Specialism is necessarily the most perfect expression of man, and
he is the link binding the visible world to the higher worlds; he
acts, sees, and feels by his inner powers. The man of Abstraction
thinks. The man of Instinct acts.
Hence man has three degrees. That of Instinct, below the average;
that of Abstraction, the general average; that of Specialism,
above the average. Specialism opens to man his true career; the
Infinite dawns on him; he sees what his destiny must be.
There are three worlds—the Natural, the Spiritual, and the
Divine. Humanity passes through the Natural world, which is not
fixed either in its essence and unfixed in its faculties. The
Spiritual world is fixed in its essence and unfixed in its
faculties. The Divine world is necessarily a Material worship, a
Spiritual worship, and a Divine worship: three forms expressed in
action, speech, and prayer, or, in other words, in deed,
apprehension, and love. Instinct demands deed; Abstraction is
concerned with Ideas; Specialism sees the end, it aspires to God
with presentiment or contemplation.
Hence, perhaps, some day the converse of Et Verbum caro factum
est will become the epitome of a new Gospel, which will proclaim
that The Flesh shall be made the Word and become the Utterance of
God.
The Resurrection is the work of the Wind of Heaven sweeping over
the worlds. The angel borne on the Wind does not say: "Arise, ye
dead"; he says, "Arise, ye who live!"
Such are the meditations which I have with great difficulty cast in a form adapted to our understanding. There are some others which Pauline remembered more exactly, wherefore I know not, and which I wrote from her dictation; but they drive the mind to despair when, knowing in what an intellect they originated, we strive to understand them. I will quote a few of them to complete my study of this figure; partly, too, perhaps, because, in these last aphorisms, Lambert's formulas seem to include a larger universe than the former set, which would apply only to zoological evolution. Still, there is a relation between the two fragments, evident to those persons—though they be but few—who love to dive into such intellectual deeps.
Everything on earth exists solely by motion and number.
Motion is, so to speak, number in action.
Motion is the product of a force generated by the Word and by
Resistance, which is Matter. But for Resistance, Motion would have
had no results; its action would have been infinite. Newton's
gravitation is not a law, but an effect of the general law of
universal motion.
Motion, acting in proportion to Resistance, produces a result
which is Life. As soon as one or the other is the stronger, Life
ceases.
No portion of Motion is wasted; it always produces number; still,
it can be neutralized by disproportionate resistance, as in
minerals.
Number, which produces variety of all kinds, also gives rise to
Harmony, which, in the highest meaning of the word, is the
relation of parts to the whole.
But for Motion, everything would be one and the same. Its
products, identical in their essence, differ only by Number, which
gives rise to faculties.
Man looks to faculties; angels look to the Essence.
By giving his body up to elemental action, man can achieve an
inner union with the Light.
Number is intellectual evidence belonging to man alone; by it he
acquires knowledge of the Word.
There is a Number beyond which the impure cannot pass: the Number
which is the limit of creation.
The Unit was the starting-point of every product: compounds are
derived from it, but the end must be identical with the beginning.
Hence this Spiritual formula: the compound Unit, the variable
Unit, the fixed Unit.
The Universe is the Unit in variety. Motion is the means; Number
is the result. The end is the return of all things to the Unit,
which is God.
Three and Seven are the two chief Spiritual numbers.
Three is the formula of created worlds. It is the Spiritual Sign
of the creation, as it is the Material Sign of dimension. In fact,
God has worked by curved lines only: the Straight Line is an
attribute of the Infinite; and man, who has the presentiment of
the Infinite, reproduces it in his works. Two is the number of
generation. Three is the number of Life which includes generation
and offspring. Add the sum of four, and you have seven, the
formula of Heaven. Above all is God; He is the Unit.
After going in to see Louis once more, I took leave of his wife and went home, lost in ideas so adverse to social life that, in spite of a promise to return to Villenoix, I did not go.
The sight of Louis had had some mysteriously sinister influence over me. I was afraid to place myself again in that heavy atmosphere, where ecstasy was contagious. Any man would have felt, as I did, a longing to throw himself into the infinite, just as one soldier after another killed himself in a certain sentry box where one had committed suicide in the camp at Boulogne. It is a known fact that Napoleon was obliged to have the hut burned which had harbored an idea that had become a mortal infection.
Louis' room had perhaps the same fatal effect as that sentry box.
These two facts would then be additional evidence in favor of his theory of the transfusion of Will. I was conscious of strange disturbances, transcending the most fantastic results of taking tea, coffee, or opium, of dreams or of fever—mysterious agents, whose terrible action often sets our brains on fire.
I ought perhaps to have made a separate book of these fragments of thought, intelligible only to certain spirits who have been accustomed to lean over the edge of abysses in the hope of seeing to the bottom. The life of that mighty brain, which split up on every side perhaps, like a too vast empire, would have been set forth in the narrative of this man's visions—a being incomplete for lack of force or of weakness; but I preferred to give an account of my own impressions rather than to compose a more or less poetical romance.
Louis Lambert died at the age of twenty-eight, September 25, 1824, in his true love's arms. He was buried by her desire in an island in the park at Villenoix. His tombstone is a plain stone cross, without name or date. Like a flower that has blossomed on the margin of a precipice, and drops into it, its colors and fragrance all unknown, it was fitting that he too should fall. Like many another misprized soul, he had often yearned to dive haughtily into the void, and abandon there the secrets of his own life.
Mademoiselle de Villenoix would, however, have been quite justified in recording his name on that cross with her own. Since her partner's death, reunion has been her constant, hourly hope. But the vanities of woe are foreign to faithful souls.
Villenoix is falling into ruin. She no longer resides there; to the end, no doubt, that she may the better picture herself there as she used to be. She had said long ago:
"His heart was mine; his genius is with God."
CHATEAU DE SACHE. June-July 1832.
ADDENDUM
The following personages appear in other stories of the Human Comedy.
A Distinguished Provincial at Paris
A Seaside Tragedy
Lefebvre
A Seaside Tragedy
Meyraux
A Distinguished Provincial at Paris
Stael-Holstein (Anne-Louise-Germaine Necker, Baronne de)
The Chouans
Letters of Two Brides
Villenoix, Pauline Salomon de
A Seaside Tragedy
The Vicar of Tours