Seraphita by Honoré de Balzac (best way to read an ebook .TXT) 📕

Others insist on absolute adherence to him; while admitting his many obscurities, they believe that the imperfection of earthly language prevented the prophet from clearly revealing those spiritual visions whose clouds disperse to the eyes of those whom faith regenerates; for, to use the words of his greatest disciple, 'Flesh is but an external propagation.' To poets and to writers his presentation of the marvellous is amazing; to Seers it is simply reality. To some Christians his descriptions have seemed scandalous. Certain critics have ridiculed the celestial substance of his temples, his golden palaces, his splendid cities where angels disport themselves; they laugh at his groves of miraculous trees, his gardens where the flowers speak and the air is white, and the mystical stones, the sard, carbuncle, chrysolite, chrysoprase, jacinth, chalcedony, beryl, the Urim and Thummim, are endowed with motion, express celestial truths, and reply by variations of light to questions put to them ('True Christian Religion,' 219). Many noble souls will not admit his spiritual worlds where colors are heard in delightful concert, where language flames and flashes, where the Word is writ in pointed spiral letters ('True Christian Religion,' 278). Even in the North some writers have laughed at the gates of pearl, and the diamonds which stud the floors and walls of his New Jerusalem, where the most ordinary utensils are made of the rarest substances of the globe. 'But,' say his disciples, 'because such things are sparsely scattered on this earth does it follow that they are not abundant in other worlds? On earth they are terrestrial substances, whereas in heaven they assume celestial forms and are in keeping with angels.' In this connection Swedenborg has used the very words of Jesus Christ, who said, 'If I have told you earthly things and ye believe not, how shall ye believe if I tell you of heavenly things?'

"Monsieur," continued the pastor, with an emphatic gesture, "I have read the whole of Swedenborg's works; and I say it with pride, because I have done it and yet retained my reason. In reading him men either miss his meaning or become Seers like him. Though I have evaded both extremes, I have often experienced unheard-of delights, deep emotions, inward joys, which alone can reveal to us the plenitude of truth,--the evidence of celestial Light. All things here below seem small indeed when the soul is lost in the perusal of these Treatises. It is impossible not to be amazed when we think that in the short space of thirty years this man wrote and published, on the truths of the Spiritual World, twenty-five quarto volumes, composed in Latin, of which the shortest has five hundred pages, all of them printed in small type. He left, they say, twenty others in London, bequeathed to his nephew, Monsieur Silverichm, formerly almoner to the King of Sweden. Certainly a man who, between the ages of twenty and sixty, had already exhausted himself in publishing a series of encyclopaedical works, must have received supernatural assistance in composing these later stupendous treatises, at an age, too, when human vigor is on the wane. You will find in these writings thousands of propositions, all numbered, none of which have been refuted. Throughout we see method and precision; the presence of the spirit issuing and flowing down from a single fact,--the existence of angels. His 'True Christian Religion,' which sums up his whole doctrine and is vigorous with light, was conceived and written at the age of eighty-three. In fact, his amazing vigor and omniscience are not denied by any of his critics, not even by his enemies.

"Nevertheless," said Monsieur Becker, slowly, "though I have drunk deep in this torrent of divine light, God has not opened the eyes of my inner being, and I judge these writings by the reason of an unregenerated man. I have often felt that the _inspired_ Swedenborg must have misunderstood the Angels. I have laughed over certain visions which, according to his disciples, I ought to have believed with veneration. I have failed to imagine the spiral writing of the Angels or their golden belts, on which the gold is of great or lesser thickness. If, for example, this statement, 'Some angels are solitary,' affected me powerfully for a time, I was, on reflection, unable to reconcile this solitude with their marriages. I have not understood why the Virgin Mary should continue to wear blue satin garments in heaven. I have even dared to ask myself why those gigantic demons, Enakim and Hephilim, came so frequently to fight the cherubim on the apocalyptic plains of Armageddon; and I cannot explain to my own mind how Satans can argue with Angels. Monsieur le Baron Seraphitus assured me that those details concerned only the angels who live on earth in human form. The visions of the prophet are often blurred with grotesque figures. One of his spiritual tales, or 'Memorable relations,' as he called them, begins thus: 'I see the spirits assembling, they have hats upon their heads.' In another of these Memorabilia he receives from heaven a bit of paper, on which he saw, he says, the hieroglyphics of the primitive peoples, which were composed of curved lines traced from the finger-rings that are worn in heaven. However, perhaps I am wrong; possibly the material absurdities with which his works are strewn have spiritual significations. Otherwise, how shall we account for the growing influence of his religion? His church numbers to-day more than seven hundred thousand believers,--as many in the United States of America as in England, where there are seven thousand Swedenborgians in the city of Manchester alone. Many men of high rank in knowledge and in social position in Germany, in Prussia, and in the Northern kingdoms have publicly adopted the beliefs of Swedenborg; which, I may remark, are more comforting than those of all other Christian communions. I wish I had the power to explain to you clearly in succinct language the leading points of the doctrine on which Swedenborg founded his church; but I fear such a summary, made from recollection, would be necessarily defective. I shall, therefore, allow myself to speak only of those 'Arcana' which concern the birth of Seraphita."

