni-
versal, and not tlle least in our specific or private,
capacity. lJut there is just as little doubt that to
be the creature of infinitude is ezistentiall] to be a
finite form of will and understanding j because with.
out such limitation the infinite substance could haye
no fulcrum or point tlapp"i in the created conscious-
ness whereby to opcrnte its universal results. Never.
theless we arc not authorizod to confound what is
strictly existential to a thing with what is properl,Y
essential to it. And )'et this is what civilization
habitunll)' docs. }'or what is properly c8lIeUtial to
man is his nature as a crcatllfC of infinitude, since
without it he could not as a race, or absolutely, be:
and what is strictly coriatential to him is his private
selfhood or conscious distinction from all other exist-
ence, since without this he could not contingently
e.n8f or nppear. 'Kow civilization confounds this
merely personal or existential clement in human ex-
perience with its natural or essential clement; and
consequently makes our natnre, which in its llist
analfsis is Dhine and immacnlate, the stalking-horse
of all our immeasurable personal folly and corruption.
404
IT UTTERLY MISAPPREHENDS
Starting
with this
monstrously inadequate concep
tion of what man is
by
nature or
creation,
the method
which civilization
employs
to effect its own
compara
tively
low
ends,
or make men
good
citizens,
cannot
help proving signally
inefficient. For
regarding
man
as an
essentially
rational and moral
force,
whose heart
is
firmly
bound to the
allegiance
of his
head,
and
whose normal
activity consequently
is
voluntary
not
spontaneous,
calculated not
free,
it seeks to
accomplish
its ends with men
by
an
appeal
to their
prudence
mainly
: that
is,
through
the
pressure
of an instituted
order and
decency,
or one which is
guaranteed
in
the last resort not
by
the inward consent of the
subject,
but
by
the outward force of the
community.
In other
words,
it
utterly
excludes from its horizon
any
social or
distinctively race-destiny
for
man,
and
would doubtless
freely
commute that
heavenly
birth
right any day
for whatever
steaming
and
savory
mess of
pottage might
be
complacently proffered
us
by political economy.
Thus civilization is
organized
upon
the truth of an absolute or unconditioned self
hood in
man,
instead of a
rigidly phenomenal
or
provisional
one
;
and hence it
regards
him not as a
typical
or
shadowy
and unsubstantial
person, literally
masking
an infinite
reality,
but as a
strictly
real or
secular and finite
thing, rightly
and
rigidly
amenable
to all other
things
for the
good
and evil
consequences
404 IT UTrEItLV
Starting with this monstrously inndequnte concep-
tion of what mnn is by nature or creation, the method
which eivilizntion emploJ's to effect its own compnra-
tively low ends, or make men good citizens, cannot
help proving signally inefficient. For rcgnr<1ing man
as an esscntially rationalnnd moral force, whose heart
is firmly bound to the nllegiance of his bend, and
whose nomill] ncti\'ity consequently is wluntnry not
spontanoou!\, calculatcd not free, it seeks to accomplish
its ends with men by an appeal to their prudence
mainly: that is, throngh the pressure of an illstililled
order and decency. or one which is guaranteed in
the last resort not by the inward consent of the
subject, bllt by the outward force of the community.
In other words, it utterly cxcludes from its horizon
any SOC'iQI or distinctively ,.ace-destiny for man, nnd
would doubtless freely commute thnt heavenly birth-
right any dny for whatever stcnming and savory
mcss of lOttnge might be complacently proffered us
by politicnl economy. Thus ei\'ilization is organizcd
upon the truth of an absolute or unconditioned self-
hood ill man. instead of a rigidly phenomenal or
provisionnl one; and hence it reg:mb him not as a
t)'pical or shadowy and unsubstantial per8on, literally
an infinite reality, but as a strictly real or
secular and finite thin!!, rightl)' and rigidly amenable
to all other things for the good and evil consequences
ITS PROVIDENTIAL FUNCTION.
405
which inhere in his actions. I am sure then that
you, good
friend,
will
justify
the indictment I
bring
against
our
existing
order the
merely
instituted
decency,
the
merely legal justice
or
righteousness
under which we have been sheltered all these cen
turies when I
say
that it
stays
itself
mainly upon
self-love and
worldly prudence
in its
votary
as his
ruling principles
of
action,
and hence not
only specu-
latively ignores
his
spiritual
nature or social
destiny,
but
systematically
obstructs and resists its
providen
tial
evolution,
by practically authenticating
all the
baser,
and
outlawing
all the more
generous,
attributes
of
humanity.
The mistake has been unavoidable. Men do not
know their own nature as determined
primarily by
their
creator,
that
is,
as
pre-eminently spiritual
or
social;
but
only
as determined
by
themselves,
that
is,
as
pre-eminently personal
or selfish
;
and hence
they
lend themselves without
scruple
to the enforced
conventional order of human life
represented by priest
and
king,
and embodied in the institutions of Church
and State. And the reason
why
we thus
inevitably
conceive our nature to be determined
by
ourselves
and not
by
our creator
is,
that creation
itself,
spirit
ually
viewed,
means the actual
transfiguration
of the
created nature
by
the
plenary
creative
perfection,
neither more nor
less;
and hence can
only report
ITS rnOVlDE.'iTIAL FUNCTIOS. 405
,vhich inhere in his actions. 1 am sure dlcn that
rOll, good (l'iend, will justify the indictment I bring
against our existing order - the merely il18tjtuted
decency, the merely {t'!Jat justice or righteousness
under which we have been sheltered on these een
turies-when I say thot it stnys itself mainly upon
self-love and worldly prlldencc in its votary as his
ruling principles of action, and hence not onl)' spccu-
lati"ely ignores his spiritual nnture or social destiny,
but s}'stematically obstructs oud resists its providen-
tial e\'olution, by practically authenticating all the
bnser, and outlawing all the more generous, attributes
of humanity.
'I'he mistake has been unavoidable, Men do not
know their own nature as determined primarily by
their creator, that is, as pre-eminently spiritual or
social j bllt only as determined by theIllselve!l, that
is, as prc-cmillently personal or selfish j and hence
they lend themselves withont scruple to the enforced
conventional order of humnn life represented by priest
and king, and embodied in the institutions of Church
and State. And the reason WIlY we thl18 incvitably
conceive our nature to be determined by oursch'es
and not by our crentor is, that creation itself, spirit.
lmlly viewed. menns the actnal transfiguration of the
created fla/ure by the plennry creative perfection,
neither more nor less; and hence can only report
406
THE SPIRITUAL FORM OF OUR
itself
intelligibly
or
credibly
to the creature in so far
as he feels within
himself
a life or
spirit truly
Divine :
and
notoriously
we as a
general thing
have been
utterly
void of such life or
spirit.
The nearest
ap
proach
we have ever made to it has been
purely
formal and
picturesque, consisting
in the unaffected
reverence we have hitherto
paid
a reverence which
at this
day,
and
especially
in this
land,
has become
purely wilful
and
superstitious
to certain traditional
institutions,
such as the altar and the
throne,
under
which the creative
energy
has
always
masked or
accommodated itself to our carnal and
stupid recog
nition. And now that a
bumptious
but
providential
and inexorable science is fast
robbing
these
hoary
institutions of their absolute
sanctity,
and
reducing
them to a relative or
representative
worth at
most,
all those of us who are
intellectually
honest will be
obliged,
henceforth,
either to
accept
creation exclu
sively
as a
living
or
spiritual
truth
falling primarily
within the
compass
of our
generic
or race conscious
ness,
and
only derivatively
thence within that of the
private
consciousness : or else to
reject
it
altogether.
The
spiritual
form of nature or creation its form
as determined
by
God,
is constituted
by
what we call
SOCIETY
;
meaning by
that word not
any merely
em
pirical
or tentative order of human
life,
such as we
are now
groaning
and
stifling
under,
but the essential
406 ruE SPIRITUAL FOR)! 01 oua
itself intelligibly or credibly to the creature in so fnr
as he feels tcithiJt Idm8elj a life or spirit truly Divine:
and notoriously we as a general thing h8l'e been
utterly void of such life or spirit. 'fhe nearest ap_
proach ''I'e ha\"c ever made to it has been purely
formal nod picturesque, consisting in the unaffeeted
re\'erence we have hitherto paid - a ret'erence -u;ltich
at tlti8 day, and especially in lids land. hal hecollle
purel,y tciljul and sliperatitious - to certain traditional
institutions, such as the altar and the throne, under
which the crellth"e energy has always masked or
accommodated itself to our cnrnal nnd stupid recog
nition, And now thnt a bumptious but pro\identinl
and inexornble science is fast robbing these boory
institutions of their absolute sanctity, and reducing
them to a relath'e or reprcsentath'e worth at most,
nU those of us wbo nre intellectually honest will be
obliged, henceforth, either to accept ereation exclu-
sively as 8 lh'ing or spiritual truth falling primarily
within the compass of our generic or mee conscious.
ness, nnd only derivatively thence within that of the
private consciousness: or else to reject it altogether.
The spiritual form of nature or creation - its fonn
as determined by God, is constituted by what we call
SOCIETY; meaning by that word not any merely em
pirical or tentnti\'o order of human life, such as we
are now groaning aud stifling under. but the tfJs(!7ftia/
NATURE OR CREATION IS SOCIAL.
4Q7
brotherhood,
fellowship, equality
of each man with all
men,
and all men with
each,
in God. For inasmuch
as
by
the
exigency
of His
perfect
love God is essen
tially
creative,
or finds His
proper
life
only
in com
municating
Himself to what is not
Himself,
to what
soever in fact is in se most
opposite
and
repugnant
to
Himself,
the nature of His creature in order to
reflect such love must be
supremely
social;
since
society
alone enables us
naturally
to love others as
we love
ourselves,
and even more than we love our
selves. If God s love be
essentially
creative as
freely
endowing
others created from itself with its own life
or
being,
then it must also be
essentially
social as
finding
all its own
felicity
in the creature s
receptivity
to its advances. And if the absolute life or
being
we have in our creator be
social,
then it follows that
the mere
contingent
or incidental existence we have
in
ourselves,
however
egregiously
unsocial it
may
for
a time
appear,
is
necessarily tributary
to that
being,
and must
infallibly
tend in the
long
run to avouch
and
reproduce
it.
But
obviously
this social or
regenerate tendency
in our nature cannot be
fully
constituted,
cannot be
livingly
or
spiritually
realized
by
us,
save in so far
as we shall have
practically
renounced save in so
far as we shall have
cordially
lived
down,
so to
speak
our selfish or
gregarious
instincts. This renun-
OR IS SOCIAL. 407
brotherhood, fellowship, equtllity of each man with all
mCll, and all men with eneh, in God, I,'or inasmuch
as by the exigency of I lis perfeet 10"0 God is essen
tially ereati\'e, or finds IIis proper life only in com-
municating I Hmse1f to what is not Himself, to what.-
f;OC\'er in fact is in Sf! lOost opposite and repngnant
to Himself, thc nature of His creature in order to
reflect such lo\"e must bo supremely social; sincc
society alone enables us Ilntnrolly to 10\'e others as
we lo\"e oursell'es, and cvcn more than we 10\'e our
se1I'cs, If God's love be essentially ereati\,c as freely
cndowing others ercnted from itself with its own lifc
or being, then it must also be cssentially 8ocial-as
finding all its own fclicity in the crcnture's rcecpth'ity
to its odvonccs, And if the absolute life or being
we ha\'e in our creator be social, then it follows that
thc mere contingcnt or incidental existence 'wc havc
in ourselvcs, howel'er egregiously IlUsocial it may for
a time nppear, is nccessnrily tributary to that being,
and must infallibly tend in the long run to a\'ouch
and reproduce it.
But ohviously this socinI or regenerate tendency
in our natnre cannot be fully constituted, cannot be
li\ingl)' or spiritually realized by us, sare in so far
as we shall bl1\'e practically renounced - snve in so
far fl8 we shall ha\"e cordially lived dOlen, so to speak
- our selfish or gregarious instincts, This renun-
408
BUT WE ARE BORX DESPERATELY
elation
accordingly
has been the one
great
lesson of
God s
providence
to us in all the
dreary past.
To
this end alone
prophets
have
taught, priests
minis
tered,
and
magistrates
borne rule. We have been
extremely
slow to learn no
doubt,
yet
millions of men
see
to-day
what but a handful saw a
century ago,
namely
: that civilization has had no other
providen
tial mission than
gradually
to socialize the human
consciousness,
by thoroughly demonstrating
the
vanity
of all human
pretension,
the vice that is latent in all
our
virtue,
the
selfseeking
that underlies and arms our
fiercest
piety,
the love of dominion that animates our
loving-kindness
even,
and turns it often to cruel
tyr
anny.
In fact our historic
past
has
apparently
existed
for no
higher providential
end than to make
manifest
the evil which is latent in the finite
selfhood,
and so
prepare
a
permanent
foundation in
experience
for
human
society.
The evil thus latent is commensurate
in
quantity
and
quality
with the infinite Divine
good
ness : because it is
really
that in
substance,
though
formally perverted by
a finite
recipiency;
and no
diviner
mercy
could befall us
consequently
than to
allow it to be
played
out betimes in all its hideous
malignity. Every thoughtful parent
knows the
philo
sophic
value of this
principle
of the
manifestation of
evil in the education of his children. For
every
child
upon
earth is liable to inherit evil
dispositions
with
408 nUT WE ARE nony DESPERATELY
ciation accordingly has been the Ol1e great lesson of
Goo's providence to us in all the dreary past. '1'0
this end alone prophets ha\'e taught, priests minis
tered, 8ml magistrates borne rule. "re have been
extremel.r slow to learn no doubt, )'et millions of men
800 to-day what but a handful saw a century ago,
namely: that ci\'ilization has bad no other providen.
tial mission than gradually to socialize the human
consciousness, by thoroughly demonstrating the vanity
of all human pretension, the vice that is latent in all
our virtue, tbo selfsceking that underlies and arms our
fiereest piety, the lovo of dominion that animates our
loving-kindness even, and turns it often to cruel tyro
anny. In fnct our historic past has apparently existed
for no higher providential end than to mal'e manifest
the evil which is latent in the finite selfhood, and so
prepare a permanent foundation in experience for
human society. The evil tllllS latent is commensurate
in quantity and quality with the infinite Dhine good.
ness: because it is really that in substance, though
formally perverted by a finite recipieney; and no
divincr mercy could befall us consequently than to
allow it to be pla)'ed out betimes in aU its hideous
malignity. Every thoughtful parent knows the pllilo-
sophie mlue of this principle of the manifestation 0/
evil in the education of his children. For every child
upon earth is liable to inherit e\'il dispositions with
I XSOCIAL OR SKLFISH.
4Q9
liis
blood;
and
nothing
could be more
impoverishing
and indeed fatal to his
manhood,
in so far as his
manhood is
contingent upon
a true
self-knowledge,
than that these
dispositions
should be
violently sup
pressed by parental rigor,
instead of
being
allowed
to manifest themselves in the
gristle,
and so become
tenderly
corrected.
This letter
outrages
all
bounds,
I
know,
my
friend,
but I must make it still more tedious
by
a word of
additional
appeal
to
you.
I want
you definitely
to
understand, then,
as the
upshot
substantially
of all
I have
said,
that selfhood or
personal
consciousness,
though
it is doubtless
perfectly implied
in our
spiritual
creation as stem is
implied
in
rose,
is
yet
not our
creation
any
more than stem is rose
any
more even
than the base earth out of which the stem itself
grows,
is the stem. It has
always
been our
supreme
infatu
ation to
regard
it in that
deceptive light
;
to look
upon
it as an all-sufficient
explication
of
creation,
and
not as a mere
abject implication
of it.
By
thus
sys
tematically identifying
our
spiritual
creation with our
preposterous
and idiotic
selves,
the
personal preten
sion within us becomes so inflamed and inflated out
of its normal
provisional
dimensions,
as to insist
upon
being
no
longer
base but
superstructure
to our
nature,
and to
require accordingly
the most
deadly machinery
of
morality
to
keep
us each from
turning
out a fla-
lJSSQCIAL OR SELFISII.
409
---------
his blood j llnd nothing could be more impoverishing
and indeed fatal to his manhood, in so far as his
manhood is contingent upon n tnlC selfknowledge,
than that these dispositions should be \'iolcntly sup-
pressed by pnrcntnl rigor, instead of being allowed
to manifest themselves in the gristle. and so become
tenderly corrected.
This letter outroges all bounds, I know, my friend,
but I mllst make it still more tedious b)' a word of
additional appcnl to JOU. 1 want )'011 definitely to
Ilnclcrstnnd, then, as the upshot suhstantially of all
I }mvc suid, thnt sclfhood or persaud consciousness,
though it is doubtless perfectly ill/plied in our spiritual
creation as stem is implied in rose, is yet not our
creation any more than stem is rose-any more m"en
than the base earth out of which the stem itself grows,
is the stem. It has 01\\'a)'5 been our supreme infatu
otion to regord it in that deceptive light j to look
upon it as an allsufficient r,rplication of creation, anel
not as f\. mere ahject i/llp/iNition of it. By 'lms sys-
tematically identifying our spiritual creation "'itb ollr
preposterons nnd idiotic selves, the personal prcten.
sion witbin us becomes so inflamed and inflated O\lt
of its normal provisional dimcnsions, as to insist upon
being no longer base hut superstructnre to our nature,
and to require accordingly the most deadly machinery
of momlity to keep liS each from turning out 8 fln
410
THE PERSONAL ILLUSION
grant
nuisance to
every
other. We have been
taught
from time immemorial
by
our
pastors
and
governors,
that we are each of us a direct creature of
God,
a
valid creation in our own
personal
or
private right,
and not
by
virtue
exclusively
of our natural
solidarity
with our kind. And this illusion breeds such un
wholesome mists of
vanity
in our
breasts,
and such
dense clouds of error in our
understanding,
that the
heat of God s love and the
light
of His truth have at
last lost all
power
to
penetrate
our indurated moral
hides
;
and the entire
spiritual
world
consequently
the world of our true
being,
of what
ought
to be our
undefiled and unshackled commerce with God and
man
necessarily
takes on a divided
aspect,
or re
solves itself as it were in
spite
of the creative
unity,
and
by
a sheer instinct of
self-preservation,
into two
hemispheres
of
good
and evil
respectively,
or heaven
and hell : the former a realm of ever active inward
association or assimilation between the Divine and
human natures
;
the latter a realm of ever active out
ward waste or
elimination,
by
which all
things per
manently
incommensurate with the created
form,
because alien to the creative
substance,
may
be
grad
ually brought
to the surface of
consciousness,
and
so
definitively sloughed
off. And I for
my part
am
perfectly persuaded
that if the
stupendous
illusion
of moral
responsibility,
or a
private
selfhood in man
410
TnE
grant nuisance to every other. We have been taught
from time immemorial by our pastors and governors,
that we nre each of us a direct creature of God, a
vn}id creation in our own personal or privnte right,
nud not by "irine exc1ush'cly or our ontum} solidarity
with our kind. And this illusion breeds such un
wholesome mists of mnity in our breasts, and sucb
dense clouds of error in our undcrsumding, that the
of God's love and the light of His truth htwc at
Inst lost all power to penetrate our indurated moral
hides; nnd the entire spiritual world consequently-
the "'orld of our true being. of what ought to be our
undefiled and unshackled commerce with God and
man - nccessarily takes on a divided aspect, or reo
sol\"es itself I\S it were in spite of the creath'c unity,
and by a sheer instinct of self.JlfCscrmtion, into two
llcmisphcres of good alld cvil respectivel.y, or henycn
and hell: the former a realm of e\'cr active inward
association or assimilation between the Didne and
human natures; the lattcr a realm of e\'cr IlCti\'e out-
ward waste or elimination, bJ' which all things per-
manently incommensurate with the created form,
because alien to the creatiYc substilncc, may be grad-
ually brought to the surface of consciotlsness, and
so definitiYely sloughed oft', And I for my p:\rt am
perfectly persuaded that if the stnpendous illusion
of moral responsibility, or a priYotc sclfhood in man
SOLE ROOT OF HELL IN US.
adequate
to the
highest
wants of his
nature,
had not
Urn thus utilized
spiritually, by being
made the base
of a
quasi
Divine life in the
earth,
or a
provisional
kingdom
of God in human
affairs,
which
might
at
least
correspondentially refect
and
inaugurate
the true
and
permanent things of
creative
order,
our minds
could never have become as
they
have now be
come
enlarged
and
disciplined
to the discernment
of
spiritual
truth.
The moralist
then,
as it seems to
me,
is
very fairly
answered/ His error consists in
maintaining
the
absoluteness of our moral
judgments,
and this error
I think I have
sufficiently
demonstrated
by showing
that our moral
experience,
in
place
of
being
abso
lute,
has been
rigidly
subservient in the miraculous
wisdom of God to a
superior providential
end :
which
is, first,
the manifestation
through
the church
of
living
or
spiritual
evil,
the evil of confirmed self
hood or
self-righteousness,
in men s natural
person
ality
;
and then
through
that
again,
the definite
rescue of our race-consciousness from the dominion
of such
evil,
in its own reduction to social form
and order. Let us then leave the
moralist,
and
hasten with what
speed
we
may
to consider the
opposition
of the churchman : so
bringing
our some
what
protracted
labor to its natural close.
SOLE ROOT OF IIELL Us. 411
ndeqUll.tc to tlle highest walils of hi! nature, had not
Ocen thus utilized spiritually, by llcing made the base
of n quasi Dh,ille life in the earth, or a provi8ional
kingdom of God in human affairs, uJlich JIIi!/At at
least correapondentiall,t; rejfect alld inaugurate the true
and permanent thiNga 0/ creative order, our minds
could never have become - as they have now be
come - enlarged and disciplined to the discernmcnt
of spiritual truth.
The moralist then, as it seems to mc, is very fairly
l!llswered: His error consists in maintaining thc
absoluteness of our moral judgments, and this error
I think I ha\'e sufficiently demonstrated by showing
that our moral experience, in plncc of being abso-
lute, has been rigidly subsenicnt in the
wisdom of God to a superior pro\'idential end:
which is, first, the manifestation tbrough the church
of h\'ing or spiritual evil, the e\,il of confirmed self.
hood or self-righteousness, in men's natural person.
nlity; and then through that again, the definite
rescue of our racc-consciousness from the dominion
of such c\'il, in its own reduction to social form
and order, Let us then lca\'e the moralist, and
hasten with what speed we mny to consider the
opposition of the churchman: so bringing our some-
what protracted labor to it! natural close.
LETTER XXVI.
Y DEAR FRIEND : It is the idea of the
moralist,
as we saw in our last
letter,
that
civilization is an absolute end of God s
earthly providence.
But I have endeav
ored to show
you
that it is a
wholly
mediate and
subordinate
end,
being strictly contingent
for its own
development upon
the manifestation of the Divine
good-will
to universal
man, or,
what is the same
thing,
the revelation of the Divine infinitude or
omnipotence
in our
nature,
and bound therefore to
disappear
whenever the
necessary machinery
of such
manifestation allows the Divine
omnipotence
to be
come
visibly
or
actively
efficient in human affairs.
The
misconception
of the churchman with
respect
to God s
heavenly
counsels is
strikingly analogous
in
point
of form to this of the moralist with
respect
to
His
earthly
counsels
;
but it is
vastly
more serious
and
alarming
in
point
of
substance,
since a mistake
in
earthly things
is of
comparatively
no moment
LETTER XXVI.
Y DEAR FRIEXD: It is the idea of the
momlist. as we saw in our lnst letter, that
civilization is an absolute end of God's
earthly pro\idcncc. Dut I have codenv.
ored to show rou that it is a wholly mediate nod
subordiuatc end, being strictly contingent for its OWn
development upon the manifestation of the Divine
good.will to uni\"crsal man, or, what is the same
thing, the revelation of the Dh'inc infinitude or
omnipotence in our nature, and bound therefore to
disappear whenever the necessary machinery of such
manifcsbltion allows the Di,;nc omnipotence to be
come visibly or acti\ely efficient in human affairs.
'I'he misconception of the churchman with respect
to God's heavenly counsels is strikingly analogous in
point of IorIO to this of the mornlist with respect to
His earthly counsels; but it is ,>astly more serious
and alarming in point of substance, since a mistake
in earthly things is of eomparnti\<ely no moment
MORALIST AND CHURCHMAN DKFINKD.
413
beside a mistake in
heavenly
or Divine
things.
The
churchman conceives that the Divine love for man
is
fitly
or
perfectly expressed
in the
regeneration of
individuals : and this
although
it is evident that
every
case of individual
regeneration
is effected at the cost
of a
proportionate ^generation
and
degradation
to
other individuals.
The
moralist,
stupid
soul that he is !
foolishly
as
sumes that because he himself is
inwardly
content
with our
existing
order,
although
that order be
stayed
upon any
amount of
force,
or
necessarily
involve in
itself a
huge
infernal
enginery
of
bayonets, prisons,
dungeons,
and scaffolds to
give
it
permanence,
there
fore God most
high
must be
inwardly
content with it
also.
In like manner
precisely
the churchman because
his own social
sympathy,
or sense of
fellowship
with
his
kind,
is so shallow as not to be scandalized
by
the
thought
of himself
being
declared
righteous
and
blessed,
while other men
exactly
as
good
as he
by
nature,
and
very
much better
perhaps
than he
by
actual
culture,
are
remorselessly
cast out of the
Divine favor
just
as
foolishly
assumes,
self-right
eous soul that he at heart is ! that a state of
things
so
flagrantly
irrational and
inequitable
cannot be
otherwise than
eternally grateful
to the
pure
heart
of God also.
l!ORAUST AYD CHURCU)(AY DEFIXED. 413
besidc a mistake in hco\cnlyor Divine things, The
churchman conceives that the Divine 10\'0 for Inall
is }illS or peJjecflJ upre/1aed in fhe fe!Jenerafioll of
individllala: and tbis although it is evident that e\'cry
cose of iudividunl regeneration is effected at the cost
of a proportionate degeneration and degradation to
other indi\'idunls,
The moralist, stupid soul that he is! foolishly as-
sumes thl'lt because he himself is inwl'lrdly eontent
with our existing order, although tlmt order be s t a ~ ' e t l
upon any amolillt of force, or Ilccessnrily inroh"e in
itself a huge infernal enginery of bayonets, prisons,
dungeons, ano scaffolds to give it pcrmanenee, there.
fore God most lligh must be inwardly content with it
also,
In like manner precisely the churchman - hecause
his own social sympnthy, or sense of fellowship with
his kind, is so shallow as not to be scandalized by
the thought of himself being declared righteous ancl
blessed, while other men exactly as good as he b.\'
nature. and very much better perhaps than he hy
actunl culture, arc remorselessly cast out of the
Divine famr - just as foolishly assumes, self-right.
cous soul that he at heart is! that a state of things
so ftngrsntly irrational and inequitahle cannot be
otherwise than etcrnnll)' grateful to the pure heart
of God also.
414
THE ROOT-ERROR IN BOTH THE
SAME,
It is
plain
then that the error of both these men
has one and the same root : the infatuation of
pro-
priuni
or selfhood
;
only
with the moralist the infatu
ation is
venial,
as
being
addressed to the selfhood
naturally regarded;
while with the churchman it is
fatal,
as
having
reference to the selfhood
spiritually
regarded.
Both men have an insane belief that one
man has a
capacity
to be better in
himself
than an
other;
but this belief is much more insane in one
than the
other,
as the moralist thinks such
capacity
due to the man s nature
merely,
while the church
man thinks it due in
every
case to the man s
spiritual
culture or
regeneration,
that is at
bottom,
to the man
himself: and this latter
persuasion
is far more in
veterate than the former. Thus the men are alike
blind,
only
one
superficially,
the other
substantially,
so
;
the moralist
being outwardly
blind,
blind to the
light
of natural
fact,
and the churchman
inwardly
or
spiritually
blind,
blind to the
light
of Divine truth.
You see then that the outlook of the
moralist,
who is
this world s
worldling,
is not half so
gloomy spirit
ually
as that of the
churchman,
who is the
worldling
of another and a better
world,
as it is called: for
the former is
simply unintelligent
or errs
by
defect,
while the latter s lack of
intelligence
is
handicapped
by
a
wholly
fatuous or
misleading light,
which is that
of
self-righteousness.
414 TilE ROOT-DtROR IN BOTH TilE SAME,
It is plain then that the error of botl} these men
has one and the same root: the infatuation of pro.
prilllll or scJnlOod; onl), with the moralist the infatu-
ation is venial, as being addrcssed to the sclfhood
naturally regarded; while with the churchman it is
futu1, as having reference to the sclfhood spiritllall)'
regarded. Both men have an insnlle belief that one
lIlan has a capacity to be better in hiJl/8C{f than nn
other j but this belief is much more insane in one
than the othel', 8S the moralist thinks such capaeit)'
due to the man's nature merely, while the church-
man thinks it due in e\ery casc to the mail's spiritual
culture or regeneration, that is at bottom, to the man
himself: and this latter persuasion is far more in-
veterate than the former, Thus the men nrc alike
blind, only one superficially, the other substantially,
so j the morolist being outwardly blind, blind to the
light of natural fact, and the churchman inwardl) or
spiritually blind, blind to the light of Di\'inc truth.
