XLII. Swedenhorg. " All that a man loves, and

from love wills, is free ; for whatever proceeds from the love of the internal will, is the delight of his life ; and because the same is the esse of his life, it is also his proprium, (that which is himself,) which is the cause that ihat which is received in a free state of this will remains, for it adds itself to the proprium. The con- trary is the case, if any thing is introduced not in a state of freedom." T. G. B. page 347.
Again : " All freedom, which is from the Lord, is real freedom, but that which is from hell, and thence w^ith man, is servitude." Ihid.
Spinoza's definition of action and passion is in the 3d part of the Ethics, as follows : " I say that we act, (are in a state of action) when any thing takes place either within us or without us, of which we are the adequate causes ; that is, when any thing follows from our nature, either within us or without us, which can be clearly and distinctly understood from our nature alone. On the contrary, we are passive, (we sufi'er, receive an action) when any thing takes place in us, or when any thing follows from our nature, of which we are only the partial cause." His doctrine upon this is, that all we do in virtue of our own essence, referred to God as the cause, is free and necessarily good, but
Ch. XII.] A HEEMETIC PHILOSOPHEE. 313
that many things done unto us, where we are acted upon by outward nature, are limitations upon us, and are called evils, and are felt to be such so long as they are not themselves referred to God.
I presume it will hardly be questioned by any one that a very clear and manifest similarity has been shown, by the foregoing extracts, between the doctrines of Swedenborg and Spinoza, so far as they appeal to our natural faculties. The dis- similarities between the two men may be still greater in the estimation of some, though it is not easy to see how men, whose groundwork, in a scientific 2)oint of view, is so nearly the same, can very widely separate from eacli other without subjecting one of the parties at least to the charge of inconsistency. Sj)inoza certainly made no claim to any peculiar insight into the spiritual world ; no claim beyond the power of man's nat- ural faculties ; and it may be doubted whether the admirers of Swedenborg do not claim for him more than he ever claimed for himself; by no means an unusual case. I believe that many passages from his own writings may be adduced, giving a decidedly natural aspect to all his pre- tensions. Tlius, he speaks of the Tcnowledge of his day having attained an elevation suitably- preparing the world for the truths he was com- 14
314 8WEDENB0R0, [Ch. XII.
missioned to teach. He speaks of Calvin's con- duct on eartli after he hecame an anf^el, showing that regenerated men are considered as angels before death, tfcc, t^c, hut I do not design to discuss this point.
There are three opinions with respect to Swe- denborg's claims to intercourse with the spiritual world, entitled to consideration.
1st. The followers or admirers of Sweden- borg, or some of them, believe that he was ac- tually inspired by God, in an especial manner, for a divine purpose ; and the most intelligent among them defend this opinion, not by an ap- peal to miracles or outward signs, but by an ap- peal to the truths disclosed by him, which they think of such a character, that man in a state of nature could not have discovered them, though they affirm that men may, by their natural facul- ties, perceive and recognize their truth. It is therefore strictly by what is called an internal argument, that Swedenborg's pretensions are de- fended. This might be answered by an appeal to Spinoza's Ethics, where most assuredly the scientific grounds of Swedenborg were anticipated by nearly one hundred years, as must be evident from the foregoing extracts.
2d. Another opinion has been presented in a
Cll. XII.] A UEKMETIC PHILOSOPHER. 315
systematic form by Herder, who supposes that Swedenborg's fancy had been so long and so in- tensely indulged in a particular direction, that its subjective operations became to him uncon- sciously objective ; that, without the smallest in- tention to deceive others, he gave out that he had intercourse with the spiritual world, and talked with spiritual beings, while in fact he only held conversations with his own spirit, the operations of which became objective to him. Hence ho made Cicero and other ancient philosophers, as Herder intimates, talk Swedenborgianism.
3d. There is still one other opinion, which has not yet had time to make its way in the world, that of Rossetti, a learned and ingenious professor of Italian literature in King's College, England. Rossetti supposes that a secret society has existed in Italy, embracing members in every part of Europe, since as far back at least as a. d. 1000 : that this society was composed of the most learned and scientific men, whose intelligence was in ad- vance of the world, enabling them to see the er- rors of the Roman church, which however by its power controlled and restrained these men from the free expression of their opinions : that, in consequence of this, the literary men of those ages avoided persecution, imprisonment and
316 8WEDENB0EG, [Ch. XIT.
death, by tlic use of a convcntionul language, the exoteric or outward iin}>ort of wliicli appeared friendly to the party in power, while its esoteric or secret meaning was in direct hostility to the church, and clearly understood to be so by the initiated. Eossetti has employed great ingenuity in explaining the writings of Dante, Petrarch, Boccacio, and others, in conformity with his the- ory ; and he intimates a rather decided opinion, that Swedenborg was a member of that society, which he thinks is still in existence. Rossetti asks, with a good deal of point, in reference to Swedenborg, " Has the thought never occurred to any one, that the man who displays so much vigor in a variety of works on poetry, philosophy, mathematics, and natural history, and who speaks continually of the language of correspondence, which gives a secret meaning to the smallest trifle, on the system of the ancient schools of the East, which he lauds to the skies ; that a man, in short, who, even in his most extravagant fits, displays an immense store of sacred and profane learning, and an uncommon share of penetration, designedly concealed a profound meaning under his delusive language ? Whoever reads his works, and attentively w^eighs his words, will see the real meaning of the language, w^hich did him so
Ch. XII.] A HERMETIC PHILOSOPHER.
