Following the lead
of Mesmer also Justinus Kerner opposed the concept of a ‘supernatural Magician’
when he rejected the interpretation of occult phenomena as miracles and insists
that they are "nothing unusual, but something quite common, grounded in
nature, thoroughly non-miraculous" as he writes in his book about the
medium/seer, of Provost (Kerner, Die Seherin von Prevorst, p. 73). Thus the
"higher world" now became a natural world, conceptualized as the
"Nightside of Nature." (See Catherine Crowe, The Night-Side of
Nature; or, Ghosts and Ghost-Seers, The Aquarian Press, 1986). Accordingly, it
now became possible not only to "awaken" to the real nature of the
macrocosm but also to envisage experiences of the microcosm, conceived of as an
interior universe with the divine mystery at its very center….
Whereas
curative therapies were the chief concern of the Viennese Franz Anton
Mesmer’s magnetic hypnotism, the fashion for direct knowledge of other
levels of being, surely an Enlightenment concern in its quest for empirical
certitude, led to the appropriation of this ready conduit to the inner self
(not yet widely known as the unconscious or subconscious), so as to communicate
with the denizens of those alleged spheres. The occult implications of his
discovery constituted F.A. Mesmer's indirect contribution first through his
disciple the Marquis de Puységur and then a multitude of mesmerists and
occultists extended the practice.
Medical
historians like Ellenberger and Adam Crabtree have recognized in Puységur's
activities the advent of the first dynamic psychiatry, whose basic features
were the use of hypnotic trance as an approach to the subconscious, based on
the evolving concept of a dual model of the mind comprising a conscious and an
unconscious ego. Of especial importance was the impetus that artificial
somnambulism (mediums ship) gave during the 1780s to these emerging views of
the mind and its modalities of consciousness. France was then the center for
such interests, and in addition to the existing Societies of Harmony, specific
magnetic societies were formed in Paris, Rennes, Troyes, Caen, and Rheims.
Apart from disputes over the reality or otherwise of the phenomena, a second
consciousness had been discovered-a consciousness with properties very
different from ordinary waking consciousness. Puységur had discovered it and
the later magnetizers confirmed it.
Thus
a new occult or dispensational movement took root in Europe, while at the same
time German mystical somnambulism grew as the French adherents were being
terrorized or were scattering to England and elsewhere. The movement of persons
and ideas was still very much from East to West shortly after the American war
of independence. Within two decades, migrants and visitors like Lafayette had
brought over the mesmeric system, which did not take root until the 1830s.
Also
the appeal of (a practicing somnambulist-) Swedenborg's complex system to a
broad spectrum of enquirers occurred, like all human experience, within an
historical and cultural context. In the milieu of the high Enlightenment, its
ineluctable connection at this period was with mesmerism and the occult
revival. In England, Swedenborg's teachings attracted a small but influential
body of followers, leading to the early diffusion of his works throughout the
Atlantic world and even to organized missionary work. In the late 1770s,
Swedenborg's teachings on human regeneration, in particular, led to the
formation of small and scattered assemblies, usually study groups within
existing denominations, like those of the Reverend John Clowes at Manchester
and the Reverend Jacob Duché at Philadelphia and the Theosophical Society (the
name was later borrowed to name the more famous but different ‘Theosophical
Society ‘ founded in New York 1875 to explore the occult Masonry of Count
Cagliostro who was said to have reincarnated in Madame H.P. Blavatsky who went
on to compile ‘Isis Unveiled’ and occult bestseller at the time).
In
France, a more occult understanding of Swedenlorg was transmitted through the
conduit of the Scottish freemasonic fraternities and other societies, which in
turn bred organizations like Dom Antoine Pernety's Avignon Society. The Avignon
Society became increasingly millenarian, a trend soon exacerbated by the chaos
and repression of the French Revolution. As an occultist branch of Swedenborg's
influence, it would not outlast the century, but it did have a considerable
effect during its last two decades, when it attracted interested persons from
England, Sweden, and other European countries.
There
was also a large seepage of selected parts of Swedenborg's writings that
eventually found their way into both secularized and pantheistic versions of
plebeian spiritualism and in the Christian spiritualism that flourished briefly
during the 1850s. It was during this first decade of the organized movement,
especially in England, that middle-class spiritualists like the Howitt circle
flourished, well acquainted both with the system of Swedenborg and with
mesmeric phenomena.
Thus
a new occult or dispensational movement took root in Europe, while at the same
time German mystical somnambulism grew as the French adherents were being
terrorized or were scattering to England and elsewhere. The movement of persons
and ideas was still very much from East to West shortly after the American war
of independence. Within two decades, migrants and visitors like Lafayette had
brought over the mesmeric system, which did not take root until the 1830s.
The
appeal of Swedenborg's complex system to a broad spectrum of enquirers
occurred, like all human experience, within an historical and cultural context.
