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LOeiC OF CREATION
BY
HENRY JAMES
AUTHOR OF
'
reTlirirTTiij^lllillrtiiTT
fausas,
et inexorabile
fatum
Virgil.
JSEW YORK
D.
APPLETON &
CO., 346
and 348
BROADWAY
1857
J4
LONDON
PEIKTED BY MITCHELL AND SON,
WAEDOUR
ST.,
OXFORD
ST.
PREFACE.
The
tion.
friend in
at his sugges-
preface to a larger
discourse
of
; .
God
and,
human
nature
was an
own
interior substance.
For
so called,
is
and addresses
Hence
is
is
tered
human
sure to crush
servile a
temper as
Look
And
Mediumshipj as
aspiration
is called,
is
growing to be the
P^<? D
IV
PREFACE
human
force
and
faculty, in order to
The
life
human
world.
experience, or in what
we
call
if
the spiritual
But
it
is
now
becoming,*
not sensibly,
nishing
neous action.
which
all
fraught
it
yet none
are
so'
utterly inattentive to
politicians,
as our ecclesiastics
and
who, of
all living
persons, should be
it
diligent
heed and
The theory of
fairly
their
eminent place
:
binds
them
to interpret
it is
history
if
they
trans-
Only the
and
from our
has been
long
and eternal
reality.
LETTER
I.
My
I
dear W. AM obliged
to
you
for the
pamphlets in
;
rela
but
very clear to
me
alike
immersed in the
tents
only
even
about
Christ.
stituted
The letter of revelation is of course conby those facts: but unless I am greatly
our disputants view
its
deceived,
spirit as
substance or
If I
somehow subject to the same limitation. should ask them what the Lord is according
feel logically
would
He
is
spiritual
But
this is a total
Viewed literally, the Lord was an historic person, the most finite and dejected of men. Viewed spiritually, however, he is the life of universal man, existing nowhere but in the To the spiindividual soul conjoined with God. ritual apprehension the Lord is not a finite hisstate of the case.
toric person, capable of being
outwardly discrimiinfinite
He is the
Divine
and wisdom in union with every soul of man. He has no existence or personality apart from such union. You Swedenborgians are wont to talk of
the glorification of the
as of certain
human
phenomena which
mere miracle, or Divine tour deforce, fit for Barnum's museum of curiosities. I am persuaded that nothing more baldly sensual exists out of Heathendom, than much of this prevalent orthodox lore. Swedenborg tells us with all his might that timCy space and person, are unreal existences
that real existence
lity,
is
of an intensely
human
qua-
the subject.
he had never uttered a word upon " Not any person" says Swedenborg, " named in the Word is perceived in heaven, but
is represented by "There are three C, 5225. things/^ he says, "which perish from the literal sense of the Word, while the spiritual sense is evolving, namely whatsoever pertains to timey to space, and to person. The conception of time and
that person/'^.
not determined
doth not
contracts
render
it
unlimited
whereas what
is
extended
and unlimited in discourse gives it universality, and fits it to express things innumerable and ineffable.
paratively unlimited,
and hence
it
connects
Lord."^. C, 5253.
Yours
truly.
B 2
LETTER
II.
Paria, Sept.
nth, 1856.
My
dear
You
stating
ask
W. me
to be a
little
more
truth.
explicit
in
my
views of
New
is
Church
am
not
anything recondite in
my
Ever since I knew Swedenborg's books I have of course been put upon my guard against my naturally sensuous and irrational views of creation. No doubt one learns wisdom slowlv, but I may truly say that I no longer incline to regard creation as a physical act of God, and have ceased attributing to Him material modes of being. I
feel,
mere
historic
the
Testament be to give us historical information, no book was ever more undivinely constructed.
skill beside
New
Robinson Crusoe
it,
is
a masterpiece of
PERSONAL HOMAGE
tippers,
millinery and
mud
more lumidoubt
all
No
may become
cognizable in that
And
the
we deem
How
must we
bosom.
in speak-
much more
'^
profitably
employ their energies in Depend upon it, up and dance, long before any
It is a
The idea is that in honouring Christ personally we honour Him spiritually, and so shall get to be honoured by Him. There is no persuasion more puerile. We honour Christ spiritually only by forgetting every personal
and nothing more.
6
and limitary
ing, the
meanmeaning they reflect upon universal man All the literal facts Christ^s in relation to God. are unspeakably prelife^ death, and resurrection, why? Because they contain some magical cious
in these facts only their universal spiritual
virtue?
man
to God.
Spi-
no longer
It drops the
man
or
six feet
high more
less,
Man who
is
secret of creation.
bosom, bond or free, rich or poor, good or evil, whether such bosom be reflectively conscious of
the truth or not.
But
Man
What
then do I mean
mean simply
mean
life,
rable
and wisdom constitute the inmost and insepalife of man, and will ultimately vindicate
7
the
most degraded and contemned forms of humanity into rapturous conscious conjunction with them.
When
were
my
thought.
I think quite
away from Him personally indeed, and fix my upon what is universal to man, or upon the life of universal human fellowship which the Divine love is now engendering in your bosom and mine, and that of all other men, by the stuattention
The Christian
facts
of
man, this redemption of the natural mind, because Every incident of it. grew out of this unseen and unknown Divine operation in humanity, and were thus a mystical and endless revelation of it,
they are a real ultimation of
Christ's personal history
such a revelation as
human
intelligence permitted.
scientific
information
course, because
no angel even
intimacy of His
conjunction with
human
By
and inscrutable truth could only veil, and wait for the gradual
reason to be discerned in
its
unfolding of
human
now
taking place.
8
sonal
IS
Christy and insist upon finding a humanitary meaning in His truth, a meaning which shall vitally associate with God
homage -to
universal
every
man
of
woman born,
infirmities.
limitations
and
is
me
a spi-
or, in
order to
becoming
a natural one.
I value the
me and
all
mankind
to the inmost
and exhaust-
The
entire
history of the
church from
Adam
series of effects
mind of
that of our remotest natural descendants, constitute the substance of that world, quite as
much
Moses or David. The spiritual world, or the mind of man, is out of space and time; and all God's alleged spiritual judgments which were expressed or ultimated in the life of Christ, claim your and my bosom for their verias does that of
much
as they
do
who
Thus we
far as
can spiritually understand Christianity only in so we rightly apprehend the life which is taking
place in our
temporaries.
who
ever lived
THE UNIVERSAL
reverential insight into
HUB4flfJ^^^IN
r^-i
TUKJVEEfclTY
0\
)
what Go^iaC^j\j^'effec^ff^ in the universal mind of man. I for myx^i?tp^^, very clearly, that God is begetting by the ministry
human
of
society,
man, as that bosom has never conceived, much less known, and can never again lose sight of: such a recognition, indeed, as must ere long prostrate every throne and altar now erected upon the twin dogmas of human inequality and depravity, and by means of such prostration bring the whole disunited family of man into conditions of mutual knowledge, love and reverence. And seeing this, I see that such and no less is the spritual force
of Christianity
:
bosom
that
natural life, and by means of upon his spiritual life, is the great and universal burden of the Christian letter, and I consequently value that letter not with any ser-
vile estimation,
who has
contents.
Yours
truly.
B 3
10
LETTER
III.
Paris, Oct. ].
My
sent
dear
W.
mind
at preit
The
is,
upon
One
is
not surprised
way,
for
but I
am
Swedenborg shews us in every page of his books, that revelation proceeds upon strictly universal principles, and that not one single word of it is
to be spiritually interpreted in a private or personal sense.
The
is
that
God
is
He
the morally good, and saves them; proves another sort, the morally
evil,
them.
Viewed
men
ITS SPIRITUAL
DESTINY
11
and God would quite as gladly, one as the other, only that the morally good man, in consequence of the conceit he derives from the general estimation in which he is held, will not permit himself to be blessed. These are they, who being secure of the honour
morally evil;
therefore, bless
which comes solely from God. " It is easier for a camel to go through a needle's eye, than for a And rich man to enter the Divine kingdom. '^ heaven Swedenborg shews you that no angel in
ever feels himself rich in comparison with others,
without, ipso fact Of tumbling into infernal com-
pany.
Still
been thought that there was an between the saint and the sinner, and that the distinction between heaven and hell was measured by that difference so that practically what we have all sought to do in order to merit heaven has been, to make ourselves different from certain other people, whom the world
essential difference
:
In this manner the temper has proved to be one of intense Pharisaism and self-righteousness, filling
cheerfully consigns to hell.
ecclesiastical
all
manner of
flatulent
and obstruction. The last judgment, as Swedenborg proves, had exclusive reference to these pestilent and cruel moralists. See his little book on the Last Judgment, 69, with the Con-
12
NO ESSENTIAL DIFFERENCE
16
:
tinuation, 10,
and
of the
New
Jerusalem, 64.
No
fail
intelligent reader of
to perceive
how low
this
dispensation.
no
essential diflPerence
is no actual differwhat is made by the one acknowledging the Lord and the other not doing so. According to the unvarying testimony of this enlightened man, it is the Lord alone who, by His
him to be an angel, and by His absence inwardly from the devil, suffers him to be a devil. Now what does Swedenborg mean when he speaks in this way?
presence inwardly in the angel, causes
What
literal
does he
mean by
the
capable of
Surely this
would be
ridiculous, for
included in his
own
skin.
By
we do not mean
any
literal
sibly comprehended; but we mean that Divine and universal life in man, which grows out of the conjunction of the infinite Divine Love with our finite natural loves, and which was perfectly manifested and ultimated in the Christ, considered as
13
Christ
was conceived of the Holy Spirit, born of the virgin mother, lived, died, and rose again, only by virtue of this latent Divine life in humanity
waiting to develop itself in the fulness of time,
and seeking meanwhile to give itself intellectual anchorage or projection by all those literal facts. Had there not been a realm of life stored away in the still unsunned depths of human nature, unperverted by human folly, unstained by human sin, a realm of life in which the Divine Love reigns supreme, attracting the cordial, and glad, and boundless homage even of our most natural and selfish loves, then Christianity must have proved an illusion and abortion. For the glorification of the Christ, which is its great truth,
obviously pre-supposes the spontaneous subjection of self-love to charity, or hell to heaven, and of
and when
self-love is spon-
human
nature
man becomes
thenceforth
new
birth,
implies
human
and has never taken place except by the Divine power constraining man^s obedience. I only say that he becomes naturally redeemed, so that his nature will no longer prove an obstacle.
14
men
and very few, consequently, And the heights to which the regenerate have attained, no doubt have been comparatively below those to which they will attain in the future by the reconciliation of the
sition to their nature
;
natural principle.
No
that
is
degree, save
of God, and the ultimate complete redemption which that humanity implies for our nature. Had this redemption been impracticable, there could have been no basis for the regeneration even of the very few who have been regenerated in the past. (See what Swedenborg says, and especially promises, without however performing, in his CoroniSj 21, particularly VII.) Regeneration
is
There
is
no angel in
moment, who enjoys his apby any other tenure than the truth of the Divine natural humanity, or of that perfect union between the Divine aud the human, the infinite and finite, which takes place in the spontaneoiis depths of the soul, and which is now overturning all things in heaven and earth, in
any heaven
at this
propriate bliss
MAN
in
15
may
shine
forth
unclouded
The spontaneous
under vicious
life
of
man
It
is as
yet obscured
institutions.
It is the life
which
most
strictly pre-
The
instinctual or animal
life,
the
life
nor, 2.
With
the voluntary or
moral
life,
which the reason learns to transcend the passions, and rules them by truths. It supervenes only
when the
filially
own
Providence,
Instinct
is
born of the passions ruling the intellect. Will is born of the intellect ruling the passions. The
spontaneity
is
to disappear.
truly,
Yours
16
LETTER
IV.
saw no His disciples, after His resurrection, to handle His body and make sure that He was no spirit, but an actual flesh and blood man, just as they had always
that Christ^ s flesh
we know
that
He
told
Lord and ordinary regeneration, or, what is the same thing, between the Divine natural man and the angel, is the exact difference between being and seeming, between substance and shadow, between reality and semblance
this glorification of the
this
that He
:
glorified
to say, his
new one
so that instead of
17
an absolutely new self thereupon. Christ overcomes hell by His own proper power or manhood, whereas the angel would be incontinently overcome of it, if he were not sedulously preserved by the
Divine power, vanquishing his incessant natural
gravitation towards hell.
affirms that
however elevated,
intrinsically,
in himself,
or
who
as
goodness
and he
sets it
down
their
evil to
the devil.
No
manly
virtue
the angel
may have
no
in fact
or intrinsically, he is and worldly lust, being utterly undistinguishable from the lowest
in
himself,
devU.
Was
Was
?
seeing eye
so
unseduced
I
wonder to me is endless. What other man in that rotten and degraded generation was capable of such devotion to humanity ? Of which one of his contemporaries could you allege, that being admitted to the most lustrous company in the universe, being associated with men of an
18
women of an ineffable and seeing on every hand the noblest manners and behaviour, instinct with freedom, and flanked by every resource of boundless wealth and power, he would never for an instant lose his balance, or duck his servile head in homage, but
incomparable worth, and
loveliness,
truth of
human
equality
George Washington
is
doubtless an unblemished
name
; but how puny commerce was, compared with this grand interior commerce of the soul ; and how juvenile and rustic his virtue seems beside the profound, serene, unconscious humanity of this despised old soldier of truth To gaze undazzled upon the solar splendours of heaven, to gaze undismayed upon the sombre abysses of hell, to preserve one's
that
self-respect, or one's fidelity to the Diviue name, unbribed by the subtlest attractions of the one sphere, and unchilled by the nakedest horrors of
highest
to
its
and which leaves the old State, even as most renowned illustrations, absolutely out
digressing.
of sight.
But I am
is
Our
business,
thank God,
celestial
19
and the
man
in short,
between the
fully glorified
merely regenerate aspect of human nature. The difference is indeed enormous, and obvious, moreover to the least reflection.
The Divine
celestial
man
is
whom
by eliminating
evil,
celestial humanity, or the Lord as embodied in the angel, has only an imperfect ability to subject evil to His obedience ; He has power to cast it out, to separate it from good, but
The Divine
it
to Himself.
This
power inheres only in the Divine natural humanity. Thus the hells are so much waste or refuse
human
force,
so
much
man
God.
They
stand for so
priate,
much
life
organization.
Naturally, or in
se,
every
man
of
woman born
than
this)
is
hence
become an
angel. This
Hence I repeat
;
that
the
hells,
as
20
human mind
in the
progress of
its
Take an
illustration
from nature.
is,
The law of
its
its
supply and
and consumption.
We
amount of alimentation or physical regeneration and in order that our human force should not be swallowed up of mere vegetation, it is necessary that we undergo a proportionate amount of physical
decay or degeneration.
Now
this physical
law
is
fixation, of
what
soul.
man
;
is
absolutely
void of
in himself
his
life
being in truth
incessantly derived to
and because in himself, or underived life ; it is evident either that he must remain eternally disjoined with God by pride, and all the other evils engendered from it or else
he
is life
that
his feelthis
Now
we
the
in
name
of
regeneration,
involves
man
and turbulence, in other words, a certain decease to his merely natural self; and a proportionate in-
tJNIVERSlTlC
SPIRITUAL LAW OF HEALTH
^5l
a certain resuscitation to
life
in God.
which
man has
of his
own independence
or absoluteness, should
human form
it
of
life.
Now
counted
creation
is
a law which
is
WTzi-versal, so
a universal law.
which
one
is
human mind, we
life
shall find
celestialJ
life.
In other
every
man
is
and
this
by the
creation, so that if
we
world as heaven
antipodes.
itself,
as
diabolic
But
my
letter is
hasten to a close.
From
all
we
see
very
22
wonder, therefore,
the Divine
Indeed,
Wisdom
could
efifect
nothing beyond
devil
But
of
God and
Word
of
God, by whom all were made, and without whom was not any thing made that has been made. In him is life, and
this life is the only true light of
men
the
light
man
that
Yours
CHRISTIANITY A REVELATION
23
LETTER
V.
Paris,
Oct.
10^, 1856.
My
dear
the
W.
literal incidents
All
of the birth,
life,
death,
and resurrection of Christ are an eternal revelation of the Divine ways to man. These literal
incidents all involve the elements of time, space,
and person, or fall within the realm of nature ; and hence they do not themselves constitute the substantial verity of the spiritual creation,
but only
The
is,
that
God
alone
is life,
and that
He
gives
life
to
man.
But
and not by
perceive
his senses,
God
to be the sole
of the universe
were
this truth
no
than of
we should be most unhappy. For as in that case we should not feel life to be in ourselves, of course we should fail to appropriate it, or make
reason,
24
it
REASON DEPENDS
our
own,
that
realise
selfhood,
all
the condition of
source
of
all
because
it is
the
that
sit
the
characteristic
activity
separates
man from
and
the brute.
We
should
like stocks
stones, leaving
Him who
obviously
was
life,
and enjoyis
ment of
But happily
sense or feeling
at
life lies
wholly in ourselves
and hence
it
Now
reason
is
dependent for
its
illumination
upon experience, and consequently it cannot discern that God alone is life and the Giver of life to man, save in so far as it becomes experimentally instructed on that point. The reason does not live by abstract truths, but real ones. There is no
such thing in God's universe as an abstraction
is
:
it
a universe exclusively of
realities.
It is not
God
is life
and gives
life
to
man
and
so far as
it is
Man's
rational deve-
lopment demands, then, a theatre of experience, by means of which he may become built up and established in the truth. For the truth being that
God
alone
is life
life
to
man,
it
UPON EXPERIENCE
is
it,
25
evident that
until
it
I say so
human reason must strictly ignore become experimentally demonstrated. much is evident, because no one attri-
man the faculty of intuition, which is the power of growing wise without experience. Had we this power, then indeed we might know the
butes to
divinest truths without the preliminary discipline
of experience.
But
it is
were
it
and
this
being
God
and the universal Giv^r of life, until such time as it shall have become experimentally taught that man is without life in himself, and consequently dependent upon God for it.
This distinctively experimental realm, this needful
preliminary sphere of
human
experience,
is
the
world of Nature,
real
self,
The natural world is not the world any more than my body, or apparent
is
my
real self:
it
is
same
the relation of
projecting substance.
As
the body
:
is
26
NATURE
its
IS
ALTOGETHER
but an image of
an image of
its logical
sub-
of sense,
is
mains the world of form or imagery, in contradistinction to the world of substance, which, being
made up
exclusively of affection
is
and of thought
of necessity spiritual
and invisible. Nature is, in short, but the stupendous mirror of superior or spiritual modes of being, and it is therefore idle to demand of her any authoritative or final Divine information. Her
function
plinary,
most rigidly propoedeutical or disciand it would be quite as absurd to expect any original Divine information from her, as it would be to expect the Edinburgh Encyclopedia
is
to give
beauty.
you wit, or your looking-glass to give you Books pre-suppose wit in the reader, as
all
the beauty
it
Just so the natural world, which is the world of appearances or phenomena, pre-supposes THE spiritual WORLD,
wMch
is
that of sub-
stance or reality,
and
DERIVED.
Let US clearly understand, then, that the natural world, or world of sense, is never, and in the nature of things cannot be, that ineffable real world which
pertains to the soul alone, and whose fundamental
A CULINARY
truth of
is
REALM
27
God is Life and the universal Giver Let us distinctly remember, on the contrary, that it is a purely ancillary world to that
that
life.
that
it is
world
is
a marvellous
ac-
in
which
is
man becomes
quainted
that he
first
with what he
in himself, in order
may
This
is
the
real world,
by
trary,
ception of
and hence disposing us to the grateful life from God. Yours trulv.
re-
c 2
28
AND
IS
STRICTLY SUBMISSIVE
LETTER
VI.
My
dear W.,
I SAID in
my
last that
lation derived
spiritual
The reason of
who
is
able to discrimi-
fact, will
All
which
affect the
souFs
life,
and Providence, exceed the capacity of sense, and report themselves only to a higher and interior consciousness. To suppose me, for example, sensibly cognizant of an exclusively Divine operation such as my creation is to suppose me not merely
:
believing that
God is my life,
or rationally assenting
it,
or sen-
TO UP-STAIRS INSTRUCTION
sibly perceiving
it, is
29
faculty
virtually to
make my
of knowledge antedate
my
being.
It is to suppose
me
essentially
on a
level with
my Creator,
:
or intui-
tively cognizant of
His proceedings
than which
Man
as
In
fact,
we
mony
For
if
goes,
must
rigidly
avouch
his absoluteness
we
really felt,
life,
i. e.
sensibly discerned,
God
alone to be
and thus felt, or sensibly discerned our intimate and incessant dependence upon Him
for
it,
we should fail, as I said before, to appromake it our own, and hence should forfeit all that selfhood or personality which is now contingent upon such appropriation. If now these things be so if we have no senpriate or
:
sible
knowledge of
spiritual existence
if
from the
our destiny
tions
then clearly
all
upon the subject must be strictly contingent upon some supernatural illumination, upon what
men
distinis
guish
Revelation
commonly conceived of
is
sometimes spoken of by his putative followers as having made a " revelation " of spiritual laws
30
to US
;
and the American spuks and table-turners by some of their disciples to make revelations even in advance of his. But this is an absurd use of the word. What is meant to be
are said
is_,
and the
it is
supposed to be entidignified
name
it
is
of revelation.
But
revelation
is
not information at
all.
not in-
from the senses, or is derived ab extra. on the contrary, means exported knowledge, knowledge which belongs wholly to
Revelation,
down
to the
Whatsoever
and
ears,
and other
senses,
is
information.
It
always re-
or
mediate knowledge,
being addressed
or fixed.
Inforit
mation
is
subjective
knowledge ; that
is
to say,
31
lies
objective
knowledge
that
is
to say,
is
embraces
all
that
is
My senses tell me
is
what
tion.
self:
My consciousness
and
this is the
tells
realm exclusively of
Divine
proper
revelation.
my
is,
face as
it
reflected in a looking-glass is a
spiritual cause
;
most
a
from a
that
it is
incessantly de-
is
capable not of
an absolute or sensible
conscious one.
It is indeed manifest
realization,
but only of a
that has gone
from
all
knowto
us.
ledge of
spiritual
substance
is
possible
God, or perfect Love and perfect Wisdom, is the sole and universal spiritual substance is what alone gives being and gives form to all things ; in
;
other words,
universe.
for in
is
sole Creator
But we cannot know God intuitively, that case we should require to be God we
:
Him
experimentally, that
is
in so
we become
Wisdom
33
we be-
which His Divine may be as in Himself, consequently in which it may dwell and remain/' In short, we know God only through the Christ, only through the Divine becoming
in
glorifier of
and
Clearly,
then,
it
less
knowledge of
spiritual substance,
would be
own
per-
In the
symbolic
all
knowledge must come to us precisely in the way that the knowledge of our own face comes to us, that is, through the mirror which Nature herself
IS,
and which
therefore
she indefatigably
Of course,
we hold
so long as
we foolishly
signifi-
cance
so long as
real
and substanspiritual
substantial world
itself:
we
shall
and continue to be the righteous prey of the dull and lurid despotisms which, under the
insight,
33
State, drink
up God's boun-
bittern to inhabit.
Yours
truly.
c3
34
A PERFECT MIRROR
LETTER
VII.