317
mucli discredit, as well as of his journeys to heaven and hell, and his conversations with the angels and demons ; and will finally perceive that the ravings of the madman ex^Dlain the fic- tions of the sage." [Disquisitions on the Antipa- pal Spirit which produced the Reformation, &c., by Grabrielli Eossetti, translated by Miss Ward, vol. 2, p. 177.]
It is worthy of note, that in several of his works Swedenborg has drawn a line of separation between his scientific views and what are called " relations," not ex- actly revelations. That this separation was deliberately made, with some special design, we may be sure, by a letter from Swedenborg to the Danish ambassador, to be found at page 173 of Swedenborg's Life, Boston ed. 1845, in which, referring to the Apoc. Rev., he says, " In the same work are inserted various memorable re- lations of my intercourse with the spiritual world : they are separated from the text of the work by asterisks, and are to be found at the end of the explication of each chapter." The same arrangement was made of the re- lations in his work, entitled, " True Christian Religion,"
Why did Swedenborg make the separation so plainly between the scientific view and the relations ? Did he consider the one natural, the other supernatural ? Some of his followers seem to think he made such a distinc- tion, but we have his own declaration to the contrary. To M. Venator he writes, " I send to-day my reply to the letter which his highness, your prince, has recently sent to me ; and by his orders I speak to him of the
318 6WEDENB0R0, [Cil. XII.
conversations which I have had witli two personages in the spiritual world. But these conversations, as well as that between the queen of Sweden and lier brother, when he was living, which was made known to nic by him in the spiritual world, ought hy no means to he re- garded as miracles^ Life, p. 178.
To the Landgrave of Hesse-Darmstadt he writes : " That which is reported of the daughter of the Prince Margrave in Sweden, is a fiction, invented by some foolish novelist, and I never even heard of it before. As to that which is related of the brother of the queen of Sweden, it is entirely true ; but it should not he re- garded as a miracle,'^^ &c. Life, p. 17G.
To Dr. Oetinger, in 1766, he writes : " To your in- terrogation, ivhether there is occasion for any sign that I am sent hy the Lord to do what I do ? 1 answer, that at this day no signs or miracles will be given, because they compel only an external belief, but do not convince the internal. What did the miracles avail in Egypt, or among the Jewish nation, who nevertheless crucified the Lord ? " Life, p. 43.
In the same letter he says, " Why from 2i philoso- pher have I heen chosen to this office ? Unto which I give for answer, to the end that the spiritual knowledge, which is revealed at this day, might be rationally learned, and naturally understood; because spiritual truths answer unto natural ones, inasmuch as these originate and flow from them." Life, p. 44.
He says to M. Venator, referring to his work, The True Christian Religion, " You may see in the work above-mentioned, that there are no more miracles at this time ; and the reason why it is, that they who do
Ch. XII. ] A HEEMETIC PHILOSOPHER. 319
not believe because they see no miracles, might easily by them be led into fanaticism." Life, p. 178.
From the above passages, one point seems quite clear, that Swedenborg made no pretension to miraculous knowledge. We are bound there- fore to give a rational interpretation to what he writes, or deny that it has any " significance for us."
As a further proof that Swedenborg did not regard his revelations of the spiritual world, and of " Eepresentations and Correspondences," as miraculous, but merely natural, I would refer to the Animal Kingdom^ vol. 1, p. 451, where, in a note to a purely philosophical allusion in the text to the " symbolical representation of spiritual life in corporeal life," and to a "perpetual typical representation of the soul in the body," he says : "In our doctrine of representations and corre- spondences, we shall treat of both these symboli- cal and typical representations, and of the aston- ishing things which occur, I will not say in the living body only, but throughout nature, and which correspond so entirely to swpreme and spiritual things, that one would swear that the physical world was purely symbolical of the spir- itual world. Insomuch that, if we choose to ex- press any natural truth in physical and vocal
320 8WEDENB0RG, [Cii. XII.
terms, and to convert these terms only into tho corresponding spiritual terms, we sliall by this means elicit a spiritual truth or tJieologiccl dogma, in place of the lyhysical truth or -precept: althougli no mortal would have predicted that any thing of the kind could possibly arise by bare literal transposition ; inasmuch as the one precept, con- sidered separately from the other, appears to have absolutely no relation to it. I intend here- after to communicate a number of examples of such corres2)ondences, together with a vocabulary, containing the terms of spiritual things, as well as of the physical things, for which they are to be substituted."
In this note, from one of his merely philoso- phical works, we have a distinct expression of Swedenborg's intention with respect to what he subsequently accomplished in pointing out what he considered the spiritual truth corresponding to the letter of the Scripture; and when his philosophical system is penetrated it will be seen that his theological views necessarily result from it. I do not say that the system is true or false ; for I am not satisfied with my qualifications for an opinion on this point ; but I am quite sure that the Avhole system, i. e. the whole life and
Ch. XII.] A HEEMETIC PHILOSOPHER. 321
pretensions of Swedenborg are to be regarded only from the natural point of view.
Those of his friends and followers, therefore, who persist in imputing to him supernatural en- dowments, are not faithful to his memory. To these people, I would use the advice of Miss Fuller, and urge them to sticdy the works of Swe- denborg ; and I would add, study them until they learn from Swedenborg himself how to under- stand him ; and they may suspect their own in- tellectual vision, until they can see him in a natural point of view, when they may rest as- sured his knowledge and genius will justify as much admiration as any one mere man should pay to another.