In the milieu of the high Enlightenment, its ineluctable connection at this
period was with mesmerism and the occult revival. The hostility of the Lutheran
clergy in Sweden meant that the main body of adherents was gathered elsewhere
for at least a generation. In England, Swedenborg's teachings attracted a small
but influential body of followers, leading to the early diffusion of his works
throughout the Atlantic world and even to organized missionary work. In the
late 1770s, Swedenborg's teachings on human regeneration, in particular, led to
the formation of small and scattered assemblies, usually study groups within
existing denominations, like those of the Reverend John Clowes at Manchester
and the Reverend Jacob Duché at Philadelphia. In France, a more occult
understanding of Swedenlorg was transmitted through the conduit of the Scottish
freemasonic fraternities and other societies, which in turn bred organizatiofis
like Dom Antoine Pernety's Avignon Society . The Avignon Society became
increasingly millenarian, a trend soon exacerbated by the chaos and repression
of the French Revolution. As an occultist branch of Swedenborg's influence, it
would not outlast the century, but it did have a considerable effect during its
last two decades, when it attracted interested persons from England, Sweden,
and other European countries.
Around
the same time, the egregious Count Tadeusz Leszczy Grabianka (1740-1807) was
visiting many societies in England and on the Continent, including Jacob
Duché's Swedenborgian group in London, to gather like-minded acolytes for what
he believed was the advent of the millennium.
By
1789, the city of Strasbourg, situated on the Rhine border, with a pop ion of
fifty thousand supported some twenty-nine Masonic lode counting 1,500 members.
Strasbourg was a connective link between orthodox Paris Grand Orient
freemasonry and the more mystical German versions extant in Berlin and Vienna.
Some lodges drew their membership from specific professions, like medicine or
the arts; there existed a few Protestant lodges, but most Masonic fraternities
were Catholic. Lodges were also divided along class lines, being predominantly
bourgeois or aristocratic. La Candeur (Honesty) was the most eminent of the
Strasbourg lodges, conservative, Catholic, and exclusively aristocratic. At La
Candeur, members like Friedrich Rodolphe Saltzmann (1769-1845), who also
participated in Willermoz's various mesmeric and masonic organizations in Lyon,
were intent upon reforming the Catholic Church. These reformers held gatherings
with, among others, Count Cagliostro. A mystical freemason and a Catholic, he
was known to hold séances with Cardinal Louis Rohan (1734-1803) in these lodges
during the 1780s in a search for regeneration of the Church, a term loosely
adapted from Swedenborgian theology. Cagliostro set himself up as high priest
of the Temple of Isis, on the Rue de la Sondière in Paris. He was later
arrested by the Inquisition while living in Rome and died in prison.
Among
the Masonic-style societies that grew in Strasbourg was Puvségur's Societé des
Amis Réunis, which had strong associations with La Candeur. It was a
specifically medical and mesmerist society, its most visible membership
comprising doctors and surgeons; somewhat unusual The Marquis De Puységur:
for
the era, it included women as full members. The reforming impulses of genteel
womanhood could find _expression in such a society; their zeal for "Ie
premier bonheur de l humanité " was centered around the charitable thought
that animal magnetism was needed because medicines for the poor were rare.
Though not as exclusive as La Candeur, the Strasbourg Society with its
initiation fee of 100 louis [600 livres] would certainly have excluded entry by
the humbler classes, and applications for initiation were received from all
over France and Germany. The aristocrats of La Candeur were also represented
among its membership, along with women. The Societé des Amis Réunis, like other
societies that sprang up in this decade should not be seen as aberrations, but
as integral to the Enlightenment, whose ambiance, as Margaret Jacob has noted,
was simultaneously rationalist and theosophic; rather than simply representing
the "end" of the Enlightenment, she argues, "the mystical could
express concrete social and ideological postures" (Jacob 1991, 186-187,
199)
The
Societé des Amis Réunis was the-most influential of the provincial harmonial
lodges outside Paris. We note again the interrelation between conventional
Masonic societies and more mystical and mesmeric gatherings. At Puységur's
Buzancy estate, mesmerism was being practiced on a huge scale, with the support
of local officials in nearby Bayonne. By 1786, the Strasbourg Society was
wading into the deep waters of spiritualism under the protection of A. C.
Gerard, the head of the local magistracy Puységur had inadvertently discovered
the phenomenon of induced somnambulism, with a corresponding shift from a
strictly fluidist framework to one based upon psychological precepts,
especially regarding the importance of the magnetizer's will and the rapport
between subject and operator. This had the added effect of diminishing the
employment of the bacquet for mass magnetization in favor of individual
treatment, although for the lower classes in his region, Puységur would
magnetize an old oak tree and connect patients to it en masse by ropes. This
shift in focus heralded the genesis of a curative psychological paradigm still
employed in modern psychotherapies. Moreover, Puységur and philosophers like J.
C. de Saint-Martin, both of whom had trained in Paris with Mesmer and brought
these practices to the provinces, kept in contact with one another.
Saint-Martin
returned to Lyon, where with J. P Willermoz, he founded the Lyonnaise Harmonial
Society. He was among those who believed that the fluidist theory was
inadequate to account for the observed phenomena and that an undue emphasis on
it could lead to materialism. Of Mesmer he said:
It is
Mesmer-that unbeliever Mesmer, that man who is only matter and is not even a
materialist-it is that man, I say, who opened the door to sensible
demonstrations of spirit.... Such has been the effect of magnetism.