You sec then that the outlook of the moralist, who is
this world's worldling, is not half so gloomy spirit.
ually as that of the churchman, who is the worldling
of another and 8 better world, as it is called: for
the former is simply unintclligent or errs by defect,
wbile the latter's lack of intelligence is handicttpped
by a wholly fatuous or mislCtlding light, which is that
of self.righteousness,
BUT MORE CURABLE IN THE FORMER.
415
There seems
accordingly
but little
hope
for the
churchman. The moralist
may
be
safely
left for
correction to the course of
events,
which seems to
be fast
ushering
in a more stable order than that
he is wont to
delight
in. For the moralist s
judg
ment follows the
guidance
of sense
exclusively,
and
when sense itself attests the
spiritual
truth of
things
he will no
longer
be victimized
by
error. But the
churchman has not this
agreeable prospect
before
him. His inward
light
has
itself
become darkness,
and when that is the case the darkness is utter and
absolute : for it is no
longer
the
subject eye
that is
in fault
(as
with the
moralist),
but the
objective light
itself,
which alone
empowers any eye
to
see,
has under
gone eclipse.
The churchman as such
*
accordingly
is without a
future,
his lot
being
to decrease as the
substance he has
always spiritually symbolized
or
stood for increases : this substance
being
the
Lord,
of Divine Natural
man,
that
is,
Society.
*
For I
hope
no reader of these letters will deem me so
presump
tuous as to think of
pronouncing judgment upon
the future of concrete
flesh-and-blood men whether
they
be churchmen or statesmen for
I venture to
say
that these in common with us much
happier
nameless
men will have a
greatly
better
personal
fortune at the Divine hands
than
any
of them
ecclesiastically
or
politically
deserve,
whether that
fortune
consign
them to heaven or hell. It is
only
the abstract church
man and statesman
(as
alone
representatively existing
to the Divine
mind)
whom
my
strictures have to do
with,
and
by
no means
any
lit
eral
person
so named.
nUT MORE CURJ.BLE IX TilE FORMER. 415
'rhere seems accordingly but little hope for the
churchmo.n, '!'he moralist may be safely left for
correction to the course of c\'ents, which scems to
he fast ushering in a morc stable order than that
he is WOllt to delight in. }o'or the moralist's judg-
ment follows the guitlrlllce of sense exclusively, and
when sense itself attests the spiritual truth of things
he will no longer be victimized by error. But the
churchman hns not this agrccnble prospect before
him. lIis inll.:ard light Ra8 it8elf become darkneS8,
and when that is tho case the darkness is utter and
nbsolute; for it is no longer the subjcct e)'c that is
in fault (as with thc moralist), but the objective light
itself, which alone empower8 allY eye to see, Rtl8 under-
!Jone eclip8e. 'fhe churchman as such accordingly
is without a future. his lot being to decrease as the
substance he has alW8)'S spiritunlly symbolized or
!'itood for increases; this substance being the Lord,
of Divine },ratllral man. tllat is, Society.
For I hope DO relder of tlie&e letters ....iII deem me ao presump-
tuOlU 1.5 to tbin!; or pronouncing judgment upon IIle future or concrete
t1e.li-Alldblood men - whether tllel ~ ehurchmen or datumen - for
I venture to 5IIlliat these in commOD with u. milch hlppier oameleu
men will hue I greatly hetter perwull fortune at the Di,ine hands
than any of them eccle.iasticllll or polilieal1l deser'e, wllether thai
fortliUtl conaign them to henen or hell. It i. only the alntract c1l1lreh
maO &nd .taleslUln (1.5 alone representatirell uistiug to the Di,iue
mind) wholll. my .trietUIft bue to do with, Ind hI no mtam lUI lit.
eral penon ao named.
416
IT IS MORE SUPERFICIAL IN THE
OXE,
Doubtless the reason
why
the evil which the
churchman
formally
embodies,
or with which he is
representatively
identified,
is so much more
hopeless
than that which the moralist
propagates
and
perpetu
ates, is,
as I have
perhaps already
said,
that it is
spiritual
or
central,
involving
the
heart,
while the
other is
merely
natural or
circumferential,
involving
the senses. False
witness, fraud,
adultery,
murder,
and covetousness are natural to
man,
that
is,
are
inevitable to his nature as a creature of infinitude
so
long
as he is
intellectually
unaware of the
spirit
ual or inward and
impersonal quality
of such in
finitude,
and
instinctively
seeks to realize it in this
absurd
personal way
: as if the bonds of his
person
ality
(which
are so useful and
necessary
in
giving
him
fixity
or
standing-ground
to his own conscious
ness)
had
only
to be thrown
off,
and not
reverently
taken
up
into his own
spiritual
substance,
in order
to achieve the freedom he thus
instinctively
or hu
manly
craves. It
always
seems to flesh and blood
that freedom is one with
emancipation
from
law,
and
it is
nothing
but this false
persuasion
that makes all
our clandestine
ways appear
so sweet to the
ordinary
flesh-and-blood mind. The moment a
thing
is for
bidden to that
mind,
however indifferent to it the
man
may
have been the moment
before,
he becomes
eager
to do it. The reason is that he mistakes the
416 IT IS MonE SUPEnnCIAL IX THE OS,
Doubtless the renson why the evil which the
churchman formally cmbodies, or with which he is
representati\'cly identified, is so much more hopeless
than that which the moralist propagates and perpetu-
ates, is, as I have perhaps already said, tbat it is
spiritual or central, involving the heart, while the
other is merely natural or circumfcrential, im'olving
the senses. }'alse witness, fraud, adultery, murder,
and CO\'ctousness are natural to man, that is. are
inel'itable to his nature as a creature of infinitude
so long as he is intellectually unaware of the spirit-
ual or inward and impersonal quality of such in.
finitnde, and instincti\'ely seek!! to realize it in this
absurd personal way: as if the bonds of his person-
ality (which arc so Ilseful and necessary in giving
him fixit)' or standing-ground to his own conscious-
ness) had only to be thrown off, and not revcrently
taken up into his own spiritual substance. in order
to achieve the freedom he thus instinetil'ely or hu-
manly Cfll.\'CS. It always scems to flesh and blood
that freedom is one with emancipation from law, and
it is nothing hut this false persuasion that makes all
our clandestine ways appear so sweet to tIm ordinary
flesh-and-blood mind. The moment a thing is for-
bidden to that mind, bowel"er indifferent to it the
man may Ilnve been the moment before, he becomes
cager to do it, TlJe renson is tbat he mistakes the
AND MORE SUBSTANTIAL IN TIIK oTHKR.
417
purpose
of
law,
which is
by
no means to
suppress
our outward
freedom,
but
by moderating
its wan
ton and suicidal
extravagance,
or
guarding
it from
license,
to educate us to
inward,
spiritual,
or Di
vine freedom. The flesh-and-blood mind is not the
true or
distinctively
human
mind,
but
merely
the
mind of the animal in us. And the animal mind is
bound of its own nature to be* servile to the human
mind,
and realize its
only
chance of freedom
by
acquiescing
in such servitude. Of course the man
himself has
got
to be
de-animalized,
that
is,
to
become
spiritual
and human before the animal in
him can be
placated
or subdued. The State
prison
convict no doubt finds it
very
hard to
imagine
while
he is in
prison
that his nature entitles him to
any
truer freedom than that which the
opening
of the
prison
doors would
give
him. But this is
only
be
cause his misconduct in
depriving
himself of outward
freedom has enhanced and inflamed the animal con
sciousness in
him,
and
thereby
deadened him for the
time to all inward and
higher
manifestations of
freedom. When one is incarcerated
by
his own mis
deeds I
defy
him to entertain
anything
but a most
unmanly conception
of
freedom,
being
sure to make
it outward
solely,
or to lie in the
power
of
doing
evil with
impunity.
If his
folly
had left him free
to conceive of it in its human
aspect,
as the
power
AND )(ORr. S C t I S T A ~ T I A L l:'f TilE OTII!:R. 417
purpose of lnw, which is by no means to suppress
our outward freedom, but by modcnting its wan-
ton lnd suicidal extm\'ngance, or guarding it from
license, to educate us to inward, spiritual, or Di-
vine freedom. The ftesh-and.blood mind is not the
true or distinctively huronn mind, bllt merel)" the
miud of the animol in us. And the animal mind is
bound of its own nature to be'scnile to the human
mind, and realize its only ehance of freedom by
ncquiescing in such servitude. Of course the man
himsclf hn!J got to be de.nnimnlizcd, thnt is, to
become spiritual nnd human ocfore tIle nnimol ill
him can be placated or subdued, The State prison
cOlwict no doubt finds it very lmrd to imngine ,chile
he iA iff priwlI that llis nature entitles him to nny
truer freedom thnn thnt wllieh the opening of the
prison doors would gh'e llim. But this is only be-
cause his misconduct in depriving himself of outward
freedom h:ls enhanced and inflallled the animal COIl-
sciousness ill him, and thereby dCtldellOO him for the
time to all inward and higher manifestations of
freedom. When one is incarcerntcd b! Ai" 011:'. _u-
tlffl18 I defy him to entertain anything but a most
unmnilly conception of freedom, being sure to Illake
it out""nrd solely, or to lie in the power of doing
evil with impnnity. If his folly had left him free
to ooncei\c of it in its human nspoct, l1S the power
418
ALL MANNER OF SIN FORGIVEN TO MEN
of
doing good,
and
good
alone,
at the instance of
one s
heart,
he would be
instantly
reconciled to
his
fetters,
nay,
would
pray
for additional bolts and
stronger
bars.
But
this natural
ignorance
of
man,
profound
as it
unquestionably
is,
is
altogether
excusable and tran
sient,
and
by
no means leaves him without
hope
;
for
any possible subsequent
Divine
enlargement
of
his nature will be sure to
enlarge
and
improve
his
moral
temper.
Thus we
may say
that the
slanderer,
the
swindler,
the
adulterer,
the
murderer,
the covetous
man
universally
in
short,
whatever be his
spiritual
ignorance
or
superstition,
never finds it
excluding
him from immortal
life,
if indeed he himself have
happily any aspiration
towards such a
thing.
For,
as
Christ
taught,
"all manner
of
sin and
blasphemy
shall
be
forgiven
unto
men,
except
the sin or
bla^hemy
against
the
holy spirit,
ivhich has no
forgiveness
either
in this world or that which is to come." That is to
say
: our moral evils are
natural,
and
spring
from
the circumstance that our nature is not
yet Divinely
redeemed or recovered from the influence of man s
finite
personality
and reduced to
permanent
order;
hence
they
have
only
an actual force and will alto
gether disappear
when human nature comes to
spir
itual or social out of material or selfish form. But
self-righteousness
is an inward or
spiritual
condition
418 ALL lUSNER OF SlY FORGIVEY TO ~ I E N
of doing good, and good alone, at the instance of
onc's heart, he would be instantly reconciled to
his fetters, nay, would prny for additional bolts and
stronger bars.
But this natural ignorance of mall, profound as it
unquestionably is, is altogether excusable and tran
sient, and by no means Icnves him WitllOut hope;
for any possible suh5C<J.llent Divine cnlal'sement of
his nature will be sure to enlarge and imprm'e his
moral temper. Thus we may say that tIle slanderer,
the swindler, the adulterer, the murderer, the CO\'ctoWl
man universally in short, whatever be his spiritual
ignorance or superstition, ne\'er finds it excluding
him from immortal life, if indeed he himself ha\'e
happily any aspiration towards such a thing. I'or, as
Christ tallght, "all manner of sin and 6lallplu:mgsnall
be forgh-en unto men, e:rcept tlte sin or bla>pltelll
against the holg spirit, Iclden ha6 110 forgh'enc88 either
in thia fCOtld or that which i8 to COlli!!." 'rhat is to
say: Ollr moral evils are natural, and spring from
the circumstance that our nature is not Jet Di\'inely
redeemed or roco\'ered from the influeuce of man's
finite personality and reduced to permanent order;
hence they have only an actual force and will alto-
gcther disappcai when human nature comes to spir.
itual or social out of mnterial or selfish form. But
self.righteousness is an inward or spiritual condition
BUT THAT AGAINST THE HOLY GHOST.
419
of the
subject laying
hold
upon
a man not
through
his
body,
or what relates him to the outward
world,
but
through
his
soul,
or what relates him to God:
so
vitiating
or
falsifying
him at the
very
core of his
being.
For a man s
being
is
spiritually
determined
solely by
the idea he entertains at heart of God as
a
being
of
really
infinite
goodness,
towards whom
his
only logical
or
proper
attitude therefore is one of
prostrate
adoration or
humility.
Now it is evident
that no man who is at all satisfied with himself
much less a man whose self-satisfaction is motived
upon
a
persuasion
of his own
exceptional private
regeneration
is
capable
of
feeling
adoration towards
the infinite
goodness
:
or,
to
say
the same
thing
in
other
words,
is
capable
of a humble or
deprecatory
judgment
in relation to himself. How shall a man
dare to think
meanly
of himself when he looks
upon
that self as a
piece
of
exquisite
Divine or
regener
ative
workmanship
? This would be to think
meanly
of
God,
so that even the churchman s
piety
is a snare
to him and constrains him to self-delusion. In fact
the devil arms his hooks
nowadays
with no subtler
or more
specious
bait than that of
piety,
and
people
who are so unfortunate as to have it in their
blood,
inheriting
a more or less devout
temperament
from
their
ancestors,
cannot be too thankful to the
frosty
providence
that so often
kindly nips
in the bud their
nUT THAT AGAISST THE HOtY GIlOST. 41!)
of the subject laying hold upon a man not throngh
his body. or what relates him to tho outward world,
hut through his soul, or what relates him to God:
so vitiating or falsifying him at the vcry core of his
being. For a man's being is spiritually determined
solely by the idcn he entertains at hcurt of God as
a being of renlly infinite goodness, towards whom
his only logic:l! or proper altitudc thcrefore is one of
prostrate ndorntion or humility. Kow it is evident
that no man who is at all satislleJ with himself-
much less a mnn whose self-satisfaction is motived
upon n persuasion of his own exceptional private
regeneration -is capable of fooling adoration towards
the infinite goodness: or, to say the snme thillg in
other words, is capable of a humble or deprecatory
judgment in relation to himself. lIow shall a man
dare to think meanly of himself when he looks lIpon
that self as a piece of exquisite Divine or regener-
ative workmanship? This would be to think meanly
of God, so that even the churchman's piety is a snQre
to him and constmins him to self-dchlsion. In fact
the devil anns his hooks nowadays with no subtler
or more specious bait than that of piety, and people
who are so unfortunate as to have it in their blood,
inheriting a more or less devout temperament from
their ancestors, cannot be too thankful to the frosty
providence that so often kindly nips in the bud their
420
SELF-RIGHTEOUSXESS THE OUTGROWTH OF A
nascent
aspirations
after
personal
holiness,
and so if
need be
compels
them
personally
into the safer
spir
itual
paths
of a frank and utter worldliness.
Certainly
then
self-righteousness
which is a sat
isfactory
estimate of one s own
selfhood, character,
or
standing
as
compared
with that of the vast ma
jority
of
men,
those embraced in the "world" for
example
is
spiritually
the
only
fatal form of un
godliness.
And
just
as
certainly
it is a
plant requir
ing
for its
development
a church-soil
;
so that if the
church had never existed as an
integral
or
repre
sentative factor in the
development
of human
nature,
we should have been at a loss to
imagine any
soil
rank
enough
or
tropical enough
to
produce
it;
and
men
accordingly
would have been left to the much
less harmful dominion and devices of their
merely
selfish and
worldly
loves. This at
any
rate is
my
own
thorough
intellectual
conviction,
and I am bound
to show
you
the
grounds
of it.
Do me the
justice
however not to
imagine
that
I am
going
to overwhelm
you
with
any
scientific
evidence of the truth of
my
conviction,
such evidence
as will
compel your
assent,
or
deprive you
of freedom
to think
differently
from me. For such evidence is
out of
place
in reference to intellectual
things
or
truths of
perception. My
conviction,
for
example,
in relation to the intimate connection between a self-
420 TITE Ol;TCROWTJI OF A
nascent nspirntions nfter personal holiness, and so if
Ileed be compels them personally into the safer spir.
itunl paths of a fronk and utter worldliness.
Certainly then - which is a sat
isfactory estimate of one's own selnlOOO. chnrnetcr,
or standing as eomJXlred with that of the mst
jority of men, those embraced in tllC "world" for
example - is spirituall)' the only fntal fonn of un
godliness, And just as certainly it is n plant
ing for its de\'elopment n church.soil; so that if the
ehureh had never existed as an integrol or repre
sentative factor in the de,'elopment of human nature.
we should h:\\'e been nt a loss to imagine any soil
rank enough or tropical enough to produce it j and
men accordingly would ha\"e been lcft to the much
less har\Uful dominion and de\'ices of their merely
selfish and worldly 10\c8. This at any rotc is my
own thorough intellectual conviction, and I lun boUlld
to show you the gronnds of it.
Do me the jnstice howe"er not to imagine that
I am going to overwhelm .rou with any scientific
evidence of the truth of my conviction, such evidence
as will compel your assent, or deprive you of freedom
to think differently from me. For snch C\'idenee is
out of place in reference to intellectual things or
truths of perception, My conviction. for example.
in relation to the intimate connection between a self.
CHURCH-SOIL IN OUR NATI UK. 421
righteous temper
in man and the
atmosphere
of tho
church
institution,
is not the fruit of
any
scientific
observation or inductive
reasoning
on
my part, though
these
things aptly
enough
come in to enforce it.
And a
parade
therefore of the scientific
grounds
of
such a conviction would not
only
be uncalled for
or
inappropriate,
but would
prove derogatory
to the
interests of a much
larger
and Diviner life in man
than that of
science,
to which I at all events feel
my sympathies primarily
due : I mean of course our
distinctively
intellectual
life,
or the life which is
authenticated
by
our
affections,
and not
by
our senses.
Neither is the conviction in
question
the fruit
pri
marily
of
any private spiritual regeneration
on
my
part,
but is such fruit
only
in a
rigidly secondary
sense,
that
is,
only
in so far as
my private spiritual
regeneration
is itself the fruit
altogether
of a Divine
redemption
of our common nature. In
short,
you
must all
along assiduously
remember that we are not
now
talking
of
any paltry
fact of
organic experience,
or fact of
sense,
which can be
scientifically probed
or
proved
:
proved,
that
is,
to men s senses : but of
a truth of men s inward or
regenerate
nature exclu
sively,
of their
living
or
spiritual experience,
of their
soul-kiffory
as it were
;
a truth which has
slowly
flowered out of the
suffering
human
heart,
and which
therefore
appeals
for its ratification in
every
mind
CHURC"II-SOIL IN OUR NATURE. 421
righteous temper ill mAn and the atmospllcro of the
church institution, is not thc ("lit of ally scientific
observation or inducti\'e reasoning on my part, though
thcse things llptly enough cOllie in to enfort'c it.
Alld a pamde thcrcfore of thc scientific grounds uf
sneh a conviction would not only be uncalled lor
or inappropriate, but would prm'c derogatory to the
interests of n much larger Mill llivincr lifc in man
than thllt of science, to which 1 at all c\'ents feci
my sympathies primarily due: 1 mean of course our
distinctively intcllectual life, or thc life which is
lluthenticated by our affections, nnd not by our senses,
Neither is the conviction in question tile fruit pri.
mnrily of any pri\,tlte spiritutll regenerntion on my
pllrt. but is such fruit ollly in a rigidly secondnry
sensc, that is, only in so fllr as my prh'ate spiritulIl
regeneration is itself tile fruit lIltogether of a Di\,illC
redemption of Ollr common nature, In short, JOli
must all nlong assiduously rememhcr thnt we arc not
now talking of any paltry fact of organie experience,
or fact of scnsc, which can he scicntificnll)' probed
or provcd: provcd, that is, to men's scnses: but of
n truth of men's inward or rcgeneratc nllture cxclu
sively, of thcir /iV!/I!! or spiritual cxpcl'ience, of their
as it wcrc; a truth which IlllS slow1)'
llowcrcd Olit of the suffering human heart, and whirh
thcrefore for its ratification in c\'cry mind
422
BOTH "THE CHURCH" AND "THE WORLD"
solely
to the man s cultivated or
disciplined
affections.
It is a truth which no amount of
merely
scientific
culture,
nor
any
ardor of ratiocinative
acumen,
will
ever
qualify
a man to do
justice
to. In fact these
things
are
very apt
to
^qualify
men for the ac
knowledgment
of
spiritual
or
living
truth,
since the
method of science and that of intellectual
cognition
are
directly opposed
: the one
proceeding
from with
out
inwards,
or from sense to
soul;
the other from
within
outwards,
or from soul to sense.*
But let me at least
present
some
orderly
consid
erations to
you
which
may
throw
light upon
the
grounds
of
my
conviction
that all our
spiritual
evil
evil of
self-righteousness
is
intimately
connected
with the
outgrowth
and
development
of the church
in human nature.
For the "church" is
just
as much a natural
fact,
or
outgrowth
of human nature as the "world" is.
In
casting
our
eyes
back to the
beginnings
of man s
earthly genesis
we find his consciousness almost com-
*
A man
shaving
himself before a
looking-glass always appears,
to
one whose
eye
is fixed
upon
the
glass,
to be
shaving
himself with his
left hand. This illustrates the immature
judgment
of science in
making
sense the
supreme
arbiter of truth as well as of fact. Of course the
man s
living
or intellectual
judgment
of the truth of the case is sure
to correct this scientific
judgment,
inasmuch
as,
to the intellect or
life,
the sensible form or
appearance
of
things
is never in direct but
always
in inverse accord with their
spiritual
substance or
being.
422 OOTIt "Tltl. AND "TID;
solely to the mno's cultivated or disciplined uffections,
It is a truth which no amount of merely scientific
cultnre, nor any ardor of ratiocinative acumen, will
ever a man to do justice to, In fact these
things nre vcry apt to disqualify men for thc ac-
knowledgmcnt of spiritual or living truth, since the
method of science nnd that of intellectual cognition
are directly opposcd; the one procccding from with
out inwards, or from sense to soul j the othcr from
within outwards, or from soul to sense,-
But let me at least present somc orderly consid-
erations to you \vhich may throw light upon the
grounds of my conviction that all our spiritual C"il
- evil of self-righteousness - is intimately connected
with the outgrowth and de\'elopmcnt of the church
in human nature,
For thc "church" is just as much a natuml fact,
or ontgrowth of human nature as the "world" is,
In casting our eyes bnck to the beginnings of mnn's
carthly genesis we find his consciousness almost com-
A m_n _bring hlmseJr bef'lre , looking-glus ,1'1'0)" OPpelT'S, to
oot ....hose eye i. li:u:d upon tbe glaa.. 10 be ,h..iog himself'll'ith hi.
left hUld, Thi. iIlntratts the immature judgment of !lCienee Ut ",oking
.en.e tbe .upreme arbiter of truth as 'll'elllll of faet, Of COUI'!Jll the
mon'. Jiving 01' iutellectual judgment of the trutb of the Cllse i. sure
10 correct tbi .eientill.e judgment, in13",ueb as, to the intellect Or life,
the aenlSiblo fOnll or appearane<lof tbings i. nenr in direct but IIwl),.
io iOfene aeoord 'll'itb their apirituaJ Illbatanee or bei.og.
A MERE GERMINATION OF HUMAN NATURE.
423
pletely submerged by
his senses. The needs of their
visible subsistence are at first
imperative upon
men,
and
they
know little more than the instincts and the
arts that relate them to the satisfaction of their bod
ily appetites.
Some men are endowed with
quicker
senses,
with
greater physical
force and
endurance,
with subtler inventive
ingenuity
and
alertness,
than
others,
and these
qualities
insure their
subjects
an
exceptionally
successful career. Men of a slower
nature on the other
hand,
men of a defective wit
and
sagacity,
men of a
sluggish
individual
genius
with
perhaps
a
greater tendency
to
sociability
or
companionship
than
others,
constitute a
comparatively
unfortunate or inferior and
dependent
class. The
former no doubt in
every community
are a small
minority
of
men,
and
"keep
the world
going,"
as
we
say,
for their
superior practical
or
productive
en
ergy
soon throws the
government
of the
community
into their hands. The latter are a
very large
ma
jority
of the human
family,
and are doomed to
gravi
tate
erelong
into the condition of mere
proletaries,
keeping up
the
fecundity
of the race. All which is
only saying,
in other
words,
that the former constitute
a select or
distinguished
class of
men,
while their
brethren as a class are
totally
without distinction.
Now to the devout
imagination
: for it is almost
needless to
say,
that in face of this
great
and formi-
A liERE GERMINATION OJ' JlUM.A:S NATURE. 423
plctcly submerged by his senses. 'rhc Ilccds of their
visible sllbsistence lire at first imperative upon men,
alld they know little more thon thc instincts and the
arts tllot relnte them to the satisfaction of their bod
ily appetites. Some mell ore endowed with quicker
senses, with grenter physienl force and endurnnec,
with subtler im'cntirc ingenuit), nnd nlertlless, than
others, nnd these qualities insure their subjects an
exceptionally succcssful career. )fcn of n slower
noture on tho other hand. men of n dcfccth'e wit
and sagacity, mcn of a sluggish individual genius
with perhaps a grenter tendency to sociability or
companionship than otllCrs, constitute 0 comparati\'e!y
unfortunate or inferior aud dependent class. The
former no doubt in every community arc a smnll
minority of men, and "keep tIle world going," as
we say. for their superior practical or productive en.
ergy soon throws the go\'ernment of the community
into their hands. The latter arc a very large rna
jority of tlle human family, ond ore doomed to gravi.
tatc erelong into the condition of mere prolelaries.
keeping up the fecundity of tho rocc. All which is
only saying, in other words, that the former constitute
a select or distinguisfled elass of men, wllile their
brethren as a class are totaJly without distinction.
Now to the dc\'out imaginntion: fol' it is ulmost
necdless to say, that in fnce of this great and formi.
424
"CHURCH" AND "WORLD" A DISTINCTIVELY
clable
reality
of a fixed outward
world,
and
before
the world has
betrayed
its latent
humanity,
or sub
serviency
to Divine
uses,
all men are
helplessly,
or
as we
say instinctively,
devout,
even to the
pitch
of
superstition
or fetichism : to the devout
imagination
of
men,
I
repeat,
there is in this obvious charac
teristic division of men into two classes a natural
basis for the
church,
or for the
acknowledgment
of
a
Divinely providential
order in the earth. There is
as
yet
of course no such
thing
as the church in
name,
or as a
corporate organization
fenced in from the
outlying
world of mankind
by
ritual ceremonies or
observances
;
but it is there
practically
or in substance
all the
while,
inwardly recognizable
to
every
one in
whom a
strong
virus of
personality,
or
selfhood,
or
character has had
opportunity
to assert
itself,
and
it
only
awaits the
imposition
of its name to be sub
missively recognized
or
acquiesced
in
by
the
vulgar
intelligence
as well. For the fundamental idea of
the church as a
corporate
or visible institution is
that of a select or chosen few of mankind
Divinely
culled,
or called
out,
from the
undistinguished,
cha
otic or monotonous mass of
men,
and set
apart
to
the Divine service and honor. And where to the
eye
of our innocent or
unsophisticated
carnal intel
ligence
is this idea better embodied than it is in
those who either
by
their
productive genius
and
424 A:-:D A DISTI:-CTIVELY
dable reality of a fixed outward world, and before
the world has bctrn)'ed its latcnt humanity, or sub-
serviency to Di\'ine uses, all mell arc helplessly, or
os we say instinctively, de\'ont, even to the pitch of
superstition or fetichism: to tho devout imagination
of men, I repeat, thero is in this ob\ious charne
tcristid di\'isiOlI of men into two classes fI natural
oosis for the church, or for the ncknowlcdgment of
a Divinely pro\'idcntial order in the earth. 'l'here is
as yet of course no sllch thing as the church in name,
or IlS a eorpornte orgnniUltion fenced in from the
outl)'ing world of mankind by ritnal ceremonies or
observances; but it is there prnctieally or in 8uwtan.ce
all the while, inwardly rccoguizilblc to e\'eryone in
whom a strong virus of personalit)" or sclfhood, or
eharactcr lias hod opportunity to IlSscrt itself, and
it only awaits the imposition of its name to be sub-
missh'ely recognized or llcquiosced in by the vulgar
intelligence as wcll. For tho fundamcntal idea of
the church as a corporate or visible institution is
that of II select or chosen few of mauldnd Divincly
culled, or called out, from the undistingllished, cha
otic or monotonous mnss of mCll, and set apart to
the Divine service and honor. And where to the
eye of our innocent or unsophisticated carnal intel.
ligence is this idea better embodied than it is in
those who either by thcir productive gcnius and
NATURAL DEVELOPMENT IN MAN.