Some of Swedenborg's followers are now pro- posing the establishment of a Hierarchy in the name of their leader, while, in fact, there is no sign in any part of his writings that he ever ex- pected or desired the institution of a separate sect of Christians, as a consequence of his reve- lations. The new Church, the new Jerusalem, is in Heaven, according to Swedenborg, and comes down to men in all of the churches when they are prepared to receive it. But its coming will not be hastened by the establishment of a 14*
322 8WEDENB0KG, [Cii. XII.
new sect of Christians under his own or any otlier name ; and much less can its coming be secured by a Hierarchy. Tliose who desire such an or- ganization miglit do well to study the history of Eomanism, and see liow the Pontificate grew out of Catholicism, by the effort to confine the truth of God within the narrow limits of human organizations. I would advise all lovers of Swe- denborg to remain in their respective churches, except where they discover something in conflict witli their consciences, and then, by obeying the teachings of Swedenborg, there may be some hoj^je of extending the good by their exam])les of " holiness and pureness of living." If Sweden- borg's teachings are good, and those who profit by them withdraw from their accustomed asso- ciations, conscientiously formed, they deprive their friends of one of the greatest advantages for improvement, that of living examples.
A mathematical axiom occurs to me here, which I must notice ; that, when two things are equal to a tlurd thing, they are equal to each other.
I by no means say, in a strict sense, that Spinoza and the Hermetic writers are like Swe- denborg, affording an inference that the Hermetic writers and Spinoza are to be classed together.
Ch. XIL] A HERMETIC PHILOSOPHER. 323
My position is that there is something in Sweden- borg like Spinoza, to wit, chiefly, his scientific principles ; and something apparently drawn from the Hermetic WTiters, as for example, their doctrine of the one and three, but more especially their mode, the Hermetic mode, of writing; — writing of man in different senses, as a natural, spiritual and celestial being; — affirming of one phase of man's nature that which is denied of another, — as, w^hen he says, that angels can see man but men cannot see angels, meaning merely that man in his higher development may under- stand man in the lower states, but not contrarily, &c.
Swedenborg seems to have attempted to com- bine into one system the peculiarities of both without sufficiently considering that something like a contradiction would be observed in the re- sult ; — and yet such a contradiction is very visi- ble. If we look at any of Swedenborg's sys- tematic works on religion, — the Divine Love and Divine Wisdom, or the True Christian Religion, — we shall see a studied effort to lay down at first some principles to be regarded as irrefragable, after the manner of writing on science ; as if he intended that his work should be regarded from a rational point of view only. He endeavored
324 8WEDENB0RG, [Ch. XII.
to set Ibrtli certain principles of Being ^ Esse^ Substance and Ifode, which we are bound to sup- pose lie intended should be understood as a scien- tific basis for the superstructure to follow. We commence the study, therefore, as if our rational faculty was appealed to, and we naturally expect a continuance of the relation thus established be- tween the author and his reader. But we soon come to something about the opening of his in- ternal spirit hy the Lord^ by which the author separates himself from us and assumes, if we take him literally, to address us from another world with which we are not supposed to have any in- tercourse; and as a necessary consequence, his readers are no longer in a condition to decide upon what he communicates from the principles of reason so carefully laid down at first. The natural, in a certain degree, seems to run into the supernatural, the connecting link with which, if known at all, is known only to the author and not to the reader. The latter, then, is no longer in a condition to apply the principles at first in- culcated with so much care; but, if not very watchful, he continues to read with the security of possessing a test of reason for what he reads, when, in fact, he is carried into the field of imagi-
Ch. XII.] A HERMETIC PHILOSOPHER. 325
nation, — unless it may happen, that the reader's internal sight shall be open also.
ISTow, Spinoza's Ethics is demonstrative, in form, throughout, though he exhibits many beau- tiful truths in no manner dependent upon his demonstrations. These truths, I might almost say, shine in his writings like the fire in the bush, though it may require the spirit of a Moses to apprehend them fully. But, although such truths do appear, Spinoza wrote from the scien- tific point of view, and asks nothing from his reader but the exercise of his rational faculties. He has much to say of substance and mode, like Swedenborg after him, but unlike Swedenborg he says nothing of the opening of his internal sight, and makes no demand upon our faith in his personal teaching.
The Hermetic writers have, on the other hand, nothing, or but very little to say of sub- stance and mode ; — and though they, least of all teachers of whom I know any thing, claim au- thority as teachers, they employ their utmost ingenuity to carry the mind of the student above, I do not say reason itself, but above reasoning. They would apparently have us believe that the most important principle that can be known is something subsisting independently of reasoning,
326 8WEDENB0R0, (0„. XII.
and antecedent to all demonstration — upon whicli all true demonstrations themselves depend. I BU])posej indeed, that Spinoza saw this princij)le {vide Letters 21 and 23 to Oldenburg, posthumous works, ed. 1802), and endeavored to represent it in a demonstrative form, contrary, as many think, to the nature of the thine:. Those who think that the subject treated of can be brought within the field of science, will find nowhere, as I suppose, a more methodical and exact treatment of it than in Spinoza's Ethics. This form is very attractive to those who realize in themselves a strong intel- lectual power and delight in its exercise. A somewhat similar attraction is found in the writ- ings of Swedenborg, for they present the same scientific basis that Spinoza wrote from, though the author does not use his principles in a de- monstrative manner.