Saint-Martin
brought an occult flavor. From the founder of Martinism, Jacques Martinès de
Pasqually (c. 1715-1779), he had learned of the evil influence of "astral
intelligences." Pasqually was founder of the Order of the Elect Cohens, after
the Hebrew word for priest, who practiced ceremonial magic. Martinism like its
contemporary the Avignon Society preached cabalism, Talmudic tradition, and a
mystic Catholicism based on Cornelius Agrippa von Nettesheim (1486 - 1535) and
other occult writers. They were forbidden to consume the blood, fat, or kidneys
of animals or to indulge in fornication. Louis Claude de Saint-Martin, then a
young army officer, became a disciple. Pasqually died in 1779; among his chief
disciples was J. B. Willermoz, who then went over to the Rite of Strict
Observance. Saint-Martin became a sort of metaphysical consultant to the
mesmerists, especially to Puységur and Barberin. He directly influenced
Puységur's idea that magnetic somnambulism provides a direct link to the spirit
world and that these phenomena are tantamount to proof for the spirituality of
the soul-the final destruction of materialism. Later Saint-Martin, writing as
"Le Philosophe Inconnu" would evolve a unique mystical synthesis,
weaving varieties of mesmerism with Martinism, in a philosophy strongly
influenced by Boëhme and Swedenborg. He died in 1803 and remained a strict
Catholic all his life.
Such
views were reinforced by the increasing diversity of phenomena. and the new
methods that were being developed among the second wave of mesmerists. To a
considerable degree they incorporated the insights and techniques of the
fluidists into their own, often Masonic, practices. In relation to induced
catalepsy, Jacques Henri Desiré Pététin (1744-1808) recorded that, at times,
patients could see their own insides. A leading figure at the Lyonnaise Society
was the Chevalier de Barberin, who "practiced a unique technique of
locating a patient's disease, without touching him, from the sensations felt by
the mesmerizer" (Darnton 1970, 68).
Along
with Barberin, men like J. P. Willermoz, Jean-André Perisse Du Luc (b. 1738),
Bernard de Turckheim, and Rodophe Saltzmann of La Candeurwere all united
byMasonic ties, and theywere also involved in the Lyonnaise Harmonial Society,
called La Concorde.
J. B.
Willermoz, a Lyon silk merchant, was the most respected figure in French
mystical Masonry, a chief disciple of Pasqually and member of the Order of the
Elect Cohens. With his fraternal colleagues at Lyon, he initially concentrated
on mesmerism as a healing technique. By the autumn of 1784, they were enthused
by Puységur's technique of induced somnambulism. Willermoz and the others
placed a succession of ladies into a trance, who would prophesy and bring news
from the spirit world. The following year the energetic Willermoz organized the
"Workers of the Eleventh Hour," a select band of mystics who studied
messages from heaven transmitted by automatic writing through a noblewoman of
his acquaintance (Garrett 1975, 110-111). This was possibly a different and
more select group than those at La Concorde, and its membership interpenetrated
with his other Masonic venture, the Loge Élue et Chêrie (the Lodge of the Elect
and Beloved).
There
was a plethora of similar associations at this time. In addition to the
messages received through the somnambules of La Concorde, Willermoz's secret
Loge Élue et Chêrie propagated what was regarded as the true primitive
religion, from hieroglyphic messages conveyed to him from God in unspecified
ways (Darnton 1970, 68). The use of Talmudic and kabbalistic magic was also a
feature of the Order of the Elect Cohens and of the Avignon Society.
Willermoz's Harmonial Society, having many members in common with his Masonic
ventures, blossomed with Rosicrucians, Swedenborgians, alchemists, cabalists,
and assorted theosophists recruited largely from the orthodox Masonic Ordre des
Chevaliers Bienfaisants de la Cité Sainte (Crabtree 1993, 68). For instance.
Joseph de Maistre (1753-1821), who followed the ideas of Saint-Martin,
Swedenborg, and Willermoz, believed that the theory of mesmerism had already
been formulated in Swedenborg's writings (Darnton 1970, 139).
In
late 1784, they secured local veterinarians for experimentation on animals, to
prove that curative effects were not dependent on the expectations of the
patient. Mesmer was invited to Lyon to witness these experiments. Willermoz
magnetized a horse, which trembled and gave hacking coughs when he concentrated
on the area of the throat; an autopsy later revealed a diseased larynx. In
1841, the French magnetizer Charles Lafontaine (1803-1892) would attract
considerable attention with a similar feat, by mesmerising a lion in the London
Zoo, which sparked the interest of James Braid in the phenomena. Willermoz,
being a devotee of animal magnetism but also of occultism, greatly disappointed
Mesmer, who regarded him as a mere seeker after arcane philosophy too closely
connected to the Martinists, a dabbler in Rosicrucian symbols, and a
speculative Freemason; to Mesmer, Willermoz represented a new and unhealthy
trend, which promoted unscientific opinions built up from these dubious sources
(Goldsmith 1934, 209; Buranelli 1976, 170-171).