My
dear W.,
it
You know
mirror that
is
it
on
it.
active qualities, any character or significance apart from the function it performs, it will not be suffi-
made upon
it
it
add something to, or take something from, the image sought to be impressed on
it.
If
it
possess substantive
its
life
or character,
life
or character of
its
properties as a mirror,
congruous
with
the image
we seek
to impress
on
it.
And
its
Thus a mirror
in order to be perfect
all its force or
must be
character
signifiit
from
the function
it fulfils^
and having no
If
have
V^
Of THE
tTNJVERSlTY
SHOULD BE ACHROMATIC
35
any independent significance, any light or life of own, and apart from its function, it will of course color the image impressed on it, and so far
its
forth vitiate
it.
mirror therefore,
I repeat,
image impressed on it, but simply reflecting it as it stands illumined by some superior light. Now, as we have seen, Nature is the perfect mirror of the Divine image in creation. But in-
asmuch
or
we
do not ask of Nature to supply the light also by means of which the Divine image becomes revealed in her. If we do this if we allow Nature to dominate the image impressed on her; to color it by her own light ; we shall utterly fail of any valid result. A light above nature must evoke the desired image a light which is not only unafifected by Nature's perturbations and diffractions, but actually reduces them by its stedfast and commanding glow to a perfect order or unity. This light is REVELATION. Rcvclation is the lamp which darkens the light of sun, moon, and stars, or turns them into the obedient vassals of the soul, by shewing them to be merely a passive mirror of the Divine image in humanity. But here let us always remember that revelation, like man whom it serves, and whom it could not otherwise serve, claims both a body and a soul, both a letter and a
;
36
spirit.
is
utterly devoid of
In
its literal
or
the
to break the
a ground for
It is a seed
mind will become at length and bring forth fruit of a ravishing spiritual savour. In short, viewed literally. Revelation has no end but to call out or
earth of the natural
divinely quickened,
edify a typical church, to separate a purely formal
name and
ple, in
vividly
and
embodiment
to what-
man to God. For in its spiritual or substantial scope. Revelation means neither more nor less than the life of God in the universal soul of man, and hence is adequately appreciable only to the most advanced
of true in the relation of universal
scientific culture,
the race.
Let us then be
dominate
its
careful,
my
Revelation
is
indeed a light
37
the natural
creation,,
it is addressed, we must be extremely careful not to darken her lustre by applying to it the merely natural eye the eye
of sense.
Revelation
is
it
therefore if
it
we attempt
naturally. comprehend science, the the most advanced science of those spiritual laws which lie behind nature, and pronounce her a realm of mere ap-
to
or interpret
Science alone
pearances or phenomena
tion.
authenticates
Revela-
That
is
form
judgments of the mind which break Nature up into endless discords and diversities, and thus moulds her into perfect order And when we shall see Nature's or harmony. order and harmony, we shall assuredly see her
rects those purely sensuous
reflecting in every glorified lineament
and feature,
is
the
LORD,
or that Divine
Ending of
is
creation,
who
to
our
existing theologies
and philosophies.
to discern
is,
The
reason
why they
all
fail
the Divine
but are
more or
38
less
THEOLOGY NATURALISTIC
blinded by tbe light of Nature.
Instead of
by means of a
theologians and philosophers take her for the veriitself, and listen to her muddled though they were the indisputable wisdom of God. The fact is, that our leading authorities in Church and State have not even begun as yet to extricate us from Nature's initial fallacy or blunder, which is her affirmation of the absoluteness of the selfhood in man. Nature tells me by means of my senses, that I am what I am ab-
solutely, that
is,
my good and truth, all my and thought, originate in myself, and consequently when either good or evil preponderates in that affection and thought, it bids me
ence
:
it
affection
my
thus making
me
at one
moment
the victim
Self-
and penitence; these make up the fever and the chill into which that great intermittent, which we call our religious experience, ordinarily resolves itself In short, Nature taking advantage of the selfhood (which is God's ceaseless communication to me, which constitutes, in fact. His inalienable presence in
39
me^ the true Shekinah or holy of holies), to affirm my absoluteness or sunder my solidarity with all
an eager eating of the tree evil, so sliutting me up to an alternate moral inflation and collapse, and
kind, drives
to
my
me
me
to eat of the
The
cast
service
upon
human
solidarity,
is
incalculable.
He
which are the laws of creano individual is independent of any tion, that other, and that there is consequently no such
sition of spiritual laws,
He
man
chargeable before
God with
either his
moral good
or
evilj
ginates in the
man
an
He
shews
spi-
the
good I
feel in
my
afiections,
and
the truth I
influ-
realize in
my
intellect, are
all
an indubitable
my
falsity, flow in to the natural mind unimpeded, because the natural mind being the
truth and
common mind
tinent of
all
of the race,
its
is
spiritual
good and
and
is
40
MODERN PHARISAISM
But
this
if
I proceed thereupon to
if for
example when I
my
neighbour, I look up to
God
He
to
loves
me now more
than
He
did before
and
when
my
He
neighbour, I look up
God
with a sense of
He
of
now
loves
me
less
than
did before
I then
life
stupidity
grows out of a cultivated self-satisfaction. From the beginning mankind has known no other curse than this, " eating of
stupidity
the
that
good and
all
evil
;''
and yet
all
political doctors,
backed by
our sentimental
are assiduously
and professedly
infidel scribes,^
infantile
:
Newman and
providentially
Mr. Holyoake
and
the Catholic
or
for,
what
is
own
interests
by her
own
selfishness, she
would
instantly remit
John Henry
Newman
to the
his place.
men
heartily despising
and every
than
act
in
him (and
him
actually, so
of course
by implication
life
potentially in all
men
his brethren),
the mere
of conscience or will.
And
temper
AND SENTIMENTALISM
busy in fastening upon
calling
us.
41
ex-
and which
will leave
no
Yours
truly,
of
mind which
:
vivifies
political corlife
ruption
of
and
distinc-
and
rich
htters all our existing contrasts of good and poor, wise and simple, proud and grovelhng,
I
am
perfectly per-
Newman and
am, and
do wilhng justice to
:
much
of their writing
which
better instructed
some
slight increase of
understanding as weU.
42
NATURE
IS
STRICTLY
LETTER
VIII.
My
dear
is
W.
It
image of a natural object impressed upon our an inverted form. For example, I am looking at a horse passing my window. Now if you could look into my eyes, you would perceive that the image projected from this horse Natural upon their retina, was upside down.
retina, takes
those
who
much
lift
man who
upper
tried to
story,
by tugging
and
own
more un-
For Nature is a sphere of effects and utterly banishes catise therefore beyond her borders. To ask Nature to give you an insight into creation, or to shed any light upon
her
own
AN INVERSION OP SPIRIT
than
their
it
43
to give
would be to ask your coat and pantaloons you an insight into humanity, or explicate own genesis in the moral and meteorological
of their
wearer.
necessities
Nevertheless
our
retina.
find
to account
on natural principles
What
But our
they
its
call
accounting for
it
in short,
is
only stating
constitution.
In
all
Ah
this is
by no means a mere optical fact, and refuses to be explained upon purely natural principles. It is a
fact utterly transcending the realm of optics, and your most ingenious Herschels and Aragos are not
it
than
you or
sively,
I,
For
of
life
such medium.
In
to
short, sight
is
a purely sub-
and refuses
become
intelligible save
by
re-
44
ference to that
are
all
NATURE
IS
STRICTLY
Supreme
we To underto
see all
stand the
phenomena of
sight
accordingly,
we
when
must not merely know the laws of optics, but we must above all things know the laws of Life, life universal and particular. And those laws as we
have already seen, demand for their elucidation a
light above that of the sun,
spiritual Revelation
demand
in fact a
to be.
Let
me
then, in a
way which will not too violently shock your prejudices, by seeking to explain the phenomena of natural vision, or to shew why we invariably see
houses and
trees,
upright,
when
all
is,
from her lowest pebble up to her perfected form which is the human body, she is but a mirror of and it is never the the soul, or true creation
:
AN INVERSION OF SPIRIT
it
45
it
but only as
exists to others, or
phenomenally.
Thus
it
never
appearance which are the servants of wisIf for example I should visit
dom.
my glass
every
morning
wisdom
as well as
how
I really exist to
my-
my
consciousness belied.
my
right cheek
upon the
and give
my
left
For the mirror invariably tells me that my right hand is my left, and my left hand my right, so that if I were to obey its instruction
the right.
for the real truth of the case, instead of depend-
my
body, as
who
Nature
command-
its
own.
They do not
give
itself,
46
to
NATURE
an imperfect or
IS
STRICTLY
as to the
finite intelligence,
:
and we
by exactly
reversit.
Now
ritual creation,
higher
of her
own
character.
That
it
is
to say she
must
is
not as
it
in
or really, not as
exists to its
own
con-
it is
phenomenally, or as
itself,
exists to a
more limited
intelligence than
spi-
pronounces
the
natural
affection
ritual
must pronounce
is is
evil
understanding
:
truth
natural falsity
what
must be darkness to the natural eye what to the former is right must be left to the latter what is head to the one must be heels to the other and
: :
so forth.
By
the
light
no wonder
is
really or consciously
my
in
left
hand
is
made
to appear
my
right
whilst
they
AN INVERSION OF SPIRIT
are the exact reverse of upright
beautiful, as
47
we
see
assume when they are reflected towards the soul, whose nearest outpost is the retina, and other
apparatus constituting the needful basis of the
varied
life
of sense.
we
no means an Those who make a marvel of this experience, undoubtedly hold that we see the image of the natural object on the retina,
instead of the natural object
itself.
But
this is
It
would indeed
upright.
we
But
this is impossible.
sees,
it
lies
lies
But some one will ask, Do we not see at least by means of this inverted image ? Do we not see by virtue of a reflection of the natural world on
the retina
?
manage
to satisfy
is
it.
It
is
altogether
48
vivified
WE SHOULD OTHERWISE BE
from the
spiritual one,
and
it is
also true
media, which we
call
the senses.
taste,
life,
Thus we
see,
we
all
hear,
we
smell,
we
we
by virtue of a spirittympanum, the olBut factory and gustatory nerves, and the skin.
experiences of natural
ual influx into the retina, the
this influx does not traverse these various
media,
it is
or pass through
inversion which
them
on the contrary,
ture
and
it is
which becomes
Thus the inverted nothing more nor less than a reverberation or contre-coup made upon the spiritual sense by an act of natural vision it marks the arrest and reflection, or bending back, of the spiritual world upon itself, when it would
is
:
its
we
by means of
image on the
if that reflex imwould be because there was no difference between soul and body, between spirit and nature, and consequently because we
namely
that
it
life.
Be-
yond
this, it is
absurdly untrue.
that
it
I said just
now
was
this arrestation of
49
This
is
obvious enough.
For
if
the soul
if in
not courte-
person
why then
of course
we should have no
We
form postulates an indwelling divinity or freedom even down to its toe-nails. In a word
natural experience
is never, but in most diseased and beastly conditions, the continuation or reproduction of spiritual experience it is most strictly, or at its healthiest, a correspondence and inversion
:
of
it,
is
a correspond-
outside.
We
see natu;
by ceasing to see spiritually and we cease to see spiritually by the very necessity of our natural organization, which makes the eye, the ear, and every other sense a common medium for
the soul instead of an individual one.
sight
Spiritual
is
empowered only
from within the subject, which derives its potency entirely from the affection and thought, or spiritual character, of such subject.
Hence SwedenD
50
of that
human largeness that they sensibly communicated with the remotest planets, turning the distance between the earth and Orion into a childsight
But natural
ject,
what he has in common with Thus the angel Gabriel if he were in the flesh, could make no morning call in Andromeda, whatever might be his inward fitness, and
other men.
and contradiction,
pronounces
good and
mity.
and declaring that the highest and beauty, which the latter declares to be the lowest evil and falsity and deforlast^
truth
But
mut come a
little
closer to
my
subject,
and by way of relieving your fixed attention, I will postpone what more I have to say to another letter. Don^t grow discouraged; the goal is clearly
before us, with heaven^ s
own
radiance encircling
it,
and
it
will
Yours
truly.
51
LETTER
IX.
Pam,
My
dear W.
and
how he
denies that
you
will really
Crea-
but
if
may
be so explained.
It is manifest
nothing
lives
God-man
and that nothing moves but by life from Him thus that in Him we live, move, and are." Divine Love and Wisdom, 51, 155, 285-6, 300-1.
what does Swedenborg mean by thus everwarning us against taking our sensible judgments of time and space as absolute, or conD 2
lastingly
Now
52
firming
SENSUAL VIEWS
He
means, in
life
internal subject
and an external object, and so of degrading or life. For as in every logical copulation of object and subject, the object is the controlling member of the copula, and the subject the obebrutifying
of the reach of
prived of
lies
my my human
its
The human
essence
in finding
plane to that of
interiorating
its
own subjectivity,
in short, in
Conse-
quently
when philosophy
me
it
to myself as a legitimate
degrades
me
to the brute, or
dehumanizes me.
scientific speech,
We may
denborg, of
lies
all
in their systematic
Take
sophers
for
call,
example any
fact of life,
which philo-
a sensible perception.
/ see a
horse.
" Now" say the philosophers, " there are obviously two things involved in this experience, a subject and an object, a me and a not -me. I am the seeing subject^ the horse
is
the seen-object.
I con-
OF CREATION
sequently as subject
53
;
am
included in
hence
of
life.
is
external to me.
And
Thus the
!
me."
am
now
on
all his
doctrine
this subject;
^Hhis
is
/ see a horse. There are two enumerated in this proposition no doubt, my body and that of the horse, separated by more or less of space, and distinguishable from each other by almost every sense. But remember,
the least scrutiny.
visible bodies
we
its
fact of sense,
life
or conis
sciousness,
namely, sight
whether
within
its
the distance
them
in living unity?
We
know
perfectly
that
in spatial
each other.
ingly, is
What
;
and temporal separation from alone we seek to know, accordto say, whether the conscious-
apparently
is
them out of the isolation they exhibit to the sense, and fuse them in the unity or universality of the me ?
ness does not
54
" For example
RATIONAL VIEWS
:
life^
say
some
fact of vision, as
when
now
:
to all
away
in
my
Sight
seen.
or fused with the universe of creation, with that the sun shines upon.
horse,
and the
tree,
with whatsoever
may
my
sight.
Though I had all the eyes of Briareus, I should be more blind than a bat I should not see
:
at
all.
to
to,
or disetc.,
no power of any sort, I am even destitute of consciousness, and do not exist but in myself considered as related to or one with all these uniThus the eye is viviverses, I am full of power.
:
fied,
and so of all our other ex; none of them simple facts, but
They
all
that
is,
they
when
I listen
OF CREATION
to
55
as limited to
my
senses simply, I
know myself
this
wretched body, yet in life or consciousness, when I am acting and not merely thinking of myI
self,
as
that
my
and embrace.
all this
"It
is
evident from
is,
as
an individual form
/
is
exist only
universal relations
to say,
my
com-
and obedience.
When
its
own
bodily enclosure,
it
is
die.
When
its
the ear does not spontaneously comuniverse, or the realm of sound, but
mand
recoils
own
upon
die,
itself, it
no longer
lives
but
is
prepar-
ing to
and
is
shut us up to our bodily dimensions, they are diseased and prove a curse instead of a blessing, an avenue of conscious death in place of conscious
life.
56
selfhood
nizable
is
RATIONAL VIEWS
a purely conscious existence, unrecog-
sense. No doubt my body exists to your eye, quite absolutely and independently of all other bodies; and no doubt that foolish eye may identify my body with my self or me. But
by
this is a
To
the senses I
and in this gross, and culinary form I first come to consciousness no doubt, and present myself to the acquaintance of your bodily eye. But I exist humanly and really only to your interior senses, only to those subtler senses which belong to your spirit, and which recognize me under exclusively spiritual forms, since they pronounce me now good and now evil, now noble and now mean, now wise and now silly, now amiable and now detestable ; which are all qualities of spirit and not of In fine then, the me, truly viewed, is matter. altogether a conscious existence, or knows itself only in inseparable unity with the universe and by restricting it to bodily dimensions, or subjecting it to the laws of space and time, you degrade and stifle it quite as much as you degrade and stifle my body when you incarcerate it within dead walls, and seclude it from the genial light and warmth by which alone it lives. Life, conto
all
sensual,
sciousness, always implies association, always implies the fellowship, union, or fusion of
OF CREATION
ral,
57
as
the unitary
water
own
production.
it
To
the spiritual
less
intelli-
gence accordingly,
would be no
absurd to
separate the unitary element in consciousness from the universal one, and call the gasping thing life, than it would be to the scientific understanding to expel hydrogen from oxygen, and call the
Water
is
the perfect fusion or union of oxygen and hydrogen, just as the living me, the conscious individuality, is
and universal life. No doubt that oxygen and hydrogen in order to form water, combine in
invariably definite proportions;
but this
is
only
between the specific and the general, between the unitary and the universal forms, is most strictly a
marriag e-insion or union
:
that
is
ment
is
human
Thus, in
utterly
effect,
For consciousness disavows the antagonism asserted by sense between the various forms of Nature, and proves D 3
reality.
-
unworthy of the
58
RATIONAL VIEWS
them
indissolubly fused and blent in the unity and universality of the me. In short, consciousiftie
sensible universe
within
it.
When
human
the me,
to
is
subject
my
:
time
all
and the dog, the cockroach and other forms of universal life
I
and
all
object to
me.
But when
and
this sensual
stufi^,
sciousness instead
reason or true
doctrine.
me
ness tells
For the spiritual reason or consciousme whenever I consult it, not that I am
me,
is
subject to the natural universe, but that the natural universe is properly subject to
in fact
my
spiritual subjectivity.
by means of the
realm of conscious
binding
life
me
to seek
it
OP CREATION
59
the not -me
dom.
In other words,
it
identifies
any proportionate or befitting object, short of the immaculate Divine perfection. And in so doing, it manifestly stifles Atheism on the one hand, by
proving
God
the sole
life
on the other hand, it sops up Atheism's younger and feebler brother, Pantheism, in yet separating God from that universe by all the breadth of our spiritual consciousness, by all the amplitude of the
finite
me.
If
an
article in Putnam's Monthly (New York, November 1853), entitled Works of Sir William
Hamilton.
An
earnest attempt
is
there
made
to
expose the vulnerable body of our orthodox philosophy, with what success I must leave you to
determine.
At present
all,
what, after
intellectual
methods
under-
and
I
this question I at
may answer it briefly by saying, that it avails thus much without that rectification creation is
:
inconceivable,
is
is
and
her
we
60
or Pantheism.
and formalism, to the embraces either of Atheism The hardier and intellectual sort among them will prefer the former terminus as effectually ending the journey, and giving the soul a long quietus. The tenderer and affectionate sort Pantheism, as still keeping up some will prefer
semblance of progress, although that progress
be decidedly inhuman, or from the solid back into
faint
But both
dilemma
forces all
Nothing short of this explains the church's hatred of them, and her eager disavowal of intellectual complicity. She evidently feels herself endangered by their inability to keep counsel, and hates
Yours
truly,
ORTHODOX NATURALISM
61
LETTER
X.
My
I
dear W.
AM now going
is
to
discourse to
you a
:
little
first,
on the
or-
and,
second,
stitute
becomes strictly intelligible when you suban improved or scientific conception of that
spiritual existence,
subject.
am
quite as absolute
as I
my
soul,
am
with
my
is
body.
existence
consequently has as
pronouncing
me
good or
amiable or hateful,
and so limiting
my
me
blond or brown,
handsome or ugly,
sonality.
so defining
my
natural per-
It accepts without
62
ABSURDITY OP THE
and looks upon the selfhood, or personal element me, as spiritually claiming the same rigid fixity, the same absolute dimensions as my body. For example, I steal, commit adultery, or murder. Conscience tells me that these are evil and abominable deeds and my self-consciousness, instructed by the current theology and philosophy, appropriates this evil to mjself, or pronounces me an evil man, justly abominable to God and all good men. There are others, who unlike me, refrain from all these misdeeds, who in all their domestic and civic relations strive to fulfil the golden rule, and do as they would be done by. Their selfconsciousness, again instructed by the orthodox
in
:
its essential
their pos-
For
it
two beings as and morning, only, unlike evening and morning, which both alike
infinite
same
power.
It presents us
and refuse to merge therefore in any higher and unitary personality. So sheer a contradiction as orthodoxy here
MORALISTIC THEORY
offers us,
63
forces us of course
:
conclusions
either
man
sub-
intermediary
life is
:
of
God
in the soul of
is
man
or 2.
wrong
in her esti-
mate of these men, they being not absolutely good and evil as she affirms, or good and evil with
respect to each other, but only phenomenally so,
life.
In short, their
good or their
terize
evil
selves individually,
them
must
that
ascribe
itself, all
that
common
is
and
all
evil
common
formative
No
sane
distinctions.
The
distinction of
truth
and
falsity,
among men,
darkness,
is
and
The reason
indeed
is vivified by those differences, so that if you annul them you evaporate reason itself. But it is only the more clear, therefore, that such vital opposites, if you regard them absolutely or in themselves, and as unaffected towards some third and neutral term, cannot acknowledge the same
64
creative
A TRUE CONSCIENCE
source.
allege, that
man
he does not mean to say that the evil was created evil by the Divine hand, but
evil of himself.
But
fire
who but
in order to save
which
is
here
man
becoming converted into an evil man, one is immediately prompted to demand where he who was originally created good by the Divine hand, got the power to defeat that creation, and render himself evil ? If the answer be, that he was created witli that power, then as we can't conceive God giving a power to his creature which He would not have the creature exercise or enjoy, you evidently make God a participant
in the downfal of
His creature.
If the answer
who is this Devil that thus masGod, and converts a Divine performance from good into evil ?