The older Hermetic writers aim at nothing of this sort. Neither do they elaborate systems from an assumption of the opening of an internal sight, though the possibility of the latter is strong- ly implied, and indeed in almost so many words asserted, not as actual with themselves simply, but as possible for their readers. They virtually say to us — we cannot teach you the " one thing," but God can ; and " if he finds you sincere, he
Ch. XII.] A HERMETIC PHILOSOPHER. 327
will not only show you a way, but liel23 you to find it" \Eyrenmus Cosmojpolita]. They tell us to purify ourselv^es and devote our affections to God ; and that then we may learn something of God's mysteries, as if in that direction we mifi:ht find the very " spirit of truth " itself, the " Com- forter."
K this teaching should be thought similar to that of Jesus, enforcing the necessity of " doing " the will of his Father, it cannot on that account be thought less entitled to attention ; while those who are in possession of the teachings of the Lord ought to rejoice that the deepest experi- ences of nature are testimonies of his truth. Even he had a mystic vein in his teachings, speaking " only " in parables to the people, but explaining all things openly to his disciples ; — and this, says Roger Bacon, has been the way with " wise men from the beginning."
If the mystic writers had spoken out they might perhaps have instructed us in the language of Anebo to Jamblicus, or of Jamblicus to him- self, to wit :
" In the first place, therefore, you say — * it must be granted that there are gods.' But thus to speak, on this subject, is not right. For an innate knowledge of the gods is coexistent with
328 8WEDENB0RG, [Ch. XII.
our very essence ; and this knowledge is superior to all judgment and deliberate choice, and sub- sists prior to reason and demonstration. It is also co-united from the beginning with its proper cause, and is consubsistent with the essential tendency of the soul to the good. If, indeed, it be necessary to speak the truth, tJie contact with divinity is not knowdedge. For knowledge is, in a certain respect, separated or distinguished from its object by a sense of otherness. But prior to the knowledge, which as one thing knows an- other, there is the uniform connection with di- vinity, which is suspended from (or caused by) the gods, and is spontaneous and inseparable from them. Hence, it is not proper to grant this, as if it might not be granted, nor to admit it as ambiguous or doubtful (for it is always uni- cally established in energy) ; nor are we worthy thus to explore it, as if we had sufficient authority to approve or reject it. For we are compre- hended in it, or, rather, we are filled by it, and we POSSESS that very thing which we ake in knowing the gods.* I shall likewise say the same thing to you, concerning the more excel- lent genera that follow the gods, I mean dcemonSy
* The readers of Faust may here be reminded of the answer of Faust to Margaret.
Ch. XII.] A HEKMETIC PHILOSOPHER. 329
heroes, and undefiled souls. For it is necessary to understand respecting these, that there is al- ways in them one definite reason of essence, and to remove from them the indefiniteness and in- stability of the human condition. It is likewise requisite to separate from them that inclination to one side of an argument rather than another, arising from a reasoning process. For a thing of this kind is foreign from the principles of rea- son and [natural] life, whicli rather tend to sec- ondary natures, and to such things as pertain to the power and contrariety of generated things. But it is necessary that the more excellent genera should be apprehended uniformly."
" The connascent perception, therefore, of the perpetual attendance of the gods, will be assimi- lated to them. Hence, as they have an existence which is always invariably the same, thus also the human soul is conjoined to them by knowl- edge, according to a sameness of subsistence ; by no means pursuing, through conjecture, or opin- ion, or a reasoning process, — all of which origi- nate in time, — an essence which is above all these, but through the pure and blameless intel- lections which the soul received from eternity from the gods, becoming united to them. You, however, seem to think that there is the same
330 8WEDENBOKO, [Cii. XII.
kuowledf]je of divine natures as of any thing else, and tliat one tliini::, rather tlian another, may bo fj;ranted from opposites, in the same manner as it is usual to do in dialectic discussions. There is, however, no similitude whatever between the two kinds of knowledge. For the knowledge of di- vine natures is different from that of other things, and is separated from all opposition. It likewise neither subsists in being now granted, or in be- coming to be, but was from eternity uniformly consubsistent with the soul. And thus much I say to you concerning the first principle in us, from which it is necessary those should begin, who speak or hear any thing about the natures that are superior to us."
But I must hasten to show, by a brief extract from lamblicus, that in thus speaking of the gods in the plural, he by no means denied the imity. " Since (says he) the order of all the gods is pro- foundly nnited, and the first and the second gen- era of them, and all the multitude which is spon- taneously produced about them, are consubsistent in unity, and also every thing which is in them is one — therefore the beginning, middles, and ends in them are consubsistent according to the one itself; so that in these it is not proper to inquire whence the one accedes to all of them. For the
Ch. XII.] A HERMETIC PHILOSOPHEK. 331
very existence in them, whatever it is, is this one of their nature."
Those who judge by words, and not by ideas, may imagine that this one of lamblicus differs from the esse of substance, defined by Sweden- borg as above all human thought, but if they can, through the blessing of God, come into contact with that divinity, they may find reason to be- lieve that laniblicus was a true brother of man, a true member of the human family, — and rejoice at the discovery of a principle of union so exten- sive as to embrace the whole race of man.
332 8WEDENB0R0,
C O N C L U S I O N .