In
his 1799 Memoire, Mesmer attacked the notion that somnambulism is connected in
any way to occult forces. He insisted that everything is explicable by the
"mechanical laws of nature" and explained, not very helpfully,
"that all the effects appertain to changes of matter and movement."
He related these phenomena to an "internal" sixth sense, which he
characterized as a human species of instinct:
In
that sleeping state of crisis, those persons are able to foresee the future,
and bring the most remote things into present time. Their senses can extend to
every distance and in all directions, without being checked by such
obstacles.... [T]he more common phenomenon consists in being able to see the
interior of their bodies, as well as those of others, and of judging with
extreme accuracy the nature of diseases, their progress, the necessary
treatment, and the results. But it is rare to find all these faculties combined
in anyone individual. (32)
Mesmer
urged that oracular statements, prophecies and divination, magic, even the
demonology of the ancients, and in his day phenomena like convulsions and
possession "should, be considered only as variations of the condition
called somnambulism" (Mesmer 1957, 30).
At
this early date, a large part of the repertoire of the nineteenth-century
séance was already manifest; "mediums" produced trance and automatic
writing, but also prophecy, retrocognition, and medical clairvoyance, which
included the diagnosis of disease by direct perception into the internal organs
and functions of the body. Willermoz, like Saint-Martin, was an admirer of
Pasqually and a former member of the Elect Cohens, whose lodges in various
cities maintained contact with the Mesmeric societies. Its members were
reported to fall into trances and to enjoy visions of angels (Buranelli 1976,
171).
These
practices of the latter 1780s reinforced what may be called the metaphysical
rather than the strictly curative aspects of the new science. The new channel
for investigation provided through La Concorde's somnambules and other mystical
Masonic gatherings, together with the experiences of Puységur with Victor Race
and others, were changing the emphasis of these practices. Soon the
new,pratique of induced somnambulism was incorporated for even more daring
metaphysical flights by esoteric societies like that at Avignon, which were
influenced also by Swedenborgian conceptions and maintained close contact with
Puységur and the Strasbourg society. In some ways these permutations were part
of a wider reaction against Enlightenment rationalism and materialism; the slow
rise of the "irrational" against the reified reason of previous
decades. On the eve of the revolution, this eclectic spiritualistic form of
mesmerism was in ample evidence at Strasbourg, Lyon, and elsewhere, and it even
exercised an impact upon West Indian religions, through the mesmeric society
founded there by Puységur's brother.
Among
both the humble and the privileged in France, millennial ideas held strong sway
at this time, and by the 1780s Mesmer's new science seemed for some to hold the
key to solving nature's secrets (Garrett 1975, As in England, the new
millennial influences were felt in Maso-, institutions like those already
outlined. From the 1730s, mainstream freemasory had been drawing away from the
occultism of the first generation, following its reorganization in England in
1717. The generation after Newton had already begun moving away from occult
beliefs, and "the ancient mysteries lost their intellectual
respectability. science and social thought grew increasingly mechanistic and
ration(Bullock 1996, 11). The "Scottish" reforms of Chevalier Andrew
Michaa Ramsay (1686-1743) and others had the effect of producing new eliti
lodges, like the Templars and the Amis de la Vérité. Other directions fc
nonf5rmal masonry included the Avignon Society, and the most public ( the new
movements, the Fareinists, who moved away from the Mason. fraternal codes into
millenarian and millennial directions.
The
increasing social tensions created by the events leading up to th French
Revolution had varied effects. In this process, both mesmerism an
Swedenborgianism had a significant role. As Garrett writes concerning th trend
in freemasonry in the closing decades of the eighteenth century:
There
was great interest among some masons in varieties of mysticism that were
sometimes esoteric and sometimes Catholic. Aided by cabalism, astrology,
prophetic lore, and the trances of mesmerized mediums, lodges throughout France
prepared for what they believed was an approaching age of spiritual revelation
and worldwide unity, perhaps in the near future. (1975, 20)
A
Catholic form of mystical masonry surfaced mainly in France. Fror the 1760s, La
Candeur had been steering toward more mystical an Germanic forms of freemasonry
(Jacob 1991, 195). In 1773, a group pious Catholics formed Les Amis de la
Vérité, claiming about a thousan members at Lyon, with another two hundred
members in Toulouse and smaller group at Grenoble. They met each month to offer
an office for tl conversion of the Jews and the renovation of the Church; the
Bergas brothers, included among the early membership, would later descril
themselves as "Christian mesmerists" and later still as "politic
mesmerists" (Garrett 1975, 26).