I repeat, then, that
and
evil
man
as true creatures of
we
cease to regard
stand related to a third term, which shall have power to annul or swallow up their intrinsic anta-
65
jestic unity.
breadth of its own maIn other words, the moral realm cannot be regarded as the realm of the Divine creation, unless you make moral existence to be purely elementary and subsidiary to an infinitely
gonism and
conflict in the
If we make moral distinctions abwe make them to attach to men not merely in their own finite estimation, but also in the Divine estimation if, for example, we say
superior
life.
solute: if
as compared with any indubitably good man, say Dr. Channing, is and always will be a bad man, not merely to our judgment, but also to God's judgment, so as that God will really love the one man and hate the
that
Mummy
the
murderer,
other, or at
all
events
experience a conflict of
:
it
is
evident that
we
vest
Him
And
if
we
start from any datum short of God's immutable perfection in constructing our cosmology, it is certain that we must never expect to achieve any
scientific
cosmo-
logy
is
tulate
in-
men
wise and
all
silly,
their
66
from their various relation to the Lord or Divine natural man, whose true or spiritual advent is now taking place in all the abounding truths of human fellowship or unity. Swedenborg shews us that the good man, the saint, the angel, the seraph, name him as you will, is in himself or intrinsically of exactly the same pattern with the evil man, the sinner, the devil, the satan ; and that all his differential good confesses itself to be of the Divine
operation in him, continually subjugating his intrinsic tendencies. I
who
said
once knew a loquacious person " I canH imagine how any one should
For my part, if I were once in His presence, I should feel like cuddlingup to Him as instinctively as I would cuddle-up to the sunshine or the fire in a wintry day.^^ It
have any distrust of God.
is
beautiful to observe
how
utterly destitute
all this
Swe-
putrid
He
never met with any angel rich enough to patronize Deity, or to imagine that
God
felt
the least
felt
In short,
qua-
human
but
thinking
OF PERSONAL FAWNING
of which
Pride,
all
67
angelic
manhood
springs, is never
or the
timent of their complete spiritual unity. Let us then abandon the orthodox cosmology
as
it
makes the me
spiritual
it
absolute,
makes the
unitary
life
or soul (which
and
as
me as minimi homines, or least men), but of many discordant and disunited souls as nature
This
is what the good book calls " eating of the tree of knowledge of good and evil," at the instigation
of the serpent.
sual principle,
sen-
and " eating of the tree of knowledge of good and evil," means accordingly a state of understanding in man instructed only by the senses. In the infancy of the natural mind, whether of the race or the individual,
we judge only
reality
:
in
we
and the
one
evil
And
we
thus appro-
are inevitably
68
filled
The Thou shall not eat of the tree of knowledge of good and evil without the surest experience of death which " Cease to being spiritually interpreted, means
as the
prevails.
eternal
Wisdom
man
you know, because neither the one nor the other belongs to you, both alike being intended for no other purpose than by their exact equilibrium to give you selfhood, and so provide a basis for your
subsequent immortal conjunction with
perfection.
this
will
If,
all
Divine
therefore,
merely influent
foolishly appropriate
evil to yourself,
:
you you
all
will
you.
baggage, of
Divine perfection, you will become inflated with pride, feeling yourself as knowing as God and hence, instead of filially following His ways, and finding peace therein, you will insist upon being your own Providence, and will thus manage, unless the Divine wisdom counteract you, to immerse yourself in endless In perplexities and bring up in final despair. insane career, you will truth, by persisting in this grow so full of inward death, so replete with malignant pride and self-love, that you will compel the Divine love to defecate you of your own selflified to aspire after all
;
69
and endow you with a new one more surely pliant to His great
your
proper nature,
behests."
amazing pictures of the and unattractive to the thoughtless mind, but so vivid with every charm
Swedenborgj in
his
heaven
all
rational cavil,
Divine creation
tion.
He
never for a
moment
represents these
own
end.
On
contracts, in listening to
And
to
this brings
me
to
my
is
when
treat
selfhood.
letter.
But I
Yours
will
another
trulv.
70
LETTER XL
Paris, Dec. 3, ]856.
strictly unintelligible, so
an essentially
with the
it
from the unity and universality of Love and Wisdom. I propose in the present letter to give you the converse aspect of that proposition, or to shew
how
strictly
intelligible creation
becomes,
when
infi-
soul, or the
me, as essentially
and
finite
only by sub-
Let us
all
possible dispatch.
seen, time
:
as
we have already
not real and substantial existence they are only the semblance
in truth,
the
:
appearance
which that existence puts on to a lower range of intelligence, say to the senses then clearly the
71
exist-
and substantial
it
But that which is not subject to and time is infinite and eternal and infinite space and eternal are two words employed exclusively
time and space.
:
Thus the
soul, in
order to avouch
ence,
is
itself
bound
to be infinite
and
eternal, is
bound
to be uncreated.
Viewed
is
How
that
then does
it
be-
come what we
and time ?
is,
subject to space
For
this is
when we
call
a thing created
it
we mean
that
it is
is
and time. How then does the which is essentially uncreated, being the infinite God, become as it were converted into a creature, become ftnited in space and time ? Swedenborg sheds a flood of light on this inquiry, the most interesting that can engage the mind of man, and makes it intelligible to the plainest capacity. He shews that the soul becomes created, or falls under the dominion of time and space, not really
or to
its
own
For exam-
my
72
IT IS
ESSENTIALLY
Thus,
if
my my
sensible limitations.
place,
my
bodily constitution.
it
For
life is life
only
own
essential freedom.
:
Why
would do miserably that is to say, it would degrade the creature I was going to say But the stone enjoys an inert conto a stone. sciousness, or discloses the me under a form of inertia, and hence would still prove too flattering In truth a similitude of the creature thus viewed. the creature, in the case supposed, would be a strict zero infinitely below the mineral form even and his Creator by implication would descend to the same level of nonentity, for there must always be an exact ratio between Creator and creature. It is, accordingly, a fundamental postulate of all
evidently
it
it
be a living
endowed with selfhood consciousness, and so placed in some rational or proximity to his creative source. For it is the
precise peculiarity and perfection of the creative
name
that
or quality, that
He
is infinite
or unrelated,
is
And
A REDEMPTIVE PROCESS
7K"
into exact
correspondence with
full
the
Creator, and
making Him a
participant or
But how shall the creature realize this selfhood in any degree, seeing that he is absolutely destitute of it ? It is evident from the bare state-
ment of
void of
not
to
he
is intrinsically
is
be.
How
and so
arrive at
is
selfhood,
or
conscious existence?
This
the
question.
On
it is
clear that
he
on the other, it is clear that by nature destitute of selfhood. And the problem is to reconcile these two propositions, or to shew this intrinsic natural destitution of life giving place to the amplest and
possesses selfhood
:
he
is
intrinsically, or
eternal exuberance of
it.
it
Does
the
true or
Divine creation
in
consists
in giving
own
nature, that
selfhood?
Bethink
yourself.
We
is
creature
bound by the
74
NATURE A NECESSITY
life.
And
him-
him
to be intrinsically
void of
self,
life
or selfhood, binds
him
to be in
obbe.
liges
own
nature not to
Do you
man, or
God
creates
him
selfhood, only
by giving him
deeming him from this natural destitution? Of and I will therefore take the question for granted. But if creation consist in delivering the creature from his own nature, or endowing him with selfhood, then it becomes also
instantly clear that unless
we turn
creation into a
mere abstraction, or verbal juggle, the creature is bound to have a natural or finite projection, as well as a spiritual or perfect one, is bound to experience a quasi or phenomenal existence, as well as a real or redeemed one, is bound in short
to
state, so to speak,
consciousness
obligatory,
because
otherwise
God
creates
in so far as
He
redeems
stitution, that
mere and He redeems or lifts me out of this community by giving me selfhood, which is individual freedom or expansion. But
destitution which stands in
community of existence
75
am
:
able to
with
my
native destitution
unless, in
other words, T
first
me on every hand, and under the sensible or outward show of life filling my bosom with the spiritual and inward
with
kind, which, finiting
my
me
and imperishable comes from God alone. Thus Nature avouches itself an inexpugnable
real
that
necessity
of the Divine
creation.
The natural
world
is
foundation of a house
kernel.
That
is
own
it
promotes to a superior
house
life.
may
within
its
it
modiously disposed:
heated, lighted,
may be extremely
well
and watered; may display unequalled kitchen, laundry, and dairy resoiy'ces, and contain comfortable accommodation of all sorts for the servants but clearly it will be what
:
it
is
as
to
its
magisterial
it
of an
uncommon
excellence,
deits
mands a corresponding
subordinate
excellence
parts.
in
these
also
or ministerial
So
the
shell of a nut may be thick or thin, hard or soft, rough or smooth, but whatever be its concho-
e2
76
INFIRMITIES OF THE
mined by the
kernel.
It
may
amount of splendour
less tributary
none the
on
its
In truth,
measure of
its
subserviency to the
that
is,
de-
life,
in the ratio of
It
is
on
Our popular
but a correspondence by
a correspondence
by inversion of the
is
an inits
of
in-
side.
On
to
world
an independent existence, to
own end and consequently they have declined, both classes The current theoalike, into mere Naturalism. and philosophy are both alike naturalistic, logy
exist for its
own
whence we now have Unitarianism as the only vital theologic doctrine extant, and Atheism or Pantheism as the only vital philosophic doctrine.
POPULAR PHILOSOPHY
77
We
live
The
star
and we have
little left
to do
There
is
scarcely a
who
who was
recently the
identical
with
the
and time, and under that conception very properly execrated it as an " imbecility of the human mind/' One can easily imagine the very inconsiderable figure which Sir William Hamilton, supposing him to be the same man intellectually that he was a few months ago, makes among the unsophisticated or rather the c?esophisticated angels. Looking as he did upon the infinite as meaning in respect to space the all of space, and in respect to time the all of time, he must of course either deny God altogether (that is, acknowledge Atheism to be the final
Him
with
is,
acknowledge Pan-
And
both the Atheist and Pantheist, according to Swedenborg's lively daguerreotypes of trans-sepulchral
existence,
experience an
immense
deal of pul-
monary oppression
truth I
in angelic atmospheres.
In
am
78
IT IS
INTENSELY
people to most of o ur
:
they are so
little
children
athletse.
How-
may
as new-fashioned
we
will
theism,
the divinest
possible
circumstances.
let
us
leave
them
by Naturalism?
When
mean
we say
that Naturalism
is
word ?
the prevalent habit of
We
ence,
mean
to indicate
and not as the mere inverse and negative Naturalism limits the reason by
it
the senses;
sense affirming the identity of being and appearance, substance and shadow, or what is the
thing, affirming that all real existence
is
same
consti-
The
consistent natu-
am
inwardly and
spiritually
NATURALISTIC
79
pear: that is to say, as I am naturally distinct from and disunited with all existencCj so am I
and disunited and disand disunited existences deny unity of origin_, deny that one and the same Creator could produce
also spiritually distinct
tinct
:
so
many
divergent creatures/'
naturalist limits the reason
by the senses, or allows the phenomenal to dominate the real. Not seeing that Nature is but the inverse of spirit, that natural variety and difference are but
the inverse correspondential expression of spiritual
unity, he allows the former to dominate the latter,
Thus the
as existing only in
bodily
space.
and Going to the mirror for instruction as well as information, for wisdom as well as knowledge asking it, not how things appear to what is below themselves, but how they exist to themselves: he becomes hopelessly duped, and ends by not knowing his right hand (spiritually) from his left, or his heels from his head. Misled by what Swedenborg calls the sensuous lumeUy the mere light of Nature, we invariably immerse
the conditions of time
:
spiritual
existence
to time
in
material
dimensions,
or
and space. Denying the unity of the soul in God, thus the unity of humanity, we split the spiritual creature up into as many conflicting and independent and selfish souls, as Nature exhibits of bodies. In short, the naturalist, instead of making nature and spirit twin
subject
it
80
NATURALISTIC THEOLOGY
aspects of one
as that
consciousness
jectively
:
human
soul,
:
manity, in short
leaves
gives
them the
reciprocal inde-
them
utterly
rational accord.
Yours
truly.
SWEDENBORG^S SERVICES
81
LETTER
XII
Paris, Dec.
\Uh, 1856.
My
dear W.,
splendour of Swethat he alone
this,
men
of
He
human
endow it with the proportions of man. This is the fundamental distinction between his genius and that of all our other great
unity, to
by
exteriorating object to
God
to
man, mate-
sensual Theology, and an utterly selfish Ethics he in interiorating object to subject, God to man,
spiritualizes
structs a
demands of our endless spiritual development, and no longer in the arbitrary pleasure of any foreign power. As it is impossible to com-
e3
82
CONSCIOUSNESS UNITES
make no apology
for
dwelling upon
it
while longer.
you
that
God
is
essential
is
creation consequently
in
human
pronounced.
letter I
In a former
to
The not-me
equally ab-
domain of
sciousness.
It is
and subject, the not-me and the me. Whatsoever is on the hither side of consciousness, whatsoever is sensibly discerned as mineral, vegetable and animal, is finite and falls below the me. The me dominates it. Whatsoever is on the thither side
of consciousness,
whatsoever
is
spiritually
dis-
and
falls
The
wor-
me
ships
Consciousness, or
life,
and lower realm, giving us the beautiful mineral, the graceful shrub, the gentle animal, the good man. The grammatical adjustment of adjective
INFINITE
AND FINITE
83
and substantive is only a formula of the copulawhich all life or consciousness implies between object and subject, between infinite and This is finite, between the not-me and the me. the invariable meaning of consciousness: the copulation of an interior object with an exterior
tion
subject
;
specific
consciousness, there
an interior
subject
:
with an exterior
finite
the
poor,
human
is
riage
being more or
question
that
is
is
more or
capable of universalizing
of
adjusting
man
is
the highest
is
the
Man
is
He
stands re-
on the one hand, by what he possesses in common with it, and to God on the other, by what he possesses over and above
84
He
is
related to the
by sensa-
by volition and consequent motion while he alone claims relationship with God, or the infinite, by what he alone possesses namely, spontaneity, or the power of unforced individual action. The
;
is,
destitute of spontaneity.
He
acts wholly
And man,
But
so far
from as he
in so far as
he
man, he
acts
from
own
is
it
action,
or exhibits spontaneity.
perfect or
The mineral
of
life,
the least
exhibits
human form
because
volume to the individual one. Gravitation, inertia, rest in space, is what all existence possesses in common. And yet the mineral which expresses this common characteristic, is the lowest form of existence. Indeed, philosophers utterly deny
life
so inferior in
it
and
masculine,
element.
The
latter
element
But
this denial
is
premature.
Consciousness
BY CONSCIOUSNESS
85
and
most diffused or common form of consciousness, and therefore the least obvious to human apprehension. For man being the most distinct or pronounced form of life, that is to
animal.
It is the
say,
viduality, is at the
which sim-
But nevertheless the fact is Mineral life or consciousness is no doubt so. very base compared with the human, but still it is real. It is, no doubt, very base and imperfect compared even with the vegetable or animal. For vegetable growth, and animal motion, are much
less diffused or
communistic forms of
rest.
life
than
is,
mineral inertia or
it is still
life.
But imperfect
as it
or consciousness, vegetable growth and animal motion being only modifications of that base operated by the advancing life of nature, by the
life
human
form.
The
is
or
human form
what
is
is
that which
exactly
unites or marries
man
relating
life
him
is
Mineral
fected
the
step towards
this
per-
life.
Originally
86
MINERAL EVOLUTION
God and man, are undisone from the other. And Nature in
All things are then
:
her earliest or fluid beginnings does but exactly symbolize this indistinction.
chaotically blent.
say, there
Confusion reigns
that
is
to
and
forms of
life
versal forms.
And
we
call history is to
lift
and prostrate universe into and individual form, to train this mute and melancholy and boundless nature into the free and glorified lineaments of human
this sobbing
up
personality or character.
is
It is the
me
in an intensely
in
of rest
simply.
first,
It is the
me
its
in
order
to
subsequent experience of
growth in the vegetable form, motion in the animal, and action in the human form. "We may
say that
it is
the
me in
Mineral
life.
Being
desti-
sensibility to
out-
ward existence, it is of course devoid of visible form or individuality, and loses itself in the womb But the phenomena of of the common mother.
OF CONSCIOUS LIFE
crystallization
87
life-process is going;
on
all
or within the
enveloping
womb
of Nature, so
marked
tendencies to specific
dififer-
form
result, as
we
and
lead, silver
and copper.
Were
there no ob-
comwhich is inertia or tendency to rest, we could never have named them. But if you admit mineral dificrences together with a
exhibit each a different relation towards the
mon
mineral
life,
or consciousness.
nothing else
you admit mineral life For life or consciousness means than the union of a common nature
return to this topic in another
But
letter.
will
Yours
truly.
88
LETTER
XIII.
My
dear W., Taking humanity in its largest scope, we may say that the mineral kingdom forms its osseous
or
gives
its
it
structure,
stability
the
vegetable
it
kingdom forms
sensation
fleshly structure,
or gives
the
animal
it
kingdom forms
while man is volition and consequent motion the regal selfhood to which all these kingdoms tend, in which they all culminate, and by the
mediation of which,
connect with the
all
finite
infinite.
from that
inertia
life
The
characteristic of mineral
life is
of perfected
human
is
freedom or progress.
sible
But how
is
progress pos-
Or how
is
free-
dom
contrast of
some
fixity?
What
is
OF CONSCIOUSNESS
escape or rising away from
all fixity
89
and routine ?
you deny the mineral element in humanity, you deny its principle of identity, or that thing which houses it under all changes of sky, keeping it fresh and sweet and immutable through
Thus,
if
eternal years, as
when
it
embrace.
It
is,
the prefoetus,
form of
it
life
exhibited
by the human
while
from
the
it
through
all
and human
acknowledgment of
It is not
many
others,
but our
own
consciousness fuUy
We
life
or consciousness,
we
ness,
We
often
as,
or consciousness,
a height to the
my
namely,
incessantly tend
90
with
all
produces the
centre, is what alone you take away my mineral characteristics, or that most diffused and common nature which links me to all other bodies, you take away my liability to fall. You destroy me as a subject of the mineral nature. But now in
common
If
me does
not cease to
exist.
and from being intensely exbecomes suddenly intensely inert. What is human in us, and what should ensure us the obedience of all lower nature, becomes as it were inverted and threatened with immersion or suffocation under lowest forms. For in this misient degradation,
erted,
neral
experience,
we keenly
perceive that
the
me
element, instead
element
instead
to
it
man is domiand hence yields it in place of the hearty co-operation which the wife yields the husband, only the grudging, and struggling, and rebellious submission the slave gives the master. It is an iw-ertion of the me, so to speak, or the me vigorously resisting the dominion of mere natural community, instead of an ecT-ertion of it, which supposes nature already It is the me getting separated and subordinate. body, and this rudimentary body, as we know
the animal, or spontaneously like
nated or coerced by
it,
OF CONSCIOUSNESS
from
its
analogy in the
foetus, is
long destitute" of
perfect
human
form.
and
back-bone of the
vital
still
me
that
is
foetus, is ten-
all
the diflPerence.
The mineral
the animal
vital viscera
life is
life,
only
as the
life
compared with that of the surface and extremities. The vegetable and animal forms of life are only but more sensuous not more real so many evolutions of the me which is latent in the mine-
ral.
What
is
inertia
in
dynamic declarations of the me. Did the me not wear this form of inertia, this form of resistance to the overwhelming fluidity and community of nature, it would never burst forth in the higher or vegetable form of sensation. The mineral inertia marks the initiatory protest of the
first
me
against total
community of nature
all
it is
the
munity
tion,
is
bound
form
:
to
distinctive
mo-
and human
sive
ends.
How
beautiful the
phenomenon of
vege-
92
table
growth
Here we
see
this
chaotic,
this
and trained into forms of exquisitely modulated variety: in other words, we see this
vast and vague and overpowering universality becoming personal and human, becoming resolved The aniinto clearer and clearer individuality. mal life is only a more advanced evidence of the same process, is only a still more vivid picture of the inevitable marriage between infinite and finite, while in man the marriage culminates, and we
Humanity.
I hold, then, that there
is
no such thing as
my
main
proposition,
which
is
that
all life is
a form of consciousness,
the
we call the selfhood, or personality of the subject. Hence the mistake of the Idealist in denying
nature a soul of her own, and making her sensible qualities inhere in a foreign subject.
The
hence
of
plane,
and
of
affronts
conviction
mankind
'93
This per-
You
cannot resolve
of senses.
lie
number
by
my
solidity as
all
by
its
power of
power
consist
to propagate its
own
nature.
So
him
faculty of reproduction, or
his subjection to the
ture.
what
all
is
In short,
all life,
the offspring of
controlling
a marriage
nature,
objective
obedient form.
marriage
or well
pronounced, that
is,
as the formal
and feminine
element
\%
substantial
94
UNIVERSALITY OF
differ-
human
true,
form, or per-
animal existence.
that
the
human
mon nature and a specific subject. Rather let me say, that the human form makes this confession with
riage in question
pronounced in that form, that it may be said to be comparatively unpronounced in every other.
same undis-
Take the highest of these forms, the animal. Compared with the vegetable and mineral forms of life, the animal ranks heaven high by the bare But when fact of will and consequent motion. you view the animal form in itself, when you ask how it stands related to the universal life, you instantly see that it has no individuality answering to that universality. In short, you find no unitary animal form below the human. The lion
is
out of
all
One animal
preys upon
lives
another;
95
Now
man^
all
so far
form
is
concerned, resumes
these
distinctive differences
fuses
is
them
in the
bosom of
own
unity.
He
as
and unstable
the water: he
and flowing
as
shrub.
self all
But
him-
He
is
indolent
stupid as
is
as the sloth, he is
is
the ox, he
as the
is
blind
bat,
he
is
as
the eagle, he
the
in short,
the
irreconcileable
antagonisms
of
animate
nature
meet and
kiss
human
and fuses the most obdurate contrarieties in the lap of its own
form.
universality.
It is this universality of the
human
form which endows it with the supremacy of nature, and fits it to embosom the Divine infinitude. Because it adequately resumes in its own
unity the universe of
to speak,
all
life
;
because
it
sops up, so
and reproduces in its own individuality mineral, all vegetable, and all animal forms, it
its
nature under
own
is
subjection.
riage I speak of
96
UNIVERSALITY OF
form, because in that form alone does the
human
In shorty
man
is
conceivable characteristic of
universal
It
life.
is clear,
man may
the
human
nature
is
and dignity, claims such a universal pith and variety, as to lift all its subjects at one and the same coup out of the realm of physics, and bring that realm within the invincible grasp of their subjectivity. Physics ends precisely where man begins. Mineral, vegetable, and animal exist only
to
endow
his
commanding
individuality, only to
him a
basis
broad enough to image the Creator's infinitude. He is the dazzling blossom of the universe, the
peerless fruit
by whose
all
Nature ripens
of creative Love.
creation all nature
its
human
form,
stutter-
In a
his livery,
and obediently
in estimating
We
can have no
difficulty
now
97
all
man and
lower
forms of
life.
:
He,
form of
tial
life
forms.
In
distance between
man and
nature, between
human
history
and mere
and decay, between man^s eternal progress and nature's eternal immobility, between the starry
splendours in short of
ship,
human
society or fellow-
and the dull ungenial fires of mere brute community. For it is this difference which makes
man
this
fit
alliance with
Him
But
of
subject
can hardly be
broached
short
another
myself.
letter,
and
for
Yours
truly.
98
LETTER
XIV.
My
I
dear
W.
virtually answered
HAVE now
the question
which in
asking,
my
apprehension of creation,
and promote a truly scientific cosmology. That is to say, I have alleged nearly all the considerations which determine the answer to that question, and little remains but to draw the answer
out in legible characters.
I want to fix your attention
the im-
mense
form.
peculiarity or
of the
is
human
bound by the creative unity to wear a unitary form, and that this unitary form is that of humanity. Now what is the human form as distinguished from all lower forms? What is the distinctive form of man, his form as contrasted with the animal or vegetable or mineral form ?
I have
IS
SPONTANEOUS
is
99
if
In one word,
it
you
now
ask
me what
mean by a
spiritual form, I
reply that I
mean a form which is enlivened or empowered exclusively from within ; a form, in other words, whose activity invariably reflects its own free spirit or selfhood, and disavows all outward constraint. This is the only form adequate
to the Divine subjection, adapted to the Divine
inhabitation.
(for life is
God
life
of course,
life,
to
which
He
by His
own spiritual indwelling. Inasmuch, therefore, as God is life itself, inasmuch as His infinitude or
perfection flows from His character, derives
from
Himself, and
disclaiming
all
is
You
are
life
bound
shall
whose
finite
be intensely
spiritual,
He
is,
to a lower or unspiritual
A lower
would
argue
Divine original.