As these pages are passing through the press, I have fallen in with an interesting Biography and Exposition of Sioedenhorg, by Edwin Pax ton Hood, — interesting from the earnestness and elo- quence of the writer. I have not time to read the whole work, for the compositors are pressing upon me. 1 observe in chapter second a some- what elaborate defence of Swedenborg's claim to visions in the spiritual world, especially in refer- ence to the MEMOEABLE RELATIONS tO bc fouud in
two or three of his works ; and at page 104 the author recites one of the Eolations, the object of which w^ith Swedenborg was simply to give his opinion of a class of men, in regard to their moral, intellectual, and religious condition, of " a lethar- gic understanding, an indolent indisposition to think on spiritual subjects, or a laziness of the will in the execution of any useful purposes."
A HEKMETIC PHILOSOPHER. 333
Mr. Hood admits that " there are some indi- cations which might lead us to look upon the relations as simply allegorical, as figurative and representative portraits of spiritual things, a Pil- grim's Progress through the spiritual world ; or as a gallery of paintings representing things on the earth, and in the course of happening among men." But this suggestion is immediately nega- tived by the course of argument by which the author labors to prove that Swedenborg actually saw into the spiritual world in a supernatural sense.
The point I have endeavored to set forward is, that Swedenborg regarded the inner or inter- nal man as in the spiritual world, and he wrote the Relations simply from that point of view. Hence, in the example given by Mr. Hood, Swe- denborg merely gives his opinion of the state of mind and religion of men of " lethargic under- standings," &c., and of a preacher appropriate (or supported) by a congregation of such people. He describes the place as cold^ &c., and the preacher '• commences every sentence of his ser- mon with an ejaculation of praise of the grand mystery, and ended with an injunction to keep the understanding in obedience to the faith, affirming that man is only a man with respect to
334: 8WEDENB0RO,
natural tilings ; but that, upon religions things, he has no power to think, to will, to nnderstand ; let us keep our understandings in obedience to our faith, for our theology is like a bottomless abyss, into which if we suffer our understand- ing to look down, we shall become giddy, be drowned, and perish as in a shipwreck," &c.
As the preacher descends from the pulpit the people press around liim saying, " "We are ever bound to thank thee for thy most excellent dis- course, so replete with the grandest w^isdom." An imaginary traveller asks them, — " Did ye un- derstand at all w^hat the preacher was preaching about?" and they replied, "We took all in with open ears. But w^hy dost thou ask whe- ther we understand it ? Is not the under- standing quite stupid with respect to such sub- jects," &c., &c.
How is it possible for any one to stumble at the drift of Swedenborg in this sarcastic " relation ? " It is nothing and can be nothing but a mode of expressing his opinion of cer- tain dull, stupid people on the subject of re- ligion.
Why, is it asked, did he throw the scene into the spiritual world ? He tells us himself — first, because he regarded his thoughts, feelings, and
A HERMETIC PHILOSOPHER. 335
opinions as spiritual ; and then, in a letter to the Swedish Ambassador, without date, page 166 Documents, he says he introduced the Relations because " he thought that such remarkable par- ticulars might probably excite the reader to their first perusal." What further explanation can be desired? But is not such a course at variance with truth? ]^ot if we take Swedenborg with his explanations, instead of reading him frag- mentarily. He gives us the key if we w^ill only consent to use it, not only by his theory of man as body, soul, and spirit, but by his perpetually insisting upon the fact that all ancient wisdom has come down to us in correspondences and symbolism, not to be taken literally, but to be studied out in the spirit. It was thus he received the Bible itself, or the greater part of it, especial- ly the beginning and the end, the Pentateuch and the Revelation, and now to be read literally himself he might well consider a hardship.
Ko one can be much accustomed to read works on speculative subjects, or reflect much upon what are called spiritual ideas, without be- ing strongly impressed with the danger of misun- derstanding what is written or spoken of such in-
330 6WEDENB0BO,
visible mattei*8. Every tiling in the " spirit-land " may be named by many words, and, again, a sin- gle word may be employed to express many things, and this to so great an extent, without a design to make confusion, that many students despair of attaining to clearness in that direction, Avhen, strange to say, in this very despair a light is often generated, explaining the true cause of the difficulty, which then ceases to be an obstacle to farther progress. I cannot conceal from my- self that many may find such a difficulty in com- prehending the meaning of the word conscience, as the spirit which writes the "law of the Lord" on the " fleshy tables of the heart." But this dif- ficulty seems unnecessary, if we would look at things, and not attach too much importance to words. Whether we speak of ambition or of the 8j>irit of ambition, we surely speak of the same thing ; so, if we speak of duty, or the sense of duty, of the right or the spirit of right, of justice or the spirit of justice, we speak of the con- science, and of the conscience only, with this only difference, that, in one case we may think of some particular duty, and in another we may refer to the law as a principle, or as the substance of duty, and of right, and of justice. This principle, law, or substance of duty, is that which Kant called
A HERMETIC PHILOSOPHEK. 337
the apodictic command, or the categorical impera- tive, and in popular language is called the con- science, but in religious phraseology it may be called the Holy Spirit ; for it is certain there is nothing in man more holy or more sacred, and there is nothing of which men have labored to speak more impressively, by way of instruction and caution. "A palsy may as well shake an oak (Dr. South is quoted as saymg), or a fever dry up a fountain, as either of them shake or impair the delight of the conscience. For it lies within, it centres in the heart, it grows into the very sub- stance of the soul, so that it accompanies a man to his grave ; he never outlives it, and that for this cause only, because he cannot outlive him- self." On the other side, when it condemns, Horace is quoted as saying that " not even for an hour can you bear to be alone, nor can you advantageously apply your leisure time, but you endeavor, a fugitive and a wanderer, to escape from youeself, now vainly seeking to banish re- morse by wine, and now by sleep ; but the gloomy companion presses on you, and pursues you as you %."