The
pattern of Masonic-style institutions was maintained in the harmonial lodges
and also in the various mystical para-Masonic societies like Avignon and the
Amis de la Vérité. Over time, these new associations melded the numerous extant
philosophic currents, especially the teachings of Swedenborg and Mesmer, into
syncretic organizations concerned with the dawning of the millennium. After
Swedenborg's death in 1772, his teachings survived through small groups in
London and Manchester and also a few individual adherents throughout Sweden and
Germany. The American colonies sustained small study groups and convocations
like that of Jacob Duché (1738-1798), which probably arose from the one
instigated in 1697 by Bishop Jesper Svedberg, Swedenborg's father, through
royal patronage. Not until the 1780s was the New Church organized in England;
and during that same-,decade, Swedenborg's writings were already being
appropriated by chiliastic sects such as Antoine Joseph Pernety's (1716-1796)
society at Avignon, based on biblical, Talmudic, and alchemical lore.
Hence
the therapeutic interests of Mesmer and his core disciples were giving way in
the latter half of the 1780s to a more metaphysical intent and a spiritual
focus, especially among the antifluidists at the Strasbourg and Lyon societies.
The discovery of the somnambulic trance and the unwonted influence of
mystically minded adherents like Saint-Martin and Willermoz, had pushed forward
a new therapeutic praxis as well as new theories concerning these wonders. This
changing view of Mesmer's important discovery would, by the end of the decade,
have a considerable, if somewhat foreshortened, influence throughout Europe,
even in the sedate Swedish kingdom.
Following
Mesmer's downfall at the hands of the commissions in 1784 and his subsequent
return to the shores of Lake Constance, interest in mesmerism declined rapidly
in the French capital, although as we have seen, it flourished in the
provinces. Among the higher classes, one could find a certain ennui, a
weariness of the rational and a presentiment of the romantic, as in a 1784
pamphlet by a Lamartine, a harmonial lodge member, proclaiming that the reign
of Voltaire, of the Encyclopedists, is collapsing; that one finally gets tired
of everything, especially of cold reasoning; that we must have livelier, more delicious
delights, some of the sublime, the incomprehensible, the supernatural. (Darnton
1970, 151)
By
1788, other harmonists like the minor satirist Louis Mer( (1740-1814) had moved
on from Mesmer to a belief that the world full of invisible ghosts (Darnton
1970, 38). Yet mesmerism continue( exert a potent influence on the practices
and, to some extent, on theories of the second wave led by Puységur, Barberin,
and Willermo; the provinces. For his part, Puységur was sympathetic to the
Martinis Lyon, to Cagliostro in Paris, and to the freemasons and Swedenborgian
Germany and Sweden (Crabtree 1993, 70). To "la Psychologie Sacrée
Lyons" and its fellow travelers in other parts of Europe, mesmerism 1
proven the fundamental truth, the continued existence of the soul. Not least
among the complex influences that opened such a possibility to rl minds were
the insights of Emanuel Swedenborg.
Although
they rejected the Swedenborgian theory of disease emanating from the
"exhalations" of angels and spirits, the new generat of magnetizers
did not shun the possibility of contact between the sphe even though Swedenborg
himself had discouraged it. Correspondeno the late 1780s between the Exegetic
and Philanthropic Societ) Stockholm, the Strasbourg Society, and small conclaves
like that of Reverend Jacob Duché in London are among the many indications of
close connections between and among harmonial societ Swedenborgian churches,
and Masonic or quasi-Masonic organizati throughout western Europe. The best
evidence for the complex tra among these organizations in the 1780s and beyond
relates to the Avig Society and signals for the first time the wider diffusion
of Swedenborg Mesmer's key concepts. The crucial point is that, despite Mesm
disclaimers, the era of the fluidists was over, and what might be called
"spiritists," or more neutrally the "vitalists" such as
Puységur, wer the ascendant.
In
France this was a period of proliferation in the vogue of quasi-Masonic
societies, as at Strasbourg and Lyon, where their millenarian sympathies formed
part of the occult revival. Combined with the ideas of spirit contact and an
afterlife derived from the works of Swedenborg and frequently those of Jacob
Boëhme, there were practices of thaumaturgy, kabbalism, and induced
somnambulism, or as we might now call it, mediumistic trance.
Already
in the previous decade of the 1780s, contacts had been established between
Swedenborgian societies in England and the French sects, where the spread of
mesmerism, now with more positive attitudes toward spirits, was manifest in
numerous small but influential societies. The best known was the Avignon
Society, which until its forced demise during the revolution served as a sort
of clearing house for hermeticism, mesmerism, and occultism. During its
relatively brief existence, it enjoyed a constant flow of visitors, who formed
a network with like-minded persons on the Continent and in England. The ambit
of influence extending from Avignon to other societies with a more strictly
mesmerist intent like Strasbourg and to the Exegetic and Philanthropic Society
in Stockholm illustrates the considerable traffic between quasi-secret
societies in the last two decades of the covert Enlightenment.