Now
which exis
em-
human
life.
This
is
f2
100
characteristic action,
life,
tlie
faculty of spontaneous
all
tlie
ability to
obey in
cases one's
own
in
taste or attraction
in opposition
to
physical or
moral constraint.
proportion as
its
We
human
it is free,
that
is,
in proportion as
ele-
ment
and
in-
private element.
This
is
the reason
why we
an inflated state
is filled
The Pharisee
own
and we
in-
man
should be ashamed of
upon
his
own
sup-
nounces
his
own freedom.
We
have,
indeed,
more hope of the publican and harlot than of such a man, because so long as this man prides himself upon what really avouches his own degradation, he puts himself out of
all
true relation to
it
a minister of
way
of the
to be a Divinely blunt
and
own
tions to a
while the
moral righteousness,
righteousness in them-
IS
SPONTANEOUS
101
of Pharisaism
is
with a
from a completely servile relation to the obligations of natural community, and so disqualifies
him
I say unto
you, the
and
However
it
is
this
may
precise distinction of
free, that it is
human
life
or action that
it
spontaneous, that
it
always
obeys only
an interior motive, and disclaims both physical and social coercion. Eating and drinking to supply the
tively
human
they belong to
man on
physical organization.
He
it.
is
he
free in
producing
He
would starve
if
he
on
his
His moral activity is just as it. and uncharacteristic. It belongs to man social side, or as he stands related to his
103
fellow-man, and he
it.
His
com-
munity in which he lives, impose certain obligations upon him by the promise of certain rewards, or at all events the menace of certain punishHe ments, and he must either obey or suffer. must do whatever the law of his community prescribes to him, or he must be socially banned and punished, perhaps killed. Thus neither the natural nor social side of man, neither his physical
human
social side of
relations
to
nature and
in
realm of law or
free,
fixity,
which
is
he
is
only apparently
while really he
in
invincible bondage.
The
we may
is
is
which he
delight
free.
is
Whatsoever
doing
it,
from
spontaneity.
life
of cordial
from inward taste, or Swedenborg phrases it, a or spontaneous use, meaning thereby
attraction,
It is as
an
Surely no argument
is
IS
SPONTANEOUS
life
103
of
positions.
man
we should
own body.
We
might,
true, see
him dying
And
life
were moral, or
we should
We
might
find
society,
him perishing under the exactions of but we should certainly never see him as
and dewhich society thereupon Doubtless no one can act from a superior
his social obligations,
now contemning
riding
affixes.
the
penalties
own
life.
If,
then, nothing
more common
and
than to see
men
renouncing
allow
their physical
social subjection,
we must
blind
most own.
or
it
may
still
real
of a
which
is
yet
more
is
truly their
Human
in a word,
not primarily
we should have no
Neither
is it
:
pri-
or
we
man
obstruct-
body with a
It
is
as if
more
vital life
104
come
And
certainly
more common now-a-days than to see men obstructing and embarrassing their moral
nothing
is
which flows from their relations to with a view to some interior spiritual ease. The poor strugghng wretch is all unconscious of the sacred instincts which at the bottom animate his perverse activity he can tell you nothing, because intellectually he knows nothing, of the profound human want, the want of freedom, which like the breath of the whirlwind hurries him on on the contrary, he will very probably accept your otiose and overbearing hypothesis of the case, and say that he does evil, simply because he is an evil man unworthy of
life,
the
life
society,
human
worthy rather of human scorn, worthy only of Divine and human vengeance. But all this is sheer insanity on his part and ours.
love,
There are no fundamental differences in men. men have one and the same Creator, one and the same essential being, and what formally difAll
ferences
one
man from
another,
is
what
distin-
of
God
in nature,
which
is
life
of
In that
life
self-
or promotes
fare of all
its
mankind.
105
man
dreams of any other social destiny for the race than that which it has already realized, and which leaves one man out of all fellowship or equality
with another, self-love
for,
is
is
completely unprovided
tions of itself
alive.
itself
Thus, whether he
unconscious of the
save for want
truth or not, no
man
is
evil
of
with
God than
the existing
agree to tolerate.
terer, the
The
is
liar,
the adul-
Divine
life
which
latent in every
human form
he degrades and
out
evince to
he nevertheless does
all
this
in
mute unconscious
life
of
man under
if it
the
ma-
Accordingly,
am
for these
of that
we had not had some persons audacious make which would qualify them
men,
if
and
free-
the underlying
life
and
r3
106
dom would
should
have been
utterly
stifled,
and we
now be
man, contentedly kissing the feet of some infalliPope of Rome, contentedly doing the bidding of some unquestionable Emperor of all the Russias. These men have been, unknown to themselves, the forlorn hope of humanity, plunging headlong into the unfathomable night, only that we by the bridge of their desecrated forms might
eventually pass over
its
Let
us,
then, at least
:
them
human
as ulti-
and rehabilitate them in the love and tenderness In short, let us agree with Sweof eternal ages. denborg, that odious and fearful as these men have seemed in merely celestial light, they have
yet borne the unrecognized livery of the Divine
the end
And
instinct,
by an undying Divine under every depth of degradation celestially viewed, they have always been true to themselves, feeling themselves to be men and not devils, and over their scarred and riven legions
this simply because
107
I assume as indis-
my
original
is
proposition,
which
is,
that
human form
we have
its
seen,
individual
in
it
force,
or
all
that
is
natural and
common
and
serves only to
* Let
promote what
is spiritual
pri-
we
Now
in.Swe-
worn-out or vastated
soils,
of the
Mohawk,
in the State of
New
inaccessible.
bosom was
sell
rather than remove their bams, and with the proceeds go to buy
new
soils of
the West.
Yet
all
would take a
hint.
But our
spiritual
husbandmen
display the
humanity, nor ever dream that such priceless Divine renovation for
the exhausted natural
mind of man
is
stored
away
in those
now
give
we
of the Devil.
is
108
vate.
Hence alone
:
is it
fit
infinitude
avouch himself For the human form thus asserted exactly images God. The necessary
hence alone does
a proper subject of God.
man
conception we have of
sal Creator, or in plain
God
is,
that
English, that
all things. Thus we have individuality (God Himself), and universality (all things), both involved in the idea of God as a creator; and
being to
then, further,
itself
we have the
universality confessing
as
All
God must
He
can neither
own
ality
and
He
until
otherwise.
We
we
him
in
as
this
really
created
because,
recognize
him
form,
manifestly,
be
which
is
and which,
tion
is
therefore,
He
first
gives
109
only in so far as
He
first
makes us
He
and
the
may
then
It
fill
with
all
life
fills
delight as a river
lungs.
is,
fills its
quite
common
is
in loose discourse,
no doubt,
being
to
to
things,
their
which
It never seems to be
fact,
reciprocally
rigidly pro-
But
next.
all
true Revelation
you
in
my
Yours
truly.
110
LETTER
XV.
My
dear
W.
and the earth was without form and Thus creating and making, or giving being and giving form, are two distinct things, and the mystic narrative of the six-days' work accordingly goes on to shew ns the one becoming
the earth,
VOID.
we reach the
read
:
when we
day and
all
"
And God
it,
sanctified
because in
He
of
rested from
His
It is
mark
all
true Revelation
one
The
is
true, being
human body
is full
111
of seeming most aggregated or common form, and bears, therefore, no more proportion to the vital Divine reality, than the gross
made up
its
which
it is
tion.
The
spiritual
us the eternal
verity of creation,
Dei: the carnal sense gives us the form or appearance which this verity assumes to the consciousness of the creature.
claims objective
The
:
truth
The one
:
reveals the
the other
own
consciousness.
Thus there
is
human
noddles to conceive.
For the simple reason that must of necessity be entirely distinguishable from our form, must refer itself wholly to our Creator, while our form, on the other hand, is what " Creating " means giving identifies ourselves.
we
being, causing
to
be.
To
create
a thing
is
to
112
'^ Making/^ give it inward being or substance. on the other hand, means giving form or causing to appear. To make a thing is to give it form
or phenomenality.
Creating
is
a spiritual or in-
Making
of things.
if it
is
too grand
mere natural form alone, and therefore aspires to communicate its own deathless being to him as well. Thus
to
invest
creature with
He who
merely,
and hence in so far as a thing should be created it would be undistinguishable from its
Creator.
On
is
made
or formed,
is
individualized
and
dis-
All making or
formation
is
is
development,
is
generation.
thing
made
thing
else. Every thing that has form supposes some precedent thing, or state, out of which it grows, or by means of which it is made to appear. The paper and the table upon which I write, the
113
pen and the hand that holds the pen, and the body which sustains the hand, all these various
forms or phenomena of existence suppose some
precedent source, by virtue of which they themselves
sensible
become manifest. They each suppose some background giving it objective unity with,
all
other existence.
up to the Creator
alone.
Hence
falls
creation
is
never
the Creator.
statue
it
is
in
your
or give
it
being in your
never come into
it it
may
or give
it
out of the
womb. Your formative power may never, indeed, at any given time, equal your creative power in
:
its
created
may
always transcend
its
form,
or
for
its
For this reason you will go on ever reproducing your statue, or modifying its
state.
its
made
ideal being.
Now
all
114
ture,
qud a creature, or in so
he
is
related
to
God, is never absolute or independent, confessing to have once upon a time derived life from
his Creator, but to
have possessed
it
ever since
in himself.
creation,
On
is,
the contrary, he
is
a perpetual
to
moment
be
created, that
life
and
very
as
must be made
is
as
well
no
essential
other words,
the
being of
never
is life
evident
that
never come to
or consciousness, can
undergo a formative process as well as a creative one, and so become defined to his own intelligence.
is
For
as
we have
seen,
making or formation
is
always a
finite
process,
always a strictly
falling within
Were
the
he would be
intelliits
gence
is
infinitude, or save as
We
must
is,
must
also
or
night in which
alone where
now
the
human mind
discloses the
And
is,
as
we have already
and unswerving ministry of what we call Nature. Nature is simply a formative process, which separates the creature to his own intelligence from the Creator, by giving him Viewed finiteness, by making him self-conscious. in whole and in part. Nature is nothing else than the mould, or form, in which God^s stupendous creation is run, in order to its becoming conscious of itself, and so finally conscious of God, its truer and better self. Creation is a purely spiritual and invisible process, known only to the creative
mind.
sary
Our
natural generation
is
only a needful
is
only a neces-
own
conscious-
In short,
natural
116
ordinate to that.
Nature
itself
pearance or semblance of
intelligence.
being
is
to
limited
Being
inspired
supernatural,
and
its
therefore unlimited.
Thus the
cosmology involves in
life
than
upon a
between substance and form, between Creator and creature, as would put our most accredited
its
philosophy out of
it,
and make
it
sheer incredibility,
not impossibility.
For the
merely
mirrored
semblance
or
appearance.
if
were required, on any such data, to construct an intelligent theory of creation. And this, simphilosophy wholly overlooks Chris-
ply because
competent logic of
creation,
now
is
No
truth
so
man
117
might
say)
all
upon the
developments of
fact,
human
history
history, in
being only
:
beration
its protracted witness and reverand yet our puffy and pretentious Phi-
name
its
name.
The truth in question, when viewed on its human known under the familiar name of regeneration ; when viewed on its Divine side it is called redemption. Let us first fix our attention upon
side, is
it
as
it
As
and form,
first
We
have
the
still
God
energy
is still
and
void.
Creation
is
is
clearly
programme of the operations of " the Divine spirit, when brooding over the face of the Here the ideal form and destiny of man waters."
are symbolically but vividly sketched under the
se-
venth-day
118
the day and nighty the grass and herb and fruittree, the
moving
binding form of
is
all
complete in
This
man
female.
is
a picture of
man on
his created
and un-
mind
we
when
is
in the
day when the Lord God made them, before they were visible to any one else, and when He made
field before it was in the earth, and every herb of the field before it grew : for as yet there had been no rain upon the earth, and no man existed. But now next of course we go on to read (always symbolically, remember) of his natural formation, and of his being placed in a garden, and his leading a life there of Paradisiacal ease and opulence. I say "next of course,'' because, as we have already seen, our natural selfhood, or the life we derive from nature, is the necessary basis of
is
the indispensable
Divine creation.
ourselves natu-
we had
first
known
119
been destitute of
all
measure, of
all ratio,
would
have been without any continent, so to speak, by means of which it could become manifested and
appropriated.
For example,
if it
my
my
natural ties to
sisters, to
my
parents, to
my
brothers and
my
my
fellow-countrymen
and
my
race,
my
selfhood, instead of
becoming
imprisoned under
my
race,
Thus these natural ties of kindred and of which gradually universalize the form of my consciousness, and endow me with a world-wide
selfhood,
are merely
the
which is born in fulness of time the consummate and immortal spiritual flower. These natural ties fix as it were the supernatural reality, so enabling
me, the child of a day, to become woven upon the substance of God, and breathe everlastingly the
atmosphere of His incorruption.
They
are the
would
for-
In
Adam
then,
placed in
120
distinctly symbolized
passional condition
as
and
as
infancy no
evanescent.
state,
doubt,
but
happily,
quite
and pre-moral
which are soon to envelope and sweep it away, but also unvisited by a single glimpse of that Divine and halcyon calm of the heart, in which these hideous storms will finally rock themselves to sleep.
skies,
communion
truly Divine
manhood and dignity. He is still a mere natural form sprung from the dust, vivified by no Diviner breath than that of the nostrils, mere unfermented dough, insipid and impracticable and the Lord makes haste accordingly to add the spiritual leaven which shall ensure his endless rise into human, and ultimately Divine proportions. He brings him Eve, or spiritually quickens him; for Eve, according to Swedenborg, symbolizes the Divinely vivified selfhood of man. The Adamic dough, heavy and disheartening before, becomes lively enough now in all conscience.
:
121
becomes instinct and leaping with vitality, although that vitality has no more positive form than a protest against death, a struggle against mortality. Thus had we had Adam, " male and
female,^ ^ alone for a progenitor,
we should never
gris-
in a word,
destitute of our
is
most human
which
history or progress.
We
no doubt we should have had vegetable form and consequent growth; we should have had animal life and consequent motion but we should
inertia,
: :
all
power of human
spirits
action,
by the and
pallid natu-
separates
man from
the plenitude
history
Human
hence she
is
of
all living.
It
the Divine
Eden, which shews us first how full of inward death and horror is that imbecile being we have
in
Adam, only
that
we may subsequently
see into
122
what pregnant and delicious life this death becomes transmuted by God. For now begins the moral experience of man, that purely transitional stage of human experience, in which man discovers the corruption and death he has in himself as only naturally vivified, or unvivified by God, and which separates him on the one hand from the merely animal life of instinct, and on the other from the truly human one of spontaneity. This is the sole force and function of our moral experience, to release us inwardly from the Adamic clutch, and so leave us free to the Divine indwelling. God has no conceivable quarrel with the
Adamic
tural
life
in
itself,
spi-
ritual allegiance.
On
man
a far
now
much
as
dreams
still
of.
But I
shall
and
am meanwhile
truly.
Yours
123
LETTER
XVI.
The
ing a new life from out the ribs of the natural Adam, or as giving His creature a spiritual newbirth. The natural man is first represented as
standing at the head of
all
created things, or
(for
by
Adam naming
all
all
cattle,
etc.y is
only so
many fragmentary
in the spiritual
:
exhibitions of
human
nature,
name
and then
insufficient
we
God
finds
him
still
to himself, or alone,
What
passage
?
is
What
G 2
124
IS
man
that
indicated
by
it?
We
it,
may be
very sure
all
this
symbolism
we can
we
already possess,
and with the clue I think we have no reason to to do so. Let me say, then,
discover
without any more circumlocution, that by Adam, or the natural man, being alone, is meant, that
man on
he
is
or in so far as
related to nature
and
society, is destitute of
real
freedom,
is
possesses only a
subject to mortality.
Let
me make
this plain.
existence with
due attention, you will have learned that all our natural affection and intelligence is derived to us
from
spiritual association.
I have
no
my own
to
friend
is
or
neighbour, to
strict inflow to
man
or
woman, which
not a
my
heart
from spiritual societies, celestial and infernal, with which I am connected by my natural generation, Neither have that is, by all my past ancestry. I any natural intelligence, any sense of good and evil, true and false, sweet and bitter, hard and soft, light and dark, but what comes to me from In a word, my nature is a similar association. inheritance or derivation to me from my simple it is nothing more and nothing past ancestry
:
125
all
to
whom
in endless complication I
production.
Thus
my sensible of my purely
am
a mere
my
physical
without
human
Indeed, I
am
so wholly constituted as to
my
affection
and
influx, that
my
distinctive
human
form,
were not for God's profounder grasp of me, or the quickening operations of His infiif it
nite
spirit
Had
had no
profounder
me
to
God
more profoundly than I am related either to my own body or to my fellow-man, I should- have remained mere dove or serpent, mere horse or lion, mere sheep or tiger, to the end of the chapter: that is, I should have remained just what
my
spiritual association
made me, a
living
animal
power to
This
is
rise
my
nature.
what the good book pronounces a lonesome condition, in which obviously it is not good for man to continue, because while it lasts he is, though apparently conjoined with God, in reality disjoined. For the human mind is here presented
126
IS
is,
in
its infantile
is
beginnings
and although
this con-
dition
reflection
one of seeming innocence, yet the least shews that the innocence is more appa-
more superficial than solid, being which characterizes lambs and doves rather than humanity. It is destitute of the human element, which is spontaneity, and hence It is the innocence which flows will not keep. into us from spiritual association, which we inherit from our past ancestry, and is consequently incapable of constituting our true individuality. As to my natural or inherited genius, I may be as guileless and harmless as all the lambs and doves extant ; yet nothing shall hinder me spiritually or individually becoming perhaps as ravenous as the wolf, as cunning as the fox, as lordly as the lion,
rent than real, of that sort
as
venomous
and harmlessness have no root in my proper spontaneity, that is in my God-given selfhood, but are reflected upon me from chance spiritual association. Swedenborg was never able to discover any angelic existence which was spontaneously good, or good of itself. On the contrary,
guilelessness
he found that the highest angel, when dissociated from his fellows, and brought into contact with lower influences, became as lascivious and vile as
any
devil.
In
short,
127
spontaneous.
house without
earth.
And
yet our
Adamic
natural selfhood,
our
constitutional
so
to
Man
is
made by
spiritual as-
Every affection he feels, every thought he experiences, every breath he draws in fact, is an influx from spiritual companies in which all unconsciously to himself he has been immersed from birth and consequently if he were wise, he
sociation.
:
would,
his
Swedenborg says, appropriate neither good nor his evil to himself, but dwell incessantly in a region of Divine life and peace, undisas
its
turbed by that
comes in
conflict.
But
the
this
wisdom
himself
time.
We
lest
will
man,
man
be spoiled.
Adam
:
but the
celestial infant
un-
from the maternal bosom, or without real selfhood let us wait for the second and sublimer Adam, for the adult and ripened man-
weaned
as yet
hood of the race, to see this selfhood triumphantly Handle me and see, said the Christ, for asserted. a spirit has not flesh and bones as ye see me In symbolic literature, " flesh and bones ^' have. signify the natural life or selfhood, what Swedenborg calls the external man. Angels and spi*
128
rits
IS
because,
inasmuch
influx to
them from parent societies, they have no independent selfhood, no life in They have only the appearance of themselves. such life, never the reality. They do good, says
manifestly
Swedenborg, only as of themselves, never really OF themselves. For the creature is really, by the
very terms of the proposition, without selfhood,
except what he derives from the
is
mere dead nothing," says Swedenborg, "though it seem to us so real and important, yea, our very
all.^'
he
says
elsewhere,
man
has no selfhood,
his
and it laughs still harder when it is told, that the more man believes in such apparent possession, the less selfhood he really has, while the angels on the other hand, who don't believe in it at all, and reject it from them, are filled with a most real selfhood from the Lord." ^. C, 2654. See also the Divine Providence, 308-9. Thus even the show or semblance of life we have by nature in ourselves, attributes itself to the Divine natural man. It is only because the Divine Love is capable of eventually endowing us with real freedom, with real selfhood, that this seeming freedom or selfhood becomes previously practicable. In a word, if we had not been ultimately destined for a
129
is
or righteousness, that
to say,
and righteousness which shall inhere in ourselves and not be derived to us from without, we should never have exhibited a symptom either of moral or of physical consciousness.
Understand, then, that
celestial
Adam
symbolizes the
we
dawn of morality,
before
we have
evil.
When
this
of hu-
nor
and docile deportment, attributing neither good evil to themselves, and enjoying ineffable peace
and
felicity in
the Lord.
to
be wise
all their
genius, since
it
came out
so fully in that
of their descendants.
These descendants,
says
Swedenborg, were unwilling to be led of the Lord, and though or would be wise from themselves
:
Divine glorification of
lightened
intensely
human
and conse-
quently incurred the condemnation of an unenconscience, still their aspiration was human, betokening more than all things beside the presence and vivacity of the Divine spirit within them ; and accordingly selfhood was
g3
130
IS
Lord God had from man, made he a woman, and brought her to the man. And Adam said, This is now bone OF MY bones and FLESH OF MY FLESH, therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they shall be one To leave one's father and mother, means flesh.
wisdom.
taken
the rib which the
spiritually, to cease
And
is,
upon
celestial
and
spi-
And
means
become enlightened and enlivened is, by the operation of the Divine natural humanity. In short, the whole passage means our ceasing to vegetate and beginning to it indicates the transition from a merely conlive stitutional and imbecile existence into a life of plenary Divine contentment and power. The woman's being called by the man ^' bone of bones and flesh of flesh," signifies the intimate dearness and nearness of the selfhood to the human heart, and ^-ecalls those profound words of Christ already quoted, a spirit hath not flesh and bones as ye
spiritually to
from
oneself, that
see
me
have.
is
It is as if
He
" a spirit
in
even after
my
is
natural selfhood,
what we have all been struggling for from the beginning, is what we are all now miserably prey-
131
What
a profound though
all
unconscious
bosom of
my
manly
friend
in one of his
Thackeray the other day, when, lectures on the four Georges, he thus
I
:
lecturer, amidst
presents
no
sadder picture than that old man, blind and deprived of reason, wandering through his palace,
He became
all
All
reason,
sound of
human
voices, all
from him.
Some
slight lucid
moments he had,
entered the room and found him singing a hymn and accompanying himself on the harpsichord; when finished, he kneeled down and prayed aloud for her and for his family, and then for the nation,
God
but
if
would avert
not, that
his
to
it.
resignation to submit
and
his reason
again
fled.
story ?
site to
What preacher need moralize on this What words, save the simplest, are requiIt is too terrible
tell it ?
for tears.
The
132
IS
the
inscrutable Dispenser of
Oh, brothers, I said to those who heard me in America oh, brothers, speaking the same
dear mother-tongue;
no
more,
battle.
let
we
Low
he
lies
to
whom
whom
off
prayed
over
in
vain.
Driven
by rude hands,
and
calls
little.
Vex not
Stretch
his ghost,
let
him
pass,
he hates him
this
rough world
him out
longer.
and quarrel over the solemn grave Fall, dark curtain, upon his pageant, his pride, his griefs, his
strife
!