Fuller is quoted as saying : " If thou wouldst be informed what God has written concerning
thee in Heaven^ look into thine own Bosonij and 15
33S SWEDENBORG,
sec what graces he lias wronglit in thee." — And Shahcsjpcare makes one exclaim :
" What stronger brcast-plat(> than a licart untainted ? Thrice is lie armed, that hath his qnarrel just ; And he but naked, though locked up in steel, Whose Conscience with injustice is corrupted."
Crdbhe is quoted as saying :
Oh, Conscience ! Conscience ! man's most faithful friend, nim canst thou comfort, case, relieve, defend : But if he will thy friendly checks forego, Thou art, Oh ! wo for me, his deadliest foe ! "
Our own Washington calls the conscience a celestial fire, the very symbol of the Hermetic writers. " Labor," says he, " to keep alive in your breast that little spark of celestial fire, called Conscience."
Cudworth is quoted as saying that — " A good Conscience within w^ill be always better to a Chris- tian than health to his navel, and marrow to his bones ; it will be an everlasting cardial to his heart ; it will be softer to him than a bed of down. A good Conscience is the best looking-glass of Heaven."
This is said of a good conscience, as if there might be a bad conscience ; but this is by a mere transference of terms. No man has a bad con-
A HERMETIC PHILOSOPHER. 339
science, but a bad man may be very much trou- bled by a good conscience ; for, so far as a man has a conscience at all, it must be good.
Many suppose that the conscience approves of some things known to be evil ; but this is a mistake ; for, in all such supposed cases the mis- chief proceeds from the immature state of the man, in whom the conscience does not act freely. It is on this account that the Alchemists have so much to say of what they call separation^ or dis- solution— or, in other words, the analysis of the soul in its operations, by which it attains to a knowledge of its true principles of action, when the conscience, eliminated from all selfishness proper to the natural man, shows itself always one and the same principle.
To guard their students on this point. Her- metic writers are careful to urge the necessity, in the student, of ascertaining the precise inten- tion with which he sets about the study, one only intention being suitable to it, to wit, a love of the truth for the sake of the truth. They tell the student to consider the last intention as the first principle in his philosophy — as if they would warn us that every man's philosophy must take its color from the motive or intention leadins: the student to it.
340 8WEDENB0RO,
As tlie Hermetic ])lnloso])lierfl arc constantly speaking of two things, as well as of one and tliree, so Swedenborg speaks of two consciences, an in- ward and an outward conscience ; and if a dis- tinction of this sort be considered as valid, I then would ask that the inward conscience be consid- ered as here referred to — the inward, as the es- sential law of right within man.
To any one, however, who finds himself im- peded in his studies and contemplations on tliis subject, I would suggest the eflfort to find some other Spirit whose office it is to write the Law on the heart, according to St. Paul's understand- ing of it, and so far as I have indicated any theory for the explanation of Hermetic Books, I have no objection to such a change of names, calling this for that which I have called the conscience, as may most clearly express the tiling.
I have not merely spoken of the conscience, but of the conscience purified in the sight of God, or under a sense of God's presence ; yet when I speak of purifying the conscience I mean always tlie man — not admitting that the con- science, considered in itself, is cajDable of defile- ment. As I have said in my liemarks on Al- cheiny^ it can neither be bribed nor hoodwinked.
A HERMETIC PHILOSOPHER. 341
and, when once aroused, it can never be silenced but by submission to it. When it condemns, it is called, in Hermetic jargon, wormwood^ the juice of sour grapes^ and the like ; but when it attains an acknowledged supremacy, it is called oil^ and, hnally, elixir^ the elixir of Life.
It may interest the curious reader to assume for a moment — for experiment sake — that this is truly the Holy Spirit, and then observe how much of sacred writ, regarded as symbolical and figurative, may be referred to it, and how large a portion may be explained by it.
I pass by the first query that arises with many — Can any good thing come out of such a Nazareth as a common man {John i. 46), and the declaration also that it cannot do any mighty works, such as removing "mountains" of sin, because of "unbelief" (Ifatt. xiii. 58). Not to think exaltedly of the Conscience — to have little or no faith in its efiicacy — is to render it measur- ably of no avail ; but let faith arise in it, though compared to a mustard seed in magnitude, and possibly it may grow to become the largest of trees, regulating, and taming, and giving " shel- ter " to all the thoughts and passions of man — themselves compared to hirds and leasts.
But, as intimated above, let it be supposed
342 8WEDENB0R0,
for ii inomciit that tlio Conscience, even in the so-called natural man, is tlic Holy Spirit, and let us observe how a])tly it may explain many things in the sacred ^vritini^s.
This, then, is the Spirit which, in reference to the immature or impei-fect man — the true chaos — is said to have been in the world, and yet the world, that is, the natural or carnal man, knew it not.
Tliis is the Light which shineth in darkness, and the darkness, that is, the unregenerate man, comprehendeth it not.