Here Monsieur Becker paused, as though composing his mind to gather up his ideas. Presently he continued, as follows:--

"After establishing mathematically that man lives eternally in spheres of either a lower or a higher grade, Swedenborg applies the term 'Spiritual Angels' to beings who in this world are prepared for heaven, where they become angels. According to him, God has not created angels; none exist who have not been men upon the earth. The earth is the nursery-ground of heaven. The Angels are therefore not Angels as such ('Angelic Wisdom,' 57), they are transformed through their close conjunction with God; which conjunction God never refuses, because the essence of God is not negative, but essentially active. The spiritual angels pass through three natures of love, because man is only regenerated through successive stages ('True Religion'). First, the _love of self_: the supreme expression of this love is human genius, whose works are worshipped. Next, _love of life_: this love produces prophets,--great men whom the world accepts as guides and proclaims to be divine. Lastly, _love of heaven_, and this creates the Spiritual Angel. These angels are, so to speak, the flowers of humanity, which culminates in them and works for that culmination. They must possess either the love of heaven or the wisdom of heaven, but always Love before Wisdom.

"Thus the transformation of the natural man is into Love. To reach this first degree, his previous existences must have passed through Hope and Charity, which prepare him for Faith and Prayer. The ideas acquired by the exercise of these virtues are transmitted to each of the human envelopes within which are hidden the metamorphoses of the _inner being_; for nothing is separate, each existence is necessary to the other existences. Hope cannot advance without Charity, nor Faith without Prayer; they are the four fronts of a solid square. 'One virtue missing,' he said, 'and the Spiritual Angel is like a broken pearl.' Each of these existences is therefore a circle in which revolves the celestial riches of the inner being. The perfection of the Spiritual Angels comes from this mysterious progression in which nothing is lost of the high qualities that are successfully acquired to attain each glorious incarnation; for at each transformation they cast away unconsciously the flesh and its errors. When the man lives in Love he has shed all evil passions: Hope, Charity, Faith, and Prayer have, in the words of Isaiah, purged the dross of his inner being, which can never more be polluted by earthly affections. Hence the grand saying of Christ quoted by Saint Matthew, 'Lay up for yourselves treasures in Heaven where neither moth nor rust doth corrupt,' and those still grander words: 'If ye were of this world the world would love you, but I have chosen you out of the world; be ye therefore perfect as your Father in heaven is perfect.'

"The second transformation of man is to Wisdom. Wisdom is the understanding of celestial things to which the Spirit is brought by Love. The Spirit of Love has acquired strength, the result of all vanquished terrestrial passions; it loves God blindly. But the Spirit of Wisdom has risen to understanding and knows why it loves. The wings of the one are spread and bear the spirit to God; the wings of the other are held down by the awe that comes of understanding: the spirit knows God. The one longs incessantly to see God and to fly to Him; the other attains to Him and trembles. The union effected between the Spirit of Love and the Spirit of Wisdom carries the human being into a Divine state during which time his soul is _woman_ and his body _man_, the last human manifestation in which the Spirit conquers Form, or Form still struggles against the Spirit,--for Form, that is, the flesh, is ignorant, rebels, and desires to continue gross. This supreme trial creates untold sufferings seen by Heaven alone,--the agony of Christ in the Garden of Olives.

"After death the first heaven opens to this dual and purified human nature. Therefore it is that man dies in despair while the Spirit dies in ecstasy. Thus, the _natural_, the state of beings not yet regenerated; the _spiritual_, the state of those who have become Angelic Spirits, and the _divine_, the state in which the Angel exists before he breaks from his covering of flesh, are the three degrees of existence through which man enters heaven. One of Swedenborg's thoughts expressed in his own words will explain to you with wonderful clearness the difference between the _natural_ and the _spiritual_. 'To the minds of men,' he says, 'the Natural passes into the Spiritual; they regard the world under its visible aspects, they perceive it only as it can be realized by their senses. But to the apprehension of Angelic Spirits, the Spiritual passes into the Natural; they regard the world in its inward essence and not in its form.' Thus human sciences are but analyses of form. The man of science as the world goes is purely external like his knowledge; his inner being is only used to preserve his aptitude for the perception of external truths. The Angelic Spirit goes far beyond that; his knowledge is the thought of which human science is but the utterance; he derives that knowledge from the Logos, and learns the law of _correspondences_ by which the world is placed in unison with heaven. The _word of God_ was wholly written by pure Correspondences, and covers an esoteric or spiritual meaning, which according to the science of Correspondences, cannot be understood. 'There exist,' says Swedenborg ('Celestial Doctrine' 26), 'innumerable Arcana within the hidden meaning of the Correspondences. Thus the men