425
energy
first make the earth
fruitful,
and introduce
the
community
to the
acquaintance
of wealth and its
resources,
or else
by
their manifest
military
skill and
prowess
teach the
community
how to defend and
pro
tect their life and
property
from the
cupidity
of in
vaders ? These men
by
their inventive
sagacity
and
enterprise, by
their
heroism,
by
their administrative
skill and
ability,
are for the time a true Divine seed
in human
nature,
and mark or constitute the dis
tinctively providential
movement in
humanity. They
are the astute
Abrams,
and
Isaacs,
and Jacobs who
all unknown to themselves marshal the otherwise
imbecile masses of men into line with man s Di
vine-natural
destiny.
And
they
constitute
accordingly
God s true church in the earth so
long
as the church
is at all a
puissant reality
: that is to
say, long
before
it has attained to the outward name or conscious
ness of
being
a
church,
and sunk into the unwhole
some and emasculate
spiritual
dilettantism which
that unfortunate name or consciousness connotes.
Here then is
my
first
point
made : the church
and
by
virtue of its inclusion in that the world
are both alike
rigidly
natural
facts,
are both alike
indubitable historic
powers
or
fu.ndionx of
human na
ture,
and
represent nothing
more than the alter
nate
spiritual
and material
aspect
which human
history
derives from its undoubted natural factors.
NATURAL 425
energy first make the carth fruitful, and introdncc
the community to the acquaintance of wealth and its
resources, or elso hy their manifest mililory skill and
prowess teach thc community how to dcfend Dnd pro-
toct their life and property from the cupidity of in-
vaders? 'l'hcse mcn by their inventi,'O sagacity and
entcrpri5ic, by their heroism, lly their alllllinistrati\'o
skill and ability. are for the time a trne Divino seed
in human nature. and mark or constitute tho dis-
tinctively providential movement in humanity. They
are the astute Ahrams, aud Isaacs, nnd Jacohs who
all unknown to thcmselves lllnrshal the otherwise
imbecile masses of men into line with mau's Di
vinennturol destiny. And they eonstitUle acwrdingly
God's trne chureh in the earth so long tIS the ehurch
is at all II. pnissant roolity; that is to say, long before
it has attained to the outward name or conscions-
ness of being a church, and stink into the unwhole-
some (lnd cmasculate spiritual dilett:mtism which
that unfortunate name or consciousncss conllotes.
Here thcll is my first point made: the ehurch
and- by "irtue of its inclusion in thnt-the world
nre both alike rigidly 1/atural fnets, uro hoth nlikc
indubitable Iti8!oric POll'n'8 or flJ.RclioRIt 0/ hUlllall no
and represent nothing more than the alter
nate spiritual and material aspoct which humnn
history derives from its undoubted natural factors.
426
"CHURCH" AND "WORLD" NATURAL FACTS.
And the second
point
which I intended to establish
was that our
existing self-righteous
tendencies,
which
spiritually
viewed are the
only reprehensible
tenden
cies of human
nature,
come from the
church,
and
are a
wholly proper development
or
expression
of
her
spirit
in us. That is to
say, my general purpose
in
establishing
this
point
is to show that the sacred
element in human
life,
in so
far
as it has come to the
surface of
consciousness in
institutions,
or can be in
any way literally identified,
is
infinitely
less innocent
than the rival secular
element,
and does
infinitely
more harm to the
spiritual
life of man.
But this
proposition,
because it involves a
much more
spiritual apprehension
of the
meaning
of human
nature,
and a much closer
insight
into
its
metaphysical principles,
had better be left for its
working
out to another letter.
426 "cnURCH" AND "WORLD" "A.Tur..~ 1 L FACTS.
And the second point which I intended to establish
WllS that om existing self-righteous tendencies, which
spiritually viewed are the only reprehensible tenden-
cies of human nature. come from the church, and
are a wholly proper dcvelopment or expression of
hcr spirit in liS. 'l'hat is to say. Ill)' gcncral purpose
in establishing this point is to show that tlle sacred
clemcnt in human life, ilf 80 jar a8 it has come to Ihe
surface oj CQRsciou8nc88 in instilulions, or can be in
flRy way lilt.-ral/!I identijied, is infinitely less innocent
tban the rival secular element. Dnd does infinitely
more harm to tlle spiritual life of man,
-- But this proposition, becnuse it inmh'cs a
much more spiritual nppl'Chension of the mcuning
of human nature, and a much closcr insight info
its mctaphysical principles, had better be Icft for its
working ont to allother letter,
LETTER
XXVII.
?
Y DEAR FRIEND : We saw in the last
letter that the church and the world are
both alike facts of human
nature,
and ex
press nothing
but her
composite parentage,
her mixed Divine and human
genius.
Human nature
has an
equal aspect
towards God and
man,
for it is
confessedly
the nature of a
creature,
and a creature
is
nothing
in itself but the existence or
going
forth of
its creator. Thus we
may say
it has both a Divine
side
by
virtue of God alone
being
a
creator,
and a
human side
by
virtue of this creator
being
essential
man. For we must
always
bear in mind that the
human side of our nature is not in the least consti
tuted
by
us
phenomenal
men
(by you
and
me,
for
instance,
and others like
you
and
me,
who call our
selves
men)
but
solely by
God the Lord who alone is
Man both
spiritually
and
naturally.
You and
I,
you
know,
are
merely
conscious
men;
that
is,
we seem to
ourselves to be a human
realitv,
but in truth we are
LETTER XXVII.
l1l""ny DE.\R F R l E ~ D : We saw in the last
; . letter that the church and the world nrc
both alike facts of human nature, and ex
:::r._..
press nothing but her composite pnrcntngc,
her mixed Didne and hnman gellins. Human nature
hM an equal aspect towards God and man, for it is
confessedly the nature of n crcD.tnre, ami n creature
is nothing in itself but the existence or going forth of
its crentor. Thus we nlny SIlY it has both n Divine
side by virtue of God alonc being a creator, and n
lLllmnn side by virtue of this crenior being essential
man. }'or we must always bear in mind thnt the
human side of our nature is not in the least consti-
tnted by liS phenomenal men (hy yon and me, for
iustnnce. and others like you amI mc, who call our-
seh'cs men) but 801ely by God the Lord who alone is
Man both 8piritunlly and natllrnlly. You and 1, you
know, are merely CON8Cio1l8 men; that is, we seem to
ourschcs to be n human rco.1il), hut in truth we nre
428
WE DO NOT INHERIT HUMAN
NATURE,
BUT
mere shadows of such
reality, having
no more of
human substance in
ourselves,
no more
pretension
either of us
actually
to be the man we
seem,
than
our shadow in a
looking-glass
has to be our
personal
substance. We are
just
the same
seeming
or sem
blance in the natural
sphere,
or
sphere
of conscious
ness,
which that
phenomenon
is in the scientific
sphere,
or
sphere
of
sense,
with
precisely
the same
claim to
objective reality
or
spiritual being,
as it has
to
subjective reality
or moral
consciousness,
not a
particle
more or less. Besides
you
know that nature
is one and
universal,
while we are
nothing
if we are
not
many
and
particular.
You know
moreover,
at
least I have no doubt
you
do,
I do at all
events,
that
though
we all the while flatter ourselves that we
pos
sess this universal
substance,
and are wont to claim
human nature as our
own,
what a
struggle
it
always
costs us to arrive at the least inward realization of
it,
or universalize ourselves in our affections one
jot.
And
then,
after all our
struggles,
we are
compelled
to
lay
aside our familiar flesh and bones in the
grave,
as if we had been
confessedly
animals all
along
and
not men. Thus I admit that
you
and I and all other
men are
phenomenal
or conscious forms of
humanity,
and
give
forth or
reproduce
in our
petty persons
some faint shadow of her
stupendous
substance. But
this is a
totally
distinct
thing
from
saying
that we
428 WE DO NOT INHERIT l I U M A . ~ lI'ATUIlE, nUT
mere shadows of such reality, ha\'ing no more of
human substance in ourseh'es, no more pretension
citllCr of us actually to be the man we seem, than
our shadow in a looking.glass has to be our personal
substance. We nre just tIle snme seeming' or scm-
blonce in tile natural sphere, or sphere of conscious
ness, which that phenomenon is in the scientific
sphere, or sphere of sensc, with precisely the same
elaim to objccth'e rcalit)' or spiritual being. llS it has
to subjcctire reality or moral consciousness, not a
particle morc or less. Besides you know that naturc
is onc nnd uuj,'crsnl, while we are nothing if we arc
not Ulllny and particular. rou know moreover, at
least I havc no doubt you do, I do at all c\'cnts, that
though we aU the while flattcr ourselves that we pos-
sess this univcrsal substance, and arc wont to claim
human nature as our own, what a struggle it alw3)'s
costs us to arril'e at the least inward realization of
it, or uiliveraali:e ourselves in our affections one jot.
And then, after aU our 8tn1gg1es, we arc eompellcd to
lay aside our familiar flesh and bones in the gm\'e,
as if we had been confessedl)' animals all along and
not men. Thus I admit that you and I nnd aU otller
ml.'n arc phenomenal or conscious forms of humanity,
and give forth or reproduce in our petty persons
wme faint shadow of her stupendous 8Ubstnnce. But
this is a totally distinct thing from saying that we
ATTAIN TO IT BY REGENERATION.
429
ourselves constitute
humanity,
unless indeed we are
willing
to reckon the shadow of a
thing
identical with
its substance. For if we are veritable
phenomena,
manifestations,
products
of human
nature,
unques
tionable deliverances of her miraculous
womb,
it is
simply preposterous
to
suppose
that she can feel her
existence
contingent
for a moment
upon
ours,
how
ever much indeed the consciousness of such existence
may
be confined to us.
Remember
then,
my
friend,
that
you
and I and all
the other minim
personalities
of the universe are so
far from
constituting
the human side of our nature
that we are full
surely
constituted
by
it,
deriving
all
our
power consciously
to exist and act from
it,
and it
alone. Nor can
any
of us atomic
men,
however much
we
may
claim to be children of
nature,
ever boast
himself of
being
in
any
sense her favorite child. She
makes small account of
persons
at
any
time,
allowing
us to be cut down in
myriads
whenever she feels her
self
impelled
to a fuller manifestation of
herself,
and
she drenches us with a
perpetual
shower of
personal
disasters,
which rob us of assured health or fortune
or of stable domestic
felicity
in a
way
to
prove
even
to the dullest
imagination,
that she is at
deadly
and
deliberate war with our
private
welfare save in so far
as it is a mere reflection of our
public
worth. The
undeniable reason of this inveterate
hostility
on the
A T T A I ~ TO IT BY nroE.'nmATIOS. 429
ourselves constitute humanity, unless indeed wc nre
willing to reckon tho sbadow of n thing identical with
its substance. For if '1'0 nre veritable phenomcnn,
manifestations, products of human nature, unques.
tionable dclh"eronces of her miraculous womb, it is
simply preposterous to suppose that she can feel hcr
existcncc contingent for a moment UI)()11 ours, how.
ever milch indeed the con8CiOU81lC88 of such existenec
may be confined to us.
Hememher thcn, my friend, that )'ou and I nnd nll
the other minim personalities of the universe are so
for from constituting the human side of our nature
tbnt we are full surely constituted by it, deriving n11
our power consciously to exist nnd act from it, nnd it
alone. Kor can any of us atomic men, howcvcr much
we may claim to be cbildren of nature, Cl'er boast
himself of being in any sense her fo.vorite child. She
mnkes small account of J>C1"SOns at nny timc, allowing
us to be cut down in myriads whene\'cr she feels ber-
self impelled to a fuller manifestation of herself, and
she drenches liS with n perpetual sbower of personal
disnsters, which rob us of assured heo.lth or fortulle
or of stable domestic felicity in n way to pro\'c c\'en
to the dullest imngination, that she is fit dcndly and
delibernte war with our private welfare savc in so far
as it is a mere reRection of our public worth. 'fhe
undcniable reason of this imeterote hostility on the
430
OUR NATURAL HISTORY IS
part
of nature to men s
private consequence
when
unconditioned
upon
their
public
desert,
is that
being
human au
fond
her form is
necessarily
social,
being
the intense
marriage unity
of its
particular
and uni
versal
interests,
or its
private
and
public
elements :
and so
long
therefore as this natural
marriage unity
lacks its literal or ritual consecration in our outward
or
phenomenal personalities,
this social form of hu
manity
will never come to men s
knowledge,
and
every
man
accordingly
must be left to
perish
in his selfish
ness.
Our natural
history
in fact is
providentially
de
signed
for no other
purpose
than to
exemplify
the
vanity
or
nothingness
of human
individuality
when
underived from race or
nature,
and the
gospel
it
pro
claims to
every
man as the
only gospel
of immor
tality,
as at least the
only
one he can
inwardly
live
by,
is that of a
thoroughly righteous self-contempt,
or
a
just
disdain of his own interests whenever
they
bring
him into collision with those of
society
or his
fellow-man. For the
only
real fellow that the indi
vidual man has in
nature,
is
by
no means some other
individual man
(for
this would be not
fellowship
or
equality
but
identity)
but the
complex
or
composite
man,
society. Society
is the
only
real or Divine nat
ural
man,
and we individual men
(falsely
so-called)
attain to a real or
Divinely recognizable individuality
430 OUR :s'ATlJRAL HISTORY IS
part of natllre to men's private consequence whcn
unconditioned upon their public desert, is that beiug
human au lond her form is necessarily social, being
the intense malTinge unity oC its particular and uni.
versal intcrests, or its private and public elemcnts:
nnd so long therefore as this natural marriage unity
laeks its literal or ritual consecration in our outward
or phenomenal personalities, this social Corm oC hu-
manity will never como to men's knowICl]ge, and every
man accordingly must be left to perish in his selfish-
ness.
Our natural history in Cact is providentially de-
signed for no other purpose than to exemplify the
vanity or nothingness of human individuality when
underived from race or nature, and the gospel it pro_
claims to c\'cry man as the only gospel of humor-
tality, as at least the only one he can inward/!I live
by, is that of a thoroughly righteous self-contempt, or
a just disdain of his own intefests whenevcr thcy
bring him into collision with those of society or his
fellow-man. }'or the ouly real Cello\\' that the indi-
\'iduul man has in nature, is by no means some other
indh'irlllul mnn (for this would be not fellowship or
equality but identity) but tbe complex Of composite
man, society. Society is the only real or Divine nat-
ural man, and wo indi\'idual men (fulscly so-called)
attain to n renl or Divinely fccogniznble individuality
A DIVINELY REDEMPTIVE PROCESS.
431
only
iii
identifying
ourselves with him : that
is,
in
oar
life
in ourselves and
finding
it
again,
resur-
f,
in
voricfy.
The intellectual
meaning
with which
this
great
fact of
experience
is
fraught
is,
that what we
call
nature,
meaning thereby
the outward
world,
the
world
apprehended by
sense,
and in
spite
of its over
whelming reality
to
sense,
is at bottom a
profound
Divine
imposture
or cheat which is most
providen
tially engineered
all the while in the interest of in
effable
(that
is to
say,
infinite and
eternal)
spiritual
realities of which it is the exact
counterpart
and cor
respondence,
and which therefore we should
always
remain
ignorant
of unless we were thus
figuratively
or
experimentally taught.
These ineffable and
(unless
they
be
revealed)
unthinkable
spiritual
realities are
God : as lie is called
by
those who
recognize
Him
mainly
as he is
outwardly
revealed to the understand
ing
under the form of Truth : and Man : as he is
named
by
those who
recognize
Him
mainly
as he is
inwardly
revealed to the heart under the form of
Good : but
God-man,
or the
Lord,
as He is more
comprehensively designated by
those who
recognize
him as a
practical providence
in
history,
that
is,
as He
becomes revealed to sense under the form of
power,
or
goodness
and truth
united,
in order to effect the
actual
redemption
of human nature or the human race
from death.
A DI\'!:iELY REDEllMIn: PROCESS. 431
only in idcntif)'ing ourselnlS with him; that is, ilf
Ion,,!! Oltr life ill OMrMlcu olld jlldill!! il tl!!O;II. re'1fr
plt/. ilf M J C i e / ~ " 'l'he intellectual mooning with which
this great fnct. of experience is fraught is, that what wc
call nature, meaning thereby the outward world. the
world apprcheudcd b)' sense. and in spite of its ovcr-
whelming rrolity to sense, is at houom a profound
Dh'ine imposture or cheat whieh is most pro\-iden-
tially enginccrM all the while in the interest of in-
effable (that is to Sl)', infinite and et-ernnl) spiritual
realities of which it is the exact counterpart and cor-
respondence, and which therefore wo should alw&)'S
remain ignomnt of unless we wero thus figurntively or
experimcntally tanght. Those incffnble and (unless
they be re\'caled) unthinkable spiritual rolllities are
God: as Hc is called by those who recognize Him
mainly IlS he is outwardly re\"ooled to the understand
illg under the form of Truth: and MIlD; as he is
named by tl105e who recognize IIim mainly as he is
inwantly rerealcd to the henrt under the Corm of
Good: but God-mall, or tbe lad, IlS lie is more
comprchcnsi\'ely designated by those who recoglli&6
him as a practienl providence in historr, that is, as lie
becomes ('C\'oolcd to sense under the foon of power,
or goodness and truth nilro, in order to effcct the
actul\l redemption (If human nature or the hlll.lllLn race
from death,
432
HUMAN NATURE IS A UNIVERSAL
What then
finally
is nature in herself
regarded
? I
don t mean what is
commonly
called
nature,
being
the external
world,
which is a mere chaos of
mineral,
vegetable,
and animal existence without
rhythm
or
law in itself to make it
intelligible,
for this in truth
is not nature but
merely
that
necessary background
or basis of
specific
existence which nature
requires
to
emphasize
or set off" her own
universality.
No,
I mean
by
nature human
nature,
the nature of
man,
for this
is the
only
nature that
objectively
exists to its own
subjects,
and so is
capable
of
giving
them elevation
out of themselves. And if we ask what human na
ture,
or the nature of
man, is,
we have a sure index to
the answer in
ascertaining
what man himself is : for
the nature of a
thing
is
merely
the
development
of
its
being
to its own consciousness.
Now man is a
purely personal,
unreal,
or
phenome
nal
subject, existing only
to
consciousness,
not to
sense,
but
firmly
related to lower or outward
things by
his
bodily organization
or senses which
give
him
fixity
or
finiteness,
and to
higher
or inward
things by
his in
organic, percipient
soul which
gives
him freedom or
rational
enlargement.
And human
nature, then,
be
ing
the nature of
man,
must be the
sphere
of con
sciousness in
him,
the
sphere
of his conscious
life,
out
side of which he does not exist. How then does it
differ from the man himself? If human nature be
432 HUlIAN' NATURE IS A UKIVERSAL
Wbat then finally i8 nature in herself regarded? I
don't menu what is commonly called nature, being
the external world, which is 11 mere ehllos of mineml,
vegetnble, and animal existence witbout rhythm or
law in itself to mo.ke it intelligible, for this in truth
is not nature but merely that necessary background
or basis of specific existence which nature requires to
emphasize orsct off her own uni\ersality. Ko, I menn
by nature human nature, the nature of man, for this
is the only nature that objectively exists to its own
subjects, and so is capable of giving them elevation
out of tbemsehos. And if we ask what human na-
ture, or the nature of man, is, we have a sure index to
the answer in ascertaining what man himself is: for
the nature of a thing is merely the development of
its being to its 01V1l
Now man is a purely personal, unreal, or phenolDOo
nal subject, existing only to conseiousneSll, not to sense,
but firmly related to lower or outward things by his
bodily organization or senses which gh'e him fixity or
finiteness, and to higher or inward things by his in-
organic, percipient soul wllich gh'es him freedom or
rational enlargement. And llUman nature, then, be-
ing the nature of man, must be the sphere of con
sciousness in him, the sphere of his conscious life, out
side of which he docs not exist. 1I0w then does it
differ from the man himself? If humnn nature be
REALM OF CONSCIOUSNESS IN MAN.
433
the
sphere
of consciousness in
men,
and man have no
existence out of
consciousness,
what hinders me iden
tifying myself
with
my
nature ? This fact alone : that
I
being
a
person
am a finite or
particular
form of con
sciousness,
without universal
quality,
whereas nature
not
being
a
person
is not a finite or
particular
form of
consciousness,
but a most indefinite or universal
one,
without
particular quality. Accordingly
nature is to
be
logically
defined as the realm of consciousness in
man,
the
peculiarly
human
realm,
inasmuch as it
sepa
rates him from the realm of sense which he shares in
common with animal and
vegetable
and mineral. It
is no
thing,
nor
yet any congeries
of
things
save to
sense and the
judgment begotten
of
it,
but a cer
tain undefined or
purely potential
and
promissory
existence which
subjectively
never is but is
always
becoming
or to
be,
and on its
sensibly objective
side
images
or reflects the intercourse of infinite and
finite,
God and
man,
spirit
and
flesh,
constituting
indeed to
our sensuous
imagination
the eternal link or liaison
of the two. For as God
being
creative is infinite in
himself,
that
is,
spirit
or
life,
and therefore
essentially
inward,
and as man
being
created is finite in
himself,
that
is,
matter or
death,
and therefore
essentially
out
ward,
there must be
spiritually
an endless and fatal
subjective disagreement
between the two creative fac
tors : so that if some middle term did not exist to
RI:AUl or IN llA.N. 433
the sphere of consciousness in men, and man have no
existcnce out of consciousness, what hindcrs me idcHo
tifying lll)'scif with my nature? This fnet alone: that
I beillg a person am a finite or particular form of con-
sciousness, without unhersnl qunlity, whereas nature
not being tl person is not n finite or particular form of
consciousness, bllt a most indefinite or universal one,
without particular quality, Accordingly nature is to
be logically defined as thc realm of consciousness in
man, the peculiarly hlf.lllaJI realm, inasmuch as it sep:!.-
rates him from the renlm of sense which he shares in
common with animal and vegetable nnd mineral. It
is no Ihinfj, Ilor yet any eongcries of thiugs save to
sense and the judgment begotten of it, but n ccr-
tnin undefined or purely potential and promissory
existence which subjecti\Ocly ne\'cr i8 but is ahn1)'s
!;ecollli"fj or 10 !;c, and on its sensibly objective side
images or reflects the intercourse of infinite and finite,
God nnd man, spirit and flesh, constituting indeed to
our sensuous imagination tho eternal link or /iauQlI
of the two. as God being creative is infillite in
!il/Melj, that is, spirit or life, and therefore csscntially
inward, and as mall being created is finite in J,;lIl$clj,
tlmt is, matter or denth, and therefore essentially out
ward, there must be spiritually an endless and fnlal
subjecthe dis:lgrcement between the two crco.ti,'e fac-
tors: so that if 80me middle term did not exist to
434
HUMAN NATURE NOT THE SPIRITUAL
fuse or reconcile these discordant factors in her own
commanding objectivity,
creation would be a failure
in first
principles.
Now nature is this actual middle
term. She offers her effectual mediation to the rival
or
opposite
creative
factors,
and
by
her
strictly
un
defined or universal
objectivity
covers
up
or makes
amends for their
subjective disagreement by allowing
them to become
objectively
one or
united,
within her
own strict limits mind
you,
or
mutually
to
change
places,
infinite
becoming
finite and finite
infinite,
in a
new and immortal human
individuality.
Nature
accordingly
is not
creation,
nor
any part
of creation
(though
she is included in it as the crea
ture s constitutional or
mother-substance),
for creation
is
wholly spiritual, living,
or
subjective, being
the
work of
omnipotence,
or of God s
infinity
and
eternity,
and is therefore inscrutable to mortal ken. But
though
nature is not either in whole or in
part
God s
spirit
ual
creation,
she nevertheless most
truly
REVEALS or
accommodates it to our nascent and obstinate in
telligence,
and is herself
frankly unintelligible
and
misleading
save as such revelation. We should never
have been able even to dream of creation as a
living
and
spiritual
or miraculous work of
God,
nor of God
himself
consequently
as a
being
infinite and eternal
in
love, wisdom,
and
power,
if nature were a fixed
physical
existence or
quantity
shut
up
to the dimen-
434 NATl'RE TilE SPIRITUAL
fuse or reconcile these discordant factors in her own
commanding objecti\'ity, creation would be a failure
in first principles. Kow nature is this actual middle
term. She offers her effectual mediation to the rh'al
or opposite creative factors, and by her strictly un
defined or universal objectivity covers tip or makes
amends for their suhjective disagreement by allowing
them 10 become objectively one or united, within her
own tJlrict limil/J mind you, or mutually to chango
places, infinite becoming finite and finite infinite, in 11
new and immortnl human individunlity.
Xnture llccordingly is not creation, nor nny part
of creation (though she is included in it as the cren-
ture's constitutional or motber-substance), for creation
is wholly spiritual, living, or subjecti\'e, being the
work of omnipotence, or of God's infinity and cternit)',
and is therefore imcrutable to mortal kcn. nut though
nature is not either in wholc or ill part God's spirit.
ual creation, she ne\'crtheless most truly REVEALS or
accommodatcs it to our nascent and obstinate in
telligence, and is herself frankly unintelligible and
misleading savc as such revelntion, We should ne\'er
have been able e\'cn to dream of crcation as a living
and spiritual or miraculous work of God, nor of God
himself consequently Il.S a being infinite nnd eternal
in 10"e, wisdom, nnd power, if uature wcre a fixed
physical existence or quantity shut np to the
CREATION,
BUT REVEAIJ3 IT.
435
sions of
space
and time. But this is
just
what she is
not a fixed
physical
existence,
but a
wholly
unfixed
or
metaphysical
one,
forever
enlarging
to men s affec
tion and
thought
as their affection and
thought
them
selves become
penetrated
and interfused
by
the Divine
infinitude,
or moulded to the
inspiration
of the creative
goodness
and truth. It is true that
being
the
abjectly
helpless
and
dependent intelligences
we
are,
we are
indebted for our earliest
recognition
of nature s
pres
ence and
power
to the
gross
sensible forms of min
eral,
vegetable,
and animal
existence,
and for a
long
time indeed do not
scruple
to
identify
her
personality
with such forms. But it is not
long
before we
begin
to divine her
intensely
human
quality,
and thenceforth
we come to
acknowledge
her
only
as the
perfect
mar
riage
fusion or
unity
of the Divine and human natures.
Remember then that nature in herself or
subjectively
is neither God nor
man,
but the
rigid neutrality
or
indifference of the
two,
while on her
objective
side,
or
viewed from the maternal uses she contributes to the
spiritual
creation,
she reflects each to the
knowledge
of the
other,
and so enables them each to
reap
the
transcendent
spiritual
or
subjective
fruits of such
knowledge.
Or,
to
say
the same
thing
in other
words,
remember that nature is neither a
spiritual
nor
yet
a
physical
existence,
but a most
strictly metaphys
ical or
empirical
one,
provisionally mediating
between
cnUTI05, BCT REVULS IT. 435
lionl of spoce and time. But this is just what she is
not - a fiJ.cd. ph)'sical existence, hut 4 wboll)' unfixed
or mctaphysical one, form"er cnlarging to men's affec.
tion And thought as their affection and thought them.
a c l \ " ( ~ become penetrated and interfused by the Di\,ine
infinitudc, or moulded to the inspiration of the creath"e
goodness and truth. It is true that being thc abjectly
llclplcss and dependcnt intelligences we are, we are
indebted for our earliest recognition of n:1tnre's pres-
ence and power to the gross sellsible forms of min-
ernl, ycgetahlc, nnd animol existcnce, ond for a long
time indced do not scruple to idcntify hcr pcrsonality
with such forms. Uut it is not long beforc we begin
to diyinc hcr intensely llUrnan quality, and thenceforth
we come to acknowledge her only as thc perfect mar-
riDgC fusion or unit) of thc Diyine and human natufCS.
Hemembcr thcli that nature in hcrself or subjeeth'cly
is neither God !lor man, hut the rigid neutmlity or
indiffcrencc of tbe bo, while 011 her objocti,e side, or
,"ie...-ed. from the maternal uses sbe contributes to tbe
spiritu.nl creation, she reflects roeh to the knowledge
of tbe other, and so enables them OOCll to reap dIe
tmnscendent spiritual or subjceti\c fruits ol such
knowledgc, Or, to say the same thing in other
word., remember th:1t nature is neither II. spiritual nor
)'ct a pb)'sical existence, but 1I most strietly metaphJ"s-
ical or cmpirieal one, pro,'isionllUy mediating between
436
SHE FILLS OUT OUR UNREAL PERSONS
the
two,
since while it owes its base or fixed
body
to
physics,
it owes its
superstructure
or free
expansive
soul
entirely
to
spirit.