Hush
awful tragedy
"The thought
" smites
here
me
!
to
the dust
What
human
This masterly
who sounds
is
:
nature,
rest
no stronger nor wiser at bottom than the of us he too feels life insecure, he too lifts
133
God
lest
some hideous
Few
persons
and candour
this
man; but
if
men
were
all
who does
We
are
which comes from God alone. We have only the shewy and fallacious one which inflows from the spiritual world, and which is wholly inadequate to
guarantee us against calamity.
breeze,
We
shiver in every
When
ashamed of building, which we ought in fact to hang our shipmasters for building) go down at sea, what shrieks we hear from blanched and frenzied lips peopling the melancholy main, perturbing the sombre and sympathetic air, for When our children die, and months afterwards take back to heaven the brimming innocence which our corrupt manhood feels no use for, and therefore knows not how to shelter ; when our friends
we ought
to be
drop
ofi"
exhales
when our
reason totters on
a downfall
who then
if
he were
self,
left in
is,
that
despite
by the mere
134
IS
God and perish ? So too our ennui and prevalent disgust of life, which lead so many suffering souls every year to suicide, which drive so many tender and yearning and angel-freighted natures to drink, to gambling, to fierce and ruinous excess of all sorts what are these things but the tacit avowal (audible enough
but would be ready to renounce
:
however, to
vanity, that
selves,
God we are
!)
that
we
and that we can never be blessed and tranquil until God take compassion on us, and conjoin us livingly and immortally with Himself? This be assured, my friend, is the inmost meaning of human history. To become conjoined with
God
this is the
great destiny of
man which we
are at last
on the
sickfal-
new and
and sentimental
life,
set
us back again in
Adam.
I con-
I have
my
when I read of the insanities and inanities of our modern ghost-mongers, American and English.
Since the beginning of history the Divine natural
its
man
in nature, has
What
has hindered
doing so ?
135
no-
The
has bound
our uncles and cousins, has kept up such a perpetual vivification, in other words, of the most
narrow and abject natural prejudice in the mind of the race, that human progress has been almost impossible, and would have been quite so, if God had not mercifully limited the sway of priesthoods,
or rather
systematically deflected
their
and aspirations. As under the Iscariot dispensation, for Judas was one of the chosen twelve, and has his inalienable significance in the Thus we find history of the Christian Church. that the inevitable progress of the Church itself
I have said before,
we
live
empty tradition we find mankind in Christendom has, through the increasing worldly pomp and affluence of the Church itself, become disinterested, so to
left it
a mere
speak, in the
spiritual world,
what are God^s marvels of order and wisdom, of love and mercy, for this despised and neglected natural world. In one word, men
136
finite life,
And
is
the consequence
Love
avouch its redeeming presence in the earth, beginning to glorify the common natural life, beginning to shew the indisat length beginning to
criminate
human
with
skill,
with power,
with grace,
with every
every
commend
man
In
and bene-
when every
coming and incarnate Deity, a set of belated Rip Winkles, who have done nothing but snore while others were astir for long centuries, suddenly make the discovery (which no wide-awake person has ever needed to make, so cruelly hampered and oppressed has his proper human force always been by his overwhelming consciousness of the fact) that the spiritual world exists, and exerts an intimate and enormous influence upon nature. Prodigious Such an opportune discovery too, betraying the very heyday and sabbath of drowsi-
Van
bulk of Christendom are ripe for the conviction, that nature has her harmonies no less Divine than those of spirit, and that if the soul has hitherto
HOSTILE TO
HUMAN FREEDOM
137
claimed the blind obedience of the body, it has only been because both alike have imperfectly
realized their true destiny, or failed to subserve
life
in
And
after all
means sure of
our sceptical discoverers seem by no The way they run their discovery.
with which
ardent,
spirits
more
but they
who
this,
is
connected with
is
So long as man
is
in the
world he
indeed
do not know
is
that he
with
them.
The reason
of this ignorance
aflfection,
and relation-
by correspondence leaves one party completely ignorant of the other [makes one, in fact, the inversion of the other]. But whenever spirits begin to speak with man, they
spiritual state into
come out
is,
of their
own
out of a correspon-
with him, and conjoin themselves with the thoughts which flow
from
his affection,
that
people,
and
dissimilar
disjoins
them.
necessarily in the
man
to
whom
false,
and hence he
138
short, with
proof of
added force of
is
them.
clear that a
man
upon hy,
siasts
and so
forth.
man
a
are precisely
And what
ridiculous
is,
when
man
beUeves
that the Holy Spirit speaks with, or otherwise operates upon, him,
the
able
spirit is in
Holy Ghost.
intercourse.
This
it
these considerations
ritual
common with enthusiastic spkits. From evident how dangerous it is to court spiMan does not know the character of his nais
is
tural affection,
whether
it
be good or
;
evil,
or whether
at
it
be con-
and
if
he be
aU conceited of the
The
See
The Athanasian Creed, 74. See also The Divine Providence, 321. " Those who are instructed by influx as to their beliefs or conduct,
are neither instructed by the Lord or any angel, but by some fananatical spirit or other,
of an enlarging
be disquieted by
love
recommend
HOSTILE TO
HUMAN FREEDOM
139
much
less in
bability.
Who
be
will ever
satisfied,
they
call
who can
say that
even then they will not go about for further evidence and testimony, and, like the sieve of the
Danaides, never
shall
have got
dis-
may
be, I
want you
except as
from our proper life. It has no direct relation to our life, but only an indirect one through our physical and moral natures, through our natural and social existence. My life is spontaneous and free, flowing from the immediate presence of God No doubt this life demands as a platform, in me.
or basis of
its
own manifestation, my
physical and
stories of
:
but
life
its
mere subter-
who predict excellent results from it. "While I rejoice that their own ample and powerful wills shield them individually from the
which inhere in an undue familiarity with these ghostly Jeremy Diddlers, these spiritual ticket-of-leave men, I all the
mischiefs
fearful disasters
which
140
raneous conditions,
and
larder.
All
pestilent error.
some shape to this shallow and The cleanly and beautiful temple
;
of
spiritual
is incessantly overrun with vermin in consequence we are daily chased from corner to cupboard, from cellar to garret, by stenches so infernal as to put us to our
God
in our souls
wits'
end
for a
remedy
life,
or what
in
Thus if any nasty spiritual person should contrive to come to us through the reeking chinks
man.
^
of our
still
unscientific
him
in return that he
is
affect
the good
we do each other in such connection is strictly contingent upon our being utterly unconscious of
it.
And
if
which
is
it
alone
HOSTILE TO
HUMAN FREEDOM
us greet
141
let
shew his
Un-
human
except
being, angelic or
touches
us
circumferentially
servile plane of
Law.
In so
far
am
fixity,
that
is
to
all
the extent of
my
and society, of my physical and moral existence, I am intimately dependent upon angel and devil. I have neither health of body nor sanity of soul but by a preponderant influx from heaven; nor have I disease of body and insanity of soul but by a preponderant influx from hell. Thus if I had no commanding life in God, I should be the mere chance puppet of these
relations to nature
my own
bound
What
I feel
supreme loyalty to the Divine life to do, is, to shake my cordial fist at both angel and devil, bidding one and the other alike to observe I will have no private relaa respectful distance. If between them they tions with either. of them. can contrive any benefit to my common nature, physical and moral if by the growing subordination of hell to heaven, and of heaven to the Divine, the ordinary level of our natural and social existence becomes elevated, I no doubt, like
then by
:
my
142
every body
will
of that boon
no special advanIn fact, I would not give one fig to call all the good that gladdens any heaven my own nor would it cost me one pang
but I
tage from either quarter.
;
all
simply because I
that
am
is
side of
that of
my my
it
would attach to me exclusively on the moral or quasi freedom, and not on spontaneous and genuine freedom.*
high time that we got back to our
But
is
and
progenitor
to say in
Adam.
But
as I
shall still
have
much
this connection,
I shall
convenience by deferring
to another letter.
Yours
truly,
* See Appendiw B.
143
LETTER
XVII.
My
dear W.,
have seen that the truth which inspires
all
all
We
spirits,
human
nature,
In short, ^ truly infinite goodness and wisdom INFORM AND ANIMATE HUMAN NATURE, AND THAT NATURE ALONE. This truth which only our tardy
docility in Divine things, in other words,
is
entire spiritual
utterly remote
from the unassisted reason of the race, that its clearest and most emphatic enunciation in the Christ, has been incessantly perverted to the damage and degradation of our common
144
humanity.
believe in
Men
God
as the friend
but
it
case
upon the
less,
fact, that
men
and not
hood.
man-
We
" Yes, we
shall
after
we too
but so long as we
Divine hands.''
what cause are we to attribute this inveterate ignorance and stupidity on our part?
to
Now
Why
life
we
are
still
in our
human babyhood,
the
life
we
derive exclusively
^is
still
is
yet
unachieved.
Our
its
distinctive
human
life is
really
an immortal
as to place
life, is so veritably
own immortal
pasturage, turns
into
its
own
prolific
For our
only
distinctively
human
life
begins, only
when
ends,
when our
relations to nature
and
society, to
145
It is only because
God
is
my
inmost
life,
because
my
proper
human
capable
Him
is
my physical
am
of what no animal
capable
of,
namely, of con
is
the power of
transcending
my
of
my
individual tastes
and
attractions.
Con-
man
alone pos-
sesses of separating himself from his merely finite and constitutional environment, and allying himEvery one self with infinite goodness and truth. who has ever experienced a genuine moral afflatus, every one whose conscience has not undergone a hopeless pharisaic twist and sophistication from
Divine
is
an invariable mi-
my life derives immediately from God. must be intimately present and busy in every
human
He
dis-
tinctively
that
is,
reaUy individual
my
surviv-
moment
For conscience,
146
my
bosom with the pungent and stifling odour of intimate and overwhelming presence of death and nothing hinders this death becoming instantly actual as well as sentimental,
mortality, with the
;
ritual,
outward as well as inward, natural as well as spibut a conservative power within my nature deeper than myself, but a living presence within
me
infinitely
is
my
present con-
sciousness
Our
life is
we
vive degradations
us. Why does the animal an utter dearth of conscience ? Why, for example, does he feel no inward monition of death when he robs his fellow of a savory carcass ? Because the animaPs life is at best but a process of
dying, or
is
essentially mortal
because, in a word,
he
is
and hence mere natural communism, which leaves him empty of I, on the other all Divine privacy or sanctity. man, am essentially immortal, being hand, being quickened or individualized by my nature only in
is
individualized only
by
his nature,
am
supernaturally
quickened.
It is the
distinction of
man
to be
by God alone, and hence to realize true being only in dying to his seeming or spurious
individualized
one.
my
fellow of his
bone, or do
him any
species of injustice, I
am
CREATURE OF GOD
not like the animal^ at peace with myself, but
filled
147
am
on the contrary with a poignant interior anguish which flows down and poisons every spring of natural delight. It saps my most robust life with instant decay, it smites my most ample and
clear-shining day into niggard and appalling night.
And
this simply because a really infinite love and wisdom embed human nature, quicken the human form, and hence qualify me as they qualify no animal for a life commensurate with all Divine
perfection.
Conscience
It
;
is
of this truth.
life
is
in humanity
oi^
it
spiritual
pregnancy
come
to selfall
attended consequently by
of
new
This, then,
is
we
are
still
men
in place
life is
Our proper
immortal because
it
it
but of course
so long as our
all
H 2
148
death.
REVELATION IMPERFECT
We
are
still
too
generally
the
abject
and convention to recognize our proper human worth, and until we do this we are of course ashamed to affiliate ourselves to the imslaves of nature
maculate Goodness.
not of
slaves,
God
is
and therefore an
still
of
worship keeps us
scientific
human
destiny, or the
oncoming of
be truly to
:
But
if all this
be true
if to
be
man
you
me why
the Scriptures
upon the
scientific
acknow-
ledgment of the fact ? all that the creative Love and Wisdom desires in its creature, how comes it, you will ask, that the ScripIf to be
man
be
tures
first
man,
insist
upon
his regeall
If to be
man
be
that
God
why
do the Scriptures of truth exhibit man in this divided aspect, under the lineaments of a first and second Adam, or as the subject of an old and a new birth? In short, why should the Divine
creation imply to the creature^s consciousness his
own regeneration ? The answer is not difficult. You remember that in one of my earlier Let-
IN THE LITERAL
ters,
FORM
if
149
I
am
not
soul,
both a fixed or
finite
An
undefined
would be no revelasoul, an essential absurdity or contradiction. Every revelation addressed by God to the human understanding, must fall within the forms of that understanding, under penalty of defeating itself.
finite or created intelligence,
tion.
It
would
be, like a
still
sensuous and
must clothe
itself in strictly
its
spi-
maturer manhood of the race, for those advanced periods of history when reason having become emancipated from the burly
direct voice of
and deafening pedagogy of sense, shall reflect the God. All this is obvious enough.
lies
deeper.
The
is
true
under
Divine
in
is
life
human form, lies in the in man is a spontaneous which man being directly vivified
life
by God
his
shall
own
accord,
God must
guard the rude and tender beginnings of selfhood or freedom in man with exquisite jealousy, as one
guards the apple of his eye, because
if
these germs
150
REVELATION CONFORMED
be
realized,
maturity.
so
much
life
man
that his
himself,
and
it
most sedulous deferand never reveals itself but under the most rigorously human lineaments. Should the creature, for example, misled by his senses, cherish an erroneous notion of himself, should he instinctively esteem himself the parent source of his own good and evil, and habitually assume therefore the responconsciousness.
finite intelligence,
sibility
of his
Own
under penalty of defeating its own aims. The aim of the Divine Love is to develope in its creature a spontaneous force, a force flowing from a
perfect conjunction of infinite
ternal
sible
and external
freedom or selfhood
is
and
hence unless
it
151
its
God, unless
subsequent
its
social
moral
enlargement,
were
most zealously fostered and cultivated by God, even as a judicious gardener fosters and cultivates the roots and stem of a plant, it would be destroyed, and with it all the Divine and immortal promise with which it is big.
From
bodily form,
picture, of its
own
interior
life
spirit.
It does not
in
man
own
consciousness,
but only as
exists
Your image
in the looking-glass
is
not the
sense.
your real
self,
life,
but
It does not
but only
visible
one
Your conscious or
effect.
you
freely
self
which reveals itself in the fleeting image impressed upon the glass. So precisely the Divine life in
man
152
REVELATION CONFORMED
life
in the spontaneous
we
call genius,
which stands revealed in the must not only not be surprised therefore, we must intelligently expect, to
inferior to itself,
visible
symbol.
We
disagreement with
disagreement
is
its
spiritual
contents.
This
its
had
its
divinity
if
had undertaken,
rectify
it
might certainly
scientific
development
would
have
been to defeat
the
The
scientific evolution of
human mind
spiritual
marks
its interior
expansion,
its
growing
153
mind of
tlie
race:
earth at length
the fixed and indestructible upon which God^s new and per-
fore
manent heavens are adequately based. If thereGod had thrust any of its truths upon the mind of the race prematurely, or before its advancing interior expansion naturally clothed it with that summer foliage, He would have acted
like a silly
gardener
who
and so insults the instinct of truth and fitness in If the tree were capable of estimating the husbandman's antics, its life would scarcely revive for it would say, " This
:
siUy
real
;
man
fruit,
and hence
it is all
the
alive or dead."
But
man
is
ways, and
therefore he saw
God
decorating
him
own intellect and had not honestly engendered, his profoundest instincts of freedom or selfhood would be instantly undermined, and creation declare itself the empty
natural powers, or which his
will
farce
it
really was.
its
and
spi-
and
it
human
history,
h3
154
WHY
CREA.TION INVOLVES
ment of the
lation
creative
Wisdom.
Obviously then
it
What
is
the necessity
Why
should mankind
open or symbolic ?" I have answered this question by implication in a dozen places, but I am glad of the opportunity to give it a full and explicit solution. I shall proceed to do so in my
either
next Letter.
Yours
truly,
A DIVINE INCARNATION
155
LETTER
XVIII.
Paris, Jan.
\Wiy 1857.
My
dear
W.
demand may be
inter:
Your
present intellectual
miy
is
the scien:
tific
word
or
still
again,
why
ing feature of
human
history.
I do not profess
of inquiry, and I
am besides
:
subject
what I
error, I
satisfy
clearly
enough ^prehend
yet as
the
am
goodwill.
The
nisus
is
Word
:
or
logos, is to
156
words,
that
WHY
CREATION INVOLVES
is
creation
strictly a rational
never
Let
orderly
But
all
me
why
literal revelation
that
God
creates only
forms or
subjects of
never
life itself.
Properly
speaking, creation
is
out of
evil.
The Divine
field
of existence, or consists
what in
itself pos-
seeming being.
It is a logical con-
tradiction to suppose
God
what
is
He
which
is
denying
creation.
exist.
To suppose
God
apparent being,
is
precisely the
same
as affirming
It is to
make nothing
convertible with
:
which
is
Only
A DIVINE INCARNATION
things exist, and nothing has no existence.
In
He
and
so
The
:
old orthodox
theological
that
God
is
less
It
ment of the facts in the case. No, as Swedenborg shews in his pregnant little treatise on the Divine Love and Wisdom, God
creates ex vi termini only forms or subjects of life
in which
not, as
He may
dwell as in Himself.
create
He
can-
we have
seen,
being of course
" making ^^ means giving form, and what arrant nonsense it would be to say that God gives being
to being
!
From
He
all
that
Thus
formation or making.
* " Absolute being " as
being,
is
And God
it is
;
called, is
unconscious or inorganic
is
non-existent
into form,
means, that
is
158
WHY CREATION
INVOLVES
all the
is
day and hallowed it, because in it He rested from work which He created to make. That
to say,
when the
creature
is
properly
made
or
and
is
not
till
him
ac-
He
is
able to
fill
him
Now we
because
human form
or selfhood alone
it is
element serves the individual one. In the human form alone the feminine element (meaning by that term whatsoever is internal, spiritual, and private) transcends the masculine (meaning by that term whatsoever is external, natural, and communistic) Thus the human form is essentially spontaneous
or free.^
*
tive
I
Man
is
posi-
freedom which
Our
what
is
real or essential in us
is
to say,
between the
common
universal
our spiritual
from the perfect marriage-fusion, or unity, of with our natural parts, and is aptly typified by all
Thus
and delight
is
in doing so
A DIVINE INCARNATION
duality, or as it is
racter, because
159
private cha-
commonly
is
called,
he alone
bend form
life
his
common
private tastes.
is
vidual one.
what makes
it
truly image
God is
a universal creator
He
Here you observe that the individual element fGodJ is primary and controlling, while the universal element fall things) is secondary and In fact, you observe that the Divine derivative. subjectivity involves the universe of existence, and
exists.
object.
Accordingly
must be one of a
its
like universality,
or must combine
element in a controlling
atti-
mary
or active.
known
male
is
reversed,
we
subjection.
still
us in so far as we are
is
subjects of nature,
animals.
Its
moving spring
necessity.
far as
we
are
still
subjects
rest or duty.
Spontaneous action characterizes us in so far as we are delivered from the subjection of nature and society by coming
into the subjection of
God.
Its invariable
motive
is
attraction.
160
WHY
man
is
CREATION INVOLVES
natural and
tude towards
its public^
common
fulfilled,
one.
Now
man
in
alone, as
we have
seen in former
for
Letters,
this
requisite
imagery
The realm
the strictly
all
exclu-
man, and
is
rationally
cognizable.
This
makes
is
but
in-
is
is
viduality
is itself
for ever
splendours of God.
distinctively
human
form in us, is for a long time imprisoned in its mere physical conditions, is long immersed in mere animality. During the immaturity of the
scientific
intellect,
man
only as a superior kind of animal, and never dreams of associating himself spiritually or inwardly
with Deity,
God
as
an outward person, United in time and space, every way able and willing to reduce us to an exclusive regimen of kicks and coppers.
A DIVINE INCARNATION
161
altogether contingent
upon the
rise of
a scien-
tific
society or fellowship
spread of the
therhood.
So long
sentiment
ties
is
purely
instinctual, being
bounded by the
scientific
of consan-
basis,
and does
in free
for
human
development, does in
fact almost
man
But
cuticle.
Man
gradually learns
men
and grows ashamed of loving his father and mother, his neighbour and fellow-countryman, with a love superior to that which he accords to all
The
Pantheistic
still
more
Him
finite.
you sought
to aggrandize
I
elongated shadow.
confess that
now
prefer for
leanness,
my own
to
one so intolerably
plethoric,
and wheezy
must necessarily
be.
cannot conceal
my
whom
the other
162
other men.
WHY
CREATION INVOLVES
learns at last to love his kindred
for their relative or ne-
He
human
is their
own
in them,
and therefore separates them from the rest of mankind, but only for what is God's in them,
and therefore unites them with all other men. In short, instead of any more loving himself in his friends, he begins to love humanity in them, esteeming those his truest relatives and neighbours who most relate him, or bring him nighest, to universal man. This is that irresistible sentiment of human brotherhood, the outgrowth of our scientific culture, which is the vital source of all our present wide-spread ecclesiastical and political disorganization and when mankind shall have become sufficiently leavened by it, it will compel
;
society to
lift
all
by ensuring us
all,
without distinction, a
so permitting us
free
draw a veritably
realize
and
human
breath,
and
with God.
man
remains unaccomplished, so
human
that
force,
our
all
is
manly.
A DIVINE INCARNATION
free,
163
is
typical rites
meaning under and ceremonies. This obligation follows from the very definition of spontaneity, and
* The perfect or Divine
seen,
is life
in
human
nature, as
we have
before
a spontaneous
Its subject
life,
subject.
all
perfectly
sym-
He was
bom
never
known man,
forth fruit to the Divine Spirit, signifies our natural selfhood re-
leased at last from the despotism of the finite, from the long
from within.
The
virgin
is
a beatified Eve.
She
is
Eve eman-
Adamic thraldom, and accordingly represents the human selfhood no longer servile to the selfish lusts which spring from the penury and compression of nature, but joyfully responsive to
and
The recent
when viewed
tific
our
inte->
rior
Divinity,
in a beautiful life of
man,
scientifically
itself to
human
164
WHY
you
CREATION INVOLVES
clearly
now
enforcing,
you
will
miss in
am my
new
The spontaneous
preceding note,
subject.
is is
life,
That
life
which neces-
of
all
my
a
aspiration, the
own nature. In short, which exacts the essential humanity of God, which requires that the Deity I aspire to
is
life
unite
more intimately
depth, of that
with,
much
in
misunderstood word.
life
Now
of man,
it
That
is,
it
must have always existed either germ or e^^ or chick. But it does not
state.
We have not
consciousness.
human
mankind seem
Priestall
God's overfurtive
A DIVINE INCARNATION
165
our true
life
existed only in a
germ of the perfect life this rudimental embodiment of it this sheltering and
this
And
nished by
what we call revelation, or simply more simply the Church as disSome purely spitinguished from the State.
religion, or still
name
in the inritual
some merely
and symbolic
been as
attestation of
it,
appears to have
much
a preliminary necessity of
as
our
perfected consciousness,
the egg
is
a preli-
minary necessity of the chicken, which is for a long time unconsciously housed within its frail
transparent walls.
