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YALE UNIVERSITY
LIBRARY

Bought with the income
of the
STARLING W. CHILDS FUND

By the same Author:
SUBSTANCE AND SHADOW;

OR,

lOEAIITY AND EELIGION IN THEIE EELATION TO LIFE.

SECOND EDITION.

FIELDS, OSGOOD, & CO., Boston.

THE

SECRET OF SWEDENBORG:

BEING AN ELUCIDATION OF HIS DOCTRINE
OF THE DIVINE NATURAL
HUMANITY.

By henry JAMES.

BOSTON:
FIELDS, OSGOOD, & CO.,
SUCCESSORS TO TICKNOR AND FIELDS-
1869.

Entered according to Act of Congress, in the year 1569, by
HBNET JAMES,
In the Clerk's Office ot the District Court of the District of Massachusetts.

TZ3

Univeesitv Press : Welch, Bigelow, & Co.,
Cambridge.

ADVERTISEMENT.

The following essay comprises an article which ap
peared in the North American Keview for July 1867,
and a large amount of additional matter. I had not
space in the Keview to do more than enter upon a
theme previously so unwrought, and I am afraid I have
done it only scant justice since. The subject is one
however which invites and wiU well reward any amount
of rehandhng ; and I cannot, just now at aU events,
afford the time to treat it more exhaustively. I am con
tent to have outHned it in so conscientious a manner as
that any one interested may easily work out the neces
sary details for himself; so I leave it for the present.
While deism as an intellectual tradition continues
doubtless to survive, it seems at the same time to be
losing all hold upon the Hving thought of men, being
trampled under foot by the advance of a scientiJ&c
naturaUsm. Paganism and science are indeed plainly
incompatible terms. The conception of a private or
unemployed divine force in the world — the concep
tion of a deity unimplicated in the nature, the progress^
and the destiny of man — is utterly repugnant to
human thought ; and if such a conception were the true

iv ADVERTISEMENT.
logical alternative of atheism, science would erelong
everywhere, as she is now doing in Germany, confess
herself atheistic. But the true battle-field is not nearly
so harrow as this. The rational alternative of atheism
is not deism, but Christianity, and science accordingly
would be atheistic at a very cheap if not wholly gratui
tous rate, should it become so only to avoid the deistic
hypothesis of creation. The deistic hypothesis then
is effectually dead and buried for scientific purposes.
That it is rapidly becoming so even for the needs of the
rehgious instinct also, we have a Hvely augury furnished
us in the current popularity of two very naive and
amiable religious books, which unconsciously put a new
face upon the atheistic controversy by attempting to
give revelation itself a strictly rational aspect, and so
bring it within the legitimate domain of science. One
of these books is named Ecce Homo, the other Ecce
Deus. They are both of them interesting in them
selves, but much more so, I think, as indicating a certain
progress in religious thought, which tends to the dis
owning of any deity out of strictly human proportions,
out of the proportions of our own nature ; or, what is
the same thing, tends to disallow all personal and admit
only a spiritual infinitude, which is the infinitude of
character. I for my own part rejoice extremely in this
brightening of our intellectual skies. I hope the day is
now no longer so distant as once it seemed, when the
idle, pampered, and mischievous force which men have
everywhere superstitiously worshipped as divine, and
sought to placate by all manner of cruel, slavish, and
mercenary observances, may be utterly effaced in the

ADVERTISEMENT. y
resurrection lineaments of that spotless unfriended
youth, who in the world's darkest hour allied his own
godward hopes with the fortunes only of the most de
filed, the most diseased, the most disowned of human
kind, and so for the first and only time on earth
avouched a breadth in the meanest human bosom
every way fit to house and domesticate the infinite
divine love. Long before Christ, the lover had freely
bled for his mistress, the friend for his friend, the parent
for his child, the patriot for his country. History
shows no record however of any but him steadfastly
choosing death at the hands of fanatical self-seeking
men, lest hp simply consenting to live he should become
the object of their filthy and fulsome devotion. In
other words, many a man had previously illustrated the
creative benignity in every form of passionate self-sur
render and self sacrifice. He alone, in the teeth of every
passionate impulse known to the human heart — that
is to say, in sheer despite of every tie of familiarity, of
friendship, of country, of religion, that ordinarily makes
life sweet and sacred — surrendered himself to death
in clear, unforced, spontaneous homage to universal
love. But then it must be frankly admitted on the other
hand that a certain adverse omen declares itself in the
religious arena; not however among the positive or
doctrinal orthodox sort, so much as among those of a
negative or sentimental unitarian hue. It is fast grow
ing a fashion, for example, among our so-called " radi
cal " religious contemporaries, vehemently to patronize
Christ's humanity, by way of more effectually discoun-

vi ADVERTISEMENT.
tenancing his conventional divine repute. I too dis
like the altogether musty and incoherent divinity as
cribed to Christ by the church — a divinity which is
intensely accidental and no way incidental to his ineffa
bly tempted, suffering, and yet victorious spiritual man
hood. But it is notoriously bad policy to confirm
one's self in a mere negative attitude of mind, especially
on questions of such intellectual pith and moment as
this, and I therefore caution the movers of the new cru
sade to bethink themselves in time, whether, after all,
the only divinity which is capable of permanent recog
nition at men's hands must not necessarily wear their
own form ? I find myself incapable, for my own part, of
honoring the pretension of any deity to my allegiance,
who insists upon standing eternally aloof from my own
nature, and by that fact confesses himself personally
incommensurate and unsympathetic with my basest,
most sensuous, and controlling personal necessities. It
is an easy enough thing to find a holiday God who is
aU too selfish to be touched with the infirmities of his
own creatures — a God, for example, who has naught to
do but receive assiduous court for a work of creation
done myriads of ages ago, and which is reputed to have
cost him in the doing neither pains nor patience,
neither affection nor thought, but simply the utterance
of a dramatic word ; and who is willing, accordingly, to
accept our decorous sunday homage in ample quit
tance of obUgations so unconsciously incurred on our
part, so lightly rendered and so penuriously sanctioned
on his. Every sect, every nation, every family almost,
offers some pet idol of this description to your worship.

ADVERTISEMENT. vii
But I am free to confess that I have long outgrown this
loutish conception of deity. I can no longer bring my
self to adore a characteristic activity in the God of my
worship, which falls below the secular average of human
character. In fact, what I crave with all my heart
and understanding — what my very flesh and bones
cry out for — is no longer a sunday but a week-day
divinity, a working God, grimy with the dust and
sweat of our most carnal appetites and passions, and
bent, not for an instant upon inflating our worthless
pietistic righteousness, but upon the patient, toilsome,
thorough cleansing of our physical and moral exist
ence from the odious defilement it has contracted,
untU we each and all present at last in body and mind
the deathless effigy of his own uncreated loveUness.
And no clear reyelation do I get of such a God outside
the personaUty of Jesus Christ. It would be gross affec
tation then in me at least to doubt that he, whom aU
men in the exact measure of their own veracious. man
hood acknowledge and adore as supreme among men,
wiU always continue to smUe at the simulated homage
— at the purely voluntary or calculated deference —
which is paid to any unknown or unrevealed and
transcendental deus, who is yet too superb to subside
into the dimensions of his sacred human wortL
Cambeidgb, Mass., January, 1869.

CONTENTS,

INTEODUCTIOlir.
Creation the fundamental problem of philosophy. — Difficulties of the
problem. — Kant's attempt to reconcile them. —A supernatural creation,
that is, a creation which does not conform to the order and methods of
nature, inconceivable. — The moral hypothesis of creation untenable. —
Morality not a creative end, but only a creative means. — Swedenborg and
Hegel contrasted. — Swedenborg's analysis of consciousness, establisning
the superiority of its objective to its subjective element, and giving the
key to the philosophy of creation, in his doctrine of the lord, or maximus
homo.  1-11
CHAPTER I.
Swedenborg's private history and intellectual character. — His biography,
by William White. — His doctrine of tho lord, or divine natural human
ity, briefly stated  11-15
CHAPTER II.
Creation, according to Swedenborg, is a composite, not a simple, move
ment, being bound to provide the creature with subjective or conscious
existence no less than objective or unconscious being. — The truth of
creation wholly contingent upon the truth of the creature's identity. — Our
subjective existence, or constitutional identity, just as indispensable to our
objective individuality, or the being we have in God, as the marble is to
the statue, or the mother to the child. — Creation is practically a forma
tive or redemptive process, exhibiting such a sheer immersion and obscur
ation of creative substance in created form as will insure the eventual
transfiguration of that form with all divine perfection. How shall creation
ever be seen to justify this pretension ? — Here it is that what Swedenborg
calls the opening of his spiritual sight, and his consequent discovery of the
internal sense of the Scriptures, makes itself available. — The literal sense
of Scripture alone is doctrinal. — The spiritual sense is not another literal
or doctrinal, bat a living or spiritual sense, having no relation to time,
space, or person, and incapable, therefore, of being learned by rote, or
being ritually administered  15-19
CHAPTER III.
It is, therefore, idle to conceive of the new or living church as a new
ecclesiasticism, in antagonism with those already existing. — The new

X COHTENTS.
church is based upon the truth of the divine nattjbai humanity, and
hence has no recognition of a deity outside of the conditions of human
nature. — The incarnation is a domestication of the divine perfection in
human nature, and through that in animal, vegetable, and mineral. —
Swedenborg illustrates this truth rather than argues it. — Distinction
between living and dead truth, or truths of conscience which belong to
the life, and truths of science which belong to the memory. — Sweden
borg's doctrine of nature — Nature exists only to sense, and has no
rational reality. — Thus it is a purely phenomenal or apparitional world,
although in the infancy of our intelligence we suppose it to be the only
reality, and are incapable of lifting our thought above it. — We suppose
creation accordingly to be a physical achievement of God, — a magical ex
hibition of his power in space and time, whereas it is a wholly spiritual
operation in the sphere of human aflFection and thought. — Philosophy de
mands consequently that we allow nature only a subjective force, or re
gard it as strict involution of the human mind, . . . 20-25
CHAPTER IV.
The same subject continued and illustrated. — Swedenborg's vindication of
nature and the part it plays in creation. — The divine love and wisdom can
not but be and exist in other beings or existences created from itself ; and
nature is the logical background of such existences, as giving them self-
consciousness. — Remarkable definition of love. — Consists in one's wil
ling what is one's own to be another's, and feeling another's delight as
one's own. — Other quotations from Swedenborg. — If love be of this
essentially unselfish quality, the creative love must be infinitely pure;
binding the creator to make himself over without stint to the creature, or
to allow the latter to effloresce in all his native selfishness and worldliness,
to the utmost limit compatible with his eventual spiritual reaction towards
the creator. — Creation is the practical immersion consequently of crea
tive perfection in created imperfection, so that the more the creator alone
is, the more the creature alone appears. Hence the origin of nature. It
expresses the obligation the creature is under to appropriate the creator,
or to make him his own. It is the nuptial couch of creator and creatm'e ;
the marriage ring that consecrates the espousals of infinite and finite.
Thus its virtue is purely ceremonial, shadowy, reflective, as giving the
creature — not being — but self-consciousness, or such an appearance of
being as may eventually induct him into the acquaintance of being
itself.  25-31
CHAPTER V.
A closer exposition of Swedenborg's doctrine of creation. — The law of
the creature's subjective constitution. — Nature the realm neither of being
nor of not being, bnt of existence, and hence the tertium quid of which
philosophy has always been in search to reconcile God and man. It is
not the spiritual creation itself, but the shadow of it projected upon a
finite intelligence. — Our intelligence conditioned upou nature. — Swe
denborg makes nature a theatre of revelation exclusively, and denies it any
other worth.  31-37

CONTENTS. XI
CHAPTER VI.
Swedenborg not properly chargeable with pantheistic or idealist tendencies ;
being separated from them by his doctrine of creation, which makes nature
no being but only a seeming, no substance but only a shadow. 38 - iO
CHAPTER Vn.
The nature of selfhood or proprium. — What is meant by man being said to
be created male and female. — What it is to be an image of God. — It is
to be an inverse or negative representation of the divine perfection. 40 - 47
CHAPTER VIII.
Creator and creature subjectively opposed, the one possessing all fulness in
himself, the other being destitute of everything. — To give natural form
or selfhood to the creature is to vivify the infinite void he is in himself, or
render him conscious of it. — Our natural creation, then, without our sub
sequent spiritual redemption, would be a great blemish upon the divine
name. — The male and female man, the homo and the vir, constitute the
machinery of that redemption, — the one representing the universal or
created element, the other the individual or creative one, and their mar
riage constituting human society or fellowship, in which the redemption of
our nature is complete. — The mistakes of philosophy in this direction.
— The angel would gladly be without self hood if he could. . . 47-51
CHAPTER IX.
Why the creative love wears of necessity an aspect of crucifixion to our regard.
Because we, being created existences, are forms of self-love, and self-love
can only recognize pure love under a form of opposition to itself, that is,
when it appears to deny self, instead of favor it. — Nature a descending
life of God in man, history an ascending one. They are both alike
mere portals of the spiritual world, nature reflecting to our spiritual or
cultivated intelligence that inward absorption of infinite in finite which is
necessary to the finite becoming outwardly clad with infinite lustre.
Hence the antagonism in human nature of the public and private life, the
reconciliation of these things constituting our redemption, or social
destiny.  51-57
CHAPTER X.
History resolves itself into the existence of the church on earth, which means
a divine purgation of human nature. — Self-love and the love of the world
religiously consecrated ab initio, because, out of them as an earth will
eventually spring the loves of goodness and truth which unite man spirit
ually with God. — God never quarrels with his creature for his moral ^
defects, but accepts them cordially as the needful purchase of his spiritual '
mercy. — His love or mercy is the salvation of the whole human race
from spiritual poverty, and he has no quarrel with any but the reputed
rich or righteous, who claim his mercy to themselves. — Thus heaven and
hell are conditioned upon a church on earth, which, outwardly professing

Xll CONTENTS.
to love God and the neighbor, inwardly loves self and the world. — The
devil is the man in whom ritual religion, or the church-consciousness, ia
at its highest; the angel is the man in whom it is at its lowest. — Does
Swedenborg report an absolute contrariety between heaven and hell, or a
contingent one 'i Citation of passages from Swedenborg bearing upon
this topic  57-64
CHAPTER XI.
Heaven and hell, as contrasted issues of human destiny, totally unintelligible,
if nature is regarded as the sphere of being or substance, and not ex
clusively as that of appearance or shadow. — Swedenborg utterly rejects
it as having any ontological bearing, and restricts all its issues, therefore,
celestial and infernal alike, to a servile revelation of the truth, hitherto
discredited, or rather unsuspected, of God's natural humanity. — The
necessity of revelation fundamental to creation. — What does revelation
mean? Differs from information. — An unrevealed God is practically
no God. — No direct or immediate knowledge of God practicable to us,
save upon the basis of a previous mediate one. This truth demonstrated
from the limitations of knowledge.  64-71
CHAPTER Xn.
Method of the divine revelation very gradual, beginning with the family,
and ending with the social, unity of man ; a temporary or provisional
form of it being supplied by the conventional society called the church. —
The church, as a visible or ritual economy, has never had any real but
only a representative worth ; and at the present time is sadly behind "the
world" in spiritual intelligence. But it has had an inestimable use in keep
ing alive men's conscience of unrest towards God, and eo preparing the way
for his consummate achievement in our nature, which is the evolution of
the SOCIAL sentiment. — Swedenborg's conception of the technical church.
Has no quarrel with the persons composing it, but only with its un
righteous animus  71-79
CHAPTER XIII.
The purely negative office of the church in history illustrated and argued,
from reason and scripture  79-85
CHAPTER XIV.
Nature and history of no account in themselves, or on independent grounds,
but only as furnishing a theatre for God's revelation of himself in hu
manity. — Swedenborg's intellectual advantage here over the ordinary
religionist and scientific rationalist.  85-90
CHAPTER XV.
Philosophy of the religious instinct. — The religious life — where it is not a
mere ritual luxury — is a sincere eflbrt of the worshipper to reconcile the
divine holiness to his selfishness and worldliness, and hence is fertile only

CONTENTS. XUl
in anguish of conscience ; because the divine purpose is to exhaust self
ishness and worldliness as factors of human nature, by endowing man
with an exclusively social and aesthetic or productive consciousness. —
The moral instinct. — Morality the badge of human nature, or what man
has only in common with others, and not in distinction from them. — Op
posed, therefore, to spirituality, because the individual element in it is in
bondage to the universal element. — Our natural regeneration contingent
upon the marriage of these two elements, whereby the former becomes
exalted to the first place, and the latter deposed. — Sifting function of the
church. — Heaven and hell ; their subjective antagonism, and objective
harmony, in the divine natural humanity  90-99
CHAPTER XVI.
Transition from the ritual to the real church. How eflected. Elements of
the problem. Swedenborg's solution of it. — Utterly irreconcilable
opposition otherwise between science and faith. — Illustrations. . 100 - 105
CHAPTER XVII.
Bearing of Swedenborg's disclosures upon our existing controversies. All
these controversies proceed upon the tacit assumption of nature's abso
luteness, while Swedenborg makes it a strict involution of man. — Man, or
moral existence, the culmination of nature. — Moral diflerences between
men accordingly do not argue any corresponding spiritual differences. —
Morality distinguishes man from the brute, and identifies him with his
fellow. — What dignity it confers consequently does not accrue to the
individual subject of it, but to his nature. — It is intended to base the
sentiment of fellowship or faW-ness among men, and so promote the social
destiny of the race. — This sentiment of kind-ness unknown to the animal.
— Our social destiny, or the marriage of the divine and human natures,
hinges upon the universal element in existence becoming secondary and
subservient to the individual element.  105-111
CHAPTER XVIII.
No miracle possible on Swedenborg's principles, provided miracle involves a vio
lation of the laws of nature. — Our ignorance of natural law the only reason
for that imagination. — Christ's nativity. — The creative law explained
and enforced. — The visible universe not the true or spiritual creation, but
only a lively image or correspondence of it to a sensibly organized intel
ligence. — Swedenborg's practical attitude towards our existing contro
versies. — They, both sides alike, make nature a divine terminus ; Swe
denborg makes it a mere starting-point of the creative energy. . 111-120
CHAPTER XIX.
Fundamental discrepancy between Messrs. Mansel and Mill, for example, on
the one hand, and Swedenborg on the other. One party supposes nature
to be a substantive work of God achieved in space and time, and being,
therefore, its own raison d'etre ; the other regards it as a mere phenomenal

XIV CONTENTS.
manifestation, or correspondence to sense, of a spiritual work of God
transacting in the realm of mind. — Nature to Swedenborg has no
ontological significance. — Creation a marriage-tie between creator and
creature  120-127
CHAPTER XX.
Further exposition of Swedenborg's doctrine of nature. — Creation subservient
to redemption. — The church the symbol of this subserviency. — The
church utterly unintelligent as to its own nature and offices. Has al
ways identified itself with man's selfishness and covetousness, and, by
obstinately claiming a divine sanction to these things, awakens at length
a spiritual reaction towards God in the secular bosom, which is tantamount
to our natural regeneration.  127 - 135
CHAPTER XXI.
The Jiomo and the vir. The one unconscious, the other conscious. God
creates the homo, and begets the mr. — Exposition of consciousness. —
The vir, or moral man, divinely begotten of the homo, or physical man. —
The moral world involves the physical, and is evolved by it, as form is
evolved by substance. — The generic or identical element in aU existence
phenomenal or fallacious, the specific or individual element real. — The
method of extrication of the TO> from the Somo  135-142
CHAPTER XXII.
The logical situation out of which the preceding question proceeds. — The
sphere of God's creative action, strictly speaking, is identical with the
physical realm. — He creates the homo alone, but he begets the vir. — Adam
impotent and imbecile until vivified by Eve. — How does the vir or moral
man become born of the homo or physical man t Through the instrumen
tality of conscience. — Conscience is the spirit of God in the created
nature, seeking to become the creature's own spirit. — Exposition of
conscience  142-157
CHAPTER XXIII.
Further exposition of conscience. It masks the actual divine presence itself
in human nature. It is a foe to our moral or infinite righteousness, being
intended to superinduce a spiritual or infinite one upon us. — The social
bearings of conscience. It derives all its force from the fact that my
spiritual relation to God involves, incidentally to itself, my relation to
my own kind or nature; and this latter relation must be adjusted before
the former avouches itself satisfied  157-169
CHAPTER XXIV.
The author's intellectual experience before and after his acquaintance with
Swedenborg. — Conflict between letter and spirit. — The deistic and
revealed notion of God  170-180

CONTENTS. XV
CHAPTER XXV.
Superiority of the objective to the subjective element in existence. The
former qualitative, the latter quantitative. Fallacies popularly enter
tained on this subject. — Creation inconceivable on any other hypothesis.
— Creator and creature strictly correlated existences. — Creation impos
sible, consequently, unless such a practical equation of the two take place,
as that the higher nature merge itself in the lower. . . . 180-191
CHAPTER XXVI.
The sole philosophic function of nature to furnish a logical background or
basis to the mind in its approaches towards God. — Swedenborg vacates
the entire ontologic problem by insisting upon the literal veracity of
creation. — Man alone is by God, and nature is a mere implication of
man ; a mere shadow or reflection of the infinite and eternal being he
alone has in God. — Conclusion. — Application of the principles estab
lished in the essay to idealism  191-203

APPENDIX.
Notes A to H  207-238
PosTSCKrpT  239-243

THE SECRET OF SWEDENBORG.

The fundamental problem of Philosophy is the problem of
creation. Does our existence really infer a divine and infinite
being, or does it not ? This question addresses itself to us now
with special emphasis, inasmuch as speculative minds are begin
ning zealously to inquire whether creation can really be admitted
any longer, save in an accommodated sense of the word ; wheth
er men of simple faith have not gone too far in professing to see
a hand of power in the universe absolutely distinct from the uni
verse itself. That being can admit either of increase or diminu
tion is philosophically inconceivable, and affronts moreover the
truth of the creative infinitude. For if God be infinite, as we
necessarily hold him to be in deference to our own finiteness,
what shall add to, or take from, the sum of his being ? It is in
deed obvious that God cannot create or give being to what has
being in itself, for this would be contradictory. He can create
only what is devoid of being in itself: this is manifest. And yet
what is void of being in itself can at best only appear to be. It
can be no real, but only a phenomenal existence. Thus the prob
lem of creation is seen to engender many speculative doubts.
How reconcile the antagonism of real and phenomenal, of ab
solute and contingent, of which the problem is so full ? By the
hypothesis of creation, the creature derives all he is from the
creator. But the creature is essentially not the creator, is above
all things himself a created being, and therefore the utter and
exact opposite of the creator. How then shall the infinite crea
tor give his finite creature projection, endow him with veritable
selfhood or identity, and yet experience no compromise of his
own individuality ? Suffice it to say that what has hitherto called
itself Philosophy has had so little power fairly to confront these
difficulties, let alone solve them, as to have set Kant upon the

^ THE SECEET OP SWEDENBOEG.
notion of placating them afresh by the old recipe of Idealism ;
that is, by the invention of another or noumenal world, the world
of " things-in-themselves." No doubt this was a new pusilla
nimity on the part of Philosophy, but what better could the phi
losopher do ? He saw plainly enough that things were phenom
enal ; but as he did not see that this infirmity attached to them
wholly on their subjective or constitutional side, while on their
objective or creative side they were infinite and absolute, he was
bound to lapse into mere idealism or scepticism, unrelieved by
aught but the dream of a noumenal background.
We may smile if we please at the superstitious shifts to which
Kant's philosophic scepticism reduced him ; but after all, Kant
¦was only the legitimate flower of all the inherited culture of the
world, the helpless logical outcome of bewildered ages of phi
losophy. Philosophy herself had never discriminated the objec
tive or absolute and creative element in knowledge from its sub
jective or merely contingent and constitutional element. And
when Kant essayed to make the discrimination, what wonder
that he only succeeded in more hopelessly confounding the two,
and so adjourning once more the hope of Philosophy to an in
definite future ? But Kant's failure to vindicate the philosophic
truth of creation has only exasperated the intellectual discontent
of the world with the cosmological data supplied by the old the
ologies. Everywhere men of far more tender and reverential
make even than Kant are being driven to freshness of thought ;
and thought, though a remorseless solvent, has no reconstructive
power over truth. Men's opinions are being silently modified in
fact, whether they will or not. The crudities, the extravagan
ces, the contradictions of the old cosmology, now no longer
amiable and innocent, but aggressive and overbearing, are com
pelling inquiry into new channels, are making it no longer possi
ble that the notions which satisfied the fathers shall continue to
satisfy the children. A distinctly supernatural creation, once so
fondly urged upon our faith, is quite unintelligible to modern
culture, because it violates experience' or contradicts our observa
tion of nature. Everything we observe in nature implies to our
understanding a common or identical substance, being itself a
particular or individual form of such substance. If then the ob
jective form of things were an outward or supernatural com-

THE SECEET OF SWEDENBOEG. 3
munication to them, it would no longer be their own form, inas
much as it would lack all subjective root, all natural basis, and
confess itself an imposition. Thus, on the hypothesis of a su
pernatural creation, every natural object would disclaim a nat
ural genesis ; and nature, consequently, as denoting the univer
sal or subjective element in existence, would disappear with the
disappearance of her proper forms.
Now if nature, in her most generic or universal mood, return
us at best a discouraging answer to the old problem of creation,
what answer does she yield in her most specific ¦ — which is the
human or moral — form ? A still more discouraging one even !
In fact, the true motive of the intellectual hostility now formu
lating to the traditional notion of creation, as an instantaneous
or magical exhibition of the divine power, as an arbitrary or
irrational procedure of the divine wisdom — by which the uni
versal or substantial element in existence is made, by a summary
outward fiat, to involve its higher or individual and formal ele
ment — is supplied by our moral consciousness, by the irresist
ible conviction we feel of our personal identity. That moral or
personal existence should be outwardly generated, should be
created in the sense of having being communicated to it super
naturally, contradicts consciousness. For moral or personal ex
istence is purely conscious or sulg'ective existence, and conscious
ness or subjectivity is a strictly natural stjde of existence, and
hence disowns all supernatural interference as impertinent. It
is preposterous to allege that my consciousness or subjectivity
involves any other person than myself, since this would vitiate
my personal identity, and hence defeat my possible spiritual in
dividuality or character. If, being what I am conscious of being,
namely, a moral or personal existence invested with self-control
or the rational ownership of my actions, I yet am not so natu
rally or of myself, but by some supernatural or foreign interven
tion, then obviously I am simply what such intervention deter
mines me to be, and my feeling of selfhood or freedom is grossly
illusory. Thus morality, which is the assertion of a selfhood in
man commensurate with all the demands of nature and society
upon him, turns out, if too rigidly insisted on — if maintained
as a divine finality, or as having not merely a constitutional, but
a creative truth, not merely a subjective or phenomenal, but also

4 THE SECEET OF SWEDENBORG.
an objective or real validity — to be essentially atheistic, and
drives those who are loyal rather to the inward spirit than the
outward letter of revelation to repugn the old maxims of a su
pernatural creation and providence as furnishing any longer a
satisfactory theorem of existence.
Faith must reconcile herself to this perilous alternative, if she
obstinately persist in making our natural morality supernatural
by allowing it a truth irrespective of consciousness, or assigning
it any objectivity beyond the evolution of human society or fel
lowship. It is not its own end, but a strict means to a higher or
spiritual evolution of life in our nature; and they accordingly
who persist in ignoring this truth must expect to fall intellectual
ly behind the time in which they live. Some concession here is
absolutely necessary to save the religious instinct. Por men feel
a growing obligation to co-ordinate the demands of freedom or
personality with the limitations of science ; and since Kant's re
morseless criticism stops them off — under penalty of accepting
his impracticable noumenal world — from postulating any longer
an objective being answering to their subjective seeming, they
must needs with his successors give the whole question of crea
tion the go-by, in quietly resolving the minor element of the
equation into the major, man into God, or making the finite a
mere transient experience of the infinite, by means of which
that great unconsciousness attains to selfhood. For this is the
sum of the Hegelian dialectic, to confound existence with being,
or make identity no longer serve individuality, but absorb or
swallow it up : so bringing back creation to intellectual chaos,
which is naught.
I myself, in common with most men doubtless, feel an in
stinctive repugnance to these insane logical results ; but instinct
is not intelligence, and sophistry can be combated only by in
telligence. Now, to my mind, nothing so effectually arms the
intellect against error, whether it be the error of the sceptic or
the error of the fanatic, whether it reflect our prevalent religious
cant or our almost equally prevalent scientific cant, as a due ac
quaintance and familiarity with the ontological principles of
Swedenborg. Emanuel Swedenborg, I need not say, is by no»
means as yet " a name to conjure with " in polite circles, and,
for aught I opine, may never become one. Nevertheless nu-

THE SECEET OF SWEDENBOEG. O
merous independent students are to be found, who, having been
long hopeless of getting to the bottom of our endless controver
sies, confess that their intellectual doubts have at last been dis
persed by the sunshine of his ontology. It would be small
praise of Swedenborg to say that he does not, like Hegel, be
numb our spiritual instincts, or drown them out in a flood of
vainglorious intoxication brought about by an absurd exaltation
of the subjective element in life above the objective one. This
praise no doubt is true, but much more is true ; and that is, that
he enlightens the religious conscience, and so gives the intellect
a repose which it has lacked throughout history — a repose as
natural and therefore as sane and sweet as the sleep of infancy.
Admire Hegel's legerdemain as much as you will, his ability to
make light darkness and darkness light in all the field of man's
relations to God ; but remember also that it is characteristic of
the highest truth to be accessible to common minds, and inacces
sible only to ambitious ones. Tried by this test, the difference
between the two writers is incomparably in favor of Sweden
borg. For example what a complete darkening of our intellect
ual optics is operated by Hegel's fundamental postulate of the
identity of object and subject, being and thought. " Thought
and being are identical." Such indeed is the necessary logic of
idealism. Now doubtless our faculty of abstract thought is chief
among our intellectual faculties ; but when it is seriously pro
posed to build the universe of existence upon a logical abstrac
tion, one must needs draw a very long breath. Por thought by
itself affords a most inadequate basis even to our own conscious
activity ; and when, therefore, our unconscious being is in ques
tion, it confesses itself a simply ludicrous hypothesis.
But in reality Hegel, in spite of his extreme pretension in
that line, never once got within point-blank range of the true
problem of ontology ; and this because he habitually confounded
being with existence, spirit with nature. By being he never
meant being, but always existence, the existence we are con
scious of; so that when he would grasp the infinite, he fancied
he had only to resort to the cheap expedient of eliminating the
finite. It is precisely as if a man should say : " All I need in
order to procure myself an intuitive knowledge of my own
visage, is not to look at its reflection in the looking-glass."

6 THE SECEET OF SWEDENBOEG.
Think the finite away, said Hegel, and the infinite is left on
your hands. Yes, provided the infinite is never a positive
quantity, but only and at most a thought-negation of its own
previously thought-negation. But really, if the infinite be this
mere negation of its own negation, that is, if being turns out
to be identical with nothing, with the absence of mere thing,
then I must say, in the first place, that I do not see why any
sane person should covet its acquaintance. Being which has
been so utterly compromised, and indeed annihilated, by its own
phenomenal forms, as to be able to reappear only by their dis
appearance, is scarcely the being which unsophisticated men
will ever be persuaded to deem infinite or creative. But then
I must also say, in the second place, let it be true, as Hegel
alleges, that being is identical with the absence of thing, that is,
with nothing, I still am at an utter loss to understand how
that leaves it identical with pure thought. I need not deny
that I hold thing and thought to be by any means identical ;
but I am free to maintain nevertheless that if you actually ab
stract things from thought, you simply render thought itself
exanimate. For thought has no vehicle or body but language,
and language owes all its soul or inspiration to things. Ab
stract things then, and neither thought nor language actually
survives. You might as well expect the body to survive its
soul. But in truth this metaphysic chatter is the mere wantonness
of sense. The infinite is so far from being negative of the finite,
that it is essentially, creative — and hence exclusively affirma
tive — of it. The finite indeed is only that inevitable diffraction
of itself which the infinite undergoes in the medium or mirror
of our sensuous thought, in order so to adapt itself to our dim
intelligence. It is accordingly no less absurd for us to postulate
a disembodied or unrevealed infinite — an infinite unrobed or
unrepresented by the finite — than it would be to demand a
father unavouched by a child. The infinite is the sole reality
which underlies all finite appearance, and in that tender unob
trusive way makes itself conceivable to our obtuse thought.
Should we get any nearer this reality by spurning the gracious
investiture through which alone it becomes appreciable to us ?
Is a man's intelligence of nature improved, on the whole, by

THE SECRET OF SWEDENBOEG. 7
putting out his eyes ? If, then, the infinite reveals itself to our
nascent understanding only by the finite — i. e. by what we
already sensibly know — how much nearer should we come to
its knowledge by rejecting such revelation? We who are not
infinite cannot know it absolutely or in itself, but only as it veils
or abates its splendor to the capacity of our tender vision, —
only as it reproduces itself within our finite lineaments. In a
word, our knowledge of it is no way intuitive, but exclusively
empirical. Would our chances of realizing such knowledge be
advanced, then, by following Hegel's counsel, and disowning
that apparatus of finite experience by which alone it becomes
mirrored to our intelligence ? In other words, suppose a man
desirous to know what manner of man he is : were it better for
him, in that case, to proceed by incontinently smashing his look
ing-glass, or by devoutly pondering its revelations ? The ques
tion answers itself. The glass may be by no means achromatic ;
it may return indeed a most refractory reply to the man's inter
rogatory ; but nevertheless it is his only method of actually
compassing the information he covets, and in the estimation
of all wise men he will stamp himself an incorrigible fool if
he breaks it.
But the truth is too plain to need argument. There is no
antagonism of infinite and finite except to our foolish regard.
On the contrary, there is the exact harmony or adjustment be
tween them that there is between substance and shadow :. the
infinite being that which really or absoliitely is, and the finite
that which actually or contingently appears. The infinite is
the faultless substance which, unseen itself, vivifies all finite
existence ; the finite is the fallacious shadow which neverthe
less attests that substance. The shadow has no pretension
absolutely to be, but only to exist or appear as a necessary
projection or image of the substance upon our intellectual
retina; and when consequently we wink the shadow out of
sight, we do not thereby acuminate our vision, we simply
obliterate it. That is to say, we do not thereby approximate
our silly selves to the infinite, but simply degrade them out
of the finite into the void inane of the indefinite. To you
who are not being, being can become known only as finite or
phenomenal exist^ice. If then you abstract the finite, the

8 THE SECEET OF SWEDENBORG.
realm of the phenomenal, you not only miss the infinite sub
stance you seek to know, but also and even the very shadow
itself upon which your faculty of knowledge is suspended.
Such, however, was the abysmal absurdity locked away in
Hegel's dialectic, which remorselessly confounds infinite form
and finite substance, real or objective being with phenomenal
or subjective seeming ; which in fact turns creation upside
down, by converting it from an orderly procedure of the divine
love and wisdom into a tipsy imbroglio, where what is lowest
to thought is made to involve what is highest, and what is
highest in its turn to evolve what is lowest: so that God and
man, creator and creature, in place of being eternally indi
vidualized or objectified to each other's regard, become mutu
ally undiscoverable, being hopelessly swamped to sight in the
ineffectual mush of each other's subjective identity. But
what is Hegel's supreme shame in the eyes of philosophy,
namely, his utter unscrupulous abandonment of himself to the
inspiration of idealism, will constitute his true distinction to
the future historiographer of philosophy. For idealism has
been the secret blight of philosophy ever since men began to
speculate ; and what Hegel has done for philosophy in run
ning idealism into the ground, has been to bring this secret
blight to the surface, so exposing it to all eyes, and making
it impossible for human fatuity ever to go a step further, in that
direction at all events.
The correction which Swedenborg brings to this pernicious
idealistic bent of the mind consists in the altogether novel
light he sheds upon the constitution of consciousness, and
particularly upon the fundamental discrimination which that
constitution announces between the phenomenal identity of
things and their real individuality ; between the subjective or
merely quantifying element in existence, and its objective or
properly qualifying one. The old philosophy was blind to this
sharp discrimination in the constitution of existence. It re
garded existence, not as a composite, but as a simple quantity,
and consequently sank the spiritual element in things in their
natural element — sank what gives them individuality, life, soul,
in what gives them identity, existence, body ; in other words
sank the creative element in existence — what causes it absolutely

THE SECRET OP SWEDENBORG. 9
or objectively to he — in its constitutive or generative element,
in what causes it phenomenally or subjectively to appear. For
example, what was its conception of man ? It regarded him
simply on his moral side, which presents him as essentially
selfish or inveterately objective to himself, and left his spirits
ual possibilities, which present him as essentially social, or
spontaneously subject to his neighbor, wholly unrecognized.*
In short, it separated him from the face of deity by all the
breadth of nature and all the length of history ; and suspended
his return upon some purely arbitrary interference exerted by
deity upon the course of nature and the progress of history.
Swedenborg's analysis of consciousness stamps these judg
ments as sensuous or immature, and restores man to the inti
mate fellowship of God. Consciousness according to Sweden
borg claims two most disproportionate generative elements ; - —
one universal, subjective, passive, organic ; the other, particular,
objective, human, active, free. The former element gives us
fixity or limitation ; universalizes or identijies us, by relating us
to the outward and finite, i. e. to nature. The latter element
gives us freedom, which is c?e-limitation or t^e-finition ; partic
ularizes or individualizes us, by relating us to the inward and
infinite, i. e. to God. This latter element is absolute and cre
ative, for it gives us potential being before we actually exist or
become conscious. The other element is merely phenomenal
and constitutive, making us exist or go forth to our own con
sciousness in due cosmical place and order.
Now the immense bearing which this analysis of conscious
ness exerts upon cosmological speculation, or the question of
creation, becomes at once obvious when we reflect that it utterly
inverts the long-established supremacy of subject to object in
existence, and so demolishes at a blow the sole philosophic haunt
of idealism or scepticism. The great scientific value of the
Critical Philosophy lay in Kant's making manifest the latent
malady of the old philosophy by dogmatically afShating object
to subject, the not-me to the me. His followers only proved
* The best and briefest definition of moral existence is, the aUiance of an inward
subject and an outward object ; and of spiritual existence, the alliance of an outward
subject and an inward object. Thus in moral existence what is public or universal
dominates what is private or individual ; whereas in spuitual existence the case
is reversed, and the outward serves the inward.
2

10 THE SECRET OF SWEDENBOEG.
themselves to be his too apt disciples, in endeavoring to paint
and adorn this ghastly disease with the ruddy hues of health,
by running philosophy into pure or objective idealism. For if
the subjective element in existence alone identifies it or gives it
universality, then manifestly we cannot allow it also to individu
alize it or give it unity, without making the being of things
purely subjective, and hence denying it any objective reality.
Kant is scrupulously logical. He accepts the deliverance of
sense as final, that the me determines the not-me; that the con
scious or phenomenal element in experience controls its un
conscious or real one ; and hence he cannot help denying any
absolute truth to creation. He cannot help maintaining that
however much the creator may he, he will at any rate never be
able to appear ; that however infinite or perfect he may claim to
be in himself, that very infinitude must always prevent him in
carnating himself in the finite, and consequently forbid any true
revelation of his perfection to an imperfect intelligence. And
Mr. Mansel, who is Kant's intellectual grandson, is so tickled
with this sceptical fatuity on the part of his sire, as to find in it
a new and fascinating base for our religious homage ; and he
does not hesitate accordingly to argue that the only stable motive
to our faith in God is supplied by ignorance, not by knowledge ;
or, what is the same thing, by fear, not by love.
Swedenborg, I repeat, effectually silences these ravings of
philosophic despair by simply rectifying the basis of philosophy,
or affirming an absolute as well as an empirical element in
consciousness, an infinite as well as a finite element in knowl
edge. He provides a real or objective, no less than a phe
nomenal or subjective, element in existence ; an element of un
conditional being as well as of conditional seeming ; a creative
element, in short, no less than a constitutive one. This absolute
or infinite element in existence is what qualifies the existence, is
what gives it distinctive life or soul, and so permits it to be
objectively individualized as man, horse, tree, stone; while its
empirical or finite element merely quantifies it, or gives it
phenomenal body, and so permits it to be subjectively identified
as Miglish-msLn, French-ma,n ; race-horse, draught-horse ; fruit-
tree, forest-tree ; sanc?-stone, lime-stone. Or let us take some
artificial existence, say a statue. Now of the two elements

THE SECRET OP SWEDENBOEG. 11
which go to make up the statue, one ideal, the other material,
-^ one objective or formal, the other subjective or substantial,
— the latter, according to Swedenborg, finites the statue, fixes
it, incorporates it, gives it outward body, and thus universalizes
or identifies it with other existence ; while the former in-finites
it, frees it from material bondage, vivifies it, gives it inward soul,
and so individualizes it from all other existence. Thus the
statue as an ideal form, or on its qualitative side, is absolute and
infinite with all its m£jj;er's absoluteness and infinitude ; and it is
only as a material suDstance, or on its quantitative side, that
it turns out contingent, finite, infirm.
This discrimination, so important in every point of view to
the intellect, gives us the key to Swedenborg's ontology, his
doctrine of the Lord or Maximus Homo. Swedenborg's cos
mological principles make the natural world a necessary impli
cation of the spiritual, and consequently make the spiritual
world the only safe or adequate explication of the natural. In
short, his theory of creation assigns a rigidly natural genesis
and growth to the spiritual world ; and as this theory is sum
marily coinprised in his doctrine of the God-Man or Divine
Natural Humanity, I shall proceed to test the philosophic worth
of this doctrine, by applying it to the problem of our human
origin and destiny. But before doing this it may be expedient
briefly to recall who and what Swedenborg was, in order to as
certain whether his private history sheds any light upon his dog
matic pretensions.

It is known to all the world that Swedenborg, for many years
before his death, assumed to be an authorized herald of a new
and spiritual divine advent in human nature. Similar assump
tions are not infrequent in history, and it cannot be denied that
our proper a priori attitude toward them is one of contempt
and aversion. But Swedenborg's alleged mission, both as he
himself conceived it and as his books represent it, claimed no
personal or outward sanction, and accepted no voucher but what
it found in every man's unforced delight in the truth to which
it ministered. He was himself remarkably deficient in those

12 THE SECRET OF SWEDENBOEG.
commanding personal qualities and graces of intellect which
attract popular esteem ; and I am quite sure that no such in
sanity ever entered his own guileless heart as to attribute to
himself the power of complicating in any manner the existing
relations of man and God.
Swedenborg, as we learn from his latest and best biographer,
Mr. White,* — whose work is almost a model in its kind, and
does emphatic credit both to his intellect and conscience, — was
born at Stockholm in 1688. His father, who was a Swedish
bishop distinguished for learning and pietj^ christened the infant
Emanuel, " in order that his name might continually remind
him of the nearness of God, and of that interior, holy, and
mysterious union in which we stand to him." The youth thus
devoutly consecrated justified all his father's hopes, for his
entire life was devoted to science, religion, and philosophy. His
history, as we find it related by Mr. White, was unmarked by
any striking external vicissitudes ; and his pursuits were at all
times so purely intellectual as to leave personal gossip almost no
purchase upon his modest and blameless career. He held the
oflice for many years of Government Assessor of Mines, and
appears to have enjoyed friendly and even intimate personal
relations with Charles XII., to whose ability as a mathematician
his diary affords some interesting testimonies. While he was
not professionally active, his days were devoted to study and
travel ; and by the time he had reached his fiftieth year, his
scholarly and scientific repute had been advanced and established
by several publications of great interest. We may say generally
that the pursuits of science claimed all his attention till he was
upwards of fifty years old ; that his life and manners were pure
and irreproachable, and his intellectual aspirations singularly
elevated. To arrive at the knowledge of the soul by the
strictest methods of science had always been his hope and
endeavor. He conceived that the body, being the fellow of the
soul, was . in some sort its continuation ; and that if he could
only penetrate therefore to its purest forms or subtlest essences,
he would be sure of touching at last the soul's true territory.
Long and fruitless toil had somewhat disenchanted him of this
* Emanuel Swedenborg : his Life and Writings. By William White. London,
1867. 2 Vols. 8vo. See Appendix, Note A.

THE SECEET OP SWEDENBOEG. 13
illusion previously ; but what he calls " the opening of his
spiritual sight," which event means his becoming acquainted
with the spiritual sense of the scriptures, or the truth of the
Divine Natural Humanity, effectually put an end to it, by
convincing him that the tie between soul and body, or spirit and
letter, is not by any means one of sensible continuity, as from
finer to grosser, but one exclusively of rational correspondence,
such as obtains between cause and effect. From this moment,
accordingly, he abandoned his scientific studies, and applied
himself with intense zeal to the unfolding of the spiritual sense
of the scriptures " from things seen and heard in the spiritual
world." This internal sense of the scriptures is very unat
tractive reading to those who care more for entertainment than
instruction, and I cannot counsel any one of a merely literary
turn to undertake it. But it is full of marrow and fatness to a
philosophic curiosity, from the fiood of novel light it lets in upon
history; its substantial import being, that the history of the
church on earth, which is the history of human development up
to a comparatively recent period, has been only a stupendous
symbol, or cover, under which secrets of the widest creative
scope and efficacy, issues of the profoundest humanitary signifi
cance, were all the while assiduously transacting. It is fair to
suppose, therefore, that our sense of the worth of Swedenborg's
spiritual pretensions will be somewhat biassed by the estimate
we habitually put upon the church as an instrument of human
progress. If we suppose church and state to have been purely
accidental determinations of man's history, owning no obligation
to his selfish beginnings on the one hand, nor to his social
destiny on the other, we shall not probably lend much attention
to the information proffered by Swedenborg. But if we believe
with him that the realm of " accident," however vast to sense,
has absolutely no existence to the reason emancipated from
sense, we shall probably regard the church, and its derivative
the state, as claiming a true divine appointment ; and we may
find consequently in his ideas of its meaning and history an ap
proximate justification of his claim to spiritual insight. At all
events no lower justification of his claim is for a moment
admissible to a rational regard. As I have already said, his
books are singularly void of literary fascination. I know of no

14 THE SECRET OF SWEDENBOEG.
writer with anything like his intellectual force who is so per
sistently feeble in point of argumentative or persuasive skill.
His books teem with the grandest, the most humane and gen
erous truth ; but his reverence for it is so austere and vital,
that, like the lover who willingly makes himself of no account
beside his mistress, he seems always intent upon effacing himself
ftom sight before its matchless lustre. Certainly the highest
truth never encountered a more lowly intellectual homage than
it gets in these artless books ; never found itself so unosten
tatiously heralded, so little patronized in a word, or left so com
pletely for its success to its own sheer unadorned majesty.
It must be admitted also that the books, upon a superficial
survey, repel philosophic as much as literary curiosity, by sug
gesting the notion of an irreconcilable conflict between our
conscious or phenomenal freedom and our unconscious or real
dependence. To a cursory glance they appear to assert an
endless warfare between the interests of our natural morality
on the one hand, and of our spiritual destiny on the other. It
seems, for example, to be taught by Swedenborg, that human
morality serves such important theoretic ends in the economy
of creation, that it may even be allowed to render the creature
utterly hostile to the creator, or endow him with a faculty of
spiritual suicide, and yet itself incur no reproach. In other
words, our moral freedom is apparently made to claim such ex
treme consideration at the divine hands, in consequence of its
eminent uses to the spiritual life, as justifies it in absolutely
deflecting us, if need be, from the paths of peace, and landing
us ultimately in chronic spiritual disaffection to our maker.
Such no doubt is the surface aspect of these remarkable books —
the aspect they wear to a hasty and prejudiced observation ;
and if the reality of the case were at all conformable to the
appearance, nothing favorable of course would remain to be
said, since no sharper affront could well be offered to the crea
tive perfection, than to suppose it baffled by the inveterate im
becility of its own helpless creature.
But the reality of the case is by no means answerable to this
surface seeming ; and it is only from gross inattention to what
we may call the author's commanding intellectual doctrine —
his doctrine of the Lord or Maximus Homo — that a contrary

THE SECEET OF SWEDENBOEG. 15
impression prevails to the prejudice of his philosophic repute.
This doctrine claims, in the estimation of those who discern its
profound intellectual significance, to be the veritable apothe
osis of philosophy. What then does the doctrine practically
amount to ? It amounts, briefly stated, to this : that what we
call nature,, meaning by that term the universe of existence,
mineral, vegetable, and animal, which seems to us infinite in
point of space and eternal in point of time, is yet in itself, or
absolutely, void both of infinity and eternity ; the former ap
pearance being only a sensible product and correspondence of
a relation which the universal heart of man is under to the
divine love, and the latter, a product and correspondence of
the relation which the universe of the human mind is under
to the divine wisdom. Thus nature is not in the least what it
sensibly purports to be, namely, absolute and independent ;
but, on the contrary, is at every moment, both in whole and
in part, a pure phenomenon or effect of spiritual causes as
deep, as contrasted, and yet as united, as God's infinite love
and man's unfathomable want. In short, Swedenborg describes
nature as a perpetual outcome or product in the sphere of
sense of an inward supersensuous marriage which is forever
growing and forever adjusting itself between creator and crea
ture, between God's infinite and essential bounty and our in
finite and essential necessity. But these statements are too
brief not to require elucidation. II.
Let it be understood, then, first of all, that creation, in Swe
denborg's view, is of necessity a composite, not a simple,
movement, inasmuch as it is bound to provide for the creature's
subjective existence, no less than his objective being. The
creature, in order to be created, in order truly to be, must
exist or go forth from the creator ; and he can thus exist or
go forth only in his own form, of course. Thus creation, or the
giving absolute being to things, logically involves a subordinate
process of making, which is the giving them phenomenal or
conscious form. In fact, upon this strictly incidental process
of formation, the entire truth of creation philosophically pivots ;

16 THE SECEET OF SWEDENBOEG.
for unless the creator be able to give his creature subjective
identity (which is natural alienation from, or otherness than,
himself), he will never succeed in giving him objective individ
uality, which is spiritual oneness with himself. In other words,
the creature can enjoy no real or objective conjunction with the
creator, save in so far as he shall previously have undergone
phenomenal or conscious disjunction with him. His spiritual
or specific fellowship with the creator presupposes his natural
or generic inequality with him. In short, the interests of
the creature's natural identity dominate those of his spirit
ual individuality to such an extent that he remains absolutely
void of being, save in so far as he exists or goes forth in his
own proper lineaments. If creation were by possibility the
direct act of divine omnipotence, which men superstitiously
deem it to be — in other words, if God could create man magi
cally, i. e. without any necessary implication of man himself,
without any implication of his mineral, vegetable, and animal
nature — then of course creator and creature would be undis-
tinguishable, and creation fail to avouch itself. Thus the total
truth of creation spiritually regardp-d hinges upon its being a
reflex not a direct, a composite not a simple, a rational not an
arbitrary exertion of divine power — hinges, in short, upon
its supplying a subjective and phenomenal development to the
creature every way commensurate with, or adequate to, the ob
jective and absolute being he has in the creator.
We may clearly maintain, then, that the truth of creation is
wholly contingent upon the truth of the creature's identity. If
the creator is able to afford the creature valid selfhood or
identity, then creation is philosophically conceivable, otherwise
not. All that philosophy needs, in permanent illustration of
the creative name, is to rescue the creature subjectively re
garded from the creator, or put his identity upon an inexpug
nable basis. To create or give being to things is no doubt an
inscrutable function of the divine omnipotence, to which our
intelligence is incapable of assigning any a priori law or limit.
But we are clearly competent to say a posteriori of the things
thus created, that they are pnly in so far as they exist or go
forth in their own form. That is to say, they must, in order
to their being true creatures of God, not only possess spirit-

THE SECRET OF SWEDENBOEG. 17
ual form or objectivity in him, as the statue has ideal form or
objectivity in the genius of the sculptor, or the child moral
form or objectivity in the loins of his father, but they must
actually go forth from him, or exist in their own proper sub
stance, in their own constitutional identity, just as the statue
exists in the appropriate constitutional substance which the
marble gives it, or the child in the proper constitutional linea
ments with which the mother invests it. The legal maxim is,
de noil apparentibus et nxm existentihus eadem est ratio. The
philosophic demand is broader. It says, no esse without exis-
tere ; no reality without corresponding actuality ; no soul with
out body ; no form without substance ; no being without mani
festation ; in short, no creation on God's part save in so far as
there is a rigidly constitutional response and reaction on ours.
The creative perfection is wholly active ; that is to say, God
is true creator only to the extent that we in our measure are
true creatures. Thus, before creation can be worthy of its name,
worthy either of God to claim it or of us to acknowledge it save
in a lifeless, traditional way, it implies a subjective experience
on our part, an historic evolution or process of formation, by
which we become eternally projected from God, or endowed
with inalienable self-consciousness, and so qualified for his sub
sequent spiritual fellowship and converse. In other words, crea
tion is practically and of necessity to our experience a formative
or historic process, exhibiting a descent of the divine nature ex
actly proportionate to the elevation of the human, and so pre
senting creator and creature in indissoluble union. This is the
inexorable postulate of creation, that the creature be himself —
have selfhood or subjective life — a life as distinctively his own
as God's life is distinctively his own. Not only must the crea
ture aspire, instinctively and innocently aspire, " to be like God,
knowing good and evil," i. e. to be sufficient unto himself, but the
creative perfection is bound to ratify that aspiration, and endow its
creature with all its own wealth of goodness and wisdom. The
aspiration itself is the deepest motion of the divine spirit within
us. It is impossible to be spiritually begotten of God without
desiring to be like him ; that is, to be wise and good even as
he is, not from constraint or the prompting of expediency, but
spontaneously, or from a serene inward delight in goodness and
2

18 THE SECEET OP SWEDENBOEG.
wisdom. Evidently no fellowship between God and our own
souls is possible until this instinct be appeased ; for up to that
event all our life will have been only the concealed motion of
his spirit in our nature. He alone will have been really living
in us, while we ourselves will have only seemed to live — will
have been, in fact, mere unconscious masks of his life.
Now how shall creation ever be seen to bear this surprising
fruit ? From the nature of the case, creation must be a purely
spiritual operation on God's part, since he alone is, and there is
nothing outside of him whence the creature may be summoned.
By the hypothesis of creation, God alone is, and the creature
exclusively by him. How is it conceivable, therefore, to our
intelligence, that the creature should possess selfhood or subjec
tive identity, without a compromise to that extent of the divine
unity ? How is it conceivable that God, the sole being, should
himself create or give being to other existence without impair
ing to that extent his own infinitude ? The creature has no
being which he does not derive from the creator ; this is obvious.
And yet the hypothesis of creation binds us to regard the creator
as communicating his own being to another, without any limita
tion of its fulness. The demand of our intelligence is insatia
ble, therefore, until it ascertain how these things can be — until
it perceive how it is that the creator is able to impart selfhood
or moral power to the absolutely dependent offspring of his own
hands, the abjectly helpless offspring of his own perfectipn. By
an indomitable instinct the mind claims to know, and will never
rest accordingly until it discover, what it is which validly sepa
rates creature from creator, and so permits their subsequent union,
not only without violence to either interest, but with consum
mate reciprocal advantage and beatitude to both interests.
It is exactly here — in giving us light upon this most momen
tous and most mysterious inquiry — that what Swedenborg calls
"the opening of his spiritual sight," or his discovery of" the
spiritual sense of the scriptures," professes to make itself of end
less avail. What the literal sense of revelation is, we all know
familiarly. We have been too familiar with it, in fact, not to
have had our spiritual perceptions somewhat overlaid by it. It
represents creation as a work of God conceived and accomplished
in space and time, and consequently makes the relation of

THE SECEET OF SWEDENBOEG. 19
creator and creature essentially outward and personal. Now
" the spiritual sense " of scripture as reported by Swedenborg
is not a new or different literal sense. It is not the least literal,
inasmuch as it utterly disowns the obligations of space and
time, and claims the exclusive authentication of an infinite love
and wisdom. In short, by the spiritual or living sense of
revelation, Swedenborg means the truth of God's NATURAL
humanity ; so that all our natural prepossessions in regard to
space and time and person confess themselves purely rudimental
and educative, the moment we come to acknowledge in nature
and man an infinite divine substance. It is true, no doubt,
that Swedenborg's doctrine of creation falls, without constraint,
into the literal terms of the orthodox dogma of the incarnation.
But then the letter of revelation bears, as he demonstrates, so
inverse a relation to its living spirit, that we can get no help but
only hindrance, from any attempt to interpret his statements by
the light of dogmatic theology. Dogmatic theology is bound
hand and foot by the letter of revelation ; and the letter of
revelation " is adapted," says Swedenborg, " only to the appre
hension of simple or unenlightened men, in order that they
may thus be introduced to the acquaintance of interior and
higher verities." Again he says, " Three things of the lit
eral sense perish, when the spiritual sense of the word is
evolving, namely, whatsoever belongs to space, to time, or to
person" ; and still again, "In heaven no attention is paid to
person, nor the things of person, but to things abstracted from
person ; thus angels have no perception of any person whose
name is mentioned in the word, but only of his human quality
or faculty." Hence he describes those who are in spiritual ideas
as never thinking of the lord from person, " because thought
determined to person limits and degrades the truth, while
thought undetermined to person gives it infinitude " ; and he
adds, that the angels are amazed at the stupidity of church
people, " in not suffering themselves to be elevated out of the
letter of revelation, and persisting to think carnally, and not
spiritually of the lord, — as of his flesh and blood, and not
of his inflnite goodness and truth." *
* Arcana Celestia, 8705, 5253, 9007 ; and Apocalypse Explained, 30.

20 THE SECEET OP SWEDENBOEG.

III.
It is manifestly idle, then, to attempt coercing the large
philosophic scope of Swedenborg's doctrine within the dimen
sions of our narrow ecclesiastical dogma. There is as real a
contrast and oppugnancy between the two to the intellect, as
there is to the stomach between a loaf of bread and a paving-
stone-. For example, it is vital to the dogmatic view of the
incarnation to regard it as an event completely included in
space and time, and yet brought about by supernatural power,
acting in direct contravention of the course of nature. A dog
ma of this stolid countenance bluffs the intellect off from its
wonted activity no less effectually, of course, than a stone taken
into the stomach arrests the digestive circulation. With Swe
denborg, on the other hand, the christian facts utterly refute
this supernatural conception of the divine existence and opera
tion, or reduce it to a superstition, by proving nature herself,
in the very crisis of her outward disorder, to have been in
wardly alive with all divine order, peace, and power. Accord
ing to Swedenborg, the birth, the life, the death, the resurrec
tion of Christ were so remote from supernatural contingencies
as to confess themselves the consummate flowering of the cre
ative energy in universal nature, i. e. the universe of the human
mind, embracing heaven and hell quite equally. No doubt the
flower is a very marked phenomenon to the senses, filling the
atmosphere with its glory and fragrance. But its total interest
to the rational mind turns upon those hidden affinities which, by
means of its aspiring stem and its grovelling roots, connect it at
once with all that is loftiest and all that is lowliest in universal
nature, and so turn the fiower itself into a sensuous sign merely
or modest emblem of a secret most holy marriage, which is for
ever transacting in unseen depths of being, between the generic,
universal, or merely animate substances of the mind, and its
specific, unitary, or human form. So with the incarnation.
The literal facts have no significance to the spiritual under
standing, save as a natural ultimate and revelation of the true
principles of creative order, the order that binds the universe
of existence to its source.

