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216 DOCUMENTS CONCERNING SWEDENBORG.
lieved. Yet how could the man be mad who still continued to develope the
most sublime views on the Good, the True, the Useful, and the Beautiful ?’ How
could the man be mad, who opened new fields of thought, and gave to the hu-
man mind w ings, by which it could soar into regions of intelligence, harmony,
and love hitherto unexplored and unknown ? But this allegation of madness
appeared the easiest way to explain the possibility how a distinguished mathe-
matician, mi;chanic, mineralogist, &c., could in a moment, metamorphose him-
self into a seer of spirits. The celebrity which he had hitherto acquired, was
not the only result of his researches in mathematics, mechanics, mineralogy,
and in every branch of physical knowledge; for by his speculations, founded
on solid principles, he proved himself to be a philosopher, and as such he de-
veloped, in extensive works, a system of the world founded on principia which
have solidity itself for their base, and which are supported by the deepest rea-
soning and research. This system appears to be the ground-work on which he
afterwards developed his theosophical views. In this view the world is con-
sidered as an out-birth of a spiritual world, by which the system of nature is ar-
ranged and governed by mechanical and chemical laws, which correspond to
spiritual powers and influences operative in the spiritual world ; thus nature, or
creation, in its most extended sense, has arisen from an infinite central power,
which, as to its essence, is intelligence, wisdom and love. This system is ar-
ranged according to the most perfect mechanical, dynamical, and organic laws,
bound together from first to last,—from inmost to outmost principles, by the
doctrir^es of series, degrees, analogies, and correspondences. Pursuing his ca-
reer eVen to the loftiest speculations, until, at length, his writings assume the
form of a revelation, which is considered as a continuation* of the bibical
revelation, he has built a spiritual system, which seems grounded upon
the principia of his natural system, as the superstructure of a house rests
upon its foundation. If a correct view be formed of his earlier writings, it will
be found that there is no hiatus in the transit to his later, or his spiritual writ-
ings ; for he seems to proceed upon the same principles, only elevated to a
higher sphere, and becoming conversant with more lofty and spiritual subjects.
The principal difference is, that in his earlier writings he builds upon a mathe-
matical, logical, philosophical base : whereas, in his subsequent writings, he
builds upon a bibical, mystical ground.f The principal fault ui Swedenborg’s
writings, is his great diffusiveness. t If the number of quarto volumes, which
contain his theological and theosophical writing, were condensed into a few.
* From this it is evident, that the writer had not studied Swedenborg’s theological
writings ; for the supposition, that these writings are a continuation of the revealed
Word of God, is most incorrect and profane. Swedenborg published his theological
works, and they are regarded by those who properly understand them, as humble
handmaids, to assist the devout mind to an enlightened and spiritual discernment of
God’s Holy Word, and to instruct mankind respecting heaven and hell, or their states
after death.
t Mysticism, which implies sentiments and feelings not traceable to any fixed princi-
ples of affection and thought, nor to any logical mode of discerning the nature of things,
is by no means applicable to Swedenborg, who reduces everything to principles, and
considers every subject in a most logical and systematic manner. Swedenborg himself
repudiates mysticism.
\ This diffusiveness is justified by the end which he had in view, that of making every
thing as plain as possible to the simple and uneducated ; he avoids redundancy as
much as possible by frequent reference to the articles and paragraphs of his works.
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