I say a " necessity,^' and this necessity will be
obvious to you
when you consider the true scope and meaning of our perfected life, when you consider what is inseparably implied in it. The form the Divine or perfect life in man, is that of of
spontaneity or freedom, because
is
it
is
life
which
and never from without to within. This is the distinctively human form of life, at all times and under all circumstances, whether man knows it or
166
whether he
WHY
is
CREATION INVOLVES
it,
ignorant of
and
it
invariably
natural,
first
con-
spiritual:
that
is
common
or associated
one.
Of course
and
spiritual
form,
must
law of his
life,
which
is free-
dom or common
reflect
spontaneity.
or associated existence,
must
of
in its
the
human form
life,
and spiritual existence. In short, the true and Divine life of man, the life of spontaneity, must shape his natural development as well as his spiritual one into conformity with itself: that is to say, must subject the mind of man in nature to a strictly historic evolution, to such an evolutural
tion as
makes
its
culture to be nothing
strict efflor-
Such is means efflorescence. It means the continuity of an identical germ through root and branch, through stalk and leaf, to fruit the procession of life from a hidden or invisible
escence of natural or universal germs.
A DIVINE INCARNATION
seed to a gorgeous and kingly flower
trate the sunlight.
fit
167
to illus-
In
fine,
it
of selfhood.
the
Yours
truly.
168
WHY
CREATION INVOLVES
LETTER
XIX,
Paris, Jan.
20^, 1857.
My
dear W.,
of
You complain
my
last
Letter as insuificient.
to send
you a volume of
well-
metaphysics,
suggestive Letter. Let me endeavour now to resume the same theme in a form somewhat more
expansive.
You know
hundred (and
as, at
American Revolution no considerations beyond the ordinary collation and discrimination of evidence. The mass of people believe that creation took place "once upon a time,'' somewhere in Asia probably, and was complete on the instant by an exertion of physical energy on the part of the Creator. They suppose that some
and
as essentially involving therefore
A DIVINE INCARNATION
six
169
less,
man was
and that his entire subsequent history consequently has been little better than a vigorous and unaccountable kicking up of his
effectively created,
The
abject childish-
fails
been so
effectually discouraged
grown indurated and ostrich-like, stowing away all manner of innutritions corkscrews, jack-knives, and rusty nails, which may be presented to it by
its
lawful
pun^eyors,
as if
they were so
much
Indeed,
a logical
necessity of the
orthodox conscience.
all
been
studiously eliminated.
man
Him
conceive
no homage half
no
flattery half
and anguish
I
170
WHY
CREATION INVOLVES
voluntarily incurred for its
of body and
sake.
mind
and atheism
soul.
we regard
it
mere physical
event, or as a pheno-
menon
we
fail
to discern
fail
altogether
to discern
by the understanding, we certainly cannot admit The truth is indeed exactly opposite. Creation is never a mere physical performance on the part of God, or an event in time and space, else hounds and hares, cats and rats, spiders and
to be true.
flies
man
himself.
On
the contrary,
it is
a purely spiritual
process, falling wholly within the sphere of consciousness, that is within the realm of affection
and thought ; or what is the same thing, depending upon the evolution of the human form, which is the sole spiritual form known to the
for its truth
universe.
God
to create, or
hounds and
hares, cats
and
rats,
and
flies,
They
are strictly
element
is
God cannot
possibly dwell
A DIVINE INCARNATION
in^
171
own
To suppose Him
analogically, to
inhabiting such forms would be, deny His strict objectivity to the universal consciousness, and affirm in lieu thereof His strict subjectivity would be, in plain English, equivalent to denying that all things were subject He to God, by making God subject to all things. creates only man, who is above all things a spiritual form, a form of spontaneity or freedom
:
exactly proportionate as
form, because in
element
is
internal
and
inferior.
Only
in such a
form
may God
'^
dwell," to use
He
truly
we
call ideas,
meaning thereby
infinite or
supersensuous good.
scends
its
when
sity
wonted physical and moral anchorage, away from the servile earth of necesand duty into the clear majestic heavens of
it
soars
spontaneity or freedom,
spirituality, it
I then
of
feel
my
source,
and
i2
172
WHY
CREA.TION INVOLVES
What
know
of
Simply
nothing: because
incompetent, being
they are
all
all
alike spiritually
am
capable as
man
of postponing appear-
ances to
realities,
to a finite one.
am
and mother, brother and sister, wife and child, lover and friend, home and country, in pursuit of an interior ideal object, or whenever these base actualities claim to separate me from that infinite Divine reality which is the inmost life of my life,
the inextinguishable
the hound will never
to that
it
bliss
of
all
my
being.
But
as
know
a superior inspiration
his forefathers
nor
from
make your ruddiest English pedigrees look pale and cheap and modern in the comparison.*
*
No
own
ancestral walls
because, let
him
do what he
force
human
or spiritual
in him,
his
man
A DIVINE INCARNATION
So
far
173
improvisation, as at best a
mere
initiatory incident
of history,
we
are
bound
and look
upon history
of creation.
event, as
it
itself as
If you posit creation as a physical an event of time and space if you reduce
;
it is still
its
and
Deist, of believer
incompleteness.
Who
In view of a creature
suspend
bilities ?
by
infinite
Our
nothing
his very nature itself is progressive, while the animal nature is not.
essen-
On
nor ever
will,
simply because he
is
rat,
aristocracy
is
to auimalize the
human
man from
which
bloods: than
Christendom
life
is
now
politi-
and aghast.
We
of humanity,
providentially
summoned
to
shed his old skin, and put on a new one, more pliant to the behests
of his inward and essential freedom.
174
WHY
CREATION INVOLVES
human conscious-
and to the consequent consciousness of ourselves as Divinely created. It marks nothing but
animal form from the lowest
as
some power extraneous to our nature. contrary it is a most strict incident of our being nothing more nor less than the
eflPort
On
the
creation,
ceaseless
God
is
is
incidents accordingly, far from denoting any outside interference with our nature, are the strict
of
august
interior
Thus what we
call religion, or
call
a Divine revelation,
is
what we
arbitrary
the Church,
never an
external imposition
is
upon
the
human
always a normal
though
fruitless
effort
It is in every
of
man
seeking
one.
In
short,
A DIVINE INCARNATION
process of formation.
175
human
life,
image
its
its
own
so
own
indwelling
and
successive stages
mark only
many
Let us then boldly reverse our point of view. Let us cease to regard creation as an historical incident, as an event in time and space, by learning to regard history
itself,
or
all
the events of
time and space, as mere incidents of creation. History, I repeat, means nothing else than the
evolution of that distinctive
word
all
that
we need
in the Divine image in order to our spiritual creation; that our spiritual or individual creation
by
God
natural regeneration.
basis our
separated
to give us
we
first
bear a
much common
as spiritual selfhood
or associated
176
WHY
CREATION INVOLVES
we
shall
be destitute of a
God
but you
not be prepared
comprehend its bearings, so long as you cherish vague and obscure conceptions of what is meant by Let us manfully free ourselves of the creating.
to do
justice to this law, or accurately to
stifling traditional
is
why
an indispensable
And, understanding
this,
we
shall
have an
the race,
which is the veritable history of the human mind, and be able clearly to conceive why that history
intimately involves the doctrine of a Divine revelation or incarnation.
Let
me
meaning giving
to give
it
being.
To
create a thing
tial
means
inward or substanso
being ; he
the
who
tutes
that the
and creature is invariably the relation of object and subject, of internal and
external.
is
an exactly
A DIVINE INCARNATION
inverse process to that of
177
When
I say that
God
my
existence
my
pro-
Existence
is
sensible experience,
we should be
utterly void of
sort,
whether
or hope,
or aspiration.
Accordingly in
alleging
my creation by God I do not refer to any mere fact of existence, to any sensible operation of God, but wholly to a spiritual and invisible operait falls
altogether within
my
creation, I
when an
on
formation resulted in giving me existence. Far from it. I take my physical formation or existence pro confesso, as an indispensable platform of the creation which I allege. For I say that God creates me, and obviously by me I mean my human form, my phenomenal existence, my conscious personality. It would be absurd of course to allege any abstract creative energy on God's part, to say
for
my
physical
genesis or
example that
is
He creates what
seen, that
has no existence,
:
or what
because, as
we have already
i3
178
in a
WHY CREATION
INVOLVES
that
round about way that He creates nothing, or He is no creator. We can never conceive of creation except as proceeding on the basis of some existing selfhood, as involving some subsidiaryas
sphere of formation,
predicable
in short
of
By
saying
we do not mean
which
is,
is
not identical
or,
what
is
the
And
He who
to
is infinite
their spiritual
and
invisible
being
that
He
stands
them
Him
in the eternal
outward derivative stream or subject. You may doubtless ejaculate a ready Amen to all this, by way of inducing me to resume my initial proposition, which is that God creates only spiri:
but I
cies
your
and prejudices engendered by the Old Theology, that I cannot forbear to solicit your indulgent attention a few moments longer. I want you perfectly to comprehend both what is included in, and what is excluded from, the rational or scientific
conception of creation.
A DIVINE INCARNATION
Let
179
me
infidel is
so long as
you represent
it
as implying
an outward
operation of God.
The
letter of revelation
this guise, that
meaning a physical no
is,
as
part,
involving
nothing more than a new determination of His will, and the consequent utterance of an authoritative fiat.
pictorial slightest
it
But
all this is
a purely symbolic or
truth,
statement
of the
without
the
value as history.
If indeed
you view
it becomes at once downright and nonsense, since it represents God as creating mere natural existence, or as being simply what is termed " the author of nature,^' which is
as literal history,
puerility
totally to degrade
it
the
inevitable butt of the flimsiest sentimental devotion, the tattered target of the mildest Unitarian
archery.
Natural existence
is
absolute existence,
Nature means the identity of substance and form, of being and seeming. The stone for example, the tree, the horse, is exactly what it seems Its being is a pure seeming, is wholly to your eye. phenomenal, as the philosophers say. There is no spiritual stone, nor horse, nor tree, lying back of and animating the apparent one. The sensible form before you perfectly embodies its own being
cal.
180
WHY
CREATION INVOLVES
same monotonous story over again till time and space shall be no more. You canH imagine a stone or tree, or horse, out of relation to time and space, that is as having any purely subjective or spiritual existence by virtue of its inward commerce with infinite goodness and truth. You can only conceive of them as natural existences, thus as essentially finite and perishable. Observe then that natural existence is purely phenomenal existence, being destitute of internal or individual being and hence out of all immediate relation to God. Yet
this is the prevalent
mind.
And what
is
and
every subject.
to attribute to
They
God
existence imaginable,
Him
infinitude
monotonous eternity
life
virtue of that
momentary fiat.
In short the
eccle-
A DIVINE INCARNATION
181
It supposes
:
which appears to be or that things have being by virtue of their form. If for instance you should consult the Pope of Rome or the Archbishop of Canterbury, they would
never betray the slightest distrust of their
existence being a Divine reality.
official
all
and personal, which make up so often our best knowledge, and give many an empty head among us the reputation of wisdom, are sheer vacancy to the celestial mind, raying out darkness, not light ; and if you should hint your own suspicion of the truth, they would cordially unite in proclaiming you an infidel, and bid you begone as a tiresome revolutionary bore.*
*
I
feel
no positive admiration
for the
revolutionary forces
because
I see that
far diviner
reflects
of.
But
which actually
considers the
when one
fearful distance
from the
common
loves, the
common
wants, the
;
common hopes
of
man
indulgence
their
182
But there
Archbishop with these inquiries, especially as they have already trouble enough on their hands, I
dare say.
selfhood
we
vital reality
which
it
unhesitatingly answer,
your
tint
are perfectly
And
I for
my
part
my
visible limitations
(short sta-
and Yet this is a sheer mistake. Swedenborg, who had a great eye for realities as discriminated from mere appearances,
ture, obese figure, fair complexion, flaxen wig,
so
forth)
as I
myself am.
humanity as an
be regulated
diabolically:
my
sweet to
In fact
It
much
;
as
not in
itself
has displaced
but
it
door which
ever
kingdom on
earth.
K'
A DIVINE INCARNATION
could never find a vestige
"^^'SITYl)
183
"of the old familiar The phenomenal selfhood was fatally transfixed and dissipated by the first contact of trans-sepulchral light. He knew
many
make, heroes and saints, statesmen and clergymen, abounding in learning and piety ; but when he saw them illumined by celestial light, he frequently found them full of rapacity cruelty and excess of all sorts, and degraded to the most menial positions. And so, on the other hand, he not unfrequently found persons, who on earth and to their own consciousness were destitute of every claim to sanctity, who lived in affluence and luxury, who frequented theatres, who loved jocose conversation, who had in short no properly ascetic fibre in their composition mere unbaptized Turks and Pagans
Divine
All this
(and very
much more)
is
is.
:
is
true, I say,
real,
never the
The
it is,
sensible world
and ever
will
Swedenborg^s phrase, a
sphere of
is
eff'ects
not of ends.
In
short.
Nature
is
184
WHY CREATION
INVOLVES
or
gives
it
it
vitalize it
or give
well.
In
all
procrea-
mother
life
is
simply
prolific
or productive
the one
And
this diversity
spi-
of function
is
mory) serves only as a ground or matrix, only as a warm mother-earth, in which to inseminate certain formal traditions,
God
alone
stainless overarching heavens by whose genial beams these rude and lifeless husks become quickened into every form of living wisdom. We know that every seed must die in order to bring forth fruit. All food must be dissolved before it can be
assimilated, before
it
can
make
flesh.
Now
these
we
me-
mory, which is the mental stomach, are of no more promise in a spiritual point of view, than so many stones taken into the natural stomach
would be in a hygienic point of view. They give us hope of spiritual increase only in so far as they undergo intellectual levigation or maceration, only
in so far as they
become converted
A DIVINE INCARNATION
rational
185
nourish and
soul."^
chyme and chyle whose white depths embosom the immortal pillars of the
is
the realm,
is
the
of soul,
God cannot
directly
things
therefore,
because these
the inseparable heritage of His creatures, and which alone conjoins them with Him. The horse,
is
* This
is
religionists so tiresome.
also a distinctly
of our traditional
from
all
rational trituration
people in a colic.
and
florist
In the
and intercourse
all
is
never at
just
human
pitch, until
is
it is
above
things rational.
When
our intercourse
one of cant,
memory ; when,
in other words,
my
and
meet only to parade and compare our mutual wealth image we project upon the
other's face,
in
spiritual
sense
is
machs
order to
186
the
lily,
WHY CREATION
INVOLVES
and the diamond, are beautiful natural existences, but how impossible to fancy them in any relation to God, simply because though they have each a marked natural individuality, they are
yet
all
:
duality
all subjects
of them subjects of
am now
resume
my
initial
proposition,
God
creates
when
sequently
pearance thereof.
to
having at best but a subjective semblance or apHe cannot possibly give being
what already has being, since this would be what appears, only to what seems to be, that is, to subjective or spiritual existences. I repeat, then, that by the strict necontradictory, but only to
cessity of the case,
spiritual forms, in
God
Now
istence
is
that
it
be
vitalized
obeys, the
ideal
its
own
nature.
Natural existence
is
the opposite
A DIVINE INCARNATION
of this.
187
What
meaning by that word whatsoever senand animal, is always vitalized from without, that is to say, its
existence^
sibly exists, as mineral, vegetable,
objective element
jective one.
is
The mineral
man.
In
is
servile exist-
bounds of
liarity puts
all
it
its
own
nature.
Of
out of
individuality.
The
who obeys
an ideal essentially aloof from his own nature, whose deity in a word is man, is by that fact denuded of spiritual consciousness, of what we call selfhood or character, and hence remains essentially unprogressive or incommensurate with God. He has abundance of physical life, of selfhood or character derived from his natural progenitors, but he has no Divinely -vivified individuality athirst for
the fountains of a better
life.
No
sweet radiant
Eve grows up in the unconscious depths of his bosom, becoming evermore bone of his bone and flesh of his flesh, and leading him to eat of the tree of knowledge of good and evil, that through the disease and death thus revealed he may rise to
the experience of immortal peace and joy.
He
188
WHY
CREATION INVOLVES
him
spiritually locked
up in the con-
jugal symbol, and which makes the wife as contradistinguished from the
woman, an exquisite shadow of all that is most intimate, ennobling, and enduring in the ineffable commerce of the Divine and human natures. This experience, I
is
repeat,
form
tive
is vitalized
its
objec-
element
is
exterior to
its
subjective
it
it
human and
fall
own
nature.
But the exact reverse obtains with regard to man. The human form is vitalized from within exclusively. The objective element in all human activity will be seen on a fair analysis to lie strictly within the subjective one. The ideal which I propose to myself as man, the object I seek to promote in every form of action, in short, the Deity
I worship,
is
always of an intensely
human
quality,
invariably puts
on the lineaments of ray own nature, and hence my life of necessity becomes evermore beautiful and free, abhorring nothing so much as servility. In a word, man's existence is
purely subjective or spiritual, compelling even the
infinite
own
natural
dimensions before
A DIVINE INCARNATION
acknowledgment.
189
What
all
is
and confession of
of the
captor,
fish
evil
but this
To
the inner
or instructed sense
evil is
and
is
which
is but a surer argument of the skill bound eventually to bring him to land.
only so
many temporary diffractions of the pure and stedfast Divine ray operated by our intellectual
opacity and indocility ; are only so many incessant and stupid crucifixions, wrought by our infatuated carnality and self-conceit upon that Divine and long-suffering Love which underlies and animates
our nature.
ence, he
The horse
for ever
is
destitute of morality
must
remain incapacitated
for
mopre-
on the part of the subject towards his nature. But the horse is the abject slave of his nature. Every existence indeed below the human exhibits the complete identity of being and seeming, of substance and form, of soul and body. You, on the contrary, as man heartily repugn
such identity.
You
feel so sure of
nothing as that
your being
perience of
will
it,
or what
hopelessly short of
your feeblest
possible.
The
190
WHY
CREATION INVOLVES
lily
the
with
is
its
dazzling sheen.
But the
man
of
him always
glorious, while
what
one.
self
is
reality.
Thus the visible man is never the real The man that veritably is never shews himexcept by proxy. The true friend must ever
and the genuine lover
strives
always in
in the
mock
infinite.
back into the impalpable abysses of the Such, I say, is the normal state of man. This is his state, when, being emancipated from physical and social thraldom, he stands erect in true human proportions. He is then a purely
spiritual or
subjective form,
made
conscious of
and
social organization,
but utterly
He
of
God than
all
A DIVINE INCARNATION
191
own unlimited
only because
manifestly
all
this is true of
our
and
experience,,
is
alone
literally create
He
He
gives
ence,
them outward being, which is natural existand which leaves them destitute of all private
lift
But He
which
is
spiritual existence,
and which
fills
eventually to precipitate
Nature,
at
much
as
and substance of the new consciousness, into the new and diviner manhood.
Nature with a deeper significance than she herself is at all aware of. While to her own consciousness she seems absolute and final, she is
nevertheless but the seminary or seed-place of the
soul, the
tally, so to speak,
of those
mind of man)
Nature
into
is
harmony with
all
Divine perfection.
in
192
WHY CREATION
the race, and
INVOLVES
fail
mind of
we
we
habitually
herself supplies, or
what
is
by it. Revelation itself is bound of course to conform its utterances to this natural necessity; is bound to respect the limits of the sensuous understanding in man, under penalty of forfeiting its true character and becoming degraded into mere information. That is to say, the Divine and eternal truth can never reveal itself to sense except in a symbolic manner, because if it should
attempt to assert
tity,
itself as a fixed
or absolute quanto
its
the
Divine
revelation avouches
as
it
embodies
The
very different.
is
revelation
man, but a
senses.
literal
is
it,
addressed to his
It
and unaccommodated communication on the part of the creator to the creature, leaving the latter no option but to obey. Thus all the gospel facts, so far from being viewed as the normal natural outgrowth and expression of certain Divine operations
A DIVINE IXCARNATION
193
them of all strictly human or scientific validity. But this is the mere dotage and delirium of sense. The eternal splendour of the Christian facts lies on
the contrary. just here, that what seems personal
is
precisely
what adapts
in
them
to
mask
relations of all
mankind
to
God.
They have
which are
(perhaps
I hold
more strenuously than you can at present imagine) that Christ was conceived of the holy
Ghost, that he was born of a virgin, that he lived a
life
literal flesh
vivified
by the
infinite
Love.
But then
I cannot
on one condition, which is, that nature be not the absolute and independent existence she seem; that she be in fact the mere shadow or image of profounder realities, projected upon the field of the sensuous understanding. For if nature be a direct creation of God, if she be an existence fixed by
194
WHY
CREATION INVOLVES
must ever
find itself
course
we may regard all natural phenomena only as so many graduated effects from interior spiritual causes, precisely as we regard a blush upon the
skin, or a
sudden
pallor, as
an evidence of height-
ened or depressed
vital action.
And
so doubtless
day and night, the succession of the seasons, birth and death, growth and decay, the subordination
of mineral
to vegetable, of vegetable to animal,
and of
so
all
to
man, are
so
many
is
many
which
inwardly shaping
and
all
with each.
!
But
how
Nature
has as little consciousness of man, as the waters have of the sun and stars which irradiate their darkened and tumultuous bosom. Nature herself
therefore
is
A DIVINE INCARNATION
which she
is
195
human
substance
whose various phenomenality it reflects. She is a pure surface whose depth or soul is man. No doubt she will faithfully lend herself to the reflection
and
far as his
own
service of her.
of origination
demand that But she has no independent power or suggestion. She feels no foreintelligence learns to
warning of the lustrous use she fulfils, until his advancing self-knowledge imposes it on her. She has no clearly articulate speech which she does not catch up from his commanding accents. In short
she knows herself truly only as the echo of his
majestic personality, and shrinks from nothing so
much
Revelation descends
exclusively
the soul of
man
man
alone
God
is
alone competent
Him.
human
con-
sciousness.
proper platform
field of relations which under to his own body, and which constitutes what we call his existence, being all compre-
man
is
k2
196
WHY
CREATION INVOLVES
:
hended in the fixed quantity denominated Nature but also and above all that superb field of relations which he is under to his own soul, or to God, and which constitutes what we properly term his life, being all comprehended in that great unfixed quantity which we denominate History. Only one more letter, and I shall have done. Yours truly,
A DIVINE INCARNATIOX
197
LETTER XX.
My
but
dear W.,
I DO not
it
know how
it
strikes
your intelligence,
appears to
me
indicated in
difficulty
my
last
men
Divine Incarnation. Let us recaU for a few moments what has gone before, in order that we may the more clearly take the final step.