THE SECEET OF SWEDENBORG. 21
What are these principles ? They are all summed up in the
truth of the essential divine humanity. According to Sweden
borg, God is essential Man ; so that creation, instead of being
primarily a sensible product of divine power, or a work ac
complished in space and time, turns out first of all a spiritual
achievement of the divine love and wisdom in all the forms
of human nature, and only subordinately to that a thing of
physical dimensions. Swedenborg enforces this truth very
copiously in the way of illustration, but never in that of ratio
cination. His reason for this abstention is very instructive.
Swedenborg distinguishes as no person has ever done between
two orders of truth — truth of being, ontological truth, truths
of conscience in short ; and truth of seeming, phenomenal
truth, truths of science in short. The distinction between
these two orders of truth is, that the former is not probable,
that is to say, admits of no sensuous proof; while the latter is
essentially probable, i. e. capable of being proved by sensuous
reasoning. The French proverb says, the true is not always
the probable. Now with Swedenborg, the true — the supremely
true — is never the probable, that is, finds no countenance in
outward likelihood, but derives all its support from the inward
sanction of the heart. Facts — which are matter of outward
observation or science — may be reasoned about to any extent,
and legitimately established by reasoning. But truth — which
is matter of inward experience or conscience — owns no such
dependence, and invites no homage but that of a modest, un
ostentatious Yea, yea ! Nay, nay I The philosophic ground
of this state of things is obvious. For if the case were other
wise, if truth, truths of life, could be reasoned into us, or be
made ours by force of persuasion, then belief would no longer
be free ; that is to say, it would no longer reflect the love of
the heart, but control or coerce it. In other words, the truth
believed would no longer be the truth we inwardly love and
crave, but only, that which has most outward prestige or
authority to back it. In that event, of course, our affections,
which ally us with infinitude or God, would be at the mer
cy of our intelligence, which allies us with nature or the
finite. And life consequently, instead of being the sponta
neous indissoluble marriage of heart and head which it really

22 THE SECRET OP SWEDENBORG.
is, would confess itself at most their voluntary or chance con
cubinage. I have no pretension, of course, to decide dogmatically for
the reader whether what Swedenborg calls the Divine Natural
Humanity be the commanding truth he supposes it to be, or
whether it be a mere otiose hypothesis. But I am bound
to assist him, so far as I am able, to decide these questions
for himself; and I cannot do this more effectually than by
fixing his attention for a while upon what is involved in the
middle term of Swedenborg's proposition, since we are apt to
cherish very faulty conceptions of what nature logically com
prises. Swedenborg's doctrine summarily stated is, that what
we call nature, and suppose to be exactly what it seems, is in
truth a thing of strictly human and strictly divine dimensions
both as being at one and the same moment a just exponent of
the creature's essential want or finiteness, and of the creator's
essential fulness or infinitude. In other words, where people
whose understanding is still controlled by sense, see nature
absolute or unqualified by spirit, Swedenborg, professing to
be spiritually enlightened, does not see nature at all, but only
the lord, or God-Man, carnally hidden indeed, degraded, hu
miliated, crucified under all manner of devout pride and self-
seeking, but at the same time spiritually exalted or glorified by
a love untainted with selfishness, and a wisdom undimmed by
prudence. Manifestly then, in order to do justice to Sweden
borg's doctrine, we must rid ourselves first of all of certain
sensuous prejudices we cherish in regard to nature ; and to
this aim we shall now for a moment address ourselves.
Nature is all that our senses embrace ; thus it is whatsoever
appears to be. Now the two universals of this phenomenal or
apparitional world are space and time ; for whatsoever sensibly
exists, exists in space and time, or implies extension and dura
tion. Space and time have thus a fixed or absolute status to
our senses, so furnishing our spiritual understanding with that
firm though dusty earth of fact or knowledge, upon which it
may forever ascend into the serene expansive heaven of truth
or belief. But now observe ; just because space and time,
which make up our notion of nature, are thus absolute to our
senses, we are led in the infancy of science, or while the senses

THE SECEET OF SWEDENBOEG. 23
still dominate the intellect, to confer upon nature a logical
absoluteness or reality which in truth is wholly fallacious. We
habitually ascribe a rational or supersensuous reality to her, as
well as a sensible ; or regard the universe of space and time,
not only as the needful implication of our subjective or con
scious existence, but as an ample explication also of our
objective or unconscious being. And every such conception of
the part nature plays in creation is puerile, and therefore mis
leading or fatal to a spiritual apprehension of truth.
This may be seen at a glance. For if you consent to make
nature absolute as well as contingent — that is, if you make
it be irrespectively of our intelligence, which you do whenever
you reflectively exalt space and time from sensible into rational
quantities — then, of course, you disjoin infinite and finite, God
and man, creator and creature, not only phenomenally but
really ; not only ah intra or in se, but also and much more ab
extra, or by all the literal breadth of nature's extension, and
all the literal length of her duration : so swamping spiritual
thought in the bottomless mire of materialism. For obviously
if you thus operate a real or spiritual disjunction between God
and man, you can never hope to bring about that actual or
literal conjunction between them which Swedenborg affirms in
his doctrine of the Divine Natural Humanity, save by hyposta-
tizing some preposterous mediator as big as the universe and as
ancient as the world. In short, you will be driven in this state
of things spiritually to reconcile God and man, or put them
at-one, only by inventing a style of personality so egregiously
finite or material as literally to embody in itself all nature's
indefinite spaces, and all her indeterminate times.
Thus, according to Swedenborg, sensuous conceptions of
truth — the habit we have of estimating appearances as reali
ties — are the grand intellectual hindrance we experience to
the acknowledgment of a creation in which creator and creature
are spiritually united. Evidently, then, our only mode of exit
from the embarrassments which sense entails upon the intellect,
is to spurn her authority and renounce her guidance. Now the
lustiest affirmation sense makes is to the unconditional validity
of space and time, or their existence in se ; and this means in-
ferentially the integrity of nature, or the dogma of a physical

24 THE SECRET OP SWEDENBORG.
creation. The great service, accordingly, which Swedenborg
does the intellect is, that he refutes this sensuous dogmatizing
by establishing the pure relativity of space and time ; so vindi
cating the exclusive truth of the spiritual creation. I defy
any fair-minded person to read Swedenborg, and still preserve
a shred of respect for the dogma of a physical creation. He
utterly explodes the assumed basis of the dogma, by demonstrat
ing that space and time are contingencies of a finite or sensibly
organized intelligence ; hence that nature, being all made up of
space and time, has no rational, but only a sensible objectivity.
He demonstrates,, in fact, and on the contrary, that nature
rationally regarded is the realm of pure subjectivity, having no
other pertinency to the spiritual or objective world than the
bodily viscera have to the body, than the shadow has to the
substance which projects it, than darkness has to light, or death
to life — that is, a strictlj'- reflective pertinency. The true
sphere of creation being thus spiritual or inward, it follows,
according to Swedenborg, that any doctrine of nature which
proceeds upon the assumption of her finality, or does not con
strue her as a mere constitutional means to a superior creative
end — as a mere outward echo or reverberation of the true
creative activity in inward realms of being — is simply de
lirious. Swedenborg's doctrine then of the Divine Natural Humanity
becomes readily intelligible, if, disowning the empire of sense,
we consent to conceive of nature after a spiritual manner, that
is, by reducing her from a principal to a purely accessory part
in creation, from a magisterial to a strictly ministerial func
tion. There is not the least reason why I individually should
be out of harmony with infinite goodness and truth, except the
limitation imposed upon me by nature, in identifying me with
my bodily organization, and so individualizing or differencing
me from my kind. Make this hmitation then the purely sub
jective appearance which it truly is, in place of the objective
reality which it truly is not, — make it a fact of my natural
constitution, and not of my spiritual creation, a fact of my
phenomenal consciousness merely, and not of the absolute
and infinite being I have in God, — and you at once bring
me individually into harmony with God's perfection. Our

THE SECEET OP SWEDENBOEG. 25
discordance was never internal or spiritual, was never at best
anything but phenomenal, outward, moral, owing to my igno
rance of the laws of creation, or my sensible inexperience of
the spiritual world, of which nevertheless I am all the while a
virtual denizen. Take away then this fallacious semblance of
the truth operated by sense, and we relieve ourselves of the
sole impediment which exists to the intellectual approximation
and equalization of creator and creature, of infinite and finite,
and so are prepared to discern their essential and inviolable
unity. Thus the supreme obligation we owe to Philosophy is to drop
nature out of sight as a real or rational quantity intervening
between creator and creature, and hiding them from each other's
regard, and to conceive of her only as an actuality to sense,
operating a quasi separation between them, with a view exclu
sively to propitiate and emphasize their real unity. In a word,
we are bound no longer to conceive of nature as she appears
to sense, i. e. as utterly independent or unqualified by subjec
tion to man ; but only as she discloses herself to the reason,
that is, as rigidly relative to the human soul, and altogether
qualified or characterized by the uses she promotes to our spirit
ual evolution. IV.
Certainly we have no right after this to attribute to Swe
denborg an obscure or mystical conception of nature. Nature
bears the same servile relation to the spiritual creation that a
man's body bears to his soul, that the material of a house bears
to the house itself, or that the substance of a statue bears to its
form, namely, a merely quantifying, by no means a qualifying,
relation. It fills out the spiritual creation, substantiates it,
gives it subjective anchorage, fixity, or identification, incorpo
rates it, in a word, just as the marble incorporates the statue.
For the statue is primarily an ideal form, affiliating itself to
the artist's genius exclusively, and is only derivatively thence
a material existence. So I primarily am a spiritual form, that
is to say, a form of affection and thought, directly affiliated to
the creative love and wisdom; and what my body does is

26 THE SECEET OF SWEDENBOEG.
merely to fill out this form, substantiate it, define it to itself,
give it consciousness, allow it to say me, mine, thee, thine.
What my body then does for my spirit specifically, nature does
for the universe of the human mind, or the entire spiritual
world; namely, it incorporates it, defines it to itself, gives it
phenomenal projection from the creator, and so qualifies it to
appreciate and cultivate an absolute conjunction with him.
My body reveals my soul — i. e. reveals the spiritual being I
have in God — to my own rude and blunt intelligence ; and
the marble of the statue is an outward revelation of the beauty
which exists ideally to the artist's brain. So nature reveals the
spiritual universe to itself, mirrors it to its own feeble and strug
gling intelligence, invests it with outward or sensible lineaments,
and, by thus finiting or imprisoning it within the bounds of
space and time, stimulates it to react towards its proper free
dom or its essential infinitude in God.
I cannot too urgently point the reader's attention to this
masterly vindication of nature, and the part it plays in creation.
. Creation, as Swedenborg conceives it, is the marriage in unitary
form of creator and creature. For the divine love and wisdom,
as he reports, " cannot but be and exist in other beings or
existences created from itself" ; and nature is the necessary
ground of such existences, as furnishing them conscious projec
tion from the infinite. But let me throw together a few pas
sages illustrative of his general scheme of thought.
" It is essential to love not to love itself, but others, and to
be lovingly united with them ; it is also essential to it to be
beloved by others, since union is thus effected. The essence of
all love consists in union ; yea, the life of it, or all that it con
tains of enjoyment, pleasantness, delight, sweetness, beatitude,
happiness, felicity. Love consists in my willing what is my
own to be another's, and feeling his delight as my own ; this it
is to love. But for a man to enjoy his own delight in another,
in place of the other's delight in him, this is not to love ; for
in this case he loves himself, while in the other he loves his
neighbor. These two loves are diametrically opposed ;' they both
indeed are capable of producing union, though the union which
self-love produces is only an apparent or outward union, while
really or inwardly it is disunion. For in proportion as any

THE SECRET OF SWEDENBORG. 27
one loves another for selfish ends, he afterwards comes to hate
him. How can any man of understanding help perceiving
this ? What sort of love is it for a man to love himself only,
and not another than himself, by whom he is beloved again ?
Clearly no union, but only disunion, results from such love ; for
union in love supposes reciprocation, and reciprocation does
not exist in self alone. Now when this is true of all love, it
cannot but be infinitely true of the creative love ; so that we
may conclude that the divine love cannot help being and existing
in others whom it loves and by whom it is beloved. It is not pos
sible, of course, that God can love and be beloved by others
who are themselves infinite or divine ; because then he would
love himself, for the infinite or divine is one. If this infinitude
or divinity adhered in others, it would be itself, and God would
consequently be self-love, whereof not the least is practicable
to him, because it is totally contrary to his essence."* " In the
created universe nothing lives but God- Man alone, or the lord ;
and nothing moves but by life from him ; and nothing exists
but by the sun from him : thus it is a truth that in God we live
and move and have our being." f " Creation means, what is
divine from inmost to outmost, or from beginning to end. For
everything which is from the divine begins from himself, and
proceeds in an orderly manner even to the ultimate end, thus
through the heavens into the world, and there rests as in its ulti
mate, for the ultimate of divine order is cosmical nature." J
Thus in all true creation the creator is bound, by the fact of
his giving absolute being to the creature, to communicate him
self — make himself over — without stint to the creature ; and
the creature, in his turn, because he gives phenomenal form or
manifestation to the creative power, is bound to absorb the
creator in himself, to appropriate him as it were to himself, to
reproduce his infinite or stainless love in all manner of finite
egotistic form ; so that the more truly the creator alone is, the
more truly the creature alone appears. Now in this inevitable
immersion which creation implies of creative being in created
form, we have, according to Swedenborg, the origin of nature.
It grows necessarily out of the obligation the creature is under
* Divine Love and Wisdom, 47-49. t Ibid., 301.
J Arcana Celestia, 10, 634.

28 THE SECRET OP SWEDENBORG.
by creation to appropriate the creator, or reproduce him in his
own finite lineaments. It overtly consecrates the covert mar
riage of infinite and finite, creator and creature. By the hy
pothesis of creation the creator gives sole and absolute being to
the creature ; and unless therefore the creature reverberate the
communication, or react towards the creator, the latter will inev
itably swallow him up, or extinguish the faintest possibility of
self-consciousness in him. And the only logical reverberation of
being is form or appearance. Being is extensive ; form is inten
sive. Being expropriates itself to whatsoever is not itself ; form
impropriates whatsoever is not itself to itself. Thus in the hi
erarchical marriage of creator and creature which we call creation,
the creator yields the creature the primary place by spontane
ously assuming himself a secondary or servile one ; gives him
absolute or objective being, in fact, only by stooping himself to
the limitations of the created form. Reciprocity is the very
essence of marriage. Action and reaction must be equal between
the factors, or the marriage unity is of its own nature void.
If, accordingly, the creator contribute the element of pure being
— the absolute or objective element — to creation, the creature
must needs contribute the element of pure form or appearance,
its phenomenal or subjective element ; for being and form are
indissolubly one.
It is a necessary implication, then, of the truth of the Divine
Natural Humanity, that while the creator gives invisible
spiritual being to the creature, the creature in his turn gives
natural form — gives visible existence — to the creator ; or,
more briefly, while the creator gives reality to the creature, the
creature gives phenomenality to the creator. In other words
still, we may say, that while the creator supplies the essential
or properly creative element in creation, the creature supplies
its existential or properly constitutive element — that element
of hold-back or resistance without which it could never put
on manifestation. Nature is the attestation of this ceaseless
give-and-take between creator and creature ; the nuptial ring
that confirms and consecrates the deathless espousals of infinite
and finite. In spite, therefore, of its fertile and domineering
actuality to sense, it is as void of all reality to reason as the
shadow of one's person in a glass. It is, in fact, only the out-

THE SECEET OP SWEDENBOEG. 29
ward image or shadow of itself which is cast by the inward or
spiritual world upon the mirror of our rudimentary intelligence.
And inasmuch as the shadow or subjective image of itself
which any object projects of necessity reproduces the object in
inverse form, so nature, being the subjective image or shadow
of God's objective and spiritual creation, turns out a sheer in
version of spiritual order ; exhibits the creator's fulness veiled
by the creature's want, the creator's perfection obscured, or
negatively revealed, by the creature's imperfection. Spiritual
or creative order affirms the essential unity of every creature
with every other, and of all with the creator. Natural or
created order must consequently exhibit the contingent or phe
nomenal oppugnancy of every creature with every other, and
of all with the creator ; or else furnish no adequate foothold or
flooring to the spiritual world.
Nature is thus, according to Swedenborg, an inevitable impli
cation of the spiritual M''orld, just as substance is inevitably
implied in form, i. e. as serving to give it selfhood or identity.
This is her sole function, to confer consciousness upon exist
ence, or give it fixity, by denying it individuality or affirming
its community with all other existence. Nature identifies ex
istence or gives it finiteness, while spirit alone individualizes it
or gives it infinitude. In truth, nature is a pure spiritual ap
parition, having no reality to the soul, but only to the senses.
It exists only to a sensibly organized and therefore limited
intelligence ; and hence, however absolute it appears, it is really
all the while nothing whatever but a ratio or mean between a
finite and an infinite mind. We as creatures, that is, as finite
by constitution, can have, of course, no intuitive, but only a
rational discernment of infinite or uncreated things. We
cannot know divine goodness and truth in a direct or pre-
sentative way, but only in an indirect or representative one,
that is, only in so far as they abase themselves to our natural
level, or accommodate themselves to our nascent sensuous
understanding. And nature is the proper theatre of this stu
pendous divine abasement and accommodation — of this need
ful obscuration, or veiling-over, of the divine splendor, in order
to adapt it to our gross carnal vision. Throughout her total
length and breadth, accordingly, she is a mere correspondence

30 THE SECEET OF SWEDENBOEG.
or imagery of what is going on in living or spiritual realms ;
but a correspondence or imagery which is vital nevertheless to
our apprehension of creative order. For the very fact of our
creatureship insures that we should have remained forever in
cognizant of the creator, and antipathetic to his perfection,
unless he, by condescending to our limitations, or reproducing
himself within the intelligible compass of our own nature and
history, had gradually emancipated our intelligence, and edu
cated us into living sympathy with his name.
Such, concisely stated, are the leading axioms of Sweden
borg's ontology. Creation, spiritually regarded, is the living
equation of creator and creature. But in order to the latter's
attaining to the vital fellowship of the former, he must put
on conscious or phenomenal form, must become clearly self-
pronounced, that so being made aware, on the one hand, of his
own essential and inveterate limitations, he may become quali
fied, on the other, to react spiritually towards the creator's
infinitude. In other words, creation implies a strictly subordi
nate or incidental realm, a realm of preliminary formation, as
we may say, in which the creature comes to self-consciousness,
or the conception of himself as a being essentially distinct from,
and antagonistic to, his creator. The logic of the case is in
exorable. If creation at its culmination be an exact practical
equation of creator and creature, the minus of the latter being
rigidly equivalent to the plus of the former, then it incorporates
as its needful basis a sphere of experience on the creature's
part, in which he may feel himself utterly remote from the
creator, and abandoned to his own resources ; an empirical
sphere of existence, in fine, which may unmistakably identify
him with all lower things, and so alienate him from (i. e. make
him consciously another than') his creator. Thus creation with
Swedenborg, being at its apogee a rigid equation of the crea
tor's perfection and the creature's imperfection, necessitates a
natural history, or provisional plane of projection upon which
the equation may be wrought out to its most definite issues.
Creator and creature are terms of an inseparable correlation,
so that we can no more imagine a creation to which the one
does not furnish its causative element, the other its constitutive
element, than we can imagine a child in which father and

THE SECEET OP SWEDENBORG. 31
mother are not coequal factors, the one conferring life or soul,
the other existence or body. No doubt their relation is a
strictly conjugal one, proceeding upon a hierarchical distribu
tion of the factors ; one being head, the other hand ; one being
object, the other subject ; one ruling, the other obeying. But
their unity is all the more and none the less assured on this
account ; for notoriously the truest objective harmony is that
which reconciles the intensest subjective diversity.
To sum up all that has been said, creation, with Swedenborg,
challenges a subject earth, no less than an all-encompas.sing
heaven ; a natural constitution or body, no less than a spiritual
cause or soul ; an experimental or educative sphere for the
creature, no less than an absolute one for the creator ; a realm
of phenomenal freedom or finite reaction on the part of the
former, no less than one of real force or infinite action on the
part of the latter. In a word, creation means, to Swedenborg,
the creature's spiritual evolution in complete harmony with his
creator's perfection ; but if this be true, and certainly philos
ophy tolerates no lower conception, then obviously creation
demands for its own actuality the natural involution of the
creator, or his complete unresisting immersion in finite con
ditions. Which is only saying in other words, that creation
— being a spiritual achievement of creative power within the
hmits of the created consciousness — involves to the creature's
experience a rigidly natural generation and growth, with root
and stem and flower all complete.

We have now elucidated the logical grounds of the law by
which alone, according to Swedenborg, creation becomes possible
or conceivable, — the law of the creature's finite constitution, as it
may be called, or of his apparent life in himself, in order to his
finding real life in God, that is to say, the law of his phenome
nal or subjective disjunction with the creator in the interest of
their real and objective conjunction. The creator, as we have
seen, is bound, in the interest of the creature's immortal spiritual
being, to endow him with natural or subjective seeming, since
otherwise he would remain destitute of selfhood or identi ty. Such

32 THE SECRET OP SWEDENBORG.
is the creative law. The creature must at least seem to live of
himself — must at least feel himself to be absolute or uncondi
tioned in all the range of his natural appetites and passions, in all
the breadth of his constitutional affections and thoughts — or
else remain utterly void of that natural imagery of God, upon
which all the possibilities of their subsequent spiritual sympathy
and communion are contingent. It is clear that I must exist to
my own consciousness, before I can act or function even ani-
mally ; a fortiori, therefore, before I can function morally or as
a man, i. e. before I can make that appropriation to myself of
good and evil, upon which my conscience towards God, and all
the results of such conscience to my spiritual individuality or
character, are suspended. And what is a necessity for one
man is a necessity for all.
But now let us prepare to scrutinize the exact method of
this grand creative operation as reflected in the facts of conscious
ness, in ofder that we may cease to think of creation as a volun
tary or capricious exertion of irresponsible power, and learn to
conceive of it only as an orderly going forth of infinite love and
wisdom in all the forms of human nature. For this and nothing
less than this it is. Creation, by Swedenborg's showing, is not
that frivolous, irrational event in space and time which men have
hitherto deemed it ; is not that mere arbitrary and ostentatious
parade of the divine power which superstition delights in making
it appear. It is, on the contrary, in its largest sense, a sincere
and stupendous work of redemption wrought by God within the
limits of human nature, by which it becomes gradually freed from
its inherent corruption and death, and progressively invested
with God's own infinity and eternity. Thus low or material con
ceptions of creation in the abstract will be fatal to our understand
ing of Swedenborg's cosmologic doctrine, and the reader will bear
with me if I attempt to mark out the true boundaries of thought
in this direction, or put him on his guard against permitting his
imagination to run away with his reason in estimating the creative
method — the method in which the creator utterly abases
himself to the lowest level of the creature's egotism and cupidity,
in order that he may gradually lift the latter to the otherwise
impracticable heights of his own perfection.
There could be no difficulty in rightly estimating the prob-

THE SECRET OP SWEDENBOEG. 33
lem of creation — it would be perfectly easy, in other words, to
regard it as a strictly rational or orderly achievement of di
vine power — if it were not for the grossly material aspect
which it is the habit of the sensuous imagination to impose upon
the relation of creator and creature. Imagination, enlightened
only by sense, reports an insuperable distance or disagreement
between infinite and finite, perfect and imperfect, between that
which essentially is and that which essentially is not. " How
shall that," we incessantly demand of our owlish wisdom,
" how shall that which alone really is make that which really is
not actually to be ? " It has been the standing puzzle of phi
losophy, since the world began, to ascertain how creation becomes
possible or even conceivable on the hypothesis of the creator
remaining always infinite, the creature always finite. And
the puzzle was a reasonably honest one, so long as science was
incompetent to disclose the true and altogether ministerial or
subordinate part that nature plays in the drama of creation — the
part of a handmaid, not of a heroine. But it is no longer hon
est on the part of our philosophic guides to keep up this mysti
fication, and palm off their own wilful imbecility upon the
simple as a necessity of the intellect itself, when we have in
Swedenborg's doctrine of God's natueal humanity a sufficing
solution of this grand philosophic mystery, a perfect key to the
riddle of creation. The honest desideratum of philosophy —
although philosophy has not always been intelligently conscious
of her desideria — was to discover some point of contact between
infinite and finite, some middle or undefined territory which
should effectively neutralize their envenomed hostility, by
blending what really is and what really is not in the bosom of
its own actual unity. And Swedenborg, as we have seen, has
fiilly supplied this desideratum to philosophy, in his doctrine
of the God-Man, or Divine Natural Humanity — a doctrine
which for the first time sheds upon nature the light of a higher
day, and lifts it out of the vulgar bone of contention it has
hitherto been to the fanatic on one hand and the sceptic on
the other, into a superb majestic hieroglyph of the spiritual
creation, into a frank and luminous mirror of the spotless
ineffable marriage which in invisible depths of being forever
unites the divine and human natures.

34 THE SECEET OF SWEDENBOEG.
Nature, according to Swedenborg, is all that exists, or appears
to he. Its very being is form or appearance ; its total esse is
existere; that is to say, nature is what neither really is nor
really is not, being in truth an actual marriage of the two
which makes what really is appear as if it were not, and what
really is not appear as if it were.* We may say, then, that
nature is the realm neither of being (i. e. love) nor of m)t
being (i. e. self), but all simply of existence (i. e. self-love),
which blends these two factors in the unity of a conscious sub
ject. For love (being) is of its own nature infinitely objective ;
that is to say, it tends to exist or go forth from itself to whatso
ever is not itself, to whatsoever indeed is most opposed to
itself; and it can only so exist or go forth of course in subjective
or created form, in which it may dwell as in itself and com
municate its infinite blessedness. And self (not-being) is of its
own nature infinitely subjective, that is, tends to he, tends to
stay within itself, and subjugate to itself whatsoever is not -itself,
— whatsoever is in the least degree opposed to itself; and it
can only thus he of course, by appropriating objective or creative
substance which freely lends itself to its embraces, and ministers
unreservedly to its lusts. There is no rational escape, as it
appears to me, from Swedenborg's disclosures on this subject.
Love of its own nature, of its own fulness or perfection, tends
to create, i. e. tends not to he in itself, but only in forms cre
ated from itself to which it may thus communicate its own eter
nal felicities. It tends to forget itself, to abandon itself, to
lose or merge itself in whatsoever is not love, but self; just
as self, in its turn, becoming thus incited or vivified, tends of
its proper nature, of its proper want or imperfection, to be loved
infinitely, i. e. tends to seek itself and find itself in whatsoever
is not itself, namely, infinite love. And this reciprocal tendency
of love to be finited by not-love or self, and of self to be infinited
by not-self or love, results logically in the universe of creation
which we call nature.
* If indeed " to exist " or " appear to be " were equivalent to really " being,"
we might call nature, not so much a marriage of what really is to what really is
not, as a compromise of the former in the latter's behalf, whereby the one abdicates
being to the same extent as the other claims it. But this is absurd, for to exist or
to appear to be is not reallj or absolutely to be, bnt only to be relatively to some
thing else J and the creator can endow the creature with any latitude and longitude
of being in this sense, without the sligfitest compromise of his infinity.

THE SECEET OF SWEDENBOEG. 35
Nature accordingly proclaims itself beyond all question that
¦ indispensable tertium quid of which, whether consciously or
not the philosopher has always been in search : that needful
middle-term or neutral ground between being and not-being,
wherein what really is is seen giving subjective being to what
is not ; and what really is not is seen in its turn giving objective
existence to what is.
Nature is thus a purely subjective work of God, "an actual
going forth of creative love by every method of formative wis
dom into every variety of creaturely manifestation or conscious
ness. It is not the objective or spiritual creation, but only the
shadow of itself which that creation necessarily projects upon a
carnal or sensibly organized intelligence ; and it is a sheer in
tellectual insanity to regard it in any higher light. The lion
and the lamb, for example, both exist in nature, but has either
lion or lamb the least title to be esteemed the objective or spir
itual creature of God ? What nonsense to think of such a
thing! If then the lion and the lamb, the serpent and the
dove, the leopard and the kid, the bear and the calf, naturally
exist or appear to be to my intelligence, what is the inference ?
Not that such things spiritually exist or have absolute being in
God, but that they pertain exclusively to the created conscious
ness, having no other function than outwardly to image or rep
resent the things of human affection and thought, which alone
make up the spiritual creation, or are alone objective to the di
vine mind. Our true or spiritual and objective consciousness is
conditioned upon our phenomenal or bodily and subjective exist
ence, so that we are incapable of apprehending interior and spir
itual verities save as they image themselves to us in sensible
forms. None of these sensible things really or spiritually are
and exist ; for really or spiritually God alone is, and man alone
really or spiritually exists from him. But they necessarily exist or
appear to our finite consciousness, to our sensuous intelligence.
Why necessarily ? Because otherwise that intelligence or con
sciousness would be without form and void of substance. My
sensibility and intelligence, my feeling and knowledge, are by
no means absolute possessions of mine ; they do not belong to
me as personally dissociated with nature, and independent of her
resources, but only as I am intimately one with her, only as I

36 THE SECEET OP SWEDENBOEG.
partake her life, or am in organized contact with external things.
They are not faculties which inhere in me objectively regarded,
or as unconditioned upon nature, but only as subjectively regarded,
that is, as rigidly conditioned upon mineral, vegetable, and ani
mal existence, and dependent upon it as the child is dependent
upon the mother's womb. Within the whole range of my sub
jective feeling and knowledge I never for an instant stand aloof
from nature or outside of it, looking down upon it, that is to
say, I am never in the least objective to it. On the contrary,
I invariably stand under it, or inside of it ; I am in fact rigidly
shut up or included in it, and yearn towards its instruction
as devoutly as the child yearns towards its mother's breasts.
In short, nature, so far as my feeling and knowledge are con
cerned, is wholly and intensely objective to me, shaping my sub
jectivity or giving it lavish body just as the mother shapes the
ffuit of her womb, and builds it up or fills it out with her own
ungrudging substance.
Thus by creation I am in myself, in my own right, a helpless
subject of nature, being dependent upon her stringent objectivity
for all that I feel and know, for all that I consciously am and
enjoy. If accordingly nature did not exist or appear to me in
all her sensibly contrasted forms of light and dark, hot and cold,
high and low, hard and soft, rough and smooth, great and small,
strong and weak, beautiful and ugly, artless and cunning, inno
cent and noxious, pleasant and painful, my animal sensibility
would afford no anchorage to my moral instincts, or those ra
tional intuitions of good and evil in human character, upon
which all my subsequent knowledges of spiritual, celestial, and
divine things are of necessity to be moulded. If I had had no
sensible observation of the difference between serpent and dove,
fox and sheep, wolf and lamb, I should lack all basis of dis
crimination in regard to my own rational or moral attributes ;
all ground for my subsequent recognition of myself as a moral
agent, or for that discrimination of men into good and evil,
true and false, wise and simple, by which our conception of
moral existence or human unity is generated. If my senses
did not familiarize me with the treachery of the serpent na
ture and the innocence of the dove nature — if, in short, my
sensible experience did not furnish my rational understanding

THE SECRET OP SWEDENBORG. 37
with a complete livery or symbolism of abstract human nature,
with an infinitely modulated key wherewith to unlock all the
secret chambers of the human heart, all the infinite possibilities
of character among men — I should be forever destitute of mor
al perception, should never be able in thought to attribute good
and evil, truth and falsity, either to myself or others ; because
thought is impossible without language ; and language derives
all its substance or body from things, or the contents of our sen
sible experience.*
Such is Swedenborg's idea of nature, and the relation of
strict subservience it bears to our mental development. He
regards it as a mere though exact and copious hieroglyph of
spiritual existence ; a living inventory, so to speak, or exquisite
picture-language, revealing all the otherwise ineffable mysteries
of that marriage of the divine and human natures which alone
constitutes the spiritual creation. It is a literal record, a faithful
correspondence to sense, of whatsoever rationally befalls the
intercourse of infinite creator and finite creature in inward
invisible depths of being ; so that if we once attain to an ade
quate doctrine of nature, or a just intellectual insight of the
stupendous rational uses she subserves, we shall possess an in
fallible clew to all spiritual problems.
In short, Swedenborg holds nature to a strict and abject
revelation of the creative perfection, and utterly denies it all
substantive functioning. Only, as all the life of nature culmi
nates in the human or moral form, so nature as a divine revela
tion becomes of necessity complicated with man's historic evolu
tion ; and it is not until history consequently has attained to its
apogee in the advent of human society or brotherhood upon the
earth, that nature is able at last to justify her apocalyptic, pre
tension, and vindicate the infinite goodness, truth, and beauty
which have always lain concealed under our native egotism, lust,
and vanity.
But we must not anticipate our subject.
* Language is an instinctive manifestation of mind or spirit in nature. It is the
instinctive effort of the human mind to reproduce itself — to realize its own sole
unity — in the universality of nature's phenomena.

38 THE SECEET OF SWEDENBOEG.

VI.

It is easy to see that a reader unused to the line of thought
here exposed may conceive it liable to a charge of pantheism.
But it will be quite as easy to show that there is no real ground
for such an imputation. What is the essence of pantheism ?
It consists in making creation a direct, not a redemptive process
of the divine power ; in making the creature continuous, as it
were, from the creator. That is to say, it denies him the very
boon of natural or subjective identity, upon which, according to
Swedenborg, his spiritual or objective individuality is inevitably
conditioned ; and so leaves his creation, in any honest sense of
the word, as completely indeterminate or unavouched, and in
deed unattempted, as the generation of a child would be, which
claimed a paternal or causative action, but disallowed a maternal
or constitutive reaction. Thus Hegel bases his ontology upon
the identity of being and nothing, i. e. he makes being (the
creator) a logical evolution of not-being (the creature) : so that
creation is no actual vivification of the created nature by the
creator, whereby the creature's spiritual or individual conjunc
tion with the creator becomes assured, but is on the contrary a
grossly illusory appearance whereby the creator, under cover of
a creaturely disguise, attains himself to subjective consciousness,
and leaves his creature proportionably defrauded. He thus
utterly falsifies, or degrades into childish make-believe, the great
fact of a natural creation which is fundamental to Swedenborg's
scheme of thought ; for he interprets what appears to be crea
tion into the so-called creator's essential incapacity to be himself,
without a perpetual fillip from the so-called creature. He con
cedes, of course, a quasi reahty to the creature ; but as, upon his
theory, the creator himself is no objective but a purely subjective
or selfish style of being, so he cannot really exist or go forth
from himself in lower subject forms ; and the crea;ture conse
quently remains void, not only of real objectivity, but of true sub
jectivity as well. Like all pantheists or idealists, Hegel commits
the common but abject blunder of invariably olyectifying. to his
own imagination the contents of consciousness, or what after all is
only the subjective side of existence ; and hence regards the pre-

THE SECEET OP SWEDENBOEG. 39
tension of the me as absolute and not contingent. And knowing
but one legitimate absolute — but one real objectivity — he does
not hesitate a moment to run all phenomenal individuality into
that, so making the creative process to mean henceforth, not the
orderly and fruitful marriage of the creative and created natures
in every form of social and aesthetic action, but a peevish, snarling,
and bewildered muddle of the two in a hopeless effort to escape
from each other's grasp, or accomplish each other's extinction.
No doubt if Swedenborg set out from similar intellectual data
to these, he would not be long in reaching a similar result. But
his intellectual principles run strikingly counter to those of
idealism or pantheism. That is to say, the me or subjective
element has not the slightest claim, in his hands, to the finality
or absoluteness which superficial observers ascribe to it. He
maintains, on the contrary, its essential contingency to a higher
outlying objectivity, or makes its total reality lie in the use it
promotes to such objectivity. He has no trouble, accordingly,
in demonstrating the unimpeachable veracity of our natural
consciousness, since he makes it a necessary implication of God's
objective work in creation ; an indispensable means to an eternal
spiritual conjunction of creator and creature, and hence itself
instinct with infinite love and wisdom.
And yet, though Swedenborg is no pantheist — though his
doctrine of the Divine Natural Humanity betrays no lurking
taint of idealism, but sturdily repugns all commingling and con
fusion of infinite and finite, creator and creature, in creation —
it must be owned, as we have already intimated, that he has
done almost nothing himself to help out the logic of the situa
tion, and evidently considers his duty to the reader discharged
by simply affirming the situation itself. Nor is any one entitled,
as I conceive, to take up the least quarrel with him on this
score ; for his purpose in writing was not synthetic or inductive,
but purely analytic or deductive. It was not to argue princi
ples, but simply to state and illustrate them by facts of experi
ence and observation, leaving the reader to do the needful
argumentation for himself according to the wants of his heart
and the measure of his understanding. And the reason of this
reserve is palpable. For I cannot remind the reader too often
for his own advantage, that Swedenborg was all simply a seer,

40 THE SECEET OF SWEDENBOEG.
and in no sense a dogmatist or " thinker." That is to say, the
grand truth he reports to us — the truth of God's natural hu
manity — is neither a truth of sense hke pleasure and pain, nor
a truth of science like equality and difference, nor yet a truth
of conscience like good and evil, but exclusively a truth of life
or spiritual perception : of which therefore no one can ever
become convinced by any amount of reasoning, but only by a
process of the strictest inward growth or refinement. " What
you call nature " — says Swedenborg in effect — " what you
call nature, and suppose to be infinite in extent and eternal
in duration, has really no existence in itself, but is a pure super
stition of our ignorance and folly ; all that is real about it being
the providential use it promotes as such superstition to our self-
consciousness. It has an apparent truth in itself, a truth to our
senses, but it is void of absolute truth, being a sheer accommo
dation or concession of the divine love and wisdom to our spir
itual fatuity. If accordingly we now saw with spiritual instead
of carnal eyes, we should no longer discern this dead immova
ble nature, but see in the place of it an infinite Man, instant
creator and redeemer of all men, carnally crucified no doubt
and buried from sight under all the hallucinations of our native
selfishness and conceit, but spiritually resurgent and shining
forth as a risen sun in every reality of our social or regenerate
experience and activity."
And how could any mere logical skill avail to make a doc
trine so shocking to prejudice — in fact so intellectually revolu
tionary — as this, acceptable to minds unprepared by living
culture to receive it ? But though one may not hope to convey
the vital truth of the doctrine to the understanding of another,
as you would convey a mathematical formula to his memory, it
may nevertheless be quite within one's competence to dissipate
some of the prominent fallacies and fantasies which hinder its
reception. And this humble funotion I shall now, to the best
of my ability, endeavor to discharge.

VII.
Let us begin by rightly interpreting to ourselves the nature
of the selfhood which God is said to give us, as the condition of

THE SECEET OP SWEDENBORG. 41
our perfect spiritual fellowship with himself. That is, let us be
sure to view it as a composite, not a simple, phenomenon ; as a strict
fact of conscience indeed primarily, and only by inference or
derivation thence a fact of science. We read in the book of
Genesis that " God created man in his image ; in the image of
God created he him ; male and female created he them." Now
the composite character here ascribed to human nature in the
abstract — for as yet, according to the record, no concrete man
existed upon the earth to till the ground, Adam, much more Eve,
being still unformed — must be determined of course by what
it is said to image, namely, the creative perfection. Man is by
creation an image of God, and as such image he is both male
and female. What connection is there between these two facts ?
What justification, in other words, does the creative perfection
afford to this alleged duality in the creature ? Swedenborg
is full of instruction on this point to every one who has caught
a glimpse of the profound spiritual or philosophic meaning which
underlies the mystical letter of revelation, and I beg my reader's
attention while I seek to reproduce it.
The origin of all created existence, according to Swedenborg,
as we have already seen, is infinite or perfect love : meaning by
that, a love so essentially unlimited by selfish or prudential re
gards as to be spontaneously creative. An infinite or perfect
love, by his showing, is a purely objective love, i. e. it is so
intent upon the blessing of others as to be utterly indifferent to
self. It is a love so essentially untainted with subjective ends
as to find its supreme felicity in communicating itself to others
created from itself, in whom it may be and forever abide as in
itself. But obviously a love of this infinite quality implies a propor
tionate wisdom to carry it out. For it can never realize itself
in action, save by vivifying the nature of the creature in a man
ner so absolute or thorough, as to make him seem to himself
an unquestionable subject of nature, and lead him therefore
instinctively to revolt at the imputation of direct creatureship.
And what infinite skill or address is requisite to accomplish such
a result ! What an infinite wisdom, what a stupendous order,
must the universe of existence exhibit, in order that the creature
of God may find himself there without a risk of mistake or mis-

42 THE SECRET OF SWEDENBOEG.
conception ; may arrive at a form of consciousness so definite
and absolute, as to defy the faintest suspicion in his mind of the
real truth of the case, and leave him on the contrary so compla
cently self-poised as to render him an eternally fit subject of
God's spiritual indwelling !
Our own love, finite and imperfect as it is, illustrates, in its
way, the hierarchical adjustment here alleged between the di
vine love and wisdom. Our love is practically true and perfect,
just as its action is guided by intelligence, by a judicious esti
mate of the wants of those we love. I may love my friend
with what seems to myself a pure love ; but if I am not previ
ously well informed in the nature of my friend and the needs
that illustrate it, my love will go forth in very unwise acts, and
probably do him more harm than good. Just so of the divine
love. It would be utterly incapable of realizing itself in action,
unless it were methodized by a proportionate wisdom, based
upon an unflinching experimental acquaintance with the nature
of those whom it would serve. Were it not thus methodized,
thus schooled or guided, it would of course flow forth blindly or
without measure, in utter indifference to any faculty of reaction
and hence of reception on the part of its objects, and would
consequently deluge or drown out under its merciless insane
floods the very seeds it was intended to fertilize. The divine
love then glorifies itself — i. e. avouches its essential perfection
as love — by embodying itself in the lineaments of a perfect
wisdom — a wisdom so intimately conditioned upon, or bound up
with, the nature of those to whom its activity is addressed, as to
be necessarily formative of it.
Understand me. The nature in question is confessedly a
created one. That is to say, it is in itself sheer and absolute
naught, being dependent for whatsoever appearances of life it
exhibits upon a wholly gratuitous quickening received at the
divine hands. Practically then, or at bottom, the divine wis
dom is only the divine love manifesting itself in creaturely form ;
existing or going forth in the endlessly diversified lineaments of
the created nature ; endowing its creature with an apparently
absolute selfhood, with a seemingly unconditioned consciousness.
It is in fact the creative love alienating itself from itself in the
interest of the creature's identity. Swedenborg accordingly

THE SECEET OF SWEDENBOEG. 43
always calls wisdom or truth the manifestation which the divine
love makes of itself in creation ; the inevitable existere (going-
forth) of the infinite uncreated esse in the nature of its own
finite creature ; hence the middle-term, matrix, mould, or means
by which the creative love energizes the spiritual creation, or
brings forth results every way congruous with its own infini
tude. There is clearly no escape for the creative love from the obli
gation here imposed, short of renouncing its infinitude. If it
would give itself unstintedly to the creature, if it would make
itself over to him in the plenitude of its own resources, it must
first of all give him subjective identity or projection from itself.
The creature is in himself or by nature simply zero ; and if
therefore the creative love would communicate itself with all
its unimaginable potencies and felicities to him, it must first
of all quicken him within all the compass of this natural destitu
tion of his, and so afford him a true ground of consciousness
adequate to all the needs of his ultimate spiritual renovation, or
reaction towards the creator. Thus our natural self-love and
worldliness must inevitably degrade the creative wisdom to our
own level, must infallibly impose upon it the aspect of " a man
of sorrows and acquainted with grief." But surely no blame
can by possibility attach to us on this account, since we are not
our own creation, but God's. On the contrarj', only a higher
glory accrues in this way to the creative name, which cheerfully
encounters all possible opprobrium, in order that the creature
who is unconscious of the love which thus humbles itself to his
service may thereby at least come to self-consciousness, and in
that acquisition possess the pledge of his eventually perfect spir
itual conjunction with the creator.
All this, I repeat, is an obligation of the creative love growing
out of its own perfection. That love cannot become truly op
erative — that is to say, it cannot realize its own majestic spir
itual ends — save in so far as it actually vivifies the nature of
the creature ; and to vivify the nature of the creature means
to quicken his absolute and essential want or finiteness in a
manner so ungrudging, as that he may feel an instinct of life
within him, or claim to exist by simple right of nature, as it
were, and without any direct divine interposition. In carrying

44 THE SECEET OF SWEDENBOEG.
out this obligation the creative love undergoes of necessity the
utmost obscuration or humiliation. For how shall it succeed in
quickening our finite nature — in vivifying with its own un
stinted substance our yawning and rapacious appetites and pas
sions — without ipso facto assuming the responsibility of our
natural infirmities, sufferings, and griefs, without for the time
being taking upon itself the burden of all our iniquities, trans
gressions, and sins ? Thus it is by no means in itself that the
creative goodness incurs humiliation, but only in us ; that is to
say, in its manifested aspect, or as it is reproduced in created
form, and submits to be reviled, persecuted, and crucified at the
will of its own dependent but wholly unconscious, incredulous,
and ungrateful offspring. In short, it experiences no humilia
tion in its own essential or absolute character as love or good
ness, but only in its existential or contingent aspect as truth, the
truth of form or appearance it takes on in our natural vivifica
tion. It is humiliated in us exclusively, at the hands of our
essential shabbiness and imperfection, our native egotism, tyran
ny, and lust. It is, however, a humiliation none the less real
and necessary on that account, since our creation, or coming to
natural consciousness, is inexorably conditioned upon it ; and
without it we should have missed all those capacities of spiritual
life to which that consciousness furnishes the indispensable an
chorage. ¦
We can now see o'tir way very clearly, I think. For evi
dently the creative wisdom, in going forth into actual manifesta
tion, or descending into created form, must be above all things
else solicitous to guarantee the integrity of the creature's con
sciousness, or dike out his personality against any chance leak
age (endosmosis) of the infinite divine substance. The crea
ture, regarded on his natural side, incurs no danger but from
the creator, in whom he lives and moves and has his being, and
who might, accordingly, if his love had the slightest subjective
infirmity, or were in the least conceivable degree debilitated by
a regard to self, incontinently drown him out at any moment.
Thus the creator is bound by the interest of his own good-name,
steadfastly to abjure every incursion into the creature's territory,
diligently to withhold himself from all interference with the
creature's consciousness, let its actual untried issues be what they

THE SECEET OF SWEDENBOEG. 45
will ; though they should plunge him, if need be, into the em
brace of death and hell. To be created means, so far as the
creature is concerned, to attain to subjective identity, to be sep
arated from the infinite by becoming his own finite conscious
self; and as nature is the exclusive medium of this creaturely
experience, so no matter to what universality of dimensions na
ture enlarges us, our finite consciousness will never be enfeebled
but only strengthened thereby, while our sensible remoteness
from the infinite will be all the while most agreeably caressed,
soothed, and flattered. But let the least ray of the infinite sub
stance penetrate the deep divine darkness of our finite con
sciousness — the dense divine obliviousness upon which that
consciousness is moulded, or out of which it is fashioned — in
stantly the total heat and light of our life vanish, and nature,
with all her wealth of unnumbered worlds, shrivels from sight
like a scroll in a furnace.
Now the armor of proof in which the creative wisdom arrays
the created consciousness, in order to guard its integrity, is con
cisely hinted to our perception when we are told that " G-od
creates man male and female" : the male in this collocation being
the grand cosmical or unconscious man designated by the latin
word homo, and embracing the entire realm of physics from the
lowest mineral up to the highest animal form of existence ; and
the female being the petty domestic or conscious man, desig
nated by the latin word vir, and embracing the entire realm of
our free and normal historic evolution.* For by this concise
statement is signified that the creator endows his creature with
an essentially finite genesis, or suspends his self-consciousness
upon a strict equilibrium between the element of identity or
universality in his nature, and that of difference or individual
ity ; between the element of force or necessity, and that of free
dom or contingency ; between the interests of the broadest
humanity in short and those of the narrowest conventional vir
tue. And surely nothing can so effectually separate creature
from creator as his subjection to this finite experience. For in
* It is the identical contrast which is expressed by the antagonism of Nature and
History, and by the terms " physical or organic " and " moral or voluntary " life,
applied to man. The same contrast enlivens the graduated meaning we attach to
the phrases a humane and a virtuous man.

46 THE SECRET OP SWEDENBORG.
the creator love and wisdom, heart and head, force and freedom,
justice and mercy, universality and individuahty, are one and
inseparable, and it is only in the creature that the two principles
are found in envenomed mutual hostifity, being held both alike
in rigid abeyance to that purely empirical reconciliation with
each other, which is signified by the social destiny of the race.
Here then, at last, we have it. To be created male and
female is to have a finite genesis, is to be conscious of one's self
as the neutrality or indifference of two forces as wide apart as
zenith and nadir, or heaven and hell. And to have a finite gen
esis is to be only an image of God, and consequently to stand in
subjective antagonism to him, as the image necessarily stands in
subjective antagonism to its original. Man is the image of God
only as finitely constituted, i. e. when the fire of self-love in
his nature disputes the sway of universal love ; and this is to he
completely undivine, is to be the exact logical opposite of God.
The image of God is a projection of the divine personality or
character on some foreign substance. It is not God, but only
what God appears to be in a form of opposition to himself, i. e.
in created form. It is by no means what he is in himself; on
the contrary, it is precisely what he is not in himself, but exclu
sively in others created from himself. To be God is to be essen
tially infinite, i. e. it is to be love without any alloy of self; a
love that invariably loses itself in its object. To be an image
of God, on the other hand, is to be essentially finite, i. e. it is
to be love upon a basis or background of self; it is to be self-
love in fact, a love that invariably seeks itsejf in its object. My
love is organic, therefore passionate or coerced, leading me to
subjugate all that is objective to me to the compass of my own
subjectivity. The divine love is inorganic, and therefore free or
unimpassioned, tending evermore to the enfranchisement of its
proper objects from itself, or the investing them with their own in
alienable subjectivity. In a word, the one love is altogether ac
tive or creative, the other altogether passive or reactive. And
the whole problem of creation being to find a wall of partition be
tween infinite creator and finite creature which shall be practically
impervious or inviolable, nothing offers so clean and complete a
solution of the problem as to find the created consciousness itself
constituting that wall : the creature confessing himself no direct

THE SECEET OP SWEDENBOEG. 47
or living presentation of the divine perfection, but only and at
best an indirect or negative re-presentation of it ; only and at
best an inverse subjective form and dead image of it.
VIII.
And now let us sum up all that has gone before, in prepara
tion for what remains behind.
Man is the true creature of God, the creation of a really infi
nite love and wisdom. But the creature of God, regarded in
himself or subjectively, must either be nothing — in which case
creation, in any honest sense of the word, is impossible, being
swallowed up of a remorseless idealism — or else he must be the
total and exact opposite of his creator. For it is contrary to
the creative perfection to conceive any existence as possible,
which in itself or subjectively simulates that perfection.
Do I mean then to say that the creature of an infinite power
is shut up to an eternal subjective antagonism with his creator ?
Unquestionably, if that subjectivity be a purely natural one or
end with itself; that is to say, unless his nature undergo some
modification at the creative hands, by lending itself to his
subsequent spiritual redemption. The strict logic of the case
forbids any other conclusion, under penalty, of vitiating the in
tegrity of creation. If any two notions are radically opposed
on their subjective side, it is those of creator and creature. Ob
jectively, or in creation, creator and creature are one and undis-
tinguishable. But in their subjective aspect nothing can be so
intensely antagonistic to the conception of a creator as that of
a creature. To create is one thing, to be created is the total
and exact opposite of that thing. For what is one's nature as a
creature ? It is abject want or destitution. To be created is to
be void of all things in one's self, and to possess them only in an
other ; and if I am the creature accordingly of an infinite cre
ator, my want of course must be infinite. The nature of a thing
is what the thing is in itself, and apart from foreign interference.
And evidently what the creature is in himself and apart from
the creator is sheer nothingness, that is to say, sheer want or
destitution, destitution of all things, whether of life, of existence,
or even of being. So that to give the creature natural form or

48 THE SECEET OF SWEDENBOEG.
selfhood, is merely to vivify the infinite void he is in himself;
is merely to organize in living form the universal destitution he
is under with respect to the creative fulness.
I attempt no apology, accordingly, for Swedenborg's doctrine
on this subject, but applaud it with all my heart. I perfectly
agree with him that redemption and not creation avouches the
proper glory of the divine name. Creation is not, and cannot
be, the final word of the divine dealings with us. It has at
most a rigidly subjective efficacy as affording us self-conscious
ness, and not the least objective value as affording us any spir
itual fellowship of the divine perfection. To be naturally created
indeed — to be created an image of God — is to be anything ex
cept a spiritual likeness of him. The law of the image is sub
jectively to invert the lineaments of its original, or reflect them
in so negative a form as that the original shall be wholly lost
sight of in itself and the image alone appear ; all that is light in
the one being dark in the other, and vice versa. And to be
spiritually like God is inwardly to undo this subjective inversion
of the divine perfection to which we find ourselves naturally
born or created, and put on that direct or objective presentation
of it to which we are historically re-bom or re-created. The
difference between the two states is the exact difference between
bondage and freedom, between being a servant and being a son.
So that if our natural creation were not strictly subservient to
something infinitely superior to itself, we should remain forever
at a hopeless though unsuspected spiritual remove from God.
Creation necessarily, as we have seen, involves the creator
and obscures his perfection, in the exact ratio of its evolving the
creature and illustrating his imperfection. Unless therefore the
creature himself reproduce the creative infinitude concealed in
his nature, it must be forever obliterated from remembrance.
The bare fact of his creation stamps him in himself, or on his
subjective side, the utter uncompromising enemy of his creator ;
and unless he can in some way react upon himself, or rise above
his natural level, the level of his proper subjectivity, that enmity
must remain forever unappeased. And this capacity of reaction
in the creature is precisely what his natural division into male
and female provides for, in rendering him both objective and
subjective to himself; in permitting him to be in himself both

THE SECEET OF SWEDENBOEG. 49
the proper object and the proper subject of his own activity.
The creative love as we have seen, the love of creator to creature,
is essentially infinite, as being without any taint or drawback of
self-love. And the created love, the love of creature to creator,
is essentially finite, being a pure love of self, untinged by any
love to the neighbor. If then the creative wisdom can inwardly
so attemper the created nature, as gradually to bend this subjec
tive love of the creature, or supreme regard for himself, into an
objective love or supreme regard for society, the creature will,
ipso facto, become unclad of his native corruption, and clothed
upon with his creator's health. And it is, I repeat, exclusively
to provide for this great contingency that the creature is created
both male and female ; that is to say, both organic and func
tional, static and dynamic, generic and specific, physical and
moral, cosmical and domestic, universal and particular, public
and private, outward and inward, common and proper, objective
and subjective. Por the reciprocal opposition of these elements
is so great as to leave them finally no choice but marriage;
that is, such a hierarchical adjustment of their conflicting claims
as may render them fi'eely prolific, or forever fuse them in the
unity of a new nature. This spontaneous marriage of man as
man with woman as woman — or, what is the same thing, of
the objective and subjective, or physical and moral, contents of
human nature — is what is meant by society, which is the con
summation of human destiny. This marriage is prolific of an
entirely new self-consciousness in man ; amounts, in fact, to that
new creation of God for which the dumb earth has so long
groaned and been in inward unintelligent travail ; that divine
resurrection in our flesh which will ally us no longer negatively
or inversely, but positively and directly, with infinite power,
peace, and innocence.
What is legitimately meant by the selfhood or subjectivity
which God is said to give us ought now to be clear. No sensible or
material thing is meant, no outward and visible quantity what
ever, but solely a fact of inward life or consciousness due to the
essential marriage which exists in creation between creator and
creature. We mean by it that inward sense of freedom and
rationality which we enjoy as men by virtue of God's unstinted
indwelling in our nature, and without which we should soon
4

60 THE SECEET OP SWEDENBOEG.
forfeit every vestige of the human form.. Selfhood, personality,
is not anything which you can sensibly discern, or reduce to
mathematical measurement, for it is a fact of life or conscious
ness exclusively, and the mathematics deal only with facts of
existence or sense. Nothing in the least explains it short of the
creative truth, the truth of the divine natueal humanity, which
teaches us that what God creates is no mere pictured or sculptured
reality, like the works we glory in ; nor yet any mechanism,
like the clocks and steam-engines which exercise our maturer
genius ; but a purely living or conscious form, which freely or
of its own nature reacts to his inspiration, and reproduces in
negative or inverse imagery every feature of his perfection. No
doubt the creature, taught by his senses, denieS this great truth,
or separates himself to his own thought in a very vital manner
from the creator. But all this is a childish illusion on the crea
ture's part, due to his native ignorance and imbecility in spir
itual things ; the real truth of the case being all the while, that
when he feels himself to be most absolute and independent, he
is then precisely the most abject puppet or dependent creature
of the creative wisdom.
This fact that the creature, by virtue of his native arrogance
and stupidity in divine things, inflates himself to absolute dimen
sions, ought not to ¦ challenge the serious intellectual homage
which philosophers are wont to accord it. In fact, philosophy
has been fed hitherto upon excrementitious food. Men have
always and everywhere so persistently defiled their infantile
simphcity and innocence, in eating of the tree of finite knowl
edge, as really to fancy themselves the source of their own
good and evil, and hence to exhibit states of alternate elation
and despair towards God, which reflect the gravest discredit
upon his stainless name. And what could philosophy do, having
no higher testimony to appeal to, and disdaining the light of
revelation, but accept this garbage of the moral or subjective
consciousness as final or absolute, and proceed to live upon it
as upon so much celestial manna ? But the data of the moral
consciousness are a ghastly mockery of celestial truth. The
angel, according to Swedenborg, is so far from cherishing his
moral consciousness, or attributing the good and evil he is made
aware of in his own bosom to himself, that he habitually refers

THE SECEET OP SWEDENBOEG. 61
the former to the lord,, and the latter to evil association. He
is invariably described by Swedenborg as being utterly unwill
ing to appropriate to himself the least particle of good or of
evil ; because he finds that just in proportion as he does so he
forfeits his inmost essential peace and beatitude. He is un-
feignedly averse to claiming any selfhood or personality of his
own ; unfeignedly averse to credit himself with the least sub
jective discrimination from the most wanton imp of satan. For
the heavenly atmospheres, as Swedenborg reports them, are so
instinct with objective use, are so inspiriting to every form of
productive action, that every one who respires them becomes
liberated from his finite ties, and actively associated with the
infinite power and loveliness. And how shall minds thus en
larged by contact with the real substances of the world dimin
ish themselves again to the purely figurative and fallacious
dimensions of the moral or subjective consciousness ? Do men
who have known at last what life truly is relish it so little as
to revert deliberately to death ?
Bear diligently in mind, then, that our natural creation is a
purely spiritual operation of God, and that space and time, which
to our silly thought seem so essential to it, are, on the contrary,
sheerly existential to it, as abasing it to the level of our sensu
ous cognizance. They have nothing whatever to do with our
creation in the way of involution, but only in that of the most
reverent and obedient evolution. It involves them as the ex
pressive symbols, as the patient pliant vassals, of human affec
tion and thought ; while they, in their turn, assiduously evolve
it, as having no primary pertinence to themselves, but only to
the sovereign form of man. Thus our natural creation, truly or
spiritually regarded, claims the dew of eternal youth. It is as
fresh and vigorous now, at .this day and in this land, as it ever
was in the virgin heart of Eden, under suns whose heat and
light have been myriads of years extinct.
IX.
I do not see how the least doubt of my meaning can now
survive, when I talk of God's giving us natural selfhood or sub
jective identity. For it is plain, that I mean to allege no out-

62 THE SECRET OP SWEDENBOEG.
ward and finite, but an inward and infinite, giving on his part ;
in fact, just that complete surrender of himself to us, in the
plenitude of his perfection, which constitutes our natural creation,
or is equivalent to our being vivified by him in all the height and
depth, and length and breadth, of our native oppugnancy to him.
This is the only true or philosophic conception of creation,
namely, the' abandonment of yourself to what is not yourself
in a manner so intimate and hearty, as that you thenceforth
shall utterly disappear within the precincts of its existence —
shall become phenomenally extinct within the entire realm of its
personality — while it alone shall appear to be. For example,
you are sometimes said, in popular parlance, to create the prod
ucts of your genius, say a statue. Now your creative action
here restricts itself to the ideal form of the statue, its material
substance being already supplied to your hand in nature. Ac
cordingly, just in proportion as your statue is faultless in point
of art — which means, just as its opus subjugates its materies,
just as its base earthly substance becomes indissolubly wedded
with, or glorified into, ideal form — will your creative power
avouch itself, and the perfect work swallow up the personality
of the workman. Just so with the divine creation. It is an
utter, total, unstinted self-abnegation (as it must always appear
to our selfish intelligence) on the part of the infinite love,
whereby the creature being naturally vivified or made to appear '
as if he had life in himself, and thereupon freely avouching him
self the impassioned enemy of the divine infinitude, the creator
is seen frankly acquiescing in such enmity as his only suitable
or worthy ground of action, and proceeding at once to vindicate
his proper power by converting this created evil and falsity into
a good which shall be infinite, and a truth which shall be abso
lute. Perhaps what I said just now about creation always and of ne
cessity appearing to our eyes to be a self-denying operation of
the divine love, may strike the reader as still unproved. Let
me then briefiy try to make good to his understanding the
ground of this proposition.
When we call God's love infinite or perfect, what do we mean
by that predicate ? No doubt we mean something essentially
congruous with the subject, and the subject of the predicate

THE SECRET OP SWEDENBOEG. 53
being love, we can only mean of course in calling it infinite or
perfect, to allege that it is a love without any alloy of self; that
it has no subjective ends ; that its aims are altogether objective,
or tend to the aggrandizement of whatsoever is not itself. Now
we can claim no intuitive knowledge of such love as this, but
only a reflective one. For we are naturally prone to love our
selves primarily, and our neighbor derivatively, so that if any
conflict of interests diversify our intercourse, it costs us a strong
effort of self-denial to do him justice. In this manner self-deni
al, self-sacrifice, has become to our minds the symbol of pure
love — love disengaged from sense and putting on spiritual attri
butes. In proportion as our love is void of passion or claims an
active quality, it involves an element of self-abasement, or dis
owns all subjective and acknowledges only objective ends. No
toriously the purest form of passion known to us is a mother's love
for her child. And the reason is that there is ordinarily far more
of spontaneity in it than in any other passion ; that it habitually
exhibits a greater degree of self-forgetfulness. And this being
the case — namely, that the divine love is the pure love it is
because it is unimpassioned, or has no selfish ends, being wholly
addressed to the blessing of whatsoever is most remote from and
opposite to itself; while ours, on the other hand, is the impure
thing it is, because it is a merely organic or passionate love, being
addressed to selfish ends, that is, to the aggrandizement of such as
are in relations, not of remoteness and opposition to ourselves,
but only of nearness and agreement — it is at once evident
that the divine love must either remain wholly unknown and
impracticable to us, or else must reveal itself in finite imagery,
in lineaments adapted to our sensuous intelligence, and so alone
find its chance of awakening our responsive sympathy.
This was all I meant in saying that the creative love must
always wear a self-denying aspect to our natural understanding.
The obligation grows out of the inevitable ignorance and inex
perience we are under by nature in divine things ; and unless
therefore the creative wisdom tenderly accommodated itself to
these natural exactions, we should remain dead to the faintest
possibility of spiritual life.
But now that I have made this explanation, let us pre
pare for a new aspect of our subject, and begin looking at

54 THE SECRET OF SWEDENBOEG.
creation no longer in its strictly universal or generic aspect, as
a descending movement of the divine life in man, but in its par
ticular or specific aspect, as an ascending movement of that life.
Hitherto we have been more intent upon the statics of creation
than its dynamics. That is to say, we have been looking too
exclusively at nature, mineral, vegetable, and animal, as serving
to give the creature selfhood or subjective identity, which is a
conscience of alienation from (otherness than) his maker. But
our attention is due in at least an equal degree to history also,
as an emphatic counter-movement to nature in the interest of
the creature's spiritual freedom or individuality, whereby he
reacts against this finite impulsion, and seeks to reunite himself
with the infinite. Nature is a centrifugal movement of the cre
ative providence, whereby the creature becomes projected or
set off to his own consciousness from the creator, by all the
breadth of mineral, vegetable, and animal existence. History
is an answering centripetal movement of the same providence,
whereby the creature becomes gradually lifted out of his min
eral, vegetable, and animal thraldom, into properly human pro
portions, or endowed with conscience. And creation conse
quently would be very inadequately conceived by us, if we
should slight either of these majestic and coequal factors, either
nature or history. They are both alike essential to the concep
tion, nature as symbolizing its finite maternal side, history its
infinite paternal one ; nature as supplying the generic element,
the element of identity in the creature which makes him objec
tive to himself, or furnishes the fixed immutable ground of his
consciousness, and history as supplying the specific element,
the element of individuality in the creature, whieh makes him
objective to God, or invests him with moral character, i. e.
with a conscience of good and evil, and so furnishes the free,
contingent, movable ground of his consciousness.
Let the reader diligently note the force of what has here
been said. Nature and history are both alike and most strictly
mvolved in the philosophic idea of creation, and they have them -
selves no other function than sedulously to evolve it. It is im
possible that creation should really take place, save in so far as
it takes place actually. In other words, the creature can possess
no real or absolute being in God, save in so far as he possesses

THE SECEET OP SWEDENBOEG. 55
actual or phenomenal existence in himself And any creation
therefore would pronounce itself palpably inchoate, which should
pretend to establish the creature's derivative being upon any
other basis than that of his own underived form, or avouch his
spiritual individuality by any other evidence than that of his
natural identity. Thus nature and history are both alike neces
sary portals of the true or spiritual and eternal world ; but they
are nothing more than portals, and furnish no glimpse, save in
the way of inverse correspondence, of the interior things belong
ing to it. They are both alike an inevitable preliminary matrix
or mould of God's spiritual creation, which is man ; but they are
absolutely nothing whatever but such actual matrix or mould :
nature, in its direct or objective bearing upon man, attesting
the descent of the creator to the creature's level ; while history,
which is man's subjective protest or reaction upon nature, attests
the creature's consequent rise to the level of the creator.
This is that dual consciousness which man is said to own by
creation, and which is symbolized in sacred writ under the terms
male and female ; the former term corresponding to nature, the
latter to history. * His nature, simply because it is a created
one, is made up of two utterly disproportionate elements, one
infinite and absolute, the other finite and contingent ; one active
or creative, the other passive or reactive ; one generic or uni
versal, the other specific or particular; one utterly objective or
unconscious of self, the other profoundly subjective or self-con
scious. Such is man's natural genesis, such his inevitable make
as a created being. Every man, by virtue of his natural crea
tion, has this conjoint inward and outward consciousness, this
conjoint objective and subjective parentage, i. e. claims both an
implicit community or identity with all existence, and an ex
plicit individuality or difference from it.
No philosophy accordingly is worth a moment's regard, but
confesses itself on its face unspeakably shallow and futile, which
* The reason why the former constitutes a descending movement of providence,
and the latter an ascending one, is that in the natural man (homo) the human or
specific principle, the principle of individuality (Eve), which allies us with the
inward and infinite, is subject to the cosmical or generic principle, the principle
of universality (Adam), which allies us with the outward and finite; while in the
historic and moral development of the race (vir) the latter principle serves, and the
former rules.

