I am anxious about America, fearing a compromise in the North. All other dangers are comparatively null.
126 Via Felice, Rome:
Saturday, [about January 1861].
Ah, dearest Fanny, I can't rest without telling you that I am sorry at your receiving such an impression from my letter. May God save me from such a sin as arrogance! I have not generally a temptation to it, through knowing too well what I am myself. At the same time, I do not dispute my belief in what you have so often confessed, that you don't hold your attainments and opinions sufficiently 'irrespectively of persons.' Believing which of you, I said, 'under what new influence?' and if I said anything with too much vivacity, forgive me with that sweetness of nature which is at least as characteristic of you as the intellectual impressionability. Really I would not wound you for the world—but I myself perhaps may have been over-excitable, irritable just then, who knows? and, in fact, I was considerably vexed at the moment that, from anything said by me, you would infer what was so injurious and unjust to a woman like Mrs. Stowe. I named her in this relation because she struck me as a remarkable example of the compatibility of freedom of thought with reverence of sentiment. You generally get one or the other; the one excluding the other. I never considered her a deep thinker, but singularly large and unshackled, considering the associations of her life, she certainly is. When I hinted at her stepping beyond Swedenborg in certain of her ideas, I referred to her belief that the process called 'regeneration,' may commence in certain cases beyond the grave, and in her leaning to universal salvation views, which you don't get at through Swedenborg.
For the rest, I don't think, if you will allow of my saying so, that you apprehend Swedenborg's meaning very accurately always. If Swedenborg saw sin and danger in certain communications, for instance, why did he consider it privilege on his own part to live in the world of spirits as he did. True, he spoke of 'danger,' but it was to those who, themselves weak and unclean, did not hold 'by the Lord.' He distinctly said that in the first unfallen churches there was incessant communion, and that the 'new church, as it grew, would approximate more and more to that earlier condition. There is a distinct prospect given in Swedenborg of an increasing aptitude in the bodies and souls of men towards communication with the Disembodied. I consider that he foresaw not only what we are seeing (if these manifestations be veritable) but greater and more frequent phenomena of the same class,—which does not in any way exclude considerable danger to some persons in the meanwhile. And do you think I doubt that? No indeed. Unsettled minds, especially when under affliction, will lose their balance at moments,—there is danger. It is not the occasion for passion and fanaticism of sentiment, but for calm and reasonable inquiry into facts. Let us establish the facts first, and then 'try the spirits' as the apostle directs; afterwards remains the difficulty of assuring oneself of the personalities. I don't think you should complain of the subject being unsatisfactory to you, because you don't get 'a sublime communication,' or a characteristic evidence of some spirit known to you. Much less would satisfy me. But it seemed to me that the consideration of the subject disturbed you, made you uncomfortable, and that you didn't approach any conclusion, and with that impression and not because of 'contempt,' be sure, I advised you to let it rest. Why should we beat our heads against an obstacle which we can't walk through? Then your liability to influence is against you here as much as your attraction towards such high speculations is in your favour. You have an 'open mind,' yes, but you leave all the doors open, and you let people come in every now and then, and lock them, and keep them locked as long as said people stand by. The teachings of Spiritualism are much like the teachings in the world. There are excellent things taught, and iniquitous things taught. Only the sublime communications are, as far as I know, decidedly absent. Swedenborg directs you to give no more weight to what is said by a spirit-man than by a man in the body, and there's room for the instruction. 'Heralds of Progress' on one side, 'Heralds of Light' on the other, if a right thing is said, 'judge ye.' If infidels are here, there are devout, yes, and very orthodox Christians there.
I beg to say that when I speak of 'old cerements' being put off, I pre-suppose a living body in resurrection. Also, I don't call marriage, for instance, an old cerement. We must distinguish. With regard to the common notion of a 'hell,' as you ask me, I don't believe in it. I don't believe in any such thing as arbitrary reward or punishment, but in consequences and logical results. That seems to me God's way of working. The Scriptural phrases are simply symbolical, it seems to me, and Swedenborg helps you past the symbol. Then as to the Redemption and its mode—let us receive the thing simply. Dr. Adam Clarke, whose piety was never doubted, used to say, 'Vicarious suffering is vicarious nonsense.' Which does not hinder the fact that the suffering of the Lord was necessary, in order that we should not suffer, and that through His work and incarnation His worlds recovered the possibility of good. It comes to the same thing. The manner in which preachers analyse the Infinite, pass the Divine through a sieve, has ceased to be endurable to thinking men. You speak of Luther. We all speak of Luther. Did you ever read any of his theological treatises. He was a schoolman of the most scholastic sect; most offensive, most absurd, presenting my idea of 'old cerements' to the uttermost. We are entering on a Reformation far more interior than Luther's; and the misfortune is, that if we don't enter we must drop under the lintel. Do you hear of the storms in England about 'Essays and Reviews'? I have seen the book simply by reviews in abstract and extract. I should agree with the writers in certain things, but certainly not in all. I have no sort of sympathy with what is called 'rationalism,' which is positivism in a form. The vulgar idea of miracles being put into solution, leaves you with the higher law and spiritual causation; which the rationalists deny, and which you and I hold faithfully. But whatever one holds, free discussion has become necessary. That it is full of danger; that, in consequence of it, many minds will fall into infidelity, doubt, and despair, is certain; but through this moral crisis men must pass, or the end will be worse still. That's my belief, I have seen it coming for years back.
'The hungry flock looks up and is not fed,' except with chopped hay of the schools. Go into any church in England, or out of England, and you hear men preaching 'in pattens,' walking gingerly, lest a speck of natural moisture touch a stocking; seeking what's 'sound,' not what's 'true.' Now if only on theology they must not think, there will be soon a close for theologians. Educated men disbelieve to a degree quite unsuspected. That, I know of knowledge.
No! Swedenborg does not hold the existence of devils in the ordinary meaning. Spiritual temptation comes, he says, through disembodied corrupt spirits, out of this or other earths. The word Satan, remember, he conceives to represent a company of such evil spirits.
Now in what spirit have I written all this? Gently, this time, I do hope. If you knew in what an agonised state of humiliation I am sometimes, you would not suspect me of 'despising' you? Oh no, indeed. But I am much in earnest, and can't 'prophesy smooth things,' at moments of strong conviction. Who can?