This is the ubiquitous Spirit which is with us in Heaven, and no less in Hell, the "Maker" of both, — in the one case blessing us, and in the other condemning us, w^hile yet it is but one and the same Spirit.
This is the Spirit which knocketh at the door of every man's heart, asking admission, and which we are warned not to grieve away.
This is the Spirit which was before Abraham, and whose coming has been the prediction of all time, at whose coming the world, that is, the man in whom it comes, is judged.
This is the Comforter which, when it comes to any man, reproves the man of sin because he has not believed in it.
A HEEMETIC PHILOSOPHER. 343
This is the Spirit which appeals to the sinner in the affecting language, Come unto me, all ye that labor and are heavy laden, and I will give you rest : — for the rest here spoken of is moral rest and has no reference to mere physical evils, excej)t that moral rest is the way to a power of endurance beyond the ordinary or natural power of man, having its root in a genuine humility : — for the genuine strength of man lies in the power of God.
Again : This is the Spirit at whose name every knee shall bow ; and when all things shall be subdued unto it, then shall this Spirit be sub- ject unto Him that put all things under liiirb^ that God may be all in all.
This is the Spirit, again, to whom, personified, we are commanded to go with a full confession of our sins, through whose vicarious sufi*ering we are pardoned. This is a deep point in philosophy which however was well understood by Plato, who shows that a sinner can never be reinstated without a certain punishment as a purification. The sinner, according to Plato, is an unhappy man, miserable in the midst of his joys, until he \% ])unislied ; yet the punishment referred to is not external but internal ; meaning that the sin- ner must internally suffer the pangs of a wounded
34i 8WEDENB0RG,
conscience, as the ])]irasc is, hefore lie can be re- covered to a state of vii-tue. Now, in such a case the conscience is said to snfFer ; but tliis I have called a metonymy, or the substitution of one word for another ; for, as I have said, it is not the conscience that suffers, but the man, that is, the sinner. The wicked man suJSers under the judgment of a sinless conscience, which in itself does not and cannot suffer. The conscience, I repeat, is in itself both, without sin and without suffering, and by its condemnation of the sinner the sinner is prepared for pardon ; which is final- ly pronounced by the conscience itself, when the repentant state is perfectly completed, and not before. But the conscience, being substituted for man, is said to suffer, the innocent for the guilty ; and this is expiatory suffering, which is not only necessary, but there is no other princi- ple given under Heaven whereby man can feel himself redeemed.
Here, too, we see the importance of faith, for without faith in the Holy Spirit, no man will submit himself to it and make its commands the Law of his Life.
This is the Spirit of God which is in the w^orld (man) reconciling the world to God — whose bid-
A HERMETIC PHILOSOPHER. 345
dinof we are commanded to " do," if we would " know " that it is of God.
I may be told that the conscience is morbid in some men, and a most dangerous counsellor — that at the bidding of conscience the most terri- ble crimes have been committed ; but I answ^er, no : men have abused the conscience, hoping to make it the means of attaining untold rewards, both in this and in another life. Men have de- sired to get to heaven — they have intended heav- en, making conscience the instrument, but the conscience disowns such a use of itself, and "jealous " of its honor, will be served for itself alone. The intention must not look beyond the duty whose consequences must be valued less than the duty, and they must be received on trust — trust in God.
I may be told that the Conscience fails in power, and leaves the man to suffer ; but, can any other spirit save such a man ? You will say, perhaps, that religion can save him : yes, truly, but it saves him through a purified Conscience, for an unpurified conscience and religion, that is, impiety and piety, can never coalesce. The Conscience, I have said, is the Way ; — I have no- where said it is the End.
This view may offer a theoretic explanation 15*
34G SWEDENBORO,
of the story of the destruction of cliildreii by Ilerod. Thus : — Amoii^i^ the infinity of princi- l)les or passions born in man, there is only one absohitely innocent and immortal. This one is not, strictly speaking, born in man, but man is spiritually "born in it." This one opposes the natural man while in what St. Paul calls the natural state, and the natural man, the Ilerod in this case, seeks to destroy it, Avhich, however, he cannot do. In the attempt, on the contrary, good is brought out of evil, and the other ''chil- dren" of man, which, in respect to themselves, are innocent also (but, as wild beasts are inno- cent), are cut oil', and thus the divine in man is preserved. This mode of explanation might save us the trouble of considering how it was possible that any Roman governor could dare to destroy all the children of a great city, under two years of age, and not be called to account for it ; and it would relieve us also from the difficulty of explaining how such an enormity could have taken place without being so much as hinted at by any Roman historian. This mode of interpre- tation may also save us the trouble of explaining why neither Josephus nor Philo say any thing of Jesus Christ — the confessedly spurious passage in the former being set aside — while both of them
A HERMETIC PHILOSOPHEK. 34:7
give an extended account of the Essenes among the Jews, with doctrines corresponding to those of the gospels.
If we call this spirit the Son, we may easily conceive how his eternal generation is to be un- derstood ; how he is one with the Father, of his very substance, and how born of the eternal virgin mother of all things, and yet but one only Son, who, becoming flesh in " the man Christ Je- sus," spake forth the commands of the Father, our ''conscience bearing witness" that he spake the very truth. In this direction we may under- stand what the Hermetic writers mean when they speak of water mingling with Avater (spirit with spirit) ; for as Christ is one with God, so is he one with man, and to as many as receive this doctrine in spirit and in truth, God gives " the power of becoming sons of God," — John 1. 12 ; or, as St. Paul expresses it — " As many as are led by the Spirit of God, they are the sons of God.''