The
Avignon Society was "only one of the many shoots in the lush undergrowth
of mystical Masonry in the 18th century" (Garrett 1975, 99). At a time
when Deism and conventional freemasonry "with its tidy generalities"
were losing the interest of the educated classes, groups like the Avignon
Society were becoming attractive to many seekers. The society was organized
like the harmonial and other Masonic-style associations, according to degrees
of inititation. Its mystical Catholicism, especially the cult of the Virgin
Mary, was grafted onto numerological, Swedenborgian, mesmeric, and other
conceptions. In a letter dated February 12, 1787, to the Swedenborgian Robert
Hindmarsh, the group intoned:
For
very dear Brethren, the angel that stands before the face of the lamb, is
already sent to sound his trumpet on the mountains of Babylon, and give notice
to the nations that the God of heaven will soon come to the gates of the earth,
to change the face of the world, and to manifest His power and glory. (cited in
Hindmarsh 1861, 47)
Although
not part of mainstream freemasonry, through its founder Dom Antoine Pernety the
Avignon Society enjoyed considerable legitimacy in freemasonic circles; they
were respectable enough to send delegates to International Masonic conferences
at Wilhelmsbad in 1782 and Paris in 1784. According to scholars of freemasonry,
Frenchman Antoine Pernety was already a high-degree Mason, having written in
the 1750s the most highly elaborated hermetic degree in the Masonic repertoire,
the Chevalier du Soleil (Knight of the Sun), part of the Rite of Perfection.
Pernety was also deeply interested in Swedenborg, producing a French
translation in 1782 of Heaven and Hell (Les Merveilles du Ciel et de lEnfer).
At the 1784 conference, the Avignon delegates proclaimed that the reunification
of the Christian churches and the promulgation of a new doctrine for the entire
world were now imminent; as with Willermoz's hieroglyphics, this intelligence
was based on kabbalistic numerology, alchemical lore, mesmerist séances, and
Swedenborgian spiritualism (Brooke 1994, 96; Block 1984, 59).
Part
of that shadowy European world of occult freemasonry, mesmerism and
spiritualism flourishing during the 1780s and 1790s, the activities of the
Avignon Illuminés reveal how the currents of mysticism and occultism within
freemasonry contributed to the dissemination of millenarian ideas. They would
come to recognize the cataclysm of revolution as lending a special urgency to
their mission (Garrett 1975, 14-15). The sect originated in Berlin in 1779
under the leadership of Dom Pernety, a former Benedictine monk and sometime
librarian to Frederick II of Prussia (1712-1786). Pernety was an adventurer who
had accompanied Louis-Antoine de Bougainville (1729-1811) in the early 1760s as
chaplain on his expedition to the Falklands. On his return, Pernety abandoned
the monastic cowl and went to Avignon in 1765, then a center of Jacobite
émigrés, where he introduced a Masonic rite for a s,hismatic lodge, the
Séctateurs de la Vertu comprised exclusively of nobles, which was reorganized
on the basis of this hermetic rite (McIntosh 1975,26,29). The first lodge was
that of Saint-Jean d'Avignon, comprised entirely of nobles; in 1749, a separate
lodge was founded for the bourgeoisie, and the two later fused as the lodge of
Saint-Jean de Jerusalem.
Pernety
was deeply influenced by works like L'Histoire de la philosophic hérmetique
(1742) by theAbbé Nicholas Langlet Dufresnoy (1674-1755). In 1758, Pernety
penned Les Fables égyptiennes etgrecques and later the Dictionnaire mytho-hérmetique,
both ofwhich became popular expositions of occult wisdom, propagating the view
that the bulk of ancient literature was disguised hermetic lore. Pernety
claimed to draw on secret Greek and Egyptian sources in formulating the rite of
the Chevalier du Soleil, later divided to form the twenty-seventh and
twenty-eighth degrees of the Scottish rite (Garrett 1975, 99-100; McIntosh
1975, 30). However Avignon was papal territory, where the papal bull forbidding
Masonic practices was enforceable. Pernety moved to Berlin, where for a time he
worked at the Prussian court, enjoying the protection of Frederic II's brother
Prince Henry (1726-1802), who was deeply interested in occult mysteries.
Pernety brought in others like the French priest Guyton de Morveau, known as
Brumore, along with Morinval, Melle Bruchier, Countess Stadniska, the Count and
Countess Jean Tarnowski, and others. In 1778, with the arrival of Count
Grabianka, the Illuminés were formally constituted (Garrett 1975, 101; Harrison
1979, 70).
"Count"
Tadeusz Grabianka, not really a count but a very wealthy Polish nobleman, was
largely responsible for introducing a millenarian emphasis into what had
heretofore been mainly a thaumaturgic society and Masonic lodge. In his youth,
he had frequented fortune tellers; through contact with Sabbatean Jews in his
native region of Podolia, he became familiar with the apocalyptic prophecies of
the seventeenth-century "Messiah," Sabbatai Zevi (1626-1676). Nursing
a desire to succeed to the elective Polish throne, an honor that was to be
denied to him, he became increasingly convinced that the millennium was
approaching and that he would in due course be placed upon the throne of Israel
as well, another dream never to be realized. Grabianka, with his own grandiose
aspirations, was a significant precursor to the apocalyptic Englishman Richard
Brothers (1757-1824) in his wish to establish an Isrealite kingdom. In Warsaw,
Grabrianka had joined the reformed order of "Templars" or
"Strict Observance" Masons, founded around 1760 by Baron Charley Hund
(d. 1776) and, through that connection, he met Pernety in Berlin ir. 1778
(Scholem 1961, 287-296; Garrett 1975, 102).