66 THE SECEET OP SWEDENBOEG.
attempts to construct a doctrine of being upon the assumed
absoluteness of nature and history. Real, which is spiritual,
existence is utterly inexplicable upon any such basis, since the
life we derive from nature and history is only phenomenally
ours, while in reality it is altogether the creator's Iffe in us.
For suppose creation fully accomplished in the exact equation
of creator and creature ; the creature after all has no real but
only a phenomenal existence. Suppose the creator, on his part,
to have furnished the creature an ample basis of self-conscious
ness by vivifying his nature, or graduating it to his sensuous
recognition under the successive masks of mineral, vegetable,
and animal existence ; and suppose the creature, on his side^ to
have arrived consequently at the amplest and most vivacious
self-consciousness. What then ? Why, after all, the creature
has not attained to true, but only to phenomenal being ; for how
ever much he alone all the while appears to be, it is neverthe
less God alone who all the while really is, under that appearance.
No doubt the creature seems to himself absolutely to be, to be
naturally, as it were, or by inherent right ; and on the strength
of that appearance manages to simulate spiritual character by
freely appropriating good and evil to himself, or charging him
self with positive merit and demerit in God's sight. But he is
and remains a mere image or shadow of real existence. The self
hood or freedom which he feels to be so absolute is a pure provi
dential concession to him in the interest of his ultimate emanci
pation from nature and history, or his eventual spiritual evolu
tion. It is all the while God's veritable and sole life in his na
ture, mercifully consenting to appear as his life. It is the crea
tive love existing or going forth from itself in creaturely form ;
and although the form or appearance thence resulting is that of
the creature alone, the total being or reality of the appearance
refers itself to the creator, and must eventually be recognized
in that light by the creature, unless he would remain forever
swamped in spiritual ignorance and folly. What an egregious
sciolism accordingly every philosophy must present, which at
tempts to account for existence upon its own data, or without
deference to the commanding light of revelation which alone
declares its true raison d'Stre.
You see at a glance then what a profound abyss, to Sweden-

THE SECRET OF SWEDENBOEG. 67
borg's judgment, separates being from existence, spirit from
nature. You see, in short, how infinitely remote from spiritual
sonship to God our natural creation leaves us, and how obligato
ry it is upon him therefore, if he would ever spiritually affiliate
us to himself, to give us redemption from our own nature. And
this great redemption, how shall it ever be able to come about ?
By the very nature of the case, the sphere of its evolution is
restricted to the limits of the created consciousness, so that the crea
tor can command absolutely no enginery to effect it, which is
not supplied exclusively by the resources of that consciousness.
The creator is bound indeed to fulfil the obligation by his own
sheer unassisted might ; but this might will be weakness save
in so far as he is able to sink himself in the created conscious
ness, or make the creature's unaffected selfishness and cupidity
the all-sufficient gauge and fulcrum of his power. How then
shall this grand drama of redemption, intimately complicated as
it is with the immutable laws of creation, ever be conceived as
actually traversing those laws, so as to bring forth the most defi
nite spiritual issues to the human consciousness, without in the
slightest degree violating their sanctity, or enfeebling their va-
hditjw? This is the question of questions to the philosophic mind ; and
if I can succeed in conveying to the reader even a clouded ray
of the light I get from Swedenborg in regard to it, I shall not
only, I am persuaded, have given him a key to all the meta
physic doubts which vex his intellectual progress, but I shall
have supplied him a grateful stimulus also to a more close, ear
nest, and energetic prosecution of his most urgent practical duties,
which are those he owes to the great truth of human society,
fellowship, or equality.

History, according to Swedenborg, resolves itself into the ex
istence of the church on earth ; and the existence of the church,
spiritually understood, means the purgation of human nature by
divine power. That is to say, there could have been no such thing
as an historic resurrection of the human consciousness, but man's
life must always have remained sunken in the mud of mere an-
imality, unless our natural loves, which are those of self and the

58 THE SECEET OP SWEDENBOEG.
world, had been permitted from the beginning to organize them
selves in religious form, and assume the init^ative in human affairs
under a quasi divine sanction. The necessity of this providential
permission is obvious. For if by nature man is the spiritual oppo
site of God — and he must be that in order to be anything at all
— it is clear that he can never be brought into living or spiritual
harmony with God, unless the natural loves which base his
action become interested factors in that result. It is true they
will be very infirm factors, but they are nevertheless the only
ones the case admits of, since it is evident that no outward con
straint can be practised upon a spiritual subject, nor any change
effected in him without his own consent and co-operation being
to some extent enlisted. It is natural or logical enough, no
doubt, in the potter, to spurn the clay which will not lend itself
to his plastic advances ; because the potter does not stand in a
creative, but only in a formative relation to the work of his
hands. That is to say, he does not himself provide the clay
out of which his work is to be fabricated, but only the mould or
form into which the clay is to be run. But it would be ex
tremely derogatory to the divine name to suppose him quarrel
ling with the material of human nature out of which alone his
spiritual results are to be fashioned ; for he stands in an abso
lutely creative relation to those results. That is to say, he alone
gives us physical existence, he alone vivifies it, animates it with
selfhood, or renders it capable of moral life ; and he alone con
sequently is answerable if it should finally prove recreant to his
spiritual requirements.
Never accordingly for an instant does Swedenborg report the
creative relation towards the creature, in his very lowest moral
states, as a quarrelsome or even as a querulous one. On the con
trary he invariably represents the divine love as nevei; breaking,
but always most tenderly bending, our perverse moral states to the
purposes of a mercy which is really infinite as embracing the sal
vation of the whole human race, and which otherwise must have
appeared altogether finite, as embracing the destiny of a compara
tively few persons. Thus heaven and hell, as portrayed by Swe
denborg's impartial pen, argue — inasmuch as they exist only
by each other's antagonism — a finite love in the creator ;
that is to say, a love which is not at harmony with itself, or has

THE SECEET OP SWEDENBOEG. 59
no unitary end ; and hence they logically confess themselves to
be mere incidents of human progress, mere stepping-stones to
the end which God proposes to himself in the vivification of hu
man nature.
" The lord's love," says Swedenborg, " is the salvation of the
whole human race " ; and such being his love, such also must be
the aim of his providence.* Its salvation from what, pray?
Why, from the spiritual evils and falsities which are strictly in
cidental to its finite experience, or its innate and essential igno
rance of the creative name and ways. Remember, I say the
race's finite experience ; for the race of course comes to integral
self-consciousness, to the consciousness of its own unity, only
through the experience of its individual members gradually
inducting human society or fellowship. The race itself has no
existence apart from the individuals which compose it, and hence,
beino' neither good nor evil in itself, has no evils nor falsities of
its own to answer for. But of the innumerable multitude of
persons who compose the race, some — let us for convenience'
sake say the half — unaffectedly conceive themselves to be
good men, while the remainder quite as unaffectedly agree in
pronouncing themselves evil men. And as good and evil, like
light and darkness, do not cohere in themselves or directly, but
only in some third or neutral quantity, these two kinds of men,
so distinctly antagonized by their own consciousness, inevitably go
asunder in divine things, and by their reciprocal contrariety pro
duce that bipolar aspect of the spiritual world which Sweden
borg characterizes under the familiar names of heaven and hell :
the only difference between his notion of the subject and that
which is popularly entertained being, that with Swedenborg it is
those alone who feel themselves to be good men that constitute
hell, and those only who feel themselves to be evil men that
constitute heaven.
While this discordant state of things endures in the spiritual
world, or the higher regions of the mind, there can obviously
be no unitary consciousness of the race on earth, or nothing but
an enforced harmony in the lower degrees of the mind ; nation
being divided against nation, family against family, and man
* See Arcana Celestia, 1676, 1813, 2034, 2222, 2227, 2819, 6371 - 6373, 6720, 8273,
etc.

60 THE SECRET OF SWEDENBORG.
against man. That is to say, whilst our consciences are so un
enlightened in divine things as to pronounce one man or one
class of men absolutely, and not alone relatively, good, and
another man or another class of men absolutely, and not alone
relatively, evil, it is evident that human society, fellowship, or
equality (which alone gives unity to the race, or endows it with
permanent self-consciousness) cannot come about ; and man's
life consequently must remain utterly chaotic or unredeemed,
save in so far as certain providential instrumentalities, certain
great social lieutenancies, arise to institute a quasi or provisional
order in human affairs.
Let me be perfectly understood. What I say is, that all
society or fellowship among men is simply impossible or unen
durable, so long as one man or one class of men is held to be
absolutely void of evil, and another man or another class of men
absolutely void of good. For in that case the former must
appear personally or in himself acceptable to God, and the latter
must appear personally or in himself hateful to< God, so that a
religious obligation would constrain the good man to exclude the
evil man from his society or fellowship in every possible way.
If the evil man is personally revolting to God, how shall I dare
to offend God by extending my personal countenance or sym
pathy to him ? Nothing surely can be plainer than this. Very
well then, transfer your view for a moment to the spiritual
world, as made up of the contrasted spheres of heaven and hell.
Do you not see at once that if this contrast be absolute — i. e. if
heaven and hell reflect an actual divine decree, and not the mere
unfettered play of human freedom — the mind of man in nature,
depending as it does for its heat and light upon the inflow of
spiritual good and truth, must necessarily repugn the social con
ception of human destiny ; must necessarily revolt from it in
fact, as from the grandest conceivable profanation of the divine
name ? It is the pretension of human society to take up the
good and evil alike in its bosom, and shower its sunshine and its
rain equally upon the just and the unjust. If then the spiritual
world be established upon the absolute bipolarity of good and
evil, that is to say, if the angel and the devil exhibit the same
actual contrast to the divine regard that they do to ours, nothing
can be more odious to the divine mind, nothing more contrary

THE SECRET OF SWEDENBORG. 61
to his providence, than a state of things upon earth which puts
forth the pretension, as society unquestionably does, practically
to efface all distinction of good and evil among men, by lifting
all men, saint and sinner, just and unjust, alike into the bosom
of its own regenerate unity.
Practically how stands the case then ? What light does
Swedenborg shed upon the constitution of the spiritual world ?
Does he affirm, so far as it was open to him to observe and
ascertain, any absolute difference between heaven and hell, be
tween angel and devil ? That is to say, did he discover that
the angel claimed any personal superiority to the devil in the
divine regard, any superiority in himself? Or did he discover
that the difference between them was purely relative, being alto
gether contingent upon the disproportionate attitude they bore
with respect to the truth of human brotherhood, fellowship, or
equality ?
Unquestionably the latter verdict is the one invariably rendered
by Swedenborg. After a quarter of a century's unbroken inter
course with angel and devil, he declares that in themselves or
absolutely they are both alike ; that so far as their proprium or
selfhood is concerned, there is nothing to choose between them.
Those who are familiar with Swedenborg's books will need no
testimonies from them to this effect, since such testimonies
abound to their knowledge on every page. But I may properly
cite a few of his innumerable dicta upon the subject, which may
prove interesting perhaps, and even inspiring, to readers of a
philosophic turn who have not had the same advantage.
I quote first of all a pregnant statement of general princi
ples in regard to personality, which may fitly introduce the other
extracts. " In heaven no thought is given to persons, nor to the things
of person, but to things abstracted from person. Hence the
angels have no recognition of a man from his name or other per
sonal attributes, but only from his distinctive human faculty or
quality. The thought of persons limits the angelic idea, or
finites it ; while that of things does not limit it, but gives it in
finitude. No person named in the word is recognized in heaven,
but only the human quality or substance symbolized by that per
son ; neither any nation or people, but only the human quality

62 THE SECEET OF SWEDENBOEG.
of such nation and people. Thus there is not a single fact of
scripture concerning person, nation, or people which is known
in heaven, where the angels are totally unconcerned about the
personality of Abraham, Isaac, and Jacob, and see no difference
between Jew and Gentile, but difference of human quality.
The angelic idea, refusing in this manner to be determined
to persons, makes the speech of the angels as compared with
ours unlimited and universal." *
" Every man, regenerate though he be, is such that, unless
the Lord withheld him from evils and falses, he would cast him
self headlong into hell." f
" Every one now-a-days supposes that evils and falsities in man
are dispersed and abolished while he is regenerating, so that
when he becomes regenerate nothing of evil and falsity remains,
but he is clean and righteous like one cleansed and washed with
water. This,' however, is utterly untrue. For no single evil or
falsity in man can be so broken up as to be abolished, but on
the contrary whatever evil belongs by inheritance to a person
or. has been actually contracted by him persists; so that every
man, even the regenerate, is in himself nothing but evil and
falsity, as livingly appears after death. This truth flows from
the fact that all the good and truth in man are the Lord in him,
and all his evil and falsity are himself; so that every man, spirit,
and angel, if left in the least to themselves, would plunge spon
taneously into hell. This is why in scripture the heavens are
* Arcana Celestia, 5225, 8343, 9007.
t Arcana Celestia, 789. It must be remembered, in connection with these state
ments of Swedenborg, that he always represents delight to be the essence of hell
as of heaven also ; only the delights of one are opposed to the delights of the other.
Thus as heaven with Swedenborg means a mental state in which the love of God
and' the love of the neighbor rule, and the loves of self and the world obey, so hell
means a mental state in which this hierarchy is inverted, the lower loves govern
ing, and the higher ones serving. Its delights accordingly are so intimate and
exquisite as being bound np with the subject's self, that he with difficulty credits
their infernal character and derivation, and inclines in fact to regard them as truly
celestial. Swedenborg, in his profoundly interesting boot on the Divine Provi
dence, says that he had been " let in to the delights of the selfish love of rule," and
he found it " to exceed all the delights in the world." It was " a delight of the
whole mind from its inmost to its ultimate substances, but it was only felt in the
body as a certain pleasurable and gladsome inflation of the breast. I perceived
that from this supreme delight, as from their fountain, flow all evil delights, such
as adulteiy, fraud, revenge, blasphemy, etc." Divine Providence, 215.

THE SECEET OP SWEDENBOEG. 63
called impure. The angels confess this truth, and no one who
does not do so can relish their society. It is God's mercy alone
which frees them from evil, yea, which draws them and keeps
them out of hell, to which they have a headlong inclination." *
" There is no moral or intellectual rectitude which is to be
ascribed to the angel himself, but only to the lord in him.
The most celestial angel is in himself altogether false and evil,
what is good and true in him being not really but only apparent
ly his own." f
" All good and truth is of the lord, and what is his remains
his in those who receive it ; for it is divine, and refuses to be
the private property of any man. He consequently who appro
priates the divine to himself" — i. e. takes any merit to himself
for his moral or personal excellency — " really defiles and pro
fanes it." ^
" It has been demonstrated to me by lively experience, that
every man, spirit, and angel, viewed in himself or as to what is
peculiarly his own in him, is the vilest excrement, and that if he
were left to himself he would breathe only hatreds, revenges,
cruelties, and foulest adulteries. These things are his proprium
or distinctive selfhood. This is evident to reflection from the
fact that man in his native state is viler than all beasts ; and
when he grows up and becomes his own master, unless external
bonds which are of the law, and the bonds he instinctively as
sumes in order to grow greatest and richest, prevented him, he
would rush into every iniquity, nor ever rest until he had sub
jugated everybody else to himself, and possessefl himself of their
substance, showing no favor to any but those who should become
his abject slaves. § Such is the nature of every man, however
ignorant he be of the fact in consequence of his want of power
to act himself out ; but give him the power, and release him
from the obligations of prudence, and his inclination would not
belie his opportunity. The beasts are not so bad as this, for
* Arcana Celestia, 868.
t Arcana Celestia, 633.
J Apocalypse Revealed, 758. These facts shed light upon another statement of
Swedenborg, to the effect that " there isno enforced or arbitrary authority in heav
en ; since no angel in his heart acknowledges any one superior to himself but the lord
alone." Apocalypse Explained, 735.
§ One would say that Swedenborg had had a glimpse of the second French Em
pire.

64 THE SECRET OP SWEDENBORG.
they are born into a certain order of nature. Those that are
fierce and rapacious do indeed inflict injury, but only from self-
preservation, devouring others to appease hunger, and ceasing
from violence when this want is satisfied." *
These citations amply suffice to show that Swedenborg de
tected no manner of difference, so far as their selfhood or per
sonality was concerned, between angel and devil, but on the
contrary an absolute identity. That is to say, he discovered
nothing in the angel which was the least degree meritorious
towards God, and nothing in the devil which constituted the
slightest ground of ill desert towards him. In short, he found
the utmost actual difference between the two ; but this difference
was no way subjective as reflecting any personal merit upon the
one, or any personal demerit upon the other, but purely objec
tive as reflecting a difference of relation in them to something
not themselves. XI.
No doubt the statements we have just been canvassing may
be said to be untrue ; which is an easy, but by no means a rea
sonable, way to dispose of them. I myself see very clearly that
they labor under the disadvantage which attaches to all spiritual
or highest truth, namely, that it appears true only to those who
wish it to be true, that it has only an intrinsic probability to
back it, being destitute of all extrinsic likelihood, of all outward
form and comeliiftss. But I am sure that to those who are pre
pared by previous culture to receive Swedenborg's statements
on their own evidence — and the number of these I conceive can
not be small — they cannot help possessing a profound philosophic
significance. For they go clearly to establish this fact, that the
insufficiency of the moral hypothesis to account for existence 
the hypothesis of our personal independence or absoluteness,
as maintained, for example, by Fichte — is a fiindamental pos
tulate of angehc wisdom. And this is something quite new to
philosophy, which has always had its hands so absurdly full of
doubt and denial in regard to physical realities, as to permit
it neither time nor inclination to harbor the slightest suspicion in
* Arcana Celestia, 987.

THE SECRET OF SWEDENBOEG. 65
regard to the reality of the moral world. If then it is only our
physical experience that we can reckon upon as stable, while
our moral or subjective consciousness is the true realm of illu
sion, forever mocking us with hopes that mislead and betray,
philosophy has still a capital chance to get upon its legs, by sim
ply adjusting itself for the first time in history, no longer to the
specious appearance of things, but to their absolute reality. If
it be true, as Swedenborg reports, and I for one have no mis
giving upon the subject, that all celestial and all spiritual intel
ligences, in proportion as they are wise, agree in renouncing
the moral hypothesis of creation, or in holding the creator to be
influenced in his work by no subjective or personal aims, but by
ends purely objective and impersonal, I do not see how philos
ophy can fail on the instant to perceive an incomparable enlarge
ment of her borders, literally such an aggrandizement of her
horizon as her annals have never yet recorded. Por her only
stumbling-block from the beginning has been the subjective
datum in consciousness, or our imbecile conceit of our own abso
luteness. And here, at last, comes Swedenborg with an induc
tion for the first time adequate to the facts, being as broad as
human nature itself — i. e. as high as heaven and profound as
hell — which shows us that there is in truth nothing so little
absolute, so largely fallacious, as our moral or subjective con
sciousness ; that is to say, nothing so intensely dependent, so
subtly contingent, so exquisitely and essentially relative to some
thing else. So that if philosophy would only consent to look
at these astonishing books, she would no long,er feel any need to
spend money for that which is not bread, and her labor for that
which satisfieth not.
What, then, is this grand " something else" which is of such
poignant interest to philosophy, as reducing all our subjective pomp
and clamor to " an idiot's tale, full of sound and fury, signifying
nothing " ; as abasing, indeed, what we have always deemed the
majestic finalities of heaven and hell — the finished and sov
ereign personahties of angel and devil — to its own sheer and
exclusive constitutional ministry ?
It is the interest of eevelation. The grand controlling in
terest which all things, whether in heaven, on earth, or in hell,
obey, is the necessity of an adequate revelation of the divine

66 THE SECRET OP SWEDENBORG.
name. Spiritual existence — the existence of spiritual affection
and thought — is indispensably conditioned, according to Swe
denborg, upon a plenary revelation of the creative name in the
created nature. Why ? Por the simple reason that the crea
ture can claim no intuitive or a priori knowledge of the creator,
and must come to know him therefore only as he is reflected in
himself. He can know his creator a posteriori only, i. e. only
through an actual experience of the creative presence and power,
as revealed in the created nature. In a Word, the created con
sciousness, the self-consciousness of the creature, is of itself and
of necessity the sole measure and mirror of the creative perfec
tion. I am not going to argue the matter here set down, the alleged
necessity of a divine revelation. I should be very loath to influ
ence any one, even in what seems to me a good direction, against
the impulses of his own heart ; and those who are already dis
posed by independent or original culture to an affirmative view
of this question will dispense with persuasion. But I neverthe
less greatly desire to put the question in its true light before the
reader, and I will, therefore, briefly restate it in the form it
takes to my own intelligence.
In the first place let me say what is meant by revelation. The
term is fi-equently, and indeed commonly, used as if it were sy
nonymous with information, whereas it claims an utterly distinct
and very much profounder meaning. To inform me of anything
is to give me knowledge which is essentially level to the human
faculties, or belongs legitimately to the realm of science ; while
revealed knowledge, properly so called, is knowledge which is
essentially veiled or hidden from men's intelligence, and so trans
cends the legitimate grasp of science. Thus to reveal is to
unveil what has been hitherto concealed under a veil of con
trary appearances. The revelator, properly so called, is not a
scientific genius, like Kepler, who sagaciously detects and ex
poses the hitherto unsuspected scope of natural law. He is
rather, hke Christ, a man of no scientific culture whatever,
who yet, by force of his active humanitary sympathy and in
sight, livingly discerns and reproduces in himself the unknown
spirit which animates all nature and history, but is persistently
denied, dishonored, and crucified by their remorseless, insensate

THE SECEET OF SWEDENBOEG. 67
letter. Swedenborg gives me a great deal of information about
spiritual things which I am very glad to get ; and I accordingly
feel the same qualified esteem, in kind if not in degree, for him,
that I do for Humboldt, or Fourier, or any other veracious man
of science, whose labors,. in any sphere of the mind, go to pro
mote the race's progress. But he reveals absolutely nothing to
me. That is to say, he sheds no new and living light upon the
secret things of the divine providence, which have been hitherto
obscured by the facts of nature and the events of history. On
the contrary, his life was that of our average manhood, and the
secrets he divulges in relation to the spiritual wojld, were not
things inwardly discerned by him, but outwardly communicated
to him by others ; they were, as he himself describes them,
strictly audita et visa, the fruit exclusively of ocular and auric
ular experience amongst angels and spirits. He never pretends
for a moment to bring mankind a new revelation, being alto
gether content to subside into the humble servant of the chris
tian verity ; and if he had been a man of that stamp, we should
doubtless have found his so-called " revelations " plainly attribut
ing themselves to the same limbo of vanity which has spawned
so much of the flatulent literature of our modern spirit-rap-
ping- Revelation then does not mean simple information, as it is
corruptly used to do ; nor does it ask the least leave of the sci
entific intellect, since it is concerned with truths which are
utterly beyond the original compass of the intellect to divine,
however perfectly it may come afterwards to reflect them. Rev
elation discloses the existence in man of a higher than the moral
or voluntary life, a life which has indeed always been symbol
ized by that, but which puts itself at a hopeless remove from
it by rigidly disclaiming a finite genesis, and appealing only to
infinite sanctions. Now science is the organ of the distinctively
finite intellect, the intellect tethered to sense ; and though doubt
less it will one day yield a prompt reverberation, a cordial floor
ing and support, to the instincts of this higher life, the two spheres
are nevertheless as essentially distinct as those of freedom and
bondage. It is plain now what revelation does not mean, and incident
ally to that of course what it does mean. And having ascer-

68 THE SECEET OF SWEDENBOEG.
tained thus much, let us next proceed to inquire how it is that
revelation justifies itself, or is able to avouch its own supreme
necessity. Revelation, according to Swedenborg, is essential to a true or
living acknowledgment of God, in contradistinction to a mere
doctrinal or traditional acknowledgment. An unrevealed God
is practically no God at all to the human understanding, but is
and must remain forever incognizable to every intelligence be
neath his own ; for a direct or immediate contact with the infi
nite would be obviously fatal to the finite understanding, and
the only alternative of such contact is the mediate or indirect
one which revelation affords. A direct or immediate knowledge
of God on our part would imply that there was some common
bond between him and us, something continuous from him to
us and from us to him, some point of identity or indistinction
which may livingly fuse the two, just as the marble fuses sculp
tor and statue in its own embrace, or the mother fuses father
and child in her own quickened bosom. But the hypothesis of
creation stringently excludes all such community or identity.
That hypothesis makes the creator all and the creature nothing
save by him ; so that the very faculty of knowledge by which
the latter seeks to know the former, is his only in appearance,
while in reality it is the creator's power in him. Creation is, to
be sure, an exact equation of the creative and created natures,
but an equation in which one factor is wholly active and the
other wholly passive, or in which one really is while the other
only appears. To talk of the creature truly knowing the crea
tor under these circumstances, is to talk arrant nonsense. The
statue, wrought by the sculptor out of the reluctant marble, is
infinitely nearer to a just appreciation of the character of the
sculptor, in the entire compass of his civil, religious, and domes
tic being. Por the statue is a material existence at least, and
has thus one point of identity with the sculptor, which makes
it infinitely nearer to the latter than the latter himself is to God.
There is absolutely no such neutral point, or point of indiffer
ence, between creator and creature, for the very nature or
subjective identity of the latter, which to his own consciousness
disjoins him absolutely from the creator, is, after all, only a per
petual permission of the creative love in the interest of his sub-

THE SECEET OP SWEDENBOEG. gg
sequent spiritual possibilities. The creator, no doubt, sinks or
merges his infinitude in our finite lineaments ; but as he, on his
part, does not thereby cease to be, so we, on ours, do not there
by begin to be, but only to exist or appear to our own con
sciousness. In other words, God so vivifies by his own substance
our native destitution of being, as that we thenceforward seem
to live of ourselves, or, as we say, naturally ; appear to ourselves
absolutely to be, while he as absolutely disappears. But both
the appearance and the disappearance are utterly fallacious, if
we push them beyond their proper limits ; that is, if they are
not seen to be valid only within the compass of our finite con
sciousness, or to the extent of our sensuous understanding : the
eternal truth of the case being all the while that God alone
really is, in spite of his disappearance to sight, and that we
ourselves really are not, in spite of our profuse semblance of
being. Or let me demonstrate the impossibility of a direct knowledge
of God, from the necessary limitations of knowledge itself. We
cannot know God immediately or independently of revelation,
because the very nature of our knowledge forbids it.
Knowledge, properly speaking, is what relates us to outlying
things — things that are external to ourselves. It alwaj^s implies
a basis of sensible experience. It is true that we often say that-
we know things when we do not really know them, i. e. as based
upon sensible evidence, but only remember them, as based upon
rational evidence, i. e. as having learned them. Thus we say
that we know two and two to be equal to four, or the sum of
the angles of a triangle to be equal to two right angles. But
we know no such thing, in the proper sense of the word knowl
edge. It is, in fact, only a compact way of saying that we have
been raitionally convinced of such equality, or have learned it
before now. Hquality is a term of relation between two or
more things, and relationships are cognizable only to the reason,
never to sense. In this way we perpetually confound facts
of memory which pertain to the rational or refiective under
standing with facts of sense, which pertain to our bodily expe
rience ; but the two spheres are nevertheless perfectly distinct.
We know only what our senses in some form or other avouch, that
is, facts of finite existence. We believe only what our reason or

70 THE SECRET OF SWEDENBOEG.
reflection in some form avouches, namely :• that an infinite be
ing relates all these existences in unity. In short, sense is
the invariable ground of knowledge; reason, of belief; and the
two things should never be confounded in serious discourse.
If then, in this state of things, we should maintain that a
direct knowledge of God Is possible to us, a knowledge irrespec
tive of any revelation, the inference would be that God is an
external being to us, that he is related to us by our senses, and
hence is inferior to us ; for whatsoever lies outside of the mind
is below the mind, or inferior to it. But this is the hoarse and
sottish croak of superstition. No such God exists. In the first
place, there is nothing absolutely, but only phenomenally, external
to the mind (or spiritual universe) ; all that sensibly exists being
but the mind's furniture, or existing only to proclaim and illus
trate its spiritual unity.* The sensuous or uncultivated mind
does Indeed affirm the absolute as well as the relative objectivity
of the things of sense ; that is, it tacitly concedes to the tree
and the horse a virtual Independence or immortality, in allowing
them to exist out of relation, not only to the individual con
sciousness (the vir), which is right, but also to the universal
consciousness (the homo), which Is silly. But the spiritual or
regenerate thought of man rectifies this shallow dogmatism, and
makes all sensible existence to fall within the unitary mind of
the race, makes it in truth to be simply constitutive of the mind
to its own recognition ; and consequently if everything that
sensibly exists does so only in relation to the mind of the race,
or falls under the human consciousness and not above It, why
then of course, we can bring God Into external or sensible con-
* " Out of the ground the lord God formed every beast of the field, and every
fowl of the air, and brought them unto the man to see what he would call them ; and
whatsoever the man called it, that was the name thereof. And the man gave name to all
cattle, and to the fowl of the air, and to every beast of the field. — Gen. ii. 19, 20.
Surely no one can for a moment seriously suppose this to be the record of a lit
eral historic event ; every sober judgment, on the contrary, must regard it as an
expressive symbol of the great creative truth, that man (spiritually regarded) is
the measure of existence, that is, that all things in nature derive their specific
form and significance fi'om the relation of use they bear to the human mind.
Name, in the science of correspondences, means quality ; and by " man - giving
name " to all existence is signified therefore, that all the lower forms of nature,
mineral, vegetable, and animal, owe then- specific genius or worth to the relation
of nearness they sustain to the human type of character.

THE SECEET OP SWEDENBOEG. 71
tact with our intelligence only at the cost of transmuting the
absolutely creative relation he bears to the mind, into a phenom
enally constitutive relation ; that is, at the cost of degrading him
from the throne of his infinitude Into an abject article, neither
more nor less, of the race's mental furniture.

XII.
I will assume, accordingly, without further parley, that a true
or living knowledge of God is inevitably conditioned upon an
authentic revelation of his name. The next question In order
is, what Is the method of this revelation ? How does It actually
come about ? It must obviously do so In the most gradual man
ner, since its full accomplishment is contingent upon the advent
of a true society or brotherhood among men upon the earth :
the evolution of such society or brotherhood, again, being itself
contingent upon a previous experience and exhaustion of the
patriarchal, the municipal, and the national or political admin
istration of human affairs. The truth of an absolute society,
fellowship, equality among men, as the consummation of our
earthly destiny, is Indeed the hidden divine leaven which has
been fermenting in all history, and even from its rudest begin
nings moulding the mind of man into inevitable conformity with
itself. But from the nature of the case its operation, during all
these initiatory stages of progress, must be purely negative.
For until society puts on positive form — that is, untfl the truth
of man's rightful fellowship or equality with man becomes scien
tifically demonstrated — the two elements which go to constitute
the social conception of human Hfe are arrayed In inveterate
hostility to each other. In all the rudimentary social forms, the
family, the city, the nation, an utter enmity exists between the
generic and the specific element in consciousness, between the
universal and the particular Interests of man. A most pro
nounced contrariety between the homo and the vir, between the
mascuhne and the feminine force In history, between the physical
and the moral life of man, is everywhere accepted and carefully
organized in institutions, as the true law of human destiny ; and
the order thence ensuing does not hesitate to claim for Its sup
port every guaranty of the most shameless force. At this rate,

72 THE SECEET OP SWEDENBORG.
of course, society, which, spiritually or truly regarded, means
the complete reconclhatlon of these jarring elements. Is restricted
to a purely negative exhibition, or makes Itself felt, not as a friend,
but rather as an enemy to the established order.
Understand me. When I represent society as a disturbing
force In past history, as a perpetual menace to the existing civil
ization, I do not mean to say that the family, the city, the na
tion, are not In themselves very admirable institutions, eminently
conducive to progress. I only mean to say that they are sure
to become perverted in their practical administration to private
ends, and that they hence provoke the just resentment of upright
minds, of men in whose bosom the social sentiment has begun
to be quickened. All of these institutions are so many nurse
ries of the social destiny of man ; so many divinely appointed
menstrua for the purification of the social sentiment In the breast
of the race. They are a purely educational device of the divine
providence by which the brute Intelligence of the race becomes
quickened to -discern its inherent selfishness and incapacity, and
to aspire after humaner and wiser methods. But they have
only this strictly ministerial efficacy, and they accordingly be
come instruments of the most unhallowed tyranny whenever
they are administered in their own Interest, or without regard
to this exquisite subordination. At such times all that is divine
In man rises In revolt, and unless wiser counsels speedily pre
vail, revolt grows into revolution, and the existing bonds of in
tercourse among men become violently ruptured.
But now by what recognized organ shall the social sentiment
announce itself? Is any heart of man equal to the conception
of a universal righteousness upon the earth, while as yet the
earth Is covered with fraud and violence ? Is any intellect of
man able to give adequate voice to the inspirations of such a
righteousness ?
Absolutely none. No man is either good enough or wise
enough to forecast human destiny, until that destiny shall have
at least negatively avouched itself to human hope by the historic
desecration of privilege among men, or the gradual destruction
of every institution, however conventionally sacred, which
organizes human inequality. The bare conception of a right
eousness truly divine upon the earth is rendered Impossible,

THE SECRET OP SWEDENBOEG. 73
while the rightful inequality of man with man is enforced by
institutions which still challenge human respect. The only
thing that veils or obscures the divine name to men's eyes is
the absence of any such living society or brotherhood of men
as would justify them in ascribing human life to an infinitely
wise and good and powerful source : In other words, is the pres
ence of all those institutions which seek to guarantee order by
force instead of freedom. And the only thing consequently
which in this state of affairs can at all reveal or unveil the divine
name to men's recognition Is some purely representative bond,
some merely professional brotherhood or fellowship among men,
some strictly formal or conventional society, which may have no
particle of substantive virtue, but is yet full of the richest pro
phetic worth, as symbolizing that perfected work of God in our
nature, which unites us with him down to our flesh and bones,
or gives us resurrection from death even this side of the grave.
This representative economy Is called the chuech. The
church, as a visible or ritual institution, limits itself, according
to Swedenborg, to this purely representative sanctity. Spiritu
ally viewed, the church — what Swedenborg calls, accordingly,
the new or final church, God's accomplished work in human
nature — implies, of course, a deeper sanctity ; for It means
that living society, fellowship, brotherhood of men which shall
perfectly reconcile or fuse in its own sovereign unity all the
existing contrarieties of human temperament and character, and
so cover the earth with the glory of God as the waters cover
the sea. The ritual church has never had the least just pre
tension to constitute this grand and living reality, but only to
reflect or represent It to man's dawning spiritual intelligence.
And it has done this only by blindly, no doubt, but still unfiinch-
ingly upholding the literal divinity of Christ against all gain-
sayers, or persistently unmooring the hope of men from their
own pygmy personalities, in order to anchor It afi-esh upon a
great work of righteousness once for all achieved by absolute
divine might In the very heart of their nature. I certainly
set no value upon the technical " church " at this day In Its
ritual capacity. It has long since fulfilled all Its legitimate uses
In that line. It seems to me now, on the contrary, very much
in arrears, spiritually, of its former competitor, " the world."

74 THE SECRET OF SWEDENBOEG.
In fact, it very plainly cumbers the ground which it has grown
impotent any longer to fertilize, so that the only use, divine or
human, it now seems to enact. Is that of alienating men's cordial
respect and sympathy from the entire ecclesiastical scheme of
thought. But when I look back to what the church has done
for mankind by its blind unreasoning and yet sagacious adher
ence to the letter of the truth — when I think how, above all, it
has kept alive in the earth the tradition of an original divine
innocence In our nature, which will one day spiritually repro
duce itself in every most abject finger and toe of our regenerate
social and aesthetic consciousness, or obliterate in its infinite em
brace every filthy and pitiful remainder of our moral right
eousness — I know no bounds to my grateful respect and rev
erence for it. I feel indeed that all the vices which have attend
ed Its actual administration have been richly compensated by
that prodigious service.
Revelation then, regarded as a full and impartial voucher of
the divine name. Is restricted to the same negative law of growth
or evolution which society Itself obeys, since it is identical with
the very personality of society. So long, accordingly, as society
itself is Immature, so long as it is narrowed down by our native
Ignorance, conceit, and unbelief to a purely negative manifesta
tion, so long of necessity must revelation reflect Its adverse for
tunes, and content itself with the merely negative exhibition it
gets In the distinctively ecclesiastical life of the world, or at the
hands of the established church.
This theory of the church as a strictly representative econo
my — as limited to conferring no real, but only a typical right
eousness upon its subjects — Is enforced and Illustrated by every
incident that Swedenborg relates of his intercourse with angels
and spirits. That intercourse appears Indeed to have surcharged
him with curious and recondite information in resard to the
states of the church before authentic history began ; but as
usual, he makes no attempt to systematize his knowledge ; prob
ably because he himself lived too near the era of the "last
judgment" to be able to catch the key-note of the grand intel
lectual system to which all its developments are subservient.*
* His angelic acquaintances labored under an equal disability. Whenever he
asked a judgment from them in regard to the intellectual prospects of the race,

THE SECEET OF SWEDENBOEG. 75
He thus learned, for example, that all those long-lived genera
tions mentioned in Genesis, which, used to pique our juvenile
admiration, from Adam to Seth, and Seth to Noah, and Noah to
Eber, were not generations of persons by any means, as appears
in the letter of the record, but only of churches which. In long
succession, diversified the pre-hlstoric annals of the race, and
gradually hardened from the most fluid and infantile states of
charity and faith into the rigidly fossil, or most unloving, unbe
lieving, and idolatrous thing, which the post-historic annals of
the race prove the church to have been from the time of Abram
to that of Christ. He gives us many beautiful, and, in a philo
sophic point of view, very interesting, glimpses of those early
churches, and of the unaffected modesty, simplicity, and truth
which characterized their tender genius. But I have no time,
nor Indeed Inclination, to dwell upon these faint crepuscular
gleams of the church in man. They are obviously one and all
without any historic or scientific value (being thus only indi
rectly available to philosophy), because they one and all had no
root In a redeemed nature of man, but only in certain specific
differences of culture and character among men ; hence no out
ward body corresponding to their inward soul ; and they conse
quently lapsed into lower and ever lower states of natural
Innocence and integrity, until at last all savor of both was lost
In that gigantic form of fraud and violence known as the Jewish
church. I am well aware that nothing can be more opposed to the
loose thought of the time, whether religious or secular, than the
entire drift of Swedenborg's teaching In regard to the nature
and office of the church ; but I have neither the presumption nor
the inclination to offer myself as his apologist before the world.
they professed a. complete ignorance, saying that all they knew was, that there
would be a great increase of free thought in the church, inasmuch as the man of
the church would thenceforth be spiritually free, the old bondage of the letter being
now broken up. See " Last Judgment," 73, 74. In his " True Christian ReKgion,"
123, he says : " The reduction of all things to order in heaven and hell " — that is,
in the spiritual world — " is still an incomplete process, consequent upon the last
judgment " ; but he hoped to shed some light upon it when it was completed.
He calls " this process peculiarly that of redemption " \ but he died the year after
this book was published, if I remember aright. At all events, he was not destined
to do us this great service ; one, moreover, for which, I cannot help thinking, the
singularly simplistic character of his intellect did not specifically qualify him.

76 THE SECEET OF SWEDENBOEG.
His statements, I doubt not, will sufficiently vindicate themselves
in the long run to all mmds seriously interested to understand
them ; my sole concern with them meanwhile being to show
how they justify themselves to my particular Intelligence. He
makes, indeed, very startling assertions. Over and over again,
for example, he declares the church as a hteral or ritual economy
effete as to every divine and human use which once sanctified
it ; * and announces in lieu of It a new and living church, built
upon the altogether illiterate, unwritten, or internal scope of
revelation, that is to say, upon the unfettered spiritual instincts
of the race, which will enjoy all manner of spiritual peace or
internal blessedness of life, because It will be Instinct with true
faith and true charity ; and which accordingly opens wide Its
arms of welcome and shelter to the whole religious world, what
ever be Its petty dogmatic distinctions.
Statements like these are doubtless very revolting to preju
dice, but while none but a fool would believe them on Sweden
borg's authority (as none but a fool would reject them for lack
of any superior authorization), it must yet be admitted that
myriads throughout Christendom have a dawning conviction of
the same truth in their own minds, however little they may be
able intellectually to reconcile that truth with the advance of
man's spiritual destiny. Multitudes of people perceive the
church — as a visible Institution distinct from the state — to be
a mere spectre In the earth, moping, and moaning, and wringing
wan Ineffectual hands over the places It once inhabited, but now
only infests. It may not always be as frankly avowed, but a host
of honest minds feel the same conviction I myself have long felt,
which is, that the religious life of man, claiming to have inter
ests and aims essentially opposed or unreco,nciled to thpse of his
* It must not be imagined for a moment that Swedenborg is so base-minded as
to include the personnel of the church in these denunciations. This would degrade
him to the level of Joe Smith at once, and relieve all intelligent men of a desire
to hear any further from him. On the contrary, he looks at the church purely in
the light of an intellectual system, and has not the least apparent conception that
it prejudices any man's spiritual prospects, save in those rare instances where its
dogmas have been intellectually confirmed by pertinacious sophistical reasoning.
See " Apocalypse Explained," 233, 250, and " Apocalypse Revealed," 426, where he
shows the judgment upon the church to have respect to its dogmatic, not to its
personal constitution. I will throw some quotations from Swedenborg bearing
upon the general subject of the church into the Appendix. See note B.

THE SECEET OP SWEDENBORG. 77
secular life, has become at length a rank though unconscious
Imposture ; that It amounts. In fact, to the same ghastly and
grinning caricature of reality which the corpse exhibits to the
living man, or which the secular life, as opposed to the religious,
always modestly admits itself to be. And such persons doubtless
would gladly have their feeling become knowledge, their faith be
come sight; a result, as I conceive, wholly impossible, unless
we come to take essentially the same view of the nature and office
of the church that Swedenborg does, and deny It the least real,
while allowing It the utmost representative, significance In re
gard to spiritual things.
This then is the Important question. Does the church properly
claim a positive, or a merely negative office ? What has been its
historic mission, to nourish, or only to purify ? Is the church
the really constructive Institution It is vulgarly reputed to be,
capable of stamping one man or one class of men good before
God, and another man or another class evil ? Or is It the rigid
ly detergent Institution which Swedenborg proclaims it to be,
utterly incapable of originating, much more of confirming, any
personal differences among men, because its total providential
purpose is to efface all existing Inequalities In human character,
and shut up all men alike, good and evil, virtuous and vicious,
wise and simple, leamed and ignorant, religious and scientific,
devout and sceptical, great and small, rich and poor, white and
black, to the hope of God's sheer, unlimited, undistinguishing
mercy, to be yet fully revealed In the social regeneration of the
race ?
Let us state the question in still another shape.
The vulgar notion of the church In its purest, most orthodox,
and therefore most vigorous or malignant form. Is that it is a
divine assessor in the earth, appointed to take stock of the ex
isting inequalities in human character, in order to build up an
eternal heaven out of one kind of men, and an eternal hell out
of another kind. Or we may say that it is a divine tariff Im
posed upon all earthly products Intended for the skies ; this
tariff running so high, in certain cases, as to be altogether pro
hibitory, and actually consigning the excluded articles conse
quently to destruction.
Obviously this conception of the church involves a fatal

78 THE SECRET OF SWEDENBOEG.
reproach to the divine name. Inasmuch as It shows him dealing
with his creatures no longer in an Infinite and absolute, but in a
finite and contingent manner ; or exhibits him as superfluously
good to some of them, and as superfluously evil to others.
Swedenborg's conception of the church runs completely coun
ter to this prevalent notion, whether we regard It in its more
orthodox and insolent, or its more sentimental and mendicant
modes of manifestation.
His Idea of the church is, that it is at most a divine witness
in the earth, holding out indeed to men's reverent attention a
form of spiritual truth which will one day fall away and dis
close the Infinite divine substance so long imprisoned within it,
but which is totally Incapable, under any amount of culture, of
Itself fructifying into that substance. The church witnesses to
God's creative presence in humanity, but of course does not
constitute It, as it sometimes insolently pretends to do ; and hea,v-
en and hell are respectively nothing more nor less than the pos
itive and negative sanctions which the human conscience freely
accords to the truth of the church's testimony. They have
neither of them the least particle of relevancy whatever to the
presumption of any absolute difference In men's character and
standing before God ; for, as Swedenborg proves, angel and
devil are perfectly Identical In themselves, and differ exclusively
in the lord. Their' contrarious existence consequently furnishes
no conceivable augury of human destiny, but confesses itself a
result, pure and simple, of the church's imbecile administration
in divine things, that Is, of its persistent inability to bear wit
ness to the divine existence and character, without violating. In
some sort, every instinct of man's freedom and rationality.
Swedenborg shows, accordingly, throughout all his books, from
their beginning to their close, that God has no joy in the angel,
nor any grief In the devil, save as they stand favorably or unfavor
ably related to the prosperity of the church, i. e. tend to enforce
or enfeeble the witness which it bears at once to the universality
and the particularity of his presence and providence throughout
the earth. The lord's love, as Swedenborg invariably reports
it, is a universal love, being the salvation of the whole human
race ; and no form of his church, therefore, can satisfy his re
gard, which is not practically Identical with the interests of hu-

THE SECEET OP SWEDENBORG. 79
man society ; that is, which does not in itself structurally repro
duce and avouch the intimate and indissoluble fellowship, equality,
brotherhood of universal man.
As the former conception of the church reflected a manifest
opprobrium upon the divine name, by changing his relation to
us from an absolute to a contingent one, from a spiritual or purely
inward to a personal or purely outward relation, so this latter
conception reverses that reproach, or implies the highest exalta
tion of the divine name, by universalizing his relation to us, or
showing that under whatever infirmities of administration his
name Is really one and Infinite, and utterly disavows, therefore,
the imputation of duplicity and finiteness which the enforced
antagonism of heaven and hell sheds upon it.
Let us then try briefly to settle this question in the light of
the principles we have already discussed.
XIII.
It has been abundantly demonstrated, in the earlier portions
of this essay, that our natural selfhood, or subjective identity,
is a pure exigency of the divine love and wisdom towards us,
in the Interest exclusively of our spiritual or objective individu
ality. There is nothing obscure In this proposition to any one who
has read what precedes. It simply Implies that our life is two
fold, that is, both natural and spiritual, conscious and uncon
scious, subjective and objective ; and then it alleges that the
former of these elements Is de jure if not de facto subservient
to the latter. It Is as if I should say that no child exists with
out the conjoint parentage of father and mother, and that In
every such existence the part of the mother subordinates that
of the father. Or, that every statue is the product of an ideal
force and a material reaction to such force ; the former element
in its production being primary, the latter secondary. Or, that
a watch is a unit of two forces — one functional or dynamic,
denoting its ability to keep time ; the other passive or static, de
noting its mechanical organization : and that this latter compo
nent of its existence is wholly subservient to the former. In
all these cases the maternal force announces itself as giving ex-

80 THE SECRET OP SWEDENBOEG.
istence to things, or phenomenally Identifjring them; and the
paternal force as giving them being, or absolutely individualizing
them. These Illustrations show what my proposition means to allege
with respect to man. It Implicitly alleges that man Is a unit of
two forces — one material, which finites or gives him conscious
identity, and which we call nature ; the other spiritual, which
infinites him or gives him unconscious individuality, and which
we call God : and that the former of these forces is in right, If
not in fact, altogether secondary and ministerial to the latter.
Now such being the truth of things, the reader will agree with
me, that nothing could more effectually tarnish the face of crea
tion, or embarrass Its practical working, than to find the creature
taking a different view of creative order from that of the crea
tor. If to the creative mind the natural interests of the creature
are altogether secondary and subordinate to his spiritual inter
ests, while to the understanding of the creature himself they
are altogether primary and commanding, it is Inevitable that
creation must so far wear a disorderly aspect, or argue a conflict
between its constitutional factors. It is evident. In fact, that
creation will never attain to Its sabbath or rest, in the perfect
union of Its infinite and finite elements, until this difference be
tween them becomes practically overcome.
Now, as a fact both of his own experience and of his observa
tion of others, every man knows that this conflicting estimate
of natural and spiritual things actually exists between creator
and creature. Every man knows that he is instinctively prone
to over-estimate the actual and under-estimate the real ; to in
dulge a high appreciation of natural goods, and a comparatively
feeble one of spiritual goods. And he regards it accordingly as
the legitimate aim of his best culture to reverse this unfortunate
habit, and so bring himself into cordial and permanent adjust
ment with the mind of God.
Nor Is this all. Every cultivated man — that Is to say, every
man who Is not as yet hopelessly besotted either by the excess
or the deficiency of nature's bounty towards him — perceives this
actual adjustment of the finite with the Infinite mind to be the
total secret of human history ; to constitute both the universal
and the particular scope of what we call progress, meaning by

THE SECEET OF SWEDENBOEG. 81
that, man's providential destiny upon earth, or the completed
education of the race. No one is so dull as not to be able to
recognize, either through himself or others, that a certain puri
fying process is going on In all history, public and private,
whereby both the race and the individual are being gradually
disciplined out of selfish Into associated ends, and out of ignorant
into enlightened methods, of action. Progress, whether public
or private, seems to take place in an invariably negative way,
that is, It always exacts a preliminary experience and acknowl
edgment of evil and error. Our vices and follies, collective
and personal, have wrought us infinitely more advantage than
our virtue and knowledge have ever achieved. Our best learn
ing has come to us in the way of unlearning prejudice, our best
wisdom In the way of outgrowing conceit, our best action in the
way of undoing what we have previously done of evil and false.
In short, while the indisputable end of the creative providence is
to endow us with Its own Infinitude, the invariable means it uses
to effect this end is to saturate and nauseate us with the sense
of our own Inveterate finiteness. So palpably true Is all this,
that the fundamental grace of the religious character throughout
history Is humility ; the primary evidence of a spiritual quick
ening in the soul, repentance. And what can a fact of this
magnitude mean, if notwithstanding we are to look upon the
church as implying God's personal complacency towards one sort
of men, and his personal iU-wIU towards another sort, that is,
as supplying its subject with a positive and not a mere negative
method of access to God? •
Such a notion of the church's efficacy would. In fact, stultify
all history. For she has been the incontestable historic repre
sentative and protagonist of this negative divine administration
in human affairs. Her proper function in the earth has always
been to exalt men spiritually only by humbling them naturally,
or making them heartily loathe the accidents of birth, tempera
ment, and genius, which give them an adventitious superiority
to other men. Undoubtedly the church in Its literal form has
always exhibited a more or less gross perversion of this Its origi
nal spirit ; that is to say, it has always contrived to replace the
merely carnal or natural pride of the human heart, which It was
appointed to disclphne, by an infinitely more deadly religious or
6

82 THE SECEET OP SWEDENBOEG.
spiritual pride, which nothing short of hell can discipline. But
some faint glimmer of spiritual hfe has always managed to keep
itself alive underneath the church's cumbrous and heathenish
ritual ; and there never was a time accordingly, throughout
its history — until, perhaps, within a very recent period — when
some direct heavenly succor was not available through It to sin-
sick and weary souls. Even under Its Jewish form the alto
gether purgative and sacrificial tenor of its ritual constrained
thoughtfiil minds to see that, though the worshipper was brought
outwardly nigh to God by the church, it was only with a view
to teach him by that unrighteous privilege his real or Inward
remoteness, and so dispose him to that personal humility or
charity towards less privileged men, upon which alone all spirit
ual divine blessing pivots.
If this were the ever-latent virtue of the law, surely it is the
ever-patent virtue of the gospel. No intelligent reader of the
New Testament, It appears to me, can for a moment doubt that
Christ and his apostles looked upon the Jewish church as exert
ing a strictly damnatory — never a justifying — power over all
who cultivated Its prescriptive righteousness. Christianity Itself
may be styled, in fact, a formal proclamation of the exhaustion
of religion as a ceremonial, and its revival as a life. It Imported
the cessation of ritual or sacrificial worship as a means of ac
cess to God, and the substitution of an affectionate or heartfelt
devotion in the worshipper, motived altogether upon Crod's re
vealed clemency to the unrighteous and the evil. The cleansing
which the Jew derived from the law was a purely carnal one,
inferring no manner of spiritual nearness to God, but rather
spiritual distance from him, inasmuch as one whose heart cov
eted or even tolerated a ceremonial righteousness could not be
supposed to appreciate a living or real one. In Christ this be
nighted ritualist was for the first time to lose his Inward remote
ness from the source of life, and be brought spiritually near ;
was to be taught to renounce his literal or differential righteous
ness, based upon his assumed superiority in the divine sight to
other men, and to cultivate an exclusively spiritual one, based
upon his cordial fellowship or equality with all mankind. " Be
hold the days come, saith the lord, that I will make a new cov
enant with the house of Israel, and with the house of Judah.

THE SECEET OF SWEDENBOEG. 83
This is the covenant I will make with the house of Israel, saith
the lord : I will put my law in their inward parts and write it
in their hearts, and I will be their God and they shall be my
people. And they shall teach no more every man his neighbor,
saying. Know the lord : for they shall all know me from the least
unto the greatest, saith the lord : foe I will forgive their iniqui
ty, and I will remember their sin no- more." * " Remember,"
says the apostle to the Ephesians, "that ye being in times
past gentiles in the flesh, who are called unclrcumcision by
that which Is called the circumcision in the flesh made by
hands, at that time were without Christ, being aliens from
the commonwealth of Israel and strangers from the covenants
of promise. But now in Christ Jesus ye who sometime were
far off are made nigh by his blood. Por he is our peace who
hath made both one and hath broken down the middle wall of
partition between us, having abolished in his jlesh the [only
ground of] enmity, even the law of commandments contained
in ordinances, for to make in himself of twain one new man,
so making peace. — Through him we both have access by one
spirit to the father." So again the same apostle, addressing the
Colossians, says : " And you, being dead in your sins and the
uncircwmcision of your flesh, hath Grod quickened together with
Christ, having forgiven you all trespasses, blotting out the hand
writing of ordinances that was against us, which was contrary to
us, and took it out of the way, nailing it to his cross." f
Evidently then the iniquity in the church against which Christ
protested and rebelled was its pretension to confer upon Its follow
ers a strictly legal or literal and personal righteousness — such
a righteousness as Implied a relation of merit on their part
towards God, and a relation of demerit on the part of other
people. And the righteousness he set before it was a purely
spiritual one, or such a one as consists only in a temper of the
most unreserved fellowship or equality with all men. In other
words, the only church which Christ avouches Is a living society,
brotherhood, or fellowship of all mankind, which will disallow
all distinction or privilege among men but that which grows out
of the largeness and the zeal of the social spirit In their bosom ;
* Jeremiah xxxi. 31, 33, 34 ; Hebrews viii. 8-12.
t Ephesians ii. 11 - IS ; Colossians ii. 13, 14.

84 THE SECEET OF SWEDENBOEG.
a spirit which is sure to abase whatsoever is proud or lofly, and to
exalt whatever is lowly. Nor can it be denied that for a brief
while the literal christian church Itself appeared roughly to
apprehend the spirit of its founder, and was intent upon bringing
forth the best fruits It knew. For we read in the Acts of the
Apostles, that "all who believed were together and had all
things common, and sold their possessions and goods, and parted
them to all as every one had need." *
Of course this was merely an effusion in the sphere of senti
ment on the part of the early disciples, and as such entitled to
its proper consideration. It was doubtless of gfeat advantage
to cherish this spirit of hearty mutual succor, when the christian
church was barely germinating as a material institution, or push
ing Its way to fight and air through the superincumbent layers
of a totally Inimical society. But the fact was without any
strict philosophic value or permanent practical significance. For
it must never be forgotten that the brotherhood of the church,
or christian fellowship, is not based upon sentiment, i. e. does not
admit a merely voluntary allegiance, but, on the contrary, claims
a foundation of the most rigid equity or justice, and her*ce makes
itself obligatory upon men. We must never forget, in other
words, when we are speaking of the christian church, according
to the idea of its founder, or as a spiritual economy, that it Is
a strictly universal administration, claiming the gentiles for its
inheritance and the uttermost parts of the earth for Its posses
sion. The Old Testament prophecies and promises are replete
with testimonies to this point. In Daniel's vision, for example,
we read : " In the days of these kings shall the God of heaven
set up a kingdom which shall never be destroyed ; and the king
dom shall not be left to other people, but It shall break in pieces
and consume all these kingdoms, and It shall stand forever."
Again: "I saw in the night visions, and behold ! one like the
son of man came with the clouds of heaven, and came to the
Ancient of Days — and there was given him dominion and glory
and a kingdom that all people and nations and languages should
serve him. His dominion is an everlasting dominion, which shall
not pass away, and his kingdom that which shall not be destroyed." f
* Acts ii. 44, 45.
t Daniel ii. 44, and vii. 13, 14.

THE SECRET OF SWEDENBOEG. 85
But there Is no need to recur to the ancient seers, fascinating and
majestic as their descriptions of the great redemptive sabbath
are. Every reader, familiar with the New Testament, knows
that Christianity professes to be a universal religion, and prom
ises to supersede or spiritually appropriate to itself all the re
ligions of the earth ; that its apostles were commissioned to go
out into all the world and communicate the gospel of redemp
tion to every creature ; and that, consequently, if we diminish
it of this pretension by consenting to look upon the church, as
it has hitherto visibly existed at any time. In the light of a
fulfilment of Christ's Idea, we at once reduce Christ to the
level of a Moses, a Buddha, a Zoroaster, a Mahomet, and leave
him, like them, stripped of all exhaustive divine significance.
And if the christian church have this Inevitable universality of
scope — if, in other words, the society or brotherhood which
Christ instituted among men be essentially a spiritual society or
brotherhood — then clearly no past, no present, and no future
exhibition of the church, in carnal or ritual form, can justly
claim to be anything more than a matrix of this spiritual result ;
bearing precisely the same relation to it that the shell of a nut
does to Its kernel, or the husk of wheat to the mature grain,
namely, a relation of the strictest protection and nutrition dur
ing all the protracted period of the church's spiritual infancy,
i. e. of our social Immaturity, and falling into contempt and
oblivion whenever that use is accomplished.
XIV.
"Very well," I now think I hear my reader exclaiming,
" I am ready to grant you that the primary office of the church
has been to purify our consciences, by abasing the natural pride
and covetousness In us which are so apt and eager to claim
divine sanctions ; and that we are not entitled, consequently, to
regard it In any more positive Hght than as, at best, a revelation
or witness of God in the earth. But now tell me, I pray you,
something about the beginnings of this revelation. How did It
get itself started originally ? How, in other words, did the early
church — the church In literal form — ever contrive to impose
itself upon the popular belief as an authentic divine institution ?