But
although
nature is a
purely
meta
physic
realm,
it will not do to infer that she is therefore without
cognizable
form. Existence is not
possible
without
cognizable
form,
nor even conceivable without think
able
form,
because distinctive form is the essence of a
thing
or what it derives from the creative Esse. It is
true that nature
being metaphysic
substance is with
out material form in
se,
form discernible to sense
;
but the entire realm of
personality
is
hers,
and the
material world exists
only
to furnish a basis to
person
ality.
Thus
though
nature herself is not material
she
yet
holds the whole realm of
physics subject
to
her
metaphysic
will. Sense in fact is
simply
con
sciousness in solution. And the reason doubtless
therefore
why personality
is never discernible to sense
but
only
to
consciousness,
is because sense is included
in consciousness as the marble in the
statue,
or what
ever mere materies in whatever
opus.
And
surely
you
would not
expect
the dead matter of a
tiling
to
be able to
judge
of the
living
form to which it is
subservient.
It is
very
much the fashion
just
now with scientific
fledglings
and unintellectual
people generally
to
decry
metaphysics,
or sneer at them in
fact,
as
though
meta-
436 SHE FILLS OUT OUR UN'REAL P E R S O ~ S
the two, since while it owcs its base or fixed body to
physics, it owes its superstructure or froo exponsi\'e
80nl entirely to spirit.
But although nature is a purely met.aphysic realm,
it will not do to infer that she is therefore withont
cognizable form. Existencc is not possible without
cognizable form, nor even conceivablc without think-
able form, because distinctive form is thc esscnce of a
thing or whllt it derives from the creative Esso. It is
trne that nature being mctaphysic substance is with-
out material fonn in se, form discernible to scnse;
but the entire realm of personality is hers, and the
material world exists onl.\' to furnish a bnsis to person
ality. Thus though nature herself is not material
she yet holds the whole realm of physics subject to
hcr metaphysic will. Sensc in fact is simply con-
sciousncss in solution. And the reason doubtlCS5
therefore why personality is nevcr discernible to sense
but only to consciousness, is because scnse is included
in consciousness as the marble in the statue, or what_
ever mere nfatcrics in whnte\'cr Q'plII. And surely
you would not expect tlle dClld matter of a thing to
be able to judge of the living fonn to which it is
subservient.
It is very much the fashion just now with scientific
fledglings and unintellcctual people generally to decry
metaphysics, or sneer at them in fnet, Il! though meta-
WITH VALID HUMAN SUBSTANCE.
437
physical
existence were
confessedly
no
existence,
or as
if all existence were bound to be real or
impersonal,
and confess itself in the last
analysis
a
thing.
I don t
mean to
profess any contempt
for
things,
for at times
I feel a
very
considerable relish for
them,
and derive
much comfort from them. But at the same time I
should be wretched to think all existence confined
to them.
My
affections are
very apt
to
go
out to
wards
persons,
and if I could be
persuaded
therefore
that
persons
had no
souls,
but
only
bodies,
my proper
human life would be
very
much diminished. Instead
of
being
as I had
thought
it a house of three stories
at the
very
least,
I should find it reduced to a house of
one
story,
and that a
squalid
basement sunk in earth.
These
persons
to be sure are but finite
forms,
im
perfect images,
of
goodness
and truth. But in conse
quence
of that
very
fact
they
exert a most
benignant
power
or influence
upon my
life : for I cannot know
goodness
and truth in
themselves,
but
only
as
they
approximate
themselves to
my
feeble
understanding
in finite
types.
I am much
impressed
also with the
beauty
of certain
persons,
with their artistic
genius
or
their executive talent and
skill,
and if the
persons
did not exist who
betrayed
these attractive
qualities
to
me,
I should feel
myself sadly mystified
or trifled
with. But if these
persons
exist at
all,
they
exist
one and all
only metaphysically.
That is to
say,
their
WITII "ALID IIU)UN 8UBSTAlfCL 437
physicnl existence were confessedly no existence, or liS
if all existence 'fere bound to be real or impcrwnal,
and confess itself in the last is a 1M-g. I don't
mean to profess any contempt for tAi_g6, for at times
I feel a "ery considerable relish for them, and derive
much comfort from them, liut at the same time I
should be wretched to think all existence confined
to them. M)' nffoctions are very apt to go out to.
wards persons, nnd if I could be persuaded therefore
that persons hnd 110 souls, but ollly bodies, my proper
humnn lire wonld be vcry much diminished. Instead
of being as J hnd thought it a house of throe storiC!
at the "ery lenst, I should find it reduced to a house of
olle star)', and that a squalid basement sunk in enrth.
The5C persOIlS to be sure are but finite forms, im
perfect images, of goodness and truth. Hut in conse
quence of that \'ery fact they exert 11 most benignant.
power or influence upon 10)' life: for I cannot know
goodness ond lnlth in but only as they
appro"\:imate themsekcs 10 mr feeble uDdentanding
in finite t)'pes. I am much impressed also with the
beauty of rertain persons, with their artistic genius or
their cxecl1ti,'c L"Ilent and skill, and if the persons
did 1I0t exist who betl1lJoo these attracti\'c qualities
to me, I shoo1<1 feel mJsclf andly mystified or trifled.
with. nut if these persons exist ot all, they exist
one and all only metl,physically. That is to say, their
438
SHE IS THE LIFE OF LAW OR ORDER
existence while it
acknowledges
a
physical
basis,
imperatively
claims at the same time a
free
or
sjjiritual
superstructure.
And it is
only
a
priggish
or
pedantic
person
who is liable to the
gross
mistake alike in
science as in art of
making
base dominate
superstruc
ture,
or
body govern
soul.
Now
by
what
signs
is
metaphysical
existence char
acterized that it shall not be
swamped
in
physics?
In other
words,
how do we
recognize
the natural
force in
things,
and
recognize
it so
infallibly
as to
be in no
danger
of ever
confounding
it in
thought
with their material force ? I think this
question
admits of a
satisfactory
answer.
The natural force in
things
then
signalizes
itself
by
this infallible
earmark,
namely
: it is a force of
law or
order,
constraining
our
allegiance
under
pain
of death. This is the invariable distinction of natu
ral law : its
strictly negative
or
death-bearing quality
towards its
fnite subject.
It has on its face no
posi
tive or
life-bearing quality
whatever for its
subject,
absolutely
none,
but
remorselessly
shuts him
up
to
despair
and death in
himself,
as if to warn him
past
all
possibility
of mistake that nature disowns a finite
subjectivity,
and will never therefore under
any
cir
cumstances
justify
his
private pretension
to be her
proper offspring.
It chases the
subject
out of
every
hidden nook and corner of his
personal
conscious-
438 SII! IS THE J.lFF. OF LAW OR ORDER
existence - while it acknowledges a phJsical basis,
imperntively claims at the same time a free or 8pirifl/,al
8upratrucfl/,re. And it is onl)' a priggish or pedantic
person who is liable to the gross mistake alike ill
science as in art of making base dominate superstruc.
ture, or body gOl'ern soul.
Now by what signs is mctnphJsical existcnce char.
acterized that it shall not be swamped in physics?
In other words, how do we recognize the natural
force in things, and recognize it so iufallibly as to
be in no danger of C\'er confounding it in tllOUght
with their material force? I think this question
admits of a satisfactory answer.
The natural force in tLings then signalizes itseIr
by this infallible eannark, nnmely: it is a force of
law or order, constraining our allegiance under pain
of death. 'fhis is the imsriablc distinction of natu-
ml law, its strictly negative or death.bearin!J fjualilJ
lowardl its finite 8Ubject. It has on its faoo no posi-
tive or life-bearing qunlit>' whate\'cr for its suhjoct,
absolutel)' none, but remorselessly shuts him up to
despair and death in himself, as if to warn him past
all possibility of mistake that nature disowns a finite
subjecti\'ity, and will nC\'er therefore under any cir
cumstances justify his private pretension to be her
proper offspring. It chases the sllhjcct out of every
hidden nook and corner of his personal conscious-
IN ALL LOWER EXISTENCES.
439
ness,
and makes even his most innocent and transient
animal
delights perilous
to his
freedom,
or
danger
ous to his soul s
peace.
Thus when I eat and drink
and
sleep,
or enact
any
other automatic function
pre
scribed
by my
animal
organization,
I am constrained
to be
very prudent
lest I
suddenly
find
myself
in
undesigned
conflict with
my
nature
;
and this is the
only way
that I
gradually
come to natural conscious
ness,
or learn to
separate myself
from the animal
chained
up
in
my body.
For I never eat and drink
and
sleep, you
will
observe,
at the instance of
my
proper
nature,
which is
exclusively
human,
and there
fore Divine and
infinite,
or free from all
want,
but
at the
prompting
of those
gross
animal,
vegetable,
and mineral wants or
appetites
which are
necessarily
bound
up
or involved in
my
nature
by way
of afford
ing
it a
ground
of evolution to the consciousness of
its
subject.
For human nature has no outward or
objective
evolution,
that
is,
no evolution in
itself,
but
only
to its conscious
subject,
and as the true or
metaphysic
form of such
subjectivity.
Thus it has no
existence to
sense,
but
only
to consciousness. And
no man who does n t come to his consciousness of it
in the
purely
inward or
metaphysic way
I have de
scribed,
that
is,
only
in a
way of hearty
resistance to
///v
f/jratinoiis
animal
appetites
and
tendencies,
has
any
consciousness of it at
all,
but remains at his
very
IN ALL LOWER EXISTEYCES. 439
ness, and makes e\'en his most innocent nnd transient
animal delights perilous to his freedom, or danger.
ous to his soul's pence. Thus when I ent and drink
and sleep, or ennct any other automatic function pre-
scribed by my animal organitation, I am constrained
to be \'ery prudent lest I suddenly find myself in
undesigned eonRict with my nature; and this is the
only way that I gradually come to natural conscious-
ness, or learn to separate myself from the animnl
chained up ill my botty. For I never eat and drink
and sleep, )'OU will obsct\'e, at the instance of my
proper nature, which is exclusi\'cly humnn, and there-
fore Divine and infinite, or free from all wBnt, but
at the prompting of those gross animal, \'egetablc,
and mineral wants or appetites which are ncccssnrily
hound up or involved ill my nature by way of afford
ing it 8 ground of e\'olution to the consciousness of
its subject, For humall nature has no outward or
objecti\'e evolution, that is, no evolution in itself,
but only to its conscious subject, and as tho true or
metaph)'sic form of such suhjcdi\ity. Thus it has no
existence to sense, but only to consciousness. And
no man who docs n't come to his consciousnC8s of it
in the purely inward or metaphysic way I have de-
scribed, tht is, onlJ ill fl uay of "earty relit/alice to
hi, Igrfln.nOU' anilJtal flppetitet ana leJldencicI, has any
consciousness of it at all, but remains at his vcry
440 SHE IS INWARDLY INSTINCT WITH LOVE
best a mere conscious animal in human form. Ac
cordingly
let me eat or drink to
excess,
and
sleep
without
regard
to time and
place,
or
perform any
other of
my
automatic or animal functions with a full
animal
absorption
in
it,
that
is,
without a
primary
respect
to the
superior
human convenances which
qualify
such functions to
men,
and I am
instantly
sure to hear an inward Divine voice
arraigning
me
as a
culprit
to
my
own
nature,
and
compelling
me
perhaps
to walk
humbly many days
afterwards.*
*
Sic itur ad astro. : there is no
way
of
getting
to heaven but the
way
of
self-dem&\,
which is inward or
spiritual humility.
There are but few
who are content to walk in this
heavenly way,
I
know,
because it is uot
half so sweet and
alluring
to carnal
thought
as the
way
of
self-indulgence,
which is that of
saintly
asceticism. There is
nothing
so
inwardly
nour
ishing
to sELF-hood in man as the culture of
asceticism,
or the
practice
of
needlessly snubbing
one s innocent and unconscious flesh : for of
course the more that is done of this
uurequired
or
gratuitous
work,
the
more the
subject
s
complacency
in himself
abounds,
and the
greater
grows
his sense of
merit,
which is the source of all our
spiritual
defile
ment. Our nature never
prompts any
mortification to the flesh in us :
for the flesh is
always Divinely
sweet and modest until it has been be
devilled
by
our ascetic efforts to
worry
some comfort out of it to our
^//"-righteous pretensions
: but
only
to the
fleshly
mind,
which is the exact
mind
of
the ascetic or church-saint. If
accordingly you
want to see how
exquisitely filthy
a man
may inwardly
be who is
outwardly expert
and
cultivated in the
spirit
and methods of ascetic
piety, you
have
only
to
look
up
some of
Swedenborg
s Memorable
Relations,
describing
certain
of the Homish saints as
they appear
in their
spiritual
undress,
when
stripped
of their decent and honorable natural
clothing,
and if I mistake
not
you
will find
yourself agreeably
edified. To
judge
from Sweden-
440 SHE IS I:O:W.AROLY l:o:sTl:O:CT WITH LOVE
best a mere conscious animal in human form. Ac-
cordingly Jet me eat or drink to excess, and sleep
witbout regard to time aud place, or perform any
other of my automatic or animal functions with a full
animal absorption ill it, tbat is, without a primary
respect to the superior human CQlu:ellance, which
qualify such functions to men, and I am instantly
SUTC to hear an inward Divine voice arraigniug me
as a culprit to my own nature, and compelling me
perhaps to walk humbly many days afterwards.-
Sic it.r ad a,lra: tbcre i' IlO ...,. of getting to bcuen blli thc ..al
of .e((.dcuial, wbicb;' inward or Spiritllal bumilitl. There are bllt fcw
who are coutent to walk in tbb bca1'CnJl ..a,..l know, bccaUM: it ill uot
half $0 sweet and alillring to camallbought IS tbe way of aclfiJ,dulgeocc,
whicb is that of aaintll eccticism. There 11 nOlhing so illwardl,. nour
ishing to IELl.hood in Ulan u thc Ciliture of eccticism, or the rractice
of nctdkssl,. snllhhillg OIlt'S innoctnt and llllCOD3Cious ftesb: for of
course the more tbat is donc of tbis ll11relJllired or gtatllitous work, tbe
more thc subject'a complacenc,. in himself aboulllu, and the greater
grows hb sellse of merit, whicb is tbe touree of all our spiritual defile-
ment. Our nature ncftr prompts an,. mortifICAtion to the BClb in us:
for tbe Buh ill alwap Dirinc11 swcct and modest until it has been be-
dcrillcd hI OUt aacttie cforta to worry tomc eomfort out of it to OUt
.elf-rigbteous pretensions, hut onl,. to tlle.!e,I." ..i.d. whicb is IIIe ,zllCt
..i.d 0/ file cetic /Jt' (I.."I. ....i.l. If accordiag1l 1011 W&llt to see bow
nquisitel.rliltbl I man "'1 ill.ltdl,. be wbo ill ollhrardl,. npcrt Uld
cuhil'ltcd ill tbe Jpirit IUd mttbods of aserlic pictl, '"ou hln 0.1)' to
look up $OR!C of .U,.orll"" 1tettJ1w.., deilCribing c:el"tlin
o( the Romisb alillts IS tJJe,. appear in tbeir spiritual wbcll
.tripped of their d.-ot aDd hOllorablc natural clothing, IDd if I
not IOU willllnd ,.ounclf 19rect.b11 edilicd. To judge from S.cdCl1-
AN !) THEREFORE LOATHES ASCETICISM.
441
Such is human
nature,
and its adverse
bearing
upon
men s animal or finite and outward
person
alities. But this
inauspicious bearing
of it seems
very
much
heightened
when it assumes moral
form,
and is seen no
longer simply controlling
the relations
that bind a man to his own
body,
or to the animal
force in his own
body,
but much more the inward or
metaphysic
relations of man to man. For now its
death-bearing
animus becomes
vividly
enhanced in
its
stamping
men no
longer
vicious
merely,
with the
hospital
and lunatic
asylum
in
prospect,
but criminal
as
well,
with the
jail
and the scaffold in the distance
to
emphasize
or
give
force to the verdict. It now
practically says
in fact that men are not
only corrupt
borg
s remarkable
daguerreotypes (for they
have all the softness of the
daguerreotype, betraying
the warmth of love in their
production,
no less
than the
light
of
intelligence)
I should
say
that this class of
persons,
the
church-saint,
of all our
spiritual
mauvais
sujets, displays
the most
inveterately
subterranean
proclivities
or shows men s evil
possibilities
at
their ne
plus
ultra of
development,
their utmost refinement of natural
degeneracy.
I
say
this of course not because the saints in
question
happen
to be Romish
(though
the Romish church
unquestionably
deals
with a lower order of heart and mind than the Protestant
does,
and is
very apt
to breed therefore much more coarse and brutal
conceptions
of
sanctity
when it breeds
any),
but
simply
because the
aspiration
after
personal
holiness,
whether in Protestant or
Catholic,
is the most de
praved spiritual tendency
of the human
heart,
and is
utterly
fatal there
fore to God s love in the human soul. For the infallible law of
spirit
ual life is that he who exalts
himself
shall be
abased,
and he who abases
himself (not hisfexh,
mind
you !)
shall be exalted.
A:sn THEREFORE LOATHES ASG!TICIS;U:, 441
Such is human nature, and its adverse bearing
upon men's animal or finite and outward person-
alities. But this inauspicious bearing of it seems
very much heightened when it nssumes moral fonn,
and is seen no longer simply controlling the relntions
that bind a man to his OWI1 body, or to the animal
force in his own body, but much more the inward or
metaphysic relations of man to man. }'or now its
death.bearing becomes vividly enhanced in
its stamping men no If;mger vicious merd)', with the
hospital and lunatic llsylum in prospect, but criminol
as well, with the jail and the scaffold in the distance
to emphasize or gi\'e force to the \'erdiet, It now
practically says ill fact that men nre not on])' corrupt
borg'1 rcDlarkable dagucl'f'eOtypel ([or tbey bile all tbe of the
d&guerreolype, betraying tile "1\'1lllb o[ lo.e in tbeir production, no leu
thin tile ligbt of ioteUigt'llCe) I Ihould toI,. thlt this e1ua or ,perlOna,
tile churchsaint, of III our Ipiritual _uai, ",j" di.plays the most
in.eten.tely luhteITI.Deu proeli.itin or sbo..s mCII's e.il pouibilitin It
their" plou of denlopmcllt, tbeir lItmoll reOnemc:nl of ndunJ
degeneracy. I Illy this of eoUtltl not beuuse tbe saiBts in qllcstion
blppell to be Romish (though tl,e RomisJ., c.nrch unqllcstiotllblI dfoala
witb I order of hurt and mioo thall tbe Protcstallt does, alld is
.ery apt to breed t1'rrdou mucb more COII'!Ie and brutll eonceptiolll o[
I4DClity ..bell it bmld. any), bu.t limply beesllse tho upiratiou sftu
perJOul bol.i_, "'hdller in Protestallt or Cstholic, is tbe (JlO5I de-
prued "piritualtendeney of tbe hUJl'lIll burt, snd is f.tal then_
fore to God'.101'e in tbe bumln $Out For the infallible la.. of spirit-
uallife is thlt .... ldf tu{(, M_lf.,..ll k .bud, IIIUJ .k .A.I6ut.
"'-'!f(llQt ANfl"" milld you 1) wll
442 BUT ONLY AS A MORAL FORCE SHE SHOWS
or worthless on their
passive physical
side,
which is
the mother s side in
them,
but also and much more
on their
active,
voluntary,
or moral
side,
which
they
inherit from the father. Thus
my
nature
finally
reveals itself in its moral form of evolution not
merely
as the
organ
of
my
instincts,
but as the true and
sole
organic power
behind
my
will or
personality
: so
assailing my
moral or
self-righteous power, my pride
of freedom or
selfhood,
in the most secret fastnesses
of its
strength,
and
asserting
its
death-bearing energy
over
my
human
person
with new
emphasis
in
making
my
fellow-man henceforth the
register
and vindicator
of its
decrees,
in addition to or in
place
of
my
own
less faithful
private
conscience.
I have now at
length,
I
hope,
succeeded in
making
two
points
of first-rate
philosophic
moment
perfectly
clear to
you.
1. We have seen what human nature
is in
itself,
namely
: a
middle-ground,
or transition-
point,
between creator and
creature,
God and
man,
infinite and
finite,
spirit
and
flesh,
making
the two
freely interchangeable.
2. We have seen also
by
what infallible tokens it reveals itself in men s finite
or
private
consciousness,
namely
: as a free or
regen
erative
spiritual
force in them
aiming
to
give
them
life out of death
by releasing
them from their finite
limitations,
or the
bondage
of their
animal,
vegetable,
and mineral ties
(which merely give
men visible con-
442 DUT OXLY AS A MORAL FORCE SUE SHOWS
or worthless on their passive physical side, whieh is
the mother's side in them, but also nnd mueh more
on their active, vohmtar)', or moral side, which the)'
inherit from the father. Thus m)' nature finally
reveals itself in its mornl form of emlution not merely
as the organ of my instincts, but as the trne and
sole organic power behind my will or personality: so
nssailing my moral or self-righteous power, my pride
of freedom or selfhood, in the most secret fastnesses
of its strength, and asscrting its death-benring energy
o'er my human person with new cmphasis in making
my fellow-man henceforth the register and ,indicator
of its decrees, in addition to or in place of my own
less faithful private conscience.
I have now at length, I hope, succeeded in making
two points of first.mtc philosophic moment perfectly
clear to you. 1. We ha,e seen what human nature
is in itself, namely: a middle-ground, or transition-
point, between creator and creature, God and man,
infinite and finite, spirit and flesh, making the two
freely interchangeable. 2. We have seen also by
\'rhnt infallible tokens it reveals itself in men's finite
or private consciousness, namely: as a free or rcgen-
erative spiritual foree in them aiming to give them
life out of death by releasing them from thcir finite
limitations, or the bondage of their animal, vcgctablc.
and mineral tics (whieh merely ghc men visible eon-
HER TRUE INFINITING TENDERNESS.
443
stitution or make them
phenomenal
to
themselves),
so
allying
them at last in conscious
fellowship
with
God s
spiritual
infinitude.
But a third
point
remains to be
considered,
not
perhaps
of
equal speculative importance
with
these,
but of even
greater practical consequence,
and that
is,
briefly
stated : What is the
machinery by
which our
Divinized human nature vindicates
itself,
or avouches
its
existence,
to the
public
conscience of
mankind,
so
inaugurating
the
reign
of God s
justice
or
righteous
ness
upon
earth ?
The answer to this
question,
however,
will re
quire
a letter to
itself,
but I
hope
this letter will be a
final
one,
and
gather up
all that
yet
remains to be
understood between us.
IIER TRUE I ~ F I N I T I X O tEXDERXESS. 443
stitutiou or make them phenomenal to themselves), so
allying them at last in cOllscious fellowship with
God's spiritual infinitude.
But a third point remains to be considered, not
perhaps of equal speculative importance with theso,
but of ereh greator pruetical consequence, and that is,
briefly stated: What is the machinery by which our
Divinizcd human naturo \'indientcs itself, or avouches
its existence, to the pNUic eonsciellce of mankind, so
inaugurating the reign of God's justice or righteous-
ness upon earth?
- Tho answer to this question, however, will ro--
quire a letter to itself, but I hope this letter will be a
final one, and gather up all that yet remains to be
understood betwocn us.
LETTER XXVIII.
fY
DEAR FRIEND: In
my
last letter I
answered,
or tried to
answer,
two
ques
tions each of
sovereign import
to the
speculative
welfare of
philosophy.
The
first
question
was about human nature
itself,
its ori
gin
and
quality.
The second led us to consider its
method of actual
development
to the consciousness
of its carnal
votary,
as
conscience,
or the
negative
law
of
human
freedom.
If
you
will allow me now
briefly
to resume or
recapitulate
the answers I
gave
to these
questions, bearing
as
they
do so
profoundly
on the
speculative
interests of
religion
and
philosophy,
we shall both of us be better able to do
justice
to
a third
question
which we are more
particularly
bound to consider in the
present
letter,
and which
is of transcendent
practical importance
to the inter
ests,
not of
any special
science
perhaps,
but
certainly
to the
general
science of human life.
We saw then in our last letter that human nature
LETTER XXVIII.
'I'1i"'l'/tiI'Y DEAR - In my last letter I
answered, or tried to answer, two
tions ench of sovereign import to the
speculative welfare of philosophy. The
first question was about human nature itself, its ori
gin and qunlity. The second led us to consider its
method of actual de\'clopmcnt to the consciousness
of its carnal \'otnry. as cOlw:iclIce. or tlte negative
law 0/ humall freedom. If )'OU will allow me now
briefly to resume or recapitulate the answers I gave
to these questions, bearing ns they do 80 profoundly
on the speculative interests of religion and philosoph)",
we shall both of us be better able to do jnstice to
a third question which we nrc more pnrticulnrly
bound to consider in the present letter, nnd which
is of tmnsccndcnt practical importance to the inter-
ests, not of any special science perhaps, but certainly
to the general science of humnn life.
We saw then in our last letter that hnman l1llture
HUMAN NATURE METAPHYSICAL
445
is a
strictly metaphysic
existence,
postulating
the
entire realm of
physics
beneath it or under it
pre
cisely
as the
pedestal
is
postulated
in the
statue,
or
the
body
in the soul: in order
adequately
to base
it,
that
is,
to finite
it,
or
give
it on its
objective
side
permanent fixity
or isolation. Human nature
origi
nates
spiritually
in God who is real or essential
man,
and it
merely expresses
on its inward or
spiritual
side the ceaseless effort of His
providence
to manifest
itself
creatively,
that
is,
to attain to
adequate
actual
or existential form in His creature. The creature
of course ex vi termini is in
himself,
or
qua
creature,
utterly
"
without
form,
and void
"
of distinctive
qual
ity,
and
any
form or
quality
he
may
exhibit therefore
is not attributable to himself but to the creator in
him : unless indeed it be a
purely
evil and fallacious
form or
quality,
in which case it exists
only
to con
sciousness,
and has no fibre of
reality
outside of it.
But
although
God is in truth most real or es
sential man it will not do to infer that He
is,
ipso
facto merely,
formal or existential man as well. Of
course He who alone is real or essential man is
ijjso
facto
also
virtually
formal or existential
man,
since
there can be no such
thing
as an absolute divorce
between substance and form: but
only virtually,
or
in
potency,
not
actually.
His
becoming actually
what He is
potentially,
or
outwardly
what He is in-
lICXAS SATCR! xtTAPRYSICAl.. 445
is a strictly metaphysic existence, postulilling the
entire realm of physics beneath it or under it pre-
ciselyas the pedestal is postulated in the statue, or
the bod)' in the sool: in oroer adtquately to bose
it, that is, to finite it, or gire it on its objective sido
pcrm:l.Dent fixity or isolation. llumo.n nature origi.
mltes spirituo.lI)' in God who is f'Cal or csscntio.l man,
and it merely expresses on its in\mrd or spiritual
side the censeless effort of I1is providence to manifest
itself creath'cl)', that is, to attain to adcqull.te Il.ctual
or existential form in His creature. 'fhe crenture
of course t,r t'i ter'lllini is in himself, or 'Iua creature,
uttcrly "\\"ithout form, 811d mid" of distinctive qunl.
ity, nnd nny form or quality he may exhibit therefore
is not attributable to himself but to tho creator in
him: uniess indeed it be a purely evil and fal1llcious
form or qualit)', in which case it exists only to COl)..
sciousncss, and has no fibre of realit)' outside of it.
Dut although God is in truth most real or es-
sential man it will not do to infer that lIe is, ipJo
focto merel)', (annal or existential man as well. or
course lie who alono is real or essential man is ip&o
lacto also r:;,il,alt" fonnal or existcntial man, since
there can be no such tbing as an absolute dimrce
between substance ood form: but only virtually, or
in potency, 00\ actually. Hi.s becoming actually
what Be is potentiolly, or outwardly wbat lIe is in
446 GOD ALONE IS MAN EITHER
wardly, depends entirely upon
His
being
creative
and thus
having
a
sphere
of actual or outward mani
festation
put
within His
grasp.
For the creator who
is real or inward and essential man becomes actual
or outward and existential man
only through
His
creature,
or
by
virtue of His first
giving spiritual
or inward
being
to the creature. The creature no
doubt,
unapprised
as
yet
save
by
revelation of his
being spiritually
created,
or of his
having any
inward
potency
of
life,
seems to himself to be a most verid
ical actual man. But this is all a
seeming.
For
he
being
created is of
necessity
in himself a mere
finite form or
image
of
humanity;
and even as
such form or
image
can
only reproduce
the human
type
in so far as he is
freely
united to his brethren :
which he can never
be,
which in fact he
selfishly
loathes to
be,
until his
proper
interest
tardily
con
strains him to that
mercenary policy.
Besides,
as
I have
already
intimated,
it is
illogical
and
stupid
to
suppose
that
any
one can be actual or formal
man but He who is first real or substantial man.