The
Illuminés practiced the "true science of numbers" and posec questions
to a divine intelligence whom they called "Sainte-Parole" (divine or
holy word), who gave enigmatic responses, much in the manner of the Delphic
oracle, although it is not clear whether these responses came through
somnambules, as with the pythonesses at Delphi, via hieroglyphs. automatic writing,
numerology, or other means. The Illuminés hac frequent contact with Strasbourg.
Each member had an occult number. Pernety's being no. 135. When consulted by
Brumore concerning Grabianka, known as "Dear King 1.3.9,"
Sainte-Parole intoned: "O mon fill, son cour est pur. Ne crain pas de mêler ton encens avec le sien, parce qu
ii deviendra un jour sept fois plus grand que toi!" (O my son, his heart is pure. Do not fear to mix your
incense with his, because one day he will become seven times greater than you!)
(Bricaud 1927, 46; see also 43; Harrison 1979, 71).
Bricaud
writes that Pernety believed he was guided by an angel called Assadai, "un
esprit supérieur" or an angel of the first degree, who watched over and
helped him and who promised never to ascend to the ethereal regions until
Pernety had discovered the secret of their "great work." In 1782, he
issued a divine command that the society should be relocated from Berlin.
Ironically, Avignon, the place of the greatest schism of medieval Christianity,
was chosen wherefrom to proclaim their message of unity. Assadai, the guiding
angel of the society referred to as Sainte-Parole, declared that each would be
consecrated there in an occult way, to be regenerated and become a "child
of Sabaoth."2 Guided by visions, they held the fervent conviction that
they were embarked on a "Grand Oeuvre." Through Pernety's friendship
with the Marquis de Vaucroze (d. 1786), the society was installed on his
Avignon estate. Among the prominent Illuminés were the Chevalier Marie Daniel
Bourrée de Corberon (17481810); a Dr. Bouge; Jean Pierre Moët (1721-1806), the
Marquis de Thomé; and Esprit Calvert, a professor of physiology at the Avignon
medical faculty (McIntosh 1975, 29; Garrett 1984, 76). Now established as a
freemasons' lodge with the grandiose title LAcadémie des Illuminés Philosophes,
they soon attracted seekers from all over Europe. Their , doctrines have been
described as a blend of Swedenborgianism and Roman Catholicism, salted with
occultism. As J. F. C. Harrison notes, their interests were indeed varied:
To
the cold intellectualism of the Swedish visionary was added the veneration of
the Virgin Mary and recital of the Athanasian creed; while individual members
studied Renaissance alchemy, the theurgy of Alexandria, hermetic authors, the
philosopher's stone, the divine science of numbers, and the mystical
interpretation of dreams. (1979, 70)
In
their early alchemical endeavors they sought the philosopher's stone,
consulting Sainte-Parole about every detail, the furnace to be used, the
crusets and alambics, all evidently needed to produce the "powder of
projection" (Bricaud 1927, 44). A visitor in 1792, A.-H. Dampmartin
(1755-1825), marshal of the king's armies, has left an account of the society
in a memoire. Dampmartin recalled that many notable persons had become zealous
disciples, and they had great confidence in the divine voice o Sainte-Parole,
who guided their activities. In the midst of the revolutionary
"abomination," as he terms it, the brethren had remained calm,
practicing virtuous deeds; and fed by their abiding piety, they continued to
live in the manner of the primitive Christians (Bricaud 1927, 92).
They
offered a contrast to the tumultuous events that before long would inexorably
engulf both them and their chronicler. Dampmartin had wished at first to join
the society. Through their auspices, he had received prophecies of the
terrifying events to follow, activities in which he would become mired in
succeeding years, as the Terreur and the Directorate pread in France. But he
does not explain why he did not join; perhaps -~e demands of war were of
greater moment.
Though
never exceeding one hundred members, the Illumine maintained a considerable
network among the mystical Masonic group advancing the idea of an impending
millennium and the establishment o a true, unitary church, to be presided over
by Jesus Christ. Thus would the form the basis of "the new people of
God." There existed in France at thi time numerous other mystical and
quasi-Masonic orders, like the Rite de Philalèthes, formed in 1775 by Savalette
de Langes, keeper of the roya treasury, which comprised twelve degrees and
combined the doctrines o Pasqually and Swedenborg. At Avignon, Pernety's
numerological an' alchemical interests were now being overshadowed by
Grabianka's concen with preparations for the millennium, which confirms the
historica opinion that the Avignon society's activities "reveal how the
currents o mysticism and occultism within the world of freemasonry contributed
t4 the dissemination of millenarian ideas" (McIntosh 1975, 30; Garret
1975, 14-15).