86 THE SECRET OF SWEDENBOEG.
It is very evident, for example, that the Mosaic revelation, if it
should take place In our day, would provoke, in spite of its un
questionable grandeur and dignity in a sensuous or picturesque
point of view, very much the same rational obloquy that the
sordid mormon Imposture does. It would be scouted, in fact,
as scientifically absurd by the greater part of Christendom.
What makes the difference between then and now ? Is revela
tion altogether proportionate to the understanding addressed?
Give me your ideas in full on this subject. Do you conceive
revelation to be a fixed, or only a contingent quantity? Do
you regard It as absolute, or only relative to the human facul
ties ? Do you hold, for example, that the Mosaic revelation was
true for Its own time and place, but untrue for our day ? Did
its authority, as a divine revelation, vest exclusively in Its adap
tation to the very narrow hearts and minds to which it was spe
cifically addressed? And does It challenge, consequently, no
such authority to our present regard ? In short, does it prop
erly disclaim all pretension to that universality and perpetuity
which, as it seems to me, we are entitled to demand in a revela
tion from God ? For I find myself, not unwilling indeed, but
simply unable, to believe in any so-called revelation of the divine
name which is destitute of these two characteristics — universality
and perpetuity ; -which, in other words, does not embrace within
itself all space and aU time, or proclaim Itself identical with na
ture and history. You yourself have been, virtually at least
if not actually, saying all along that no sufficing or perma
nent revelation is conceivable but upon these conditions. And
what I want now, accordingly. Is to get a more explicit state
ment of your views, that I may learn how you manage to be
lieve, as firmly as you do, in the truth of revelation, without
perceiving the gross affront which every such pretension offers to
the inviolate progress of the mind, or, what Is the same thing,
the continuity of natural and historic order."
The answer to all this doubt is, as It seems to me, very sim
ple and salutary. Briefly stated It is as follows : The human
mind, or natural and historic order, is itself only a process of
revelation of the creative name ; and our technical " revela
tions," consequently, so far from affronting the mind's integrity,
do but confirm it ; so far from invalidating nature and history,

THE SECEET OF SWEDENBOEG. 87
do but foreshadow and Induct their sovereign function ; do but
cradle and nurse, so to speak, their own highest and truest yet
most unsuspected significance. But this statement is doubtless
much too brief. Let me enlarge It.
I am taught, then, by Swedenborg's disclosures, not only to
look upon nature and history as the true theatre of the divine
revelation, but also to regard them as having absolutely nx> other
purpose in existence than to serve as such theatre. That is to
say, they did not originally exist as finalities or on their own
account, and then become accidentally subjected to the apoca
lyptic function ; but their sole original title to exist derives from
their exquisite subserviency to that function. This, in my opin
ion, constitutes Swedenborg's vast intellectual superiority to our
ordinary religious and scientific soothsayers, that he gives us
upon this subject no longer guesswork, but the fruit of positive
insight. All our diviners, whether devout or sceptical, hold
nature and history to a final or absolute and independent signifi
cance ; and thus find themselves compelled either to adjust rev
elation to cosmical order In a very crude Irrational way, or else
with my questioner to reject it altogether. Swedenborg, on the
contrary, denies them the least independent worth, the slightest
substantive significance, and leaves them valid only as furnish
ing a basis of divine knowledge consonant with the ever-grow
ing requirements of the human heart and understanding. They
furnish a needful basis to the church In human nature, and have
absolutely no spiritual significance apart from that function. The
vulgar prejudice, on the other hand, both religious and scientific,
is that nature is an objective work of God, consummated off
hand before recorded history began, and that history is only the
subsequent subjective fermentation to which this work was liable ;
so that revelation, if it be admitted at all, cannot be admitted as
an inherent fiinction of nature and history, but only as a super
natural achievement, or an event arbitrarily induced upon natural
and historic order.
Swedenborg has not the least intellectual complicity with this
prejudice. He denies nature to begin with the faintest objectivity
to the divine mind, or affirms it to be a purely subjective work of
God in the interest exclusively of man's spiritual evolution. It is,
in fact, as rigid an involution of the spiritual world — the universe

88 THE SECEET OF SWJIDENBOEG.
of affection and thought — as the glove is an Involution of the hand,
whose necessities alone call for its existence. And a fortiori,
therefore, he denies history a natural origination, or turns It from
a garish flowering of natural principles into an abject seed-place or
seminary of spiritual truth and goodness, in whose necessities alone
both It and nature find their sole and equal raison d'Stre. Hold
ing these views of the essential subserviency both of nature and
history to the spiritual world, or the evolution of a life divinely
human, of course the question of a literal revelation could prove
in no way embarrassing to him, but finds itself. In fact, imphcitly
if not explicitly solved by every word he says. Fer while he thus
turns nature and history into an utterly servile correspondence
or inverse imagery of the Infinite divine substance which is al
ways latent — in order that it may one day become patent — in
the finite form of man, he at the same time transmutes all these
literal so-called " divine revelations," which up to Christ's time
had diversified the annals of the race, into so many partial
glimpses of this grand universal verity, into so many premature
attempts on the part of man to rifle the mystical heart of nature,
or bring himself, by violence as it were. Into accord with the
great underlying but still unfathomable secret of history.
It seems to me that an Incalculable Intellectual advantage
thus accrues to Swedenborg over the ordinary religionist and
ordinary rationalist both, in respect to all these mooted points of
the church's origin and history. What alone makes, and has ever
made, these questions Insoluble is, the pertinacity with which we
cling to the notion of the church as a positive divine token in
the earth, and not a mere negative one ; as a nutritive divine
force in . the world, and not a purely purgative one. If then,
with Swedenborg, we consent to dismiss this irrational concep
tion, and come to regard the church as a literal divine lieuten
ancy in the Interests of the broadest human society or brother
hood on earth and In heaven — and bound, therefore, like all
lieutenancies, to disappear when the true incumbent arrives —
we see at a glance that it demands no other foundation than
the instincts of the human heart, no other origination than it is
sure to find in the free play of men's natural temperament and
genius. The sole purpose of the church has been to purge the
earth of its false gods, the gods authenticated by the native

THE SECRET OF SWEDENBOEG. 89
arrogance and cupidity of the human heart, by the native igno
rance and conceit of the human understanding ; and it carries out
this purpose of course only by first giving a quasi consecration
to these low Instincts of our nature, and then gradually bending
and shaping them to higher issues. The rudest literal or sym
bolic form of the institution — the shape In which the church
originally challenges recognition, and which perfectly adapts it
to the comprehension even of sense * — is the antagonism of a
select race or family to the rest of mankind. The Immemo
rial tradition of a divine seed In the earth, struggling for its domin
ion with the seed of the evil one, becomes easily appropriated to
themselves by persons or races of a devout temper, of a fanatical
genius ; and once appropriated, it is bequeathed of course as a
sacred inheritance to their offspring. This divine seed had been
for a long time previous to the christian era Identified, to the
Jewish Imagination, with Abraham, the founder of their own
nation, and with the literal progeny descended from his loins.
In Christianity this aspect of the church underwent a sheer and
sudden reversal, the jew being now authoritatively deposed
from the divine favor, and the gentile reinstated. On what
ground ? Manifestly that the jew, though distinguished above
the gentile by the carnal possession of the law, had yet become
by that very possession spiritually disaffected to Its righteous
ness beyond all other people, and was hence incapable of reap
ing its promised satisfactions In the Christ.
Accordingly, from this period onward to our own day, the
name of Christ fills the historic page, and the church founded
by his apostles assumes to Itself the rightful supremacy of the
whole earth. What estimate does Swedenborg put upon these
* I can perfectly understand by sensible tuition what all my spiritual culture
disallows, namely, how one person may be acceptable to God and another abhor
rent. I can even understand by that medium, and without any difficulty, how the
former person should be myself, and the latter person a man of another race,
family, or color. For sense of necessity views God as a far more grandly finite
or selfish being than man ; and to be more finite and selfish than man is to be
devilish ; that is, to love or hate all other beings without any reference to their
objective worth, but simply with reference to their subjective use and advantage to
one's self. No wonder that religion, with such an incentive, was so rife in eai-ly
times. No wonder that every family, or gens, in early times, boasted its special
tutelary divinity ; and that the entire gentile world was organized upon the invet
erate mutual hostility of all religions, instead of their essential unity.

90 THE SECEET OF SWEDENBOEG.
facts ? How does he interpret Christ's personal and official sig
nificance ? In what light does he exhibit the christian revela
tion — as a final or perfect, or as a transient and imperfect, man
ifestation of the divine name ?
Altogether In the former and higher aspect. Let us see then,
so far as we are able, on what grounds of reason he does this.
We need not expect, as I have already said, to find him justify
ing himself in a strictly ratiocinatlve way, or as men deal with
what they feel to be matter of opinion merely, but affirmatively
rather, or as they deal with what they feel to be matter of pre
cise knowledge. Nevertheless, he supports his affirmations by
incessant reference to intellectual considerations, as well as by
Illustrations drawn from the recognized principles of common
sense, or the race's rational experience, so that we need be at
no loss after all to divine the true grounds of his Induction.

XV.
We have seen that creation, philosophically viewed, involves
a divided movement — one descending, generic, physical, by
which the creature becomes set off, projected, alienated from the
creator in mineral, vegetable, and animal form ; the other as
cending, specific, moral, by which the creature thus naturally
9ronounced becomes conscious of himself as separated from his
creative source, and Instinctively reacts against the fact, or seeks
to reunite himself with God. Or, we may say that the former
movement restricts Itself to universalizing the creature, by giv
ing him Identity or community with all other things ; while the
latter aims to individualize him, by investing him with a con
science of selfhood or freedom sensibly distinct fi:om all other
things.* * Hence it is that religion becomes specially addicted to, or cognizant of, this
latter interest. For religion — from re and ligo, the prefix re in latin verbs hav
ing the same loosening or dissolving force as the prefix un in English verbs —
means the unbinding of those who are in bondage to nature, in bondage to natural
evil and error, and giving them the freedom which befits the children of God.
No doubt the subject of nature, knowing as yet no higher objectivity, will be
very sure to regard the bondage be is thus under as the truest freedom, and to
look upon religion accordingly as his enemy. But the culprit is notoriously an
unfair judge of the law; and whether we think well or ill ofit, religion itself,
viewed in its essence, and separated from all ecclesiastical alloy, has never meant
anything but the enfranchisement of human life in every sphere of its activitr.

THE SECEET OF SWEDENBOEG. 91
But this is by no means all that we have seen. We have seen
besides, that the generic or universalizing force In creation sen
sibly dominates Its specific or Individualizing force ; and this is
a fact of transcendent importance in its spiritual bearings, or its
influence upon the development of the church. For it distinctly
proves thus much, namely, that no direct effort which the moral
subject makes to readjust himself to his creative source can
ever spiritually avail him, or boast more than an illusory suc
cess ; for the reason that his will is so contingent upon his
instincts — his moral character so dependent upon his physical
temperament — that his voluntary activity will always go to
Intensify his finite ties rather than abate them, to enhance his
conscious remoteness from the infinite rather than abridge It.
Let us glance, for example, at the beginnings of the religious
life in man, or his ambition to bring himself personally near to
the infinite. I feel an instinctive reverence for the divine name
which disposes me to placate it, or render It personally propi
tious to me, by all the means in my power. But if I push this
disposition beyond certain definite limits, I find myself gradually
led into such wilderness states — states of frantic self-isolation —
as brings erelong my inmost but hitherto latent selfishness and
indifference to my kind into the broad gaze of consciousness,
and fills me accordingly with any emotions but those of repose
towards God. What I naturally covet, what all my innocent
instincts crave, is the greatest possible experience of outward
good, the greatest possible immunity firom outward evil. But
the moment I put my moral or personal force at the service of
these instincts, and devoutly aspire to realize them, their inno
cence turns to shame in my bosom, and I become conscious —
of course not intelligently, but sensibly conscious — of a growing
Inward distance from God, which bids fair to engulf all my nas
cent personal hopes In despair. I experience, in fact, what is
properly called " a conscience of sin " ; that is to say, I under
go such a sickening, disheartening sense of my utter inward
disproportion to the infinite goodness, as paralyzes all the joy I
have ever had In its remembrance. Indeed, so lively a conviction
besets me, not merely of my actual or chance defilement, but
of my essential and habitual corruption as Illustrated by the light
of God's holiness, that I feel a distrust and distaste of his once

92 THE SECEET OF SWEDENBOEG.
lovely name, hardly stopping short now of an inmost despair and
hatred. Undoubtedly I cloak these disloyal emotions from my
own acknowledgment, and even from my own suspicion. So
sedulous Indeed is my zeal In that behalf, that my prayer Is sure
to grow ever more vociferous as the lamp of my hope burns
dim ; and as my real or inward enmity defines Itself, the out
ward voice of my praise and adoration puts on an added fervor
and fi-equency.
I need not say to any one who has ever felt a decisive creep
of Its horrors, that a more atrocious anguish than that here
described as shut up in the religious conscience, wherever that
conscience exists in its purity,* Is unknown to the human bosom ;
and it all grows out of the fact I am alleging, namely, the
rigidly conditional nature of the moral consciousness, or the
circumstance of its dependence for all its inspiration upon the
finite organization. Man, as we have seen. Is essentially a social
being ; that is to say, he is created both male and female, both
universal and particular, fcommon and proper, generic and spe
cific, physical and moral ; so that it Is Impossible for the vir (or
inward man) to Individualize himself absolutely to the divine
regard without, to that extent, prejudicing the homo (or outward
man), and hence defeating any schemes he may cherish upon
deity by the very method he takes to carry them out. It is as
if Eve, being consubstantlate vpith Adam, should nevertheless
attempt to bring forth fruit of herself alone, or In spite of his
concurrence rather than by its favor. It Is however just this
hallucination which according to Swedenborg bases the church
in man, or underlies his distinctively religious life. The vir, or
moral subject, enjoys a sensible absoluteness with respect to the
homo ; that is, he feels himself to be independent of the race,
or his kind ; and at the beck of this purely sensuous instinct
(which in scripture symbolism Is called the serpent), he aspires
" to become like God, knowing good and evil " ; that is, to be
good and wise In himself, irrespectively of his Intimate unity or
solidarity with all mankind. He instinctively aspires, in other
words, to bring himself near to God, or achieve his spiritual
safety, by the exercises of a devout self-love ; the invariable
result being never to lift himself up to divine dimensions, but
* See Appendix, note C.

THE SECEET OP SWEDENBORG. 93
to degrade the deity to his own spiritual stature. Hence that
life of inward self-abasement or anguish In the human bosom,
which I have above pictured as constituting the sole spiritual
reahty of the church, the only true life of religion on the earth,
being the literal descent of the divine to the human nature, and
which will ultimately bring about that regenerate social senti
ment of men on earth and in heaven, which constitutes the
ascent of the human to the divine nature.
Let us linger here a little while that we may the more per
fectly understand ourselves.
What in effect I have been saying all along is, that morality
is not a personal or specific endowment of man, but a rigidly
natural or generic one.* It Is, the badge, not of this, that, or
the other man, but of all men alike, just in so far as they are
men at all. It characterizes no special subject of human nature,
but the very nature Itself. It is indeed the essence of human
nature ; the logical differentia between man and the brute ; being
what characterizes him expressly as man, or in so far as he is
neither mineral, vegetable, nor animal ; so that no man is a man
in the proper force of the word, unless he be a moral subject.
Now If morality be as here alleged the distinctive sign of
human nature, that is to say. If a man Is moral, not by virtue of
what he Is or has in contradistinction to his fellows, but solely
by virtue of what he is or has in common with all other men,
it is at once obvious that the moral subject, as such, must straight
way disown every spiritual qualification, I. e. disavow any di
rect approximation to the infinite, any such approximation as
does not rigidly presuppose that of his kind. He may claim to
be spiritually affiliated to God, if he please, but not in his own
* Certain recent writers, ambitious to rejuvenate the old theology by giving it a
quasi rational sanction, have labored hard to sophisticate this truth, by representing
morality not as a natural but as a distinctly supernatural fact ; but with no other
eflTect than to signalize their own incompetence, since their whole labor is built
upon a transparent quibble, that of confounding morality with moral goodness,
so blinking moral evil out of sight. Certainly moral or voluntary goodness ex
ists only by the antagonism of like evil ; and if therefore moral good be supernatural
or claim a divine source, moral evil has every right to be equally exacting. The
more hardy leaders accordingly in this enterprise do not hesitate virtually to adopt
the manichean hypothesis of creation, and trace back the existing evil of the
creature to an " evil possibility " in the divine nature ! See Dr. Bushnell's " Na
ture and the Supernatural."

94 THE SECRET OF SWEDENBORG.
right, and only by virtue of a previous spiritual affiliation of
the race. In other words, the moral subject is self-debarred the
least spiritual attainment — the attainment, for example, of any
such bosom rectitude as argues In him the least legitimate supe
riority to his kind, or elevates him above the uniform level of
human nature. No doubt a fallacious appearance of things is
apt to drown out the truth upon this subject to a superficial
observation. No doubt many persons habitually ascribe to
themselves, and find others ready to justify them in so doing, a
spiritual rectitude or supernatural merit. But this is only
because such persons are spiritually below the level of their kind,
rather than quite up to it, let alone above it. That is to say, it
is because their intelligence is still childish or rank, is still con
trolled by sense in place of being served by it ; or, what is the
same thing, because they are still in the habit of reasoning as
children do, from appearance to reality, from without to within,
and not as cultivated men do, from within to without, or from
reality to appearance. But the truth utterly and Invariably
rebukes their pretension. The truth utterly falsifies every claim
the Individual man puts forth to a measure of virtue which legit
imately reflects the least spiritual discredit upon any other man,
however conventionally depraved he may be. Por It proves our
moral aspiration in every such case to be the fruit of a strictly
natural Inspiration, the prompting or play in fact of an enven
omed self-love ; and In place therefore of justifying our easy
self-complacency, our habitual self-righteousness. It stamps us
as at best — or In our highest moral states — only fallaciously
individualized from our kind, while in reality we are more deeply
than ever Implicated with it.
But if all this be true ; if it be true that the vir, which Is the
feminine, specific, or moral element in consciousness, be thus
invincibly limited by the homo, which is Its masculine, generic,
or physical element ; then It follows, unquestionably, that the
moral subject as such is Inhibited any direct access to, or com
merce with, God, and obliged to depend, consequently, for his
coveted reconciliation with him, upon some redemptive work of
God, which shall, if possible, revolutionize the constitutional
order of his consciousness, by making what has hitherto been
first In it last, and what hitherto has been last first. Notori-

THE SECRET OF SWEDENBOEG. 95
ously all divine prophecy or promise has been Identified with the
" seed of the woman," not of the man ; but if the woman be
inveterately subject to the man — if, in other words, our moral
power is limited by our physical constitution — how shall these
grand immemorial prophecies ever be fulfilled ? Manifestly
only in one way ; by the actual regeneration of nature, which
means the marriage of the homo and the vir, or Its male and
female elements ; which again means the eternal unification of
the distinctively human element in consciousness, with its dis
tinctively cosmical element ; which still again, means the per
fect hwmanization henceforward, or exaltation to exclusively
human form, of mineral, vegetable, and animal substance.
Now this perfect marriage of the male and female elements
in creation — this complete unification or equalization of the
homo and the vir, of the cosmical and the domestic soul — man
ifestly appeals for Its realization to the advent of a true society
or fellowship among men. It is only in the race's social evolu
tion that our absolute and our contingent interests become har
monized ; that our physical interests, which are those of force
or necessity, put on an altogether concihatory aspect towards
our moral interests, which are those of freedom or pleasure.
In a true society or brotherhood of men, and In this alone, our
organic appetites and passions, which constitute the realm of
necessity or force in us (so linking us with the outward and
finite), freely defer to our rational affections and thoughts, which
constitute the realm of freedom in us (so linking us with the
Inward and Infinite). But human society, human brotherhood,
human equality, is the slowest fruit of the ages, is Indeed the
culminating truth of human destiny, and comes to consciousness
in the race, as we have already seen, only when the race shall
have definitively exhausted its domestic, its civic, and its politi
cal consciousness. Meanwhile what shall take the place of so
ciety, or proclaim itself its true vicegerent, so keeping the crea
tive name and order temporarily alive In the earth, if not the
CHUECH ; that is to say, that purely formal or provisional society,
that purely representative fellowship or brotherhood of man
with man, which has hitherto alone claimed a divine institution
upon the earth ?
Thus the church itself, according to Swedenborg, is no finality,

96 THE SECEET OF SWEDENBOEG.
but a mere providential heutenancy, instituted in the interests
exclusively of the divine righteousness, which is universal jus
tice upon the earth ; such justice or righteousness being identi
cal with human society, which means the frank and cordial
fellowship or equalization of every man of woman bom, not
only with every other man, but with all other men put together,
and of all men consequently with each individual man. He
found, by the opening of his spiritual sight, or his discovery
of the interior contents of revelation, that the sole reality or
justification of the church lay in the spiritual use it promotes
as a divine menstruum or sieve, to sift out the wheat of human
nature from its chaff, or separate its nutritive from its waste
material. The wheat of humankind, spiritually regarded, are
those who acknowledge God's natueal humanity, or give
man the primary place in the divine counsels, nature and history
a secondary and derivative one. In other words, they hold man
to be no longer the finite subject, but the divine or Infinite ob
ject of all created order. And its chaff, of course, are those
who take the opposite view, or remain pertinaciously addicted to
the inspiration of sense, which teaches that nature and history
are a divine finality, or substance in themselves, when in truth
they are a mere sensuous correspondence of the absolute divine
substance which is latent exclusively in the human form.
The importance of the sifting function thus assigned by Swe
denborg to the church, in its bearing upon the spiritual creation,
or the universe of human affection and thought, cannot be ex
aggerated, when we consider that God Is the sole substance of
that universe ; and that livingly to acknowledge him, therefore,
or to have our wUl and understanding Inwardly open to the
access of his goodness and truth, is no less essential to our spir
itual existence, than to be nourished by food capable of assimi
lation to our flesh and blood Is essential to our natural existence.
We shall not be surprised, accordingly, at the immense Intel
lectual significance Swedenborg puts upon the church, when
he represents it as promoting the same vital uses to the race's
spiritual body, that the heai't promotes to man's natural body.
As the heart has a double office to fulfil, first a death-bearing
and then a life-giving one, so the church, according to Sweden
borg, has both a literal and a spiritual aspect, both a body and a

THE SECEET OF SWEDENBOEG. 97
soul ; the former allying us with hell, the latter alone with
heaven. As the heart attracts to itself the vitiated blood of the
body, gross, lifeless, blackened with the foul humors discharged
into It through its long circuit, so exactly the church, as the
spiritual heart of mankind, attracts to itself, in its outward or
visible form, by the heavenly sanctions or lures it holds out to
our personal ambition and avarice, the most selfish, the most
despotic, the most worldly tempers among men. And as the
heart, having gathered the corrupt or debilitated blood of the
body to its embrace, makes haste to hand it over to the lungs to
be defecated, washed, and renewed for use by contact with the
atmosphere, so in like manner the church, In spiritually or in
wardly reacting against the ungodly influences which as a car
nal economy it attracts, becomes itself renovated or washed
clean of defilement, shakes off its waste deciduous members,
purges itself, in other words, of all subjective aims and preten
sions, by identifying Itself ever more and more only with God's
impersonal and objective uses to all mankind. In short, it be
comes convertible with heaven ; heaven being a state of culture
in man in which charity or regard for others claims the first
place, and prudence or regard for self takes the second place.
The entire history of the church, by Swedenborg's showing,
amounts to this, neither more nor less, namely : such a sheer
humiliation on Its literal or ritual side of the creative name to
the lowest level of men's carnal pride and concupiscence, as in
fallibly begets In the gfentile conscience, or common mind of the
race, an Inmost indifference and aversion to all consecrated au
thority, to all private or personal sanctity, to all exceptional or
privileged worth, and leads it eventually to associate God's living
honor and worship only with the reverence of every individual
man, however conventionally " common or unclean."
No one, of course, can be expected to do justice to Sweden
borg's spiritual physiology, unless he constantly remind himself
that heaven and hell are only the sharply contrasted processes of
nutrition and waste, which go to the formation of the maximus
homo, the lord, or divine natueal man, and hence bear a strict
proportion to the varying states of the church on earth. So
long as the truth of the divine natueal humanity, or of God's
strictly creative presence in our nature and history, is scientif ¦

98 THE SECRET OF SWEDENBOEG.
ically ignored by the human understanding, being at most only
representatively avouched by the church, human life must ne
cessarily exhibit a more or less conflicting aspect In every sphere
of its activity. And when this conflict becomes at last intolera
ble, that Is to say, when the principle of authority in the church
(faith) becomes so envenomed and insolent as actually to over
bear the free principle (charity), instant equilibrium ensues in
" the world of spirits " (as Swedenborg names that province of
the maximus homo which answers to the stomach In the finite.
organization), by an additionally stringent separation of evil
spheres from good ; or, what Is the same thing, a freer elimina
tion and excretion of the waste substances of the spiritual body.
The existence of hell, as a spiritual phenomenon, marks a su
perfluous divine energy in the earth ; that is to say, an energy
not as yet fiilly wrought into the tissue of human nature, not as
yet fully authenticated and utilized by the tenor of our daily
life, and liable to come forth consequently In perverse and dis
orderly modes of manifestation. As long as men believe in the
unconditioned nature of morality, and therefore attribute to
themselves a selfhood or freedom no less absolute in truth or
reality than it is in fact or appearance, so long, of course, they
will be unable to recognize the truth of the divine natural hu
manity ; and while this truth remains unrecognized, men must
continue to eat of the tree of finite knowledge, or hold good
and evil to be essentially irreconcilable. That hell (or self-
love) In this state of things should be allowed freely to precipi
tate Itself from heaven therefore, and come under the permanent
though unconscious subjection of the latter, is as much a pro
vision of cosmical order or spiritual hygiene, as the separation
of the waste matters of the body from our houses, and their
incarceration in appropriate receptacles. Is a provision of civic
order or domestic hygiene. No doubt the church will one day
lay off her tattered grave-clothes, the tarnished livery of death
In which her persistent devotion to the letter of truth exclu
sively has hitherto bound her, and put on her resurrection gar
ments in the acknowledgment of the divine natural humanity,
or of God's living presence and power In every form of human
life, whether conventionally sacred or profane, celestial or infer
nal. Then the church will have learned to disowm all private

THE SECEET OF SWEDENBOEG. 99
ends, all purposes of self-seeking, whatsoever makes its interests
as now alien to those of the secular or common life of man ;
will have learned, in short, to Identify herself with the broadest
human society or fellowship. At that time I presume the selfish
or hellish element In our nature will have become so completely
harmonized with the equitable or heavenly element, by their
joint and equal subjugation to the uses of the divine natural
humanity, which are the ends exclusively of a unitary society
or universal fellowship among men, that no scientific but only a
purely philosophic discrimination of hell from heaven will be
any longer possible. That Is to say, the mind of spiritual or
philosophic culture alone will recognize hell, and that no longer
as denoting a particular style of persons in humanity Incapable
of celestial assimilation, but as denoting the very principle of
personality or selfhood in man universally, considered as abso
lute or Independent. The christian hells, regarded as antag
onizing the heavens, will thenceforth be " shut up," as Swe
denborg describes the fate of the antediluvian hells, by minis
tering to no further scientific human use. Use Is the only oxy
gen that ever kindled their lurid glow, and this being taken
away, they must of sheer necessity collapse, become extinct,
die out, just as a fire dies out deprived of vent. The church
has now become elevated out of ritual Into living dimensions ; it
is no longer a representative, but a real human society or broth
erhood In heaven and on earth ; and the evil principle in our
nature (self-love^ being thus shorn of Its malignity by be
coming reconciled to charity the good principle, constitutes
In fact henceforth the truly divine and Invincible guaranty of
social tranquillity and order.*
* " It is a point of faith," says Swedenborg, " eommon both to the old and new
dispensation, that the lord came into the world to remove hell from man, and that he
efi'ected this end by combats with and victories over it, so subduing it to himself,
or making it forever orderly and obedient." — True Christian Eeligion, 2. Again
he describes the "particular" faith of the new heavens and the new earth in
human nature thus : " God is essential goodness and truth, and he manifested him
self in Christ for the purpose of reducing all things in heaven, in hell, and in the
church (or representative earth) to order, because at that period the power of hell
or evil had got a greater purchase upou the human mind than that of heaven or
good, and hence menaced a total destruction. This menace was averted by the
lord's HUMANITT, which was the divine truth (or manifested form of the divine
good), and hence angels and men became alike redeemed." — lb., 3. See Appendix,
note D.

100 THE SECRET OF SWEDENBOEG.

XVI.

But the urgent question before us, towards the solution of
which we have been all along steadfastly tending, is. How do
the hells become actually " removed from man," as Swedenborg
teaches us they must be, in order to the true revelation of the
divine name ? How, In other words. Is the transition histor
ically effected from the representative to the real church, that so
we may know God no longer at second hand, or reflectively,
but directly, or as we know ourselves ? An obvious gulf sep
arates the two churches; one being lifeless shadow, the other
living substance ; and what is capable of spanning it ? Tho
representative church exhibits the vir, or feminine element In
consciousness, hopelessly subject to the homo, or masculine ele
ment ; exhibits the distinctively human element in existence,
which is that of individuality hopelessly immersed in the cos
mical element, which Is that of identity ; and the antagonism,
consequently, of Abel and Cain, of goodness and truth, of
heart and head, of heaven and hell, In the human bosom, be
comes of necessity Indefinitely perpetuated. For so long as the
woman in us Is subject to the man — I. e. so long as our moral
force is under the coercion of our physical necessities, and our
distinctively human genesis refers itself consequently, not to a
divine or Infinite source, but to what is merely mineral, vegetable,
and animal in us — It Is impossible that we should ever attain to
true or spiritual individuality ; and without this, of course, the
only heaven capable of being formed is not " formed out of the
human race," as Swedenborg says, but only out of infants and
persons of a feeble moral force, whom the divine providence
with infinite address constrains to their own advantage.
The new or real church reverses this state of things, or allows
a heaven to be formed no longer out of the mere debris or off-
scouring of humanity, but out of the very race itself, by avouch
ing henceforth, not the antagonism but the marriage of the
homo and the vir, the man and the woman. The new or final
church, the fruit of God's long travail in our nature, exhibits
the distinctively feminine and spiritual element in life, no longer
in bondage to the masculine and material element, but rising

THE SECEET OP SWEDENBORG. 101
superior to it, or conceiving and bringing forth directly of the
infinite. For the new church is not a representative church, but
a real one ; allowing no priesthood but that of the lord, or
divine natural man. In whom alone we all live and move and
have our heing ; nor any instituted rites and ordinances, but
those living ones which are inspired by the sentiment of the
broadest human society, fellowship, or equality. The new and
final church of God on earth is indeed identical on its literal
side with this secular society or fellowship, and whosoever re
spires the social spirit — whosoever in heart acknowledges the
grand essential brotherhood or equality of man with man, in
spite of their petty or obvious moral inequalities — is in "full
spiritual communion with that church, and may securely aspire
to enjoy whatsoever blessedness it has to offer either in this
world or that to come. No hell can be bred of such a church
accordingly. Por the social evolution of human destiny means
— and practically, or In fundamentals, It means nothing what
ever but this — such a thorough reconciliation, or marriage, in
new forms of use of the two hitherto warring principles of force
and freedom, self-love and charity, truth and goodness, as that
their fruit shall henceforth be one and Identical, or equally tend
to the highest possible potentialization of human society. To
the mind of the new or true church, hell can only signify a
reasoned or confirmed denial of the divine natural humanity ;
but our coming social evolution bars out the very possibility of
such denial, by putting the senses themselves on the side of that
truth, or bribing them to a more free and easy appreciation of it
than Is yielded even by the soul : though of course they will
have no similar Insight into its profound and comprehensive
spiritual scope.
Such is the apparently hopeless Conflict between the old and
the new — the ritual and the real — church in humanity. How
then, I repeat, does the chasm between the two become histori
cally filled up, so as that hell may at last be "removed from
man," and the divine name consequently be hallowed, the divine
kingdom come, and the divine will be done as in heaven so also
on the earth — as in the spiritual world so also in the natural ?
The obvious difficulty, as we have seen, in the way of this historic
consummation is the limitation of human morality, or the im-

102 THE SECRET OP SWEDENBORG.
possibility of any man so far outgrowing the restraints of his
hereditary consciousness, or his subjection to nature, as to feel
himself really one with the infinite goodness, in spite of all ap
pearances to the contrary. Our moral force Is a strictly natural
or hereditary one, and cannot rise above Its source. In other
words, our self-consciousness links us exclusively with the natural
or material side of life, with what gives us subjective existence,
or renders us phenomenal to ourselves ; and to that extent,
alienates us from the spiritual or paternal side of life, from what
gives us objective being, or allies us with God : so that we have,
as It were. Inwardly to die — to undergo a conscious death to
ourselves — before we can become emancipated from the shackles
of the finite, and rise Into the living discernment and participa
tion of our true or infinite being. Self-consciousness restricts
our regard to the apparent differences which separate us from
other men, the differences which are obvious to sense ; and
never leads us to suspect accordingly that these superficial
differences are only so many evidences of our profound sub
stantial identity with all other men. We seem to our own eyes
altogether different from others, now much better, now much
worse. But this seeming is wholly shut up to our own shallow
perception ; the truth of the case being all the while that our
conscious differences, the judgments of good and evil we apply
to our own character, are only so many modulations of one
identical moral substance, so many variations of one original
theme. Freedom, selfhood, moral force, Is our generic, not our
specific qualification. It belongs to us each, only In so far as it
first belongs to our kind, its whole end and purpose being to
ascertain that kind, or vindicate its universality : first, by dis
engaging it from all lower kinds ; and then by turning these
latter from an apparently creative into an abjectly constitutive
relation to it, or making them out of its incompetent tyrannical
masters into Its assiduous, obsequious servants. How is it even
conceivable then, that you, or I, or any man, should ever so far
disown this hereditary thraldom, this moral incarceration, or
identification with his race, as really to emerge In spiritual life,
and find himself in direct hand-to-hand commerce with the in
finite ? The pretension Is manifestly preposterous. And yet
the total problem of creation, about which alone the hght of

THE SECRET OP SWEDENBORG. 103
revelation revolves, is not to be solved short of the practical
reconciliation of that contradiction. That is to say, somewhere
in the progress of history some vir must be found able to
transcend these hereditary moral limitations, or personally uni
versalize himself to the dimensions of the homo, so bringing him
self into conscious oneness with the infinite ; or else the mar
riage of nature and man, of the homo and the vir, of the cos
mos and the earth, must remain forever unconsummated, and
human society turn out, not an eternal monument of the in
finite divine love, but an abortive effort of his wholly incommen
surate wisdom and power.
On Swedenborg's ontological principles, or Intellectual method,
as we have already to some extent seen, nothing is more practi
cable than the perfect solution of this problem. Undoubtedly
his method affronts our sensuous prejudices, sacred and profane,
religious and scientific. But this circumstance should rather
conciliate than avert our respect, when we consider to what a
complete blind-alley our Intellectual prejudices of both sorts are
bringing us : the devotee being afraid to trust his scientific In
stincts, lest his faith suffer shipwreck ; and the sceptic being
equally afraid to confide in his religious instincts, lest his knowl
edge undergo eclipse. Take any two men of equal culture who
represent the existing reciprocal jealousy of science and faith,
say Strauss and Neander, or Mill and Mansel. Can any one
be so infatuated, or, as the phrase is, so good-natured, as to sup
pose that, between minds so mutually balanced or reciprocally
limited as these, any reconciliation is possible upon the data
already tediously trite and common to them both, that is, with
out some altogether new philosophic insight? Oredat Judceus
Apella, non ego. And If this hope has grown simply desperate,
how incumbent is It upon all men (5f sense and uprightness who
suffer from our existing mental chaos, to seek help wherever
they can find It, even, if need be, at so unpromising a source as
the books of Swedenborg !
I have already shown to some extent in what way Sweden
borg helps the Intellect, but much still remains behind ; and in
order to do the fullest possible justice to the subject. It Is neces
sary that I define, even still more exactly than I have yet done,
the prevalent but deep-seated and unsuspected intellectual mal
ady which so piteously invokes divine medication.

104 THE SECRET OF SWEDENBORG.
Jew and Greek, devotee and sceptic, churchman and states
man, Mansel and Mill in short, perfectly agree In this, that the
realm of nature is essentially objective to man, and not merely
contingently so. That is to say, they hold that nature is not
alone sensibly objective to him, as furnishing the proper ground
of his experience or knowledge, but also rationally objective to
him, as furnishing the definite goal of his beliefs ; so that when
any event occurs, like the alleged birth of Christ from a virgin,
or his resurrection from death, to embarrass or cripple his habit
ual belief, neither one nor the other ever dreams of resenting
the wholly arbitrary limitation thus put upon his intellect, but
both alike pusillanimously acquiesce in it, the only difference
between them meanwhUe being, that Mr. Mansel timidly hastens
to save his faith by renouncing his reason, and Mr. Mill to save
his reason by renouncing his faith. The event, according to Mr.
Mansel, transcends rational or scientific explanation, being ad
dressed, not to our Intelhgence, but to our credulity, or Instinct
of devout awe and wonder ; while Mr. Mill, on the other hand,
declares It to be incredible and inadmissible on any hypothesis
whatever, simply because It Is unintelligible, or violates the
fundamental canons of the understanding ; and when the under
standing Is obliged to be paralyzed or set at naught to begin with
in divine things, it is of no practical moment whether we admit
or reject them, since in either case alike our action is sure to be
frivolous, unmeaning, and unmanly.
Clearly then the sceptic and the devotee both alike maintain,
in effect, that nature constitutes the legitimate object of which
man Is the subject; that It furnishes the Inevitable boundary
both of his sensible and his Intellectual experience. And this
is only saying, in other words, that he Is essentially finite, and
not merely existentially so ; finite not merely on his maternal or
constitutional side, wherein he stands related to nature and his
fellow-man, but also on his paternal or creative side, wherein
he stands related to culture or to spiritual goodness and truth.
Not merely are we finite, according to these disputatious gentle
men, on the side of our consciousness, or as we phenomenally
exist in ourselves, but we are equally finite also on our uncon
scious side, or as we really are in God. For If I am nature's
unquahfied subject — If I am her subject In an absolute as well

THE SECEET OP SWEDENBOEG. 105
as a contingent sense, inwardly no less than outwardly, ration
ally as well as sensibly, specifically, or in all those respects
wherein I am individualized from my kind, no less than gener-
ically, or in all those respects wherein I am identified with it —
why then the manifest Inference from such a state of things Is,
that I am not only apparently but essentially finite ; finite in
myself and finite In my source ; finite In body and finite in soul ;
naturally finite and spiritually finite ; in short, both actually and
really, which means hopelessly and irremediably, finite.
We may say then that our prevalent Intellectual malady, as
measured against Swedenborg's robust sanity, consists in low and
sensuous conceptions of the relation between man and God, or In
a spiritual ignorance on the part of our religious and scientific
guides, amounting to fatuity. And this statement, while it pre
pares us to estimate the advantage which Swedenborg's books
will eventually confer upon true faith and true science — that is,
upon a faith divorced from superstition, and a science divorced
from sense — will also enable us to discern that precise and pro
found Intellectual significance In them, which insures meanwhile
that they shall prove a downright odium to Mr. Mansel, a down
right folly to Mr. Mill.
XVII.
The first thing accordingly that strikes you in looking to
Swedenborg for light upon this Inglorious contention of faith
and science, is that he palpably overlooks it, or takes no appar
ent interest in its fluctuating fortunes. But a second more
attentive look explains this indifference, since it exhibits him
industriously bent upon vacating or exhausting the conceded intel
lectual foundations, upon which alone such an unfriendly rivalry
becomes either possible or conceivable. If you pay attention to
what you read, you will easily hear him saying In effect or sub
voce to both parties : " Your dispute, gentlemen, admits of no
decision, but prorogues Itself to an ever-indefinite future, because
you are both alike destitute of that true Intellectual insight —
based upon a spiritual apprehension of creation — which alone
can enable you to settle It, and are left meanwhile to espouse
any plausible interest which happens to enlist your hereditary

106 THE SECEET OF SWEDENBOEG.
prejudices. You both alike maintain in truth, whatever you
may do In fact, that nature is the limit, not the starting-point, of
creation ; that it Is the controlling end, not the servile means or
pliant method, of the creative power: the consequence being
that you, Mr. Mansel, from your point of view, have no occasion
for a god who is not the jealous and implacable rival of nature ;
nor you, Mr. Mill, from your point of view, any occasion for one
who Is not Its unlimited servant, its idle and abject tool."
The regeneration, then, which Swedenborg's spiritual dis
closures bring to faith and to science quite equally consists in a
totally new conception of the creative power, whereby, on the
one hand, nature, or the cosmos. Is turned from an objective
into a subjective work of God, which alone It Is ; and man, on
the other hand, is turned from a subjective work of God, which
he is not, into an objective work, which alone he truly Is.
Swedenborg's ontological starting-point, as we have seen all
along. Is that the life of man In nature is but an appearance,
whereof the lord, or divine natural man, is the sole reality.
To be sure, we habitually appropriate to ourselves an absolute or
independent status, a freedom or selfhood unqualifiedly our
own, which invests us to our own imaginations with an exclusive
and Inalienable property In our actions. And the creative
wisdom. Intent upon the interests of our natural renovation, of
our eventual fiesh-and-blood resurrection, which Is our ultimate
social evolution, mercifully authenticates this illusion meanwhile
by endowing it with the sanctions of conscience, or suffering it
to beget the provisional discrimination of heaven and hell in
human character. But apart from this Incidental or contingent
use, the thing is all the while a gross hallucination. The true
or spiritual creation ignores the sentiment of morality in Its
subjects, I. e. disallows the distinction of good and evil among
men, as at all pertinent to the divine mind.* No angel that
* "People who are destitute of charity," says Swedenborg, "continually con
temn and condemn others, save in so far as prudence constrains them to put on
friendly manners. But they who are in charity can scarcely see another's evils ; on
the contrary, while they note all that is good and true in him, they interpret what
soever is evil and false in a favorable sense. This disposition they derive from the
lord, WHO THENS ALL BVIL INTO GOOD. The lord is as far from cursing and
being angry with men, as heaven is far from earth. For who can conceive that the
omniscient and omnipotent ruler of the universe, who is infinitely above all

THE SECRET OP SWEDENBOEG. 107
Swedenborg encountered was ever so foolish as to attribute the
good which was visible in him to himself ; and no devil was ever
wise enough not to do so. The fundamental difference. In short,
between Swedenborg's angels and devils was the difference
between humility and loftiness ; the latter always cherishing an
unsubdued selfhood, or pride of character, the former being
always more or less cultivated out of it.
How does this ontological postulate of Swedenborg justify
itself? On what ground are we entitled to regard our moral
consciousness as a sheer fallacy of the sensuous understanding,
save in so far as It is redeemed to truth by Its uses to the
spiritual evolution of human destiny ? On the ground of its
being a distinctly generic, and not a specific endowment of the
subject ; or because it is what he has in strict community with his
kind, and not, as he himself fondly conceives, in distinction from
it. Morality is the common possession of human nature just as
inertia is a common possession of the mineral nature, growth
of the vegetable, and motion of the animal, and utterly scorns,
therefore, our private appropriation. That we do nevertheless
privately appropriate it, is no presumption against the truth, but
only a presumption of our ignorance of the truth. We habit
ually attribute to ourselves an absolute freedom, or personality ;
we habitually fancy that we are something in ourselves, not only
generically, or as we stand Identified with all other men, but
also, and much more, specifically, or as we stand Individualized
from them ; and are in no way surprised to learn accordingly
from our foolish teachers and preachers, that we have each of us
an absolutely good or evil status in God's sight, and must be
prepared to expect his everlasting personal approbation or dis
approbation. But all this is stigmatized by Swedenborg's higher
spiritual Insight as the grovelling wisdom of the serpent, or as
the dictate of a purely sensuous Intelligence, which makes
natural fact or appearance a direct measure of spiritual truth
or reality, and not the rigidly inverse one which alone It Is.*
infirmity, should be angry with such poor and wretched dust as men are, who
scarcely know anything they do, and can do nothing, of their own motion, but what
is evil ¦? There is nothing in the lord disposing him to anger, but only to mercy." —
A. C. 1079, 1080, 1093.
« " Neither angel nor devil," says Swedenborg, " has the least inherent power ;
if they had the least particle, heaven would crumble to pieces, heU become a chaos,

108 THE SECEET OF SWEDENBORG.
While this immature mental condition of the race endures, God
appears to our imagination as altogether like ourselves, only in
aggravated form ; that Is, as an intensely finite or personal
being, a supreme self-lover in short, gracious to those that please
him, and hateful to those who displease him ; so that heaven and
hell (or a pronounced spiritual separation of mankind Into sheep
and goats) become an inevitable provisional necessity of human
freedom. What morality is, then, is very plain. It Is the badge of
human nature, the point of difference between man as man and
all lower existences. And what morality — being what It
actually Is — really or spiritually means, i. e. what it implies with
respect both to man's origin and destiny, is also becoming plain.
It does not mean the aggrandizement of this, that, or the other
petty person, but the aggrandizement of human nature itself to
truly divine dimensions. It means the divinization, not of this,
that, or the other vir, or specific man, but of the homo, or generic
man, which is humanity itself, and its investiture with Infinite
attributes. It contemplates the exaltation of humanity itself out
of those purely subjective and constitutional limitations of good.
and evil, wise and silly, great and small, celestial and infernal,
bred of the vir,, or specific man, into objective and unitary pro
portions, or the consciousness of Its proper Infinitude, as a
universal human society or brotherhood. This is the distinction
of the human from all lower forms of existence, whether
mineral, vegetable, or animal, that It is a social form, which
means that its two component elements of genus and species,
of identity and difference, are essentially matched or mated,
and therefore eternally Invoke each other, or seek a more free
and intimate experimental union. It is a composite, not a simple
form, and therefore disowns the mere concubinage which binds
together the component elements of lower natures, while It
and with these every man would cease to exist." — Athanasiau Creed, 34. " I once
heard a celestial voice saying, that if a spark of life in man were his own, and not
exclusively of God in him, heaven could not exist, nor anything belonging to
heaven ; hence, no church on earth, and consequently no eternal life." — Intercourse
of Soul and Body, 11. " The angels think that no man has a grain of will or pru
dence which is properly his own ; they say that if he had, heaven and hell would no
longer hold together, and the whole human race would perish." — Divine Prov
idence, 293.

THE SECRET OF SWEDENBOEG. 109
makes marriage the very law of its existence. It is a form
which presents in itself the intensest objective unity or harmony
of two forces, which in all subjective aspects are as dispropor
tionate and irreconcilable as heaven and hell, namely, an
infinite creative force, and a finite constitutive one : one being.
In reference to the other, merely generic or quantifying, and
therefore regarded as relatively mean or base ; the other, again,
with respect to that, specific or qualifying, and therefore re
garded as relatively high or honorable. No such marriage
relation as this obtains out of human nature. No such society,
fellowship, or equality is ever felt between the generic tiger and
the specific tiger. The specific tiger is wholly Incapable of
respecting his kind as he respects himself, or loving his brother
tiger's advantage no less than he loves his own. No animal,
much less any vegetable or mineral, of course, has ever betrayed,
since time began, any evidence of a social sentiment, any evi
dence of a higher objectivity than the indulgence of his selfish
instincts. No animal has ever exhibited the faintest evidence of
an inward conflict between his instinct and his aspiration, be
tween his inherited nature and his acquired culture. In short,
no animal ever displays any traces of the existence or operation
of conscience, which is pre-eminently the citadel of the social
sentiment — the sentiment which makes us feel the fellowship
or equality of our hind, and which may be called therefore the
sentiment of kind-ness. Kindness is unknown except to the
human bosom, and consequently worship, which alone elevates a
man above himself. Occasionally, no doubt, a dog or a horse,
subjected to a regimen of fear, evinces an apprehension of chastise
ment at Its master's hands ; and many a man, subjected to a like
tyrannical discipline, proves to this extent a good horse or dog.
But no dog or horse, since the foundation of the world, ever
so far humiliated itself to his master as inwardly to condemn
Itself, or feel a conscience of sin, for doing the will of the flesh
In lieu of Its master's will. And consequently, no worshipful,
but only a mercenary relation binds the former to the latter.*
* No doubt the dog often exhibits a helpless attachment to the person of its
master ; but this is not because of a human quality in the dog, but because of a
canine quality in the master. The dog, in every such case, feels himself and loves
himself in the master ; he feels, of course, not intelligently but instinctively, how
grateful this fierce unreasoning devotion of his to his master's person proves to the

110 THE SECEET OF SWEDENBORG.
But human nature differs toto eoelo in this respect from all
lower natures, being essentially reverential or worshipful. A re
lation, not of chance concubinage or lust, but of chaste wedded
love, subsists between its generic and specific elements ; a strict
marriage unity, proceeding first upon no accord, but upon the
frankest subjective discord, of the homo and the vir, or the cosmical
and the domestic element In consciousness, and then'upon their cor
dial objective harmony and co-operation. But howls this essen
tial marriage In humanity ever to become actual or prolific, so
long as the parties to it are forever held asunder as they are In
the old or representative church, and never personally confronted
or brought together ? This was the Impediment forever inter
posed by the ritual economy, that It estranged the human
from the divine, the vir from the homo, the bride from the
bridegroom, or perpetually postponed their nuptials. That
economy formally authenticated the subjective or phenomenal
disagreement of the homo and the vir, of the cosmical and
the domestic element In consciousness, and this was all It
did ; for It lisped no word, except symbolically, of their
prospective objective and real unity. It exhibits the vir or
specific element in consciousness (represented by the jew),
bhndly seeking to coerce the homo, or generic masculine element
(represented by the gentile), into Its bondage, instead of irresist
ibly attracting its love and homage by every graceful, tender,
endearing art. In other words, religion in its literal form is an
extremely ascetic maiden, organizing a passionate warfare be
tween our physical and our moral interests, between the element
of fate or necessity and the element of freedom in our nature, or
suspending our eternal beatitude upon the degree In which we
have previously subjugated our flesh to our spirit, our bodies to
our souls.* Whereas the true tie between flesh and spirit, as
inmost pride of the latter ; how it soothes his self-love to be thus singled out from
other men, and served without reference to his human or social, but only to his
absolute or selfish, worth. Thus the dog does not by any means love and serve
its master because the latter is so far man, but only because he is so far dog.
Take a man who has been spiritually cultivated out of his aboriginal cynicism —
or his merely mineral, vegetable, and animal consciousness, and no dog will be
found attaching itself to him ; for the simple reason that it will not find enough
of the canine quality remaining in such a master to foster and reward its a.iach-
ment. * The Jewish law was admirably contrived accordingly, by its peculiar atonina

THE SECRET OF SWEDENBOEG. Ill
avouched by religion in Its living or fulfilled form, is a marriage
tie, which Is one of essential freedom on both sides, owning no
obligation but the spontaneous consent of the parties, and dis
owning force as Intensely Impertinent on either side. How get
over this impediment then, so as at last to reconcile truth and fact,
hitherto so utterly irreconcilable, and bring creator and creature.
Infinite and finite, into conscious unity ?
Evidently only by the decease of man's ritual conscience to
wards God, and its resurrection In real or living form ; that Is,
by revolutionizing his consciousness to such an extent as that
what has hitherto claimed the first place in It, as appearing to be
properly objective, or infinite and divine (namely, the external
or generic element, the macrocosm, or homo), shaW henceforth
take the last place, and confess itself altogether subjective or
finite and human : while what has hitherto been accorded only
the last place, as appearing strictly subjective or human and
finite (namely, the internal or specific element, the microcosm,
or vir), shall henceforth claim the first place in it, and avouch
itself altogether objective, or divine and Infinite : the indispen
sable pivot of this great historic revolution being, according to
Swedenborg, the life, death, and resurrection of Jesus Christ.
Let me briefly but clearly Indicate the leading intellectual
grounds of this necessity. XVIII.
There is no such thing possible on Swedenborg's intellectual
principles as miracle, in the conventional sense of that word ; that
Is, no such thing as an outside divine interference with the order
of nature : because nature, which exists only as an Implication
of man, affords but an inverse witness of God ; such a witness
ordinances and its perpetual implication of personal uncleanness in its votary, to
suggest to every one of the least spiritual insight how futile this moral aspiration
on our part is, since it is invariably energized by a carnal spirit, or is all the while
pursuing really fleshly ends by apparently ascetic methods. This being the exact
inward condition of the Jewish church (and that church represents the distinctively
religious conscience of man everywhere) — namely, that its zeal for sound morality
was a mere cloak to its real unconscious immersion in all manner of carnal cupidity
and uncleanness — it is not surprising that it outwardly at last, or corresponden-
tially, fell under tho roman yoke, which symbolizes the unbridled worldliness or
ambition of the human bosom.

112 THE SECEET OF SWEDENBOEG.
as restricts his direct presence and activity to the dimensions of
moral or distinctively human form. The birth of Christ, for
example, for the simple reason that It Involves a departure from
the seeming order of nature, has always been reckoned an essen
tially disorderly event, complicating the even tenor of existence
by an outside or personal divine interference. It was a new
thing under the sun, and as no one understood the grounds of it,
or had the least Intelligent perception of nature's being a mere
mask of God's creative presence and power exclusively in
man, the event which came especially charged with the revela
tion of that truth has remained, intellectually speaking, almost
wholly inert and Inoperative down to Swedenborg's day, if
Indeed it has not been usually Interpreted in a sense exactly
contrary to the truth. Swedenborg regards it on the other
hand as the supremely normal event of history, the only posi
tive revelation of law that ever took place, law Infinite and eter
nal, or, what is the same thing, creative ; the orbit of the law
being for this very reason so vast and comprehensive as to
defy scientific calculation, and adjourn its rational recognition to
that enlargement and renovation of the common mind of the
race which is coincident with our perfected social evolution.
The event, though habitually ascribed to supernatural inter
ference, if not indeed to influences contrary to nature, was
in truth the spontaneous flowering of nature ; only of nature
in a sense so consummate, in a sense so grand and universal,
as to be utterly beyond the ken either of a superstitious faith,
or a sensuous science, and as to Impress the votaries of both
alike, consequently, as the realm of the vague, the unin
telligible, the miraculous. For this great truth of the incar
nation brings the spiritual universe itself within the realm of
nature, i. e. nature elevated to human or moral form, since it
proves our highest inward possibilities to be rigidly conditioned
upon the due and orderly satisfaction of our humblest outward
necessities. It in fact turns angel and seraph — nay, the infi
nite majesty itself — from the Ineffable supreme voluptuaries we
have hitherto tacitfy reckoned them to be, into the cheerful,
untiring, undaunted missionaries of every lowliest human want,
and irresistibly Invokes, therefore, a faith and a science whose
past piddhng dissensions will all be forgotten erelong in the
access of a regenerate spiritual unity.

THE SECEET OF SWEDENBOEG- 113
The creative law, as we have already abundantly seen, is that
our subjective or natural identity, no less than our objective or
spiritual individuality, «s a strict divine communication to us ;
and that without this incidental gift indeed the grander spirit
ual gift could never be secure to us, would be simply nugatory
in fact. That is to say^ we must sensibly exist in ourselves, or
enjoj phenomenal self-consciousness, before we can pretend act
ually to image the divine perfection ; for that perfection, being
spiritual or living, requires to be imaged In what seems, but only
seems, to have life In Itself. Of course, life cannot image itself
in life (for life is life), but only in death, I. e. in what out
wardly appears but inwardly Is not. Besides, if we really should
have life in ourselves, we should be uncreated ; and to be un
created, would require us to be without selfhood, for selfhood
means limitation, means the condition of a subject in relation to
its own nature ; that is, a purely conscious or composite style of
existence, whose unity consequently is not in itself, but is
essentially referable to a higher source. But, although we
are really devoid of being, we must nevertheless seem to our
selves absolutely to be, or else we shall have neither sense nor
understanding, neither affection nor thought, nor any other
attribute whereupon the truth of our existence may be ground
ed. If we thus unmistakably appear to ourselves to be, or
possess moral consciousness, we have in that fact a basis for
any amount of subsequent divine culture or discipline, whereby
we may be gradually educated out of finite into infinite knowl
edge ; gradually elevated out of subjective or phenomenal exist
ence into objective or real being ; gradually built up in fine
out of the mere negative imagery of God, which we present by
nature, into positive likenesses of his immortal spiritual perfec
tion. But let us not be duped by our own terms. When, for ex
ample, we say that God, and God alone, gives us selfhood, that
is, natural or subjective identity, it is obvious that we use lan
guage suggested by material analogies ; and we must not allow
any mere literal images of the truth to control, and so obscure,
our perception of the spiritual reality. God does not give us
selfhood in any outward manner, as I give a gift to my child ;
for that would require us to exist before we were in existence,
8

114 THE SECEET OP SWEDENBOEG.
or to be on hand to receive our selfhood, before selfhood could
be given to us. There is, and Indeed can be, no proportion be
tween God's giving and ours, inasmuch as he gives infinitely,
i. e. gives himself; and we give finitely, I. e. do not give our
selves, but only what we have over and above ourselves, name
ly, our superfluity. In a word, God is a creator, who gives sub
jective or conscious life to the work of his hands ; while man Is at
most a maker, who gives mere objective or unconscious existence
to the conceptions of his genius. Let us beware, then, of reflec
tively picturing the creative procedure, in giving us selfhood or
identity, as by any means an outward, personal, or moral act.
In order to allow It to be that, we should be obliged, as I have
just said, subjectively to antedate our own subjectivity. No,
the creative throe is no mere rational adaptation of means to
ends, like our highest activity ; much less, is it any act of simple
will or caprice, like that of some fiashy conjurer or magician,
who would set off his own vain prowess by appearing to bring
something out of nothing, or giving what is Impossible a faint
semblance of probability. It is not an act at all in the strict
sense of that word, as being a something past and over, a mere
deed of power begun and ended In space and time. For space
and time are judgments of the finite intelligence exclusively ;
and creation Is never done ^.nd never past, but Is renewed every
moment, being instinct with and inseparable from the inmost
love and life of God. It is what Swedenborg calls the perpetual
existere of the divine esse; that Is to say, a most sincere, spon
taneous, irresistible going-forth of the creative love in every
method of formative wisdom — the creature himself being the
real and Inexpugnable voucher of that wisdom. No doubt the
creature, misled by his senses or subjective consciousness, sepa
rates himself to his own immature thought In a very silly con
ceited way from the creator, and imagines himself when once
created, or consciously afloat, to exist ever after on his own bot
tom, on his own independent or absolute merits. But this is a
mere fantasy of our servile or finite understanding, the truth of
the case being all the while that our selfhood, apparently so ab
solute, is a mere semblance or shadow of which the lord or
divine natural man Is the sole substance or reality.
This is what creation means to Swedenborg. It means that

THE SECRET OF SWEDENBORG. 115
our conscious or subjective life is but an arrest and appropriation
to ourselves of the objective or unconscious life we have in God.
It means, in fine, that God, and God alone, lives in us, when most
we appear to have life in ourselves ; whence it becomes instantly
evident that space and time, or nature and history, have abso
lutely nothing whatever to do with creation In Its objective
aspect, or as it exists to the divine mind, but only in its subjec
tive aspect, or as it exists to our infirm thought. They belong
to it, not as a result, but as a process. They are not laws of real
or spiritual being, but only of phenomenal or conscious exist
ence, and characterize creation therefore, not as it appears to
instructed, but only to uninstructed thought. They have but a
representative function at most, as symbolizing to the created
intelligence laws of spiritual life and action, which must other
wise have remained forever Incognizable and inconceivable to it.
They are not the true or spiritual creation but a rigid corre
spondence or reflection of It to a finite or sensibly-organized
intelligence, whereby the creator in methods perfectly level to
the created apprehension, becomes able fully to reveal himself to
every one who is inwardly disposed to be enlightened In divine
knowledge. Let the reader ponder what is here said. This visible uni
verse is by no means the true or spiritual creation, but only and
at best a lively image or correspondence ofit to a sensibly-organ
ized intelligence. The spiritual creation is not a work of God
begun and accomplished in space and time. It is an infinite and
eternal work, disclosing itself In space and time, or nature and
history, without doubt, but deriving all its form and substance
from the immediate divine presence and activity. The truth of
creation spiritually regarded is that of the lord or essential
divine humanity, which means the union of God and man, crea
tor and creature, in first principles, that is, in affection and
thought ; so as that no intelligent angel or spirit shall ever doubt
for a moment, that however much his good and his truth may
seem to be his own they are nevertheless all the while the lord
alone in him. It is this that makes creation so inglorious an
attribute of the divine sovereignty, compared with that of
redemption. For creation leaves the creature at his highest a
merely natural existence — without personality — consequently

116 THE SECEET OF SWEDENBOEG.
without any faculty of spiritual insight or sympathetic reaction
towards his creator, and It leaves the creator accordingly and at
best a sort of glorified clock-maker, intent no doubt upon mech
anizing his creature to the best available Issues, but utterly
Indifferent to his spiritual fellowship and co-operation, utterly
insensible to the awful wants of his soul. One would gladly be
exiled from such an Eden to a land producing only thorns and
thistles, or where one should earn one's bread at the cost of his
proper toil and sweat ; for it would be bread honestly earned at
all events, and would make life for the first time seem hfe in
contrast with one's past beggarly existence. Swedenborg accord
ingly makes creation to pivot exclusively upon redemption, that
Is, upon a work of Infinite and eternal mercy accomplished in
the nature of the creature, or outside of his personal conscious
ness, whereby he becomes divorced from his native imbecility
and Impotence as a created being, and clothed upon with all
divine power, innocence, and peace. Hence the universe of
nature, and hence man Its finished flower and fruit, whose
individuality alone is commensurate with such universality ; for
he, although born in utter want and nakedness, and bred in
weakness and Infamy, has the task and has the power divinely
given him of subduing all nature to himself, and so leading it
back to him from whom it originally comes.
Thus Swedenborg disconcerts our existing religious and scien
tific empiricism, by vacating the sole intellectual ground or basis
It possesses in the assumed integrity of nature, or the Imputation
of an objective reality to space and time. The intellectual fal
lacy which is common to the rival parties, and which alone in
deed makes their rivalry possible, is, that a certain indisputable
work of God exists which we call nature. If it were not so,
the sceptic would never complain of the devotee for alleging
another work of God, which he calls supernatural or miraculous
as enforcing a temporary suspension of nature's laws. The
sceptic and the devotee perfectly agree that nature is a positive
achievement of God. But the former holds that it is his only
achievement ; while the latter maintains that a subsequent work
tak^s place, which effectually revokes or supersedes the former
one, and puts our knowledge of God consequently upon a much
more authentic footing. Hence their Interminable conflict, the

IHE SECRET OF SWEDENBOEG. 117
noise of which Swedenborg instantly silences by denying their
common premise ; or affirming that nature Is no objective, but a
purely subjective work of God, in the interest exclusively of
man's spiritual evolution in harmony with the creative perfection.
Nature serves, according to Swedenborg, and serves only to
give God's true creature, which is man, a constitutional projec
tion from his creative source, or a basis of self-consciousness,
whereupon he may subsequently rise to any height which seems
to himself good of interior communion or fellowship with infi
nite goodness and truth.
It is not difficult accordingly to hear Swedenborg saying in
effect to both of these disputants : " The matter of your dispute
is essentially trivial, or impertinent to philosophy, for the sim
ple reason that it has no ground in objective reality, but only in
your own subjective ignorance and fantasy. You, Mr. Mansel,
are Interested, for what doubtless seem to you good theologic
reasons, in maintaining a possible divorce or disproportion be
tween our knowledge and our belief; and you, Mr. Mill, for
what seem to you equally good scientific reasons, are inter
ested In the denial of that possibility. But your quarrel could
never have arisen unless you both alike held, to begin with, that
our knowledge is essentially objective, and not subjective ; that it
Is a knowledge of what really or absolutely is, and not alone of
what actually or contingently exists, i. e. appears to be. Now,
philosophy disowns and derides this pretension. Philosophy
declares 'that being (which is real existence) is spiritual, and
hence can never be sensibly, but only inwardly or livingly dis
cerned — can never be known directly, or as it is In Itself, but
only as It Is reproduced In what is not Itself; so that existence
(which Is phenomenal being) confesses itself a sheerly reflex
condition of things, and is therefore sure to turn the intellect upside
down which regards it as a direct or positive exhibition of truth.
Thus what both of you gentlemen subjectively know — what
your senses reveal to you jointly — is, according to philosophy,
no divine reality, but only the semblance of such reality to a
wholly undivine — i. e. created — Intelligence. How absurd
then for either of you to attempt philosophizing upon that shallow
provisional basis of knowledge ! What possible interest can
philosophy feel, Mr. Mansel, in your devout assurance of faith ?