For if substance and form differed in
themselves,
and not
simply
in relation to a finite
intelligence,
creation would be at a
nonplus.
In truth then God
alone is both
real,
or inward and essential
man,
and
actual,
or outward and existential man. In
short,
He
alone is man in
substance,
and man in form.
446 OOD ALOSE IS ll.L'i EITIIER
wmlly, depends entirely upon His being crmtive
and thus ha,'ing a sphere of actual or outword mani
fcstation put within His grasp. }'or the creator who
is real or inward and essential man becomes actual
or outwnrd nnd existential Dlan only through Jlis
creature, or by virtue of Ilis first giving spiritual
or inward being to the creature. The creature 110
doubt, unapprised os )'et sa"e by revelation of his
being spiritnally created, or of his having any in/card
potency of life, 8etm8 to himself to be a most v e r i d ~
ical actual man. But this is all a seeming. }'or
he being created is of necessity in himself a mere
finite form or image of hum:mity j and e"cn as
such form or image can only reproduce the human
type in so for as he is freely united to his brethren:
which he con nerer be, which in fact lie se16shly
loathes to be, until his proper interest tardily con
strains him to that mercenary policy. Resides, os
I have alrendy intimated, it is illogical aud stupid
to suppose that anyone can be actual or formal
man but He who is first rcal or substantial man.
}'or if substance nnd form differed in themselves,
Bnd not simply in relation to a finite intelligence,
errotion would be at 8 llonpbl8. In truth theu God
alone is both real, or inward Bnd essential man, lind
actual, or outward and existential mnn. In short, lIe
alone is man in substance, and man in form.
IN SUBSTANCE OR IN FORM.
447
Be it understood then between us that we our
selves,
however
truly
we
may
be said to
symbolize
actual human
nature,
or
typify
formal
manhood,
have
yet
no shadow of a claim to constitute such man
hood,
any
more than we have a shadow of claim to
constitute
Divinity,
or real and essential manhood.
For we are
only
at our best finite
phenomenal
men,
and neither
singly
nor in mass therefore can we ever
hope
to be that actual and
unitary form
of
man,
which as
being
correlative to its real or essential
Divine
substance,
must be
every way proportionate
to such
substance,
and therefore itself Divine and
infinite. But
though
we have no shadow of
justifi
cation in so
doing,
we do nevertheless all the while
betray
our
spiritual ignorance
in
assuming bonafide
to constitute the whole
of
the
formal
and actual hu
manity
which exists on
earth,
and which in
theory
reflects the inward and essential
humanity
of God:
thus and
thereby baffling
or
indefinitely retarding
the Divine
purpose
(and
indeed the Divine
ability)
eventually
to show us the
spiritual
truth of the case.
For God is too wise and
good
a
being
(since
He is
real or essential
man)
practically
to contemn or over
ride His creature s natural
prejudices,
and
very
much
prefers
to make His creature
also,
like
Himself,
wise
and
good by gradually illumining
those natural
preju
dices,
and
bending
them to the truth.
OR IY FORX. 4-17
.Be it understood then between Ull that we our-
selves. however tmly we may be said to s)'Tnbolize
actual human nature, or t)'Pify formal manhood, have
)-et no hadow of 8 claim to constitute such man
hood, allY more than we hare 8 hadow of claim to
constitute Di,inity. or real and essential manhood,
}'or we IlJ'e only at our best finite phenomenal men,
and neither singly Dar in mass therefore Cl\n we ever
hope to be that actual and unitary form of man.
which as being correlati,'c to its rool or CSiential
Divino substance, mllst be c\'ery wny proportionate
to such substancc, and therefore itself Divine !lnd
infinite, But though we hCl\'e no shadow of justifi.
cntion in so doing, we do ne\'crthelcss all the while
betray our spiritual ignorance in assmning bollaJde
to constitute IAe tcAoie oj IAt fomal o1td ociliol Itu
Rlollil.1 did uull OJI torllt, and which in theory
reflects the inward and essential humanity of God:
thus and thereby homing or indefinitely retarding
the Divine purpose (and indeed the Dhine ability)
e\'entually to show us the spiritual truth of the case.
For God is too wise and good a being (sinet: He is
real or essential man) practically to contemn or o\or
ride IIil creature' natural prejudices, and "cry much
prefers to mtl.ke His creature also, like Himself, wise
and good by gradually illumining those natuml preju-
dices. and bending them to the truth.
448
THE CREATIVE POWER IN MEN COXTIXGENT
Allow me then to
repeat
to
you
a truth which we
have as
yet barely glanced
at,
but which is calcu
lated
yet
to shed an infinite amount of
light upon
the
philosophy
of human nature and human
history.
That truth is as
follows,
and I
conjure you
to
ponder
it well if
you
would ever
hope
to master the true
secret of the
spiritual
creation:
Although
God our
creator is real or
spiritual
and inward
man,
and
by
that
fact
stands
pledged eventually
to shoio
Himself
sole actual or natural and outward man
also,
never
theless His entire
ability
to do this is in strict
abey
ance to His creature s
good pleasure
in the
premisses,
or
depends upon
the human race
giving
Him a
chance to
accomplish
the task. For He is the ab
solute creator of
men,
and
by
that
very
fact bound
in such intimate
solidarity
with
them,
that He can
not bestow
any
of His own
potencies
and felicities
upon
them without their own free consent and con
currence. Much less therefore can He bestow
upon
them that
knowledge
of Himself as the
only
true
subject
of their nature which is immortal
life,
so
long
as
they
each
stupidly persist
in
maintaining
that
they
themselves are its sole true
subjects,
and
He himself
consequently
its sole undeniable
object.
We cannot
hope
then to see God
avouching
himself
both
inwardly
and
outwardly,
both
really
and actu
ally,
both
spiritually
and
naturally,
true
man,
and
448 TnE CREATIVE I'OWlR IN MEN
Allow me then to repent to )'OU a truth which we
have as )'ct barely glanced at, but which is cnlcu.
lutcd )'ct to shed an infinite amount of light upon
the philosophy of human nature and human history.
That truth is as follows, and I conjure )'OU to ponder
it well if you would ever hope to master the true
secret of the spiritual creation: Although God our
creator is real or spiritual and iO\mrd ronn, and (;$
fhaf fact ,fanda pledIJed eventMall!! to ,hOlO IIjm,r{f
IOle actual or naturnl and outu::ard man alao, ne\'er
thelcss IIis entire ability to do this is in strict abc)'.
ancc to His creature's good pleasure in the premisses,
or depends lIpon the human race giving IIim a
chance to accomplish the task. For He is the ab-
SOhlte crentor of men, nnd by tbat ycry fact bound
in such intimate solidnrity with thcm, that lie can
not bestow any of His own potencies and felicities
upon them without their own free consent and con
currence. Milch less therefore enn He bestow IIpon
them that knowledge of Himself as the only tme
sul)ject of their natnre which is immortal life, so
long as they each stupidly persist in maintaining
that they thcmselves nre its sole true subjects, and
lIe himself consequently its sole tmcleninble object.
We cnnnot hope then to sec God n\'ouehing himself
both inwardly and outwardly, both really lind actn-
ally, both spiritually and nnturnlly, true man, and
,
G
T1IF.IK XATTIJK TAKING FORM.
449
alone fit to bear the untarnished name of
Man,
until
the human race becomes so fused wit/tin
itself
that
is,
so constituted in felt or conscious
unity
with
itself as to form a
perfect society,
brotherhood,
or
fellowship
of its
particular
and universal
elements,
each of its members
spontaneously devoting
himself
to the welfare of
all,
and all the members in their
turn
freely espousing
the welfare of each.
T/ien
doubtless,
and not
before,
the creator of men
will have become
formal, existential,
or natural man
as well as
substantial, essential,
or
spiritual
man,
and
you
and I will never
again
be such arrant idiots
spiritually
as to deem ourselves God s true creatures
in our own
private right,
or out of social
solidarity
with all other men. For the
great phenomenon
of
human
society of
men made social out
of,
and so
to
speak by
virtue
of,
their extreme and inveterate
selfshncss
will then strike
every eye
as the con
summate miracle of God s
in our
nature,
and the
eternally sufficing
manifestation of
His matchless adorable name. But until the human
race attains to
plenary
social form we
may
be
very
sure that as the end of God s
spiritual
creation in
human nature meanwhile must be
perfectly
obscured
or overlaid
by
men s
prevalent ignorance
and
super
stition, so,
much
more,
the
origin
of that nature in
God s infinite love and wisdom will be
completely
TlltlR SAT()'U TJ.J:I::iG roR)!:, 44!J
alone fit to beD.r the untami hed mllnc of Man, until
the bnmnn nice becomes 50 (used rilli"
that is, M) constituted in fclt or couscioos unity with
itself - as to fonn a perfect sociclJ, brotherhood, or
fellowship of ita pnrticubr and uni\ersal elements,
ench of its members spontaneousl,)' de,'oting himself
to the welfare of nil, and nn the members in their
turn freely espousing the welfare of eneh,
T1tnt doubtless, nnd not before, tho crcntor of men
will hnve become Connal, existential, or natuml mnn
as well ns substalltinl, esscntinl, or spiritunl man, nnd
J"on and 1 will ne\'cr again be such Drrant idiots
spiritually as to deem ourseh-cs God's true creatnres
in our own pri\'llte right, or out of social soUdarity
with all other mcn. For the grent phcnomcnon of
hlUlUln socict) - of mal 0111 of, alld so
to speak b'y ririllt! 0/, Ileir o"d
- will then strike c,"cry C)C ll.S the con-
snmmate mirncle of God's spiritual perfection in our
nature, and the ctcmally sufficing manifestntion of
His matchless adorable nomc. nut until the human
noo att:aim to plcnary social fonn wc may be YCI')'
sure thnt as the end of God's spiritual creation in
human nature meanwhile must be perfettl) obscured
or o\'erlnid by men's pre\lllent ignorance and super-
stition, so, much more, the origin of that nnlure in
God's infinite loye and wisdom will be completely
450
NATURE THE SPHERE OF
misapprehended,
as we see in
point
of fact it has
been. For men have
always
been wont to attribute
any thing
but a Divine
genesis
to their
nature,
as
signing
a
purely
a
posteriori origin
to it in
place
of
an a
priori
one. That is to
say, they
make it
origi
nate in a
gradual
evolution of
humanity
from
pre
cedent
mineral,
vegetable,
and animal forms : thus
in effect or
figuratively making
the head of creation
take the
place
of its
heels,
or
subjecting
soul to
body,
statue to
pedestal, oyster
to
shell,
ship
to
sails,
church to
steeple,
house to
foundation,
man
to
clothing.
Now let me
say
that it is
nothing
but this
help
lessly
carnal habit of mind in us this instinctive
and inveterate
tendency
on our
part
to
envisage
cre
ation,
not as a
spiritual
Divine life or truth in
man,
but
only
as a dead material fact or
thing
which
forever condemns us in ourselves to a
purely
natural
or
metaphysic
and
phenomenal
existence;
that is
to
say,
to an existence which is as remote in itself
from
spiritual
truth as it is from material
fact,
being
equidistant
from,
and inaccessible
to,
the inward
life of the
angel
on the one
hand,
and the
purely
out
ward or sensuous life of the devil on the other. And
the obvious reason of this state of
things
: that is
to
say,
the reason
why
nature exhibits this
strictly
neutral or
equatorial quality making
the divided
450
NATURE THE SPHERE 01'
misapprehended, as we see in point of fact it has
been. For men have always been wont to attribute
any thing but a Divine genesis to their nature, as-
signing a purely Ii po8leriori origin to it in place of
an Ii priori oue. That is to say, tbey make it origi-
nate in a gradual evolution of humanity from pre-
cedent mineral, vegetable, and animal forms: thus
in effect or figuratively making the head of creation
take the place of its heels, or subjecting soul to
body, statue to pedestal, oyster to shell, ship to
sails, church to steeple, house to foundation, man
to clothing.
Now let me say that it is nothing but this help-
lessly carl/ol habit of mind in us - this instinctive
nnd inveterate tendency all our part to envisage cre-
ation, not as II spiritual Divine life or truth in man,
but only as a dead material fact or thing - "fhich
forever condemns us in ouraelvea to a purely natural
or metaphysic and phenomenal existence; that is
to SO)', to an existence which is as l'emote in itself
from spiritnal truth as it is from material fnet, being
equidistant from, and inaccessible to, the inward
liCe of tbe angel on the one band, and the purely out-
ward or sensuous life of the devil on the other. And
tbe obvious reason of this state of things: thnt is
to say, tbe reason why nature exhibits tbis strictly
neutral or equatorial quality - making the divided
REDEMPTION IN MAN.
451
hemispheres
of
good
and
evil,
heaven and
hell,
spirit
and
flesh,
eternally spherical
in
itself,
that
is,
making
them one and
equal
as the two
opposing
abutments
of a
bridge
are made one and
equal
in the
bridge
is that the
problem
of creation to the Divine
mind,
being
how
eternally
to reconcile two
factors,
creator and
creature,
which are
totally
irreconcilable
in
themselves,
one
being
all
fulness,
the other all
want,
one all
spirit
or
life,
the other all flesh or
death,
inexorably
demands therefore for its solu
tion a third or middle term which shall be neutral
or indifferent to either
factor,
infinite or
finite,
by
avouching
itself a
rigidly
indefinite or universal
quan
tity
as the
unity
of each and all.
Accordingly
this
requisite
and
accommodating
middle term which
actually
solves the creative
problem
is
supplied
by
human nature. Human nature
impartially
solves
the creative
problem,
because while it is
absolutely
neutral or rather
altogether negative
with
respect
to
either
interest,
creative or
created,
in
se,
it is there
fore most
positive
or affirmative with
respect
to
both as
they
become
conjoined
in
living unity.
The
method of this
conjunction,
from which the
spirit
ual creation
results,
arises from the
gradual experi
mental conversion of the
principle
of self in
man,
the evil
principle,
which
represents
the finite
man,
into the
principle
of
society
or
fellowship,
the
good
ltEDEXPTlOS 1:f IUS_ 4[,1
hemispheres of good nnd e,-il, hCt\'I"en and hell, spirit
and flesh, eternally spherical in it!elf, that is, making
them one aud equal 1\9 the two opposing abutments
of a bridge are made one and equal in the bridge
-is that the problem of creation to the Di,'ine
mind, heing how etenltlll)' to reconcile two factors,
creator and creature, which are totall)' irreconcilable
in themsehes, one being all fulness, the other all
'want, one all spirit or life, the other all flesh or
death, inexorably demands therefore for its solu-
tion a thirJ. or middle term which shall be neutral
or indifferent to either factor, infinite or finite, by
avouching itself a rigidly indefinite or universal quan-
tity as tho nnity of each and all. Accordingly this
requisite and accommodating middle term which
actually !lOh-es the creative problcm is supplied
hy human nature. Human nature imparti!llly soh'cs
the creative problem, becftuse while it is absolutely
neutral or rather altogether negnti\'e with respect to
either interest, creatire or created, i. , it is there_
fore most JXlSiti\'o or affirmath-e ",-ith respect to
both as they become conjoined in !i,;ng unit),. The
method of this conjunction, from which the spirit-
u:l1 creation resulu, "rises from the gradu:lIl experi-
mental con,'crsion of the principle of self in mlln,
the evil principle, which represents the fillite man,
into the principle of society or fellowship, the good
452
THE INWARD MEANING OF CREATION
principle,
which
represents
the infinite
humanity,
so
making
God and man
naturally,
as
they always
have
been
spiritually,
one.
This then is an
explicit
statement of what I im
plicitly
said about nature in the last letter
;
bat after
all it is an account of nature on its theoretic rather
than its
practical
side,
or as it exists to the mind
of its author
only
and not as it
appears
to a finite
dependent intelligence. Practically
then,
or to the
finite
mind, nature,
as I went on to
say
in that
letter,
reveals itself
not,
to be
sure,
in its own
perfect
or
consummate
spiritual way,
as an undefined or uni
versal
form,
being
the
unity
of the whole and its
parts,
but in the
specific
form of
conscience,
or the
law
upon
which man s natural freedom is
negatively
conditioned,
the
purpose
of conscience
being
to re
deem him out of the
bondage
he is under
by
birth
to his
physical organization,
and so
qualify
him for
social or
distinctively
human
form,
which is the
only
form commensurate with the
spiritual
Divine
per
fection or infinitude. In other words creation in its
finite natural
aspect,
its
aspect
towards the carnal
creature,
necessarily
wears the
appearance
of an eman
cipating, spiritualizing,
or
redemptive operation,
di
vorcing
the creature from the
organic bondage
to
which he is born
subject,
and
investing
him instead
with moral and rational freedom.
452 THE 01'
principle, which rcpresents the infinite humanity, so
making God nud man naturally, as they always have
been spiritually, onc.
1'his then is an explicit statement of what I im-
plicitly said about nature in the last letter; but after
nIl it is an account of nature on its theoretic rather
than its practical side, or as it exists to the mind
of its author only and 1I0t as it appears to a finite
dependent intelligence. Practically then, or to the
fmite mind, nature, as I went on to say in that letter,
revoolB itself not, to be sure, in its own perfect or
consummate spiritual way. as an undefined 01' uni.
versal form, being the unity of the whole and its
parts, but in the specific form of CONscience, or the
law upon wllich man's natural freedom is negatively
conditioned, the purpose of conscience being to re-
deem him out of the bondage he is under by birth
to his physical organization, and so qualify him for
social or distinctil'ely human form, which is tho only
form commcnsurate with the spiritual Divine per.
fection or infinitude. In other words creation in its
finite natural aspect, its aspect towards the carnal
creature, necessarily wears the appcaronce of an eman
eipating, spiritualizing, or redemptive opemtion, di
vorcing the crenture from the organic bondage to
which he is born subject, nnd investing him instead
with moral and 'rational freedom.
IS MAN S DELIVERANCE FROM EVIL. j;,.l
But here I must
beg you
to note with most
minute attention one
thing,
which is: that
morality
and
rationality, although they separate
man
from
ani-
nitil,
and
thereby qualify
him to take the name
of
man,
yet they
do this
only provisionally. They
do not
invest him with
absolute,
but
only
with
phenomenal,
manhood,
making
his real
participation
of human
nature
altogether contingent upon
his
personal
hu
mility,
or the
degree
in which he
freely
admits the
neighbor
to a first
place
in his habitual
regard,
and
limits himself to the second
place.
Freedom and
rationality by
no means
give any
of us a title to
the Divine
potencies
and felicities which inhere in
human
nature;
they only
make
him,
or inscribe
him
as,
a candidate for such title. In short
they
give
man a
quasi
or mere
negative
and
seeming
nat
ural
consciousness,
by
no means a real or
positive
one,
and hence
they
do not
guarantee
him the
spir
itual Divine
being
of which human nature is the
sole
possible
vehicle whether to man or
angel.
For
example. My
moral
manhood,
which stands
in
my
felt freedom of will to choose between
good
and
evil,
is not absolute but
contingent
or condi
tional :
being rigidly
conditioned
upon my actually
choosing good.
If,
as some
persons
not
very
clear
sighted
are wont to
pretend, my
will cannot feel
itself free to do one
thing
unless it feel itself also
1.9 MAX'S DWVEL\.'fCE FnOM EVIL .cOJ
But hcre 1 must beg )"Ou to note with most
minute attention one thing, which is: toot aornlil"
tuul raJio1CaJiI" a/lw!lA lIIa1C frail' olfi-
",01. tlH Q1Calif" Ai,. /0 late of
/lrq do tAu oJ, pr0ci8io1Call,. They do not.
inn:st him ""itb absolute, but only with phcnomenal,
manhood, making bi! telll particip.'1tion or human
nature altogethcr contingcnt upon his penonnl Im-
rnility, or the degree in which he freely admits the
ncighbor to B first place in his habitual regard, and
limits himself to the second plnce. Freedom nnd
rotionality by no means gi,'c nny of us n title to
the Divine potencies and felicities which inhere in
human nature; thcy only make him, or inscribe
him as. a candidate for such title. In short thcy
ginl man a qlitl8i or mere negnth'e and seeming nnt-
W1\1 consciousness, by no means a real or positive
one. and hence they do not gWlrlmtec him the spir-
itWll Dil'jne being of which human ontum is the
sole possible vehicle whether to man or angel.
}'or example. )Iy moral manhood, which stands
in my fclt freedom of will to choose between good
and e\'il, is not absolute but contingent or condi-
tional: being rigidly conditioned _ptm .y adl/oll!
cAfXMflf!l flOOd. 1, as some penons not '-cry emr-
sighted are wont to pretend, my will cannot feel
itself Cree to do ono thing unless it focI it8clC also
454
MAN S FREEDOM AND RATIONALITY
free at the same time to do the exact
contrary thing,
I would not call this latter
faculty by
the sacred
name of
freedom,
but
by
that of
bondage,
since it
can be exercised
only
at the
expense
of
renouncing
one s manhood.
My
moral manhood
depends,
and de
pends absolutely, upon my felt freedom always
to
take the side
of good
in
preference
to evil whenever
and wherever I
find
them
conflicting,
and never the
side
of
evil in
preference
to
good.
Thus if in case
of conflict I
actually
choose
evil,
or
prefer
it to
good,
my
moral or
provisional
manhood not
only
turns out
an actual
sham,
but
by
the
foreclosure of
the condition
on which its entire
possibility
was
based,
sinks below
animality
even,
and becomes
frankly
evil or diabolic.
It is
true,
I
may
not in so
doing recognize
that I
am
incurring
a forfeiture of all human
possibilities,
and
probably
shall
not,
going
on indeed to
prate
of
my superb
and lustrous manhood even after I have
shut
myself up
in hell. But this will be
simply
because manhood is an inward not an outward form
or
quality,
and therefore
only
to be
inwardly
dis
cerned,
whereas I in the circumstances
supposed
am
really
or
inwardly
knavish not
human,
and rec
ognize
manhood therefore
only
as
accomplished
knavery.
In like manner
precisely my
rational
manhood,
which stands in the freedom of
my understanding
454 liAS'S FREEOOM A ~ D RATIOSALITY
free at the snme time to do the exact contrary thing,
I would not call this latter faculty by the sncred
name of freedom, but by that of bondage, since it
can be exercised only at the expense of renouncing
one's manhood, Jf,y morallllanhorxl d('jJends, and de-
pends absolutely, "]JOn my felt freedom alwa!!, to
tal.'e tlte 8ide oj good in prejere'1lce to n;il whenever
and rclterever I jind them conJlicting, and "eur the
side oj evil in preference to good, ThllS if in case
of conflict I actually choose evil, or prefer it to good,
my moral or provisional manhood not only tums out
au actual sham, but lJ,y ihe foreclosure oj the condition
on dicit ii, entire }JOssilJili!!! wa, based, sinks helm\'
animality even, and becomes frankly c\'il or diabolic,
It is tmc, I mny not in so doillg recognize that I
Rm incurring a forfeiture of all human possibilities,
nnd probnbly shall not, going on indeed to prate of
my superb and lustrollS manhood e\'cn after] ha\'e
shut myself up in hell, nut this will be simply
because manhood is nn inward not all outward form
or quality, nnd thcrefore only to be inwardly dis
cerned, whercn.s I in the eircumstances supposed
am really or inwardly kmwish not human, and rec
ognizc manllood therefore only as accomplished
knavery,
In like manner precisely my rational manhood,
which stands in the freedom of my understanding
DO NOT MARK HIM MAN:
455
to discriminate the true from the
false,
proves
itself
no manhood at
all,
but the veriest
monkeyhood
and
mockery
of
humanity,
if I forbear to exert
it,
or
devoutly
exercise
myself
in
it,
by actually loving
the
true and
rejecting
the
fake.
To be
sure,
as some
of our
egregious logic-choppers
counsel me to
do,
I
may interpret my
moral and rational manhood into
a state of utter serene indifference with
respect
to
the rival claims of
good
and evil
upon my
heart,
and the rival claims of truth and
falsity upon my
understanding.
But in that event
my
vaunted moral
and rational manhood turns out a mere
faculty
to
prefer good
or
evil,
truth or
falsity,
at
my
own un
godly pleasure.
In which case
my
moral manhood
is
my right
to do
just
as I
please,
without
regard
to
any
holier or
higher
law. In other words it ex
presses my
actual
independence
both of God and
man. But this is a manhood which can never come
from
God,
for there is no fibre of foundation for it
in the whole
range
of His
perfection.
He himself
has no
independence
of
action,
and He could never
impart
to His creature therefore what He did not
Himself
possess.
His inmost life is
dependent upon
His
actually equalizing
His creature with
Himself,
or
making
Himself over to the latter in all the
plen
itude of His resources. And all His action is con
strained
by
this unselfish
end,
and addressed unful-
DO SOT UAKE IIU( MAS,
455
to discriminate the true from the false, pro\'es itself
110 monhood ot all, but the veriest monkeyhood 8nu
mockery of humnnity, if I forbear to exert it, or
devoutly exercise rn)'sclf ill it, by actuall,y lovill!l fhe
true and rejectin!J fhe jake. '1'0 be sure, as SOIllC
of our egregious 10gic-choppel'S counsel mc to do, I
lIluy interpret my moral and rational mnnhood into
a stote of lItter serene indiffercncc with respect to
the riml claims of good and evil upon my }leart,
and the ri\'ol claims of truth and falsity upon my
nnderstnnding. But in thnt O\'cnt my vaunted mornl
8ud rational man}lOod tnrns out 8 mere fnculty to
prefer good or e\'il, truth or falsity, at my own un-
godly pleasure. In which case my moral manhood
is m)' right to do just 8S I please, without regard
to any holier or higher law, In other words it ex
presses my actual independence both of God and
man. Dut this is a manhood whieh can never come
from God, for tllcre is no fibre of foundation for it
in thc whole rangc of IIis perfection, lIe himself
has no independence of action, and lIe could never
impart to His crenture therefore what lIe did not
lIimself possess. His inmost life is dependent upon
His actually equalizing lIis crcuture with Himself,
or making Himself O\'Cf to the latter in all the plen-
itude of lIis resources, And all IIis action is con
stmined by this unselfish cnd, and addressed l l n f o l ~
456
TIIKY MERELY
QUALIFY
teringly
to its
promotion. Any
freedom, or man
hood therefore which looks towards
independence,
or
makes the moral and rational
subject
his own
law,
should be
indignantly spurned by
him as a base
infernal counterfeit of the true Divine manhood.
That a man in
loving good
should feel himself free
to love its
opposite
can
only
be
possible
on one of
two conditions : Either
good
and evil must be at
bottom
identical,
and differ
only
in name
;
which
is an
hypothesis
too
obviously stupid
to invite con
sideration : or else the man does not
honestly
love
good
but for some
temporary
motive is
willing
to
make a
pretence
of
loving
it : and this
hypothesis
thoroughly
vitiates the
problem,
or reduces it to
actual
insignificance, by changing
its terms. I do
not
deny
of course that a man
may actually
or out
wardly
take
tea,
when he
really
or
inwardly prefers
coffee. But that while he
prefers
coffee he should
also feel himself free to
prefer
tea,
is
plainly
a
phe
nomenon
referring
itself to that
grotesque
world
imagined by
the late hard-headed but warm-hearted
Mr.
Mill,
which no sun
enlightens,
but where a
mild moonshine
reigns supreme,
and even the vir
tuous
multiplication
table
groAvs
wanton and indul
gent, permitting
all its tender mathematical nurs
lings
to
say
twice two are
five,
and if
five,
why
not
fifty?
456
TilEY MERELY QUALIFY
teringly to its promotion. Any freedom or man.
)lood therefore which looks townrds independence, or
males the moral and rational subject his own Inw,
shonld be indignantly spurned by him as a base
infcrnnl counterfeit of the true Di\'ine manhood.
That a man in lo\ing good should feci himself free
to 10\'e its opposite can only be possible 011 one of
two conditions: Either good nnd cvil must be 3t
bottom iclcnticnl, and differ only in nalnC; whieh
is an hypothesis too obviously stupid to invito con
sideration: or else tIm man does not honestly lo\'e
good but for some tempornry motivc is willing to
make n pretence of loving it: nnd this hn>Othcsis
thoroughly \'itiatcs the problem, or reduces it to
actual insignificance, by changing its tcrms. I do
not deny of course that a man mny nclnaHy or out-
wardly take tea, when he renlly or inwnrdly prifer8
coffee, But that while he prefers coffee he should
also feel himsclf free to prefer ten, is plainly n phe-
nomenon referring itself to that grotesque world
imagined by the late hnrd.headed but wnrm.hcnrtcd
Mr. Mill, which no sun enlightens, but where a
mild moonshine reigns supreme, nnd even the vir.
tuous multiplication tablc grows wanton and indul
gent, pennitting all its tender mathematical nnrs
lings to SIly twicc two nrc 1h'c, and if five, why not
fifty?
HIM TO BECOME MAN.