We
Pagan conception of Deity, which represents God as an essentially arbitrary, insane, or inhuman, capable at will of any amount of deviltry force, and destruction, by revealing Him henceforth as a glorified natural man, as a rightful and permanent denizen of human nature. In other words, the service which Christ rendered humanity
service to
which there has been, and, in the nature of things, can be, nothing similar or second consists in this that He furnished by His life of
:
198
WHY CREATION
to the Divine
:
INVOLVES
Love that He shut up the and hitherto inconceivable Divine within the dimensions of the humblest of human bosoms constraining it thenceforth to know no other activity but that which is supplied by the intelligible
ment
infinite
forms of
it
human
nature, that
is
to say, compelling
run henceforth eternally in the familiar mould of our natural passions and appetites. Let there be no obscurity upon my meaning. I say that
to
entitle
Him
to our eter-
His nation
(a religion
which, as to
its
first
individual
bosom of man
into
finite
human form
father, lover
so that Deity
experimentally
know how it
and friend, ruler and teacher, patriot and citizen, under that base natural inspiration merely ; and so knowing, for ever vivify and redeem those finite ties, by the communication of
His own infinite substance. I, for example, am a husband and father, am a lover and friend, am a patriot and citizen, and in all these characters exhibit a
much
than I should
Why?
A DIVINE INCARNATION
centuries, as
199
Swedenborg shews, the Divine access by angelic mediation exclusively and this mediation, being perpetually obstructed and enfeebled by the antagonism of the
to
man
hells,
tie
of
man was
becoming a channel of
unmixed
selfishness
and tyranny.
is
We have already
itself
incompetent by
because
it
The angel
is
an
to say,
by
its
concurrence.
Accordingly the
felt itself
hope-
approximation to the
human
and suppression.
creation
the natural
200
perience)
is
WHY CREATION
INVOLVES
Love which
course
is
Now,
term, because his entire vitality proceeds not upon the reconciliation of self-love with higher loves,
but upon
its forcible
its
were possible,
extinction.
But
in the
bosom of
His national
hope to the boundless influx of every selfish lust, and yet persistently subjugating such lust to the
inspirations of universal love, the requisite basis of
union was at
last found,
and
infinite
Wisdom com-
own
sacred writings, in so
were
literal, personal,
accepting
them only
:
or humanitary scope
ness
to the scorn
envenomed by disappointment
of
all
in His nation
class in
commend
their sneaking
A DIVINE INCARNATION
201
brutally to
what these are sometimes fearful even to begin ; to the contempt of His own brethren and neighbours; to the constant misconception and unbelief of His own avowed, and forward, and
foolish disciples
;
finally,
to death itself
a death
from which no element of ferocious cruelty was absent, which, on the contrary, all hell found a truly religious joy in promoting in this sublime and steadfast soul, I say, the marriage of the Divine and Human was at last perfectly consum:
but most
strictly
inevitable.
Accordingly,
citizen, priest
and king,
human dimen-
or what
is
heart of
all
man
disown
absolute
threadbare
human
sanctities, sacerdotal
and
regal,
whose bosom
is
and unswerving human love. what I shewed in my last Letter was, that we deny, or misapprehend this Christian revelation, only because we have the folly to regard space and
Now
k3
202
ideas,
WHY
CREATION INVOLVES
and to look upon nature consequently rather primary than as the intensely ultimate and subordinate field of the Divine operation. Nature is in truth but the basement or culinary story of the Divine edifice; and when we make her primary, or allow her to dominate the house, we of course degrade the drawing and bed-room floors, filling them with sounds and odours fatal to every cultivated sense. Theology and philosophy have done little hitherto but fill the world with this Obstinately odious din and stench of cookery. regarding nature as the final rather than the meas the
whence
we have now
actually
no more
lively theologic
from both
its
of which the
sanity,
is
scientific intellect,
heedful of
own
the
bound
even
if
alternative should
atheism."^
is
and insinuating
to be suspected
fact,
is
at best
Nature
is
A DIVINE INCARNATION
verse the spell.
203
is
rightly compre-
hended
in the higher
^^
science of
man.
*'Yes/^
they say,
cookery
its
is
and claims
sole
Its
end
is
to nourish
So
and prepare the body for the also what we call spiritual
regeneration
it is
is
The
sotd, coerced
it
:
by
in-
instructed
by
realities,
disavows
it.^'
As long
as I
am
by sense or appear-
deem myself an
all
Your
its
delicious
English
rich subserviency to
every
human
own unsubdued
man
has
taught
it
so to do.
who
believes in nothing
deity favourable to
ale,
good cheer,
and
self-will,
by
all
those blissful
is
whose
inse-
parable root
humility.
204
as having a
WHY
most
CREA.TION INVOLVES
special intention,
which
is
an ab-
solute conversion of
me from evil to good. But is, that God never acts upon
and consequently that what I regard change of nature in me, is in reality a separa-
its
external
becomes precipitated,
brotherly-love,
and
its
mind
of
man
in
nature
may be
at length effectually
harmonized
with
all
Divine perfection.*
I feel in myself,
on account of some sin, real or imaginary, which I have committed I humble myself before God by whatsoever penitential methods my traditional conscience prescribes, having no shadow of suspicion all the while that God is not literally feeling very angry with me, and even extremely dubious whether or not He will pardon me. Such are the crude and
abject data of
my natural experience. But hereupon come the theologian and philosopher, not to
give
me
stitious lore,
all its
is
teach-
ing,
telling
me
it
that
only
my
experience
an exact
* Of course
is
when
self-love
it
is
When
tific
it
latter, as
sentiment of
human society
A DIVINE INCARNATION
205
real
soul.
They
affirm that
much
He is in my still
;
Him
to be
that
Him, and
Him
by every
customary usage of self-abasement. Such is the help they give my reason, utterly immersing it in
sense.
It is as if
my
cook, in a
moment
of revo-
into
my
drawing-room, and
insist
upon
henceforth preparing
nose.
my
feel,
dinner under
my
proper
For
felt,
it is
really
ever
or ever can
All this
mere
cooks and scullions theorizing in their dim subterranean way upon the great solar mystery of
It
is,
life.
basis of such
an emotion to the creative mind would be the creature's independence, and this basis is utterly wanting, being swallowed up in his sheer and ceaseless dependence. Thus, in order
that
man
really
in
order, in
God Himself
evil
should charge us
206
selves
WHY
CREATIOxV INVOLVES
for
it
would be necessary
Him
first
to for-
upon us
as essentially underived
and independent
existences;
which
is
absurd.
I perfectly admit
by sense
that man
that
is
association,
and hence leave him properly chargeable with all the good and evil issuing from such afifections and thoughts.
senses confined to the seeming, cannot help
bedevilling in this
The
lect.
way our nascent scientific intelThey recognize only what appears to them,
faint,
of
internal
any such sphere exist, is only another natural, governed by the same laws, and reproducing the same phenomena. Thus they insinuate that our
physical finiteness
and space
our
visible insularity in
time
is
They teach
me
that I
am
what I am in natural or seeming ones, that is to say, an utterly disconnected being, regarded by God not as inseparably interwoven and united
cisely
with
my
all
A DIVINE INCARNATION
other existence, and governed by
private
207
on
strictly
Him
and
special methods.
Hence
it falls
more organized hostility to spiritual Chrisyou will find in conventionally disreputable quarters. The scientific mind, like Pilate, "finds no evil'' in the new Divine spirit
a far
tianity than
which is quickening the nations like life from the dead on the contrary, it dimly feels that the new spirit is full of blessing for itself, and stands ready
:
to ask
of
it,
'^What
is
truth?"
we who are
because they
sanctified
know not
its prestige we feel our unrighteous sway menaced by this tender and loving spirit, and do, as the Jew did of old, everything we can to ensure its endless triumph, by stupidly trying to stifle and crush it. What the Jew did to Christ
world by
was only a type, inexpressibly faint, of what we Christians are daily doing to him in the spirit. The Jew had never any power to harm Jesus but by patronizing him. Had he done this^ had he espoused the Christian teaching and temper, Christ would have been bound indefinitely to remain the mere Jew He was born, and there is no saying accordingly how long Judaism might
in the flesh,
208
WHY CREATION
itself,
INVOLVlTS
have perpetuated
hurtful, but
now
as a beneficent,
how long
the Gentile
human
equality,
Church and State could offer to the new ideas, would be to patronize them, to lend them the furtherance of their adoption for then the common mind of Christendom, which is very docile to good influences, would be so full of admiration and gratitude towards these old established and now undeniable stewards of God, that a new and worse idolatry, a new and more benumbing servitude of the human mind, would be sure to ensue, and a third advent of the Christ behoove to take place, in order to strike off the fetters forged by
in
:
advancing humanity
bottles of
spirit
of an ever-
in that case to
Church and
vapid and
lifeless,
to be
avoidance to
poured out upon the ground, a scorn and men and animals.
is
A DIVINE INCARNATION
European Christendom, that
its
is
it
209
has inherited in
Protestantism
one
or
strain
snaps into
Mormonism
some day be forced to sweep bodily from the and the State can go no further than Democracy without going into visible extinction. In fact, all astute priests and politicians have perceived for years past that Protestantism and Deearth
:
Hence
ment
Church and State, which christens itself Conservatism, and which consists in seeking refuge from the onward Providence that governs the world, by flinging oneself into the arms of the stolidest civil and ecclesiastical despotisms, or in calling upon the mountains and rocks to crush one, by way of shielding one's eyes from the entrance of unwelcome light. How utterly absurd then to suppose our existing Christendom
classes in
formally competent to
in
spirit
humanity
sion of
human
the beggar
210
from the dunghill and to set him among princes, simply because he is man, simply because he is a living form or image of God, and hence capable of an immortal conjunction with God. God is
blessedly
indifferent
to
the
interests
of
every
because
to
He
man
can any way conceive of as possible. They have not the slightest conception of God as the Lord,
or of a Divine natural humanity, but on the con-
under Christian names, the most Pagan conceptions of the Divine character. Take, for example, any reigning Pope or Emperor, and chase the Divine image through
trary, maintain,
inveterately
all
official
heart
down
to its
some strenuous physical mere wanton power, and odious from the exercise of every jealous revengeful and malignant disposition. It
will,
is
all
him between the eyes till he fall down and die. The famous M. Proudhon, who snaps his whip
louder than any contemporary Frenchman, very
much shocked
A DIVINE INCARNATION
211
while since by crying haro upon this Gentile conception of God, or exclaiming against Deity thus
Proudhon's
critics,
seem to have been disheartened by the tremendous and are accordingly doing what they can ever since to diminish it, by representing it as a mere insincerity on Proudhon^s part as a mere annonce to the travelling public that here at last was a postillion capable of taking them the shortest possible route to kingdom-come, provided they would only commit themselves to
eclat of his performance,
His judgment strikes on the whole a very Christian one. I suppose that Proudhon would be as much disconcerted to be called a Christian as those modest people of
the truth of this criticism.
me
as
whom we
kingdom of heaven,
as replying to his beaming smile of recognition for services rendered, " But
fed thee
or thirsty,
and gave thee drink ?^' Nevertheless I regard Proudhon as at bottom, if not a-top in heart, if not in head an excellent Christian. His intellect has doubtless been sophisticated to some extent by the dense and blinding obscurity which has traditionally settled down upon the moral problem
212
but he
heart,
is
WHY CREATION
obviously a
INVOLVES
the manliest
man of
make
in
and I do not see how any clear-sighted reader of the four gospels, which turn all subsequent revolutionary literature into child's play, can feel justified in denouncing him. Of course I
mean
and emasculate substitute which, under the name of " evangelical religion," does its weekly best to defame and deface God's image in our souls, through the length and breadth of established Church and State. Evangelical religion as it is called, quasi lucus a non lucendo, quasi mons a non
movendo,
east
is
such a religion as
is fitly
piped by the
wind
the best
its
own
selfish-
It is of course not
of this conventional
of Christ,
will
when
slow
be
condemn Proudhon,
because
fail
and incomparable vintage. Clearly, if Chrismakes any distinct pretension, it is to have utterly exhausted natural religion; and natural religion is the only thing with which the scientific Science revolts intellect of man has any quarrel. at the idea of there being any essential limitation of the human faculties, which nevertheless would
tianity
A DIVINE INCARNATION
be inevitable
if their
213
\4tal source
could be proved
to lay outside of
human
it
nature, or inhered as
to inhere, in a being
separable from
utterly revolts
all
its
individual forms.
Science
or material Deity
a Deity cognizable
to sense
and triumphantly careers through the universe of space, to chase from the human mind every vestige of so baleful and disheartening a conception.
But
it is
solely to
this emancipation.
inaccessible to
Him
blest
man, and therefore by identifying with conventionally the meanest and humof men, with a man who was so genuinely
human
intelligence,
humble and
no
spirit
enough to be
;
angry at the grossest of personal insults, or to resent the cruellest of personal wrongs
but,
on
the^
disowned for
much
as threatened with
man
of men,
214
WHY
CREATION INVOLVES
He had made
his despised
and
suflPering
form the
or-
human
nature.
phetic designation as above all men ^' a man of sorrowsj^ because in the historic position to which
side to the
he found himself born, he was exposed on the one unmeasured influx of the Divine Love,
aggrandizement.
The
literal
View
his personal
name.
To supmankind cared
Jew one
jot
and that
He
more than for the Gentile, Jew also more than for
and the
pervert
latter
ambition.
And
The
and
sister,
ruler
and
priest,
which heralded
and no doubt as
his
A DIVINE INCARNATION
intelligence
215
dawned he
He
sucked
bound
him, so far as
human
come an unmitigated
any
I find no trace of
man
men.
I find
no
trace of
any other
upon by the
him.
drove
I find
man who felt himself called tenderest human love to loathe and
him
own supreme aggrandizement and whose profound love to man drove him to renounce every
obligation of patriotism, simply because these ob-
ligations
were plainly coincident with the supremest and subtlest inspirations of his own self-love. No doubt many a man has renounced his traditional creed because it associated him with the obloquy and contempt of his nation, or stood in the way of his personal ambition ; and so no doubt many
a
man
it
dis-
In short, a thousand men can be found every day who do both of these things from the instinct of self-love.
claimed his
ability to rule.
and
But the
216
is,
WHY CREATION
that Christ did
INVOLVES
them
undermining
his
force,
ceaseless death.
He
;
him
What
name
we may
so consider
it,
only by
who
all
and
still
further drew
upon
Him
let
yet
upon the
soul,
by
steadfastly
expanding in his private spirit to the dimensions of universal humanity, so bringing, for the first
time in history, the
Love.
finite
human bosom
into per-
Divine
For
my
part I
am
human
to
my own
manhood.
A.
DIVINE INCARNATION
217
my
I shall
most
hearty
and cheerful
who has
my own nature with such resplendent to make me feel that man henceforth is
the strictest
name of honour, and that any God out of human proportions, any God with
and ends to man, an unmixed superfluity and nuisance. In short, I worship the Lord alone, the God-MAN, that peerless and perfect soul whose unswerving innocence and sweetness gathered up the infinite forces of Deity as wheat is gathered up in a sheaf, and for
essentially disproportionate aims
is
ever linked
life
of man,
nature,
human
we
view the
human
all
grossness, which
human body
itself as
home
of every
I take
it
and generous, and magnanimous afiection. that every man of sense and feeling will
ennobling worship.
I take
all
that
God
been anything
else
218
WHY CREATION
INVOLVES
It
is,
manly
revolt con-
Godhead which
own
still
continue diligently
to exploit.
half-pedaI
lift
I,
my
gleeful
fist,
my
my
chil-
because I
know
life
long centuries
ago, and that it is only his grim unburied corpse which still poisons the popular air. But now, although I say all this ex animOy do not, I beseech you, regard me as echoing, in any
If I
wrangling
empty garments of Truth among themand hawking the dislocated fragments about As as if they were the immortal substance itself. I have already said, the letter of Christianity constitutes only the seeming or phenomenal aspect of Divine Truth, the semblance which it puts on to a sensuous intelligence, an intelligence not inwardly It gives us very much the same unenlightened.
viding the
selves,
A DIVINE INCARNATION
219
worthy impression of the Divine Truth as a child would form of its father's tenderness who should
see that tenderness only in negative exercise, that
is,
its
natural
evils,
correcting
its fallacious
it
judgments, in short,
into true
human
pro-
In a word, the
of
its
bound
substance or
spirit.
from the great law which makes the natural, in all cases, an inverse expression of the spiritual, or
renders the body the bounded
of the boundless soul.
home and
continent
My
inmost
soul, or life, is
:
is perfect goodness and wisdom but manifestly, unless I had some natural limita-
tions,
some
finite
ing
should never
self,
be able to
and name
it
mCj
my
should
be
But now
this bodily or finite me, which seems the most incontestable of facts, is nevertheless the exact It is inversion and denial of the infinite truth. the imprisonment of the infinite love and wisdom in the purely specious shackles of space and time.
The
spiritual truth
is,
that there
is
:
but one
life,
God, and that He alone lives in us but this would be death to feel, though it is life to believe it
because
if
we
l2
220
WHY
CREATION INVOLVES
alone lived,
it is
believed^ that
God
obvious that
we
ourselves should
become
instantly converted
into stocks
and
of unbreathing men.
we
however we may
and believe in the premises, it seem to us that life is disunited, is infinitely various, and that we are its absolute proprietors. In short, the Divine Providence perpetually endows us with selfhood, pershall yet always sensibly
we
me
if
to
if
But now,
:
He
left
He
by developing in us the most passionate so linking us with parent and friend, lover and neighbour, fellow-countryman and fellow-man, till at last our existence became widened to the dimensions of universal humanity,
science,
social
relations,
we should never
case,
pride
Now
analogous relation to
because
spirit.
its
It furnishes a
own
to
substantial con-
is
telligence,
and hence
bound
mask
itself in
A DIVINE INCARNATION
221
we hereupon
and
spirit,
letter
we
insist
we
revelation,
spiritual
embryos and
abortions to
Spiritual substance, as
Swedenborg shews, has nothing in common with space, and person. The literal Christian facts in his view constitute neither more nor less
time,
in
man which
him
all
super-
sensuous ideas come to consciousness, that is, by means of some sensible revelation or imagery, serving as a mould to give them development.
All mankind, for example, have the idea of God as
or personality in
But we could never recognize character God or man without the mould
which our moral experience supplies to that perMy moral experience tells me that justice is good and injustice is evil, that he who injures his neighbour is an evil man, and he who refrains Now these moral from- injuring him a good man. judgments serve simply as a mould or body to our
ception.
spiritual perceptions,
and being
as such
mould or
222
WHY CREATION
INVOLVES
body the exact inversion of what is moulded or embodied in them, they have obviously no more right to control our spiritual perceptions than an
egg has to control the chicken^ than the foundation
of a house has to control the superstructure, than
the kitchen has to control the drawing-room, than the stream has to control the fountain.*
are, as I
But they
an invaluable and indispensable basis and servant of those perceptions. My moral judgments serve, in fact, as a rude but genial
have
said,
my
spiritual inspiritually
evil
good
simply
we should be
un-
it is
my
neighbour
which
is
not derived to
refrain
me from
nor any
power to
not derived to
me
and
am
my
moral good or
chargeable with
it.
They
my
past ancestry.
No
I
matter
how
dili-
gently soever I
may work
this inheritance, I
can do no more at
may have
all
all
the
I shall
not
may have
and
the moral
human
life
despair,
I shall
be no
it.
For that
surrounds
human
nature,
as the waters surround the earth, bathing equally both its con-
trasted poles
measured
in
humanity
A DIVINE INCARNATION
telligence.
Unless I
first felt
in myself a moral
of good and
evil,
the fundamental
germ
My
a spontaneous one, a
life
of taste or at-
the true
man
But
save
by the contrast of a
first
by conscience
to the experience of
realized,
Thus, as I say,
my
my
moral man, good and evil, is but the inversion or shadow is but the rude decaying germ or egg is but the perishable natural body of the imperishable spiritual man,
In
short, the
who
is
Now,
same
servile relation
towards
224
its
WHY
CREATION INVOLVES
The
letter is
but
spirit.
The
is
literal
divinity,
wholly unintelligible in heaven^ because^ as Swedenborg shews, heavenly thought is never de-
In
dogma
and these are that human nature itself is Divinely the adequate and ample abode of perfect love and wisdom. The literal dogma is the needful e^g (so to speak), is the indispensable previvified, is
ledgment of the exclusive Divinity of our natural origin. Had we not been taught, traditionally, to regard this most humble and abject partaker of our nature as Divine, as perfectly united with
infinite
destitution of whatsoever
men
are
wont to admire
human
is
nature
itself is
Divinely
germinated.
The
Christian truth
mind
Mahommedanism. Take away the traditional Christian dogma from our annals, and the long
A DIVINE INCARNATION
expansion
it
225
faculties,
human
and
science would
mud
and philo-
sopher, the
momentous
God was
sanctified bread-basket.
Remember,
dogma
is
in
Thus the Divine incarnation, spiritually viewed, is a universal truth, having no more validity to one
man's experience than to another's. This transcendent truth was indeed completely revealed in the Christ, but you would not confound the external revelation of a truth with its interior sub-
any more than you would confound a its positive, body with soul, or your transient shadow in the looking-glass with your
stance,
negative with
living
self.
to do so, as
In fact, you are inexorably forbidden we have already seen, by the circumit is
addressed,
its spiri-
body
is
worthy of the
l3
226
WHY
CREATION INVOLVES
its
substance,
would be no such thing as choosing between servant and lord, between shadow and substance, between body and soul. In short, we should live in a highly ridiculous world, in which all the
needs of the
revelation,
tonly violated.
by virtue of the limited intelligence to which it is addressed, is bound to obscure and falsify, to some extent, its own spiritual contents,
just as the squint eyes, the crooked back, or in-
my
past ancestry,
obscure
my
spiritual form,
my
substantial con-
tents, or as
left,
and
whatever
an inBe-
Him
and persons.
cause, if
we do
thus,
we
His
bonds.
Let us fully accept then the literal Christian dogma, but only as the indispensable basis of that sovereign spiritual verity, which lifts the Divine
A DIVINE INCARNATION
227
appearances
out
into
strictly
universal
which
is
vidual
bosom of the
race.
The
spiritual substance
embodied in the
God
vivifies
man naturally no
longer that
less
this,
than
spiritually.
It imports
no
that,
and the
his
God by
human
nature
itself,
by
its
own
distinctive
process of fermentation and ripening denominated history, becomes henceforth eternally conjoined
In
fact,
the
many
public
and
rills
feeble primituB
of this grand
many
This
is
meaning of history, a process of spiritual fermentation and refining within the public or associated consciousness of man, or what is the same thing, the regeneration of our very nature. It means
the development of a selfhood in
man
adequate to
scien-
infinitude,
and therefore
to
It
on the
alli-
ance with
all
in short.
228
WHY CREATION
INVOLVES
natural manhood.
its
claim
from being the abject offspring of his became by God^s inward nourishment a
his
away from
earthly nest,
and forgetting on
tie
:
so
all veri-
public
becomes
out of
by God's
secret
and
ceaseless in-
mud
natures.
Man
has both a
:
common
there
is
:
and the perfected scope of the Divine Providence or the consummation of human history, is the due CO-ORDINATION OF THESE DIVERGENT ELEMENTS,
the interior or superior place accruing by every
title to
is
But
it
notorious that
man
has
never
intelligently
On
the con-
Eve was
essentially subject
Adam,
that
is,
A DIVINE INCARNATION
force in
^29
to the
man was rightfully secondary and servile common or public force and hence it is
:
the invariable lot of these theologies and philosophies to find themselves disowned by the advance
of history, which
insight.
is
human
itself
soul by representing it as freely alienating from God because the sole beatific function
:
of history
is
The march
what is the same thing, incessantly quickens the spontaneous force in us, by depressing our voluntary or moral force.* The moral life of man is a phenomenon of
our
scientific
immaturity.