118 THE SECEET OF SWEDENBOEG.
What greater interest can it pretend to take, Mr. Mill, in your
sceptical plea of ignorance ? They are both alike worthless to
a philosophic regard, because they proceed upon the assumption
that our beliefs and our doubts, our knowledge and our igno
rance, are exercised upon realities, whereas they have to do only
with the shadows of reality. They both alike assume that
nature Is not merely a sensible but a rational reality, whereas It
is the mere negative or inverse attestation of such reality.
What Mr. Mansel specifically believes or doubts In any case —
what Mr. Mill specifically knows or ignores In like case — Is
never the objective reality but only the subjective show of
things. Of what vital moment to philosophy therefore is the
vaunted faith of the one, or the vaunted science of the other ?
The things they are severally exercised upon, nature and his
tory, belong exclusively to the phenomenal realm, never for a
moment exceed the compass of the subjective understanding,
and hence are destitute of the least objective significance. To
go into a passion over them accordingly — above all, to assume
a philosophic strut on one side and the other, as if the business
of the universe had been at last completely settled — is about
as absurd as It would be for two children who, looking by turns
into a mirror, and seeing each a different face of reality pro
jected, should thereupon fall foul of each other, and vituperate
each the other's innocent eyes, because they could not see the
same face. God forbid that I should feel the least personal
complacency in your shortcomings to philosophy ! For I have
never for an instant dissembled the fact, that all my own knowl
edge upon the subject is owing to no superior intellectual acumen
on my part, but wholly to sensible angelic mediation. But I
maintain that this knowledge, how little soever it may flatter
one's pride of independence, gives to every one that possesses it
a great intellectual advantage over those who do not, because in
the first place it confronts one with real, and so divorces him
from merely apparitional existences ; and in the second, it puts
an end to controversy, or converts that honest human force in
us which has been hitherto squandered in mere Idle blood
shed into a force of endless spiritual nourishment and edifica
tion." Such is a perfectly fair report of Swedenborg's attitude to-

THE SECEET OF SWEDENBOEG 119
wards our existing intellectual dissensions. I freely admit, at the
same time, that nothing can be more dispiriting than this report
to the mind which craves above all things some authoritative
adjustment of these dissensions, in " giving reason," as the
French say, to one side or the other. I cannot find a word of
soothing addressed to that pusillanimous expectation in all Swe
denborg's books, for he denies reason to both sides alike. In fact
I seriously warn every one away from these books, whose mind
preserves any considerable leaven of respect for " authority " of
any sort, divine or human, rehgious or scientific ; i. e. who is
not prepared to render a supreme obedience to his own convic
tions of goodness and truth whithersoever they lead him, and
however much our best authenticated men of faith and men of
science may refuse him countenance. We have indeed In the
extraordinary lore with which Swedenborg's books make us fa
miliar our first faint presentiment of an entirely new or regen
erate intellectual existence — an existence whose fixed earth, or
immovable foundations, is laid exclusively in, the ten command
ments, and whose free heaven, or infinite expanse, is made up of
love divine and human, universal and particular. It is a world
whose deepest night is our present intellectual day, whose
remotest west is our kindling east, whose frostiest winter is our
most blooming summer, the obvious solution of the enigma
being, that our current Intellectual life proceeds upon the
acknowledgment of nature as a fixed achievement of the divine
power, while these books represent it as an altogether fluid and
obedient medium of such power. Our infallible doctors make
nature a divine terminus, whereas Swedenborg makes it at most
a starting-point of the creative energy. Our old intellect Is
fashioned upon a conception of nature, which reports her organ
izing a real or essential discrepancy between creator and crea
ture. The new intellect beholds in nature on the contrary a
real or essential marriage of the divine and human, and admits
only a contingent or logical divorce. In short, while the old
world regards nature as the realm exclusively of finite or created
existence, and hence at best of fossilized or inactive divinity, the
world to come, of which we catch in Swedenborg's books the
tenderest vernal breath as it were, is built upon the recognition
of the spiritual only in the natural, of the divine only in the

120 THE SECRET OP SWEDENBORG.
human ; and hence exhibits the creature instinct and alive with
the creative personality.*
XIX.
It thus appears that Mr. Mansel and Mr. Mill cannot help
differing egregiously from Swedenborg in the estimate they
make of Christ's nativity, inasmuch as they both alike look
upon nature as an absolutely fixed existence, as an essentially
finite quantity, wholly incapable of any adjustment or approx
imation to the infinite ; while Swedenborg regards it as an essen
tially indeterminate quantity, or indefinite existence, being In
itself neither infinite nor finite, but the exact neutrality or Indif
ference of the two, and standing therefore in equal and unforced
proximity to either Interest. Both Mr. Mansel and Mr. Mill
conceive nature herself — the cosmos — whatever they may
make of her shifting specific forms, to be her own end, to exist
upon her own absolute basis, as exhibiting no normal subser
viency to a distinctly superior style of life. With Swedenborg,
on the other hand, nature is onfy an outward image or show, only
a sensuous mask, of a living decease, so to speak — an inward
obscuration and humiliation — a spiritual Imprisonment and coer
cion — which the creative love undergoes in endowing its true
creature, man, with subjective identity, or valid self-conscious
ness. For selfhood, or moral life, would be simply unattainable
and indeed inconceivable to us, without a quasi natural basis, or
physical background, to give it conscious relief; without a
something properly objective to it, interposing between it and
the creator, and tempering his presence and activity in a way
rationally to authenticate all its instincts of freedom and power ; so
that the creative love, if it would endow us with moral sub
jectivity as a basis of our spiritual evolution, or objectivity to
itself. Is bound to immerse itself in mere mineral, vegetable, and
animal conditions, is bound eternally to identify itself in all sub
jective regards with cosmical law and order.
The consequence of so fundamental a discrepancy, in their
intellectual point of view, between Swedenborg of the one part
and Mr. Mansel and Mr. Mill of the other. Is that when nature
* See Appendix, note E.

THE SECEET OF SWEDENBORG. 121
is finally called upon to give up the ghost, confess her secret, and
avouch the latent infinitude which sanctifies her most finite
form, neither Mr. Mansel nor Mr. Mill is at all rationally
equipped for the catastrophe ; the one feehng himself com
pelled to pronounce it miraculous or supernatural, the other to
pronounce It an illusion or imposture; while Swedenborg, on
the contrary, declares that this so-called catastrophe is precisely
nature's normal business ; that her only true and honest func
tion has ever been to subserve revelation ; that she actually exists
ab initio, and has always been providentially graduated, shaped,
and guided to that supreme Issue : so that all our hot disputes as
to whether things abstractly are or are-not, turn out to be of no
philosophic account as bearing upon the doctrine of being, or
determining what really is, but at most of a scientific moment,
as bearing upon the doctrine of knowing, or determining what
actually appears. Swedenborg says In effect to dogmatist and
sceptic alike : " You have neither of you the least right to for
mulate an ontological judgment, until you shall have ceased,
first of all, looking upon nature and history as finalities, and
come to regard them as an abject correspondence or servile
imagery of spiritual truth. It Is simply ludicrous to hear one of
you gravely pronouncing a certain historical event to be super-
natural, and the other as gravely pronouncing it infranatnra.1,
when it Is palpable to me that neither one nor the other has the
faintest suspicion of what nature herself is. You have neither
of you ever enjoyed any intellectual insight of nature, but only
and at most a sensible contact with her. Had either of you ever
been admitted to an unreserved intimacy with her, or an intelli
gent acquaintance with the heights of spiritual being whence
alone she descends, he would have discovered that she was a
real existence, a fixed quantity, only to a sensibly-organized in
telligence, and hence that nothing can be more preposterous in
the eyes of philosophy than to make her a standard of truth,
or convert her from an abject servant into the controlling mis
tress of the mind. You might as well confound brick-making
with architecture, or convert the moral law from a fixed earthly
root of human culture Into its free heavenly fruit. Nature
and history are not objective, but exclusively subjective, di
vine experiences. They attest not the creator's Infinitude or

122 THE SECRET OP SWEDENBOEG.
perfection, which Is what he is In himself, but the finiteness or
Imperfection he necessarily contracts when he descends to the
level of the created nature, or puts on the creature's lineaments.
In creation he is utterly subject to the exigencies of our finite
consciousness, so that there is no possible abyss of Infamy
through which his patient unsoiled love Is not content to be
dragged by us ; and It is only in our spiritual redemption that
we release him from this degrading thraldom, and allow him to
become truly and intelligibly objective to us. It is very childish
in us accordingly to attempt imprisoning the Infinite withi^i the
finite, instead of allowing the latter freely to expand to the
dimensions of the former. It Is very absurd, in other words,
for us to insist upon interpreting history by nature, reason by
sense, high by low, and not contrariwise ; beginning thereupon
to wrangle about what is or is-not, as if we had some private
access to divine knowledge, and were intellectually independent
of the great light of revelation. It is not to be denied that you
are both of you extremely clever men. You both possess
uncommon ratiocinatlve resources, and are both alike capable
consequently of making white seem black, or black white, at
your pleasure. This, however, Is no help, but rather a hin
drance to you — unless indeed you distrust your own plausible
gifts — in the discernment of truth. No cordial, disinterested
lover of truth can long endure to reason about it. He willingly
affirms or denies whatever is agreeable or repugnant to if ; but
he would be very sorry rationally to enforce its acceptance upon
any unwilling mind.
" I repeat, then, that nature has not the least claim to be a
direct revelation of God, any more than the body has to be a
direct revelation of the soul, or the cuticle, which invests tTie
body, has to be a direct revelation of its interior viscera. The
body attests the soul only to those who are previously convinced
of the soul's existence ; and the skin illustrates the activity of
the more vital organs only to those who are directly acquainted
with these latter. So nature maybe said to attest and illustrate
the creative name only to those who have previously become
acquainted with it in history or man ; but whatever direct infor
mation it pretends to give is sure to be misleading. That is to
say. It Is an obedient mirror of divine revelation, but the light

THE SECRET OP SWEDENBOEG. 128
which illumines It in that case is not supplied by itself, but ex
clusively by a reason emancipated from sense. You have neither
of you consequently the least warrant to dogmatize positively
or negatively upon historic problems — the problems of our
human origin and destiny — until you have ascertained the
relation of nature to history. I have not the slightest intention
nor desire to intimate that you are bound to accept mine or any
other man's view of that relation. But I do say without any
hesitation that unless you arrive at some intellectual conclusions
upon this subject — unless you formulate to yourselves some
Intellectual doctrine as to the kind of tie which binds nature to
spirit — you are both alike utterly incompetent to say what Is
either true or untrue of the intercourse between God and man ;
both alike incompetent In fact to furnish even a shrewd guess at
the solution of any ontological problem. Before you can be
philosophically quahfied in this direction, you must have defin
itively settled it to your own mind : whether nature is an objec
tive presentation of divine truth to an intelhgence capable of
directly appreciating such truth ; or whether It is a sheer sub
jective abasement and humiliation of it to an understanding
Infinitely below its level, and sure otherwise to remain out of all
acquaintance and sympathy with It. No dodging of this issue
can be tolerated for a moment without peril to your philosophic
souls. You are bound to postpone every derivative scientific
Inquiry until you shall have first of all decided for your
selves the grand original problem of philosophy, whether na
ture is an absolute or purely contingent existence ; whether it is
what it appears to be, a substantive work of God achieved in
space and time, and presenting its justification therefore on its
face ; or whether it really is what it does not appear to be,
namely, a mere phenomenal manifestation, or reverberation to
sense, of an infinite and eternal work of God accomplishing in
the spiritual and invisible realm of the human mind, the realm of
man's living affection and thought."
Thus not being but existence, which is only a manifestation of
being. Is Swedenborg's conception of the meaning both of
nature and history : nature expressing the subjective aspect of
existence, which means the descent of the creator to created
form ; and history its objective aspect, which means the conse

124 THE SECRET OF SWEDENBORG.
quent gradual ascent of the creature to a fellowship with the
uncreated perfection. The two movements are hierarchically
related as husband and wife are in marriage, where force is seen
endowing weakness. They combine to constitute creation
according to a law of definite proportions, as hydrogen and
oxygen combine to produce water, or nitrogen and oxygen to
produce atmospheric air, what Is mere quantity In the one freely
deferring to what is quality in the other. Thus what is greatest
In existence, what Is generic or universal, in short what is prop
erly substantial, gravitates towards what is least in existence,
what is specific or individual, what in short Is strictly formal ;
and this in its turn vigorously reacts to that. The homo, which
is the fixed or cosmical and masculine element in existence,
yearns towards the vir, which is its free or domestic and fem
inine element ; while the vir again responsively aspires to the
homo, aspires to bring all nature, mineral, vegetable, and animal,
into Its embrace, and reproduce it in every form of its own
teeming activity. Thus we may say that the great historic
problem — the problem alike of our earliest religious and our
latest philosophic culture — has been to reconcile nature and
man, to fuse flesh and spirit, to wed force and freedom, to harmo
nize law and gospel, to marry mechanism and morals, in short
permanently to unite the indefinitely great, which is the superb
overbearing cosmos, with the indefinitely small, which is our
humble domestic earth, the pleasant house of our abode, that so
whatsoever Is most outward or public and profane in existence
may find itself authenticated by what Is most inward or private
and sacred ; that so whatsoever is most absolute or material, and
therefore domineering and cruel In experience, may become sanc
tified by association with whatsoever Is most contingent, most
moral or free, and therefore most gracious, pliable, and orderly.
Such is the tie which subsists between the two constitutive
elements of creation, — a strictly conjugal tie, or one which ex
hibits the superior and creative element altogether merging and
losing itself In the inferior and created one. Creation is mani
festly Inconceivable on any lower terms. Por If the infinite
creative substance should refuse to accommodate itself to the
finite created form, the creature who is nothing but by the
creator would fail to appear, would remain obstinately non-

THE SECRET OF SWEDENBOEG. 125
existent ; just as air or water would fail to exist or appear if
their constituent elements should not renounce their subjective
differences, in order to become objectively fused and reproduced
In the bosom of their harmless and beautiful offspring. Water
is the type of all that is spiritually pure or true. It is the soft
motherly womb, formless itself, out of which all form grows and
defines Itself And nothing is so wholesome as the air which
typifies the Invisible divine breath or spirit by which we live.
It is the warm paternal mantle wrapped about us, which —
colorless Itself — lets in infinite color, beauty, and distinction
upon everything it touches. But air and water are thus gifted
— are thus pure and strong and generous, thus fiuid, searching,
and caressing. In a word, are so little magisterial and so exten
sively ministerial to existence — only because they are the fruit
of a strict marriage tie between two forces, which in themselves
or subjectively are so frankly antagonistic as to be mutually
Incompatible, and which are Incapable of combining therefore
except objectively or in prolification, that is, In some third or
neutral quantity which effaces every vestige of their intrinsic
oppugnancy in its own concordant and unitary bosom.
So is it precisely with creation. In order to claim any validity
in itself — In order to exhibit the least permanent worth or char
acter — creation must be the fruit of a stringent indissoluble
marriage between its infinite and finite factors. It must confess
itself a perfect reconciliation in objective form of two powers
which in themselves, or subjectively, are as reciprocally opposed
as zenith and nadir, good and evil, light and dark, heaven and
hell. This is the distinction between marriage and concubinage,
that the one tie is objective, social, productive, while the other
Is subjective, selfish, prodigal. Concubinage is physical, instinc
tual, compulsory, having purely subjective Issues, or expressing
mere natural want, the want of some suitable ministry to reflect
one's essential mastery. Marriage is moral, voluntary, free,
claiming distinctively objective sanctions, or expressing the
purely spiritual need one feels to supplement a feebler existence
with his own force. In marriage the man so freely makes him
self over to the woman, so cordially endows her with all his
substance, as to make a spiritual resurrection or glorification for
him in his offspring logically inevitable. Thus it is the essen-

126 THE SECEET OF SWEDENBOEG.
tially objective nature of marriage, the fact that the parties to it
are utterly disunited in themselves, and united only in their off
spring, which makes it undefiled and honorable, or invests it
with the social interest and prestige that distinguish human from
brute prolification. And it is the essentially subjective nature
of concubinage, the fact that the parties to it are one not
actively or in prolification, but passively or in themselves, or
that they contemplate — not that glorified or regenerate social
existence to which marriage partners find themselves summoned
in the person of their offspring, not that large and frank and
generous commerce with each other in all humane aspiration
and endeavor to which the interests of their offspring Invite
these latter — but a mere transient, selfish, and mercenary
traffic in personal delights, terminable at the caprice of either
party, which puts an indelible stigma upon it. It would be
infinitely discreditable accordingly to the two factors In crea
tion, if their tie were anything short of a marriage tie, I. e.
if it did not claim an exclusively social sanction, or profess to
stand only In that conscious, living reconciliation of the two
otherwise irreconcilable natures which the church has always
prophesied, but which Is spiritually realized only in the grand
practical truth of "the divine natueal humanity," or the ad
vent of that predestined perfect society, fellowship, equality of
men in heaven and on earth, which alone has power to bring
nature and spirit, the outward and inward, the universal and
particular, the cosmos and the earth, the homo and the vir, the
man and the woman, the world and the church, into living
unison, and so reduce the infinite creative majesty into the
keenest, most sympathetic fellowship, into the active efficient
servitude, of every humblest organic want known to the ex
perience of the meanest, most necessitous, most infamous of
created bosoms. Just conceive for a moment that creator and
creature, instead of being indissolubly married in creation, were
bound to each other only par amours, or as the artist is bound to
his work ; and then ask yourself what would be the practical
result to creation. Why, I need hardly say that spiritual exist
ence would instantly declare itself an impossible conception, for
spiritual existence is universally conceded to stand only in the
union of the divine and human natures ; but I must say, what

THE SECEET OF SWEDENBORG 127
is not so obvious, that physical and moral existence, or nature
and history, would in that case also disappear, since the subjec
tive discrimination of these things has always been a mere pro
visional necessity of their eventual objective reunion in a perfect
society or brotherhood of men. In fact, the visible creation
would at once collapse from the living, breathing, organic unity
of force and freedom, of genus and species, of law and order,
which constitutes our actual cosmos, into a lifeless mush or
chaos infinitely below anything now extant even in mineral
nature outside the seething bowels of JEtna or Vesuvius.

XX.
I believe that I have now to some extent adequately venti
lated the philosophic contents of the christian revelation, as
these are either directly explicated or indirectly implicated in
Swedenborg's books. I have no idea that In doing so I have
entirely succeeded in removing the scruples of any one who has
been hitherto prejudiced against the christian doctrine, on the
score of its proffering some apparent affront to what his heart
pronounces good. What we all of us need — in order to have
every prejudice and misconception thus honestly motived effectu
ally met — is not a more conclusive argumentation on the part
of any one else, but a larger intellectual insight on our own
part ; and this will not fail to be forthcoming in due season.
But I hope that I have nevertheless done something to help the
thought of those who, being heartily disposed to entertain the
christian verity — which is the truth of Christ's literal divinity,
or his fiesh-and-blood resurrection from death — are yet more
or less unaware how profoundly rooted it is in the intellect. No
truly philosophic objection can be intelligently urged against it,
but at most a scientific one. The only plausible weapons forged
against it have always been supplied by the arsenal of sense, not
by that of the reason. Nothing indeed can be more absurd to
sense — or the imagination which looks upon nature not as a
mere implication of moral existence, but as existing in itself or
absolutely — than the pretension of a person so genuinely un
ostentatious as the Christ to constitute the only true and suffi-
cent revelation of the divine name. And every one accordingly

128 THE SECEET OF SWEDENBOEG.
whose reason is controlled by sense, or who refuses to see in
nature a mere echo or correspondence of the spiritual creation,
the creation which falls exclusively within or above — not with
out or below — the realm of consciousness, will be sure to reject
his pretension : the obvious philosophy of the fact being that
sense necessarily views nature as the only just measure of the
creative perfection, and regards every one therefore who is alto
gether devoid of native pomp or sumptuoslty — who has no
personal grace nor comeliness, no inheritance, no learning, no
wit, no skill, no genius, no natural distinction of any kind to
recommend him to popular favor — as obviously disowned or
smitten of God.
But this judgment as we have seen is eminently fallacious,
inasmuch as nature is in reality no just" measure of the creative
resources, any more than the materials out of which the Cologne
cathedral is wrought are a just measure of its architect's genius.
On the contrary, nature is an incessant foil to creation, operating
a perpetual constraint, imposing an invincible limitation, upon
the motions of the divine spirit, until it becomes historically
taken up or reproduced in moral form ; until it becomes histor
ically purged and renovated through man's enlarging self-knowl
edge, through his domestic, his civic, and his political experience,
and so at last transfigured with an exclusively human substance
or meaning. Sense has no hesitation in regarding nature as an
objective work of God, or as furnishing the legitimate criterion
of his power, just as the clock is an objective work of Its maker
as furnishing the proper measure of his activity. But the
analogy Is grossly fallacious and misleading for this reason,
namely, the clock-maker does not stand in a creative relation to
his clock, but only in a formative one. That is to say, he does
not give it natural selfhood or generic identity, with a view to
certain subsequent spiritual possibilities on its part, with a view,
for example, to a certain specific or individual reaction on its part
toward himself; just as God endows man with natural subjec
tivity in order that he may thereby become forever spiritually
objective to his maker. On the contrary, he simply makes the
clock out of lifeless materials, or gives it a purely artificial ex
istence with a view to supplement his own subjective infirmity,
an existence of which the clock itself can have no enjoyment

THE SECEET OF SWEDENBOEG. 129
nor any perception ; so that, instead ,of avouching its maker's
spiritual infinitude. It simply Illustrates his natural limitations ;
instead of proving a monument of his wealth and power, turns
out a humble confession of his want and Impotence. The foible
of the mechanician is that he stands in a purely objective re
lation to his work, and reduces his work therefore to his proper
subjection. The glory of the creator and his strength is that
he makes his creature his exclusive and eternal object, and him
self Its loving subject. Following our a priori instincts, or
judging according to sense, we should say that creation must
necessarily arrange Itself upon the plan of the creature's proper
subjectivity to the creator, and the creator's proper objectivity
to the creature. But the light of revelation stamps this judg
ment with fatuity in showing the creator Invincibly subject to
the least or lowest of his creatures, and this least or lowest in
its turn invincibly objective to him ; so that creation spiritually
regarded turns out so exquisitely balanced an equation between
the creative and the created natures, as that all the Iniquity,
transgression, and sin of the lower nature become freely as
sumed by the higher, and all the holiness, peace, and innocence
of the latter become freely made over to the former.
Thus, reason emancipated from sense, or what is the same
thing enlightened by revelation, disowns our a priori reason
ing, and pronounces nature an altogether subjective divine work
enforced in the exclusive interest of man's spiritual evolution ;
just as the moral control I exert over myself is a subjective
work on my part enforced by my objective regard for society,
or my sense of human fellowship ; just as an artist's education
and discipline — which often are nothing more than his physical
and intellectual penury and moral compression — are a needful
subjective preparation for his subsequent objective or esthetic
expansion. Nature has no existence in itself to spiritual
thought, because it is a mere Implication of man, just as the
works of a watch have no existence in themselves to rational
thought, but only as an implication of the watch ; or just as my
brain and heart, my lungs and liver, my stomach and intestines,
do not exist on their own account, but only as a requisite in
volution of my body. Nature exists in itself only to carnal
thought, or an intelligence unemancipated from sense ; just as
9

130 . THE SECEET OF SWEDENBOEG.
the works of a watch would claim a substantive value only to a
savage regard, or as the viscera of the body might claim a sen
sible existence independently of the body, or out of their due
subordination to It, only to uninstructed thought. Nature and
history do doubtless evolve or explicate the spiritual world, be
cause they are first of all Inexorablj'' Involved or implied In its
life ; just as the works of a watch explicate the watch itself on its
objective or functional side as a timekeeper, because they are
rigidly implied in such functioning ; or as my bodily viscera ex
plain the life of my body, because they alone furnish the condi
tions of its activity. But then we must remember that nature
and history illustrate spiritual existence not to a servile, but to a
free or qualified Intelligence ; just as the mechanism of a watch
Illustrates Its peculiar function, and the viscera of the body illus
trate its proper life, only to the eye of the mind, only to an
educated or regenerate intelligence, and by no means to the eye
of sense.
What we call " the universe of nature," then, and conceive
to exist in itself or substantively, I. e. in equal independence of
God and man. Is a gigantic superstition of our spiritual ignorance
and Imbecility. There is no universal natural substance, but
only a universal spiritual substance, God the creator ; and there
is no individual spiritual form answering to this substance, but
only an individual natural form, man the creature. But these
two, although they are indissolubly one in creation, or to the
divine mind, are altogether distinct, and even antagonistic to
consciousness, or the created imagination. For consciousness Is
built upon sense, and sense analyzes or dissolves existence, put
ting the universal before, and the individual after, or one here
and the other there; while it is only the reason emancipated
from sense which synthetizes existence, or sees the universal
only in the individual, the Individual only in the universal. In
fact consciousness or life would be wholly Impossible to the
creature, without this sharp discrimination of its physical or
universal element from its moral or individual element; for
consciousness means the union of an inward subject and an
outward object, being so much the more or less vivacious as the
object is more or less identified with the nature of the subject.
Thus, what creation when regarded from, a spiritual or inward

THE SECEET OF SWEDENBOEG. 131
point of view unites — namely. Infinite and finite, creator and
creature, substance and form, reality and appearance, universal
and particular, genus and species, homo and vir, man and
woman — these It invariably divides when regarded from a
sensible or outward point of view, presenting them together
never in harmonious, but alw.ays in opposing fashion. They
never produce a unitary, but always a reciprocally hostile im
pression upon the mind controlled by sense, God the creator
being whatever, whenever, and wherever man the creature is
not, and the latter of course standing In like contrariety to
the former. Sense, In short, converts creation from a spiritual
achievement of God in human nature exclusively, or the realm of
consciousness, into a purely mechanical exploit of divine power
in space and time, and hence puts an effectual end to the hope
of any spiritual or free intercourse between creator and creature :
so that a consciousness built upon sense requires to undergo a
complete outward demolition and inward renewing, before it
can be at all conformed to the truth of things.
But what especially interests philosophy in the facts we have
just recited, as bearing upon the christian revelation, and what
therefore it is especially incumbent on us to observe, is, that
what is spiritually greatest in existence, I. e. what Is uppermost
to creative thought, namely, the creature himself, is naturally
least, or of comparatively no account to created thought ; while,
on the other hand, what is spiritually least, or of no account
whatever to creative thought, namely, the creator himself, is
comparatively so overpowering to the created imagination as
almost to suffocate its capacity of spiritual life. I am not so pre
sumptuous as to lament the fact ; I only signalize it. For the
helpless necessity of the case is, that what is first in creative
order shall be last in created, and what is last first. This
necessity Inheres In the infinitude or perfection of the creative
love. For God is infinite love; that is to say, his love Is a
purely objective love, without any subjective drawback or reac
tion, being a pure love of others untempered by the least love
of himself, so that he cannot help making himself over in the
plenitude of his perfection to whatsoever is not himself. But
whatsoever is not creator is creature, and how shall the former
make himself over in the plenitude of his uncreated love to the

132 THE SECEET OF SWEDENBOEG.
latter, when the very fact of the latter's creatureship must trans
mute all that love into instant self-love ? Of course there Is no
alternative if creation Is really to take place. The creative love
must either disavow Its infinitude, and so renounce creation, or
else it must frankly submit to all the degradation the created
nature imposes upon it, I. e. it must consent to be converted
from infinite love In itself to an altogether finite love In the
creature. There is nothing in the creature but what is a fortiori
in the creator, save the mark of his creatureship, which is " self
hood " or moral consciousness, being the wholly fallacious judg
ment he derives from the inspiration of sense as to his own
absoluteness, or the fancied power of unlimited control he pos
sesses over his own actions. If accordingly the creative love
should scruple to permit proprium or selfhood to Its creature —
scruple to endow him with moral consciousness — It would
withhold from him all conscious life or joy, and leave him at the
highest a mere form of vegetative and animal existence. Crea
tion, to be spiritual — I. e. to allow of any true fellowship or
equality between creator and creature — demands that the
creature be himself, that is, be naturally posited to his own
consciousness, and he cannot be thus posited save in so far as the
creative love vivifies his essential destitution, organizes It in
living form, and by the experience thus engendered in the
created bosom lays a basis for any amount of free or spiritual
reaction In the creature towards the uncreated good.
One sees at a glance, then, how very discreditable a thing
creation would be to the creator, and how very Injurious to the
creature, if it stopped short in itself, I. e. contented itself with
simply giving the creature natural selfhood, or antagonizing him
with the creator. Nothing could be more hideous to conceive of
than a creation which should end by exhibiting the subjective
antagonism of its two factors, without providing for their subse
quent objective reconciliation ; which should show every cupidity
Incident to the abstract nature of the creature Inflamed to infin
itude, while the helpless creature himself at the same time was
left to be the unlimited prey of his nature. , Certainly no such
abortive creative conception as this attributes itself to the divine
love, for that love is methodized by an infinite wisdom, a wis
dom proportionate to Itself That is to say, creation, spiritually

THE SECRET OF SWEDENBOEG. 133
regarded, does not stop in itself, does not consist m giving the
creature mere natural selfhood, or finite and phenomenal exist
ence, but acknowledges Itself at bottom a great purgative or
redemptive process, whereby the very nature of the creature
becomes finally freed from Its intrinsic limitations, and eternally
associated with infinite goodness and truth. For the creative
power, properly so called, which consists in energizing the nature
of the creature to the extent of affording him moral conscious
ness, or a quasi life in himself, is of necessity limited by that
nature, and can never avouch its proper infinitude consequently
but by overcoming the nature, i. e. by exalting it out of physical
and moral into exclusively social and sesthetic lineaments. Thus
while creation shows us the creature naturally or subjectively
projected from his creative source, alienated from (i. e. made
other-than) God, redemption shows us the creator joyfully ac
quiescing in that event, or invisibly accompanying him into the
most intimate fastnesses of his alienation, in order there to bring
about his spiritual or objective restoration.
Now, the providential machinery of this great revt)lution in
our historic consciousness is supplied, as we have seen, by the
church, which is the sole and unconscious guardian of the race's
spiritual progress. I say "unconscious," because the church
has always Identified Its interests with those of the natural self
hood in man, with the interests of his quasi life in himself, and,
by washing it here and feeding it there, has vainly sought to
make It bring forth positive divine or Infinite fruit. The church
has never had a misgiving as to the absolute nature of our moral
experience. It has always taken for granted that conscience was
a divine finality, the good man being absolutely good, or good in
himself, and the evil man absolutely evil, or evil in himself; and
has never so much as conceived consequently that heaven and
hell, angel and devil, were only the positive and negative signs
of a great unitary work of redemption yet to be accomplished,
by divine might exclusively, in human nature itself The church
has always placed itself at the point of view of sense in divine
things, and has greedily drunk In whatsoever that cunning old
serpent has taught it of the essential or absolute, and by no means
purely provisional, worth of the moral sentiment. It has always
identified Itself with the literal or merely created life of man as

134 THE SECRET OF SWEDENBORG.
against his spiritual or regenerate possibilities ; with the prin
ciple of fate or necessity in existence as against that of freedom
or delight ; with the generic or universal and masculine element
In consciousness as against the specific or individual and feminine
element ; and has never had a suspicion accordingly that the day
could dawn when Its function would cease by its own limitation :
i. e. when the vir or " woman " would renounce her enforced
allegiance to the homo or " man" ; when the sentiment of freedom
In the human bosom would overtop that of fate or constraint, and
our private life disavow its rightful subserviency to our public
necessities. The church has always regarded the adamic or
finite element in consciousness as absolute, and has never had a
dream of its eventually confessing Itself an abject foil or back
ground to the interests of our spiritual life. And yet, in spite
of the church's carnality, in spite of her dense stupidity in spirit
ual things, or rather indeed in virtue of it, she has been an unfal
tering servant of human progress, an invaluable divine handmaid
In the evolution of man's true destiny. For, by blindly avouch
ing, as she has always done, not rnerely the logical but the
absolute, not merely the phenomenal but the real, contrariety of
creator and creature, or identifying herself with the honor of God
as against that of man, she has so Inflamed the fanaticism of the
human bosom as gradually to provoke the disgust and Indig
nation of all thoughtful and modest natures, and so reduce
religion from Its old magisterial to a now wholly ministerial
efficacy in human affairs. She has always espoused the re
ligious as against the secular life of man, and by running that
interest out to its last gasp of blasphemous and insolent preten
sion in the pride of the ascetic conscience, has ended at last by
organizing such a godly revolt and reaction in the secular or lay
bosom, as must ultimately revolutionize the existing relations
of creature to creator, or convert them from a polemic to a
pacific character, and so bring about the complete eventual
redemption of the race. It takes for granted, or assumes as un
questionable, the superiority — as given In the sensuous Imagi
nation — of the creator to the creature, of the creative to the
created element in existence, of the divine to the human, of the
Iwmo to the vir, the man to the woman, of what merely creates
or gives being to things to what redeems or gives them form,

THE SECEET OF SWEDENBOEG. 135
thus of the distinctively substantial or masculine and universal
element in consciousness, to its distinctively formal or feminine
and Individual element ; and by persistently pushing this assump
tion out to Its logical and most inhuman issues, arouses at last so
vigorous a resentment In the secular bosom, so righteous and
reverential a reaction towards the outraged name of God, as end
erelong in transfiguring the common mind of the race into the
sole meet and adequate temple of the divine infinitude. The
church ratifies d outrance the provisional despotism exercised by
nature over man, by the cosmical or public interest in existence
over the human and private interest, by the husband over the
wife, by the parent over the child, by the strong over the weak,
by the wise over the simple, by the fiesh over the spirit, by our
organic necessities over our spontaneous delights, by our sensuous
appetites and passions over our rational affections and thoughts ;
and it thereby succeeds in engendering so desperate a resistance
and so acute a suffering in the innocent bosom of the race, that
the heart of God melts with compassion, and he makes the
cause of the oppressed — the cause of mankind — his sole and
righteous cause forevermore.
XXI.
Thus we are brought back through this long circuit to our
original thesis, and have only to make a clear estimate of its phil
osophic significance, in order to see the end of our labor.
It is true that God creates the homo (Adam, man) male and
female in his own image ; and the homo, because he is a created
being, is all unconscious of himself, — that Is, without moral
form, or inwardly void, being still immersed in mineral, vege
table, and animal conditions. The truth of creation necessitates
that the creator be all in the creature, and the creature in him
self nothing, so that unless the creator contrive, in some way
to give the creature selfhood, creation might as well have re
mained unattempted. Unless the creator be able to conceal
his creative presence and power under a mask of the utmost
imbecility and impotence, by making creation wear the as
pect at most of a contingent truth, or allowing the creature to
attribute to himself a strictly natural origin and destiny, the

136 THE SECEET OF SWEDENBOEG.
latter will never put on form, will never come to consciousness.
So long as the truth of creation enjoins that the creator be all In
the creature, and the creature in himself nothing, it Is evident
that creation can never attain to actuality unless the creator be
able utterly to sink himself out of sight, and let the creature
alone appear to be. In other words the creative power must
vivify the created nature hy giving it moral form, or endowing it
with selfhood, before the creature will ever attain to that con
scious, phenomenal, or subjective projection from his creative
source which is Implied in the truth of his real or objective
creation. Of course no one can conceive of such a thing as a
real or absolute separation of creature from creator, enforced by
anything accidental to their relation : for by the hypothesis of
creation, which makes the creator all In the relation, and the
creature in himself nothing, everything conceivably accidental
to It Is excluded : but only a logical or conscious separation,
which is rigidly incidental to the possibilities of their eternal
spiritual intercourse and conjunction.* And this conscious or
contingent separation of creature from creator is all that is
meant by the creator giving him natural selfhood, or quasi life
in himself. A creative — which of necessity is an infinite — love
can have no shadow of respect to itself in creating, but only to
the creature, or what is not itself. Hence its supreme aspira
tion must be to lift Its creature at any risk out of dumb crea
tureship into Intelligent sonship, I. e. out of fatal Into free con
ditions of life, out of necessary Into contingent relations with
itself, by endowing him with self-consciousness (which means
sensible alienation from, or otherness than, itself), that so his
subsequent frank and spontaneous reaction towards infinite
goodness and truth may be eternally secured and promoted.
It is clear then that while we say God creates the homo, we
cannot say that he creates, but only that he begets, the vir.
He creates the natural man, the maximus homo, male and fe
male In his own Image, — the grand, unconscious, universal, or
cosmical man, who embraces in himself the entire realm of
sense, all worlds wandering and fixed, and is attested by every
* Any conception contrary to this would imply that the creature is life in him
self, and not exclusively in the creator — hence, that he is the creator himself
over again.

THE SECEET OP SWEDENBORG. 137
fact of existence, mineral, vegetable, and animal. But beneath
the ribs of this sleeping Adam, this wholly unconscious maximus
homo, or universal man, he inwardly builds up the minimus
homo, the moral or conscious Eve, the pettj', specific, domestic
vir of our actual bosoms, who embraces In himself the entire
spiritual world, the universe of affection and thought, and to
whom all the facts of life, I. e. all the events of history, great
and small, public and private, and all the results of experience,
good and evil, true and false, exclusively pertain. Give par
ticular heed to this discrimination, for it is what emphatically
distinguishes Swedenborg's intellectual method from that of
every philosophic system hitherto in vogue ; and if the method
fail accordingly to justify Itself to our understanding in this par
ticular, it must utterly fail to do so, since all the data of spiritual
observation and experience upon which it Is based are vitalized
exclusively by the discrimination In question.
Let me Insist then upon being perfectly understood.
I am a conscious, which means a composite or unitary, and
not a simple or absolute, form of life, because I am both object
ive and subjective to myself. On my physical side — my fixed,
organic, passive, maternal side — by which I am related to nature
or outlying existence, I am my own object. On my moral or
personal side — my contingent, free, active, or paternal side —
by which I am related to man or my kind, I am my own subject.
Now in the former aspect of my existence I am a creature,
identical with all that exists ; in the latter I am spiritually be
gotten or inwardly formed, and hence am consciously individ
ualized from whatsoever else that exists. It is indeed obvious
that in this latter aspect of my personality, I can with no pro
priety be said to be created, but only generated or begotten ;
because it stamps me consciously free, I. e. makes me to my
own perception praiseworthy or blameworthy as I do well or ill.
And no mere creature of a superior power can possess con
science, because conscience means autonomy or self-rule, and
self-rule contradicts creatureship. Conscience, or the faculty
of self-rule. Implies that its subject be equal to Its object. Thus,
if God be the proper object and man the proper subject of the
faculty, it implies so far a spiritual fellowship or equality between
the two. Hence what I learn from Swedenborg Is, that while

138 THE SECEET OF SWEDENBORG.
on my physical or organic side, the side of my natural want,
of my overpowering appetites and passions, I am God's abject
creature, and hence wholly unredeemed from the fate which
impends over mineral, vegetable, and animal, on my moral or
conscious side, the side of my personal fulness, of my rational
affection and thought, and the free activity engendered by
these, I become released from this created vassalage and ele
vated Into God's spiritual sonship, — the fact of my personal
consciousness, of my felt selfhood or freedom, being the inex
pugnable witness and fruit of the inward and invisible marriage
which eternally unites the creative and created natures. In a
word, so far as I am homo, and therefore only physically con
scious, being generically Identified with all existence, I am
God's servile creature, knowing fulness and want, to be sure,
or sensible pleasure and pain, but without any conscience of
moral, I. e. supersensuous, good and evil. On the contrary, so
far as I am vir, and therefore morally or personally conscious,
being formally individualized from all lower existence, and Iden
tified only with man, I am God's veritable son, being spiritually
begotten of him through his living absorption in the homo, and
am consequently endowed with conscience, which is the faculty
of discerning between good and evil, or, what is the same thing,
of freely compelling myself away from a finite and illusory good
to one which is infinite and real, and so coming at last into the
deathless fellowship of his perfection.
This, then, is the remarkable addition made by Swedenborg
to philosophy, — an addition which it is not too much to say re
creates philosophy, or makes it from hitherto standing upon its
head stand henceforth upon its feet. According to Swedenborg,
man morally regarded, the vir or conscious man, is divinely be
gotten of the homo or cosmical man ; whereas, according to aU
authoritative or recognized philosophy, human nature is a mere
helpless involution of cosmical nature, and man just as much
the unlimited creature of God In his moral or specific aspect as
he is in his physical or generic one. Thus the vulgar concep
tion of creation is that nature absolutely separates between God
and the soul, so that the moral or conscious subject is actually
distanced from God, in place of being really brought near to
him, by all the breadth of the cosmos. To Swedenborg this

THE SECEET OF SWEDENBORG. 139
judgment is the mere dotage of sense. He makes the moral or
conscious world involve the physical or unconscious one, just as
cause involves effect, or form substance, or the body its viscera,
i. e. not as deriving objective being or character from it, of
course, but subjective existence or constitution. He makes man
involve mineral, vegetable, and animal, precisely as the statue
involves the marble, not of course as receiving spiritual form
from these things, but material body. According to Sweden
borg, human nature has no quantitative, but only a qualitative
manifestation ; what is quantity, substance, or body in it being
supplied by mineral, vegetable, and animal existence ; what is
quality, form, or life being supplied by infinite love and wis
dom. That is to say, man, in so far as he is man, does not
exist to sense, but only to consciousness, and consequently
human nature properly speaking Is not a thing of physical but
of strictly moral attributes. In so far as man exists to sense he
is identical with mineral, vegetable, and animal ; and it is only
as he exists to consciousness that he becomes naturally differ
enced or individualized from these lower forms, and puts on a
truly human, which Is an exclusively moral, personality.*
Indeed, Swedenborg's ontological principles compel us to go
further than this, inasmuch as they stamp the generic element
in all existence, the element of identity, as strictly phenomenal,
while they make the specific element, the element of individu
ality, alone real. He makes the subjective element in all exist
ence — physical existence no less than moral — not real, i. e.
purely phenomenal, because It is created, or possesses being not
in itself, but in what is not itself; and he makes reality attach
only to the objective or formal contents pf existence, because
these are not naturally created, but spiritually begotten. For
example : the rose In its generic, subjective, or constitutional
aspect, or in so far as It falls within the sphere of physics, is
identical with all the other facts of physics, and is therefore
* Swedenborg makes spiritual perception to consist in the removal or abstraction
of quantities from qualities. " Thus," he says, " spiritual thought (and spiritual
affection also) is altogether alien to natural thought; so alien, in fact, as to tran
scend natural ideas, and make itself dimly intelligible only to an interior rational
vision, and this — non aliter quam per abstractiones seu remoliones quantitatum a quali.
tatibus." See the little tract De Divina Sapientia, VII., 5, at the end of the Apoca-
lypsis Explicata.

140 THE SECRET OF SWEDENBORG.
without selfhood — that is, without anything to individualize or
make It differ from universal nature ; without anything to make
It rose rather than lily or cabbage. But In its specific, object
ive, formal, or characteristic aspect. In which It is rose and
nothing else, i. e. in so far as it transcends the realm of phys
ics and falls within that of mind, by becoming permanently
objective to human affection and thought, it is strictly individ
ualized from all other existence, and claims a real or absolute in
place of a contingent or phenomenal quality; claims in short
to exist In Its own proper form, in its own distinct and deathless
individuality, and not alone in mere and sheer identification
with all other existence. Qua plant the rose Is undeniably
identical with all plant life, just as the horse qua animal is iden
tical with all animality. But the rose qua rose, or the horse
qua horse, is itself and nothing else, being Individualized or
differenced from all other existence. How ? £y its alliance
with the human consciousness, of whose structure it forms a
component part. The rose and the horse, which In themselves
or subjectively possess only a phenomenal existence undistin-
guishable from all other phenomena, nevertheless objectively, or
In man, claim a real or absolute significance, being a part of the
creative logos or word by which alone we love and think and
speak and act. They are a constituent portion of our mental
structure, so that If they were away the human mind would be
to that extent impoverished, or out of correspondence with
spiritual truth. Neither in universals nor in particulars does
the mind permit itself to be regarded as of an abstract, but only
as of a concrete nature. In both spheres alike (the universal
and the particular) the mind claims to exist before it lives, —
claims an unconscious substance before It has a conscious form,
claims an unquickened body before it has a living soul. The
body or substance of the mind in Its universal aspect is identi
cal with love, for love is the unconscious life of the homo ; all
homines — mineral, vegetable, and animal — having sensation,
and being therefore instinctual forms of affection. The body, or
substance of the mind, again, in its individual aspect, is truth;
for truth is the conscious life of the vir, all viri — good and
evil, great and small, wise and simple, able and weak — pos
sessing knowledge, and being therefore instinctual forms of in-

THE SECRET OF SWEDENBOEG. 141
telligence. And neither sensation nor knowledge is an abstract,
but purely a concrete quality, as no one can either feel or know
but by an organic contact with the objects of feeling and knowl
edge. Thus, according to Swedenborg, the generic element In all
existence, or what Identifies and universalizes It, is what stamps
it phenomenal and perishable ; and the specific element, or what
individualizes It from all other existence, is what alone stamps it
real and absolute with all the reality and absoluteness of the
mind itself.
But let us take another very important step In advance.
Man morally regarded, the vir of consciousness, is divinely
begotten of the homo or physical man ; is an outbirth of the
divine spirit, not directly, but inversely, through the homo, —
a precipitate, so to speak, In finite or personal form of the infinite
love and wisdom pent up, imprisoned, degraded, drowned out in
the cosmos. But now, if the vir be an inversion of the homo,
then we must expect to find what is first in the latter (namely,
substance, the generic or universal principle, which means God
the creator) becoming last in the former ; and what is last,
(form, the specific or individual principle, which means man
the creature) first. Accordingly this is the exact difference the
vir actually presents to the homo. In the homo the race princi
ple, the principle of universality, or community, is everything
comparatively, and the family principle, the principle of individ
uality or difference, is comparatively nothing ; while in the vir
the family principle is comparatively everything, and the race
principle comparatively nothing. So that the vir Is an un
questionable Inversion of the homo divinely operated or be
gotten. But now what is the method of this great achievement?
How can we rationally conceive of the vir being spiritually be
gotten by the divine power out of the homo ? In other words,
what conceivable ratio is there between the wholly unconscious
life of mineral, vegetable, and animal, and the wholly conscious
life of man ? Between the blind instinctual groping of Adam,
and the clear intelligent will of Eve ? Between the utterly
unselfish nature of the homo, and the utterly selfish nature of
the vir? Between the innocence which characterizes all our

142 THE SECEET OP SWEDENBOEG.
distinctively humane tendencies and affections, and the guilt
which stains all our distinctively virtuous ones ? We shall
easily find the answer to this inquiry, but we must give a new
chapter to the investigation. XXII.
What is the question we seek to have answered ?
It is a question about the genesis of consciousness, or as to the
precise nexus that obtains between physical and moral existence.
We wish to know how the vir is divinely begotten of the homo.
How does man become extricated from his mineral, vegetable,
and animal conditions, or stereotyped in properly human, which
is moral, form?
The logical situation out of which the question proceeds can
not be too clearly conceived to begin with. It may be thus
more explicitly restated : —
What is meant by creating? It means — strictly interpreted
— giving being to things. Thus when we call God a creator, we
mean to say that he and he alone gives being to things ; that he
and he alone constitutes the real or absolute truth of existence.
But as the giving being to things necessarily implies that the
things themselves phenomenally or subjectively exist, so the cre
ative process involves a subordinate and preliminary process of
making, or forming, whereby the things created attain to sub
jective dimensions. Thus when we say that God creates the
universe of nature, we explicitly assert indeed that all natural
existences owe their specific form or variety to him, but we im
plicitly affirm also that he gives them generic substance or
identity as well, since without this as a background or basis their
specific differences could not appear or exist. The universe Is
not a simple, but a complex phenomenon. It claims finite ex
istence in itself as well as infinite being In God ; phenomenal or
contingent substance as well as real or absolute form ; chaotic
or communistic subjectivity no less thkn orderly or diversified
objectivity ; and what any cosmological doctrine, assuming to be
philosophically competent, is concerned with specially is the
former, not the latter, of these claims. The latter claim Is self-
evident. God the creator is himself infinite and eternal, and It

THE SECEET OP SWEDENBORG. 143
is a matter of course, therefore, that he should communicate
infinite and eternal being to his creature. The difficulty is to
imagine him giving anything less than this ; that is, to imagine
him giving the creature finite and temporal existence. This is
the obvious contradiction involved in the creative problem ; and
no doctrine of creation accordingly can stand a moment's scru
tiny, which does not on its face resolve this contradiction.
Sensuously conceived, of course creation amounts to a simple
conjuring trick or magical feat on the part of God, whereby a real
\something is produced out of apparent nothing. But to the
philosojDhic apprehension creation means that God gives spiritual
reality to existence only In so far as he gives it material actual
ity ; that he gives specific form or differential quality to things
only in so far as he endows . them with generic substance or
common quantity. This is the intimate and essential logic of
the conception, that the objective truth or reality of creation is
utterly contingent upon Its subjective fact or appearance. We
are ready enough to concede that God qualifies existence, or
gives it visible form ; but we are by no means so ready to per
ceive that he also quantifies it br gives It inward invisible sub
stance as well. This latter rSle we conveniently assign to a
certain metaphysic entity we call Nature, which has no fibre of
actuality in the absolute truth of things, but which we In our
ignorance of the creative power superstitiously summon to our aid
nevertheless, whenever we would intellectually account for ex
istence. No doubt we agree that this abstraction called Nature
had some sort of mysterious being given it "once upon a time"
by God, in order to quantify all subsequent forms of life which
might appear, or give them projection from their creative source ;
indeed we are very forward to maintain creation in this ghastly
chronic or fossil sense against all disputants. But that creation
still exists in any acute or living sense of the word, that any
and every concrete form of nature which we see begotten and
born in endless series under our eyes. Is yet in its measure a
literal creation of God, deriving its entire actual or material
substance, no less than its real or spiritual form, from his sole
and active perfection, — this is a truth of which none of us have
even any instinctual suspicion, much less any intellectual con
viction.

144 THE SECEET OF SWEDENBOEG.
Nevertheless, if we would maintain in good faith that the uni
verse of existence is created, this Is the intellectual obligation In
cumbent upon us, namely, to believe In creation as an altogether
vigorous present reality, and deny Its retrospective character,
under penalty of lapsing Into a childish and godless pantheism. A
true or philosophic doctrine of creation imports that God is able
to bestow spiritual or objective and unconscious being upon
things, only by giving them material or subjective and conscious
existence : and hence binds us if we would understand creation
save in a superstitious unworthy manner, to cultivate assiduously
the physical and moral sciences, or the study of nature and
history. For example : if I should say that Grod creates the rose,
what would my words Imply to a philosophic ear ? Clearly no
direct or outward and literal action on God's part whereby the
rose qua rose — or as to what specifically distinguishes it to
man's intelligence from cucumber, cabbage, and all other forms
of existence — is made really or objectively to be; but rather an
indirect or inward and spiritual passion on his part, whereby the
rose qua plant — or as to what generically identifies It to my
Intelligence with all plant life, and through that with all exist
ence — Is made subjectively to exist or appear. The rose qua
rose, I. e. as to Its metaphysic quality, as to what makes it
logically appreciable to my Intelligence, or stamps It an object
of human affection and thought, obviously claims to exist In
itself, claims to exist absolutely, and so far manifestly repugns
creation. If then I still insist upon proving it created, I can
only succeed in doing so by showing that it Is not created
directly as rose, — I. e. as to what gives it metaphysic quality,
or makes it specifically and absolutely to be to my intelligence,
— but only indirectly as plant, — i. e. as to what gives It phys
ical quantity, or makes it generically exist as a contingent fact
of nature. In organized subjection to the laws of space and
time.* * The rose qua rose has no existence to sensible or direct intuition, nor yet to
scientific or reflective observation, but only to conscious or living perception, whose
proper organ is faith. For sense regards only what is exceptional in existence, i. o.
divine or supernatural ; and science only what is normal, i. e. human or natural ;
while faith regards only what is spiritual in existence, or sees the exception and
the rule, the divine and the human, the infinite and the finite, the absolute and the
relative, blent in the unity of life. In its mineral or inorganic aspect of course the

THE SECRET OF SWEDENBORG. 145
Now If all this be true, if it be true that the creative activ
ity properly speaking restricts Itself to what is public, common,
generic, universal, or subjective in existence, then it becomes ob
vious to the least reflection that the creature as such can have
no pretension to moral, but only and at most to physical form ;
i. e. a form in which the generic element is altogether control
ling, and the specific element altogether subservient or servile.
I do not say that moral existence may not supervene to the
creature's experience upon his creation ; I only insist that It
cannot be created. For moral existence Is not simple but com
posite, the moral subject being both objective and subjective to
himself, or claiming to be self-conscious, i. e. to possess a selfhood
distinct from all other existence, and hence uncreated ; while
physical existence is simple or purely subjective, the physical
subject not being his own object, but finding his proper objectiv
ity outside of himself, and hence without self-consciousness : the
exact distinction between the two being that in physical order
the generic or substantial element, I. e. what gives subjectivity,
rules, and the specific or formal element, I. e. what gives ob
jectivity, serves ; whereas in moral order, a distinctively con
verse state of things obtains, form or species being primary,
substance or genus altogether secondary.
We may say then without fear of contradiction that the sphere
of creation is identical in strict philosophic speech with the
realm of physics, and excludes moral or metaphysical existence.
In other words, we may say that God creates the homo alone ;
that is, gives being to man only in physical form, or in min
eral, vegetable, and animal proportions ; this limitation moreover
upon the created nature being enforced by the creative perfec
tion. For God is love — love Infinite and eternal, as knowing
no drawback of self-love — and whatsoever he creates or gives
being to consequently cannot help turning out a purely sub
jective form of existence, as realizing its proper life in the uses
rose exists to sense, whose ofiBce is to afiBrm the absolute in existence ; and qua
plant or on its organic side it exists equally of course to science, whose ofiice is to
affirm the relative in existence. But qua rose, or in so far forth as it is itself alone,
characteristically individualized from all other existence, being neither mineral nor
vegetable, neither absolute nor relative, but the living unity of the two, it exists
only to life or consciousness, and is afiirmed only by faith which is the organ of life
or consciousness. It is, in short, a mere index to the creative logos.
10

146 THE SECRET OF SWEDENBORG.
it promotes to something beyond itself But a purely subjective
form of existence Is a servile or impersonal form, being destitute
of all objective accord with, or intellection of, the uses It pro
motes to other existence. The sphere of creation properly
speaking claims accordingly to be rigidly identical M'itli the
universe of nature, inasmuch as natural existence of whatever
stripe, mineral, vegetable, or animal, is strictly servile or Im
personal, being what It is and doing what It does In spite of
itself, or without Its own rational concurrence.
Observe well what has just been said. If God is love infinite
and eternal, then whatsoever he creates or gives being to must
Image this spiritual or Individual perfection of his only in a
natural or universal way, by avouching Itself at best an in
stinctual which Is a servile and lifeless form of love, exhibiting
only an interested subserviency to other existence. This limi
tation is obligatory upon the creature by virtue of Its creation,
which is its essential distinction from the creator. The creator,
being by the hypothesis of creation both Infinite (as having
no limitation ab intra) and absolute (as knowing no limitation
ab extra), Is the one individual, while the creature, being by the
hypothesis of creation finite (as self-limited,) and relative (as
limited by what Is not-self), is the one universal, I. e. the many.
Consequently the creature must be in himself universality with
out any admixture of individuality, since otherwise he would
be undistingulshable from his creative source. If there were
the least fiavor of individuality attaching to his universality, he
would transcend his nature as a creature, or put on moral
lineaments ; for moral existence is not created but begotten.
But universal existence — existence which is purely generic
or subjective, and noway specific or objective — is simple, and
therefore chaotic : it Is me without any thee or him to finite it,
or render it morally conscious. Thus the homo divinely created
(the universal man, Adam or earth) is in its own nature a
chaos, and only by regeneration a cosmos. The bare fact of
its creatureship stamps it " without form and void," I. e. with
out human or moral form, and void of rational or internal
consciousness ; for it cannot help being precisely what it is,
and doing precisely what It does, inasmuch as all its life and
action are imposed upon it by its creation. It is necessarily

THE SECEET OF SWEDENBOEG. 147
and utterly void of objective worth or character, — doing uses
not spontaneously or of itself, but altogether instinctively or of
natural constraint, — because, being a created existence, the
creator Is everything in It and Itself nothing. Hence it must
forever remain a mere dead or stagnant image — a strictly neg
ative or Inverse correspondence — of the creative perfection,
unless the creative resources are so commanding as to supply
this Inherent defect of the created nature, and convert Its In
veterate death into exuberant life, by begetting a vir everyway
answerable to the immortal want of the homo, or bringing forth
a human, which is a moral or Individual form, everyway com
mensurate with the universality of mineral, vegetable, and
animal existence.
Thus the truth of creation invincibly implies that the crea
ture bear a purely formal or outward and objective relation to
the creator, while the creator sustains a strictly substantial or
inward and subjective relation to the creature. The creator
must constitute the sole and total subjectivity of the creature,
and the creature In Its turn must constitute the sole and total
objectivity of the creator. No doubt that creation In this state
of things will wear a sufficiently unhandsome aspect, inasmuch
as the creature will lavishly appropriate, or make its own, what
soever It finds of the creative personality thus Invincibly subject
to it. But its action in that case will be simple, not composite;
i. e. will be wholly instinctual or fatal, and noway moral, ra
tional, or free, as implying any consciousness of personality on its
part, or any sentiment of difference between It and the creator.
In short, the creature, qua a creature, will be a very good min
eral, vegetable, or even animal existence, but it will have no pre
tension to the human form. It may claim mineral body, fixity,
or rest, vegetable growth, and animal motion, but the fact of its
creatureship must always inhibit it attaining to human, which
are exclusively moral dimensions.
We have the amplest warrant then to deny that moral exist
ence, or human nature. Is included in creation proper ; to deny
that man Is God's proper creature save as homo, i. e. on his
organic, passive, unconscious side, in which he is physically Iden-
.tified with mineral, vegetable, and animal existence ; while as
vir, I. e. on his free, active, or self-conscious side, in which he is

148 THE SECRET OF SWEDENBOEG.
morally Individualized from all other existence, he is manifestly
the only begotten son of God. We read accordingly in the
symbolic Genesis, that while all lower things take name from
man (or derive their quality from their various relation to the
human form), man himself (Adam or the homo) remains void
of self-consciousness, void of moral or personal quality, remains
in short wholly unvivified by the vir, until creation itself gives
place to redemption, or nature becomes complicated with history.
In that remarkable divine intervention described as the formation
of Eve or the woman out of the man's rib : by which event is
symbolized of course an inward or spiritual divine fermentation
in man which issues at last in his moral consciousness, or his
becoming subjective as well as objective to himself. The entire
mythical history amounts in philosophic import to this : that the
homo or physical man, divinely created, is utterly distinct from
the vir or moral man divinely begotten out of the other ; hence
that humanity could never have attained to personal conscious
ness, could never have put on human as contradistinguished from
mere animal lineaments, could never in short have drawn a
breath of moral or rational life, unless the merciful illusion had
been granted it to look upon itself not as exclusively objective to
God, which is the eternal truth of things, but rather as exclu
sively subjective to him, which is the mere fallacious semblance
of things. For how shall created existence ever be properly
subject to its creator ? By the very terms of the proposition its
entire subjectivity resides In the creator; and how therefore
shall It even so much as seem to be subjective to him, unless he
graciously defer to its deep spiritual necessities by becoming
himself formally reproduced within the created nature, or put
ting on finite and phenomenal form in the vir ?
The Interesting question, I repeat, then, to philosophy is. What
is the method of this hidden or spiritual divine operation ? How
is the vir (Eve) actually begotten of the homo (Adam) ? How
Is moral life generated of mere physical existence ? How does
the dull opaque earth of our nature become translucent with
heavenly radiance ? How does the mere natural or lifeless
image of God become converted into his spiritual or living like
ness ? How does God's dumb unconscious creature become
glorified Into his conscious son ? In a word, how does the

THE SECRET OF SWEDENBOEG. 149
chaotic darkness which Invests universal nature, mineral, vege
table, and animal, become gradually lifted or effaced in the
light, order, and beauty which characterize man's individual
intelligence ? For It Is only Eve, divinely quickened, who brings
the carnal, gross, and grovelling Adam to final and adequate
self-consciousness ; only the vir (the private specific man) who
is able to mirror or reproduce the homo (the public generic
man) to himself. The symbolic Adam is "in a deep sleep,"
while Eve is being divinely quickened within him. He has no
suspicion that she is formed out of his own lifeless clay ; that
she is only his own relentless unconscious death divinely fash
ioned into quasi or conscious life ; that she is but the phe
nomenal revelation of the most real but unrecognized being
which he himself has exclusively in God. He regards her on
the contrary as an absolute divine benefaction, cleaving to her as
flesh of his flesh, and bone of his bone, and betraying no mis
giving — any more than we his distant descendants do at this
day — that the divinity with which she is instinct Is one with
his own base fiesh and blood, or inseparable from his lowest
mineral, vegetable, and animal characteristics. He takes it for
granted Indeed — just as we his unintelligent offspring have
done ever since — that the selfhood or freedom of which he Is
made sensibly cognizant in the person of the woman. Is an un.
conditional divine surrender to him, is its own all-sufficient end,
being given to him for its own sake exclusively, and with no
view to any ulterior spiritual advantage.*
Let me repeat my question once more then. How does this
subjective equation of the creative and created natures, which Is
implied in all the phenomena of consciousness, actually come
about? Moral existence implies such a literal Indistinction of
creator and creature in all subjective regards, such an unstinted
vivification of the lower pature by the higher, such an absolute
identification of what Is properly infinite in creation (substance)
with what is properly finite (form), as necessarily makes God
and man convertible quantities, or abases the divine to human,
and exalts the human to divine proportions. Our intelligence
consequently brooks no arbitrary refusal in Its research after the
rationale of this stupendous creative achievement. It is the
* See Appendix, Note F.