457
At
any
rate there is no such freedom us that
here
combated in
God,
and there can be no
appearance
of it in man His creature save as a diabolic illusion.*
Whatever his
silly
creature
may
do in the
premisses,
*
Swedenborg accordingly
traces the existence of the hells to the
strength
of this illusion in
men,
and this
undeniably
is a sufficient
foundation for them. That is to
say,
the hells
simply
mean
nothing
more and
nothing
less the enforced or
obligatory companionship
of
all those
among
men who feel no inward
liaison,
or Divine-human bond
of
cohesion,
drawing
them to
unity,
and hence
depend
for their
highest
happiness upon
the
activity
of the
prudential
instinct in
them,
or a
life
involving
the
perpetual
balance of
hope
and fear. And if men
really persuade
themselves that their
Divinely given
manhood or free
dom involves the
power
of
being good
or evil at their own
pleasure,
I cannot for
my part
see that the hells are not the
logical spontaneous
outcome of such a
persuasion.
In fact their existence at once ceases
to be a
mystery,
and becomes an
open exigency
of human
welfare,
an
obvious inevitable
necessity
of man s natural
development.
For human
nature,
or the human
race,
is
absolutely
conditioned for its
develop
ment
upon
man s
power
to love God
(that is,
infinite
goodness
and
truth) apparently,
but not
really,
of
himself;
or as
Swedenborg
writ
ing
in Latin
prefers
to
say,
as of
himself,
but not
of
himself. For if
man
spontaneously
loved
goodness,
loved it of his own natural
force,
he would be
God,
and no
longer
a creature of God
;
and
yet,
so
long
as he does not love God or
goodness
of
himself,
if he did not at the
same time love Him
apparently
of
himself,
or as of
himself,
he would
not even have a
negative approximation
to his creative
source,
much less
furnish a
background
or basis to the Divine
being
for the
development
of human nature. And
failing
both a
positive
and
negative
relation to
God,
of course the man can have no
reality
b
him,
spiritual
or
natural,
and must remain the
subject
of a mere
illusory
or fantastic existence :
and to be such a
subject
is to be a hell in least or miniature form.
JIl11 TO DECOUI:
451
At any rate thcro is no snch freedom as that llcre
combated in God, and there can be 110 appcaroncc
of it in man I1is creature save as a diabolic illusion. II>
Whnte\"cr his silly creature may do in the premissetl,
SwedcllOOrg aceordillgly tracts the eJ.istellCf! of the hells to tho
Itrtngtb of thill ill mell, and this IIlldelliahll is , IWIleient
{oulldaUou tor thelll. Thst is to Jal, tllll hells limply meln-Ilotlling
more and notlJ.ing leu - tbe enforced or obligatory eompa.llionsbip or
III those Imoog men wbo Cecillo iU1rJ.rd or Di.inebumlo bond
of oobcsion, drawing tbem to IID.ity, &lid hence depcod for tlicir hig4ul
bappinm upou the tcti.ity of the prudeutW imtillet in tucm, or I
life iIlfohing the perpetual ballnce of hope Ind fear. And if !lien
really persUlde tbcDlscl.es thst their Dirillcll giren mlDhoocl or
dOIll inrolfca the power of heing good or nil II their own pleasure,
I clnnot for ml part see that the bells Ife not the logical spontaneoull
outcome of SUell I pcrsuuion. In fact thdr eJ.istence It once ec.a.stll
to be I mystery, and becomes In opcn eJ.igencl of humsn welflre, In
obvious meritable IlCCC13i1l of man's nllural due1opment. For humin
Dlture, or the hUmin nee, is Ibsolutely llOnditiollCd for iu de.elop.
ment upon man's power to lore God (that u, inJInite goodness Ind
truth) hut not really, of IlimllClf; or u Swcdeuborg ..rit.
ing in Lltin prefers to U;o",'" of himself, hut lIot 0/ himself. For if
DIID lpontanllOusly lored goodllCS$, loed it of bi!l 0 .. 0 nltural faroe,
he wonld be God, IIld no longer" erelture or God; IIId yet, 10 long
u be docs not 10fe God or goodQeM of himself, if be did not It the
Hille time lore JIim .PfI"ffltU, of himiIClf, or ., of himiIClr, lie would
not uen bare" negltive Ipproximltion to his source, much leN
furnisb I background or bl.aj" to tbe Dirine being for tbe development
(If bumlll l\.Itllre. And tliliug both a pIlIitire aod nCg:lti.e relltioD to
God, of llOUJIC the min caD hare no l'CDii1l in him, spiritu,1 or nltural.
and mild remain the lubject of I mere ilIl1$(1ry or fantastic uisknoc:
and to be .ucit a lubjeet is to be I bell i.leut or fWIll.
458
GOD IS ENTIRELY WITHOUT A POWER
or rather boast himself of
doing,
God at least has
no
privilege
of
arbitrary
or
capricious
action,
because
He has not the
slightest power
to do as lie
pleases,
or make Himself into His own end of action. For
God,
as I have often
enough
said
already,
is essen
tially
creative,
creative
by
the whole force of His
being;
and His action therefore is
inexorably
under
law to the welfare of His creature. He is not cre
ative from
any inspiration
of the head
merely,
that
is,
morally
or
voluntarily
creative,
as either from a
sense of
duty
to His
creatures,
or from a sense of
what is
expedient
with a view to enliven His own
solitude,
or better His own condition in
any way
;
for His creatures have their
being wholly
in
Him,
and
consequently
can
impose
no outward
obligation
upon
Him,
and He himself
consequently
has no ex
istence save in His
creatures,
and can therefore feel
no
obligation
to act with a view to the
improvement
of His own
independent
circumstances. Neither is
He
aesthetically
creative,
like the
artist,
that
is,
cre
ative from the
hand,
through
taste or
overpowering
attraction : for His taste would
utterly
revolt from
producing
such loathsome vermin as His creatures
are bound to be in their finite
selves,
if like the art
ist s creations those finite selves were
unhappily
to
know no natural
renewing.
He is creative therefore
only
from the
heart,
that
is,
freely
or
spontaneously
458 GOD IS E ~ T I R E L Y WITHOUT A POWER
or rather boost himgclf of doing, God at lcnst has
no pri\'ilege of arbitrnry or capricious action, because
lIe has not the slightest power to do as lIe pleases,
or make Himself into His own end of action. For
God, as I ha\'o often enough said alrendy, is C88en
liall,y creative. creative by the whole force of His
heing j and IIis action therefore is inexornbly under
law to the welfare of His creature. lIe is not ere
ativo from any inspiration of tho hend merely, that
is, morally or voluntarily creati\'e, as either from a
sense of duty to His creatures, or from a senso of
what is expedient with a view to enlh'en IIis OWl}
solitude, or better IIis O\"D condition in any WI1)' j
for Uis creatures have thoir being wholly in ltim,
and consequently can impose no outward obligation
upon Him, and lIe himself consequently has no ex
istence save in Bis creatures, and can thorefore feci
no obligation to act with n. view to tho improvement
of His own independent circumstances. Keither is
He lCSthetically creative, like the artist. that is, ere
ath'O from the hand, through t.'\ste or o\'erpowering
attrnction: for His taste would uttcrl)' rcvolt from
produciug such loathsome \'crmin as His creatures
nrc bound to be in their finite ac/eea, if liko the art.
ist's creations those finite seh'cs were unhappily to
know no natural renewing. lIe is ercotive tllcrerare
only from the heart, t.hat is, freely or spontnneously
OF INDEPENDENT ACTION.
459
creative,
creative
in
Himself,
or with His whole vital
energy:
which insures in the first
place
that His
inmost life lies in
communicating
His own deathless
being
to the
creature,
that
is,
His own infinite and
eternal
potencies,
felicities,
and
beatitudes,
and then
that all His innocent wisdom will
go
to
supplant
or
render
superfluous
the wretched
s^-righteousness
of
the
creature,
in
endowing
him first of all with a
righteous
nature,
or stable constitutional basis of ex
istence,
whence he in his turn
may every way freely
or
spontaneously
react to the interior creative im
pulsion.
We see then that the creator does
not,
and abso
lutely
cannot,
spiritually
exist save in His creature.
A
fortiori
therefore He has no
power
to make His
own
pleasure
the law of His
action,
unless the bless
edness of his creature be
always
subsumed in that
pleasure
as its total substance and root. Thus He
is
absolutely
inhibited
by
His essential infinitude or
freedom from
making
self the end of His
action,
or
ever
doing
under
any
circumstances as He
pleases,
without reference indeed to
everybody
else s welfare.
He
cheerfully
allows us a
monopoly
of that saddest
and most
vulgar delight.
For he who is
essentially
free or infinite as
being
creative,
abjures
all
empirical,
or felt conscious and
phenomenal,
freedom,
because
He is
absolutely
without
selfhood,
and has no contact
OF ACTIOY.
459
creati"e, creative in JIimself, or with IIi! whole vital
energy: which insures in the first plnce that IIi"
inmost life lies in communicnting IIis own deathless
being to the that is, His own infinite 8ud
eternal potencies, felicities, and beatitudes, and then
that all His innocent wisdom will go to supplant or
render superfluous the wretched self-righteousness of
the creature, in endowing him first of aU with a
righteous nature, or stable constitutional basis of ex
istcnce, whence he in his tum may c"ery way freel)'
or spontaneously react to the interior creative im-
pulsion.
We soo then tllat the ereator docs not, and abso-
lutely cannot, spiritually exist save ill IIis creature.
A jortiori therefore lIe has uo power to make lIis
own pleasure the law of IIis action, unless the bless-
edness of his creature he alwaJs subsumed in that
pleasure as its total substance and root. 'l'hus lIe
is absolutely inhibited by IIis e88cnlial infinitude or
freedom from making self the end of lIis action, or
e"er doing under any cireumstances as He pleases,
without rcfcrence indeed to C"erybody elsc's welfare.
lIe cheerfully allows us 8 monopoly of that saddest
and most vulgar delight. .t'or he who is essentially
free or infinite as being creative, abjures all empiricnl,
or felt consciolls and pllCnomennl, freedom, because
lIe is absolutely without selfhood, and hM no contact
460
OUR MORAL AND RATIONAL MANHOOD
with the unclean
thing
save in His creatures. All
His infinitude or freedom is
mortgaged
to the neces
sity
of
bringing
His creature to
ripe
natural or
spontaneous
manhood,
and
only
when that burden is
accomplished
and that most Divine
pleasure
realized
will He
enjoy
His first faint chance of
seeing
Him
self
reflected in the
happiness of
His creature.
Very
well then : our moral and rational manhood
is not our natural
manhood,
but
only
a distorted and
diffracted
image
of that
unitary
substance as seen in
the mirror of our divided and discordant
personalities.
It is a similitude of our natural
manhood,
a sort of
photographic negative
of
it,
by
whose constant school
ing
the Divine Artist
prepares
and leads us
eventually
to
descry
and detect the
positive
truth
upon
the sub
ject.
It is a similitude or semblance which we in
deed are
long
content to mistake for the
reality,
but
this comes of our never
having yet
known the
reality
by living
contact,
but
only by hearsay.
It is true
that the
reality
once made itself known to men in
a
general prophetic way through
a
very
remarkable
historic
person, miraculously
born at a
great
crisis
of the church s
history,
when the church itself was
putting
off her ritual or ceremonial
dress,
and
taking
on actual flesh-and-blood substance. But the
great
and merciful truth at that time clothed itself in such
weak,
dejected, dying
literal
form,
that
though
its
4GO OUR MORAL A:,.TD RATIONAL JaLL.'l'HOOD
with the unclean thing sa\'e in IIis erootures. All
IIis infinitude or freedom is mortgaged to the neccs-
sity of bringing His creature to ripe natural or
spontaneous manhood, nnd only when thnt burden is
accomplished and that most Divine pleasure realized
will lIe enjoy I1is first faint challoo of seeing lli'l1I-
aclf reflected - in lite huppiness of IIi's crf!afMrt.
Very wcll then: our moral and rational manhood
is not our natural manhood, but only a distorted and
diffracted image of that unitary substance as socn in
the mirror of our di\'ided and discordant personalities.
It is a similitude of our natuml manhood, a sort of
photographic negnth'e of it, by whose constant school-
ing the Divine Artist prepares and leads us eventually
to descry and detect the positivo truth upon the sub-
ject. It is a similitude or semblance which we in-
deed are long content to mistake for the reality, but
this comes of our ml\'er having yet known the renlity
by Jiving contact, but only by hearsay. It is true
that the reality once made itself 'knowlI to men in
II. general prophetic way through a very remarkable
historic person, miraculously born at n g!'C3t crisis
of the church's llistory, when the ehurch itself was
putting off her ritual or ceremonial dress, and taking
on nctual flcsh-and.blood substance. Dnt the great
Il.nd merciful truth at that time clothed itself in such
wcnk, dejcct.ed, dying literal (orm, that though its
NOT A REAL BUT A TYPICAL MANHOOD.
4G1
perfect humanity
was
seen,
men have
always
been
afraid to
argue
from that to its
equally perfect
divin
ity,
and have been content instead
simply
to
cherish
the ecclesiastical tradition on that
subject.*
On his
*
This tradition does not
appear
to have
profited
men much intellec
tually,
but doubtless it has
kept
their
memory,
which is the
porch
of the
mind,
open
to the admission of the
spiritual
truth on the
subject.
I
remember a
good many years ago conversing
on this
topic
with a
highly
valued
friend,
who was besides a
very distinguished
name in literature.
And he said in
reply
to an account I had been
giving
him of Sweden-
borg
s intellectual
position
with
respect
to the Christian revelation:
The
fatal
criliciK,ii
upon
Christ s
pretension
to
Divinity
will
always
be the
fact of
his
hating iynominiously
succumbed to his
persecutors,
when
if
his
personal pretension
were well
founded
he
ought
to have annihilated them.
If
Christ had ecer
authentically
revealed
Deity,
he would have
flashed
home the conviction
of
his truth to
every
man that saw
him,
in sheer
despite
too
of
the man s
strongest
rational
prepossessions
to the
contrary.
I ventured to
rejoin,
that
my
friend s own notion
upon
the
subject
seemed
to reduce
poor deity
to what the French would call an
impasse
within
his own
creation,
or what our own rustics would call "a
very
hard
lix,"
inasmuch as it neither allows him to become known in
himself,
nor
yet
permits
him to reveal himself to men s
knowledge
in the nature of his
creature,
without
effectually blighting
at the same time all that makes
that nature
respectable, namely,
the creature s freedom and
rationality.
This freedom and
rationality,
which alone
give
the creature a conscious
ness of
manhood,
are however what
actually prevent
his ever
truly
knowing God,
for he both
instinctively
and
deliberately
claims these
superb
attributes as
proper
to himself or his own
absolutely,
and not
exclusively
as God s attributes in his common nature. A revelation from
God
accordingly
which should involve the least
practical
dishonor to
these attributes in
man,
is not to be
thought
of as
possible.
In fact
the
only
revelation at all
possible
or thinkable from God to
man,
is
one which conciliates
every
man s
private
freedom and
rationality
to
it,
NOT A RY.AL nUT A TTP1CAL 461
pcrfcd hum8nity was seen. Illcn have nlwnJs becn
nfraid to nrgue from that to its equally perfect divino
ity. 8ud hnl'e been content instead simply to chcrish
tJ1C occlcsiastiCllI tradition on that subject. On his
Tllis tradition docs not to hue profiled men mlleh iut.elleo-
tudl,., but it hal kept their memor,., which iltbe porcb of the
mind, open to tbe adn,ilsioll of the Ipi!itual trutll 011 the I
rememhtt good mIn,. ,.un ago conyenins 011 Ibis topic with a biglil,.
ulued frielld, wl,o WII besides a yery distiuguUhed name in Iitcrature.
And bc &aid in rcpl,.to l\lI ICCOlUlt 1 bad been gi..illS !lim of Sweden-
horg'. iutel1ectu.1 poeition wit1l respect to the CbriotiaD. reel.tioll'
Tu/ot"t criticil.. "PQ" Clui,(, pnt,,,,itn t,. Didaity leii/ t>llCap '" tu
/t>tf 0/ ig.,..iajo",'y '1IU".6ed I,. Ai, perNrlI(lf'I, eM. if Ai,
1"10.,,1 prt!""i,.. ICtfl ",lfj'IJ""ded ""!JAt ttl hi" o..ijilt>ltd tj,.
If (;jri-t at!' a.llIe.IiM"y rt,lIIl,1I Deify .4e lCtJ.li "",W
b_ (44 qf ji, t... 10 'nry _. Ihli 'a", ji., j. ,1_
d"pit, too qf 1M ."a', ,,,Ii,..,,1 prep,.".."io.. 101M coal,"ry.
I ,entured to rejoin, th.t m,. friend'. 0'"' notion upou t1Je lubjcetleemcd
to reduce poor delt, to wb.t the French would call an ;.pt>,'t lI'itbin
hi. own erf:ltiOn, Ill" wbat our OWII rw,ti(ll would caU "a 'IC'1l1.anl. h,"
wumuch II it either allow. him to "bt.oome kllown in himselr, nor ,et
pennill bim to retll Lilllldf 10 knowledge in Ihe n.lIne Gr his
creature, ... ithout ell'eclllall,. blighting .t the".me time ..11 th.t make.
tb.t naturtl rupeel.l.hle, III.mel" tl,e crtatnre'. freedoln ..nd I'ILiollllit,..
Thi. {reedom and I'II;oftalit" wb.ich alone give tbe creature a ooUleiolls-
nCSI of 11111,1100<1, are bowever ...1I3t Klu.lI] Pl"c.'cot his erer trul,.
knowing God, for he both in.lilletivel, aud ddibel'ltel,. elaiml tbC50
.uperb .ttribute. al proper to hirntel( or OtI'a .blOlulel" .ud not
luIUl;rel, .. God', .uriJJ.lt, j. /til A rerelatiou from
God aceordingl,. wbich should ;1I'ol,e the pl'lClical di'bonor to
Ihese attribute. ill mill, il lIot 10 be tho_KIlt 0( IS poaible. In f.:u:t
the onl,. l'e'Iel..rion at all possible or Ibwhb1e fl'Olll God 10 IIlan, ia
one which eoucililtu nery mill's }lri'ato freedom and ntiolll.lit,. to it,
462
CHRIST CRUCIFIED
THE ONLY
ADEQUATE
Jewish side of
course,
which related him to a
purely
typical
or
figurative
economy,
Christ was bound to be
accursed
both of God and man
;
for his
personal pre
tension
as the Jewish
Messiah,
sent to deliver his
brethren
according
to the flesh from
bondage,
and
exalt them to the
supremacy
of the
nations,
was as
full of inward
blasphemy
towards the Divine
name,
as it was full of outward
contempt
towards the human
race. It was
only
in his
crucified aspect accordingly
that he vindicates the
spiritual
truth of his
mission,
or allows
any
trace of his
divinity
to
appear
;
for here
he is
seen,
in
open contempt
of
every
most sacred
national
tradition,
sternly rejecting
from himself a
Jewish
humanity,
and
putting
on a universal
one,
that
is,
one which should be neither Jewish nor
Gentile,
but
broadly unitary
or
universal,
to the
effacing
of all
literal discriminations whatever
among
men.
But I have not taken so much
pains
to
prove
to
you
: that our moral and rational manhood is not a
real
manhood,
but a
quasi
one,
intended
only
as a
preparation
for our real or natural manhood when it
comes :
altogether
for its own
sake,
but with a view
also to
get
some needed
light upon
the answer to our
third
question,
which it is
high
time we were con-
by showing
that God himself is the sole and infinite substance of these
attributes,
only
in natural or
impersonal,
that
is,
universal and
unitary,
human form.
462 CHRIST CRUCIFIED TIlE O:s'LY ADEQUATE
Jewish side of course, which related him to a purcly
typical or figuratire economy, Christ was bound to be
accursed both of (kid and mall; for his personal pre.
tension as the Jewish Messiah, sent to dcli\'cr bis
brcthren according to the flcsh from hondagc, and
[ exalt them to thc suprcmacy of the nations, was as
full of inward blasphemy towards the Divine name,
as it was full of outward contempt towards the human
race. It was only in his crudjied aspect accordingly
that he \'illdicates the spiritual troth of his mission,
or allows allY trace of his divinity to appear; for herc
he is seCIl, ill open contempt of crery most sacred.
national tradition, sternly rejecting from himself a
Jewish humanity, and putting on a uni\'crsal one, that
is, one wllich should be neither Jewish nor Gentile,
bnt broadl)' unitary or unh'crsal, to the cffacillg of all
Iitcrol discriminations whatevcr among men.
Dut I havc not taken so much pains to pro"c to
you: that our moral and rational manhood is not n
real lllanhood, but a qUMi one, intended only as a
prcparation for our rcnl or natuml manhood whcll it
comes: altogether for its own sakc, but with 11 "icw
also to get somc ncedcd light upon thc llnswer to our
third question, which it is high time we were con-
bysbowiog tb.at God him$Clr is the sole and infinite Ilibstaoee or these
aUriblll, 0ll.11 ill. n:r.tunl or impetlO!l.ll, that is, \Iwrersal and IIDitar1.
hllman {orlll.
REVELATION OF GOD IN HUMANITY.
.ji;;5
sidering.
Our actual manhood as we have seen is an
altogether provisional
one intended to serve as a mere
scaffolding
to our natural
manhood,
as a mere foil or
set-off to it when it is
ready
to
appear
in its own
infinite Divine lustre
;
and I have
thought
that
by
first
familiarizing your imagination
somewhat with
this
mighty
truth I
might
assist
you
to a fuller com
prehension
of the answer I am about to
give
to the
question
now before us. That
question may
be for-
mulated thus : What
precise machinery
does human
nature
require
in order
historically
to avouch
itself,
or
authenticate
itself
to the
public
conscience
of
men,
AS
THE WORLD S SOLE LIFE : so at
long
last
harmonizing
the
finite,
phenomenal,
or
merely
conscious man with
God s
spiritual
infinitude or freedom ?
The
machinery
of human nature
by
which it ulti-
mates its
proper
life,
turning
all
history
into its obe
dient
vehicle,
and
filling
the entire
public
conscious
ness of men with its
renown,
is
solely
made
up
of
what we call the church and the world. These
terms,
however, remember,
express
no
objective
but a
purely
subjective reality
in man
;
or what is the same
thing
they
neither of them indicate a
physical
or
material,
but on the
contrary
a
purely metaphysical
or imma
terial,
substance in
humanity.
And a
purely metaphys
ical or immaterial substance in
humanity
can
only
be
A MIND. This
accordingly
is what the church and the
REVELATIOS or GOD IIUllA:s'ITY. 4G3
sidcrillg. Our actual manhood as wc lmve seell is nn
altogethcr pro,'isional one intended to scn'c as n mere
scaffolding to our natuml manhood, as a mere foil or
to it when it is rcndy to appror in its OWl!
infinite Divine lustre j and I hn\'e thought that by
first familiarizing )"our imnginntion somewhat with
this mighty truth I might assist )"ou to a fuller com-
prehension of the answer I am about to gi\'e to the
(Iucstion now before us. That qnestion may be for-
mulated thus: Tlnat preciae machinery doea hUlllall
nature require in order hiatoricatl,y to avouch iii/elf, or
aulhcntieate il8e{f to tlte public collacience of men, AS
TilE WORLD'S SOLE LIFE: so at IOllg last hannonizing
the finite, phenomenal, or merely conscious man with
God's spiritual infinitude or freedom?
The mnchincry of humnn nature 11)' which it ulti.
mates its proper life, turning all history into its
dient "chiele, and filling the entire public conscious-
ness of men with its renown, is solely made up of
what we caU the church and tlte tcOrld. These terms,
howcH:r, remember, eC':press no objccti"e but a purely
subjective n:nlity in man; or what is the same thing
they neither of them indicate a ph)'sical or material,
bllt on the contrary n purely metaph)"sical or imma-
terial, substance in humanity. And a purely meUlphfs-
ienl or immntcrinl substance in humanity Clln only be
A 1I1liD. 1.'bis llccordingly is what the c1tllrcN nnd tlte
464
THE CHURCH AND THE WORLD PURELY
world
mean,
a
purely
mental or
subjective reality
in
man;
the former term
being employed
to
designate
in
those to whom it is
applied
affections turned heaven
ward;
the
latter,
affections turned earthward: "the
church,"
in other
words,
characterizing
the
sphere
of
man s
progressive
mental
development,
"
the world
"
the
sphere
of his arrested mental
development.
The
whole of
humanity
is
comprised
in these two forms
of man s mental
subjectivity.
A man must neces
sarily
have his affections turned towards
heaven,
or
confined to
earth,
and
according
as either is the case
with
him,
he is a least or miniature form either of the
church,
or the world. The church of course tends to
issue
spiritually
in a heaven made
up
of
inwardly
^generate
men,
and the world in its turn to issue
in a
coequal
hell made
up
of
inwardly ^generate
men,
so that unless the Divine
power
had
effectually
ultimated itself in human
nature,
and
thereby
broken
up
this fatal
spiritual equilibrium,
heaven and hell
must have
practically
forever divided the
spiritual
world between
them,
and forever have
given
the lie
consequently
to the
sovereign
truth of God s creative
infinitude.
Nothing,
I venture to
say,
can be
imagined
more re
volting
to our
humanitary
instincts of such infinitude
than the
perfectly
veracious or
unexaggerated pictures
which
Svvedenborg
s
phlegmatic genius gives
us of
464 TilE CHURCH A."iD TnE WORLD PURELY
world mean, a purely 1Nentat or 8uhjcctive reality in
maJf; the former term being employed to designate in
those to whom it is applied affections turned heaven.
ward; the latter, nffections turned earthwnrd: "the
church," in other words. characterizing the sphere oC
man's progressive mental de\'e!opment, "the world"
the sphere of his arrested mental development. The
whole of humauity is comprised in these two COrIrul
of man's mental subjectivity. A man must neces-
sarily have his affections llU'Ued towards heaven, or
confined to earth, aud according as either is the case
with him, he is a least or miniature form either oC the
church, or the world. 'rhe church of course tends to
issue spiritually in a hea\'en made up oC inwardly
regenerate men, and the world in its turn to issue
in a coequal hell made up oC inwardly degenerate
men, so that unless the Divine power had effectually
ultimated itself in hunulll natnre, and thereby broken
up tbis fatal spiritual equilibrium, heaven and hell
must ha\'c practically forever divided the spiritual
world between them, and forever ha\'c gh'cn the lie
consequently to the sovereign truth of God's creative
infinitude.
:l\Tothing, I venture to say. can be imagined more reo
volting to our humanitnry instincts of such infinitude
dltm the perfectly veracious or unexaggerated pictures
which Swedcnborg's phlegmatic genius gi\cs us of
SUBJECTIVE REALITIES IN MAN.
4G5
what he witnessed
among
our
post-mortem
friends and
cronies. If the friend or
crony
in
question
had been on
earth a reverential
person,
and now
consequently
had
his lot
among
the
angels, Swedcnborg invariably
found
that the man s natural
imbecility,
or
insufficiency
to
himself,
had
undergone
no
change through
the event of
death,
the man
being
all the while
spiritually
restrained
from the
frankest profligacy solely by
the
providence of
God exerted towards him
through angelic
association.
And
if,
on the other
hand,
our deceased
acquaintance
had been on earth an habitual
votary
of self and the
world,
and therefore
inwardly
a mocker of God and
the
neighbor,
so that he now found himself to his
great delight
enrolled
among
the lowest of the
low,
Swedenborg
nevertheless
invariably
discovers that the
fellow s
braggart
selfhood is at bottom a
pure
hallu
cination or
sham,
dependent every
moment for its illu
sory
existence
upon
hellish influx and
association,
and
tolerated
only
for some transient incidental use
pro
moted
by
it to other existence.
Could
any thing
then well be more hideous and
implacable
to human
pity
than such a
picture
of men s
celestial or infernal
possibilities,
if the
picture
were
intended to
represent
an eternal
reality
? The
picture
to be sure was not intended to
represent
an eternal
reality,
but we see from it
excellently
well what the
eternal
reality
must have been
(only
much
worse),
SUBJECTIVE RE.AUTIES IY MAY. 4G5
what he witnessed among our p08I.INorlem fricnds anti
C1"Onics. If the friend or crony in question bad been on
carth a reverential person, and now conscqnently had
llis lot among the angels, Swedenborg invariably found
that the man's natural imbecility, or insufficiency to
himself, had nndergone no changc throngb the evcnt of
death, the man being all the while spiritually restrained
from the jrani:e81 projlifJacy wId!! by the prol;ideJlce 0/
God ucrtcd tOU'ardJ !tim throllgh anfJclic asl/OCialioJl.