This view might be still further followed out by interpreting the scene of the Passion as de- signed to teach that, of the three principles of Body^ Spirit^ and Soul^ one is essentially eternal. Personified, He is in the middle between the other two, who are called thieves because, while
34S 8WEDENB0R0,
ill tlie body, these assume and exercise an unlaw- ful autliority over the true Life, while yet one of tlie two nuxy, by uniting with the Spirit, be ("to- day") in Paradise. The soul, by uniting itself to the spirit, becomes immortal ; but by yielding to the body it perishes with the body. This soul, according to Swedenborg, is the spiritual body of man, the real individual man, which yet has no life in itself, but only in the spirit, the life of which is appropriated by Love.
jN"o one need hastily suppose that in this view the historical is denied. This is called the letter, and is no further denied than may be implied in the doctrine that the spirit (of the letter) is of more importance than the letter, and is essential to its interpretation, carrying its interpretations, — after the manner of Origen, — even to the mir- acles, all of w^hich have a moral or spiritual significance.
Swedenborg did not deny the letter. He called it tlie ultimate^ and the continent of the spirit. He also called it the effect^ and to affirm the effect was also to affirm the spirit; but to understand the effect, it is necessary according to Swedenborg to understand or to know the spirit, which nevertheless is contained in the letter. To hold to the letter and not seek the spirit, is like
A HERMETIC PHILOSOPHER. 349
the endeavor to hold to the natural life ; which, whoso seeks to save shall lose it, as we read ; but to lose the letter in devotion to the spirit is to find the very truth from which the letter pro- ceeded ; while to lose the letter, except in devo- tion to the spirit, ["for my sake," as expressed in the gospel,] is to lose both the letter and the spirit ; and this is to lose one's self, and to wander perpetually in the "dark wood" of Dante.
To find the spirit, and to walk in it, is to find the "law of the Lord" and "walk therein," and this is to " walk with God." When the law of the Lord is said to be " perfect," as we read in Scripture, the spirit is spoken of, — the eternal Law, the " Word," — which St. Paul labored to make known for the purpose of showing its su- premacy over the written law, which he speaks of as a veil, figuratively placing it over the hearts of the Jews ; and this veil he tells us is " done away in Christ," that is, in the spirit, the unwrit- ten law in the heart, which neither is nor can be any thing but the law of conscience, and we abuse ourselves when we seek for it elsewhere.
Hence the language, " When the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and rights he shall save his soul aliveP What is it
350 8WKI)KNIJOR(;,
to do tliat which is lawful and rii^lit? Kead all the philosophy that has ever been written on the subject, and in the end the rule is found in the conscience, or it is not found at all ; — but it must be the conscience itself, and neither fear, nor hope, nor any other passion mistaken for the spirit itself, the spirit of truth, Avhich, like the law of the Lord, is also said to be " perfect." There are many synonyms for the principle at the root of this discussion, including justice — and this in connection with perfection, — as, "The path of the just man shineth to perfect day;" and " mark t\\Q, perfect man ; and behold the up- right : for the end of that man is peace."
This doctrine does not impugn the eternal truth, that every good and perfect gift is from above ; in keeping with which, all of the mystic writers, including Swedenborg, agree that their secret is the gift of God ; but the conscience is the " way," the l^azareth, out of which it comes, or in which, when the man is properly prepared, the Spirit is manifested; which preparation, nevertheless, however difficult it may be to un- derstand it, is made by the Spirit; and this is so true, that the Hermetic writers say that if any man shall glory in its possession, and shall not give the glory to God, he shall lose it — so little
A iieemi:tic philosopher. 351
does this doctrine minister to the presumj^tion and idle vanity of man.
It is certainly remarkable that there seems to be three modes by which the Christian Religion is received in the world, not perhaps absolutely distinct from each otlier, — in this respect like the body, soul, and spirit of man, — ^yet sufficiently marked to be distinguished from each other. In one view it is received historically, and its truth is supposed to rest upon historical evidences so strong that no man in his senses can reject the testimony. From this point of view the ndra- cles are especially appealed to ; but I am not ignorant that in the class that appeals to tes- timony there is often with individuals a much higher evidence, that of the spirit, not always clearly discerned.
• We next come to a class in which the intel- lect is cultivated, introducing the student into more or less incomplete philosophical princi- ples; and here we find the chief controversies touching the externals of rejigion ; and religion itself is treated as if so dependent upon these that it is supposed to share their fate. Here we find ingenious assaults upon the letter, and acrimonious defences of both the letter and the spirit.
352 SWEDENBOllG.
A third class, more reserved and contempla- tive, say but little or notliini^ of the letter or ex- ternal form, and seem to reach an idea of the truth, Avith more or less of fulness, as it is, or, speaking historically, as it was in Jesus, — the spirit of truth, the eternal Word, manifesting it- self indeed in time, but existing eternally beyond and above all controversy.
In this latter class I place the genuine Her- metic Philosophers, including many misunder- stood people in different ages of the world, under various names, as alchemists, astrolo- gists, magicians, &c., and in this class I re- cognize the Swedish Philosopher, Emanuel Swe-
DENBOKG.
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Baldwin's Flush Times in Alabama, 1 24 Calhoun (J. C), Works of. 4 vols.
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