150 THE SECRET OF SWEDENBOEG.
urgent insatiate problem both of the world's dawning spiritual
faith, and of its dawning spiritual science, to know how the vir
becomes divinely begotten of the homo, how moral life Is bred
of physical decay, how spirit is born of flesh, or nature Is
quickened out of mineral, vegetable, and animal into human or
moral form. And the altogether sufficing solution, as it seems
to me, which Swedenborg gives the problem, may be stated
substantially as follows.
The vir Is begotten of the homo (or nature becomes spiritually
vivified) exclusively through the Instrumentality of conscience,
which is a living though tacit divine word in every created
bosom, leading it to aspire only after infinite knowledge. Con
science does not give this counsel to the homo in direct or explicit,
but only in Indirect or implicit terms. Its precept is negative, not
positive, saying, " thou shalt not eat of the tree of the knowledge
of good and evil (I. e. finite knowledge), for In the day thou
eatest thereof thou shalt surely die." Two trees grow In the
garden of the created intelligence, which cannot be eaten of
simultaneously : one called the tree of the knowledge of good and
evil, I. e. the knowledge of the finite, whose fruit is death;
the other the tree of life, I. e. the knowledge of the infinite,
whose fruit is immortal life. Or to drop figurative and con
fine ourselves to scientific speech, there are two sources of
knowledge practicable to the created bosom : 1. Experience,
which gives us self-knowledge ; 2. Revelation, which gives
us divine knowledge. And by Adam's being told " that he
should die if he ate of the tree of the knowledge of good and
evil," Is symbolized that law of human destiny which makes
the seeming life but most lethal death we encounter in our
selves, or reap from our physical and moral experience, alto
gether subordinate and ministerial to the seeming death but
most vital life we realize in God, or reap from our spiritual and
historic culture — from our social and aesthetic regeneration.
Conscience in its literal or subjective requirements has respect
exclusively to the- honm ; and it Is only as a spiritual or ob
jective administration that it contemplates the vir. It is to
Adam alone, not Eve, that the prohibition to eat of the tree
of knowledge Is addressed; and though Eve in her dialogue
with the serpent chooses to associate herself with Adam in the

THE SECEET OF SWEDENBOEG. 151
prohibition, and even superstitiously aggravates its force by
alleging that they were forbidden also to touch the tree, the
step is a strictly gratuitous one on her part, having no other
warrant than her own instinctive Identification of herself with
Adam. The reason why Adam alone is forbidden to eat of the tree
of the knowledge of good and evil — In other and less figurative
terms, the reason why conscience as a letter has to do only with
the animal, and not with the moral or rational man — is very
obvious. It Is that Adam is the abject creature of God, and
hence Is blindly instinct with — though by no means intelli
gently conscious of — the creative infinitude or perfection ; and
to suppose him therefore " eating of the tree of the knowledge of
good and evil " with Impunity, I. e. finding life in his finite
experience, is expressly to affront and mutilate his creatureship.
Unquestionably what is mere " instinct " in the creature will
eventually undergo conversion into will and intelligence ; In
other words, man will infallibly outgrow his animal conscious
ness, and attain at length to truly human proportions, when he
will no longer blindly or instinctively, but freely or spontane
ously, react to the creative Impulsion. And this being the case,
his moral or rational experience, his experience of selfhood or
freedom (symbolized by Eve, or the woman), becomes incident
ally inevitable, because his free, spontaneous, or spiritual reac
tion towards the creator is rigidly contingent upon such experi
ence. But It Is strictly incidental, and no way final, its total
purpose being to afford the creature that phenomenal or generic
projection from God which alone may motive his subsequent
real or specific conjunction with him. Conscience is the verita
ble spirit of God in the created nature, seeking to become the crea
tures own spirit; and It can only do this, of course, in so far as
it first of all leads the creature intelligently to apprehend and
appreciate the distance between God and himself; between in
finite love and wisdom and finite affection and thought ; between
his nature and his culture ; between his inheritance and his des
tiny ; between his physical and his moral consciousness ; In
short, between what gives him objective being to his own eyes as
homo, and what gives him only subjective existence or appear
ance as vir. It is the final, not the Immediate, office of conscience
to reveal man to himself as a tmit of two forces, one Infinite, the

152 THE SECEET OF SWEDENBOEG.
other finite ; one spiritual, the other material ; one specific or
private, the other generic or public ; so vindicating at last the
sole and supreme truth of the divine natural humanity. Until
this great end is fully wrought out, — i. e. so long as the truth
of the divine natural humanity remains a mere letter or tradi
tion, and Is not spiritually or livingly believed, — the moral or
rational man seems of course to be the true end of the divine
providence upon earth, whereas he is a strictly mediate end to
the evolution of society ; and all sorts of reproach, contumely, and
humiliation consequently attach meanwhile to the divine name.
Thus we must not for a moment forget that selfhood or moral
poise has a purely constitutional and by no means a causative
efficacy In the evolution of creation. That Is to say, it is
what makes the creature phenomenally exist, but it has noth
ing directly to do with conferring real being upon him. It
gives him subjective consciousness, or the appearance of being
to himself; but it is very far indeed from constituting his ob
jective or real being in the divine sight. For the creator
alone constitutes the being of the creature; and it is only in so
far as he ignores the creator consequently, that the creature
attributes being to himself. Thus the creature's self-knowledge
or subjective consciousness is inexorably conditioned upon his
sheer and absolute ignorance of the creative perfection ; I. e. of
what gives him objective and unconscious being, or makes him
a reality to God ; what we call his selfhood being a mere
ratio or means to the evolution of a spiritual life in him, and
having absolutely no other force. By the sheer fact of his
creatureship he Is void of selfhood or moral force, void of
the human form or quality; and yet by the same irresistible
necessity he aspires to it with all his might. For how un
worthy it would be of the creative infinitude to content itself
with leaving its creature a mere animate existence, utterly in
capable of private or interior sympathy with Itself! The sole
justification of the creator In creating — I. e. in vivifying an
inferior and opposite form of existence to himself — flows from
the hypothesis that he is infinite, as having no regard to himself
in creation but only to his creature, and Intending to exalt
the latter to the plenary fellowship of his perfection. None
but the creator knows and, knowing, resents the limitations of

THE SECEET OF SWEDENBORG 153
the created nature. None but he knows that the profoundest
want and hence the controlling love of the creature is self
hood or freedom, and that to expect it to be anything or
do anything incompatible with this fundamental want, or until
its love of self is fully satisfied, would be a heartless mock
ery of its constitutional infirmity. He consequently breathes
in the Adamic or created bosom no absolute, but an altogether
qualified or conditional Injunction, designed In the first place
to keep it at bottom innocent under whatever superficial issues
may subsequently arise to obscure that Innocence, and in the
second to stimulate and fashion in it the precise moral or
rational consciousness in which as being created it is deficient.
"Thou shalt not eat of the tree, etc., foe in the day thou
eatest thereof thou shalt surely die." Thus while conscience
accommodates Its utterances with the utmost strictness to the
needs of the created nature, or makes the evolution of spiritual
life in the creature. In his love to God and love to the neighbor,
rigidly contingent upon his amplest previous experience and
exhaustion of the death he has in himself, we at the same
time learn from the symbohc narrative that this death which
conscience brings to light in man is no vengeful judgment — no
unworthy penal infliction — on the part of God, but on the con
trary a strictly constitutional ineident, or physiological necessity,
of our immortal spiritual life. For Is not Adam represented as
saying — In full and reverent explanation of his fall, and at the
same time in full and reverent attestation of his faith in God —
the woman thou gavest with me, she gave me of the tree, and
I did eat ? Could anything more perfectly avouch his In
tegrity so far as any real or spiritual offence towards God is
implicated In the transaction, than the fact that he was led to do
as he did by the irresistible influence of God's own best gift
to him? Accordingly the Inspired tradition, though it repre
sents him duly Incurring the death denounced upon his trans
gression — that death to our instinctual innocence and peace
which is involved In every breath of the moral or voluntary
consciousness — by no means reports him as having become
personally obnoxious to the divine dislike. The serpent, which
in symbolic speech denotes the senses. Is cursed above all cattle,
that is, Is made to grovel upon the earth, because it misled the

154 THE SECEET OF SWEDENBORG.
woman ; and the ground, by which Is symbolized man's external
life, is cursed for the man's sake; the symbolic import of the
otherwise puerile story being, that men should be led betimes by
the evils which beset their outward life Inwardly to renounce
their physical and moral genesis, which is a purely phenomenal
one, and cultivate Instead their social and sesthetlc aptitudes,
which alone are divinely real. But neither Adam nor Eve is
pictured as encountering the least personal inclemency at the
hands of God. So far is this from being the case, that Eve,
who was the leader in the transgression, hears a gracious prom
ise of blessing and victory made in behalf of her prospective
offspring. Conscience then Is the sovereign link or point of transition for
which we have been seeking between moral and physical ex
istence. In conscience the moral which is the individual or
differential element In nature becomes disengaged from the
physical, which is its strictly universal or identical element, and
the conscious vir absorbs the unconscious homo in his deathless
embrace, never henceforth to be reproduced save in the spir
itual or regenerate lineaments of a perfect human society.
That Is to say, nothing Is really universal but Individuality ;
what we call the universal element in nature, meaning thereby
what gives genus or substance to things, having no existence In
itself, but being a mere implication of the individual element,
which gives species or form : just as the viscera of the body and
the works of a watch have no existence in themselves, or apart
from the forms in which they constitutionally inhere. In other
words, the creator is the sole reahty of the creature, while the
creature Is only an appearance or manifestation of that reality ;
and as the creator is infinitely individual — which means that he
is individual to the exclusion of universality or community —
so consequently what we without misgiving call the universe of
nature, and conceive upon the testimony of our senses to be^
absolute, is utterly destitute of being, and confesses itself a mere
appanage of the human form. In the infancy of the human
mind, no doubt the truth seems exactly contrary to this. So
long as the subjugation of nature Is not only unachieved but
almost unbegun — I. e. while man's spiritual evolution is still In
abeyance to the satisfaction of his physical and moral wants —

THE SECEET OP SWEDENBOEG. 155
nature seems the only real, and man a strictly contingent exist
ence ; man himself being meanwhile a squalid savage, content
to live in abject dependence upon nature's caprice, and eke out
a beggarly subsistence upon the scraps her niggard larder affords
him. This, however, is but the initiament of human history.
Man can afford to sink his foundations very low, because he is
destined to build very high ; destined, in fact, eventually to house
the creative infinitude in himself Infinite love and wisdom are
his source, and as he cannot help spiritually returning sooner or
later to his source, it is expedient and even inevitable that his
merely natural genesis should degrade him below all mineral,
vegetable, and animal possibilities, degrade him In short to hell,
that so he may thence more efficiently react or rebound towards
his appropriate spiritual destiny. Thus no matter to what depths
of savagery his native instincts of infinitude originally incline
him, erelong the indwelling though unrecognized divine word or
logos begins to inspire his consciousness, and lift him out of
ignorance into knowledge, out of imbecility into wisdom, out of
bondage into freedom, out of penury into plenty.
Undoubtedly all this while man is the victim of a stupendous
though most merciful Illusion. For he all the while regards him
self not merely as consciously or phenomenally disjoined with
God by nature, but as really or absolutely so, and hence strives
though in vain to conjoin himself anew by the zealous cultivation ¦
and practice of virtue. He strives In vain, because virtue in
proportion to the sharpness of its aims, and the earnestness of its
aspirations, shuts the votary up to himself, or separates hlm^from
his fellow, while all the resources of the divine providence are
leagued to break down human isolation or selfishness, and exalt
the broadest human fellowship to Its place. But man in his
moral beginnings has no intuition of this truth. The beginnings
of conscience in us invariably exhibit the vir, or moral and con
scious subject, freely identifying himself with the finite and cre
ated side of things, that is, with the homo or physical and uncon
scious man \fhy desire shall he to thy husband, and he shall rule
over thee], while he recoils at the same time in abject dread and
estrangement from the spiritual world, or the infinite and crea
tive side of existence. How, indeed, could it be otherwise ?
How is it possible that I, when all my feeling and knowledge

156 THE SECEET OP SWEDENBOEG.
stamp me to my own perception as finite, or ally me exclusively
with nature, should ever worthily apprehend my invisible spir
itual source, ever feel myself to be Inwardly enfranchised of God,
ever see in the balanced good and evil of the moral world only
a stupendous mask of the creative presence, behind which, in
silence and secrecy. It slowly but surely builds up for itself a
faultless temple of inhabitation in our nature ? The thing is-
manifestly impossible. My physical organization Itself baffles
every such conception of truth on my part ; for isolating me as
it does to my own consciousness from all other men, and rele
gating me to the perpetually recurring sway of my finite neces
sities, it makes the rise of any really spiritual or divine worth
in me rigorously attributable, not to a spontaneous evolution of
my nature, but to the exercise of a more or less severe self-de
nial on my part. And self-denial is the very essence of virtue.
Thus to all the extent of my peculiar virtus, manhood, or moral
consciousness, I of necessity antagonize all other men, deny their
fellowship or equality, feel my self to be at essential and interne
cine odds with theirs. In short proclaim myself an utterlj'' unso
cial or selfish being ; and so practically refer all true virtus —
all real manhood — to a divine and infinite personality.
Conscience Is thus the true and living matrix in which the
infinite creative substance puts on finite created form. All the
phenomena of our moral history go to show the homo or created
man, the man of interior affection and thought, utterly uncon
scious of the infinite goodness and truth which alone give him
being, and joyfully allying himself with the vir or finite conscious
man, the man of mere organic appetite and passion, who gives
him contingent existence only, or renders him phenomenal to
himself; shows him, as the symbolic narrative phrases it, " leav
ing his father and mother, and cleaving unto his wife until they
become one flesh." In this way the creature, from being only
physically objective to the creator (as the clock is to its maker,
or the statue to its sculptor), becomes morally subject to him (as
the wife Is to the husband, or the child to the parent) ; while
the creator, in his turn, from being literally constitutional to the
creature (as substance is to form, or the material of a house to
the house itself), becomes spiritually creative of It (as form is
creative of substance, or a house creative of its material) . This

THE SECEET OP SWEDENBOEG. 157
is the grand secret of creation, the dense ahd otherwise impene
trable mystery of our nature and history, that a certain inver
sion is divinely operated in the field of consciousness, whereby
the homo or merely created man, who is wholly unconscious
and therefore undistingulshable from his creator, being a mere
universal or animal and passive force, becomes taken up into the
vir, or puts on the semblance of an individual or moral and ac
tive force, and so attains to self-consciousness or that apparently
absolute proj'ection from his creative source, which is the need
ful prerequisite of his subsequent spiritual reaction towards It.
And conscience is the dazzling inscrutable mask under which
this great divine operation conceals Itself. It is In reality
a subtle and exquisite mirror wherein all the imperfection
inherent in the abstract unconscious nature of the creature, or
in mineral, vegetable, and animal existence, emerges, i. e.
becomes luminously reproduced or reflected In his concrete,
conscious self; and all the perfection consequently which Is
inherent in his creative source becomes for the time hopelessly
immersed, I. e. obscured if not obliterated. Please observe that
there is nothing arbitrary In the Inversion thus alleged to be
wrought in conscience. For if, as we have seen, the vir or con
crete conscious man be the offspring of divine or Infinite power
begotten out of the homo, or abstract unconscious human nature,
then It is evident to a glance that his individuality must constitute
an exact and veritable equation of these unequal factors : i. e. must
be perfectly commensurate on its inward, spiritual, or paternal
side with all the resources of infinite or creative love ; and on
its outward, material, or maternal side with all the defects of
mineral, vegetable, and animal, or simply created existence :
so that the only true subject of conscience, the only one who
really fulfils all its righteousness, must be at once perfectly
divine and perfectly human — or perfectly Infinite and perfectly
finite — in his proper person.

XXIII.
Let me here observe that my reader would greatly mistake the
true state of the case, if he should suppose me animated by any
personal designs towards him; if he should suppose me, for

158 THE SECEET OF SWEDENBORG.
example, aiming to convert him from a sceptical to a believing
state of mind. I have. Indeed, far too much reverence for the
divine prerogative in all things spiritual, to attempt substituting
my own foolish reasonings for his unerring initiative. I have
not the least ambition to modify my reader's religious convic
tions, or invade In any manner the sacred precincts of his
heart. My aim in writing Is exclusively philosophic, not
religious. It Is not to persuade, but only to instruct. I would
not If I could persuade any one who doubts the truth of creation
to believe in It, because I am sure that my labor would be soon
undermined in that case by the hidden currents of his soul.
But I have a great desire to commend this truth itself to men's
speculative regard, that they may know both what is philosophi
cally Included In It, and what is philosophically excluded from it,
and so feel themselves at perfect liberty thenceforth to obey
their hearts' supreme instincts without fear or favor. To this
end, and this end solely, I have shown that creation deals only
with universals, or stops short in physics, hence that man on his
moral or distinctively human side is not a creature of God, but
a son spiritually begotten, and that the method of his generation
is identical with the authority of conscience.
But here let us be frank with ourselves. Such extremely
vague notions in regard to the nature and function of conscience
are unhappily prevalent, not only in vulgar but in technically
enlightened minds, that we shall hardly be able to proceed a step
further, intelligently, without some preliminary clearing of the
way. Conscience Is commonly interpreted as a divine revelation to
the intellect, whereby men are put in favorable relation to truth
or moral science. That is, it is not thought to possess a con
stitutive efficacy with respect to moral existence, but only a
regulative one. Thus it is by no means commonly reputed to
be the exclusive organ or voucher of the difference which all
men recognize between good and evil, infinite and finite, God
and man ; on the contrary, this difference Is assumed to be some
how absolute and eternal, and conscience is regarded as coming
in thereupon merely to prescribe the duties which are appropri
ate to the relation. And It Is astonishing to observe the amount
of cleverness men sometimes waste in attempting to demonstrate

THE SECEET OF SWEDENBOEG. 159
the fallacy of this alleged revelation, on the ground that some
men are wont to deem that right which others deem wrong, and
that wrong which others deem right. I say this cleverness is
wasted, because it is addressed after all to the refutation of a
false theory of the moral instinct. No doubt the widest diversi
ties of opinion and practice obtain among equally conscientious
races : and why not ? For conscience was never intended to
operate a direct restraint either upon the affections or the
thoughts of men, but only indirectly upon the action in which
affection and thought legitimately Issue, and in which alone
they permanently reside. It was never intended to produce any
uniformities of intellectual culture or conventional practice among
men, but only to avouch the human principle itself, under every
contrasted form of culture and practice, by sharply discrimi
nating man from the brute, or antagonizing moral and physical
existence. It was Intended in short only to signalize the funda
mental discrepancy which exists between the human form and
all lower forms of life, as lying in the absolute right of property,
or exclusive power of control, which every man as man attrib
utes to himself with respect to his own action.
Hence if men had not conscience — I. e. if ihey had no inward
perception of the inexpugnable difference between good and evil,
high and low, infinite and finite, God and man, which is exactly
what conscience affirms, and is all that It affirms — they would
not be men, but animals, inasmuch as they would be no longer
masters, but slaves of their organic appetites and passions. The
distinctive quality of manhood lies in Its subject's ability to
recognize a law of action for himself superior to pleasure and
pain, in his power to discern a good more intimate than any
particular gratification of his appetites and passions, and an evil
more poignant than any particular postponement of them. And
this power he derives exclusively from conscience, I. e. from a
supreme divine presence, or living divine word, in his soul, affirm
ing the inextinguishable contrariety of good and evil. Thus the
seat of conscience is neither the affections, nor the intellect, but
the life. Its primary office is not to tell us what is good and true,
or teach us how to feel and think, but to tell us what is evil and
false, or teach us what to avoid. Its aim, in a word, is not to
regulate our opinions, but our practice ; not to mould our senti-

160 THE SECRET OF SWEDENBORG.
ments, but our lives. Were men without It then, they would
be like the animals, utterly indifferent to the quality of their ac
tions. Manhood is not primarily physical and derivatively moral.
On the contrary, it Is primarily moral and only derivatively phys
ical. In other words, my action Is not mine because my heart
conceived, and my thought planned, and my hand executed it:
a thousand acts, claiming just this sort of affiliation to me, I daily
loathe and disown : but simply because my conscience approves
It ; I. e. because I inwardly feel it to be right and not wrong for
me to have done It, and hence gladly identify myself with it.
It Is childish accordingly to attempt discrediting conscience as a
divine regimen, merely because it allows and even authenticates
the most contrarious intellectual judgments among men. It is
an instinct of the soul, not an Intuition of the reason, much less
an Induction of the understanding. If accordingly the sceptic,
Instead of pursuing his present tactics, would seek to invalidate
conscience as the soul's own instinct of deity, by showing that it
Is as such an uncertain light, declaring no absolute or real, but
only a contingent or phenomenal opposition between good and
evil, between God and man, between Infinite and finite, then I
admit his effort would be more reputable in point of logic, but
certainly quite as fruitless in point of result. For conscience is
not what It is commonly reputed to be, a mere miraculous
endowment of human nature, liable therefore to all the vicissi
tudes of men's hereditary temperament, much less Is it a mere
divine trust to the Intellect of men, liable, therefore, to all the
vicissitudes of our natural genius and understanding. On the
contrary, and in truth. It is the divine natural humanity itself;
and Its light, consequently, is as clear and unflickering as that
of the sun at noonday, which in fact is but the servile image of
its uncreated splendor.
No better proof can be desired of the truth here alleged,
namely, that conscience masks the actual divine presence itself
in human nature, than the fact that every man is inexorably
characterized or spiritually individualized by It to his own per
ception. That is to say, every man unhesitatingly pronounces
himself either good or evil relatively to all other men, precisely
as he obeys or disobeys It. And certainly no law has power to
stamp me, a free subject, good or evil to my own profoundest

THE SECEET OP SWEDENBOEG. 161
conviction, unless It be an essentially formative law, the law of
my very being or form as man. The only valid natural superiority
I can claim to the animal lies In the fact that I have conscience,
and he has not. And the only valid moral superiority I can claim
to my fellow-man Is, that I am more hearty in my allegiance to it,
and he less hearty. Thus deeper than my Intellect, deeper than
my heart, deeper in fact than aught and all that I recognize as
myself, or am wont to call emphatically me, is this dread omnipo
tent power of conscience which now soothes me with the voice,
and nurses me with the milk of Its tenderness, as the mother
soothes and nurses her child, and anon scourges me with the lash
of Its Indignation, as the father scourges his refractory heir.
But this is only telling half the story. It is very true that
conscience Is the sole arbiter of good and evil to man ; and that
persons of a literal and superficial cast of mind — persons of a
good hereditary temperament — may easily fancy themselves in
spiritual harmony with It, or persuade themselves and others that
they have fully satisfied every claim of its righteousness. But
minds of a deeper quality soon begin to suspect that the demands of
conscience are not so easily satisfied, soon discover In fact that it
is a ministration of death exclusively, and not of life, to which
they are abandoning themselves. For what conscience Inevitably
teaches all Its earnest adepts erelong is, to give up the hopeless
effort to reconcUe good and evil in their own practice, and learn
to Identify themselves, on the contrary, with the evil principle
alone, while they assign all good exclusively to God. Thus no
man of a sincere and honest Intellectual make has ever set him
self seriously to cultivate conscience with a view to its spiritual
emoluments — i. e. with a view to placate the divine righteous
ness — without speedily discovering that every such hope is
illusory, that peace fiees from him just in proportion to the eager
ness with which he covets it. In other words, no man, not a
fool, since the beginning of history, has ever deliberately set him
self " to eat of the tree of the knowledge of good and evil " — I. e.
to prosecute his moral instincts until he should become inwardly
assured of God's personal complacency in him — without finding
death and not hfe to his soul, without his Inward and spiritual
obliquity being sooner or later made to abound In the exact ratio
of his moral or outward rectitude. I have no idea, of course,
11

162 THE SECRET OF SWEDENBOEG.
that a man may not be beguiled by the Insinuating breath of
sense Into believing himself spiritually or in the depths just
what he appears to be morally or in the shallows. Vast
numbers of persons, indeed, are to be found in every community,
who — having as yet attained to no spiritual insight or under
standing — are entirely content with, nay, proud of, the moral
" purple and fine linen " with which they are daily decked out
in the favorable esteem of their friends, and are meanwhile at
hearty peace with themselves. All this in fact is strictly inevi
table to our native and cultivated fatuity in spiritual things ; but
I am not here concerned with the fact in the way either of
denial or of confirmation. What I here mean specifically to say
is, that every one In whom, to use a common locution of
Swedenborg, " the spiritual degree of the mind has been
opened," finds conscience no friend, but an Impassioned foe to
his moral righteousness or complacency In himself, and hence to
his personal repose In God. For example : conscience limits
my self-love, or zeal for my own welfare, to a just or equal zeal
for the welfare of my fellow-men ; that is to say, it suspends
all my hope of personal righteousness upon my practically de
ferring to my brother to such an extent — in case of any conflict
between us — as that the interests of absolute justice be promot
ed. If need be, at any personal cost to myself, and any personal
advantage to my rival. But It Is the very essence of self-love to
spurn control, and make one's own welfare the practical measure
of the welfare of other men. Hence, and of necessity, con
science wears an Implacable front towards the vir or specific in
terest in humanity, unless the latter conciliate It by freely ac
cepting death at Its hands, or, what is the same thing, studiously
compelling Itself into all manner of actual conformity to the
homo or generic interest.
A living death then, which is a death to all one's distinctively
personal pretension, is the sentence which conscience enforces in
the breast of every child of Adam who attempts seriously to ful
fil Its righteousness. It is indeed idle to conceive that any mere
child of Adam, should ever be able, while the world stands, pos
itively to fulfil the law of conscience, or avouch himself a true
unit of the divine and human natures. A stream cannot mount
above its source, and no mere creature of God will ever be able

THE SECEET OF SWEDENBOEG. 163
to transcend his nature, and attain to God's spiritual sonship.
Even if such an aspiration were possible to him, it would be de
feated by its own genesis, since the only motive it could attest
on his part would be an unsocial or selfish one, consisting in the
lust of personal aggrandizement. When I earnestly aspire to
fulfil the divine law — when I earnestly strive after moral or
personal excellence — my aim unquestionably is to lift myself
above the level of human nature, or attain to a place in the
divine regard unshared by the average of my kind ; unshared
by the liar, the thief, the adulterer, the murderer. But the
same law which discountenances false-witness, theft, adultery,
and murder binds me also not to covet : I. e. not to desire for
myself what other men do not enjoy: so that the law which
I fondly imagined was designed to give me life turns out a
subtle ministry of death, and In the very crisis of jny moral
exaltation fills me with the profoundest spiritual humiliation and
despair. It is an instinct doubtless of the divine life In me to
hate false-witness, theft, adultery, and murder, and actually to
avert myself from these evils whenever I am naturally tempted
to do them. But then I must hate them for their own sake,
exclusively, or because of their contrariety to infinite good
ness and truth, and not with a base view to tighten my hold
upon God's personal approbation. I grossly pervert the spirit
of the law, and betray its infinite majesty to shame, if I sup
pose it capable of ratifying in any degree my private and per
sonal cupidity towards God, or lending even a moment's sanction
to the altogether frivolous and odious separation which I de
voutly hope to compass between myself and other men in his
sight. The spirit of the law Is love, love infinite and eternal ;
and it consequently laughs my personal homage to scorn, how
ever conventionally faultless it may be, so long as it is mov^d
by so selfish a temper on my part, or freely imputes to him
"who is of too pure eyes to behold iniquity" the meanest of
human characteristics, namely, " a respect of persons."
It must be abundantly clear by this time, I think, that con
science Is the distinctive badge of human nature, having no
manner of respect to any man's personal virtue, but aiming, on
the contrary, to inflame and nourish in every bosom the human
sentiment exclusively, the sentiment of every man's invincible

164 THE SECEET OP SWEDENBOEG.
solidarity with his kind, which Is indeed fatal to all personal pre
tension, whether virtuous or vicious. That Is to say, conscience
Is what specifically disengages man from all other existence, in
spite of any generic complicity with such existence on his part ;
and it is what, therefore, generically confounds every man with
every other man, whatever specific diversity may exist between
them. It is, on the one hand, the true logical differentia, or point
of individuation, between man and animal ; and consequently It
is, on the other hand, the true point of indifference, Indistinction,
or Identification, between man and man. In short, conscience
characterizes the homo or generic interest In humanity, primarily,
and pays only an incidental regard to the vir or specific interest ;
its aspect towards the former being altogether positive and salu
tary, towards the latter Invariably negative and disastrous.
Now what is the meaning of this great fact ? Why — to all Its
sincere or qualified experts — does conscience practically turn
out this Inveterate savor of death unto death, rather than of
life unto life ? In other words, why does this internecine con
flict obtain between our moral interests on the one hand, or
the life we apparently possess in ourselves, and our spiritual
interests on the other, or the life we really have in God ?
The reason, after what has gone before, seems hardly to need
restatement, being found exclusively in the social bearings of
conscience, or the influence it exerts upon human brotherhood,
fellowship, or equality.
The entire historic function of conscience has been to operate
an effectual check upon our gigantic natural pride and cupidity
In spiritual things, by avouching a total contrariety between
God and ourselves, so long as we remain indifferent to the truth
of our essential society, fellowship, or equality with our kind,
and are moved only by selfish or personal considerations in the
devout overtures we make to the divine regard. In other
words, conscience is addressed exclusively to the purgation of
human nature itself, and its consequent thorough reconciliation
with the divine nature ; and it pays accordingly no manner of
obeisance to the Imbecile claims which any particular subject of
that nature may prefer to its respect. The only respect it ever
pays to the private votary is to convince him of sin, through a
previous conviction of God's wholly impersonal justice or right-

THE SECEET OP SWEDENBOEG. 165
eousness, and so divorce him from the further cultivation of a
mercenary piety, while leading him to make common cause with
his kind, or frankly disavow every title to the divine esteem
which is not quite equally shared by publican and harlot. We
are naturally under a fatal delusion with respect both to God
and ourselves. That is to say, our sense of selfhood is so abso
lute and expansive as to drown our judgment of spiritual truth,
or lead us to infer that our being is not only apparently ' but
really our own, whereas In truth it Is exclusively God's being
in our nature. Thus my senses affirm my absoluteness, and
hence leave me not only wholly unconscious but even wholly
unsuspicious of the divine being and existence ; so that I am
actually shut up for any knowledge I may claim on that subject
to an immemorial tradition zealously cherished by my race.
Sense has of course no cavil to allege against a tradition so uni
versally respected — the tradition of a physical and moral cre
ation of God which took place " once upon a time," an Indefi
nite number of ages ago. On the contrary it stoutly assumes
the truth of that superstition, and In doing so binds the mind
to infer that what took place only " once," or in the beginning
of history, takes place no longer, but that men, having been
supernaturally created at the start, have been ever since and at
most only naturally begotten and born : so that God no longer
stands in an inward or spiritual and creative relation to men, as
vivifying their very nature, but only In an outward or legal and
personal relation as determined by the relative merits and de
merits of their petty selves.
Now conscience or religion is the divinely appointed men
struum of our purgation from this sensuous mental captivity,
and our consequent eventual edification in all right knowledge
of the relation between man and God. It is the cherubic sword
which fiames every way to guard the mystic " tree of life " ; or
flashes dismay into every bosom thus persistently mistaught of
sense, and fills it with the pungent odor of mortality. Religion,
as I have argued on a previous occasion,* exerts, rightly under
stood, no repressive, but a purely liberative or detergent influ
ence upon the mind, its office being not to bind but to unbind
* Substance and Shadow, or Morality and Rdigion in their Relation to Life. Sec
ond Edition. Ticknor and Fields, Boston. 1867.

166 THE SECEET OP SWEDENBOEG.
(re-ligare) a victim already fast bound in the fetters of sense.
My sensuous reasonings all lead me to suppose that thefe Is
some infallible ratio between God and myself — some middle-
term or law in which we may freely coincide or become one —
and that if I can only divine this ratio and faithfully execute its
behests, I shall be sure to make myself a partaker of the divine
life. Now religion or conscience apparently flatters this falla
cious prepossession on my part, but only that It may the more
effectually emancipate me from it, by convincing me In the end
that no such ratio or law Is possible between man and God.
That is to say, it first conciliates my native instincts to the ex
tent of giving me a quasi or so-called divine law, contained in
fleshly ordinances, and suspending my life upon its obedience ;
but I no sooner engage, as I conceive, in its hearty service than
I find a new world — a hitherto unsuspected social or spiritual
realm of life — opening up within me, in the light of which all
my nascent laurels turn pale and die. I find in" fact, the more
honestly I endeavor to obey the divine law, that a totally prior
law to this claims my allegiance — the law I am under to my
own race or nature — and that until I am perfectly absolved
from this prior and profounder law it will be Idle and hopeless
to attempt fulfilling the other. The mother stands in a much
more intimate and tender relation to the child than its father
does, and easily attracts a love and reverence from it which the
latter is totally impotent to command. Just so mother Nature
exerts a far more potent sway over my affections than father
God ; and the best service accordingly which this quasi divine
law does me. Is to convince me of this necessary but hitherto
unsuspected truth, and so prepare me betimes for a plenary
divine descent to my nature, which shall enlarge that nature to
truly infinite dimensions, and consequently fill me its subject
with a filial feeling towards God — or a spontaneous love and
worship — which will forever do away with the thought of any
paltry legal and personal relations between us.
Thus it has always been the historic function of conscience to
undermine the sensuous and merely traditional conceptions we
entertain In regard to our God-ward origin and destiny, by
gradually convincing us that neither the physical nor the moral
man, neither Adam nor Eve, neither the homo nor the vir, has

THE SECEET OP SWEDENBOEG. 167
ever had any just claim to be considered God's true or spiritual
creation: but only that regenerate social and sesthetic man in
whom Adam and Eve, the homo and the vir, the physical and
the moral man, are freed from their intrinsic oppugnancy —
from their reciprocal limitations — and reproduced in perfect
unity, and in whom alone consequently the divine and the hu
man natures are completely reconciled. Conscience is a really
divine presence in our nature — being in fact its sovereign
though latent distinction from all lower natures — so that no
mere vir can ever fulfil its righteous exactions save by spirit
ually exalting himself to infinitude : which means, enlarging
himself to the proportions of the homo, or universalizing his
distinctively personal sympathies and aspirations to all the ex
tent of man's common or generic want towards God. In other
words, no one who seeks to appropriate this divine life in our
nature, or make it his own by reproducing its righteousness,
oan ever hope to succeed save in so far as he exhibits In him
self a virtue every way identical with the broadest humanity,
and therefore commensurate with the divine perfection : save
by proving himself so frankly and spontaneously dead to every
personal hope and aspiration, every craving after mere moral
excellence, in short every Inspiration of his native egotism and
vanity, as to feel absolutely no confiict whatever between his
private interests and those of universal man. Conscience an
nounces a fundamental discrepancy between our private and our
public life, i. e. a deficient social force In our nature ; and as the
sole end or sanction of discord Is harmony, so accordingly no
one can pretend to harmonize these, contrasted spheres, who Is
lacking above all things on the private side, or in whom the sen
timent of self antagonizes that of kind. If conscience be the
veritable door of immortal life, and if it avouch at the same
time a fundamental practical antagonism between the universal
and the individual interest In our nature, then clearly it
must prove an open door only to those In whom this antagonism
has been actually confronted and reconciled, and a closed door
to every one else.
Scarcely any doubt need linger now, I apprehend, upon the
philosophic import of conscience. It is the badge of human
nature Itself, considered as being inwardly quahfied or quickened

168 THE SECRET OP SWEDENBORG.
by God's infinitude, and at the same time outwardly quantified
or substantiated by any amount of finite limitation, any amount
of mineral, vegetable, and animal matter. It is nothing short
of ludicrous, accordingly, to imagine any man capable of fulfil
ling conscience, or the creative law of human nature, whose per
sonality does not exhibit a perfect reconciliation of its opposing
factors. Infinite and finite, God and man, a perfect harmony or
adjustment of its twin poles, high and low, good and evil.
Whoso fulfils the law of conscience must infallibly present in his
proper person that rigorous and exact equation of the creative
and created natures which all Its righteousne^ implies ; and he
can only do this by, first of all, renouncing his personal con
sciousness — that is to say, whatsoever specific virtue or pride of
character may conventionally approximate him more closely to
God than other men, and frankly identifying himself In sympa
thy and aspiration only with man's generic or universal want,
the want in which all men are one, want of society, fellowship,
equality, brotherhood. The law Is meant to be fulfilled of
course, since otherwise human nature, or the human race, would
confess itself a failure ; but. In the nature of things. It can only
be fulfilled by a man who, being in thorough sympathy, on the
one hand, with God's infinite majesty. Is no less sympathetic on
the other with man's most sordid misery ; or who, being on one
hand in perfect accord with God's stainless love or mercy. Is on
that very account emphatically able to justify man's most abject
natural selfishness and worldliness. Such a man of course will
be qualified to fulfil the law of conscience, but he will do so only
by inwardly disowning all that exceptional virtue which legally
distinguishes one man or one family of men from the com
munion of their kind, and publicly identifying himself with what
soever normal vice and unrighteousness bind them to it.
Remember that conscience, or the spiritual creation, is a unit.
That is to say, the two factors given in science or the material
creation as divided — God and man, infinite and finite, spirit and
flesh, the one all fulness the other all want — are exhibited in
conscience, or the spiritual creation, as perfectly reconciled, mar
ried, put at one ; while in the material creation the higher fac
tor or creative element is held in Invincible subjection, being
bound hand and foot to the necessities of the lower or created

THE SECRET OP SWEDENBOEG. 169
element. The palpable logic of creation — considered as an
exact equation between the creative fulness and the created
want — is that the former be utterly swallowed up of the latter,
or actually disappear within Its boundless stomach. In other
words. In order to the creature coming to self-consciousness, or
getting projection from the creator, it Is necessary that the latter
actually pass over to the created nature, cheerfully assume and
eternally bear the lineaments of Its abysmal destitution : so that
practically, or In its initiament, creation takes on a wholly illu
sory aspect, the creature alone appearing, and the creator con
sequently reduced to actual non-existence, or claiming at most a
traditional recognition. Now conscience — regarded as the law
of the spiritual creation, or of the evolution of the human mind
— corrects this fallacy of the sensuous understanding in us, by
convincing us that this is only the true and Inalienable life of the
creative love — only its sublime necessity, so to speak — to dis
appear within the precincts of the created consciousness, or freely
abandon itself to every caprice and exaction of our finite nature,
since otherwise the creature himself could never come to con
sciousness, nor present consequently any natural basis for his
subsequent spiritual evolution in all divine perfection : so that
what we call nature, and suppose to be absolutely set off from
the creative personality, is in truth or at bottom only the crea
tor swamped or submerged In the created consciousness, in order
thence alone to effect and energize the spiritual creation. Of
course if the creator should really exist apart from or out of re
lation to the created nature — if, In other words, his resources
should not be visibly and wholly absorbed in the created con
sciousness — then it would be impossible to conceive of the crea
ture ever coming to self-consciousness ; for he is only by virtue
of the creator, and he can never therefore phenomenally exist or
appear to himself, but by the creator's perpetual tacit connivance
and assistance. And if this be the inflexible logic of creation,
it is perfectly obvious that no professing subject of conscience
can legitimately pretend to reproduce its righteousness, save by
perfectly reconciling in himself these phenomenally divided na
tures, or crowning man's lowest conventional Infamy with God's
spotless sanctity.

170 THE SECEET OF SWEDENBORG.

XXIV.
It would be difficult to express the exquisite peace which
flowed into my intellect, when this great discovery began to
shape Itself out of the multitudinous but accordant details of
Swedenborg's marvellous yet most veracious audita et visa. If
there had been anything habitually unquestioned to my convic
tion, it was the indefeasible sovereignty of conscience on the one
hand, or the literal finality of Its judgments in all the field of a
man's relations to God, and the truth on the other hand of every
man's complete personal adequacy to all the demands of its
righteousness, provided he were only actuated by good-will ; and
I spared no pains accordingly to cultivate such good-will, and so
conciliate its austere regard. I never questioned the absolute
ness of all the data, good and evil, of my moral experience. I
never doubted the infinite and eternal consequences which
seemed to me to be wrapped up In my consciousness of person
ality, or the sentiment I habitually cherished of my individual
relations and responsibility to God. I had never, to my own
suspicion, been arrayed in any overt hostility to the divine name.
On the contrary, I reckoned myself an unaffected friend of God,
inasmuch as I was a most eager and conscientious aspirant after
moral perfection. And yet the total unconscious current of my
religious life was so egotistic, the habitual color of my piety was
so bronzed by an inmost selfishness and indifference to all man
kind, save in so far as my action towards them bore upon my
own salvation, that I never reflected myself to myself, never was
able to look back upon any chance furrow my personality had
left upon the sea of time, without a shuddering conviction of the
abysses of spiritual profligacy over which I perpetually hovered,
and towards which I incessantly gravitated. And I have accord
ingly no hesitation In expressing my firm persuasion that noth
ing kept me in this state of things from lapsing into a complete
despair, and a consequent actual loathing and hatred of the
divine name, but the Infinite majesty of Christ ; that Is to say,
a most real and vital divine presence in my nature deeper than
my self, deeper than consciousness, deeper, than any and every
fact of my moral or personal experience, which M'as able, there
fore, to rebuke and control even the pitiless rancor of conscience

THE SECRET OF SWEDENBORG. 171
«
itself, and say with authority to its tumultuous waves. Peace, be
still !
I do not mean to say that I had any clear idea of this truth at
the time. Familiar as my intellect had always been with the
letter of revelation, it was — not indeed altogether, but — com
paratively blind to Its spiritual scope, until I found in Sweden
borg all the light it was possible to crave in that direction. My
traditional faith bound me to look upon Christ as a mere suc-
cedaneum to Moses, or practically subordinated the gospel in my
estimation to the law ; so that the only use I ever made of the
christian facts — whenever the voice of conscience was loud in
my bosom, proclaiming the inextinguishable difference of good
and evil, or God and man — was to worry out of them some
more or less plausible pretext of consolation against the wrath
of God, still presumably impending upon all manner of unright
eousness. I do not think I overstate my intellectual obligations
to Swedenborg, when I say that his spiritual disclosures put an
effectual end to this insane worry and superstition on my part
forever. For these disclosures made plain to my understanding,
what the Scriptures themselves had long before made j^lain to
my heart, namely, that the law, with whatever pomp it had been
sometimes administered, boasted of no Independent worth, that
its total sanctity lay In its negatively adumbrating to sense a
coming righteousness In our nature so truly divine or infinite as
to forbid all positive anticipation of it without instant wreck to
the mind's freedom. Swedenborg showed me, in fact, in the
discovery he for the first time makes to the intellect of spiritual
laws, the laws of the divine creation, that the conception of law
or conscience as a basis of intercourse between God and the soul
is no longer tenable in philosophy, but must give place at once
to the truth of a present or actual divine life Iri the very heart
of human nature. He shows the empire of law, of conscience,
of religion in human affairs, to be superseded henceforth by the
christian truth, the truth of God's natueal humanity, and he
allows the soul no permanent refuge against spiritual illusion and
insanity but what it finds in that supreme verity. What ren
ders this lapsed rigime of law or conscience or religion spiritu
ally odious and intolerable to me, is that It proves a sheer and
invariable ministration of death to all my personal hopes God-

172 THE SECEET OF SWEDENBOEG.
ward; It proves this, and cannot help proving it, because its
ends are primarily public or universal, and mine are primarily
private or individual. What I crave with the whole bent of my
nature is that God should be propitious to me personally, what
ever he may be to all the rest of mankind. I have naturally a
supreme regard to myself, although I habitually conceal that
fact both from my own sight and that of other people under a
flowing drapery of professional benevolence ; and what con
science or the law — regarded as a literal divine administration
— does, is to inflame my cupidity towards God to such a pitch,
as that the thick scales fall at last from my eyes, and I am ready
not only to perceive what an unclean and beggarly lout I have
always spiritually been In his sight, but also to agree that it were
better there were no God at all, than that he should be capable
of lending a benignant ear to my hypocritical or dramatic wor
ship. Understand me here, I beg. I have not the least idea of rep
resenting myself as ever having been especially obnoxious to the
rebuke of conscience. On the contrary, I am willing to admit
that I have been tolerably blameless In all the literal righteous
ness of the law. It is probable, no doubt, that I have borne
actual false-witness on occasion, or committed here and there
actual theft, adultery, and murder. I am not in the least Inter
ested either to admit or deny any literal imputations of this sort.
But the habitual tenor of my life has been undeniably contrary
to these practices ; and it Is only in my spiritual aspect accord
ingly that I find myself a reprobate. For example, I have been
living all my days in great comfort and plenty, when the great
mass of my fellow-men are sunken in poverty, and all the ills
physical and moral which poverty is sure to breed. From the
day of my birth till now I have not only never known what It
was to have had an honest want, a want of my nature, ungratl-
fied, but I have also been able to squander upon my mere fan
tastic want, the will of my personal caprice, an amount of sus
tenance equal to the maintenance of a virtuous household. And
yet thousands of persons directly about me, in all respects my
equals. In many respects my superiors, have never in all their
lives enjoyed an. honest meal, an honest sleep, an honest suit of
clothes, save at the expense of their own personal toil, or that

THE SECRET OP SWEDENBORG. 173
of some parent or child, and have never once been able to give
the reins to their personal caprice without an ignominious ex
posure to severe social penalties. It is, to be sure, perfectly
just that I should be conveniently, fed and lodged and clad, and
that I should be educated out of my native ignorance and imbe
cility, because these enjoyments on my part imply no straitening
of any other man's social resources, and are indeed a necessary
condition of my own social worth. But it is a monstrous affront
to the divine justice or righteousness, that I should be guaran
teed, by what calls itself society, a life-long career of luxury
and self-indulgence, while so many other men and women every
way my equals, in many ways my superiors, go all their days
miserably fed, miserably lodged, miserably clothed, and die at
last in the same ignorance and imbecility, though not, alas ! in
the same Innocence, that cradled their Infancy. It is our wont,
doubtless, to submit more or less cheerfully to this unholy social
muddle or chaos, and many of us Indeed are to be found rejoicing
in it as the fit opportunity of their own lawless aggrandize
ment, material and moral. But be assured that no one, be he
preacher or philosopher, statesman or churchman, poet or phi
lanthropist, artist or man of science, can reconcile himself in
heart to it, can reflectively justify It on grounds either of reason
or necessity, either of principle or expediency, without ipso
facto turning out an unconscious but most real abettor of spirit
ual wickedness In high places, and reaping a spiritual damnation
so deep that he will himself be the very last to feel or suspect
Its reality.
Now I had long felt this deep spiritual damnation In myself
growing out of an outraged and insulted divine justice, had
long been pent up in spirit to these earthquake mutterings and
menaces of a violated conscience, without seeing any clear door
of escape open to me. That is to say, I perceived with endless
perspicacity that if it were not for the hand of God's provi
dence visiting with constant humiliation and blight every secret
aspiration of my pride and vanity, I should be more than any
other man reconciled to the existing most atrocious state of
things. I knew no outward want, I had the amplest social rec
ognition, I enjoyed the converse and friendship of distinguished
men, I floated in fact on a sea of unrighteous plenty, and I was

174 THE SECRET OP SWEDENBORG.
all the while so indifferent if not inimical in heart to the divine
justice, that save for the spiritual terrors it ever and anon sup
plied to my lethargic sympathies, to my swinish ambition, I
should have dragged out all my days in that complacent sty, nor
have ever so much as dreamed that the outward want of my fel
lows — their want with respect to nature and society — was in
truth but the visible sign and fruit of my own truer want, my
own more Inward destitution with respect to God. Thus my
religious conscience was one of poignant misgiving towards God,
if not of complete practical separation, and it filled my intellect
with all manner of perplexed speculation and gloomy forebod
ing. Do what I might I never could attain to the least religious
self-complacency, or push my devout instincts to the point of ac
tual fanaticism. Do what I would I could never succeed in per
suading myself that God almighty cared a jot for me in my
personal capacity, I. e. as I stood morally Individualized from, or
consciously antagonized with, my kind ; and yet this was the
identical spiritual obligation imposed upon me by the church.
Time and again I consulted my spiritual advisers to know how it
might do for me to abandon myself to the simple joy of the
truth as it was in Christ, without taking any thought for the
church, or the interests of my religious character. And they
always told me that It would not do at all ; that my church sym
pathies, or the demands of my religious character, were every
thing comparatively, and my mere belief in Christ comparatively
nothing, since devils believed just as much as I did. The re
tort was as apt as It was obvious, that the devils believed and
trembled, while I believed and rejoiced ; and that this joy on my
part could not be helped, but only hindered, whenever it was
allowed to be complicated with any question about myself. But
no : the evidently foregone conclusion to be forced upon me in
every case was, that a man's religious standing, or the love he
bears the church, takes the place, under the gospel, of his moral
standing, or the love he bore the state, under the law; hence
that no amount of delight in the truth, for the truth's sake
alone, could avail me spiritually, unless it were associated with
a scrupulous regard for a sanctified public opinion.
Imagine, then, my glad surprise, my cordial rehef, when in
this state of robust religious nakedness, with no wretchedest fig-

THE SECEET OF SWEDENBOEG. 175
leaf of ecclesiastical finery to cover me from the divine inclem
ency, I caught my first glimpse of the spiritual contents of rev
elation, or discerned the profoundly philosophic scope of the
christian truth. This truth at once emboldened me to obey my
own regenerate Intellectual Instincts without further parley, in
throwing the church overboard, or demitting ^all care of my re
ligious character to the devil, of whom alone such care is an in
spiration. The christian truth indeed — which is the truth of
God's Incarnation in our nature, and hence of the ineffable
divine sanctity of our natural bodies, not only in all the compass
of their appetites and passions, but down even to their literal
flesh and bones — teaches me to look upon the church's hearti
est malison as God's heartiest benison, inasmuch as whatsoever
is most highly esteemed among men — namely, that private or
personal righteousness in man, of which the church is the spe
cial protagonist and voucher — is abomination to God. The
church maintains a jealous profession of the divinity of Christ,
and fills the earth with the most artfully reiterate and melodious
invocation of his name ; but when it comes practically to inter
pret this divinity, and apply it to men's living needs, the result
turns out a contemptible quackery, inasmuch as this alleged
union of the divine and human natures endows us helpless par
takers of the latter nature with no privilege towards God, but
leaves us, unless we are consecrated by some absurd ecclesiasti
cal usage, as far off from the sheltering divine arms, as any
worshipper of Jupiter or the Syrian Astarte. Revelation, on the
contrary) teaches me that Christ's divinity is an utterly insane
pretension, in so far as it Implies any personal antagonism on his
part with the rest of mankind, or claims to have been exerted
on his own proper behalf and not on behalf exclusively of uni
versal man, good and evil, wise and simple, clean and unclean.
In other words, spiritual Christianity means the complete secu
larization of the divine name, or its identification henceforth only
with man's common or natural want, that want in which all men
are absolutely one, and its consequent utter estrangement from
the sphere of his private or personal fulness, in which every
man is consciously divided from his neighbor : so that I may
never aspire to the divine favor, and scarcely to the divine toler
ance save in my social or redeemed natural aspect ; i. e. as I

176 THE SECRET OP SWEDENBORG.
stand morally Identified with the vast community of men of
whatever race or religion, cultivating no consciousness of antag
onist interests to any other man, but on the contrary frankly
disowning every personal hope towards God which does not flow
exclusively from his redemption of human nature, or is not
based purely and simply upon his indiscriminate love to the
race. Such, as I have been able to apprehend it, is the Intellectual
secret of Swedenborg ; such the calm, translucent depths of
meaning that underlie the tormented surface of explication he
puts upon the spiritual sense of scripture. In spite of my rev
erence for the christian letter, perhaps to a great extent be
cause of it, I had never enjoyed the least rational Insight into
the principles of the world's spiritual administration, until I
encountered this na'ive, uncouth, and unexampled literature, and
caught therein, as I say, my first clear glimpse of the vast intel
lectual wealth stored up in Its new philosophy of nature, or its
doctrine of the divine natural humanity. The obvious disquali
fication of my intellect, no doubt, spiritually viewed, lay in my
habitually identitying nature, to my own thought, with the cre
ated rather than the creative personality. That is to say. Inas
much as the creature to my sensuous imagination appeared to
exist absolutely or in himself, and not exclusively in and by the
creator, I could not logically help making him responsible for his
nature, or whatsoever is legitimately involved in himself. By the
nature of a thing we mean whatsoever the thing Is In Itself, and
apart from foreign interference ; and so long consequently as we
ascribe real and not mere phenomenal personality or character
to the creature, we cannot possibly help saddling him with the
responsibility of his own nature. The only way to evade this
necessity is to deny him all real, and allow him a purely phenom
enal, existence, by making his actual life or being to inhere, not in
himself, but exclusively in his creator. But who, before Sweden
borg, ever dreamt of such a thing ? The moral pretension in
existence has always been regarded outside of the church as alto
gether absolute and unquestionable ; and Inside the church no
machinery exists for its confutation or exhaustion, but the two
initiatory rites of Baptism and the Lord's Supper, upon which
alone the church was founded: the one rite inferring its sub-

THE SECRET OP SWEDENBORG. 177
ject's complete purgation from any amount of moral defilement
his conscience may have contracted, the other his consequent
free impletion with any amount of spiritual divine good.
No more than any one else, however, had I compassed the
least spiritual apprehension of the church, or divined save in
the dimmest manner the endless philosophic, substance wrapped
up In its two constitutive ordinances. Thus, although I ren
dered faultless ceremonial homage in my soul to the supreme
lordship of Christ (as traditional God-man, or God in our na
ture), I yet all the while had no distinct conception that the
divinity thus ascribed to him implied any really creative or com
prehensive relation on his part to our immortal destiny. In fact
I utterly ignored his pretension to constitute an utterly new and
final — because spiritual — divine advent upon earth, nor ever
for a moment therefore supposed it to be pregnant with hostility
and disaster to all that our natural understanding has been wont
to conceive of under the name of God, and our natural heart
has been wont dramatically to worship under that specious and
grandiose appellation. Along with the entire christian world,
on the contrary, I always conceived of Christ's divinity as an
eminently personal and restrictive one, based upon his conceded
moral superiority to all mankind, whereas In truth it is a purely
spiritual or impersonal one, based upon his actual and undis
guised moral inferiority to the lowest rubbish of human kind
that faithfully dogged his footsteps, and hung enchanted upon
his lips.
The world has had gods many and lords many, but they are
one and all eternally superseded and set at naught by the chris
tian revelation of the divine name as being essentially inimical
and repugnant to the moral hypothesis of creation, or the exist
ence of any personal relations between the soul and God. It Is
true that the christian church has never been just to the idea
of its founder, has been indeed anything but just to the alto
gether spiritual doctrine of the divine name he confided to It.
From the day of the apostle John's decease down to that of
our modern transcendentalism, a midnight darkness has rested
upon the human mind in regard to spiritual things — a darkness
so palpable at last, so utterly unrelieved by any feeblest star-
shine of faith or knowledge, that a church has recently set itself
12

178 THE SECEET OP SWEDENBOEG.
up among us which claims to be nothing if not spiritual, and yet,
forsooth, excludes Christ from a primacy in Its regard, because
It can get no conclusive proof of his having been morally or per
sonally superior to certain other great men, of whom history
preserves a memorial ! This Indeed has been the animus of the
church throughout history, to naturalize rather than spiritualize,
— to moralize rather than humanize, — the creative name, by
identifying It with certain personal interests in humanity rather
than those of universal man ; by showing It Instinct in short with
a sectarian or selfish rather than a social or loving temper. It
could not possibly have done otherwise in fact, without violating
Its function as a literal or a ritual economy, which has always
been to represent or embody in itself the instincts of the purely
natural mind, of the strictly unregenerate heart, towards God.
The church has thus spiritually or unconsciously crucified the
divine name, while intending literally or consciously to hallow it.
For no man by nature has any other idea of God than that of an al
mighty and irresponsible being creating all things — not out of his
own infinite love and wisdom yearning to communicate their own
potencies and felicities to whatsoever is simply not themselves — ¦
but out of stark and veritable naught, and merely to subserve his
own personal pleasure, his own selfish and vainglorious renown.
The conception we naturally cherish of God in his creative aspect
is that of an unprincipled but omnipotent conjuror or magician,
who is able to create things — I. e. to make them be absolutely
or in themselves, and irrespectively of other things — by simply
willing them to be ; and to unmake them therefore, if they do
not happen to suit his whim, just as jauntily as he has made them.
Now there is no such unprincipled and almighty power as this,
nor any semblance of such a power, on the hither side of hell.
And the church, accordingly, by massing or embodying in its own
distinctive formulas this superstition of the carnal heart, and
affording it a quasi divine authentication, only succeeds in fur
nishing the creative spirit in our nature the very imprisonment
or appropriation It needs — the identical crucifixion or assimilation
it demands — in order finally to transfuse our natural veins with
the blood of its own resurgent and incorruptible life. But In
spite of all this — In spite of the church's owning only a negative
worth, only a representative sanctity — we cannot too gratefully

THE SECEET OF SWEDENBORG. 179
appreciate Its proper historic use, which has been to induct the
common mind into a gladsome recognition of God's natueal
HUMANITY, by gradually disgusting or fatiguing it with the con
ception of an abstract — i.e. an Idle, unemployed, or unrelated
— divine force in the world.
Deism, as a philosojjhic doctrine, enjoys only a starveling exist
ence. To be sure, nothing is more congruous with the unculti
vated instincts of the heart, than the conception of a self-involved
or self-contained deity, — a deity who is essentially sufficient unto
himself, and who is therefore a standing discredit, reproach, and
menace to whatsoever is not himself. For we who are by na
ture finite and relative can contrive no other way of honoring
God than by making him Intensely opposite to ourselves, or
projecting him in imagination as far as possible from our personal
limitations, from our own finite experience. We do not hesi
tate to attribute simple or absolute — which is sheerly idiotic —
existence to him, an existence-in-himself, or before the world was,
and utterly Irrelative to his creature ; we endow him with all
manner of passive personal perfection, such as infinitude of space
and eternity of time ; and by way of conclusively establishing his
subjection to nature, while at the same time avouching his per
sonal superiority to ourselves, we call him omniscient, omnipres
ent, and omnipotent, or suppose him literally cognizant of every
event in time, literally present in every Inch of space, and literal
ly doing whatsoever he pleases, while we do only what we can.
No doubt this proceeding is none the less useful for being inevi
table on our part. No doubt we thus adequately objectify
the divine being to our regard, or get him Into conditions at
once of such generic nearness to us, and at the same time of such
specific remoteness, as to constitute a very fair basis of evolution
to any subsequent spiritual intercourse which may take place
between us. But this is the sole justification we can allege of
the devout natural habit in question. For God has really no
absolute but only a relative perfection, no passive but a purely
active infinitude. His perfection is no way literal, but a strictly
spiritual or creative one, being entirely Inseparable save in
thought from the work of his hands ; his infinitude a wholly act
ual or living one, standing in his free communication, or sponta
neous abandonment, of himself to whatsoever Is not himself He

180 THE SECEET OF SWEDENBOEG.
has in truth no absolute or personal and passive worth, such as
we ourselves covet under the name of virtue ; no claim upon our
regard but a working claim ; a claim founded not upon what he
is in himself, but upon what he Is relatively to others. Our na
tive ignorance of divine things to be sure is so dense, that we
cannot help according him a blind and superstitious worship for
what he presumably is before creation, or in-himself and out of
relation to all other existence. But this nevertheless Is sheer
stupidity on our part. His sole real claim to the heart's alle
giance lies in the excellency of his creative and redemptive
name. That is to say, it consists, first, in his so freely subject
ing himself to us in all the compass of our creaturely destitution
and impotence, as to endow us with physical and moral con
sciousness, or permit us to feel ourselves absolutely to be ; and
then, secondly. In his becoming by virtue of such subjection so
apparently and exclusively objective to us — so much the sole or
controlling aim of our spiritual destiny — as to be able to mould
our finite or subjective consciousness at his pleasure-. Inflaming
it finally to such a pitch of sensible alienation from — or felt other
ness to — both him and our kind, as to make us Inwardly loathe
ourselves, and give ourselves no rest until we put on the linea
ments of an infinite or perfect man, in attaining to the proportions
of a regenerate society, fellowship, brotherhood of all mankind.
XXV.
The very great obscurity which attaches to the problem of crea
tion is not, I am persuaded, intrinsic, but altogether extrinsic,
arising from our instinctive and Inveterate proneness " to put
the cart before the horse " In spiritual things, by making what
Is first in creative order, namely, the object, last, and what is
last, namely, the subject, first. The fundamental logic of crea
tion is, that it is real only in so far as it is actual, and not contrari
wise ; thus that its form determines its substance, or Its objective
element its subjective one. In other words, the law of all spirit
ual existence is that doing determines being, or that character is
based upon action, not action upon character. Whatsoever one
actually does when one is free from the coercion of necessity or
the constraint of prudence is the measure of what he really is.