And if, on the other baud, our deceased acquaintance
had becn on earth 011 habitual votary of self and the
world, and therefore in'o"ardly a mocker of Goo and
the neighbor, so that hc now found himself to his
great delight enrolled among the lowest of the low,
Swedcnborg nevertheless invariably dif;co\'crs that thc
fellow's braggart sclfhood is at bottom a pure hallu.
cination or sham, dependent evcry moment for its iIIu
sory existence upon hellish influx and association, and
tolerated only for some transicnt incidental use pro
moted by it to other existence.
Could nny thing then well be more llidcolls and
implacable to human pity than such a picture of men's
celestial or infernal possibilities, if the picture were
intended to represent all etcnlol reality? 'fhe picture
to be sure was not intcnded to represent an eternal
reality, but we sec from it c:<cellcntly well what the
eternal renlity mnst have been (only much worse),
466
THEY ARE THE SIMPLE MACHINERY
if the true
sphere
of the creative infinitude had not
been realized in our nature. Now the evolution of
man s natural
destiny,
and with it
consequently
his
participation
of immortal
life,
has been
strictly
iden
tical with the
growth
of the civilized
State,
that
is,
with the
growth
of our
earthly
life out of absolute
bondage
to the material elements of nature into a con
dition of free
citizenship
: so that we
may say
with
entire truth that the advent of this
(prospectively)
free
State of man on earth under which we have the
hap
piness
to
live,
has been the fruit of a
gradually
fiercer
attrition between the church and the
world,
and of
that
exclusively.
The two
universally recognized
elements then of
our Christian
civilization,
which are the church and
the
world,
make
up
between them that
requisite
ma
chinery
of human nature
by
whose
conflicting yet
con
current
play
it
finally
avouches itself the
supreme
law
of man s
activity.
I do not
say,
mind
you,
that the
church and the world are in the least identical with
human
nature,
or that
they
have
any
claim to a
parti
cle of her Divine
prestige
and
dignity.
God forbid !
All I
say
is that
they
constitute the mere
machinery
of human nature
by
which it
gradually
works itself
out to the
light
of
day. They
are the
simple machinery
of
its evolution
by
which it
eventually
succeeds in
bringing
itself to men s
recognition
as the conditio
466 TilEY ARE TIlE SIMPLE MAClII::>o'ERY
if dIe true sphere of the creative infinitude had not
been realized in our nature. Now the emlution of
man's naturol destiny, and with it consequently his
participation of immortal life, bas been strictly iden-
tical with the growth of the civilized State, that is,
with dlC growth of our earthly life out of absolute
bondage to the material clements of nature into neon-
dition of frec citizenship: so that we may say with
entire truth that the adrent of this (prospectively) free
State of mon on earth under which we ha\"e the hap-
piness to lh'e, has been the fruit of a gradually fiercer
attrition between the church and the world, and of
that exc1ush'cly.
The two universally recognized clements tben of
our Christian civilization, which arc the clmrch and
the u:orld, make up between them that requisite mn-
chiner>' of human nature by whose conflicting yet con-
current plar it finally a\'ouehcs itself the supreme law
of man's ncth-ity. I do not say, mind you, that the
church nnd the world nrc in the least identicnl with
llllmnn nature, or that they have any claim to a porti-
cle of her Divine prestige and dignity. God forbid!
All I say is that they constitute the mere machiMr!l
of human nature by which it gradually works itself
out to the light of day. They arc the' sill/ple machiner!l
oj its erola/ion by which it c\'cntually succeeds in
bringing itself to men's recognition as the conditio
OF OUR NATURAL EVOLUTION.
467
sine
qua
non of their Divine and immortal life. Their
sole historic or Providential
purpose
has been to
serve
as a
platform
to the
development
of men s real or
natural
consciousness,
as
utterly
distinct from and in-
veterately
hostile to their
phenomenal
or
personal
con
sciousness
;
and when this use has been
accomplished
they
are
bound,
both of
them,
to tumble off into
"
the
condition of weeds and worn-out faces." Thus the
church and the world bear to each other the relation
of base and
superstructure,
or
negative
and
positive
conditions of one and the same
metaphysic
result,
that
result
being
the evolution of
humanity,
or of men s
natural consciousness in
orderly
social form. The
incessant attrition to which these base mechanical
factors of human nature are doomed
by
their fierce
mutual
antagonism,
is
practically
obviated in
great
part by
their
engendering
between them what we term
the civilized State of
man,
as a
temporary compromise
between creature and
creator,
or a
richly provisional
outcome of human
destiny
while the social form of our
nature is still
unachieved,
or its
grand
consummate
celestial flower is still in
abeyance
to the coarse
earthly
necessities of
leaf,
and
stem,
and roots. And
they
both
appear
at last so
approximately
humanized,
or
weaned of their inveterate
animosity,
in their child the
State,
but
especially
in their
grandchild,
which is the
free
State or
republic,
that
although they
have neither
or OUR XATURAL EVOLUTIOY. 467
8iRe qua non of their Divine and immort:ll life. Their
80Ie historic or Pro\,idential purpose has been to servo
as l\ platform to the de\'elopment of men's real or
nalural consciousness, as utterly distinct from and in.
\'eterately hostile to their phenomenal or pcrsonnl con
sciousness; and when this lise has been accomplished
they arc bound, both of them, to tumble off into" the
condition of weeds and worn-out faces." Thus tho
church and the world bear to c{leh other tho remtion
of oose Dnd superstructure, or negnth'e Dnd positive
conditions of one and the same metaphysic result, that
result being the e\'olution of humanity, or of men's
natural consciousness in orderly social form. The
incessant attrition to which these hase mechanical
factors of Illlman nature are doomed hy their fiecre
mutnal antagonism, is practically oh\'inted in great
part by their engendering bet wecn tbcm what we term
the civilized Stnto of man, ns a temporary compromise
betwcen creature and creator, or n richly pro\'isiollal
outcome of human destiny while the social fonn of our
nature is still unachievcd, or its grand consnmmate
celestial flower is still in o b c ~ ' a n c c to the coorse earthly
necessities of leaf, and stem, and roots. And they
both app<>ar at last so approximately humanized, or
weaned of their inveterate animosity, in their child the
Stote, but especially in their grandchild, Wllich is the
free Stato or r('public, tlult although the)' hn\'e neither
4G8
THE EXISTING WORLD-WIDE
of them the least intrinsic fitness to
guide
or control
human
destiny, they
have
yet
somehow had the art or
address to
perpetuate
their bad
empire
over the hu
man mind down to this
very day.
This in fact is
to-day
the world-wide
tragedy
of
human life. Human
life,
even now when its social
ideal is so
imperfectly
realized even in
thought,
would
be a
tolerably
clean and
reputable thing,
were not its
honest interests so
foully complicated
with those of
the
self-righteous
church and the
selfish,
servile world.
This
metaphysic machinery
of human
nature,
instead
of
any longer unconsciously promoting
its
evolution,
has
consciously
undertaken to stifle it
by compressing
its nascent
activity.
That is to
say,
the church and
the
world,
in the
persons
of their more astute
adepts,
have
begun dimly
to feel that their
joint offspring,
the
civilized State of
man,
was never intended
by
God s
providence
to be a
finality
in human
history.
I don t
mean to
say
that
worldly
and ecclesiastical
minds,
however astute
they may
be,
have the least intellectual
insight
of God s truth
upon
this
subject.
I have n t
the
slightest
idea,
myself,
that
they
have
any
intel
lectual discernment of the
entirely provisional
or
provi
dential character of our
existing
civilization,
in that it
was intended to base a Divine-natural evolution of
human
life,
and
disappear bag
and
baggage
when that
end is
accomplished.
But these secular and ecclesi-
468 THE EX1STlSG WORLD-WIDE
of thcm the least intrinsic fitness to guidc or control
human destiny. they have ),et somehow had the nrt or
address to perpetuatc their bad empire O\'cr the hu-
man mind uown to this "cry ilily,
'l'his in fact is to-day thc worldwide tragedy of
human life. Hnman life. even now when its social
ideal is so imperfectly realized c\'en in thought. would
be a tolembl)' clean and reputable thing. were not its
honest intercsts so foully complicate<! with those of
the self-li.ghtcons church and the selfish, sen'ile world.
This metaphysic machinery of human nature, instead
of any longer unconsciously promoting its c\'olution,
has consciollsly undertaken to stifle it by compressing
its nasccnt acti\'ity, That is to say, the church and
the world. in the persons of their more astute adcpts,
have begun dimly to feel that thcir joint offspring, the
ch'ilized State of man, was never intended by God's
pro\'idellcc to be a fmality in human history. I don't
mean to say that worldly and ecclesiastical minds,
howc\'cr astute they may he, have the least intellectual
insight of God's truth upon this subject, I have n't
thc slightest idea, mysclf, that they ha\'c any intel.
lectual discernment of the entirely provisional or provi.
dentin.! Chllt3ctcr of our existing civilization, in that it
was intendcd to base a. Divine-na/ural cvolution of
human life, and disappear bag nnd baggage wben that
cnd is accomplished. But these secular and ccclesi.
TRAGEDY OF HUMAN LIFE
4G9
nstical minds are at least in sensible contact with the
actual facts and
leading providential
tendencies of the
time,
and their own inordinate self-love and love of
rule insure that none shall feel so
keenly
as
they
the
gathering
clouds that are
rolling up from
within over
the technical
State,
erelong
to descend in floods of
devouring
rain, hail,
and
tempest upon
the devoted
heads of those whose
hope
in God is limited to it.
Hence their
present persistent
efforts to
perpetuate
and extend their
empire, by appealing
no
longer
to
the
political
or civic conscience of men for
support,
but to the
hopes
and fears of the
private
or
personal
consciousness.
This however is a
gross usurpation.
Neither church
nor world has a shadow of claim
upon
men s individual
respect
and
attention,
save in so far as men first of all
have a
purely superstitious regard
for the State as a
finality
of God s
earthly providence. Nothing
can be
more
preposterous
than this baleful
superstition.
The
State has no
permanent
or absolute
rights
over the
human conscience. It was never
intended,
as I have
already
shown,
for
any thing
else than a mere locum
ti tn
ns,
a
simple
herald or
lieutenant,
to
Society,
while
Society
itself was as
yet wholly unrecognized,
and
indeed undreamt
of,
as the sole intellectual truth of
man s Divine-natural
destiny.
And the church mean
while as the
geniior
of this
temporary
civilized State
TRAOEDY OF LifE 4G9
nsticnl minds are At lenst in sensible contact with the
nctull.1 fncts nnd lending providential tendencies of the
time, Qlld their own iuordinnte sclf.love anti love of
rule insure that none slmll feel so keenly ns they the
gathering clouds that nrc rolling up from lei/hill. over
the tcchnicnl State, erelong to descend in floods of
devouring min, hail, nnd tempest Upoll the dCl'oted
hends of those whose hope in God is limited to it.
I Icnce their present persistent efforts to perpetuate
nnd extend their empire, by appealing no longer to
the politicnl or civic conscience of men for support,
but to the hopes and (enrs of the pril'nte or personal

This howc\'cr is n gross usurpntion. Kcither church
nor world has a shadow of elnim upon men's indh'idual
respect nnd nttcntion, save in so (ar LIS men first o( all
haro a purely superstitious regard (or tho Stote liS a
finnlity of God's carthly providence. Nothing can be
more prepostcrous than this baleful superstition. '1'he
State bas no permanent or absolute rights over the
humnn conscience. It \Vas ne\'er intended, as I hnve
nlready shown, for any thing else than a mere locll.].
l(!1fe1l8, a simple herald or licuten:'lOt, to Society, while
Society itself was as yet wholly unrccogllizcll, nllt}
indeed undreamt of, as the sole intellectual truth of
man's Divinc.nntnml destiny. And the church menn.
while as the genitor of this temporary civilized Stntc
470
IS THAT CHURCH AND WORLD PERSIST
of
man,
has no other office in the name of the celes
tial or
paternal providence
that
presides
over
it,
than
prophetically
to
promise every
man a mem
sana,
that
is,
a sound mind. Neither has the
world,
as the
genitrix
of the
State,
any
other office derived from the
earthly
or maternal
providence
involved in the
State,
than
prophetically
to
promise every
man a
corpus
sanum,
that
is,
a sound
body,
wherein his mens sana
may
house itself with
comfort,
and exercise its
power
unimpeded.
But no one has ever been such an
abject
noodle as to maintain that this Divine
prophecy
and
promise
in behalf of universal man
kept up by
the
church and the
world,
were ever intended to be ful
filled
by
the
merely
instituted State of
man,
that
is,
by
a
regimen
of mere
citizenship,
in which the con
science of men should be
persistently
held submissive
to tutors and
governors.
At all
events,
the actual
facts of the case must soon disenchant him. For no
fact is more notorious than that there is
actually
no
man within the
precincts
of civilization
possessing
an
absolutely healthy
mind,
or an
absolutely healthy body.
In truth the church and the
world,
in
generating
civil
ization,
have had a
purely prophetic
relation to the
human
mind,
and no
pretension
can be more
utterly
absurd on their
part
than to claim
any relevancy
to
man s
living
or
spiritual
consciousness.
They
have
never had the
slightest
claim to human
respect
in
470 IS THAT ClIURCII ASD WORLD PERSIST
of man, has no other office in the name of the celes.
tial or paternal providence that presides o'.-er it, than
prophetically to promise every man a mCM 4ana, that
is, a sound mind. Neither has the world, as the
genilri.r. of the State, allY other office derived from the
earthly or maternal prm'idellee invoh'cd in the State,
tlmn prophetically to promise e\'ery man a COrplU
aallUIIl, that is, a sound body, wherein his me", ,ana
may house itself with comfort, and exereise its power
unimpeded. llut no aile has ever been such an abject
noodle as to maintain that this Dh'ine prophecy and
promise in hehalf of universal man kept up by tlle
church and the world, were e\'er intended to be ful
filled by the merely instituted State of man, that is,
by a regimen of mere citizenship, in which the con.
science of men should be persistently heM, submissive
to tutors and go\'ernors, At aU e\'ents, the actual
facts of the case mllst soon disenchant him. l ~ o r no
fact is more notorious than that there is nctuall.r no
man within the precincts of civilization po6sessing an
absolutely healthy mind, or an abso11ltely healthy body,
In truth the church and the world, in generating civil.
izntion, ha\'e had fL purely prophetic relation to tlle
human mind, and no pretension can be more utterly
absurd on their part than to claim any relevancy to
man's li\'ing or spiritual consciousness. They hav6
never had the slightest claim to human rcspeet in
IN BURROWING IN MEN S PRIVATE CONSCIENCE.
471
themselves,
but
only
in
producing
their
joint offspring,
the State.
They rightfully
end or
merge
in her forma
tion,
and have no
logical pretension
to survive it a
single
instant. Above all and at this
day they
have no
particle
of
right
to
arrogate
the least control over the
mind of
any
man who does not
conscientiously
iden
tify
his manhood with the
State,
or limit it to
good
citizenship,
so forever
rejecting
the invitations of in
finite
goodness
and truth.
For this
empirical
State of
man,
whereby
he is
providentially
led into accurate
self-knowledge,
and
so
prepared
for an immortal
destiny,
is with us as
our constitutional
polity
as a
community
announces
fanctas officio,
or
thoroughly
exanimate as to the
beneficent
spiritual
uses which once consecrated it
to men s
respect.
Our constitutional
polity
as a com
munity
makes no
provision
for
priest
or
king,
which
seem essential to the State in its
merely political
form,
and we
may
not
unreasonably
infer accord
ingly
that the State under these skies is
casting
its
old
political
skin,
and
putting
on one which is more
decidedly
flexible,
and
congruous
with the
perfected
or
social form of our nature. In other words : the common
life of man in this
hemisphere
is
undergoing
a marked
formal or
providential change,
in
ceasing any longer
to
acknowledge
outward
sanctions,
and
learning
more
and more to
acknowledge only
inward ones. Of
l ~ J3CRROWISQ l ~ llE::'t"S PRIU,TE cosscn:scI. 471
themselves, but only in produciug their joint offspring,
tbe State. 'l'hcy rightfully end or merge in ber forma-
tiOIl, and ha\'e no logical pretension to sllr\'i\'e it a
single instant. Above all and at this day they havo no
particle of right to arrogate the lenst control over the
mind of any maD who docs not conscientiously iden_
tify his manhood with the State, or limit it to good
citizenship, so form"or rejecting tbe imitations of in-
finite goodness ami truth.
}'or tbis empirical State of man, whereby he is
pro\'identially led into nccnmte self-knowledge, and
so prepared for an immortal destiny, is with us-as
our constitutional polity as a community announces
- flJ1fclll8 ojficio, or thoroughly exauimate liS to the
beneficent spiritual uses which ollce consecrated it
to men's respect. Our constitutional polity as a com-
mnnity makes no provision for priest or king, which
seem csscntial to the State in its merely political
form, and we may not unrensonably infor accord
ingly Ihat the State under these skies is oasting its
old political skin, and putting on one which is more
decidedly flexible, and congruous with the perfected or
social form of our natul'C. In otber words: the common
life of man in this bemisphere is undergoing a marked
fonnal or providential change, in ceasing I\n)' longer
to acknowledge outward S:lnetions, and learning more
9 and more to acknowledge only inward OliOS. Of
472
STATES NO SOONER BECOME UNITED
course this
improvement
in the common lot involves
a
corresponding
demoralization in the
private
or
per
sonal
sphere,
save where men s
personal
life
distinctly
reflects the common
life,
or
acknowledges
no law so
sacred as that of the
public
welfare. For there are
it must be admitted too
many
fierce and avaricious
natures
among
us to whom the State no
longer
exists
as the
symbol
or
representative
of an outward order in
human
life,
and at the same time does not
begin
to re
veal itself as the
symbol
or
representative
of a much
more
constraining
inward
order,
and all these neces
sarily
look
upon
their fellow-men as delivered over to
their use to be fleeced ad libitum. But notwithstand
ing
these
deplorable
limitations I insist that the dis
tinctively
common unconscious life of these
spiritual
latitudes that is to
say,
the heart and mind of the
American
people,
uncontaminated
by European
and
especially
sacerdotal
pauperism
is one of
great
eleva
tion. And there is no
way
to account for the fact but
by acknowledging
that the American State is
really
become the vehicle of an
enlarged
human
spirit.
I
have
myself
no doubt of the constant
operation
of this
cause.*
Living
as I for
many years
have done
*
It
ought
not to be
forgotten
in this connection that the form of our
polity
bears on its
very
face,
that
is,
in its
name,
an intimation of the
spiritual change
it
represents.
It is not
America,
but the UNITED
STATES
ofAmerica,
"one out of
many,"
as its motto
reads,
to which the
472 STATES 1'0 SOO:s'ER B E C O ~ E rlS/TED
course this impro\'emcnt in the comlllon lot inmhcs
n corresponding demoralization in the private or per.
sonat sphere, save where men's personal lifo distinctly
reflects the common life, or ackllO'"'I"Jedges no law so
sacred as that of the public welfare. 1,'or there are
it must be admitted too many fierco and a\'aricious
natures among us to whom the State no longer exists
llS the symbol or represcntati\'e of an outwllrd order in
humalllifc, and at the same time does not begin to re
vcal itsclf as thc sJlllbol or representative of n milch
more constraining inward ordcr, and all these noces
sarily look Upoll their fellow.men as delivered o\'er to
their usc to be fleeced ad libituJJI. Rut notwithstand.
ing these deplorable limitations I insist that the dis.
tinctively common unconscious life of these spiritual
latitudes-that is to say, the heart and mind of the
Amel'ican people, uncontaminated by Europcnn amI
cspecially sacerdotal pauperism- is olle of gl'ellt cleva.
tion. And there is no way to account for the fact but
by acknowledging that the American State is really
become the vehicle of an enlarged human spirit. I
hav6 rnJsclf no doubt of the constant operation of this
cause, - Living as I for many )'ears have done
It ougbt Ilot to be forgottell ill this COIlnec&n tbst tile form of OUf
)lQlily belU1 011 it. velj face, tha.t i,., ill its Ilame, J.Il llltimatioll o( tbe
spiritual eha.uge it representl!. It is oot America, but the L'lClUll
SUTU IfA#ltrUfI, "ODe out or Illanr," u ttl! motto readl, 1.0 wbich the
THAN snriF.TY IS INAUGURATED.
-IT. ;
among plain
Now
England people,
I am
continually
struck with the
singular
natural or interior refinement
I encounter in
persons
who have
obviously
been all
their lives without
any exceptional
outward advan
tages. They spread many
of them such a humane or
impersonal
savor around them that
they
seem.
"
native
born
"
to the
skies,
and if their culture were
only
equal
to their
nature,
or their manners as
good
as
their
morals,
heaven would
begin
to be realized on
earth. But we cannot have
everything
at
once,
and
they give
us the essential at least.
The sura of all I have been
alleging
is that we
as a
community
are
fully
launched at
length upon
that
metaphysic
sea of
being
whose
mystic
waters float
the
sapphire
walls of the New
Jerusalem,
metropolis
of earth and heaven. It is not a
city
built of stone
nor of
any
material
rubbish,
since it has no need of
sun or moon to
enlighten
it
;
but its foundations are
laid in the eternal wants or
passions
of the human
heart
sympathetic
with God s
infinitude,
and its walls
are the laws of man s deathless
intelligence subjecting
all
things
to his
allegiance.
Neither is it a
city
into
which shall ever enter
any thing
that
defileth,
nor
expiring
states of
Europe
bow,
or do
deepest homage,
in
sending
over
to these shores their
starving populations
to be nourished and clothed
and otherwise nursed into
citizenship,
which is a condition
preliminary
to their
being
socialized.
TIIAY SOCIETY IS IYAt'GUItATED, 473
among plain Xcw .England pooplc, 1 am continually
struck with thc singular nuturol or intcrior rcfincmcnt
I cncounter in persons who havc obviously becn all
thcir lives without any cxccptiollnl outward adnm
lages, 'I'hey spread manJ of thcm such a llUmanc or
impersonal sa,'or around them that they seem" native
horn" to the skics, and if their culture were only
equal to their nature, or their manners as good as
their morols, hcuven would begin to be rcnlizcd on
earth, llut we call1lot haV6 evclJ'thing at once, and
the)' gi\'e us the at Icnst.
The Slim of all I ha\'e been allcging is that we
as a commullity are full)' launched at length upon
that metaphysic sen of being whose mj'stic watcrs floot
thc sapphire walls of the Kcw Jcrusalcm, mctropolis
of carth and hcn\'cn, It is 110t a city built of "tone
Ilor of any material rubbish, since it has no nccd of
sun or moon to enlighten it; but its foundations afe
laid in tlle eternnl wants or passions of the humnn
heart sympathetic with God's infinitude, and its wnlls
are the laws of man's deathless intelligcnce subjecting
all things to his allegiance, Keithcr is it 3. cit)' into
which shall c\'er enter any thing that defilcth, nor
expiring or Europe bo.... or do in Il'nding
to these shores their starviDg populations to he nouridltd Iud clothed
and othenrise Ilursed iut.o eitiulilbip. whieh is. colldition prdimilllr,1
to their beillg aoeit.liud.
474
THE ONLY OBSTACLE TO GOD S KINGDOM
any thing
that is
contrary
to
nature,
nor
yet any thing
that
produceth
a lie
;
for it is the
city
of God
coining
down to men out of the stainless
heavens,
and there
fore full of
pure
unmixed
blessing
to human
life,
and
there shall be no more curse. These
things
are hard
to be believed as
falling
within the
compass
of our
dishonored and
bedraggled
life. But this is
only
be
cause our feeble-minded and narrow-hearted
clergy
have been so
utterly incompetent
as a
general thing
to divine God s
infinitude,
or
enlighten
the
public
sense in His adorable
ways.
For do not
they
them
selves
regard
our
beggarly citizenship
as the final
achievement of God s
omnipotence
in our nature ?
Do
they
not
perpetually
sacrifice the
patient bleeding
truth of human brotherhood or
society
to it ? Do
they
not
consequently cling
to their
squalid
and ven
omous little ecclesiasticisms as the last
hope
of hu
manity
? These
very
ecclesiasticisms it is which are
the foulest stain
upon humanity,
and do more as
Christ
alleged
than all the world to make men
willing
children of hell. At the bottom of
every
human
heart,
not
ecclesiastically perverted,
there
is,
we
may
be
sure,
a latent belief in God s
spiritual omnipotence
or in
finitude,
and a
hope
of
seeing
it
eventually
realized in
our natural form. But what chance have this
benign
belief and
hope
of
surviving
the torrent of
falsity
and
unbelief which now descends from the Christian
pul-
474 TilE O ~ L Y OBSTACLE TO COD'S KDiCDOY
any thing that is contrary to nature, nor yet any thing
that produceth a. lie; for it is the city of God coming
down to men out of the stainless heavens, and there-
fore full of pure unmixed blessing to human life, and
there shall bo no more curse. These things are hard
to be believed as falling within the compass of our
dishonored and bedraggled life. But this is only be-
cause our feeble-minded and nlUTOw-heartcd clers)'
hD\'e been so utterly incompetent as a general thing
to di\ine God's infinitude, or enlighten the public
sense ill His adorable wa)'s. }'or do not they them-
sch'os regard our beggarly citizenship as the final
achievement of God's omnipotence in our nature?
Do they not perpetually sacrifice the patient bleeding
truth of human brotherhood or society to it? Do
they not consequently cling to their squalid and \'en-
omous little ccelcsiasticisms as the last hope of hu-
manity? These \'ery ecclesiastieisms it is which are
the foulest stain upon humanity, and do more as
Christ alleged than all the world to make mell willing
children of hell. At the bottom of e\'ery human hel\ft,
not ccelesinsticnlly pen'erted, there is, we Dlay be sure,
II L'ltent belief in God's spiritual omnipotenpe or in-
finitude, and a hope of seeing it eventnally renlized in
our natural fonn. But what chance have this benign
belief and hope of sun'iving the torrent of falsity and
unbelief which now' descends from the Christian pul.
IS THE HYPOCRISY OF THE CHURCH.
475
pit,
orthodox and Unitarian alike ? Christ s own name
in the church has become a
synonyme
for the most
signal
dishonor shown to God s
spiritual perfection,
and he who was
put
to his death of shame
only by
the
righteous
men of his
day
and
generation,
now
finds himself in ours resuscitated to one
infinitely
more infamous and
helpless,
in
being
made the shib
boleth of the frankest and most unconscious
spiritual
hypocrisy
ever revealed under heaven.
The best life of the world is
growing
more than
suspicious
of the
sanctity
which attaches to facts or
events,
and insists
accordingly upon finding
the Chris
tian facts and events
interesting
or memorable
only
in
so far as
they
consent to
represent
a truth
very
much
more universal than
they literally,
or on their
face,
constitute. And this accounts for that
alleged
"
de
cease of
faith,"
which has become
among
our dis
honest churchmen the fashionable
religious
cant of
our
day.
Men of a
spiritual
or
humanitary
culture
are
becoming very contemptuous
of
any
Divine cre
dentials that are not first of all
exquisitely
and in
tensely
human.
They unaffectedly
resent the old
dogmatic
traditions of God s outward or
physical
activity
in creation as dreams of the race s
pagan
infancy. They
are ashamed
any longer
to acknowl
edge
God as a clever charlatan or
conjurer, seeking
by
an
incongruous display
of
magical power
and
IS TilE IIYPOCRISY OF TilE CUURCII, 475
pit, orthodox and ullitarilln alike? Christ's own Ilame
in the church has become 0. s)'nony-mc for the most
signal dishonor S}lOwn to God's spiritual perfection,
and he w1lO was put to Ilis death of shame only h}'
tho righteous men of his day and generation, now
finds himself in ours resuscitated to one infinitely
more infamous and helpless, in being made the shib.
boleth of the frankest and 11I0st unconscious spiritual
hn)()Crisy Cl'er revCtlled under hcnven.
The best life of the world is growing more than
suspiciolls of the sanctity which attaches to facts or
events, and insists accordingl)' upon finding the Chris.
tian facts and events interesting or memorable only in
so far ns they consent to r('yr('8{!nt a truth very mneh
more universal than they literally, or on their fnce,
constitute. And this accounts for thnt alleged" de-
eense. of faith," which has become among our dis-
honest churchmen the fnshionable religious cant of
onr day. Men of n spiritnal or humanitary culturc
are becoming "cry eontemptllolls of any m"inc cre.
dentials that arc not first of all exquisitely and in.
tensely human. They unaffectedly resent the old
dogmatic traditions of God's outward or physical
activity in creation as dreams of the race's pagan
illfuucy. They arc ashamed any longer to acknowl.
edge God IlS a c1cver charlatan or conjurer, seeking
by an incongruous displny of magical power and
476
THE LATE COLLAPSED MR. MOODY
majesty
to
propitiate
men s inward and rational rev
erence. And in confirmation of this statement I
appeal
to
your
own
testimony
whether,
when
any
noisy
"
evangelist
"
so-called,
like the late
collapsed
Mr.
Moody,
or the
present
distended Mr.
