A point which we suggest, and which is verified by the apparent connection between the spring months, and the full realization of cosmic consciousness, is the point that this phenomenon comes through contemplation and desire for love.  Whether this love be expressed as the awakening of creative life, as in nature’s springtime, or whether it be expressed as love of the lover for his bride; the dove for his mate; the mother for her child, or as the religious devotee for the Lord, the key that unlocks the door to illumination of body, soul and spirit, is Love, “the maker, the monarch and savior of all,” but whether this love in its fullness of perfection may be found in that perfect spiritual mating, which we see exemplified in the tender, but ardent mating of the dove (the symbol of Purity and Peace), or whether it means spiritual union with the Absolute is not conclusive.

The mystery of Seraphita, Balzac’s wonderful creation, is an evidence that Balzac had glimpses of that perfect union, which gives rise to the experience called cosmic consciousness.

It is well to remember that in every instance of cosmic consciousness, the person experiencing this state, finds it practically impossible to fully describe the state, or its exact significance.

Therefore, when these efforts have been made, we must expect to find the description colored very materially by the habit of thought, of the person having the experience.

Balzac was essentially religious, but he was also extremely suggestible, and, until very recently, Theology and Religion were supposed to be synonymous, or at least to walk hand in hand.  Balzac’s early training and his environment, as well as the thought of the times in which he lived, were calculated to inspire in him the fallacious belief that God would have us renounce the love of our fellow beings, for love of Him.

Balzac makes “Louis Lambert” renounce his great passion for Pauline, and seems to suggest that this renunciation led to the subsequent realization of cosmic consciousness, which he unquestionably experienced.

Nor is it possible to say that it did not, since renunciation of the lower must inevitably lead to the higher, and we give up the lesser only that we may enjoy the greater.

In “Seraphita” Balzac expressed what may be termed spiritual love and that spiritual union with the Beloved, which the Sufis believed to be the result of a perfect and complete “mating,” between the sexes, on the spiritual plane, regardless of physical proximity or recognition, but which is also elsewhere described as the soul’s glimpse of its union with the Absolute or God.

The former view is individual, while the latter is impersonal, and may, or may not, involve absorption of individual consciousness.

In subsequent chapters we shall again refer to Balzac’s Illumination as expressed in his writings, and will now take up the question of man’s relation to the universe, as it appears in the light of cosmic consciousness, or liberation.