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TESTIMONY OF J. D. MORELL, OF ENGLAND. 221
life, they have no intuition of it. To many, moreover, who do obtain spiritual
intuitions, there exists not an enUghtened spiritual understanding to interpret
what the inward eye beholds. Spiritual or theological truth only becomes clear
where both these requisites unite ; where the purely moralized or unsensual-
ized soul gazes upon the higher world, and where the spiritual understanding
can comprehend what is seen.
*•
Wrapt in his own deep reveries, Svvedenborg could not resist the idea that
Cod, by a special act of his providence, had brought the scenery of the spirit-
ual world and the relations of spiritual truth, before his own mental vision, and
within the sphere of his intellection. With a mind fraught with long study upon
nature and her works—with a soul habituated to deep meditation upon spi-
ritual things—with a vivid imagination that could trace the analogies of higher
truth in the dark windings of material forms—with a moral nature purified to
viriue, and an exquisite sensibility of the whole system, he lost himself in the
visions of his own inmost soul. Sometimes he seemed transported out of the
body—then anon he would wake up to the world around him ; sometimes he
pursued his high imaginings, unconscious of the lapse of time ; and then he
wrote down that he had seen a vision of angels ; and thus the high truth, that
man, when his nature is elevated, can converse with the spiritual world through
the medium of religious faith, became transformed into a special revelation*
that was to usher in the purified church and the latter-day glory. Swedenborg
was assuredly a great intellectual phenomenon. Seldom, perhaps never, have so
many systems concentrated in a single mind. He began a simple observer
—
a Baconian analyst ; from that he raised himself to the region of rational and
ideal truth; and ended a mystic—the favored channel of a new dispensation to
mankind. In him, sensationalism, idealism, mysticism, were united—the only
phase through which he never passed was that of scepticism. Had he been for-
tunate enough to complete the cycle, had a tinge of wholesome scepticism curbed
his credulity, we might have had a great philosopher, and an active Christian re-
former, unmarred by the enthusiasm that dared to claim the title and the honors
of a divine and apostolic messenger."*
" Such is Mr. Morell’s account and estimate of Emanuel Swedenborg, and we cannot
but feel reason to be satisfied with it as an advance upon what we have before seen in
this country upon the same subject. That Swedenborg should figure in the History of
Philosophy at all, is something new ; and although we have a sti’ong feeling that he has
no business there, yet we would not correct this at present, because his position in these
volumes will introduce him, to a certain extent, favorably to a new audience.
" Our comments upon Mr. Morell’s view of Svvedenborg shall be as brief as possible.
First, it does not appear that his classing of Swedenborg among religious mystics, is found-
ed upon any knowledge of his theology. If Swedenborg had held that there were occult
qualities, or mysteries in theological doctrine, such a designation would be admissible, and
it does apply most certainly to those who hold the doctrine of a faith given by invisible
grace, and of’ conversing with the spiritual world through the medium of religious faith,’
and other the like unintelligible and unwitnessed matters ; but Swedenborg is the very only
* " One of the best expositions of the Swedenborgian philosophy is given in the * For-
eign Aids to Self-reflection,’ by J. A. Heraud, Esq. (’Monthly Mag, No. 29). The Swe-
denborgian Society is now in course of translating and publishing his works complete.
—
The ’
Principia,’ the *
Economy of the Animal Kingdom,’ with an admirable introduction
by J. J. G. Wilkinson, Esq., and the *
Animal Kingdom,’ have already, appeared ; others
are/orthcoming."
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