THE SECRET OF SWEDENBORG. 181
Thus his action when freely exerted determines his being or
character, and is itself wholly undetermined by it.
But we are mveterately prone In our instinctual judgments
to reverse this law. We habitually conceive that the subjective
element in existence or action qualifies the objective one; thus
that a man's being qualifies his doing, his character his action ;
so that, applying this fallacious mental habitude to divine things,
we readily conclude that It is the creator who limits or qualifies
the creature, and not exclusively the creature who limits or
qualifies the creator.
The truth, however, is exactly contrary to this. The subjec
tive element in existence has no other function than to quantify
it, I. e. give It material substance or filling out ; while its objec
tive element alone qualifies it or gives It spiritual form. My
subjective being merely quantifies me, or gives me natural iden
tification with all other men, while my objective action alone
qualifies me, i. e. gives me spiritual individuality or characteristic
distinction from other men. But if this rule hold true In ref
erence to our ordinary existence and action, it is emphatically
true in the sphere of creative action, where we see the creator
contributing only the substantial or quantifying element in the
result, and the creature himself furnishing Its formal or quali
fying one. Creation indeed is inconceivable on any less generous
terms. What sort of a creation would that be, where nothing
was created? And how shall anything be created — I. e. have
being communicated to it — unless it first exist in its own form, or
have selfhood? And what is it "to exist In one's own form,"
or " to have selfhood," but to exist naturally, I. e. to be the joint
product of a generic or common substance and a specific or
differential form? The statue has no natural base, thus no
selfhood or form of its own, to serve for the communication
to It of its Inventor's being. Hence the statue cannot properly
be said to be created, but only invented, imagined, devised. The
sculptor does not create it, because he is all unable to communi
cate himself to it, to pass over to It, bag and baggage, in the
shape of the material marble. If the sculptor could do this, —
if he should himself give maternity as well as paternity to his
work, give it generic substance as well as specific form, by him
self animating the marble out of which the statue is wrought,

182 THE SECEET OF SWEDENBOEG.
SO that the statue itself might thenceforth be seen to fiower out
of the marble as the grass fiowers out of the earth — then indeed
the sculptor might truly be said to create his work, and the statue
would feel a brimming life of Its own animating its members.
For this is fundamental to the idea of creation, that the creator
give natural existence or selfhood to his creature, since otherwise
the creature will feel no possible ground of spiritual reaction to
wards the creator ; and this can be done of course only by the
creator passing over unreservedly to the created nature, making
himself over in all the wealth of his power a prisoner to the na
ture of his creature, in order that the creature, feeling this infi
nite potentiality in his nature incessantly stimulating him to like
infinite action, may himself in his turn put on truly divine di
mensions. Thus the statue, though it might enjoy physical
consciousness, or the sentiment of its own identity, could never
attain to moral consciousness, or the sentiment of its own indi
viduality, save in so far as the sculptor could afford to immerse
or lose himself to sight in the maternal marble, in order to un
dergo a resuscitated or glorified existence in the personality of
the statue. If the marble could so completely obscure, I. e. so
completely absorb or take up into itself, the sculptor's being and
activity, as to betray no evidence of his presence in it, so that the
statue should never suspect the truth of the case, nor hesitate
consequently to look upon its material substance as absolutely
its own substance, then of course the statue. In formulating this
judgment to itself, would to its own thought perfectly exclude the
sculptor from the periphery of Its conscious life or the sphere of
its subjective experience — that is, from any inward and spiritual
relation to it — and thereby compel him into purely outside or
formal and objective conditions.
Undoubtedly this judgment on the statue's part, and conse
quent appropriation to itself of its creator's being, would be
strictly fallacious, when viewed absolutely ; because In very truth
the sculptor alone furnishes all its subjective being to the statue,
while the statue In its turn supplies him only with objective ex
istence. But yet, evidently, the natural existence of the statue,
or its living creation, would be conditioned upon this same fallacy,
since without it the statue would be forever void of selfhood,
void of subjective life or consciousness, and hence of any real

THE SECRET OP SWEDENBOEG. 183
or objective participation in its sculptor's being. But in point
of fact the statue is not created, disclaims any living basis, be
cause it lacks that generic or Identical substance, that common
quantity, which we call nature (but which in reality is God-in-
us, God-man, the lord), and which is essential to all living exist
ence ; and possesses only the specific or individual form, only
the differential quality, it derives from man. Hence it is an in
animate or artificial existence, in ghastly contrast with all that
lives or grows.
Such then Is the Indispensable condition of the creator's ever
becoming objective, I. e. cognizable to his creature, that he be
utterly swamped so to speak in the created nature, utterly lost
to sight in the creature's subjective consciousness, and know no
resurrection from that death but In a new and spiritual or objec
tive creation. Creation means, first of all, giving the creature
subjective consciousness, which is felt freedom or selfhood ; it
means the endowing of the creature with its own conscious life. Its
own natural form ; and in order to this the creator must himself
he Its unrecognized generic substance, must himself constitute
the sole, patient, unflinching, invisible reality imprisoned in its
visible natural form or phenomenality ; because otherwise the
creature would be without selfhood or conscious life, and hence
without any faculty of spiritual insight, or sympathetic conjunc
tion with Its maker. This natural form or appearance of the
creature will be Indelibly his own, but it will be his by no ab
solute or unconditional right, but simply because the creator
himself is Its sole underlying spiritual substance or being, eter
nally hidden from view, eternally masked from discovery, under
the gross mental superstition — the dense mental incubus — we
call the world or nature.
It takes but a glance to see how repugnant this entire strain
of doctrine is to established maxims, whether practical or spec
ulative. If we cannot help magnifying the subjective element,
the element of self, in all our moral and aesthetic judgments,* we
surely cannot help doing so with added emphasis and good-will
in our judgment of spiritual and divine things. Who of us ever
* See Appendix, Note G, for some illustrations of the way in which our practi
cal judgments are habitually betrayed by the absurd preponderance we give to the
Bubjective or phenomenal element in consciousness.

184 THE SECEET OF SWEDENBORG.
doubts that In creation the creator remains essentially aloof from
the created nature, essentially uncommitted to It, when In truth
what we call the created nature is Itself a mere shadow or re
flection of the creative effulgence stamped upon our mental hori
zon, in order to give the creature that necessary background or
relief which he requires for his own self-recognition ? There Is
no such thing as the created nature. It Is a mere phantom of the
creature's ignorance by which. In the absence of any spiritual in
sight, he seeks and contrives to account for his own existence.
My moral part, which Individualizes me from all lower existence
and Identifies me only with man, is absolute and suffices unto
itself, being a pure fact of consciousness. But my physical part,
which Identifies me with all lower existence and Individualizes
me only from man, being a fact of sense, not of consciousness, is
anything but absolute, and utterly refuses therefore to be ac
counted for on any hypothesis short of nature, i. e. short of
some middle term between God and myself, giving us that need
ful subjective distance from each other which is implied in our
subsequent objective contact or approximation to each other.
Thus nature regarded as existing absolutely, or apart from the
mind, is a mere superstition or abject fetch of our ignorance In
regard to God, whereby we make out to account for creation on
mechanical — whilst we are still untaught to do so on dynam
ical — principles. Being able as we are to distinguish between
creator and creature in thought, we presume they are also dis
tinguishable in fact ; whereas in fact they are so utterly undis
tingulshable — so Indissolubly blent, so chaotically commingled
or confused — that we inevitably mistake what is logically the
creative element (nature) for the created, and what is logically
the created (man) for the creative.
In short we never suspect that God is creative only in and by
the creature, but, on the contrary, hold him to be so absolutely,
or in and by himself exclusively. That is to say, we invaria
bly suppose that the creator is subjectively not objectively con
stituted. We have no idea that the husband or father is subjec
tively constituted, for we see very plainly that he is objectively
constituted, being what he is as husband and father, not In virtue
of himself, but only in virtue of wife and child. Yet we never
tire of making this glaring mistake in the higher relation, and

THE SECRET OF SWEDENBORG. 185
insist upon making God subjectively creative, instead of objec
tively so ; creative in and by himself, instead of in and by the
creature exclusively ; creative by right of being, and not by right
exclusively of doing. We suppose him to be somehow essen
tially a creator, whereas he is only existentially so ; I. e. he cre
ates only in so far as he objectively exists, or goes forth from
himself, from his own subjectivity, from his barren and bleak
infinitude, and takes up his abode in the finite, or what is not
himself, in what indeed from the nature of the case must logi
cally be the exact and total opposite of himself. The strict truth
of creation — which is that the creature owes himself wholly to
God, and has no breath of underived being — necessitates that
he shall not even appear to be, save by the creator's actual or ob
jective disappearance within all the field of his subjective con
sciousness; save by the creator's becoming objectively merged,
obscured, drowned out, so to speak, in the created subjectivity.
The relation between the two is that of substance and form, and
you can no more rationally discern where one ends and the other
begins than you can sensibly discriminate what Is purely mate
rial or substantial in the statue from what is purely spiritual or
formal. As then the substance of things is exclusively by their
form, while their form exists only from their substance, so what
soever In existence Is created (as having Inward being given to
It) logically exists only by what is creative ; while whatsoever
Is creative (as having outward existence given to it) logically
subsists only by what is created.
Creator and creature then are strictly correlated existences,
the latter remorselessly implicating or Involving the former, the
former In his turn assiduously explicating or evolving the latter.
The creator is In truth the subjective or inferior term of the re
lation, and the creature its objective or superior term ; although
In point of fact or appearance the relationship is reversed, the
creator being thought to be primary and controlling, while the
creature is thought secondary and subservient. The truth In
curs this humiliation, undergoes this falsification, on our behalf
exclusively, who, because we have by nature no perception of
God as a spirit, but only as a person hke ourselves, are even bru
tally ignorant of the divine power and ways. But it is a sheer
humiliation nevertheless. For in very truth it is the creator

186 THE SECEET OF SWEDENBOEG.
alone who gives subjective seeming, or phenomenal constitution,
to us, only that we, appearing to ourselves thereupon absolutely
to be, may ever after give formal existence or objective reality
to him. Thus creation is not a something outwardly achieved
by God in space and time, but a something Inwardly wrought
by him within the compass exclusively of human nature or hu
man consciousness ; a something subjectively conceived by his
love, patiently borne or elaborated by his wisdom, and painfully
brought forth by his power ; just as the child is subjectively con
ceived, patiently borne, and painfully brought forth by the
mother. Creation is no brisk activity on God's part, but only a
long-patience or suffering. It Is no ostentatious self-assertion,
no dazzling parade of magical, irrational, or irresponsible power ;
it is an endless humihation or prorogation of himself to all the
lowest exigencies of the created consciousness. In short. It is no
finite divine action, as we stupidly dream, giving the creature
objective or absolute projection from his creator; it is in truth
and exclusively an infinite divine passion, which, all in giving its
creature subjective or phenomenal existence, contrives to convert
this provisional existence of his , into objective or real being, by
freely endowing the created nature with all Its own pomp of love,
of wisdom, and of power.
It is easy to see what an immense revolution Swedenborg ac
complishes in philosophy by thus humanizing nature, or resolv
ing it into the mind, into man's subjective consciousness, and so
vacating its claim to the rational objectivity which we, misled by
sense, erroneously ascribe to it. What we call nature — the
generic or universal element in existence — has no right, on
Swedenborg's principles, to exist in itself or subjectively, but
only as an implication of the human mind. It is a mere out
come or effect in the sphere of sense — a mere lifeless Imagery,
echo, or correspondence — of a spiritual work of God which is
taking place in the invisible depths of the mind, or the realm ex
clusively of the human consciousness. And if therefore we per
sist in regarding it as a divine ens or finality, we shall not only
miss the signal advantage it might, as an image or echo, have
rendered us, in making us acquainted with an otherwise inscru
table original, but our intellectual faculty itself will become
spiritually bastardized by being put out of all lineal or direct

THE SECRET OF SWEDENBORG. 187
relation to the divine mind. What alone is objective to the
divine mind is man ; and if therefore we would put our intelli
gence in harmony with God's, we must be content to see in
nature a mere phenomenal outcome or appanage of man, a mere
shadow or correspondence of the human mind. The natural
universe, on Swedenborg's principles, does not exist to the divine
mind, being destitute of all reality outside of consciousness. It
exists only as an Inevitable implication of created thought, its
use being to give logical substance, background, continuity,
coherence, identity, to all the specific or individual details
of the creature's sensible experience. All universals are men
tally, not physically, realized. The family, for example, is a
universe of relationship, mentally constituted, extending between
persons who have sprung from the loins of a certain pair, asso
ciated for procreatlve ends. The tribe again is a unit of rela
tionship, mentally constituted, existing among many families ;
and the city in like manner unites or gives universal mental
form to many tribes ; while many cities In their turn go to make
up the mental unity called the nation, which is the highest uni
versality yet realized in human thought. If however the unity
of the race itself had been practically realized by the mind, it
would confess itself a strict unit of relationship existing among
all nations and peoples, and would thus illustrate in its measure
the truth I am enforcing, namely, that the generic or universal
element in existence is always and exclusively a necessity of our
thought, representing or expressing that identity of substance,
that community of being, which to our intelligence subtends
all specific or differential forms. It Is In all cases a strict logical
induction, or mental generalization, from a greater or less amount
of specific experience, and it is utterly destitute of real or abso
lute validity. In short nature is a purely mental fact. It con
stitutes, itself, indeed the identical mind of the race, what we
call the common mind of man ; and we are each of us mentally
qualified or endowed — each of us intellectually energized — in
the degree, not of our merely sensible or isolated and absolute,
but of our rational or relative and associated, discernment : our
discernment, not of mere visible existence, but of the invisible
ratio or relationship which binds all existence in unity. And if
all this be true, then the reader sees at a glance how mistaken

188 THE SECRET OP SWEDENBORG.
he has always been in viewing human nature, or the human
race, as a physical and not a purely mental or metaphysical
quantity, as a fixed or absolute and not as an exclusively free or
contingent fact. There is no such thing as human nature, out
side of men's consciousness ; no such thing as a race of man
existing in itself, or independently of our mental experience.
The phrases in question attest no substantive reality, but only an
Inevitable infirmity, only a gross superstition, of our carnal
thought, whereby. In our Ignorance of God's living or spiritual
perfection, we are prone to account for existence on purely
mechanical or pseudo-rational principles. Thus human nature is
no fixed or absolute, but an altogether free or empirical quantity,
conditioned at its highest upon such a harmony of interests be
tween each and every man, as amounts to an actual incarnation
of the law of conscience in every individual bosom ; and at its
lowest consequently, upon such a conflict of Interests between
man and man as degrades human life to a lower level than that
of the brutes. The human race, human nature, has no preten
sion in other words to be livingly or spiritually constituted,
until the twin elements of our consciousness — self and the
neighbor, delight and duty. Interest and principle — have been
freed from their inveterate subjective antagonism, and definitively
reconciled or married in an objective society, fellowship, or
brotherhood of man with man throughout the earth. Con
science, as we have seen. Is the sole qualifying, I. e. creative,
law of human nature. Inasmuch as it alone individualizes man
from the brute, and alone identifies him with himself; and
what conscience with irresistible sovereignty enforces is the un
mitigated society, fellowship, equality of all men with each man,
and of each man with all men, throughout the illimitable realm
of God's dominion.
It is all very true then that the generic or universal existence
which we ascribe to things is a purely mental, not a physical ex
perience on our part. We know only specific or individual
form, and the generic or universal substance we ascribe to such
form under the term " nature," is only a prejudice or superstition
growing out of our ignorance of God's creative perfection, or
of his spiritual and living presence In all existence. What we
call nature in fact Is only a gigantic shadow cast upon the mind

THE SECEET OP SWEDENBOEG. 189
by specific or individual — which is spiritual — form ; a shadow
whose sole substance is the lord, or God- Man : that is, society.
And we must allow It no intellectual tolerance but as such
shadow. But now if we are faithful to this obligation, we shall
at once separate ourselves intellectually from all that is called
religion, or philosophy, or even science almost, upon the earth.
All the recognized leaders of human thought cherish this pesti
lent superstition In regard to nature's absolute universality ; a
superstition which keeps our reason at the level of sense in
spiritual things, or degrades it into an occasional haunt of the
spiritual world, at most, when it ought to be its orderly and per
manent home. The current superstition Is twofold, as implying,
first, that nature (the world or macrocosm) exists universally or
as a whole, in itself, and without reference to the spiritual world,
which Is supposed in fact, if admitted at all, to be simply second
ary and subservient thereto ; and secondly, that as such universe
or whole it of course involves man (the mind or microcosm).
Such is the traditional hallucination belonging to our orthodox
ways of thinking both In science and philosophy. All our intel
lectual scribes and rulers agree in this, that nature Is a being, and
not merely a seeming or appearance. So far indeed are they
from suspecting that she is but the shadow of the human mind
projected upon the senses whereby the mind comes at last to
adequate self-consciousness, that they look upon nature as the
substance, and man himself as the shadow. Swedenborg alone
disenchants the intellect of this Illusion, by denying hature as a
true universal, and allowing her only a relative universality, a
universality in relation to our thought, that is, to the Innumera
ble specific forms our thought embraces. All cognition is of
necessity specific or formal (that is, spiritual) ; and what we
postulate as a generic or universal background to such cognition,
or its subject-matter, is a transparent fetch of our ignorance to
supply the lack of a present or living creator. We are willing
for various decorous reasons to admit that Qod may have created
" once upon a time," at some so-called or imaginary beginning
of things ; but that he and he alone spiritually constitutes the
present life, the actual or identical being, of all that our eyes be
hold, is what we are by no means prepared to acknowledge, and
in defect of such preparation have recourse to nature as a tem-

190 THE SECEET OF SWEDENBOEG.
porary opiate to troublesome thought. Thus what we call na
ture and objectify to our sensuous Imagination as an absolute
universality. Is at most only a prejudice or false Induction of the
mind, whereby in its Ignorance of God's creative power, or,
what is the same thing, of the laws of spiritual being, it instinct
ively seeks to supply a common ratio — to invent an identical
bond or basis — for all existence.
Nature accordingly does not involve the mind. So far indeed
is It from involving the mind, that it Is Itself rigidly involved by
the mind as the necessary subjective base of Its own objective
evolution ; just as the marble is Involved In the statue, and the
mother In the child, as the necessary condition of these latter's
existence. In short nature has no existence save In relation to
human thought, or as affording needful relief to the specific con
tents of our senses ; and hence to talk of " the order of nature,"
or " the laws of nature," as If those cheap phrases expressed
something more than a subjective cognition, something objective
and absolute, some reality In short out of consciousness and
binding upon the divine mind, is to talk childish nonsense.
These terms are strictly Invalid to philosophic thought, save as
indicating the constancy of nature's subjection to the mind, to
our mental necessities. They merely indicate the use she sub
serves in furnishing a hypothetical base to science, or giving it
provisional flooring, foothold, fixity, during the protracted period
of its spiritual infancy, or while it is still ignorant of creative
order, and remains a contented dupe to the illusions of space
and time. And to allow them any ontological significance there
fore, any really creative virtue. Is simply to shut the Intellect up
to the moonlight and starlight of sense, and exclude It from the
fervent splendors of the sun of faith.
Yet it is just this unsuspected superstition and imbecility of
our natural science, just this hypothetical or supposititious univer
sality It ascribes to nature, that supplies the main existing obsta
cle to philosophic thought, or the intellectual progress of society.
Our science habitually takes for granted, not merely the relative,
but the absolute universality of nature ; not merely her univer
sality with respect to all mineral, vegetable, and animal exist
ence, but her universality with respect to herself, her universahty
so to speak in the divine sight ; and hence we habitually rule

THE SECEET OP SWEDENBORG. 191
out the divine or spiritual as a vital element in consciousness, or
legitimate factor In existence.* For if there be a generic or uni
versal existence, which Is not merely the logical or contingent —
but the real or absolute — ground of all specific or individual
form, then of course all higher, or spiritual and divine, existence
becomes ipso facto excluded, and our long and patient hope of
immortality turns out unfounded. The essential of nature is
passivity or community ; i. e. the predominance of substance to
form, of subject to object. The essential of spirit again Is
activity or difference ; I. e. the predominance of the formal or
objective element in consciousness over Its substantial or subjec
tive element. It is obvious accordingly that the spiritual realm
must be absolutely barred out of our intellectual cognizance, so
long as the mind remains a prey to the Illusions of our natural
science, or holds nature to be a direct manifestation of divine
power. It was the uniform result of Swedenborg's protracted
intellectual intercourse with spirits and angels, that he found no
form of spiritual existence either intelligible or conceivable, save
upon the hypothesis of nature's rigid involution In man, or its
essential subserviency to the soul. The fundamental difference
he discovers between the good and evil spirit, or angel and devil,
is that the latter confirms himself In the persuasion of nature's
absoluteness, or her real universality, while the former holds
her existence to be purely logical, — I. e. purefy superficial and
apparitional, like the image of one's person in a glass, — and
pronounces every contrary judgment to be a fallacious inference
from sense.
XXVI.
But I must bring my labor to a close, or else give my book a
bulk which It was not designed to have.
Let me assure the reader, then, that he need not look beyond
this doctrine of nature's essential relativity to the human under
standing, her strict convertibility in fact with the mind of the
race, to find the very clew he craves to Swedenborg's unprece
dented and immortal services to philosophy. The sole and com
plete meaning of nature, philosophically regarded, is, according
* See Appendix, note H.

192 THE SECEET OF SWEDENBORG.
to Swedenborg, to furnish a logical ultimate or phenomenal back
ground to the human mind in its spiritual Infancy, in order that
the mind, being thus objectively mirrored to itself, might present
a subjective floor or fulcrum every way apposite to the opera
tions of the creative spirit. This, neither more nor less. Is
Swedenborg's philosophic secret. If nature, or the realm of the
indefinite, did not at least logically intervene between creator and
creature, or infinite or finite, giving the latter sensible projection
from the former, or provisional reality to its own perception, the
creature might still claim a physical existence conditioned upon
the equilibrium of plenty and want, or pleasure and pain, but he
would be utterly destitute of that moral or rational consciousness
conditioned upon the equilibrium of good and evil, or of the
divine and human natures, upon which nevertheless his entire
spiritual being and destiny are grounded. Thus the sole and
perfect key to Swedenborg's ontology, either for the present or
any future world. Is his point-blank denial of the ontological
postulate save in the strictest reference to created existence.
His entire ontologic doctrine Is summed up in the literal veracity
of CEEATION, meaning by that term the truth of God's natueal
HUMANITY, or of a most living and actual unition of the divine
and human natures, avouching itself within the compass of man's
historic consciousness, and generating there the stupendous har
monies of a spontaneous human society, fellowship, or brother
hood. Let the reader remember then that what forever separates
Swedenborg intellectually from the fanatic, or man of mere
faith, on the one hand, and from the sceptic, or man of mere
science, on the other, is that he never looks upon nature as an
ontological but only as a psychological phenomenon. He does
not regard it as being, but only and at best as seeming to be. It
is an appearance or semblance of being to an intelligence still
uninstructed in the divine perfection. The ontological assump
tion which is common to our technical faith and our technical
science alike is gross and revolting to Swedenborg, because It
implies that nature not only actually appears to he, but in truth
really is, quite independently of such appearance ; that she not
only exists provisionally or in relation to the wants of our intel
ligence, but exists also absolutely or in herself, and out of rela-

THE SECRET OP SWEDENBOEG. 193
tion to that intelligence. Mr. Mansel and Mr. Mill both alike
assume nature's finality, or conceive her to be a veritable divine
end, in plaCe of a mere means to an end. They both alike
(and quite unconsciously of course) suppose her to be an abso
lute and not a mere logical existence; suppose her to constitute
an obvious objective explanation of our being, and hence are
at a hopeless remove from ever so much as suspecting her to be
a mere subjective implication of our thought. And being thus
identified in their philosophic origin, they can hardly expect to be
widely separated In their philosophic destiny. In fact their gath
ering philosophic doom simulates that of the fabled Kilkenny cats,
which having been conjoined by the tail, and then hung upon a
clothes-line to struggle together with what hearty mutual aver
sion they might, could only struggle Into, and not out of, each
other's fatal embrace. Indeed everybody, religious or scientific,
who holds to nature as a true universal and to man consequently
as a true individual. Is spiritually a Kilkenny cat, with his lower
parts affronting the sky, and his higher parts caressing the earth.
And precisely what Swedenborg does for the intellect Is to re
lease It from this enforced feline posture, and restore It to upright
and comfortable human form. That is to say, he teaches us in
flexibly to deny and. If need be, to deride nature's preten
sion to be anything more than a visual surface or shadow of
reality stamped upon our mental sensory, just as a photographic
negative Is only a visual surface or shadow of some person or
thing stamped upon a sensitive plate.
Here I suppose I ought to conclude ; but I cannot. In fairness
to the reader, do so without a word or two in practical applica
tion of the doctrine we have been canvassing to the question of
idealism. The foible of our existing metaphysic Is, as we have seen,
that It accepts without misgiving the scientific postulate of an
absolute or ontological basis for existence, and hence utterly
voids the spiritual truth of creation. Indeed the only foe philos
ophy has encountered from the beginning — at least the only one
capable of impeding her march to universal empire — Is Idealism :
which Is the pretension to confer upon existence a noumenal as
well as phenomenal quality, or Invest It with its own individ
uality no less than its own identity. Ideahsm is philosophy
13

194 THE SECEET OP SWEDENBOEG.
turned upside down. That is to say, it amounts doctrinally to
such an affiliation of the objective to the subjective element in
consciousness, of the not-me to the me, of being to existence,
form to substance, individuality to Identity, as renders crea
tion simply impossible, and puts a point-blank contradiction upon
science. It is philosophy mimicking the sport of children, whom
we occasionally see bowing their heads till they bring them to a
level with their feet, in order that they may catch a glimpse
through their legs of an inverted world. And even idealism
would have been a harmless foe to philosophy if It had ever been
a frank and open one ; if it had not always been domiciled under
her roof, and professed a sturdy friendship for her, while secretly
working her downfall. For the aim of philosophy is twofold :
1. To discriminate between the spiritual or objective, and the
material or subjective contents of existence ; and 2. To hold the
latter in rigid and rightful abeyance to the former. And what
could be half so sure to defeat these aims as the empiricism of
her professed adepts, who In accepting the testimony of sense, or
a science conformed to sense, as final, first subvert her lively
oracles by sinking the objective being of things in their subjec
tive existence, and then coolly inflate the latter element to
divine or absolute dimensions? The Idealist maintains that
everything visible Is exhaustively mortgaged to an Invisible
essence or subjectivity, which Plato and Hegel call Its idea,
and Kant Its noumenon ; and that this inmost essence or sub
jectivity of the thing, constituting as it does the very self of its
self, is the sole secret of its phenomenal apparition. And what
does this amount to, unless it be to supersede the creator by the
creature, or, what is the same thing, swamp the wholly uncon
scious and unselfish being of things in their wholly conscious
and selfish existence, and thence reproduce it in glorified egotis
tic form ? In fact creation, according to idealism, and especially
according to the Hegelian or consummate form of the doctrine,
is the sincere, unaffected, apotheosis of egotism. And when
philosophy has grown so anile and so blear-eyed to the proper
objects of her contemplation, as to accept this rubbish of idealism,
or consent to see in God only the infinite potentiality of our own
finite conceit and imbecility, it is no wonder that the common
sense of mankind votes philosophy herself a nuisance of the

THE SECRET OF SWEDENBORG. 195
first order, and cries aloud for some fresh resurgent form of
heavenly truth.
But idealism Is not original even in Its aberrations. It Is at
most an attempted systematization of one of the vulgarest preju
dices of the human understanding. What Kant means by his
noumenon or thing-in-itself, what Plato and Hegel mean by their
creative idea of things. Is simply to objectify or render absolute
the subjective element in consciousness, by making it supply its
own genesis or ground of being ; so getting well rid forever of
an actual or living creation. And this is exactly what we all
mean when, under the coercion of the sensuous understanding,
we attribute to ourselves, as we habitually do, an objective indi
viduality answering to our subjective identity ; a spiritual reality
commensurate with our natural phenomenality. The only dif
ference between these philosophers and the people is this, and it
is not to the advantage of the former : they reflectively confirm
what to the latter remains a mere instinctual fallacy, and so ex
clude themselves from intellectual daylight. But we all alike
instinctively practise the same hallucination. We all tacitly at
tribute to ourselves a noumenal or real quantity as the back
ground of our actual or phenomenal quality, and on that as
sumption appropriate to ourselves any amount of absolute good
and absolute evil. Our moral instinct, our feeling of selfhood
or freedom, is so sincere and unhesitating, is so natural in a word,
that we cannot help claiming an absolute property in every word
we say, and every deed we do ; so that whenever we happen to
say or to do what our conscience approves or disapproves, we
never suspect that both word and deed are a strictly normal
effect of causes as impersonal or universal as those which regu
late the phenomena of physics, but on the contrary flatter our
selves that we are absolutely good or absolutely evil persons,
who have the identical power which God has, of originating our
own actions, or acting above law.
But however this may be, whether Idealism be a mere
Adamic taint in the blood, or whether it be the legitimate out
come of exceptional fatuity, it is in all its forms the standing
reproach of philosophy, keeping it forever oscillating, as men's
temperaments chance to incline them, between a frigid atheism
and a torrid pantheism. The one very fruitful idea which It

196 THE SECEET OF SWEDENBORG.
is pledged to demolish — in the interest of the utterly unfruit
ful ones It Is pledged to maintain — is the idea of creation as a
living or actual operation of divine power ; and It does this by
turning the creator logically into undeveloped creature, and the
creature Into developed creator. And philosophy has not an
hour's honest vocation upon earth. If It be not to demonstrate
the spiritual or ever-living truth of creation. In showing us that
however much we may subjectively expand and collapse, how
ever much we may rejoice and mourn, however comparatively
enlarged we may become in knowledge and wisdom, or com
paratively sunken we may remain in ignorance and superstition,
we are all these things only to the extent of our own finite con
sciousness, and without the slightest corresponding compromise
of objective or spiritual realities. No doubt the spiritual crea
tion Implies the Indissoluble marriage of creature and creator in
order to vitalize It, just as the material cosmos implies a union
of substance and form, subject and object, genus and species. In
order to vitalize It. But this union is no passive or barren one
in either case, but a most living or productive union ; the par
ties to it not being united in se or subjectively, which would be
to confound or identify them, but only in prolification or objec
tively, which is to Insure their utmost Individuality or difference.
It Is impossible, in short, that there should be any subjective
Identity, but only the utmost conceivable subjective antagonism
between creator and creature ; for the one Is all fulness, the
other all want ; the one all power, the other all dependence.
The only unity they can aspire to consequently is an objective
one, and objective unity Is founded upon subjective diversity,"
being valid or feeble just as that diversity is profound or super
ficial. Now manifestly the subjective antagonism of creator and
creature can never become avouched, and consequently their
objective unity never become realized, unless creation be organ
ized first of all on a natural basis ; that Is to say, upon the basis
of the creature's felt or conscious identity In himself, and thence
of his logical diversity from the creator.
In short, the criterion between a true and a false philosophy
is to be found in the estimate they severally put upon the sub
jective element in experience, or the function of consciousness ;
as whether it furnishes a direct or only an inverse analogy of

THE SECEET OF SWEDENBOEG. 197
the creative truth. The absolute truth of course — the truth
of which we are wholly wnconsclous — is that God alone gives
us being, and that unceasingly ; that in him we live and move
and have our being at every moment. The apparent or
phenomenal truth — the only truth of which we are or can be
conscious — is that we have our life or being in ourselves ; and
hence that the creative relation to us is not inward or spiritual,
involving our natural generation, or the gift of selfhood to us, as
form involves substance, but exclusively an outward or moral
relation, evolving our personal absoluteness towards him, as
substance evolves form, and legitimating therefore on our part
every extreme of alternate hope and fear. Idealism makes this
fallacious testimony of consciousness absolute in objectifying the
me, or giving it a noumenal as well as phenomenal truth, an un
conscious as well as a conscious validity. It first denaturalizes
the me, or discharges it of finiteness, by making nature properly
objective to It under the name of the not-me; and then of
course It is left free to spiritualize it, or run it into infinitude, by
giving it a noumenal or unconscious existence more real and
valid than Its phenomenal or conscious one. This pretension
gives of course an effectual quietus to creation, save in the most
juggling and mendicant sense of the term ; for if I have not
only a phenomenal or conscious subjectivity, but also, and much
more a noumenal or unconscious one, It is not of the least Im
portance where you see fit to place It, — whether in God or out
of him, — for it is essentially absolute or underived ; and I con
sequently am an uncreated being, whatever sensible appearances
and rational probabilities may be alleged to the contrary.
A true philosophy — a philosophy consonant with the mind's
perennial needs — feels none of this morbid Itching to inflame
the subjective element in consciousness to absolute or objective
dimensions, and contentedly leaves It purely phenomenal.
Why ? Because what alone a true philosophy has at heart is to
vindicate the spiritual truth of creation ; and It perceives accord
ingly at a glance that that truth can never be vindicated, but
only refuted. If the creature may rightfully claim in himself not
merely an actual or conscious life, but also a real or unconscious
and absolute one. For In that case evidently the created sub
jectivity overlaps' and appropriates to itself the creative one ;

198 THE SECEET OF SWEDENBOEG.
and creation philosophically viewed is anything but the subjective
muddling or confounding of creator and creature, which the
Hegelian dialectic makes of it. It is in fact their sharpest possible,
or Infinite and eternal, subjective discrimination in order to their
only possible subsequent objective union. The inexpugnable
necessity of all true creation is, that the creature be subjectively
or in se totally alien to, and unidentified with, the creator ; for
unless there be this subjective disunion to begin with, how shall
we claim their subsequent objective or spiritual union ? Obvi
ously if the statue, the house, the pump, the watch, the table,
the pitcher, the ship, the engine, I make or give Ideal form to, be
comes actually made only in so far as I concede to the demands
of Its subjectivity, in giving It projection from myself by the
mediation of some neutral substance, so a fortiori the things
which God creates or gives moral form to can only become
created in so far forth as he endows them first of all with sub
jective existence or selfhood, which shall eternally alienate
them from — I. e. make them other than — himself. If the life
less things we make subjectively alienate themselves from us
their maker, and ally themselves exclusively with the base
material out of which they are made, so with far greater reason
must the living creatures of God repugn all subjective identity
with their creator, and tolerate at most only an objective or un
conscious relation to him. I say " with far greater reason " :
for manifestly the disproportion between creator and creature Is
infinitely greater than that between maker and made : between
painter and picture, for example : so that whatever can be alleged
in the way of contrast between the constituents of the lesser re
lation is infinitely more true in application to those of the
grander relation. If then the unconscious effigy of man I pro
duce from the reluctant marble, vividly disown all substantial
or subjective identity with myself, in restricting my activity to
the interests exclusively of Its Ideal form, or objective individu
ality, much more vividly must the breathing, conscious, exultant
man himself refuse to identify his proper subjectivity or self
hood with the power that creates him; and relegate the total
activity of that power to the depths of his spiritual, objective,
and therefore unconscious being.
Thus a true philosophy will never be found exalting the me.

THE SECEET OP SWEDENBOEG. 199
or subjective element in experience, out of conscious or phe
nomenal into absolute or noumenal proportions ; for the simple
but sufficing reason that any such procedure must be fatal to
the integrity of creation, and hence to consciousness. For con
sciousness is the invariable badge of created existence, being the
product in every case of a marriage between creator and
creature ; and if accordingly you divest my subjectivity of its
purely conscious or phenomenal character, as you do when you
make it noumenal or absolute, you instantly reduce me to
essential unconsciousness, or turn me into uncreated being, which
is God. The only- guaranty of continued or permanent ex
istence which I as a created being enjoy, is what is furnished by
my ineffaceable natural Identity. Destroy this, and you destroy
my sole and total ground of consciousness, or doom me ^o
absorption in the infinite. The more thoroughly and exquisitely
I am myself — the more intense and expansive my self-conscious
ness — the more thorough and exquisite, of course, on the one
hand, will be my subjective or felt alienation from God, but also
and for this very reason, on the other hand, the more profound
and Intimate my objective or real sympathy and conjunction
with him. No doubt the creative love is infinite, or will
always be able to bless its creature beyond his hopes or desires.
But a prior condition of such beatitude on the creature's part
is, that he exist in himself, enjoy phenomenal selfhood or free
dom, undergo subjective or conscious estrangement from his
creator. If, for example, the creature should be in himself or
naturally godlike, he could not be accessible to the subsequent
divine benefaction, because he would already possess in himself or
absolutely whatsoever such benefaction implies. But if, on the
contrary, he be se^-alienated, seZZ-projected, seZf-distanced from
God to the extent of a sheer oppugnancy, he will then be in the
best — and indeed only — possible condition of receptivity to
wards the divine communication, and will react upon it with the
total force of his nature. Hence I say that God spiritually _
creates us or causes us objectively to be, bnly in so far as he
empowers us first of all subjectively to appear, or exist in our
own natural lineaments, our own inextinguishable self-conscious
ness : which is only saying, in a less concise way, that our natural
or moral history is a necessary involution, and not evolution, of
our spiritual creation.

200 THE SECEET OF SWEDENBOEG.
I hope that none of my readers will dispose himself to reject
these observations, simply because they are In advance of re
ceived maxims. It is my own firm conviction that the real
source of the popular disesteem Into which philosophy has fallen,
is traceable to nothing in philosophy itself, but exclusively to the
Indolent and Imbecile habit philosophers have of confdunding
philosophy with science, or identifying the realm of our spiritual
being with that of our moral or natural existence.
Our moral existence — our natural manhood — is a mere con
stitutional implication of our spiritual being ; a mere incident of
our God- ward or objective possibilities ; and hence it is void to
philosophy of substantive or Independent worth. Philosophy —
it cannot be too sharply nor too often affirmed — is directly con
cerned only with truths of being, which lie within or above con
sciousness. Science, on the contrary, is directly concerned only
with facts of existence, which lie without or below consciousness.
In other words, the realm of philosophy proper Is the uncon
scious realm, the realm of the not-me; while the realm of
science is exclusively the conscious realm, the realm of the me.
Briefer still, philosophy deals only with man's inorganic inter
ests : science with his organic ones. These two realms — the or
ganic and Inorganic one, the me and the not-me, science and
philosophy — are subjectively most opposite, being objectively
fused or united only in life, which is the experience of a rational
subject. For example : I am Identified to my own conscious
ness with my organization, that is to say, with the realm of my
relations to nature and my fellow-man, and so far of course I
am a legitimate object of scientific research, analysis, and
augury. But I am yet all the while being unconsciously indi
vidualized — i. e. set free from the bondage of my natural iden
tity, lifted above the realm of my relations to nature and society
— by a most subtle inward chemistry which converts all that
luxuriant show of moral life in me into an evidence or attesta
tion of a profounder spiritual death. Were I left to the sole
tutelage of my rational instincts, or the conclusions of the scien
tific understanding, I should doubtless never detect this subter
ranean murmur of death, nor ever dream consequently of that
realm of life immortal and ineffable, to which death is the only
practicable passage. On the contrary, I should go on to suppose

THE SECRET OP SWEDENBORG. 201
that everything really Is as It seems ; and that our true indi
viduality consequently Is not the regenerate spiritual one we de
rive from God, but the generic moral one which we derive from
our race or past ancestry. But conscience is the divine safe
guard Interposed to obviate this fatality. It Is the cherubic
sword which turns every way to bar all access to the tree of life,
on the part of those who contentedly munch the fruit of the tree
of knowledge of good and evil, and demand no diviner nourish
ment. Or, to say the same thing In less figurative speech, the
incessant office of conscience, wherever it exists in unadulterate
potency, is to give its subject a pungent conviction of the
spiritual disease, disorder, and death which vitalize his most
flowering and fruitful and faultless moral consciousness ; a living
experience of the abject and absolute dearth of good which
underlies and inwardly answers to all that outward vigor and
plenitude of life.
The regenerate Individuality which is thus wrought in us by
the divine power, through the humiliation of our moral righte
ousness, is, I repeat, a totally unconscious one, being made up
of our relations to a good which Is infinite, and a truth which is
absolute. It Is not therefore, however, any the less, but only
all the more real. The sole realm of unreality Is the conscious
realm, the realm of the me ; because manifestly the me is a purely
finite or phenomenal existence, conditioned as to its lower or
sensitive forms upon a rigid equilibrium of pleasure and pain,
and as to its higher or rational and moral forms, upon a rigid
equilibrium of good and evil ; and incapable in either case of
surviving a permanent disturbance of such equilibrium. Let
pleasure or pain acquire an absolute ascendency In my organiza
tion, and the organization will instantly cease to endure. Let
good or evil obtain an absolute ascendency of my will, and the
will itself instantly disappears. Our voluntary, which is our
moral and rational force. Is contingent upon such an exact
though unrecognized balance of good and evil in the social
sphere, or the world of our relations to our fellow-men, as leaves
us consciously free, or invests us with the felt ownership of our
own actions ; just as our instinctual or sensitive life, which is
what we have in common with mineral, plant, and animal, is
contingent upon such an exact though unrecognized balance of

202 THE SECEET OP SWEDENBOEG.
pleasure and pain In the physical sphere, or the realm of our re
lations to nature, as makes us sensibly free, or Invests us also
with the felt ownership of our appetites and passions. We
have no absolute, but only a conscious or phenomenal, control
either of our own actions or our own passions ; all the power we
possess in either case being contingent upon our relations to
nature and society. And If this be so. If our conscious life,
the experience we have of ourselves as posited by nature and
society, claim no absolute but only a contingent worth, no ob
jective but only a subjective reality, then clearly we are justified
in saying that the conscious realm, the realm of the me, is with
respect to the unconscious realm, the realm of the not-me, a
pure Illusion or unreality ; and hence that whatsoever legitimate
interest it affords to science, all whose research is limited to what
is finite and relative in existence, it yet offers only a reflected
interest to philosophy, since philosophy never sees in the finite
anything but a most specious mask or cloak of the infinite, In
the relative anything but a most subtle revelation of the absolute ;
with a view in both cases alike to the gradual and eventually
complete propitiation of our obdurate and brutish Intelligence.
Thus philosophy Is science no longer controlled by sense, but
enlightened by revelation. Science instructed by sense puts
an eternal divorce between creator and creature, by reciprocally
finiting them, or proving them both alike subject to the laws of
space, time, and person. But science enlightened by revelation
reciprocally infinites creator and creature, I. e. denies every
real and allows only a logical contrariety between them, by
showing the laws of space, time, and person to be sheerly il
lusory, as possessing a purely subjective and by no means ob
jective virtue. That is to say. It exhibits a doctrine of creation
which perfectly reconciles the creative and the created natures,
by showing the creature (subjectively regarded) to be the
creator himself naturally finited : I. e. identified with all ani
mal, all vegetable, and all mineral substance ; and the creator
(objectively regarded) to be the creature himself spiritually
infinited: I. e. Individualized in human form, and eternally re
deemed from all mineral, vegetable, and animal limitation. He
is our substance, and we are his form or semblancfe. He Is our
being, and we are his seeming or Image. But as the law of the

THE SECEET OF SWEDENBOEG. 203
form or Image Is, that it be in itself an Inversion of the sub
stance which projects it, so the whole aim of God's providence in
nature and history Is to redeem us from the tyranny of this law,
by converting us out of Inverse natural Images of his perfection,
into a direct spiritual likeness of it ; which he does by exalting
our consciousness out of its physical and moral rudiments, into
perfected social and sesthetic form. Practically then, according
to Swedenborg, the one thing needful to the permanent recon
struction of philosophy, is Its frank, intelligent acknowledgment
of the divine natueal humanity : crucified, dead, and buried
in all the forms of our natural — or physical and moral — con
sciousness, in which the vir, or feminine and individual element,
is seen to be pitiably servile to the homo, or masculine and
universal element ; but glorified, risen again, triumphant over
death and hell, In all the forms of our regenerate — or social
and Eesthetlc — consciousness, where the homo or created man is
seen no longer coercing, but assiduously promoting, the vir or
creative man. This appears to me the plain philosophic import
of Swedenborg's teaching, that our intellectual resurrection out
of the mire of sense — which is the final evolution of the
human mind in complete harmony with God's perfection — is
rigidly contingent upon our renouncing our old and fallacious
subjective conception of life, as being primarily universal or
natural, and only subordinately thereto individual or spiritual,
and cordially acknowledging it henceforth in Its new or real and
objective aspect, as being essentially spiritual or Individual, and
only existentially, I. e. by the strictest derivation thence, natural
or universal. In other words, the future progress of the mind
depends upon our faithfully separating between two things
which have been hitherto hopelessly confounded, being and
existence, life and death, freedom and bondage : the former
Interest comprehending the entire realm of man's social and
aesthetic objectivity, which lifts him forever out of himself and
aUIes him eternally with God, by making delight not duty,
spontaneity not will, freedom not force, the exclusive rule of his
action ; the latter comprehending the entire realm of his phys
ical and moral subjectivity, which immerses him eternally in him
self, by making him and keeping him the helpless and dis
honored tool of nature and convention.

APPENDIX.

APPENDIX

Note A. Page 12.
In recommending Mr. White's biography to my readers as altogether
the best life of Swedenborg extant, I feel bound to say at the same
time that 1 differ from him utterly in many of his incidental judgments
of Swedenborg, some of which seem to me simply prudish, and almost
wilfully ungracious and ungenerous to his subject, notably those relating
to the inferential injustice done by Swedenborg to woman. I cannot
help thinking that Mr. White's private animosity to the swedenborgian
sect has insensibly tempted him to a somewhat capricious disregard
of his author's fair fame before the world. Every sincere student of
Swedenborg — that is to say, every one who appreciates the enormous
but distinctively impersonal or philosophic benefits his books are des
tined to confer upon the intellect — must along with Mr. White regret
to see his harmless name perverted to the ends of a petty sectarian
ambition, and even made to sanction what seems to be a particularly
gratuitous exhibition of ecclesiastical zeal. But this sort of thing
should not tempt us into any injustice towards Swedenborg himself,
who has as little responsibility for it as the babe unborn. Indeed I
should be sorry to hold the members of the swedenborgian sect them
selves responsible for the glamour they have cast upon Swedenborg's
good name. On the contrary, I feel a sincere respect for these gentle
men, within the very limited range of my knowledge of them, and am
very glad to concede that nothing but the insane spirit of sect could
have tempted men so amiable to engage in their unhandsome enterprise.
None of the older sects parades a pretension at once so senseless and so
blasphemous as they do, when they advertise themselves to the world
as the New Jerusalem, or the end of all divine prophecy and promise
for man upon earth and in heaven. Just conceive of the New
Jerusalem deliberately posing for the world's recognition ! In fact
just think of any one who has ever breathed a breath of God's life in
our nature, turning out such an incontinent peacock as to publish the
fact, or overtly profess to constitute a divine consummation in the
earth ! No doubt these persons would promptly disown, in their civic

208 APPENDIX.
capacity, the small and vulgar arrogance they habitually exhibit in
their ecclesiastical aspect. But what does this prove ? Nothing what
ever but that they unwittingly allow their sectarian animus gravely to
compromise the unblemished private repute which they would otherwise
be entitled to enjoy.
My friend, the Rev. Mr. Barrett, put forth a little book not long
since bearing upon the sins of his people, which was entitled Catholicity
of the New- Church, and Uncatholicity of New- Churchmen, and in which
he undertook to show, while viewing the new church as a strict eccle
siasticism, that it had no right whatever to an ecclesiastical temper. I
never could comprehend the logic of my friend's demonstration. For
surely if the new church be ecclesiastically constituted, its members
can hardly do otherwise than cultivate an ecclesiastical spirit. If what
my friend calls the new church be catholic in its spirit, then surely
new-churchmen cannot be uncatholic in theirs. For, as Mr. Barrett's
favorite author would say, churchmen exist only from the church, as
the church in its turn subsists only by them. There is no church with
out churchmen, and no churchmen without a church ; any more than
there is a soul without a body, or a body without a soul. Whatsoever
any visible church is, its members are, and whatsoever its members are
the church is. If Mr. Barrett hold that the new church is a corporate
organization with corporate rites and ceremonies, he has no business to
go beyond its visible corporeity to get at its soul or spirit. What is
visible about it alone declares what is invisible, and he has manifestly
no right to allege of the latter what does not strictly belong to the
former. If the church be catholic its members must be catholic, for
the simple reason that the church has no esisteuce apart from its mem
bers. If, again, Mr. Barrett holds that the church is a spiritual insti
tution exclusively, being nothing less than the invisible life of God in
the soul of man, then clearly its members are not to be carnally but
spiritually discerned and estimated. So far as they belong to the
church, they are invisible to the eye of sense, and reveal their existence
only to those who are of a similar spirit or character with them. In
this state of things Mr. Barrett is entitled to say : " The new church is
catholic in spirit, and any specific A, B, or C who foolishly parades its
name to the exclusion of the rest of mankind is therefore a spiritual
sot." But he is not entitled to say abstractly, that while the new church
is cathoKc, new-churchmen themselves have any power to be other
wise. The fact is, Mr. Barrett has been keeping bad company, and has
thereby got his perceptions somewhat clouded. He is a lover of
Swedenborg, a disinterested lover, who values his author for his broad

APPENDIX. 209
human worth altogether, and not for any advantage which may possibly
accrue to his own ecclesiastical ambition. Having this honest admira
tion of Swedenborg, it naturally afflicts him to see his great services to
mankind attempted to be monopolized by the preposterous little sect
which unblushingly styles itself The New Jerusalem (or God's finished
work in human nature), and thus betrays Swedenborg to the just sus
picion of all modest persons. Mr. Barrett's book proves that these
people know nothing worth telling of Swedenborg, and that they are
capable, in their corporate capacity, of a petty ecclesiastical tyranny and
dishonesty which the more experienced sects are getting ashamed of.
But then the wonder is that he should afflict himself with their mis
deeds. Why does he not rather abandon the whole concern, and bless
God, as Dogberry says, that he is rid of an encumbrance ? The reason
doubtless is that Mr. Barrett himself is still too much victimized by
that wretched sophistry which forever unspiritualizes the church, in
identifying it with some specific apparatus of priest and sacrifice that
once symbolized it when it was itself nonexistent, or as yet only in
the gristle.
He is thus all the while unconsciously ministering to the spirit he
condemns. For it is impossible that any man, or any set of men,
should esteem themselves personally or ritually more acceptable to
God than others, without being to that extent spiritually depraved.
As long, therefore, as Mr. Barrett and other conscientious students of
Swedenborg fidget themselves about any ecclesiastical organization
whatever, as falling within the scope of new church principles, this
little sect, that now worries them so much, will never be hurt, but only
helped by their opposition. For, with the class of people who can be
duped by this shallow conception of the church, a present possession of
the territory in dispute is nine points of the law. The sect, in short,
needs advertising ; and Mr. Barrett, in spite of himself, is made to sup
ply this want, so long as he makes the new church a visible economy
in the earth, and only quarrels with some peculiarities of its transient
administration. The swedenborgian sect assumes to be the New Jerusalem, which is
the figurative name used in the Apocalypse to denote God's perfected
spiritual work in human nature ; and under this tremendous designation
it is content to employ itself in doing — what ? why in pouring new
wine into old bottles with such a preternatural solicitude for the tena
city of the bottles, as necessitates an altogether comical indifference to
the quality of the wine. New wine cannot safely go into old bottles
but upon one condition, which is, that the wine had previously become
swipes, or was originally very small beer. In fact, the swedenborgian
14

210 APPENDIX.
sect, viewed as to its essential aims, though of course not as to its pro
fessed ones, is only on the part of its movers a strike for higher wages,
that is, for higher ecclesiastical consideration than the older sects en
joy at the popular hands. And hke all strikes, it will probably suc
cumb at last to the immense stores of fat (or popular respect) tradition
ally accumulated under the ribs of the old organizations, and enabling
them to hybernate through any stress of cold weather, merely by suck
ing their thumbs, or without assimilating any new material. No doubt
the insurgents impoverish the older sects to the extent of their own
bulk ; but they do not substantially affect them in popular regard, be
cause the people, as a rule, care little for truth, but much for the good
that animates it ; very little for dogmas, but very much for that un
deniably human substance which underlies all dogmas, and makes them
savory, whether technically sound or unsound. And here the new sect
is at a striking disadvantage with all its more ancient competitors ; for
these are getting ashamed of their old narrowness, and are gradually
expanding into some show of sympathy with human want. The sect
of the soi-disant New Jerusalem, on the other hand, deliberately empties
itself of all interest in the hallowed struggle which society is every
where making for her very existence against established injustice and
sanctified imposture, in order to concentrate its energy and prudence
upon the washing and dressing, upon the larding and stuflSng, upon the
embalming and perfuming, of its own invincibly squalid little corpus.
This pharisaic spirit, the spirit of separatism or sect, is the identical
spirit of hell ; and to attempt compassing any consideration for one's self
at the divine hands, by making one's self to differ from other people, or
claiming a higher divine sanctity than they enjoy, is to encounter the
only sure damnation. According to Swedenborg, or rather according
to the gospel of the lord Jesus Christ, of which he was in all things the
unflinching echo, a literal or differential righteousness among men is in
compatible with their spiritual safety ; because every man is saved by
virtue of his unity with his kind, and not in contravention of it. In
short, natural fact or seeming is, according to the evangelic doctrine,
the invariable inverse of spiritual truth or being ; and the most fault
less surface, therefore, of outward or moral decorum, is apt to cover
the most odious depths of inward or spiritual obliquity.
Let the reader then, whatever else he may fairly or foolishly con
clude against Swedenborg, acquit him point-blank of countenancing this
abject ecclesiastical drivel, this sectarian " second childhood and mere
oblivion," with which people who ought to know better are availing
themselves of the popular ignorance concerning him, to push them
selves into ecclesiastical consideration. No one who comes to Sweden-

APPENDIX. 211
borg's books without some latent intention to eke out his own dilap
idated ecclesiastical drapery by skilful picking and stealing among the
angels, can help seeing that no more unsavory name than his could
possibly be employed wherewith to bait sectarian mouse-traps. He is
no blear-eyed Rip Van Winkle dug up out of the drowsy past to affront
the lively present, but a man of the freshest sympathies, and principles
that contemplate only the broadest or most impersonal human issues.
In a word, he is an unaffectedly genial, wise, and good man, all the
higher parts of whose mind are bathed in the peace and hght of heaven,
and who aspires to no manner of leadership among men, because the
access of an interior life has weaned him from that restless bondage.
And yet, to say nothing of the endless charm of truth in reference to
the highest themes in which Swedenborg's writings abound, it seems to
me that the unconscious incomparable realism of their style prophesies
a new literature. How a man can leave his own personality so wholly
behind him as to disown every faintest grimace of conventional literary
art, and become absolutely lost to your regard in the sheer splendor of
the truth he recounts, is a daily wonder to me.
The gigantic reach of the man's mind, too, in bringing back every
subtlest ineffable splendor of heaven, and every subtlest ineffable hor
ror of hell, to the purest phenomenality, to the mere shadowy at
testation, positive and negative, of a Divine Natural Manhood, which
they are both alike impotent to create, or even by themselves to con
stitute ; his vast erudition, untouched by pedantry, and never for an in
stant lending itself to display; his guileless modesty under the most
unexampled experiences ; his tender humility and ready fellowship
with every lowest form of good ; the free, unconscious movement of
his thought, refiected from the great calm realities with which he was
in habitual intellectual contact; his unstudied speech, bubbling up at
times into a childish naivete and simplicity, — all these things, while they
take his books out of the category of mere literary performances, and
convert them into an epoch, as it were, of our associated mental history,
— into a great upheaval or insurrection of the human mind itself, — yet
assuredly reduce the feats of our sincerest theologians and philosophers
to the dimensions of ignorant prattle, and turn the performances of our
ordinary literary posturemongers into stale and mercenary circus tricks.
It is sheer fatuity to conceive a man like this aspiring " to clean out
meeting-houses," or projecting any such frivolity and futility as eccle
siastical reform. He was not a bit of a sexton, and the mind of an
undertaker dwelt not in him. His intercourse was wholly among the
living ; death, in the undertaker's sense of that phenomenon, having
lost all sanctity to his imagination, by revealing its long imposture, and

212 APPENDIX.
confessing itself no more the finished flower of life, but its succulent
root and beginning ; no more its lurid, menacing west, but its dewy,
tender, and most motherly east. In fact, Swedenborg saw that the
most sacredly established life of Christendom, which was its ecclesias
tical life, constituted its profoundest death ; and he accordingly never
counselled nor contemplated any resuscitation for that life, but only
from it. To this figurative extent.it is true that no undertaker ever
betrayed a jollier scent of mortality than he. But then, unlike the
undertaker, he left the dead to do their own burying, and went on him
self to describe the New Jerusalem, not by any means as a more trinket-
ted set of literal Jews, complacently arrogating to themselves that
sacred repute, in disparagement of an old tarnished set, but exclusively
as A NEW LIFE IN MAN, cocxtensivc with the lord's unseen presence
and operation in the natural sphere of the mind ; or, what is the same
thing, with, the redeemed and regenerate nature of man. He never
lets fall a syllable from which you might infer that he conceived the
momentous changes taking place in the spiritual world or the realm of
mind to involve the slightest interference with the existing ecclesiasti-
cisms. Describing " the last judgment " which took place, he affirms,
in the world of spirits about a hundred years ago, and which he pro
fesses to have seen in great part, he says that " the state of the church
will be henceforth similar outwardly, hut dissimilar inwardly ; because
the man of the church will enjoy more freedom of thought on matters
of faith, or on spiritual things which relate to heaven, spiritual liberty
having been restored to him. For all things in the heavens and the
hells are now reduced into order " ; and so forth. Again he says :
" I have had various conversations with the angels concerning the state
of the church hereafter. They said that things to come they know
not, such knowledge belonging to the lord alone ; but that they do
know that the slavery and captivity in which the man of the church
has heretofore been is removed, and that now from restored liberty he
can better perceive spiritual truths." I quote from his tract entitled
The Last Judgment, 73, 74.
The moral of my story is that no one has the least right fo make
Swedenborg the stalking-horse of his own spiritual imbecility ; and
that if any of my readers would inquire wisely concerning that author,
he should by all means consult his writings at first-hand, and leave the
swedenborgians diligently alone ; just as in inquiring about Moses, he
would consult the pentateuch and ignore Chatham street ; or about
Christ, he would consult the gospels only, and give a very wide berth
indeed to the pope of Rome and the archbishop of Canterbury.
I may as well in this connection notice a recent work by Mr. Tafel,

APPENDIX. 213
of Chicago, called Emanuel Swedenborg as Philosopher and Man of
Science. It is an affectionate and even enthusiastic tribute to Sweden
borg's unrecognized merits as a philosopher and man of science, made
up of fhe various eulogistic notices his life and writings have attracted
from men of letters. No doubt the world owes it to the memory of its
distinguished men to preserve an honest record of its obligations to
them ; but Swedenborg would willingly have forgiven it the debt in his
own case. I suspect that he would blush crimson if he could once get
a sight of Mr. Tafel's book, and discover himself to have become the
object of so much cheap personal laudation on the part of people who
apparently are quite indifferent to the only claim he himself preferred
to men's attention, that, namely, of a spiritual seer. Whatever his
scientific and philosophic worth may have been fo his own eyes, and
we may be very sure that it was never very large, nothing can be
more certain than that it became utterly obhterated there by fhe chance
which subsequently befell him of an open intercourse with the world
of spirits. He at once deserted his scientific pursuits after this event,
and never recurred to their published memorials as offering the least
interest fo rational curiosity ; while he affirmed, on the contrary, that
the facts of personal experience which he was then undergoing possessed
the very highest philosophic and scientific interest, as shedding a bril
liant light upon every conceivable problem of man's origin and destiny.
In looking somewhat attentively through Mr. Tafel's pages, I see no
evidence that any of fhe writers he cites had fhe least regard for Swe
denborg from Swedenborg's own point of view; while I see abounding
evidence of their being disposed fo yield him an extravagant personal
homage, than which, I am persuaded, nothing could be more offensive
to his own wishes. This petty partisan zeal is carried so far as to
beget a very revolting note in one place (page 60), in which two men
who honestly thought Swedenborg insane are reported to have sub
sequently gone mad themselves, with such hilarious satisfaction, as
leaves no doubt on the reader's mind that the reporter really supposed
the divine honor vindicated by that shabby catastrophe. If a suspicion
of Swedenborg's sanity were an offence to fhe gods actually punishable
by loss of reason, I know of no hospital large enough fo house fhe
victims which would ensue from that judgment within the limits even
of my own scant acquaintance. Nothing, 'indeed, in my opinion, can be
more logical and salutary for certain minds than a suspicion of Swe
denborg's sanity. And certainly nothing could be more ludicrously
inapposite to fhe needs of those who appreciate his real, though inci
dental, services to science and philosophy, than a certificate to his merit
in those respects would be from the hand of all the technical experts
on the planet.

