LETTER
III. -- (From K.)
Morat,
Canton de Berne,
30th June, 1792.
SIR,
The receipt of your kind letter of 8th inst. has given me the liveliest
pleasure. The advice it contains, and the hope you give me of a continued
correspondence, call for my sincerest acknowledgments. I believe that there
are middle and subaltern situations in which hints and advice may be of
the greatest use, just like the writings of the elect, as secondary instruments
chosen by Providence for men's advancement. For all that, you may be persuaded
that I shall always respect your motives, if you should have any, for not
yet giving me the solution of questions I may put to you. There are, for
instance, many important points in the 17th and 19th sections of the 'Tableau
Naturel,' on which, with your permission, I shall some day take the liberty
to ask you sundry questions; but I beg you will not allow them to interrupt
our correspondence: your simple silence on these points will be a sufficient
answer, and will not prevent the rest of your letter being of great price
to me.
The note of the works of your pen has interested me. I shall be impatient
to receive the 'Ecce Homo' and the 'Nouvel Homme,' for which I have written
to the publishers. I shall go to Berne soon, to try to find the works of
Jacob Boehme. Your speaking so well of him will make me read them carefully.
His language is my mother tongue; and I hope I shall find the needful leisure
to read him with attention during my sojourn of some months here in the
country. I only once saw his works, accidentally, in my youth, without understanding
them, but also without prejudging them.
Before I took part in the business of public life, I employed some of my
time in the study of nature; and from this natural picture I learned that
the physical phenomena may sometimes serve as types to intellectual truths.
I will relate two such observations; they will serve, at least, to show
you the ideas I formed of man's regeneration, on which I beg you will favour
me with your judgment.
When we would unite two substances which are naturally too far apart to
unite, we must add a third which has affinity, or analogy, with both. Thus,
if we would unite oil and water, we must add a fixed alkali, when the water
and oil will combine intimately. This fact appears to be the type of the
intermediate agents: these agents must participate in and assimilate to
the nature of the beings they have to unite. The chief, the most sublime,
and in one sense unique, intermediate agent, is the active and intelligent
Cause. (I. Tim. ii. 5.)
I believe, further (and my belief is founded, not only on the analogy of
nature, but on the Holy Scripture itself), that Divine Wisdom employs also
agents or virtues to make His Verb, or Word, sensible within us. One of
the most striking passages on this point is the 20th verse of the 103rd
Psalm.
This doctrine of intermediate agents is, in my judgment, remarkably well
treated in the 'Tableau Naturel,' and also, but not so much in detail, in
the works of a French lady, who, during her life, was cruelly persecuted,
ridiculed, and calumniated, for having been the friend of M. de Fenelon,
the Archbishop of Cambray, whose uprightness and talents wounded the ambition
of Madame de Maintenon and the amour-propre of M. de Maux. This extraordinary
woman said some wonderful things on the virtues, in the 8th volume of her
'Explanation of the New Testament,' p. 114, a work but little known.
How necessary the action of Agents or Virtues is, to prepare our souls for
a total union with the Verb, is, I think, very well proved by a passage
in Malachi iii. 1; also by Hebrews i. 14, and by the 12th verse of Psalm
xc., our version. But I believe it is principally on our bodies that they
exercise their powers; for, if they act on our minds, it is owing to the
union of the soul and body that they can also produce, in those souls which
are united with them, effects favourable to the efficient work of grace;
some by furnishing us with thoughts, others by making their presence felt
in our hearts, physically, by an agreeable sensation, a gentle warmth, which
brings calm and tranquillity to our souls. Some people call this sensation
the sentiment of God's presence; I think they would do better to call it
the sentiment of the presence of intermediate agents doing the will of God.
I believe we always perceive this reaction of the Virtues whenever we seek
the Verb, not outside of us, but within, looking with intelligence at the
temple in which He dwells. (John xiv. 20, 1 Cor. vi. 19.) I believe that,
with time, and maintaining this adhesion to the Verb, we may, with the aid
of these same Virtues, pass beyond the sensation of this perceptible presence,
and be united to the Verb itself. (1 Cor. vi. 17.) I believe also that,
during the moments of perceptible presence, we should be unable to do anything
displeasing to the active and intelligent Cause, and that this exercise
procures for us the nourishment of our souls, which comes to us through
the channel of the Virtues. To facilitate as much as possible our union
with the intermediate Agents who are our friends, helps, and guides, I believe
we require a great degree of purity of body and imagination, a separation
from everything that might tend to degrade our organism, a great sobriety,
physically and morally, such as every man of sense would make habitual with
him; whilst, on the other hand, a prudent use of the things of nature probably
enlarges our faculties rather than otherwise. For instance, breathing the
pure, vital, dephlogisticated air which exhales from the leaves of a tree
at sunrise, animates us; besides, I have always thought that the natural
elementary light might perhaps become the envelope of beneficent Agents,
in some of their manifestations; but on this I speak with hesitation. You
will, if you think proper, give me your opinion on the matter. Besides these
physical considerations, there are habitual qualities of the soul which
make up the disposition most essential for entering into relationship with
the beneficent beings who, since man's fall, have become so necessary for
his restoration. First of all, a profound self-annihilation before the Being
of beings, seems to me necessary; retaining no will but His, surrendering
ourselves to Him with a resignation without limit, a confidence without
bounds; having but one only, unique, inextinguishable desire, that of surmounting
every obstacle between ourselves and the light.
You see, Sir, I make to you my profession of faith, giving you my ideas
about the way we have to travel to reach our grand aim; your experience,
which must have shown you all the dangers of the way, your sentiments, and
your desire to extend the kingdom of our Chief, assure me that you will
not withhold the knowledge of them from me; and I shall value every letter
from you as a favour.
I reserve for another letter (this being already too long) a second observation
on elementary nature, which forms a still more striking type, for an opposite
effect, namely, for dividing what is united, and may apply to the separation
of man from the zero in which he is shut up.
Hoping for a line from you, permit me to say that my soul feels drawn towards
yours, and that I shall ever be full of the highest feeling of esteem for
you.