It
was through his participation in the earlier freemasons lodge at Avignon that
Dr. Benedict Chastanier had first discoverer Swedenborg. Another close adherent
was the Marquis de Thomé, roya librarian at Versailles and another French
translator of Swedenborg, whi introduced a reformed system of Masonry in 1783
called "the Rite o Swedenborg" (Block 1984, 58). Through Pernety's
Masonic ties, man; freemasons were drawn to Avignon, like the ubiquitous Genera
Rainsford, who figures in almost every Masonic organization of the period
Chastanier, a French doctor and longtime resident of London, like hi friend
William Bousie joined Jacob Duché's Swedenborgian study group both men later
became members of the New Church.
One
of the more colorful of these converts was the ardent freemason and anti
Catholic aristocrat, the Chevalier Borrée de Corberon. During his earl travels
in Russia, he had encountered Cagliostro in St. Petersburg, and h, was as
incessant in his accumulation of Masonic degrees as in his study o systems of
philosophy, magic, and alchemy (Bricaud 1927, 86). Deemec a qualified
"seer of spirits" by Empress Catherine 11 (1729-1796), on his return
to France in 1780, he was introduced to Swedenborg's writings, an( he entered
into correspondence with Pernety on the matter. While living in Paris in the
mid 1780s, Corberon joined Mesmer's Harmonial Society It was there that he met
Count Grabianka and learned of the Avignor Society.
Soon after,
in a letter to a fellow German freemason, Corberon expressed his enthusiasm for
the doctrines of the Illuminés, his fervent wish to be admitted into the
society and to live with the acolytes; thus would he avoid human distractions,
so as to realize "l'étude sublime et consolante de la religion et de la
nature." He corresponded also with Grabianka and other members such as
Louis-Michel Gombault, Count Pasquini, the brothers Bousie and Duvigneau,
Picot, and La Richardière (Bricaud 1927, 90, 88).
With his
great intellectual drive and spiritual curiosity, Corberon imbibed the currents
of alchemy and mesmerism along with Swedenborgian theology. Nor was he alone in
his high expectations. A Colonel Count Thiroux also yearned for the truths
discovered by the brothers in their communications with "Très-Haut"
(the Most High), probably Sainte-Parole. If they could give him that sublime
proof of immortality, Thiroux assured them in his application for membership,
it was "this conviction which he desired more than anything men may wish
for, more than knowledge of the philosopher's stone." Thiroux, like
Corberon, was admitted soon after into the Avignon Society, celebrating the
initiatory rites on the hill named Tabor in June 1790 (Bricaud 1927, 9 1).
Following
the divine call, in 1782 Abbé Pernety had relocated the society, producing in
the same year a translation entitled La Sagesse Angélique dEmanuel Swedenborg
(Block 1984, 56; Garrett 1975, 104). Though he had been responsible for
introducing the Avignon Society to England, Dr. Chastanier's enthusiasm waned
as his dissatisfaction increased with the Pernety translations and with the new
premillennial direction the society was taking. Since Grabianka's arrival, the
efforts of the society were being increasingly redirected to preparations for
the millennium. As a result, Chastanier resigned. He was among the first to
join the New Church in England, being present at the first public meeting in
1783 when the Theosophical Society, its precursor, was organized. The Avignon
Society fell out with the New Church also over Swedenborg's According to its
members, the Avignon Society had been formed b; Jesus Christ to advance an
impending millenarian regeneration o humanity and the establishment of a true,
unitary church. Acolytes wen initiated on a nearby hill Pernety had named
"Tabor," an initiation tha extended over nine days. There they would
first form a "circle of power,' then burn incense and vow to consecrate
themselves to God's service. Ir return, this covenant with the eternal would
bring a special grace, whirl. they called `faire un Jêhovah" (to construct
a Jehovah); they might be favored also with a vision of their guiding angel.
Along with hermeticism and Hebrew Sabbatarianism, they now drew on the
apocalyptic aspirations of Grabianka to become king of Poland and a second
Solomon in Jerusalem, with Pernety mooted as the pontiff (Bricaud 1927, 45-47).
Their
tenets and practices, a strange mixture of Masonry, spiritism, Jesuitism,
Swedenborgianism, and the teachings of Saint-Martin have been described as
"mystico-cabalistic Magnetical" (Brooke 1994, 96; Block 1984, 59).
The Illuminés, like Willermoz at the Loge Élue et Chêrie in Lyon, were also
committed to a secret Masonic form of organization;: and like the harmonists atLa
Concorde, they applied the new insights being spearheaded by Puységur and
Barberin toward metaphysical rather than therapeutic pursuits, employing
mesmeric methods to direct the minds of subjects. To be sure, they connected
these to their other, more esoteric beliefs and practices.
From
the foregoing, it is at least clear that the emphasis of the Avignon Society
gradually became millenarian in intent. They studied Swedenborg both for his
allegorical interpretation of the Bible and for his pronouncements concerning
the world of spirits, the same aspect also drawing Saint-Martin and the
Martinists. It was believed that what Swedenborg had taught on the divisions of
the heavens into spiritual and celestial degrees drew upon a previously secret
hermetic wisdom of correspondences, and this appealed to their ‘gnostic’
sensibilities.
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