It
we
ditary influx of
feeling
good and evil spirits, and hence no more responsibility for it, no more
fair
or
disposition.
So long as
we continue
it
stupidly to
munch
this
pestilent fruit,
is
we
the
Life.
say
230
while
WHY
CREATION INVOLVES
good and
and,
coming before God in that miserly plight, in that lean and penurious condition, the voice of the Divine mercy towards us is bound to shroud itself in tones of despair, only faintly relieved by distant hope. For God sees us only in the intensest
unity with our kind, only in indissoluble solidarity
and conour
we view
ourselves as indepen-
Him by
own
and in both cases alike can hardly help proving an extremely unsatisfactory spectacle to Him. What should we think of an eye or a hand that deemed itself related to the light and air by itself, and independently of its connexion with the body ? Why, obviously, that it was diseased and ready to perish. Well, the infinite wisdom makes precisely that judgment of us, when we
despair,
and apart from our unity with our is no pretension more insufi^erably arrogant in the Divine sight than that of any merely individual ability to keep the Divine law.
right,
own
There
A DIVINE INCARNATION
I
231
am
my
my my
my
hand that there no attitude of mind more intrinsically respectable in the Divine sight, more cordially delightful to the Divine mind, than that which should exhibit
I presume on the other
And
unrighteousness which
is
conventionally charged
upon
all
tific
he calmly referred
the evil of his conduct to the wholly unscienaspect of our social relations, to the shock-
ingly imperfect
way
in
human
equality or fellowship
yet organized in
institutions.
God
:
human
or institutions themselves so
human
fellowship.
And
Him hate, bids Him hand over to speedy and remorseless destruction. I am for my own part neither a thief nor an adulterer, but I could
kind bids
232
WHY
CREATION INVOLVES
almost long to be both one and the other after the most flagrant type, that thus I might fling back
with exquisite scorn the imputation of unrighteousness wherewith society would seek in that case
to cover
me or
might drink
brings
in
profound conviction
which
which
that in
all science,
home
to me, namely,
private,
my
real,
my
spiritual,
and God-given
self I
am
wholly incapable
therefore only in
my
quasi,
my
conven-
tional, public,
and man-given
liability.
self,
make
me
upon
its
me, not as disconnected with other men, but as intimately blent and bound up with priest and
king, with teacher and ruler, with every devout
short,
who
is officially
human
society or fellowship."^
But I can no longer affbrd these digressions, which after all are no digressions, except to a hurried observation.
My
space warns
me
to
come
rapidly to a close.
its
spontaneous force.
* See Appendix E.
A DIVINE INCARNATION
233
and gestation.
For morality
is
exactly the
same
life
phenomenon
the race,
of
which menstruation
life
in the natural
is
sphere, or the
of
woman,
that
to say,
it is
it
to say, it
and so disposes
spiritual fruit.^
it
to conceive
to pu-
ovum and
it
At
is
all
events,
seems
and
times
so that
we may
fairly infer
the two.
the only
turning the
dissipates
it
into a
strict
fication
The aim
of menstru-a-
tion
is
and
prolification.
is
Conse-
impossible, and
Then,
again,
woman
is
a natural form or
is
eventually to ally
and
it is
him with God by redeeming him from animality only the selfhood as still unconscious of its function and
234
rify,
WHY CREATION
INVOLVES
tion with
and so prepare the soul for immortal conjuncGod and purification means that gradual depletion of the natural selfhood or proprium which constitutes all that is valuable in our historic
:
experience.
know
is
not
human
affairs.
my assigning
it
this strictly
still
invincible
is
every-
as
You might
with
platform or base
of our moral
its
the
but
necessary
its
life,
inward
inno-
life is
cent enough in
all
the range of
true source
is
duped by the
rule,
senses,
that de-
mands chastisement.
Hence
it
is
that
woman
true analogon of this selfhood, menstruates, and so becomes physically qualified for maternity.
If
light
upon the
careful
Theorie de
same
I
subject,
which
do not now
recall.
The supplement
to Baly's translation of
of the topic.
A DIVINE INCARNATION
substance also.
case
is
235
to truth in either
fact the
peacock
who
admiration,
foppery, of that
or
by what unites him with other men, but only by what separates him from them. Hell has no profounder root than this.* The entire diabolic nisus in humanity
divinely vivified not
* Hell
is
man
in the angelic
mind of
self-love
from
charity,
which separation
is
life
The Divine naturajl man of course comprehends in his own hell, and reconciles them equally to the Divine good: or if a difference be insisted on, he makes the latter even more tributary than the former to that good. But until that achievement becomes so far consummated in interior realms of
choate.
by the
which
is
human
fellowship or equality,
heaven and hell remain at war, and the angel grows an angel only
by the
divine
spiritual elimination
is
hereditarily diabolic.
Thus
by
ail
upon
only
The
hells are
by the
image God,
do good spontaneously.
now been swamped and stifled in their own proper ordure, had Wisdom known how to utilize the lowest hells (even as the skilful husbandman knows how to utilize his festering
glorious
manhood.
336
of truth.
mind, of the understanding enlightened only by sense to confound nature with spirit, fact with
truth
:
ing for being. Thus, inasmuch as I sensibly appear to be an absolute existence, or to have a selfhood utterly distinct from and independent of
my
unpractised reason
is
is
inconti-
really the
fallacy
by
zealously affiliating to
my
spiritual
which hereditarily influence my me in spirit with an odious selfconceit or an equally odious self-distrust, which both alike engender hell in me, because they both
good and
:
evil
nature
so filling
immortal substance of every bliss known to heaven. Hell has no root but human pride, and the earth by which that root thrives would be instantly diswere we manfully to cease " eating of the tree of knowledge of good and evil :'' that is, cease
solved,
and
hell,
qualities
by appropriating those superior spiritual which come to us from God alone, and
which presuppose the complete reconciliation of At all events such has been the undeniable drift of history. That great institution which we call the Church, has had no other aim.
hell with heaven.
A DIVINE INCARNATION
237
from the beginning of history, than to depress the moral consciousness of man, or shame him out of pride and boastfulness, by exalting his sesthetic consciousness, or making him feel that he is what
is, not by virtue of any difference between him and other men, but only by virtue of his intense unity with them. Religion, revelation, has had no diviner office than to convince mankind that
he
their
virtue
highest virtue,
morally regarded,
all
that
which exalts one man above another in social estimation, and so enacts the reign of hell on earth, is filthy rags in God's sight; because, when men are once persuaded of this, they will gladly accept the righteousness which is revealed to them from God out of heaven, and which needs no inauguration but that which is afforded it by
the scientific recognition of the great truth of
human
is
society or fellowship.
Of
course
all
that
deeper rela-
and hang
affect
itself.
But
my
Yours
truly,
APPENDIX.
138.
I quote here a few pages from a previous
book of mine
:
now
"
When
communi-
cations
upon
weak-minded persons/
mean persons
who,
like myself,
my
religious
dawned,
my
by
lieved night
ghostly visitations.
I not merely
my theological
teachers
deemed
youth
my
how
from
my
God's judgment.
So
paltry an incident of
my
youth as
me
at
had power, I
recollect, to
keep
me awake
all
night,
to
bedewing
grant
my
God
me
forgiveness.
By
240
and other
off actual
APPENDIX
ritual observance, I
managed indeed
;
to stave
New
Testament,
gradually illumined
my
gave
me
comparative peace.
all
But I had no
satisfactory
undergone
till
I learned
proceeds
human mind
to their subjection,
idea we entertain of God, and of every memory we retain of our own conduct.
"I
call
this
information
satisfactory,'
because
it
ac-
corded with
my own
it
observation.
The
suffering I under-
went confessed
writhed under
itself
an
infliction,
an imposition.
as
him
to
life.
lift,
him out of
was
really
my
my
In
total
refer-
heart and
mind
I resisted
any closer
affiliation.
even
w^hile
its
remembrance,
a present tenderness
sufferer,
acquit
my
Hence
had
little
might be as Swedenborg
all
alleged,
been
APPENDIX
iu
241
who had
at
my
intellect,
me out of house and home. " It is not uncommon to hear the canting remark, that the world would be better oflF if men had a little more of
turned
the suffering in question.
I have no objection to every
man
understanding the
On
the conhis
trary,
might
clearly discern
we
shall
But we
shall never
heart, so long as
we
of them
so long as
we
them.
of
The
first
step toward
my
acknowledging the
its
evil
my
doings,
is
my
perception of
If I view
for
being a foreign
influx or importation.
it
as indigenous, of
course I cannot
deem
it evil,
same
soil
condemn
an
it also,
would you ?
fore can
No man
is
If the evil
come
if
do not proceed
it,
or turn
away from
?
it.
him Would
or
Why
then stultify
whom
at the
regard themselves as the sources of their sin ? " I do not read that John the Baptist, who was reck-
oned a pattern
revivalist,
up a
242
spiritual fidget,
APPENDIX
by way of qualifying themselves
for the
I read that
man
to repent
him
of,
or forsake, the
which
all
men
The
soul,
and to
establish the
left
to
the
It
may
gentlemen to
depravity,
and so
forth,
man who
would
homd
category of suffering, or
else,
may
He may
sect,
An immense
is
The mere
outside foppery
we
Broadway
it.
hay in com-
parison with
"
No
because every
it
man
feels it
of
all
impediment.
But
know nothing
so profoundly
endeavour, whencesoever
it
may be
ex-
APPENDIX
erted,
243
and
for whatsoever
closet,
To aim
feel,
some dictate of nature, or perhaps some prompting of wounded passion, he has mortally affronted the very
source of his
affront it
life
that
he even has
it
in his poicer to
it
is
appears to
me, most of our burglaries and murders seem commonplace and tender.
It is spiritual
And
the
man who
is
guilty of
it,
He
very
making
so deadly
name
life
own
dent offspring.
is
vastly
he
serves.
man
you to the
remedy
for
Alas
this apo-
God
is
provided he escapes a
satisfied.
For
my
part, I
am
my
the
all
God
than
even
though I should
be by a fear of
7iever
I should
all
deity
who has
244
it
APPENDIX
hand or
his heart, to inflict a
either in his
wound upon
no deity
for
any form of
puerile
sensitive existence, is a
deity of decidedly
is
He
deity
cultivated
is
whose prestige
ability to
inflict sufl'ering,
Bushman,
own rowdies
but to those in
whom
is
God's
life
an unmitigated abomination.
For a person of
God, no such
without
this
rela-
quality
knows no outward
relations to
by your mere
God
is
:
his inmost
life,
whom
God
is his vital
:
selfhood, with-
out
whom
indeed he
is
not himself
is
to talk therefore of
to talk of dividing
him
to
who
They
loved
first
:
and
finally,
having
of of
who knows through what pools and degradation they may drag us ? I
is
incessantly enjoyed
by
his
it is
and
servile
senses.
The
spiritual succour
intellect
quickening
It does not
my
and
affections,
am
grateful for.
degrade me.
free.
It aggrandizes
my
life
more
But
APPENDIX
outward and personal dictation,
hood, and in so far as
it
245
an insult to
is
my manit.
is
tolerated,
undermines
It
makes my
will
discharges
my
me
me
him
endurance of oppression.
am
We
have
all
heard
own
firesides, so
spent with
fit
so
"On
*
the whole I
as so
spirits' rather
may
their bloodless
and ghastly
But
I vehe-
on Maa spi-
hommedan
paradises,
electricity,
all,
Above
246
ritual life
APPENDIX
which
feels itself
actually interested to
flesh
trite
invade the
latter,
and
and
blood to barter
its
faded sentimentalities,
life
person may safely scout as unworthy his aspiration. " The mere personal gossip these ghostly gents remit
to us, proves of
how
feeble
am
told
that a communication
was
lately received
from
Tom
John Bunyan,
and the
rich
sides,
was
But
and
we
medium
on
whom
to
dump
his particular
for that
commodity.
And
I learn besides
own
affairs,
to
discharge them.
Was
ever
any
The
was a
man
traits.
of
great
And
the
doctors
Now
is it
credible for a
moment
men
by the mere
is
capable
APPENDIX
of exerting the least influence upon
247
human
Credat
believe,
destiny, or
Judoeiis,
non
Far
easier is
it
for
me
to
that
certain
spectral
up and ticketed
reverential
memory, and
sanctified
am
stration
owes
Pagan conceptions
society,
overmn
by the old
It supposes
theology.
as remote
The
that
when men
The spiritual world does not Time and space simply exfall within time and space. press two most general laws or methods by which the But
this is clearly puerile.
and wisdom,
is spiritually,
intimate
tellect
self,
But
:
in-
and
afi^ection are
they
life.
exist,
in
man's
248
faculty
APPENDIX
may be
organized to discern them, he must for
He must
in fact
or infinitude,
that stupendous
action,
is
which constitutes
its
two universal
the other
to
named
and
named
space,
Accordingly whatsoever
falls
is
in space
sense and
Hence the
facts of
facts
which
merely symbolize
verities,
My
infinite
goodness and
Now
infinite
yet are
not
Consequently
my
being,
my
time, and
when
I die therefore
become
invisible to
my
central quality.
it is
God, because
God, and
consequently in no danger
APPENDIX
of being compromised by any event of
sensible experience.
249
my
outward or
or
bring to
my own
me and
in all
men.
And
the
because
it
makes
this
miraculous, by opening
my
consciousness to an inner
bom
his
common
^.p.
"
142.
:
The creative and eternal Word to man runs thus Of every tree in the garden thou mayest freely eat, hut
evil thou
%haU not
eat^
BECAUSE IN THE DAY THOU EATEST THEREOF THOU SHALT SURELY DIE." Philosophers have long sought to demonstrate the reality of human freedom as evinced in
the
only succeeded in
phenomena of our moral consciousness, but they have demonstrating the unhappy muddle
to,
disdains the
is
in truth only a
freely,
We
seem to act
or of
steal
when
or refrain from
250
APPENDIX
is
But,
as
do act
or of
He
laws that
we never
steal or
commit
adultery,
however
free
refrain
from
is
to
be freely
we do not
alone
it
inflows,
and
No man
had power to draw a physical or moral breath, independently of those celestial and infernal companies with
which
all
associates him.
Of
is
incapable
of
ascribing
any one's
physical
and moral
it
would
be absurdly
false
to
do
so.
ministry of death.
Our most
or righteits
and that
Adam
is,
accordingly enjoyed
favourtree
of knowledge, that
APPENDIX
priate
251
But
of what possible
good and
evil
to himself.
who
was
evil ?
still
The transparent
sufficiently
sumption
reason
;
demonstrates
absurdity to the
it
but the
literal text
of revelation demonstrates
dawned
in
Adam
to eat of the
influent
of knowledge, that
evil to himself.
is,
to appropriate his
good and
Adam
life
we
and which
ulti-
and spontaneous
life
Hence
spiritual
if
what
is
perfectly consistent, if
purport of
the narrative,
its
you
regard only
letter
the
most pregnant
service
which
Eve (representing the divinely endowed selfhood) renders Adam, is to throw him instantly out of Paradise, by
unmuzzling within him the
relentless
jaws of conscience.
as the
tell
Do
as
you ask
me what
mean by Eve,
I will
symbol of
you.
Adam,
we have
It
existence^ that
race.
it is
what he
made by
The dove
or rabbit remains
252
APPENDIX
devoid of true individuality, beis,
spiritually unquickened,
cause
it is
a form in which
It
in
other words,
subject of its
and ever remains, an unshrinking nature, and hence incapable of " eating of
is,
of ap-
It
its
has no conscious-
nature,
and
in
is
con-
of conjunction with
left
God
which
beautiful
instinctual
human
only one in which the universal element serves the individual one, and which therefore
fitly
though he
is
bound
real
at
biting, in
and distinctive
The
is
distinction of
man from
lower existences
is,
that he
God, that
Infinite
Love and
Wisdom
and
with
Infinite
selfishness
littleness
of
any description.
Hence
in Christ,
who
is
and quad or
consti-
his
purely
Adamic
In
selfhood,
incessantly
Adam
consequently,
who
APPENDIX
253
foM
of
et
human
we must expect
to see despair
enthroned
as the fertile
and abounding
womb
of man's distinctive
hope.
manhood,
that
is
to say,
we must
by
falling
under the
By
man
Eve,
then,
selfhood,
is
incessantly communicated to
that of
life,
In short. Eve
signifies the
evil
power
in
man
of spiritually appropriating
good and
Let
the animal do as he
his nature,
racter,
is
will,
he
is
and therefore
dove
naturally
vulture, the
spiritually
any
Why ?
Because
evil,
spiritual
is,
good and
evil is in-
that
it
The
animals have no such individuality, and hence are ignorant of moral distinctions,
praise or blame.
are
unworthy of individual
individuality,
254
APPENDIX
tree of
know-
good and
evil.
Of
man
alone
is
it
because he alone
good and
nature.
evil to
upon
his
He
alone
them
He
capable at one
moment
him
For ex-
my
natural disposition,
I pass
my
life
forwarding
every
conventionally
righteous
enterprize,
an irreproachable
Love expose me to incessant secret to the most withering internal humiliation and disaster to appropriate this good to
unless the Divine
or spiritual shipwreck,
myself, and
Or
on
if all
moral
occa-
preponderate in
my
natural character,
if
adultery,
these circumstances
Divine Love
me
to shut
APPENDIX
attest the
255
They
a
are possible
grandeur of
human
nature.
human
life
dates from
life
God, and
is
therefore
a spontaneous
life,
whose
subject,
Of
course this
inauguraequality,
human
society,
human
is,
fellowship,
human
and these
forces,
two
ex-
suppose, that
a previous stage of
is at
human
it.
love,
Now
and brotherly
love, or hell
un-
we each
to
it
of us,
by virtue of the
our
own bosoms
as if
from the
of man.
universal
mind
We
our
conflict is not
own
we
contentedly write
down good
We
and spontaneous
exhibitions
nor
consequently
of
the
miraculous
it is
of Divine
fraught.
We
have no
256
APPENDIX
Not knowing
we
God
and we therefore go on
evil
with a
ness of
God
in our souls,
a p.
"The
IS
159.
inclination to unite the man to herself constant and perpetual with the wife, but inconstant and alternate with the man. The
reason
of
this
is,
because love
itself,
cannot
it
do otherwise
in order that
may be
life
;
loved
being
its
very essence
and
and
they
women
whom
may be
loved in return,
Moreover love
is
continually efficient;
if
their
effi-
checked.
Hence the
man
to herself is constant
man
man
is
and
APPENDIX
257
and
men.
"Conjunction is inspired into the man from THE "WIFE according TO HER LOVE, AND IS RECEIVED BY THE MAN ACCORDING TO HIS WISDOM. That loVC and consequent conjunction is inspired into the man by the wife, is at this day concealed from the men yea, it is
;
universally denied
by them
the
men
or
that the
men
are loves,
they
to be so.
men
grounded
in their
prudence
and circumspection.
receive from
is,
be-
That
me
in the
spiritual
world.
I
;
in
consequence of a
from them.
arcanum,
all
In order to
On
the
men were
reduced to a very
258
wives to the husbands
;
APPENDIX
and both the wives and the other
ing manner
but they were cold to their tenderness, and turned away, and said one to another, " What is all this ?
;
what
wife
is
a female?"
of the
women
'*What
said
is
had
for a time
;
stored
their
former
men
may
n.
Conjugial Love,
160, 161.
D.p.
It is of this historically
229.
in
humanity that
my
so
many
and
invective.
new and
sort, as
perfect
manhood which
is
isidi\x\^hicjacets
upon
APPENDIX
the
259
Carlyle's
heroes
no
of
men
day was
will, is
strictly in
bemoan
it
as
you
What
it
should we say
who went on
and
the
had yielded
all
Precisely the
same must we
in con-
it
ditions
fatal to its
an accomplished
artist,
historic portraits
as to what men
human
is fast
it
he
is
tive.
human
soul
off in
broadsides
strictly possible
ideal for
man
I cannot help,
much
the
essentially
Bamum
The
Bamum
type of godhead
is
strictly proportionate
life
to all things
260
APPENDIX
itself
by sedulously concealing
conjures
all
way
to astonish
whom
he astonishes.
But
let
grow weary of
listening),
bent upon utterly sapping our reverence for the simply because this greatness
all
will,
all
is,
human
nature.
Morality in fact
is
him
Moral
life is
born
common one
intellect,
whilst
life is
^nd the
between the
Hence
as
men
*'
of the tree
jea-
way
of the tree of
life.
Carlyle's
all
things
men
in other words,
much beyond
it
that they either obdurately resist this Divine voice altogether, or else dexterously pervert
to the authentication
APPENDIX
kindly adopts and tickets them as so
261
many hardy and
consummate policemen,
ing for a
siastic,
fit
to
moment any
policeman,
this is
unworthy of
Carlyle,
and leaves
surely not
Hea-
far
below that
will never
make
human
human
heart
is
is pri-
marily constructed.
What one
quarrels with
to see a
majestic
it
human meaning
for
it
once for
all,
and so
bidding
He
seems at mo-
something symbolic
first
hero-worship,
law of
for
he evidently
regards hero-worship in the past as prophetic only of continued hero-worship in the future
:
that
is,
he makes the
symbol symbolize
itself.
But
all
this is absurd.
it
The
for
something
cannot comprehend,
and lieutenants occasionally raised up to further Providential ends it means that human nature itself is to become
:
by
human
262
APPENDIX
now
U.ip. 232.
I do not complain of course that the inseparable distinction of
good and
evil is
fail
made
too
much
of.
No man,
adultery,
not an
idiot,
can ever
to abhor lying,
theft,
and murder,
as features
of
human
con-
upon that
ence pain
;
is
moral
distinctions is to
just
pleasure and
existent.
pain
is
to
In both spheres
mere
constitutional conditions
become exalted
con-
by our
foolish theologians
life.
My
;
by
my
susceptibility to pleasure
and pain, or
my
and
and
this consciousness
would
immerse
me
to
as
it
tiger,
prevent
my
rise
the
human
were
it
science acquainting
me
profounder pain,
and so rescuing
me from
its
grasp.
APPENDIX
But
these
if
I hereupon insist
upon
new
conditions of existence,
I insist
founding
my
proper
life
in this
or give
manias the
same mistake
emancipation from
and
shall
remain, under
my
communion with God than I had been before as a simple animal. The animal existence is never diabolic. The
human
is
"The
reason of
Coelestia^
1949 and
element
:
Good
is
the interior
life
celestial
of the reason
is
truth
life
what receives
from that
good
all
is
symbolized by Ishmael
against
it.
it
fights against
all,
and
fight
it is
ever
assailed, because it is
meek and
gentle, patient
it
con-
quers
tory.
itself:
all,
It
for
thus because
evil
it
is divine,
and
is safe
of
no
feel
And what
is
true
of good,
But
is
which
264
represented by
APPENDIX
Ishmael,
is
of a different quality.
It
its
combats,
it
when
if
conquers
boasts of
its
prowess.
A man
he be not at
morose, impatient,
querulous towards
as in
error,
all
zealously rebuking,
he
is
bend the
them
into his
own way
:]
And
is
of
course pronounced
ERRATA.
p. 32,
1.
p. 124,
1.
is,
read are.
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