Cook,
comes
along
to insult this
tender,
ineffable Divine-natural
renaissance
in
us,
and menace it with the
blight
of
the lower
regions, you
have not
yourself always
ob
served that the
energumenous
mountebank never suc
ceeds in
doing any thing beyond inflaming
his fellow-
quidnuncs
of the conventicle but convert himself
into an
object
of
quiet public contempt
and derision ?
This indeed is one of the most
heavenly
omens of our
day,
when we consider the
hopeless
inertness of the
mass of men to the solicitations of
spiritual
truth,
that
some
untidy
zealot or other should ever and anon feel
himself
prompted by
his irritable lusts to come forth
from his subterranean
lair,
and
vituperate
the sun
shiny upper
world this
sunshiny, respectable,
com
monplace
world until
by
his
grotesque
antics he
forces it in
spite
of itself to
recognize
the
spiritual
arrogance
and
blasphemy
which are the veritable soul
and substance of our
professional
religion.
I don
t,
to
be
sure,
very
much love this
respectable, commonplace
world
myself,
and am
very apt
to feel
my respiration
impeded
under its decent
bondage
;
but I
easily
con
done all its
shortcomings,
were
they twenty
times
4 i6 TilE LATE COLLAPSED lin. MOODY
majcst), to propitiate mon's inward and rational ro\,-
crcnco. And in confirmation of this statcment 1
nppeal to Jour OWll testimony whether, whell any
nois)' " o\'allgc1ist" so-called, like the late collapsed
Mr. )loOOy, or the present distended )Ir. Cook, comes
along to insult this tender, ineffable Dh'ine-natural
rCNui88unce in us, and menace it with the blight of
the lower regions, you ha\'e not yoursclf always ob-
served that the ellergumenous mountebank never suc-
ceeds in doing allY thing beyond inflnming his fellow-
quidnuncs of the conventicle bllt comcrt himself
into an object of quiet public contempt and derision?
This indeed is one of the most heavenly omens of our
da), when we consider the hopeless inertness of the
mllSS of men to the solicitlltions of spiritual truth, that
some untidy zenlot or other should e\"cr and allon feel
himself prompted by Ilis irritable lusts to come forth
from his subterrauean lair, and vituperate the sun-
shiny upper world - tbis sunshiny, respectable, com-
monplnce world - until by his grotesque antics he
forces it in spite of itself to recognize tIle spiritual
arrogance and blasphem)' which are the veritable soul
and substance of our professional religion. I dou't, to
be sure, "ery much lo"c this respcctnble, commonplace
world myself, and am very apt to fccl my respiration
impedcd undcr its decent bondagc; but I easily con-
donc nll its shortcomings, were they twellty times
OR PRESENT DISTENDED MR. COOK.
477
greater
than
they
are,
whenever I am thus made to see
how steadfast a
providential
breakwater it
makes to
every
recurrent wave of men s fanatical
self-righteous
ness,
or
tyrannous
love of dominion.
But it is time to
bring
this
letter,
and the whole
series of which it is a
part,
to an
end,
for
though
many
an
interesting point
remains to be touched
upon,
I have
substantially
finished the task I con
templated
when I set
out,
and
my bodily
health is no
longer good enough
to make work for its own sake
attractive to me. Now that
my
task is
done,
I wish
I could have
accomplished
it more
skilfully
;
though
to have
accomplished
it at
all,
with the
impover
ished nerves left
me,
is matter of no little thanks
giving.
I have had no
help
in
writing
but that of the
Holy
Ghost,
which
nowadays
is no
private possession,
but is the common
property
of all
spiritually upright
men,
being
the identical
spirit
of their nature. And
accordingly my only
dread all
along
has been lest
my
inevitably private
and
particular
accents should some
how
overlay
and obscure its
public
or universal ones.
What I
thought by
its
inspiration
to
say
to
you
at
the
beginning
was a
very simple thing.
I intended
to show the exact
harmony
between the literal
per
sonal facts of Christ s
life,
and the
spiritual
or creative
truth of which those facts have been our
only adequate
harbinger
and revelation. Christ s
suffering
and
glo-
on PRESE..'\'T DISTEXDf.D lin. COOK" 477
grentcr than tllCy are, wllcnc,'cr I am thus made to see
how steadfast a l'ro\'idclltial breakwater it makes to
c\"cry recurrent wave of men's fanatical self-righteous_
ness, or tyrannous lo\'e of dominion.
But it is time to bring this letter, and the whole
series of which it is a part, to an end, for though
ronny an interestiDg point remnins to be touched
upon, I have substantially finished the task I con-
templated whell I set out, and my bodily health is no
longer good enough to make work for its o\l'n sake
nttraeti\'e to me. Kow that my task is done, I wish
I could have accomplished it more skilfull)' j though
to hB\'e accomplislled it at all, with tllC impover_
ished ncnes Icft me, is malter of no little thanks-
giving. I h:l\'e had no help in writing but that of the
1I01y Ghost, which nowada)"s is no prh'ate possession,
but is the common property of all spiritually upright
mell, being the identical l>pirit of their nature. And
accordiugl)" my only dread all along has been lest my
inevitably pri"ate and particular accents should some-
how overlay ami obscure its public or universal ones.
,nat I thought by its itlspiratioll to say to )"OU at
the beginning was a "cry simple thing. I intended
to show the exact harmony between the literal per-
sonal facts of Christ's life, and the spiritual or creati,"o
truth of which those faels hn"e been our only ndcquatc
harbinger and re\'elation. Christ's suffering and glo-
478 THE AUTHOR TAKES AN
AFFECTIONATE
rifled
person
was but a normal outcome and
expression
of the infinite creative love towards the human
race,
a love which contents itself with
nothing
short of the
rescue of the created nature from the hands of the
actual or
phenomenal creature,
and its exaltation to
supreme
dominion : and if we honor the historic
type
of this
great
transaction,
much more
ought
we to hon
or the infinite and eternal
spiritual
substance which
alone
inwardly shaped
it,
and made it the
only symbol
of
thoroughly perfect
or Divine manhood the world
has ever
known,
or ever will know. And
having
done
this I
thought
to
sing
a
paean
over our
despised
and
dishonored
nature,
which is at last enthroned in om
nipotent majesty
above the
spiritual
world,
so that
the once divided but now united realms of heaven
and hell fall beneath
it,
and
equally
attest its will :
or if not
equally,
who knows whether in the miracu
lous
providence
of
God,
what is last in rank
may
not
as heretofore avouch itself first in use ?
This I
repeat
was all in effect I intended to
say,
and so do
justice
to the
peaceful spiritual meaning
of
the Christian facts as
they
are
reported
in the
gospels.
But I found
my pathway
so beset with
gainsaying
not
only
on the
part
of our
professional religionists,
but on that also of our sectarian scientific
zealots,
that
I was
obliged
to
pay my respects
to these several
opponents
as I went
along,
so that in
spite
of
myself
478 TilE AUTnOR TAKES AS
rified person wos but 0 nonnal outcome and expression
of the infinite creati\-e 100'e tol\'anls the humlm race,
n love which contents itself with nothing short of the
rescue of the ercnted nature from the hands of the
actual or phenomenal crenture, and its oxaltation to
snpreme dominion: and if we honor the histonc tn>e
of this grent transaction, much mote ought we to hon-
or the infinite Ilnd eternal spiritual stlbstnnee which
alone inwortlly shaped it, nnd made it the only symbol
of thoroughly lK:rfoct or Di,'ine manhood the 'Torld
has e"er Kllown, or e\'er will know, And htH;ng done
this I thought to sing n prean O\'er our despised lLnd
dishonored nature, which is at last enthroned in om
nipotent majesty abo,'e the spiritulli world, so that
the once divided but now united rmlm9 of hcnvcn
and hell fall bcnetlth ii, and equolly aUest its will:
or if not equally, who knows whether in the miracu.
lous providence of God, what is last in rank may not
as heretofore a"ouch itself first in use?
This I repent was all in effect I intended to say.
nnd so do justice to the penceful spiritual meaning of
the Christian facts as they are reported in the gospels,
But I found my p:lthW3y so beset with gainsaying
not only on the plitt oC our professional religionists,
but on that also of our sectarian !tCientific zealots, tbal
I wos obliged to pay my respects to these sc'-erol
opponents u I went along, so that in spite of m)'sclC
LEAVE OF HIS
CORRESPONDENT, 479
my
voice
grew
full of tumult even in
setting
forth the
pacific gospel
truth. The sectarian
religionist
cleaves
to the Christian
facts,
hut denies their
subserviency
to
a hi
(/her
order
of
(ruth. The sectarian
"scientist,"
as
he is
called,
denies the
authenticity
of
^the
Christian
facts in submission to a lower order
offacts.
I hold the
Christian facts to be
authentic,
because I see them to
be needful ultimates or
exponents
of otherwise undis-
coverable and inconceivable
spiritual
truth. Indeed I
hold the
life, death,
and ascension of Jesus Christ to be
the
only
facts of human
history
which are not in them
selves
illusory
or
fallacious,
because
they
alone base a
new creation in man to which
every
fibre of his nature
starved and revolted
by
the actual creation
eagerly responds.
But
viewing
the facts
absolutely
:
that
is,
regarding
them
apart
from the
light they
reflect
upon
the creative infinitude and the
destiny
of
man
the creature of that
infinitude,
and
consequently
as
designed merely
to set off the
person
of Christ to
the
everlasting homage
of mankind :
they
seem to me
utterly
flat,
vapid,
and
contemptible.
I
by
no means
desire to
apologize
then for the contentious strain of
my
letter,
but
prefer
to end
by rehearsing
a
lovely
bit of
Swedenborg
s
experience.
"
Once
upon
a time a numerous crowd of
spirits
was about me which I heard as a flux of
something
disorderly.
The
spirits complained, apprehending
LEAVE OF IUS OORRESrosDEn, 479
In)' voice grew full of tumult e\'eu in setting forth the
pacific gospel truth. The scctarinn religionist cleaves
to the Christian. faets, Qut de"jta their a/lbsenjeRc!! 10
a higAcr order oj tratn, The sectarian" scientist," as
he is callCll, denies the authenticity of ,the Christian
fflets ill aUQIlli!Jaioll to a lowcr order ojlaels. I hold the
Christian faets to be authentic, bccnuse I sec them to
be needful ultimates or exponents of otherwise nndis.
covemblc nnd inconceivnble spiritltal truth, Indeed I
hold the life, death, and nscension of Jesus Christ to be
the only facts of human history wJlieh are IIot in tbem-
selves illusory or fallncious, because they alone bnse a
new creation in mall to which every fibre of his nature
- starved and revolted by the actual creation-
eagerly resp::mds. But viewing the facts ab!lolntely:
that is, rcgnrding them apnrt from the light they
reflect upon the creative infinitude and the destiny of
roan the creature of that infinitude, and consequently
as designed merely to set off the person of Christ to
the everlllSting homage of mankind: they seem to me
utterly fint, vapid, and contemptible. I by no means
dcsire to apologize then for the contentiolls stmin of
my letter, but prefer to end by rehearsing n lovely
bit of Swedcnborg's experience.
" Once upon a time a numerous crowd of spirits
was about me which I heard ns II flux of something
disorderly, The spirits complained, IIpprehending
480
BY A CITATION FROM SWEDENBORG.
that a total destruction was at
hand,
for in the crowd
there was no
sign
of
association,
and this made them
fear
destruction,
which
they supposed
also would
be total as is the case when such
things [namely,
the absence of mutual
association] happen.
But in
the midst of this
disorderly
flux of
spirits
I
apper-
ceived A SOFT SOUND ANGELICALLY SWEET in which
was
nothing
but
harmony.
The
angelic
choirs were
within,
and the crowd of
spirits
to whom the discord
belonged
was mthoitt. This
flowing angelic
strain
continued a
long
while,
and it was said that
hereby
was
represented
how the Lord rules
things
confused
and
disorderly
which are without or on the
surface,
namely
:
by
virtue of A CENTRAL
PEACE,
whereby
the
inharmonic
things
in the circumference are reduced
into
order,
each
being
restored from the error of its
nature."
If then
you
discern the central
peace
which is in
my
little
book,
I do not think its
superficial polemics
will seem out of
place.
And
so,
farewell.
480 DY A CITATIOS FROll SWD:\OOllG.
thal a total destruction was at hand, for in the crowd
there was no sign of associatioll, and this made them
fear destruction, which they supposed (llso would
be total as is the case when such things [namelr,
the absence of mutual association] happen. But in
the midst of this disorderlr flux of spirits I npper-
eeh'ed A SOI'T SOL':\D ASGELICALLT SWEET in which
was notbing but harmour. The angelic choirs were
lcilhin, Ilnd the crowd of spirits to whom the discord
belonged was leitkQul. 'l'his flowing angelic strain
continued a long while, and it was said that hereb)'
"'as represented how the Lord rules tllings confused
and disorderly which are without or on the surface,
namely: by virtue of A C E ~ T R A J . PEACE, "'herebr the
inharmonie things in the circumference alOC reduced
into order, each being rcstored from the error of its
nature."
If tben rou discern the central peace which is in
my little book, I do not think its superficial polemics
will seem out of place. And so, farewell.
APPENDIX A.
2RCY is
equal
whether exhibited towards heaven or
hell. It is of
mercy
to be
punished,
because all
the evil of
punishment
is made subservient unto
good.
A. C. 587.
Equilibrium
is so
perfect
in the
spiritual
world that evil
always inevitably
returns
upon
him who commits
it,
and so
punishes
him. This is called the
permission
of
evil,
and is
allowed for the sake of
amendment,
and thus the Lord turns
all the evil of
punishment
into
good,
so that
nothing
but
good
is from Him. A. C. 592.
An evil
spirit
told me that he was in heaven when he was
in the life of
self-love,
and that it was
impossible any
other
heaven could be than the one he made for himself. But it was
replied
that his
(self-made)
heaven is turned into hell whenever
the real heaven flows into it. A. C. 6484.
By
the marvellous
providence
of the Lord evils are con
tinually
bent to
good
: for the Divine end to
good universally
reigns.
Hence it is that
nothing
in the universe is
permitted
except
for the end that some
good may
result from it. But
whereas man has freedom to the intent that he
may
be re
formed,
he is bent to
good
so far as he
permits
himself to be
bent in
freedom;
thus
continually
from the most
grievous
-
APPEKDIX A.
mirRCY is equal whether exhibited tOWtl.nls heln"cn or
hell. It is of mercy to be punished, because all
the c\'11 of pwmhmcut is made subservient unto
good.-A. C.587.
Equilibrium is so perfect in the spiritual world thnt evil
lllwllJS inevitably rt'tums upon him who commits it, and 50
punillhes llim. This is calkd the permiS!ion of evil, and is
:llloweJ for the of amendment, and thus the Lord tllnlS
all tlle c\,jl of punishment into good, so IlIa! nothing hut
good i, from llim.-A. C.592.
An ('vii spirit told me th31 lIe was in heaven when lie was
in the life of self.lo\'c, lmd Ihat it ",as impossible any other
helu'cn could be than the one he made for But it Wl\S
:replied that his (!!elf-made) heal'tll is turned into hell
the real hcnven f10n into it. - A. C.
By the mar....ellous providence of tbe Lord crib are ron-
tinually 'mit to good: for the Di\'ine end to good ulIi\'ersally
reign!, Hence it that nothing in !lIe univene i! permitted
except for tlle end thllt !ome good may re_ult from it, Dut
'll"hel'l'a! man ha! freedom to the intent that he may be re-
fonned, he i! bent to good !O far All he prrmit! to be
bent in freedom; thu! continually from the mO!t grievous
482 APPENDIX A.
hell into which he strives
assiduously
to
plunge
himself,
into
a
milder,
if he
absolutely
cannot be led to heaven. A. C.
6489
;
see also 3854.
No evil can befall
any
one without its
being immediately
counteracted,
for when evil
preponderates
then it is
chastised,
by
the law of
equilibrium ;
but
solely
to this
end,
that
good
may
ensue. A. C. 689.
When
any
one in hell does
evil,
he is
punished
;
the Lord
permitting
this for the sake of his
amendment,
since He is
essential
justice.
True Christian
Religion,
459.
God
governs
and
disposes
all
things by turning
the evil of
punishment
and
temptation
into
good.
A. C. 245.
It is to be further observed that all evil inflows into man
from
hell,
and all
good
from the Lord
through
heaven. But
the reason
why
evil,
being
thus an influx into
man,
is
appro
priated
to him or becomes his
own,
is because he believes and
persuades
himself that he thinks and does it of himself
;
where
as if he believed
according
to the truth of the case that it is
always
a veritable
influx,
evil would not then be
appropriated
to
him,
or become his
own,
but
good
from the Lord would
be
appropriated
instead. For in this case when evil flowed
in the man would
instantly
think that it came from the evil
spirits
attendant
upon
him,
and when he
thought
this,
the
angels
would turn it aside or
reject
it. For the
influx of
the
angels
is into what a man knows and
believes,
and never into
tohat he does not know and believe : since
angelic
influx is
nowhere fixed or
permanent
save in
things pertaining
to man.
When man thus makes evil his
own, by obstinately believing
that he
originates
it,
he
procures
to himself a
sphere
of that
particular evil,
and so
conjoins
himself with
hell,
for in
spir
itual life
conjunction
is effected
by
accordant
spheres.
Thus
482 .APPE.'WIX A.
hell into which he strives Ilseiduoosly to plunge himself, into
a milder, if he absolutely cannot be led to hClnffi. -.:1.. C.
6189; see also 3851-.
Ko evil can befall IInyone without its being immediately
counteracted, (or when evil preponderates then it is chastised,
by the law of equilibrium; but solely to this end, that good
may ensue. - A. C. G8\).
"Then any onc in hell doe! evil, he is punished; the Lord
permitting this for the sake of his amendment, since lIe is
essential justice.- True Ckrutia1f, IMigioll, 459.
God go\'erns and disposes all things by turning the evil of
punishment and temptation into good.-A. C.245.
It is to be further obsen'ed that all c,it inflows into man
from hell, and all good from the Lord through heaven. Dut
the l'Cason why evil, being thus an influx into man, is appro-
priatro to him or becomes 1m OW1l, is beCllUse he believes and
persuades himself that be thinks and docs it of himself; where-
as if he believed according 10 the truth of the cue tlmt it is
alwaJs a veritable inOux, e\il would not then be appropriated
to him, or become his own, but good from the Lord would
be appropriated instead. For in tlLis ca..oc 'when e\'il flowed
in the man would instantly think that it came from the evil
spirits attendant npon him, and 'II'hen he thought this, the
angels would tum it aside or reject it. For tAt i"jluJ: rif IRt
allgel, j, i"to WRot 4 mall K"otr, alld b t l i ~ u , QlId ntur i"lo
fORal Rt don not 1""010 a"d bditl.'t .. since angelic influx is
1I0'where fixed or permanent ll.we in things pertnining to man.
"When man thus makes evil his own, by obstinately believing
that he originate!! it, he procures to himself a sphere of that
pllrliculAr evil, and $0 conjoins himself nih hell, for in spit-
ilu3;llife coujunction is effected by accordtlnt spheres. 'Thus
APPENDIX A.
483
the
spiritual splim-
of man or
spirit
exhales from the life
of his
love,
and advertises his
quality
even to those at a
distance from him. A, C. G20(J.
They
who tliink from an idea of
space,
as
every
one does
who is in the
world,
perceive
that hell and heaven are
spatially
very
remote from man. But the fact is
exactly contrary
to
their
impression
of
it,
heaven and hell
being
in
man,
and
nowhere outside of
him,
heaven in the
good
man,
and hell
in the bad man. Furthermore
every
one after death floats
into the exact heaven or into the exact hell with which he
identifies himself in the world. A. C. 8918.
Sometimes
spirits recently
deceased,
who have been evil
inwardly during
their life in the
world,
but
outwardly orderly
from
prudence, complain
that
they
are not admitted into
heaven,
having apparently
no other
opinion
of heaven but as a
place
into which admission is
granted
of favor. But
they
arc
told that heaven is denied to no
one,
and if
they
desire
admission
they may
have it. But when
they
come into the
most external and
superficial
of the
heavenly societies,
they
perceive, by
reason of the
incongruity
of the
heavenly sphere
with their
own,
what seems to them an infernal
anguish
and
torment,
and cast themselves
down,
saying
that heaven is
hell to
them,
and that
they
had no notion
previously
of its
being
such an uncomfortable
place.
A. C. 4-226.
APPE:iDlX A.
483
the sphere of In:ln or spirit exhales from the life
of his Ioye, aud adverii!es his qW1litl even to thcne at a
distance {rom him. - 4. C. 0200.
1'11l.'I" ho dunk from an idea of splIcc, as every one dOOI
who is in the "'orld, pcreeh'e that hell and he:lven are spati:llly
,erT remote from mall. But the foct is e:uwtly contrary to
their impression of it, hell\'en and hell being in man, and
no", hero outside of bim, hee.\en in the good man, and hell
in 1he b.1d mall. }'urthermore e\'ery ()lie afl.cr death float!
into the exact heM'cn or into the exact hell 'With which he
identifies him!lClf in the world.- A. C.8918.
Sometime. spirit! recently deceased, who hAfe been t'\'il
inwarnly during their life ill the 1l'Orld, but outwardly orderly
from prndenee, oom}lI.in that lhey arc not admitted iutu
heaven, having apparently no other opinion of heaven but 3.'l a
place into whieh admission i! granted of f:l\"or. But they
:Ire told that he:lven i! denied to no one, and if they desire
admission lh{'y may have it. But when they come into the
mO!!t external and. snperficial of the heavenly they
perceivc, by rea!on of the illoongrnity of the ltea\-cnly sphere
with their own, what !CCms to them an infernal anguish and
torment, lln(l ('nst themselves down, sa)ing that heaven i.
bell to them, and that they had no notion previou!l, of it!
being such 1111 uncomfortable llbce.- C. 4226.
APPENDIX B.
PROPRIUM OR
SELFHOOD,
THE SOURCE OF ALL EVIL.
JAN
S
appearing
to himself to have a
proprium,
or
private
selfhood,
is a
state,
says Swedenborg,
resem
bling sleep,
because while he is in it he knows no
otherwise than that he
lives, thinks,
speaks,
and acts
of
/tun-
self. "When, however,
he
begins
to know that this is false
he starts as it were out of
sleep
and wakes
up.
A. C. 147.
Man s
proprium
when viewed
by heavenly light appears
altogether
like
something
osseous, inanimate,
and
thoroughly
deformed,
consequently
as in itself dead. But when vivified
by
the Lord s life it looks like flesh. Man s
proprium,
or
selfhood,
is indeed a mere dead
nothing, although
to himself
it looks so real and
important
as even to be his all. AVhat-
ever lives in man flows in from the Lord s
life,
and if this
influx were arrested the man would
drop
stone dead
;
for
man is
only
an
organ receptive of life,
and
according
to his
recipiency
as an
organ
will be his
reproduction
of the life.
Real
proprium,
or
selfhood,
belongs
to the Lord
alone,
and
from his
proprium
is vivified that of man. The Lord s
pro-
prinm
is indicated
by
his
saying
after death to his
disciples
who
thought
him a
spirit
:
"
a
spirit
hath not flesh and bones
as
ye
see me have." A. C. 149.
--
APPENDIX n.
PROPlUUU OR SELFIIOOD, TIlE SOURCE OF .\LL E\"IL.
m1''-K'S llJlpearing to himself 10 have n proprium, or
~ private selOlood, is It state, sa)'! Swedcnborg, resem-
bling sleep, because while he is in it he kno.....s no
otherwise than that III' lives, thinks, speaks, llud acts rif Ri",-
,(if. "hen, however, he begins to know that this is false
he starts as it were out of sleep and wakes up. - A. C. 147.
Man's proprium when viewed by Ilelll'enly light appmn
nltogethel' lilte 80metbing osseous, inanimate, and thoroughly
defanned, consequent!,\' as in ibelf dead. But when \'i\ified
by the Lord's life it looks like ilesh. Man's pr()prill"". or
selfilOoU, is indeed a mere dead nothing, although to himself
it looks so real and important as even to be his all. Whal.
ever li,'c! in man flows in from the lAIrd's life, and if tbis
inllul.: were arrested the man ""Quid drop stone dead; Cor
man is only an QrglJlf 1 ' ~ [ i f t of lift, and according to his
recipieney liS an organ will be his reproduction of the life.
Real p'QprillllJ, or selfbood, belonS3 to the Lord alone, and
from his proprium is ,'irifled that of man. The llOrd's pro_
p,i1411J is indicated by his saying after death to his di9Ciples
who thought him a spirit: "a spirit hath not flesh and bones
as ye ~ me have!' -.d. C. 110.
AlTl.NDIX B.
485
It has been
proved
to me
by
sensible
experience
that a
man,
a
spirit,
and an
angel,
consulfffil In
Mmtelf,
is as the
most vile and
filthy
excrement,
and when
left
to
himself
breathes
nothing
but
hatred, revenge, cruelty,
and the
foulest
adnKeries : these
things making up
his
proprium,
and will.
This
may appear
to
any person
who reflects that
man,
when
first
born,
is more vile than
any living
animal,
and that when
he
grows up,
and is left to his own devices unless he be
prevented by
external
restraints,
such as
legal penalties,
and
those
prudential
restraints which he
imposes upon
himself
in order to become
great
and rich he would rush
headlong
into all sorts of
wickedness,
and never rest until he had
subdued all men to
himself,
and seized their
property,
not
sparing any
but those who
promised
to become his slaves.
Such is the nature of
every
man
[by
reason,
no
doubt,
of the
infinitude of his creative
source,
reflected in what is so obvi
ously
unsuitable to
reproduce
it as the
proprium,
or
private
selfhood,
of the
creature] notwithstanding
his own
ignorance
of it
growing
out of his actual
inability
to
accomplish
his
latent evil
purposes.
But were it
possible
for him to accom
plish
them,
all restraints
being
removed,
he would rush
headlong
into their execution. This is
by
no means the case
with
beasts,
who are born to a certain order of
nature,
and
kill and devour
purely
to
appease
the
cravings
of
hunger,
and
when this is satisfied
they
cease
doing
harm. A. C. 987.
A man s
proprium,
or
private
selfhood,
is
actually
his own
particular
hell,
for
by
it he communicates with hell. Thus
the selfhood of its own nature desires
nothing
more ardently
than to
precipitate
itself into
hell,
and also to draw all others
along
with it. A. C. 1049.
APPEXDIX n. 485
It !1M been to me by e,;perience that a
man, 1I spirit, and :l.n angel, ('(J",idue,[ i", Ailll.,,.!j, is as thc
most vile and filthy excrement, and lift. fo Aillmlf
brtatAe' IIotA;,,!! ht !latrtd, rert"flt, alia tAe fOl4ltd
(J({ulleriu: tlle't tAi,,!!, IIIIl!:;"!! lip Ai, proprillm, a"d f(:'ill.
This mllY aptJcar to any lk'rson who reflects that mall, when
fiTllt born, is more "ile than allY living lIuill:l.l, and tllat when
he grows up, and is left to his own devices - unlCM he be
prel"ented by ('"ternal such as ll'gal penalties, :Illd
those prudential restraints which he imlKl!lCS upon himself
in order to becomc gren.t and rich - he would rush beadlong
into aU sorts of and nC\'cr re-t until he llad
subdued all mcn to llimseU, and seized their property, not
any but those whu promi:lt'd to become
liuch is the nature of e\'ery mall [by reason, no doubt, of the
infinitnde of Ilis eren.ti,-e source, reflected in what is w obI i-
ously UlIsuitaUlc to reproduce it as the propr;lIm, or pri\'ate
selnlOoo, of the eren.ture] notwithstanding his own ignorauC<'
of it growing out of hi.'! :l.etual inability to accolllillish his
llltcnt evil But ""cre it possible for him to aceom
plish them, all restraints being lCllIOI"ed, he 1I0uid rush
headlong into their execution. 'I1lis is b)' no Illl'llllS the ctISC
with who are bQrlt to a certain order of nature, alld
kill and de,'our lluJ'('ly to appease the cra\'lng'j of hunger, and
whell this is satisfied thc)' eease doing harm. - A. C. 9$7.
A man's proprilil/f, or private is actually his Oll"n
ptrtieular hell, for b)' it he communicates with hell. Thus
the scIrhood of its o""n nature notlling more ardently
than to Precillitate itself into hell, and also to dro\l' all others
alollg with it. - A. C. lQ4!),
FROM-THE-LIBRARYOF
TRINITYCOLLEGETORDNTO
Gift of the Friends of the
Library, Trinity College
FROM THE' LIBRARY-OF
TRiNITY-COll GE-TORDNTO
Gift of the Friends of the
~ b r a r y . Trinity College
B
James
921
Society
the redeemed
.J23S6 form of man
1057M+
6
- - ; : B = _ ~ ~ .
921
Society the
.J23s6 Conn of man
redeemed

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