214 APPENDIX.

Note B. Page 76.
I HOPE no one will attribute fo me the spirit of a textuary in culling
the following samples from Swedenborg, or deem me so frivolous as fo
feel the least solicitude in regard to Swedenborg's private opinions
about the church, or about anything else in fact. Any one who in
reading Swedenborg conceives that his teaching is intended to be
authoritative is very inexcusable for having anything more to do wifh
him on Swedenborg's own principles. For he has done his best through
out his remarkable writings fo rob even God almighty himself of all
authoritative prestige, of all despotic sway, by proving him instinct
wifh such a tenderness for human freedom, such a reverence for the
human selfhood, such a faultless consideration for man's spiritual pros
pects and possibilities, as fo permit every most revolting issue of our
moral consciousness, or quasi freedom, rather than jeopard it for a
moment. Our spiritual dignity and destiny, according fo Swedenborg,
lie so near fhe heart of God, as fo make hell no less than heaven the
argument of his amazing love ; as to make the bosom delight of fhe
tawniest devil, in fact, just as sacred to his tolerance, just as exempt
from outside or arbitrary interference, as that of the fairest angel. Only
conceive, then, what a perverse — nay, what an idiotic — homage you
render Swedenborg, if you attempt coercing him into a relation of petty
control over men's faith and practice, which only a very evil person is
capable of bearing. Besides, Swedenborg's natural cast of mind is
utterly unauthoritative, utterly averse, not merely to command, but even
fo persuade ; so that if any one will insist upon having an infallible
guide as fo the truths his own great mind ought to acknowledge, and
the goods his own large heart ought to cherish, Swedenborg is not the
least in the world the man he is in search of. Any vulgar catholic or
mormon missionary will infinitely better promote his fine spiritual ad
vantage. There is actually no writer worth naming, after Matthew,
Mark, Luke, and John, certainly no living writer, whose personality,
both moral and intellectual, is so little grandiose as Swedenborg's, i. e.
so little melodramatic or impressive ; none who exerts so little volun
tary influence upon his reader. In fact fhe total fashion of fhe man's
mind is in this respect so evangelic or celestial — it contrasts, for ex
ample, so vividly with my own depraved intellectual habit — that if it
were not for the things he incessantly says, which are manifestly un
derived from himself, and the clear prophetic glimpses he perpetually
gives us into the very heart of creative truth — truth that none of our
poets, or visionaries, or sages, or philanthropists begins even as yet fo

APPENDIX. 215
babble — the perusal of his books would be extremely difficult fo me,
would be in fact httle short of a downright penance. As it is, they
make all other books seem cheap and trivial, turning them at most into
a sort of intellectual " hock-and-soda-water,'' good to fiUip a jaded mental
palate into a momentary flush of exhilaration, but not the least fit fo
organize a new one.
No, all I propose to do in this place is to throw together a few sen
tences from Swedenborg's multitudinous books, bearing upon the church
in man, which may show to those who are curious about his writings
what a noble and novel doctrine they yield upon that subject, even in
our liberal day and generation. He, good man, would be unfeignedly
astonished and disgusted to learn that any persons had been silly enough,
or insolent enough, to mechanize a new sect into inglorious existence
out of a pretended regard for his writings. But the best counsel I can
offer my reader is to give no heed to my opinions about Swedenborg's
books, nor any one else's opinions, but to consult them for himself. I
am sure he will say in fhe end that no better counsel was ever given
him. " The church of the Lord is both internal and external ; its internal
consisting of charity, and whatsoever beliefs are congruous wifh charity,
and its external in goodness of life, or the works of charity and faith."
Apocalypse Explained, 403. This of course is fhe living or invisible
church. Thus he says again : " The church's internal consists in
heartily willing what is good, and its external consists in doing what is
good." This is the church, the living or invisible church, known only
to God, and all unknown to itself. But now he immediately goes on fo
characterize the sham or visible church : " But the external church " —
not as before, " the church, internal and external " — " consists in fhe
devout performance of ceremonial worship. But this ceremony, which
simulates worship, is like a shell without any kernel, since it is fhe ex
ternal surviving fhe internal ; and when fhe church has come to this
pass, it is at an end." Arcana Celestia, 6587.
" Doctrinal differences do not distinguish churches before the lord,
this distinction being effected by a life in consonance with the things
of doctrine, all of which, when true, regard charity as their base, for
what is the end and design of doctrine if not fo teach how man should
live ? The several churches in Christendom are doctrinally distinguished
into roman catholics, lutherans, and calvinists. This diversity of des
ignations arises solely from fhe things of doctrine, and would never
have taken place if the members of the church had made love to the
lord, and charity towards fhe neighbor, the leading point of faith.
Things of doctrine would, in that case, turn out to be mere divergencies

216 APPENDIX.
of opinion in regard to the mysteries of faith, which they who are true
christians would leave every one to believe as his particular conscience
directed him, whilst it would be the language of their hearts that ke is
a true christian who lives as one, that is, as the lord teaches. Thus
one church would be formed out of all these divided churches, and all
disagreements incident to doctrinal differences would vanish ; yea, all
their reciprocal animosities would be dissipated, and the kingdom of the
lord would be established on the earth" A. C, 1790.
" All the members of the early church lived together as brethren, in
mutual love. But in process of time love abated, and finally van
ished away ; and as love vanished evils grew, and wifh evils falsities,
out of which came schisms and heresies. These would never have
existed, if charity had continued to exist and rule ; for in that event
men would not have called schism and heresy by those names, but
would have regarded them as doctrines conformed to each person's
particular way of thinking." A. C, 1834.
" It is false to suppose that the man of fhe church is constituted, not
by goodness or charity, but by truth or faith." A. G, 2351. " Faith,
in the word, means nothing but love and charity ; hence doctrines and
tenets of faith are not faith, but only appurtenances of it." 2116.
" Love to the lord cannot possibly exist apart from neighborly love.
For the lord's love is love fo the whole human race, which he desires
to save eternally, and to adjoin entirely fo himself, so as for none of
them to perish: wherefore whosoever has love to the lord, has the
lord's love, and cannot help loving his neighbor." A. C, 2023.
" When it is said there is no salvation in any name but that of the
lord, it means no salvation in any other doctrine, that is, in no other
thing than mutual love, which is the true doctrine of faith." A. C, 2009.
" The lord is never present in external worship, unless internal wor
ship be contained in it." A. C, 1150. " Many say, there is no in
ternal worship without external. They should say, no external with
out internal." A. C, 1175. " The new church will be estabhshed
only in those who are in a life of good." A. C, 3898. " The church
is necessarily various in doctrine, for one man or one society professes
one opinion, another another. But as long as each lives in charity, he
is in the church as fo life, whatever he be as to doctrine." A. C, 8451.
" The belief is very common, that to be received info heaven de
pends solely upon mercy ; and that reception into heaven is the same
thing as being admitted here to a house where a festivity is going on,
and partaking of it. But let persons thus instructed know that affec
tions are common in the spiritual world," — just as appetite and passion
are common to men in this world, — " man being there a spirit, and his

APPENDIX. 217
life being affection, out of which, and according to which, his thought
comes forth ; and that homogeneous affection conjoins spirits, and
heterogeneous affection disjoins them, so that heterogeneity makes a
devil wretched in heaven, and an angel miserable in hell." A. R., 611.
" The power to think rationally is not man's, but God's in him (dei
apnd ilium)." D. L. & W., 23. " The spiritual world is where man is,
and not at all removed from him." Ditto, 92.
"To walk in the light of fhe New Jerusalem, Rev. 21, 24, means
to perceive divine truths from interior light, and fo live a life in accord
ance with those truths." A. R., 920. And " to see truths from their
own light is to see them " — not from any doctrinal teaching, but —
" from one's interior mind, which is called fhe spiritual mind, and which
is vivified by charity. When fhe mind is thus vivified or spiritualized,
light, and the love of understanding truth, inflow out of heaven from
the lord, and this influx constitutes spiritual illumination. He who is
thus illumined, or has this interior love of truth, acknowledges truths as
soon as he hears or reads them," i. e. without needing any argument
or persuasion to convince him. A. R., 85.
" It is not the eye which sees, but the spirit by the eye. This may
be concluded also from dreams in which we sometimes see as in open
day. But this is not all. The same thing is true of this inferior sight,
or that of fhe spirit. The spirit sees not from itself, but from a sight
still more interior, which is that of the rational man ; nay, even this
does not see of itself, but there is a sight still more interior, that of the
internal man. Nor can we stop here. For neither does the internal
man see of itself, but it is the lord, who, by means of the internal
man, alone sees, because he alone lives, and he gives to man the faculty
of seeing, and with it the appearance as if he saw himself." A. C,
1954. " There is no such thing in creation as an independent, uncon
nected existence, nor could anything survive in that condition." A. C,
2556. " No person whatever, be he man, spirit, or angel, can will and
think from himself, but from others, nor can those others will and think
from themselves, but these again from others, and so forth : thus each
from fhe first source of life, who is the lord. What is unconnected
has no existence." A. C, 2886. " It is false that hfe is implanted or
inherent in man; it is always an influx." A. E., 82.
" There is nothing general or universal, m itself, and apart from the
particular or individual things which compose it, and give it name or
quality. Hence it is plain that there is no universal providence of fhe
lord possible, save as made up of individual providences, and it is
stupid to insist upon such a thing." A. C, 4329. " Inasmuch as life,
which is called intelligence and wisdom, is from the lord, it follows

218 APPENDIX.
also that life in common is from him, for the particular things of life
which constitute its perfection, and are insinuated info fhe subject ac
cording to his faculty of reception, are all things pertaining to the com
mon life, which life is perfected in proportion as the evils into which
man is born are removed from it." A. E., 349.
" The eminent life, or excellency of life, of every member, every
organ, and of all fhe viscera of our bodies, consists in this, that nothing
is proper to any of them, unless it be common ; thus that in each thing
there is fhe idea of a whole man. In man there is no member, nor
any part in a member, which does not derive its necessaries, its nourish
ment, its delights, from what is common or general ; for in fhe body,
what is common or general provides for particular things in proportion
fo their use. Whatsoever one member or organ requires for its work,
it borrows from its neighbors, and this again from its neighbors, thus
from fhe whole ; and it in like manner communicates or makes common
to the rest its own, according to their want. The case is similar in fhe
spiritual man, or heaven. Every one is there rewarded according to
fhe excellence of his use, and at fhe same according fo his love of use.
No idle person is there tolerated, no slothful vagabond, no indolent
boaster of the studies and labors of others, but every one is active,
skilful, attentive, and diligent in his own office and business, and places
honor and reward, not in the first, but in the second or third place.
According to these dispositions, there is an influx among them of neces
sary, of useful, and of delightful things." (I quote from a charming
little tract incorporated in the Apocalypse Explained, and entitled The
Divine Love.)
" As man becomes internal, and instructed in internal things, then
externals are as nothing to him ; for he then knows what is sacred,
namely, charity, and belief built upon charity. Wherefore, since the
lord's advent, man is no longer estimated in reference to externals, but
to internals." A. C, 1003. " External worship is in itself mere
idolatry." A. C, 1094.
" Whoso acts from charity is regenerate, and makes no account of
fhe things of faith or truth, because he lives by virtue of fhe good of
faith, and no longer by its truth ; for truth has so conjoined itself to
good that it no longer appears as its form." A. C, 3122. " He who
has arrived at spiritual good has no more need of doctrinals, which are
from others, for he is in fhe end whither he was fending, and no longer
in fhe means. And doctrinals are only means of arriving at good as
the end." A. C, 5997.
" The lord's spiritual church is dispersed over fhe whole globe, and is
everywhere various according fo creeds. So in fhe other world, no one

APPENDIX. 219
society, nor any one in a society, exactly agrees with another in ideas."
A. C, 3267. " The spiritual church extends over the whole globe, as
much among those who are without as among those who are with truths
of faith." A. C, 3263. " As infernal truths become seen, the external
truths which shrouded them become dissipated, and serve only as means
of thinking about internal ones.'' A. C, 3857.
" Truth of itself cannot see whether it be truth, but must be en
lightened by good." A. C, 4256.
" A holy internal life and a holy external one," such as ritualists
cherish, " are altogether incompatible." A. C, 4293.
" To know is not to believe. To believe is an internal thing, possible
only to those who are in the love of the good and the true, that is, in
charity towards others." A. C, 4319.
" The man who is regenerating or becoming spiritual is first led hy
truth to good, because he does not know what spiritual good is but by
truth, or doctrine drawn from scripture ; thus he is initiated info good.
But when he is initiated, he is no longer led by truth to good, but hy
good to truth, for he then, from the good that is in his heart, not only
sees the truths he had before known, but also from this good produces
new truths, which he had not before known, nor could know. For good
has along with it the property of desiring truths, being as it were
nourished by them, inasmuch as it is perfected by them. These new
truths greatly differ from those he had before known, these latter
having had little of life, while the former are enlivened by good."
A. C, 5804.
" Before regeneration man acts from obedience, after from affection ;
these t,wo states are inversely related to each other, for in fhe former
state truth rules, in the latter good. When man is in the latter state, or
acts from affection, it is no longer allowed him to do good from obedience
merely, or from truth." A. C, 8505. " When man is led of the
lord by good, and not from truth, he is then in charity, i. e. in fhe love
of doing that good ; all in heaven are thus led, since this is to be in
divine order, and thus all things which they think and do are thought
and done spontaneously or from freedom. If they should think and act
otherwise, that is, from truth, they would think whether a thing ought
fo be so done or not, and would thus hesitate in everything, and thereby
so obscure the light pertaining to them, as to relapse into an unregen
erate condition." A. C, 8516.
" When man is regenerate he no longer asks from truth '' (or his
understanding) " what he is to believe and do, but from good " (or his
heart), "because he is imbued with truths and has them in himself, nor
has he any concern about truths from any other source than his own
good." A. C, 8772.

220 APPENDIX.
"The divine flowing in former times through heaven, was divine
truth, represented by the law of Moses ; what is now transfluent there
is good." A. C, 6720.
" The good appertaining fo man makes his heaven, so that every
man's heaven is exactly what his good is.'' A. C, 9741.
" Intelligence is to perceive inwardly in one's own mind whether a
thing be true or not. To perceive from teaching is not to be intelligent,
but only to know." A. E., 198.
" The ancients did not ^aj faith but truth, whereas the moderns say
faith instead of truth. The reason is that the former believed only
what they saw fo be true, or apprehended understandingly, and the
moderns profess to believe, though they do not see nor understand.
The angels in the superior heavens are not willing even to mention
faith, for they see truth from the light of good, and call it madness to
confide in any one saying that this or that ought fo be believed without
being apprehended in the understanding. The reason why truth ought
fo be named in the place of faith is, because by truths come all intel
ligence and wisdom, but by faith, especially by faith separated from
these things, comes all our spiritual ignorance. This is why the higher
angels turn themselves away when faith is named, having no sympathy
with the thought of those who name it, which is that fhe understanding
is to be held captive to the obedience of faith." A. E., 895.

Note C. Page 92.
The modern sentimental religionist will be shocked at my thus reviv
ing the faded lineaments of his mistress as she appeared in fhe dew of
her youth and unconsciousness, when her service brought sorrow and
desolation of spirit to every hearth that harbored her. But I have no
disposition to apologize. I am not so presumptuous, indeed, as to quar
rel with the peculiar evolution of the religious sentiment which is so
rife at this day ; for no doubt it is strictly appropriate to the existing
needs of the human heart. I only quarrel with the pretension its
votaries attribute to it, of being a comparatively pure exhibition of the
sentiment, and protest against its being regarded as an absolute advance
upon the earlier forms of religion. If is no doubt a providential modi
fication of the old religious conscience, to suit the demands of our
comparatively superficial and frivolous spiritual life. But it is absurd,
as it seems fo me, fo talk of it as an absolute improvement. Indeed,
to every one studiously familiar with the early rehgious life of man, the

APPENDIX. 221
change in question is not from good to better, but only from bad to
worse. Religion has undergone so sheer a demoralization since her
pure and holy prime — has sunk info such a brazen handmaid to
worldliness, such a painted and bedizened courtesan and street-walker,
proffering her unstinted favors fo every sentimental fop, or clerical beau
diseur, who has the smallest change of self-conceit in his pocket where
with to pay for them — that one finds himself secretly invoking the
advent of some grand social renovation in order to blot it as a profes
sion out of remembrance, and leave it extant only as a spiritual life.
Religion was once a spiritual life in the earth, though a very rude and
terrible one ; and her conquests were diligently authenticated by the
divine spirit. Then she meant terror and amazement to all devout
self-complacency in man ; then she meant rebuke and denial to every
form of distinctively ^ersoiza? hope and pretension towards God ; then she
meant discredit and death to every breath of a pharisaic or quaker
temper in humanity, by which a man could be led to boast of a " private
spirit " in his bosom, giving him a differential character and aspect in
God's sight to that of other men, especially the great and holy and un
conscious mass of his kind. Swedenborg found hell made up of this
oppressive sort of persons, men who claim fo be righteous in themselves,
and despise the divine or universal righteousness, which belongs fo them
only as they are in solidarity with their kind, only in other words as
the sentiment of hind-ne^s, or charity, in their bosoms, sops up that
of self. This is why the New Testament addresses no inviting or
soothing word of any sort to the saint, but only fo the sinner. In one
of those very rare gospel incidents which give us a glimpse into Christ's
personal temperament, a saintly youth presents himself so aglow with
all moral excellence, that Christ cannot help testifying a natural im
pulse of affection towards him ; but he nevertheless straightway charges
him fo set no value upon his virtue as a celestial qualification. " If
thou wilt be perfect, go and sell all that thou hast, and give to the poor ;
and come and follow me." No wonder we are told that when " the
young man heard that saying, he went away sorrowful ; for he had
great possessions." For nothing could well be more preposterous than
the recommendation of Christ, if we are fo take his words strictly
according fo the letter, or regard them as devoid of an internal or
spiritual and universal sense. Clearly no man was ever divinely
authorized to make his private will the rule of my action, unless he
were at the same time divinely qualified to prove his will identical with
that of all mankind, or exalt it into a standard of universal justice.
No, the letter of truth kills, the spirit alone gives life. Thus the " rich
man " of the gospel, who finds it so hard to enter fhe kingdom of heaven,

222 APPENDIX.
is only figuratively the moneyed man, while in truth it is the " virtuous "
man, or the man who in all moral regards is so favorably distinguished
from other men as to feel himself meritoriously related by that fact to
God also. The " possessions " of such a man are a hindrance rather
than a help to his spiritual progress, because they induce a belief that
fhe divine righteousness is of a base moral or personal type, and not
of an exclusively spiritual or impersonal quality.
One word more. Consider the lilies, said he who spake as no man
before or since has ever spoken, consider the lilies, how they grow ; they
toil not, neither do they spin, and yet I say unto you, that Solomon in all
his glory was not arrayed like one of these. Manifestly, if the subjec
tive or sensitive life of the lily — the life which allies it to the earth
as the sole heaven of its nurture and growth — were the same thing
with its objective or unconscious perfection, that is, with the beauty and
fragrance which alone individualize it to our intelligence, the lesson
here conveyed could have no applicability fo us, would in fact forfeit its
total significance to our understanding. For the whole point of the
lesson is, to dissuade us, by the example of the lily, from those subjec
tive cares and anxieties fo which we are naturally prone, in fhe con
fidence that all our real or objective needs will be infallibly supplied
by the supreme care-faker. And if, therefore, the lily could be sup
posed fo be subjectively conscious of its objective charms, or properly
solicitous about fhe impression it produces upon higher natures, fhe
lesson would read exactly backwards, and leave us less void of unwise
anxiety than if found us. Clearly the lily offers no fit counsel fo us,
save in so far as negatively or by contrast it mirrors our inward worth-
lessness. It is our spiritual habit fo be forever seeking the argument
of God's good-will fo us, not in fhe infinitude of his love which rejects
all worth iri its objects, but in our own subjective states by which we
are reasonably qualified for his favor. And this vicious habit fhe lily,
by its subjective modesty or serene acquiescence in its native nothing
ness, eloquently rebukes. It is the exact christian ideal of life, on the
other hand, that we should, even while undergoing an experience of our
subjective infirmity or unworthiness, amounting to despair in ourselves,
yet feel so assured a peace in God, and the constancy of his redeeming
love and providence, as virtually transforms that despair into hope.
And the lily by its formal or objective beauty, its exquisite unasking
and unconscious grace and innocence, exactly reflects or foreshadows
these priceless spiritual possibilities in us, and so preaches us, if only
our ear is inwardly exercised to hear, a sermon far more evangeUc
than ever fell from the lips of learned Paul or politic Peter.
Christ's originality — when he interpreted the divine law as mean-

APPENDIX. 223
ing in spirit love to God and love fo man, or as being fulfilled in our
doing to our neighbor as we would be done by — has been of late zeal
ously controverted ; some persons maintaining that his doctrine on this
subject had been substantially, if not formally, anticipated by pagan
sages, while others contend that he was without any rival. How the
controversy actually stands I do not know. As a good deal of will
energizes it on both sides, it is probable neither party to it is much
affected by the arguments of fhe other. It seems fo me, however, that
if I were disposed to maintain Christ's absolute originality as a teacher,
I should be able to find a much more inexpugnable ground for the
claim, in fhe doctrine he laid down as fo fhe temper of mind which
quahfied men for fhe kingdom of heaven, when he likened it to that of
unconscious infancy. " Suffer little children," he said to his disciples,
'" suffer little children to come unto me and forbid them not : for of such
is the kingdom of heaven" That clearly was the first time in human
annals that the soul of man found itself so level with the divine mind
— attained f o so clear an insight info the divine perfection — as
livingly to perceive that poverty not wealth, innocence not virtue,
ignorance not wisdom, was what alone truly qualified men for fhe
divine sympathy. At that period the stoics were fhe leaders of spec
ulative thought. To fall back on all occasions upon one's moral force,
and find a refuge against calamity in one's native strength of will, was
the best recognized wisdom of man. Strength not weakness, knowledge
not ignorance, virtue not innocence, was fhe shining panoply wherewith
the stoic faith armed its votary against the slings and arrows of out
rageous fortune. Christ probably had never heard of the stoics, but
if he had he could only have been revolted by their doctrine, since his
own was the exact and total inversion of theirs. The ideal of the stoic
was rich and cultivated manhood. The ideal of Christ was innocent
unconscious childhood. According to Christ, what men need in order
to fhe full enjoyment of the divine favor is, fo be emptied of all
personal pretension, to become indifferent fo all self-seeking or self-
providence, and fo present to the divine hand the same unaffected
submission which the child exhibits fo the parent. Thus weakness
not strength, ignorance not knowledge, impotence not faculty, affec
tion not intellect, innocence not virtue, heart not head, want not
wealth, was what, in his estimation, qualifies men for the skies. And
his conviction on the subject, for which also he laid down his hfe, was
so strictly original, that is, it was so little shared by other men, as to
have awakened almost no echo up to this day in the bosom of the race,
and to have found itsehf ratified, at most, only by some rare individual
experiences here and there throughout history.

224 APPENDES.

Note D. Page 99.
SuHELT I adore and bless God wifh all my heart that he has suc
ceeded in putting the scampish or diabolic element in our nature
upon the side of public order ; that he has so secularized religion, and
so popularized government, that whatsoever is basest in our common
life tends irresistibly to the highest places, rises spontaneously to the
surface like scum or froth, and passes off harmlessly, nay benignantly,
in offices of public dignity and use. At least if will be made so fo pass
off as soon as our owlish vision becomes enlarged to fhe celestial day
light which is visiting us from on high, and our clownish hearts grow
devout enough fo acknowledge that evil is a far more vivacious ser
vitor of God, because an interested one, than good has ever been. The
good man indeed, if his spiritual intelligence has also been quickened,
altogether disowns the divine service, in any strict sense of that word.
His hearty reverence for God disposes him to a wholly filial recog
nition of him, and makes him loathe nothing so much as the magisterial
conception of the divine name. I suppose fhe profoundest anguish a
really believing mind suffers grows out of fhe inveterate servility it
feels to be imposed upon it by the prevalent thought of God in the
church and the world. I cannot imagine, indeed, that the peace of any
such mind will ever be perfect, until fhe divine existence itself ceases
to be a tradition of the dead memory, by becoming reproduced in fhe
actual life of its senses.
But all this does not hinder me seeing, on the contrary it insures
my seeing, how illusory all our private pretension to virtue is, and
how preposterous our hope of arriving at true manhood individually,
except upon a basis of the amplest preliminary justice fo all men. Give
all mankind relief from abject physical and moral want, by insuring
them subsistence and education, and you give them ipso facto social
recognition ; and when society is at last established among men, then
for the first time a true, because a really free or spiritual, individuality
will be possible. When divine justice or righteousness is universally
done upon the earth, or what is the same thing, when every man's
natural fellowship or equality with all other men becomes practically
organized, then those of us who choose may reasonably aspire to unin
cumbered spiritual possessions ; but as long as every man's soul is
mortgaged as now to his suffering brethren, it is hopeless and indeed
iniquitous fo expect any true spiritual freedom.

APPENDIX. 225

Note E. Page 120.
I SEE no reason why the man of science should not run us phys
ically — run all he can find of physical substance in us — -into the
most abject mineral maternity. And it seems a pity that less logical
men of science should waste their energy in vain efforts to stop him off,
under the impression that he is doing harm to men's spiritual interests.
For after all this is got through with, after we have been scientifically
disposed of and done for to all the extent of our animal, vegetable, and
mineral properties, absolutely nothing at all has been done fo account
for our distinctive natural existence or phenomenality. And this be
cause human nature, unlike mineral, vegetable, and animal nature, is
not physical, but moral or metaphysical. That is fo say, its specific or
free element is one with its generic element, and not servile to it, as is
the case wifh those lower natures. No doubt I have all manner of
physical properties, but none of these things is what makes me man, or
constitutes me a subject of human nature. If I were to embody in my
own person every perfection of the lower natural forms, I should not be
so much more, but only so much less, a man. You would be obliged
fo eliminate all these adventitious quantities, before you would get at
me, at my true human quality, which does not fall within fhe realm
of science or reflex observation, but exclusively within that of conscience
or living experience.
Understand me. My morality, or personal quality, the sentiment I
have of a selfhood or freedom over and above my appetites and pas
sions, is what I possess most strictly in common with all men, and is
what alone makes me man, makes me a partaker of human nature. At
first, no doubt, and for a good while, I am apt practically to identify
myself with my appetites and passions, and if it were not for the control
exerted at this period over my action by the public conscience, my
manhood would be swallowed up of sheer animality. But my parents
and guardians, or the other organized educative force of fhe community,
stand between me and this disastrous issue, by substituting their man
hood for mine, until such time as I myself may attain to moral con
sciousness. They lend me their cultivated moral force (while mine is
still dormant) as so much capital whereupon to work out my future
independence, by making their will instead of my own appear to my
imagination the proper law of my action. They educate my manhood,
or moral consciousness, by leading me to stigmatize myself as an evil
person, and submit to disgrace, whenever I abandon myself fo my
animal propensions unreservedly ; and to recognize myself as a good
15 '

226 APPENDIX.
person, entitle to honor, whenever I restrain them within certain con
ventional bounds. But they only educate my manhood ; they by no means
confer or create it. Manhood or moral force is latent in my animal
nature, just as the statue is latent in the marble ; and what conscience
(which in its cruder forms is religion, or the law) does for me is
to make if patent, or bring it to consciousness in me, by eliminating fo
my experience all that is purely animal from it; just as the sculptor
brings forth the statue by carefully eliminating from it whatsoever in
the marble is pure material, and will not lend itself to ideal form. The
sculptor does not create the statue ; he only educates it, or leads it
forth, out of fhe obdurate marble into visible form ; and he does this
by resolutely rejecting or wasting whatsoever in the substance re
fuses to become form. So the divine artist, in bringing us to moral
consciousness, bestows no objective or real being upon us, but only sub
jective form, or the appearance of being; and he does this only by
resolutely using up and casting out whatsoever in our animal substance
insists upon remaining animal, or refuses fo fake on moral form. If
there were not a moral force or force of manhood within all mineral,
vegetable, and animal existence, ready to be divinely educated or brought
forth in conscious form, all the administrative wisdom of church and
state would be thrown away upon me, as upon the tiger or the sheep.
Who thinks of educating fhe tiger or the sheep ? And why not ?
Simply because they are naturally not men ; i. e. because their nature
is simple not composite, physical not moral, and hence deprives them
of conscience, or fhe knowledge of good and evil. The tiger or the
sheep is not, hke man, " created male and female " ; that is to say,
they have science but not conscience, being " created each after its
kind," and having no power like man to rise above or fall below that
kind. But man is created male and female ; that is, both physical and
moral, common and proper, public and private, bond and free. Thus
he alone has conscience, or the knowledge of himself as by nature
both chaotic and cosmical, both civic and domestic, both universal and
particular, both generic and specific, both good and evil, both sheep
and tiger, or the harmony of all nature's contrasts, and hence fhe anal-
ogon of all God's perfection.
And if all this is true — if it be true that my morality is exclusively
a natural mark in me, and does not give me my spiritual individuality or
difference from my brother man, but only a more perfect identity wifh
him, in giving me at fhe same time an inextinguishable diversity from
all that is not him — then doubtless if interests, but it does not alarm
me, to hear that Messrs. Vogt and Moleschott and Biichner and
Huxley, and all the other enfans terribles of science who furnish our

APPENDIX. 227
newspaper palate with so much pungent provocation nowadays, have
serious thoughts of revolutionizing our faith, and making us believe
downwards henceforth instead of upwards. Is any one really in dread
of science ? Science has but one legitimate function, which is obediently
to reflect what exists, by no means to conduct or govern it. Can any one
imagine a world more utterly farcical than one administered on scien
tific principles ; i. e. on principles approved by Messrs. Huxley, Vogt, and
fhe rest ? And can anybody suppose that God almighty has at last
grown ashamed of having so long misconducted his own business, and
is going to transfer it to the savans ? To fhe guidance of human
science ? What sort of a figure would my reader come shortly fo
cut, if, instead of actively attending to his affairs, he should content
himself with standing all day before his mirror, and sinking his real
personality in his reflected one ? Well, the world would instantly grow
just as idiotic, if if could once disown its living inspiration and put up
with a scientific one. For science knows and can know nothing of what
life is in itself, but only in its effects. It knows and can know absolutely
nothing of what life is inwardly or consciously, but only of the outward
masks or appearances under which it is unconsciously revealed ; just as
your mirror knows nothing and can tell nothing of your morale, or living
personality, but only of jour physique, or dead one. Life is shut up to the
realm of consciousness, the moral or metaphysical realm, in which infinite
and finite, God and man, are still inorganically blent or chaotically con
founded. But science has to do at most only wifh the physical realm,
the realm of body or substance, where finite is seen divorcing itself
from infinite, and life is held hopelessly captive to mere existence,
which is death.
Accordingly when the man of science puts his stout tongue in his
cheek fo deride my old-time behefs about man's strictly supernatural —
i. e. divine or spiritual — origin and destiny, he only succeeds, not in
dashing my lawful jocundity even for a moment, but in stimulating me
to make a more modest use of my own tongue, by wagging it freely
to the following effect : —
" Undoubtedly, excellent observer, the realm of physics in its
entirety belongs to us, how little soever we belong to it. It is indis
solubly bound up in our morale, just as fhe marble is bound up in fhe
statue, or the organ in its function ; and there is consequently no stone
so indolent or callous, no fungus so malignant, no ape so unclean, as
not to furnish an apt type of our Regenerate natural possibiUties. But
only a type. For fhe physical realm no way iravolves the moral, but
only evolves it, or excludes it from itself; just as fhe marble evolves
the statue or excludes it from itself, the organ fhe function, the mother

228 APPENDEX.
the child. And fhe very oldest of those old faiths which you now in
nocently because ignorantly despise, was yet beforehand with you in
signalizing this natural sovereignty or comprehensiveness of man wifh
respect to all lower natures, inasmuch as it was accustomed to assign to
moral existence or human nature infernal no less than celestial ca
pacities ; that is, a power of exceeding fhe brute himself in brutality,
simply by sinking man in animal, or wedding sagacious personality to
blind instinct.
" But observe that all this is t^egeneracy in man, or raan falling short
of his nature ; and you, as a man of scientific probity, are bound, if you
signahze the fact at all, fo signalize it in that striking light. Naturally
man is not a poUiwog nor a baboon ; because the moment he touches
these latitudes, we perceive that he does so only by deserting or fall
ing below his own natural level. What I insist, therefore, upon your
doing is either to account, upon scientific principles, for this natural
level in man being pitched so much higher than that of all other exist
ence, as fo make it obvious (degeneracy in him fo remind you of polli-
wog or baboon, or else, incontinently to take your lubberly tongue ouf
of your cheek, and so restore your countenance fo its wonted amiable
proportions." The short of fhe matter is, why does man require fo (Regenerate info
catamount or peacock, unless his nature be not theirs ? And if his
nature be literally not theirs, what philosophic use does it serve to
show, by a laborious parade of their organized structural and physio
logical affinities, that theirs nevertheless is his ? This, no doubt, is
praiseworthy science. But science is not philosophy any more than it is
religion. If science could only prove to us either that ape can become
man by simple education, i. e. without natural regeneration, or ri.sing
above his own nature, or that man can become ape without natural
Regeneration, i. e. without falling below his own nature and becoming
diabolic, then science would put forth a just philosophic pretension,
and might shed some light upon the obscurities of our origin and
destiny. But so long as it is obliged plumply to deny both of these
possibilities, of what conceivable philosophic significance are all the
pedantic ostentatious disputes with which it contrives fo give temporary
eclat to certain rival ambitions ?

APPENDIX. 229

Note F. Page 149.
This Adam and Eve legend is only a gracious allegoiy, invented to
set forth, in exquisite symbols, the invincible blindness in spiritual things
which besets our natural intelligence. As a rule mankind never suspects
that " great men," as they are called, are fhe outcome of its own womb
exclusively, abject harbingers of its own infinite though still unrecog
nized wealth of being, but always ascribes to them an independent or
outside and exceptional divine significance. It devoutly styles them
" providential " men, i. e. men divinely contrived to meet a certain
exigency in human affairs, and hence is sure to deem them much above,
certainly never below, the average of human nature. Sense never so
much as dreams that selfhood, personality, character, is but the badge
of our common humanity ; and indeed it would be utterly disconcerted
if taught to regard its more vivid manifestations as only so many
foretokenings of the race's future possibilities. On the contrary, it
always concedes a certain absoluteness or infinitude fo great character,
a certain prestige of prefer- if not super-naturalness, which more
than anything else retards its own elevation and condemns if to grovel.
In short, the moral pretension in humanity — that natural sense of
egotism, or un-kind-ness, which makes every man deem himself to be
something in himself, and apart from his kind or nature — habitually
arrogates to itself a direct or special divine sanction, habitually prefers
specific or class interests to generic or universal ones, habitually disci
plines its subject to urge his private claim fo the divine consideration, in
utter indifference, if needs be, to the ineffable woes and wants of fhe race.
Carlyle is the boisterous elegist or apologist of this — once crazy
and conceited, but now simply effete — faith ; its self-elected Old
Mortality, who ever and anon sets himself fo furbishing up its marfyr-
ology with such a cheerful and profligate contempt for the facts of
history, that the world would simply stand aghast, and refuse fo applaud
the preposterous performance, did if not always discern fhe inveterate
and unconscious comedian in the frowning mask of the moralist. Better
than any of our amateur Jeremiahs, Carlyle succeeds in reproducing
the flashy but cheap and fallacious conception of man which underlies
our old civilization, and is fast hastening its extinction. He has become
at last almost fhe only mouthpiece of that stubborn and vulgar pagan
ism of the heart, which identifies God with fhe vir primarily and fhe
homo secondarily ; with our conscious rather than our unconscious per
sonality ; with the lively and muddled but picturesque shows of things,
rather than their deep, serene, unostentatious reality. In a word.

230 appi;ndix.
civilization, not society, is Carlyle's ideal of our eternal destiny ; the
enforced relation of governed to governor, of an imbecile quantified
mass to a qualified minority, and not the frank and free commerce of
universal fellow and equal with individual fellow and equal. His
scheme of individual destiny is proportionate. The individual is to re
main a distinctly moral or voluntary force, and will never attain to es
thetic or spontaneous dimensions. This fact — let Carlyle continue to
ululate as pharisaically as he will — stamps him antediluvian ; a very
wilful and wicked antediluvian I admit, because he is a sheerly dramatic
one : his books being little more than a jocund unconscious harlequinade,
in fhe costume and coloring of our own time, of the old scotch calvin
istic cant, now grown rococo and fantastic, and therefore artistically
available. But he is at least so very close an imitation of the original arti
cle as to be out of all relation to fhe living intellect and living interests
of men.
It is profaning Emerson's chaste and reverent muse to as.cociate it,
even in thought, with the ignis fatuus, or imp of the bogs, that inspires
Carlyle's grim and labored facetiae. But even Emerson, who is so
sympathetic with all that is pure and honest and unostentatious in
human life, even he is much too apt to confound the children of the
bondmaid, born after fhe flesh, with those of the freewoman, born
altogether of divine promise. Nevertheless, what saiih the scripture ?
Cast out the bondwoman and her son, for the son of the bondwoman shall
not be heir with the son of the freewoman. The gravamen of Mr.
Emerson's criticism of Swedenborg, as it strikes me, is, after all, that
he is not a spiritual Montaigne ; or that in fhe gossip he gives us about
Cicero and Aristotle he drops out the native flavor of those worthies,
and substitutes a regenerate one. But this is being too fastidious. For
plainly, if these men are, as Swedenborg holds, fhe respectable men
they are in point of spiritual stature, because they are more and not
less inspired by the common life of man than it falls to every one's
lot to be, were it not better for us to hear of their having made that
grand discovery, and demeaning themselves accordingly, than fo find
them turning out mere immortal mummies, so bent upon keeping up
their stale and vapid natural identity as to forego all hope of attaining
fo a true spiritual individuality ? To be sure, if fhe principle of force
or identity in Cicero and Aristotle were more potent than that of in
dividuality or freedom, so that these men were really something in
themselves, and not as they stood objectively affected to fhe common
mind, then, of course, Swedenborg was an ass for showing them stripped
of their personal prestige, and consenting to sink their fate in that of
the ordinary riffraff of mankind. But I have no belief in that hypoth-

APPENDIX. 231
esis, and I would not exchange the perspicacious Swedenborg, accord
ingly) against a shipload of gossiping Montaignes. Nothing has
grown so inwardly false fo me as this superstition of a distinctive
private or personal worth in men. I am sure that if I shall ever
have the chance offered me to see any most distinguished man I please
in the annals of the race, I shall gladly pretermit every one who
has ever been noted for genius, or virtue, or wit, or mere gift of any
kind, and fasten inexorably upon the interesting person of whom nothing
whatever is known, not even his name, but that " he was tired of hear
ing Aristides called the just." That man, I am not ashamed to own, chal
lenges a perennial freshness fo my imagination, which lifts him " above
all Greek, above all Roman fame." " What constitutes," says Sweden
borg, " fhe eminency or excellence of hfe in every member, organ, and
viscus of fhe body, is that nothing is proper to any of them unless it
he common : thus that in every particular thing is contained the idea of
the whole." * But this is infinitely more true, so fo speak, of life in its
spiritual aspect, or in fhe social body. For in the social evolution of
humanity, — which is the lord's second or spiritual advent, — no in
dividuality will ever get itself honored, or even recognized, which does
not more or less universalize the subject, by enfeebling his moral or
subjective consciousness and inflaming his jesthetic or objective one.
And here let me say one word more to the address of any one whom
it may concern.
I have shown in fhe preceding essay that, whereas morality is com
monly reputed to be an attribute of our specific manhood, identifying
every man wifh himself alone, and individualizing him both from God
and his kind, it is in truth an attribute of human nature exclusively,
identifying every man therefore with every other man, while it indi
vidualizes or separates him from God on the one hand, and the brute on
the other. We suppose it to characterize man spiritually, or in so far
forth as he is inwardly at one with God and himself; whereas it
* See the beautiful little treatise on the Divine Lore at the end of the Apocalypse
Explained. " They who belonged," says Swedenborg, Arcana, 1 U5, "to the most
ancient church, called Man or Adam, are above the head in the Maximus Homo,
and dwell together in the utmost happiness. They told me that others came to
them very seldom, except at times some who do not come from this earth, but, as
they expressed it, from the universe." Delicious people ! And what a ravishing
glimpse is here caught of the soul's future possibilities, if one will only stand faith
fully by the soul, and not give up the tradition of snch a thing out of deference to
the grovelling senses ! Should any traveller tell us of a tribe so profoundly human,
or largely impersonal as this, dwelling in the heart of Asia or Africa, what could
hinder us making off to them at once 1 But Swedenborg's books teem with
Bimilar incitements to cultivated hope and expectation.

232 APPENDIX.
characterizes him only naturally, or in so far as he is inwardly at war
with all higher and all lower things. In short I have shown that while
morality endows man with a subjective or phenomenal consciousness,
wifh a quasi or provisional selfhood, adapted to the needs of an imma
ture society among men, there is not the least spiritual or living truth,
the least objective reality, in this selfhood : the whole spiritual import
of it being to foreshadow the divine natural humanity, or furnish a
literal form, a symbolic or figurative expression, to the utterly unsus
pected truth of God's essential and exclusive manhood,* and I have
also shown that Christianity expresses the cordial and intimate, but un
suspected, union which binds together these divided spheres ; the sphere
of our real or objective being, and that of our phenomenal or subjective
existence. If reports, in fact, such a strict relation of cause and effect,
of substance and shadow, subsisting between the spiritual and natural
worlds, as that fhe highest, most interior, and incommunicable secrets
of creative order stand faithfully, though of course inversely, imaged
in every familiar feature of created experience.
Now if all these things be true — i. e. the finiting force I have as
signed to morality on the one hand, and the infiniting force I have
assigned fo Christianity on the other — then it seems to me evident
that we have an a priori right fo expect, nay, to demand, some critical
moment in the race's progress, in which these contrasted movements
shall actually concur, and vibrate thenceforward in unison ; some me
ridian hour which shall lick up the shadow in the substance, or marry
thenceforth whatsoever is most phenomenal in human experience with
whatsoever is most real; some pivotal life or personality, in short,
which shall bring fhe ritual or representative church to an end, by
revealing fhe infinite divine substance which has hitherto been hid in
finite human form, and stamping God and man thenceforth indissolubly
one. I say, that these our intellectual data being true, we have an in
contestable logical right to demand this historic achievement, and to
demand it moreover in duplex historic form : i. e. first, in literal, nega
tive, or obscure form, answering fo our natural or superstitious concep
tion of God as a finite, or moral and personal being, having interests
essentially at variance with those of fhe vast mass of mankind; second,
in spiritual, positive, or glorified form, answering fo our regenerate or
cultivated conception of God as an infinite or essentially social and im
personal being, all whose interests are identical with those of the vilest
worm that crawls, and whose providence extends fo every insensate
* Human nature, in its enforced subjection to animal, vegetable, and mineral, is
a literal type or shadow of the subjection which the divine nature is obliged to
undergo to the human, in the process of man's spiritual creation and redemption.

APPENDIX. 233
stone that rests in its place or rolls. The plenary revelation of fhe
creative name, which was intended by the church, is manifestly contin
gent upon this duplex historic issue. For fhe church in literal form
(the Jewish type) supplies at best but a negative witness of God in the
earth, inasmuch as it shows the woman in our nature under law fo
fhe man, fhe vir subject fo the homo, freedom prostrate to force, the in
dividual life utterly servile to the common life; whereas in true or
spiritual order (fhe christian type) the individual element, or what the
subject is in relation to the infinite, is primary and commanding, while
the universal element, or what the subject is in relation fo fhe finite, is
altogether secondary and subservient.
Well, what Swedenborg's books practically teach us is, that this last
decisive hour of destiny has actually sounded, and that it is big with in
calculable issues both to the race and fhe individual. His doctrine of
God's natural manhood shows us this grand pivotal life or personality
in man, becoming at last enthroned to our rational recognition, in the
truth of the broadest human society, fellowship, or equality of man wifh
man upon the earth. Can I not then persuade some fresher sinews
than mine to enlist in the study of Swedenborg where I leave off, and
patiently run the principles he announces of God's spiritual administra
tion info every detailed natural application demanded by men's enlarg
ing faith and hope ? It is of course easy, with our sensuous and child
ish preconceptions of fhe divine majesty, fo slight fhe prodigious suc
cor and expansion which Swedenborg's books bring to our husk-fed
and famished intellect. But no one, it seems to me, ought ever to
open Swedenborg's writings, whose heart and whose head have not
been sufficiently revolted both by the awful horrors of our existing
civilization, and the merciless complacent moralism of our religious and
literary teachers, fo endow him wifh some original and independent in
sight. I have no fear that any person whose heart, especially, has
ever been frankly exercised upon any problem of human origin or des
tiny, will long be disappointed in Swedenborg's lore. I would counsel
every such person, to begin wifh, to dismiss all he has ever heard of
the author himself, either from reputed friend or foe, and insist simply
upon ascertaining for himself what is meant by his doctrine of the
lord, or the divine natueal humanity ; for there is absolutely nothing
worth discovering in Swedenborg, which does not plainly owe all its
attraction to that commanding truth. And in order perfectly fo grasp
this truth, let him start in all his investigations from the axiom which,
however poorly, I have endeavored in the text to illustrate to his im
agination, namely, that creation is made up fo fhe creature's experience
of three successive stages, one primary or essential, another mediatory

234 APPENDIX.
or existential, and a third the conjoint issue of these two, which is final
or characteristic : the first stage constituting a centrifugal movement,
determined by the need fhe creature is under fo be subjectively pro
nounced or made self-conscious ; the second a centripetal movement,
determined by his objective or spiritual reaction upon himself, or the
need he feels himself under to be reunited to his creative source; and
the third a strictly orbitual movement, presenting fhe cordial synthesis
or living fusion of these two, and full consequently, itself, of immortal
peace and power. In other words, let him diligently remember that
creation wears first of all a mask of necessity — i. e. of fatality, sav
agery, or poverty — constituted by the enforced humiliation of creative
substance to created form ; by fhe compression of the homo to fhe com
pass of the vir ; by the subjugation of fhe wide weltering chaos of
mineral, vegetable, and animal existence to the dimensions of fhe cos
mos which is man's compact city or home ; by fhe reduction in short of
man's physical or unconscious being to the measure and pattern of his
moral or personal consciousness : and subsequently to that, a free, con
tingent, cultivated, and affluent appearance, constituted by the creature's
reaction towards the creator, or the "desire" of the woman to the man,
of the vir to fhe homo : and then finally a harmonic, peaceful, sab
batical aspect, constituted by the marriage of these opposing move
ments, or, what is the same thing, by fhe conversion of man's natural
or subjective force into a spiritual or objective one, which means his
redemption out of a loose or profligate natural selfhood info a chaste
regenerate one, out of fierce physical want and squalor into social plenty
and refinement, and therefore out of a petty moral and finite form of
consciousness, into a grandly aasthetic and infinite one.

Note G. Page 183.
I AM prone, on occasion, to bear falsewitness, to steal, to commit
adultery and murder; and fhe world thereupon argues that I am
inwardly or spiritually as depraved as these actions report me fo be,
and so forthwith consigns me to the devil, that is, to. the jailer or hang
man. In other words, it looks upon my doing as determined by my
previous being, and hence feels itself authorized to stamp this injurious
being out. But this judgment is childish, and the action based upon it
both frivolous and crueh Doubtless my inherited physical and moral
temperament inclines me to do these odious things, whenever I can do
them unobserved ; but my inherited temperament is what I am only in

APPENDIX. 235
the intensest solidarity wifh my kind, or through that, with all animal,
all vegetable, and all mineral existence, and before I have attained to
distinctively divine, which is individual, or spiritual, form. What I am
in common with all moral and all physical existence leaves me void of
spiritual quality, leaves me a form of sheer passivity to the instreaming
creative force of things, and hence of mere boundless or unconscious
cupidity. And what conscience, or the voice of God in my bosom,
does for me in forbidding me fo bear falsewitness, or to do any other
evil thing, is simply fo divinize or spiritualize my consciousness, by
arresting this overwhelming passivity fo my experience, or identifying
it no longer with myself, but exclusively with my inherited nature.
When conscience forbids me fo do evil, it virtually says fo me : " Human
nature is inwardly or spiritually enfranchised, i. e. is separated from all
lower natures, in being a divine habitation. But man (the vir) is alto
gether unconscious of this fact, being under dominion exclusively to his
animal, vegetable, and mineral consciousness (the homo) ; so that unless
he were made vividly to feel the death he bears in himself, in his own
body, he would never be able to renounce his natural genesis, and aspire
to a divine or spiritual renewing. And this wilting or withering effect
upon consciousness it is my exclusive office to mediate. Thus in for
bidding you and all men as I do fo steal, to bear falsewitness, to com
mit adultery and murder, and to covet each other's possessions, I make
you each conscious of a power of being or suffering infinitely transcend
ing your power of doing or enjoying ; and this power it is which alone
allies you with God. I make you aware, in other words, of a freedom
or selfhood so completely inward, so wholly your own, as palpably to
disclaim any finite origin, or avouch itself a strictly spiritual presence
in your nature, connecting it with fhe skies."
Evidently, then, whenever I do evil, whenever I bear falsewitness,
and so forth, I do so, not by virtue of any characteristic quality in me,
any quality pertaining to me as a spiritual or cultivated existence, but
only by virtue of an unexhausted remainder of that primal and strictly
communistic force which belongs to me as a physical and moral existence,
and which contrives still to overlap and disfigure my spiritual manliood.
My inheritance and my cultivation, my temperament and my character,
are two very distinct interests, which moreover never bear a direct but
always an inverse relation to each other. If I inherit bad dispositions,
as every one must do to some extent who is born of fhe flesh, and is
not destined to remain a spiritual bat to all eternity, these dispositions
must come to fhe surface of action, that I may see them in their true
light, and by inwardly loathing them, and outwardly averting myself
from them, may attain at last fo the free or spiritual individuahty for

236 APPENDIX.
which I am created in the lord. The civil power is of course utterly
indifferent to this necessity, and may therefore degrade, or imprison, or
kill me at its pleasure, for if is fhe steward of God in fhe earth, and
all power is committed to it. But if is an essentially corrupt or unjust
steward, and it will never conciliate the divine approbation consequently,
until it consents to assume its own proper share of the responsibility
due to society for our existing crime and vice, by calhng every one of
its load's debtors to it and saying to the first, How much owest thou
unto my lord ? An hundred measures of oil ? Take thy bill, and sit
down quickly, and write fifty ; and so on to the end of the list. No
disinterested student of Swedenborg can help perceiving that our moral
force is just as truly organic as our physical one, being utterly con
tingent upon the relations we are under to the world of spirits, by virtue
of our existing civic and ecclesiastical organization. And if this is the
case, how exquisitely absurd it is to go on confounding a man's spiritual
and moral character, or attributing the good and evil, which belong
exclusively to his nature or inheritance, to himself, that is, fo his char
acter or culture 1 We have, according to Swedenborg, absolutely no
freedom or selfhood, either physical or moral, " as selfhood is commonly
conceived," but only the appearance of such a thing, inasmuch as all
our power, sensational and emotional, all our appetite and passion, all
our^affection and thought, all our will and understanding, are an infiux
fo us every moment from spiritual association, giving us each a quasi
individuality indeed, or a reality to his own consciousness, but restrict
ing the entire truth of the phenomenon to his unconscious solidarity
with all other men. How imperative then the obligation upon our
existing divine stewardship, whether it call itself church or state, or
both, instantly fo legitimate all mankind, good and evil, white and black,
rich and poor alike, or give every man of woman born equal social
recognition, by frankly assuming to itself all the merit and demerit of
their physical and moral diversities. No doubt if the steward could
only be got to feel his iniquity in fhe premises, and do at last what
divine justice stringently demands of him, he would find men glad
enough to receive him into their houses, when he is definitively put out
of his stewardship. That is to say, when once human society is fairly
inaugurated, by every man becoming endowed with an equal interest
in it, then every man will be a law unto himself, and will spiritually
execute justice and judgment upon himself, whenever he thinks a
thought, or feels a desire, of inequality with respect to the meanest
man that lives.
The same error vitiates all our aesthetic judgments. We invariably
confound the man and the artist, the substance and fhe form, the subject

APPENDIX. 237
and the object, and hold with Horace that the poet is what he is ab
solutely, i. e. by possession or inheritance, and not contigently, i. e.
by doing and suffering. I have a friend, an estimable man enough
in all personal respects, who has a great deal of artistic ambition
without a gleam of artistic ability. He covers any amount of can
vas during the year, as if only to demonstrate that the ambition fo
excel in any pursuit is always in the inverse ratio of fhe corresponding
power. " I have it in me, however," he cries aloud every year wifh
new emphasis, " and by heaven it shall come out." His friends, alarmed
at this unprincipled perseverance, remonstrate with him to this effect :
People who have it in them, as you say, are never tempted to swear by
heaven, or by anything else, that it shall come ouf ; for it comes out as
infallibly as the small-pox, and always leaves them a mortifying spec
tacle to themselves ever after, so fatal is the eruption apt to prove to
their previous self-conceit, or conception of their own power. The man
who starts from a lively conviction of his own genius will probably
never succeed in impressing anybody else with a similar conviction.
Our current magazine literature, which in great part is a mere fiatulent
appreciation of distinguished names, has misled you. It has at all
events helped if not prompted you to construe your love of fame into
genius. You have been wilfully bent all these long years upon proving
yourself a painter. But no painter worth naming thinks of vindicating
himself in his picture, but only what is infinitely distinct and aloof from
himself. No painter, whose soul is docile to fhe inspiration of art, ever
dreams that it is fhe painter who begets the picture, but is sure rather
that fhe picture begets the painter. The poet does not pretend to make
his poem, unless he is a fop to begin with ; fhe poem it is that with in
finite maternal ado makes him, educates him out of his puerile vanity,
and nurses him up at last into poetic faculty. Painter and picture,
poet and poem, are rigidly correlated, or exist only by each other's
permission, like subject and object. But it ought to be rooted in your
conviction that the objective element in existence or action is alone
real, while the subjective element is altogether phenomenal. Shake
speare's dramas were infinitely beyond Shakespeare himself, infinitely
beyond his own power fo produce. How otherwise should Shakespeare
himself have so completely faded in all subjective or personal regards out
of men's memory? He is even getting fo be looked upon as a myth-
ologic personage. No one from knowing fhe man Shakespeare all his
days could form fhe least prognostic of his poetic genius, least of all
Shakespeare himself. No man is a hero fo his friends, unless his friends
start with a low conception of fhe heroic quality. The moral of it all
is, dear friend, that art is a hferally divine life in man, and that the

238 APPENDIX.
artist himself contributes absolutely nothing fo it, but is in all cases its
unlimited servant, a beggarly dependant upon its sovereign mercy ; a
veritable Lazarus in fact sitting at its gate covered with the sores of
his own peccant vanity, and asking to be fed of the crumbs that fall from
its table.

Note H. Page 191.
No doubt the literal supernatural deserves the intellectual discredit
which is fast overtaking it ; that technical supernatural which postulates
nature's original objectivity fo God, only for the purpose of alleging a
posthumous subjective conflict between them. Our knowledge, properly
so called, is limited to natural existence, or fhe field of the senses ; and
however devoutly, therefore, we may believe in supernatural existence,
if is evident that if can never fall within fhe compass of our proper
knowledge, save in the light of a revelation ; since its pretension to do '
so would amount to the destruction of our natural faculty of knowing.
If fhe supernatural can become known to us in an outward or sensible
way, as we know natural things, then of course all our knowledge —
which proceeds only upon fhe distinction of things — grows instantly
unfixed or uncertain, and the natural world no longer serving as a firm
and discrete base to the spiritual, turns out a bottomless morass, which
forever swamps its heavenly promise and possibilities ouf of sight. The
most flat-footed and fiat-headed materialism of fhe day, such as that of
Carl Vogt and Moleschott and Biichner, is preferable in this state
of things, as it appears to me, to our old and fossil supernaturalism, just
as fhe melting of the snows in spring, and the breaking up of the ice in
our lakes and rivers, though oftentimes full of damage fo private inter
ests, constitute a better harbinger of a renewed life in nature than its
continued immobility would be.

POSTSCRIPT.

As my book is passing through fhe press, a friend calls my attention
to some paragraphs in a recent english work, calculated, as he thinks,
to prejudice Swedenborg's good name. The work is entitled Spiritual
Wives, and has for its author Mr. Hepworth Dixon. It is a book con
ceived and written under such a palpably obscene inspiration that one
must be thankful, I suppose, for the comparative pusillanimity which
has presided over its execution. A thin gauze of decency is doubtless
furnished by the language of the book, but its whole atmosphere is
odiously foul, not because the facts with which it abounds necessarily
suggest uncleanness, but because the author's scent is apparently so
sensitive in that line that he sniffs corruption, where a blunter faculty
would shrink from suspecting it. The auri sacra fames is tolerable
only within certain well-defined limits, and if is a discredit to english
literature, generally so manly, that a person of Mr. Dixon's fashion
should have been allowed to thrust himself into provinces of thought
and experience so essentially morbid as those here canvassed, and,
therefore, so justly remote from a profane scrutiny and appreciation,
without receiving an instant rebuke from the more respectable members
of fhe literary guild.
The facts which Mr. Dixon relates — if his information can be relied
on, which seems a very doubtful point — are full of interest to philo
sophic thought, and do not of their own accord either invite or tolerate
the coarse commentary and exposure they get at his hands. Mr. Dixon
himself does not conceal that the victims to these delusions were emi
nently religious persons, filled with a fanatical or frenzied thirst of the
divine approbation. Why then does he not show the same respect to
the fantasies of their sincere faith, that he shows to the more common
place phenomena of the religious life ? Why, for example, does he
cruelly revive the names and private histories of these suffering zealots,
most of whom have passed to their final audit, and insidiously appeal fo
every denizen of fhe gutters to come and hold obscene carnival over

240 POSTSCEIPT.
their graves ? I myself knew in my youth two young ladies, sisters,
whose name Mr. Dixon wantonly parades fo a mocking and lascivious
gaze ; and they were persons of such an exquisite feminine worth and
loveliness in the estimation of all their friends, and in spite of their
religious aberrations, that no violets of the wood, nor any lilies of fhe
valley, ever owned a deeper heart of modesty, or exhaled a breath of
chaster fragrance. What a horror then to encounter their stainless
name in this depraved book !
If religion mean — as it is commonly held to mean - — a strictly
personal tie between God and man, then of course fhe fie is one ex
clusively 0"? privilege ; and I do not see accordingly how any consistent
religionist is ever to stop short of fanaticism in his approaches to God.
Of course fhe vast mass of religious professors are insincere — i. e. as
Christ said, are unconsciously acting a part imposed upon them by cir
cumstances — and obey only fhe logic of expediency ; but I am not
talking of these. I am talking only of the sincere religionist, of the
man who feels himself so committed to the religious instinct in his soul,
both for time and eternity, as to fake no counsel of the flesh, that is,
of his ecclesiastical connections, as to how far he shall obey it. If I am
a person of this loyal make, and am actually able to feel a good con
science towards God, giving me an unquestionable advantage in his
sight over a sinful world and a careless ungodly church, I do not see
how I can help expecting, and hoping, and even craving that the divine
love avouch its approbation of me in some signal or supernatural man
ner, — in giving me exemption, for example, from the ordinary limita
tions that impend over human freedom. I am, no doubt, an abject
fanatic and fool to a spiritual or cultivated regard in cherishing such
aspirations. But no one making a religious profession has the least
right to call or to deem me one. For I am a fool, not because my con
duct is logically inconsistent with fhe intellectual principles we both avow,
but because those principles themselves are flagrantly insane ; and
here he and I are under the same condemnation. Such is the palpable
and pitiless logic of the situation. What, then, is fhe remedy ? Surely
not to trample me under fhe hoofs of your clownish envy and hypocritical
commiseration, but patiently to show me that I fatally misconceive the
aim of all true religious discipline, which is not to give me a sense of
safe and pleasurable personal relations with God, but on the contrary
so to inflame a sense of personal hostility to him in my bosom, that my
otherwise implacable self-love may feel itself remorselessly slain in its
inmost fastnesses, and I may thenceforth freely identify my private hopes
towards him, wifh the promise of eventual and indiscriminate mercy he
has made to my race or nature, and to that exclusively.

POSTSCEIPT. 241
But I only intended, when I began, briefly to stigmatize Mr. Dixon's
absurd misrepresentations of Swedenborg's writings, which he strives
by indirection to make more or less responsible for the disorders ho
paints. Of course it is worth while to say to a man who is ignorant of
Swedenborg, that there is not one particle of truth, nor, perhaps, in any
nice sense of the word, of veracity, in any of the insinuations Mr. Dixon
lavishes on this subject. But it is not worth while to say so fo anyone
else. Every one famihar with Swedenborg knows that be who finds
impurity, as fo matter or form, either in Swedenborg's ideas of marriage,
or of any interests relating to marriage, will, if he look a lit tie deeper,
probably come to fhe conclusion that his judgment was premature, that
it reflects in fact far more truly upon himself or his own subjective
states, than it does upon Swedenborg, and his objective teaching. It
would be amusing to hear fhe derisive shouts with which the wan(3ering
Brook Farm ghosts must receive Mr. Dixon's discovery, that that
movement was greatly due fo Swedenborg's influence upon New Eng
land thought ! One is at a total loss, indeed — so habitual, so reckless,
and so gross are Mr. Dixon's misstatements — to name the people upon
whom he depended while here for information. But it is easy fo divine
that they must have been a sort of people unused fo intellectual day
light, a sort of people towards whom the inquirer was bound to gravitate,
and not " levitate," as the " spiritualist " lingo has it. For example,
Mr. Dixon condescends, inter alia, upon my unworthy name in con
nection with the iBrook-Farmers, a community with which, while it
existed, I was in no relation whatever, either of knowledge or of sym
pathy. He manages, indeed, in the brief paragraph he devotes to me,
to tell as many untruths, very nearly, as there are words in the para
graph. He first gives me the title of " reverend," and calls me a " Brook
Farm enthusiast " ; the facts being that I never belonged to any ministry
ordained or unordained, and that I almost never heard of the Brook
Farm association till it failed to exist. He next says that I " scandal
ized society by making a public confession of my call fo the New
Jerusalem " ; the fact being that I never heard such a call, nor even
suspected the possibility of it, and never, therefore, scandahzed society
by confessing it in public or in private ; my idea of the New Jerusalem
having always been that it is quite too divine a life in the earth to
make its voice heard in the streets "calling " anybody, or even returning
anybody's own " call." Mr. Dixon next proceeds to say, that I filled
many pages of the Harbinger with proofs of Swedenborg's and Fourier's
doctrinal identity in respect to sexual morahty ; fhe fact being that 1
never had a suspicion of any such identity, nor ever, therefore, alleged
it. And then finally he says : " In fact, this reverend author, a man of
'16

242 POSTSCEIPT.
very high gifts in scholarship and eloquence, declared himself, on
spiritual grounds, in favor of a system of divorce which is hardly fo be
distinguished from divorce at will." The one grain of wheat in all this
chaff is, that I have always declared, and do now declare, myself in
favor of a systematized divorce ; but it is a monstrous stupidity fo say
that this divorce is nearly equivalent " to divorce at will." No doubt
my idea might bear that interpretation to some persons, but only because
these persons are profoundly sceptical as to marriage having any diviner
sanction than socip.1 convention, and hence suppose that fo release
married partners from fhe enforced homage they owe fo each other —
this enforced homage being the only thing that distinguishes our present
marriage sacrament from concubinage — would be fo destroy fhe mar
riage sentiment in their breasts and turn them info incontinent vaga
bonds. My hope in enlarging the grounds of divorce, on the contrary,
is based exclusively upon my conception of marriage as furnishing the
essential bond of the sexual relations, and as only awaiting, therefore,
the disuse of force, and the inauguration of perfect freedom in those
relations, to prove itself also an indestructible bond. That a " learned
pig " may turn up his nose at this logic, and refuse to commit his delicate
interests to it, is quite conceivable, and is doubtless a salutary thing on
the whole for the sty. But I have no idea of the sty as furnishing an
architectural equivalent to our divinely human house, or home, which
is still to come ; and I have no aspiration accordingly for its amendment.
In fact fhe more uncomfortable and uninhabitable the sty becomes fo
human beings, fhe brighter the prospects of that " holy and beautiful
house." * That is to say, the more we are forced to suffer as mere porkers,
revelling in fhe trough, the more we are likely fo enjoy as men when
once we shall have come to spiritual manhood.
But enough of Mr. Dixon, who is certainly not worth referring to in
his own right, but only as a sign of our growing moral decrepitude,
which tolerates a literary man in betraying so cynical an irreverence
for his own nature, as to make its most dolorous plague-spots an occasion
of pecuniary gain, by using them as a vehicle, at best, of heartless
rhetorical grimace, and a provocative of lascivious curiosity. The facts
with which Mr. Dixon deals are facts of religious disease or disorder
exclusively, demanding, therefore, above all things else, a sympathetic
or reverential treatment. The sauce of indecency consequently with
which he serves them up no way belongs to the facts themselves,
* This is the lovely spiritual house typified in Dent, xxvii. 5, 6, and 1 Kings, vi. 7,
" And the house, when it was in building, was built of stone made ready before it ivas
brought thither: so that there was neither hammer, nor axe, nor any tool of iron,
heard in the house while it was in building."

POSTSCEIPT. 243
but is either a helpless secretion or a calculated oblation of his
own prurient fancy, fhe lord alone knows which ; and no one else,
I suppose, feels concerned even to inquire. What is palpable on the
face of the book is that it is a mere pecuniary speculation ; but what
can one say of a man who, iu the sight of such woes, has no other
thought in his heart than how he can most make money out of
them !

THE END.

Cambridge : Stereotyped and Printed by Welch, Bigelow, & Co.

YALE UNIVERSITY

j3_9_Q02 00 2 99 6529 b_

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