PART SECOND.
SECTION FIRST.
The nature of the Spiritual World.
Reference to former part—a deep and general conviction of the existence of a spiritual world—cause of difficulties on this subject—some minds will not receive spiritual truth—importance of the science of correspondences—correspondence of the natural earth to the world—nature of external objects in the spiritual world—confirmation from the word—quotations from Swedenborg.
In the former part of this little work I have given some reasons for believing that the last judgment will never be openly manifested in the natural world. The principal reasons that I have presented, in favor of such a belief, have been, first—that the material body will never be raised, and that the spirit cannot, therefore, be judged in the natural world; for, without a natural body it can never return to the natural world. I have endeavored to show that the reconstruction of the natural body out of the material elements of which it was composed, is absurd and unreasonable; and that such a doctrine receives no support from a spiritual and rational interpretation of the sacred scriptures. The material body is dissolved and dissipated by death. Its particles soon leave the form of a human body, and enter into other forms, and hence, in strict truth, it ceases to exist. For common sense teaches us that that which has no form has no existence. It must therefore be a vain and useless task to seek for arguments to prove the resuscitation or resurrection of the human body, and hence there is no possibility of the departed spirit's ever returning to the natural world, either to be present at a general judgment, or for any other purpose. There is no place here for it. The tenement in which it dwelt has been taken down and its materials converted to other uses. Henceforth its home is in the spiritual world, and there its judgment must take place.
In the second place, I have endeavored to show, on scientific rational and scriptural grounds, that the nature, use and destiny of this earth, are such as to render it impossible that it can ever be the theatre of a general resurrection or judgment. The arguments by which this doctrine has been supported, have been laid before the reader, and need not be again repeated. If he sympathises with the views that have been presented, and regards them as being in accordance with rational and spiritual truth, I will in the next place invite his attention to a brief consideration of the nature of that world in which the spirit is judged, as well as to the nature of the judgment which it there undergoes. The discussion of these subjects will constitute the remainder of this work.
It might perhaps be expected by some readers, that a considerable amount of labor would be bestowed upon proving the existence of a spiritual world. But this can scarcely be necessary. Such a proposition may safely be permitted to rest upon a strong internal, and very general conviction of its truth. A proposition which is generally assented to, and thus received as the common belief of the world, may still need to be proved. It may even be untrue. Such we know has been the case with many theories in science, which were once received as true, but are now known to be false. But a proposition which is sustained by a strong internal conviction and acknowledgement of its truth, has very little need of being proven. It may be illustrated and confirmed so as to be seen more clearly. But that internal and general conviction of its truth, constitutes in itself the highest order of proof.
That there is a spiritual world, is a proposition of this sort. It is true, that the general impression in regard to the nature and form of the spiritual world, appears to be very vague and indefinite; but the conviction that there is a spiritual, or, as it is called, another world, is so deeply engraven up on the spirit of man that it cannot be erased unless by destroying from the mind every thing that is truly human. The christian looks to that world as his future home; he talks of it as freely as of the world in which he now lives; and if his religious affections are deep and ardent, he feels a much livelier interest in it. He is, sometimes at least, conscious of an internal and spiritual sympathy with the inhabitants of that world, and looks forward with cherished delight to the time when he will be admitted into open communion with them. And even the wildest savage that inhabits our western forests, cherishes a firm belief in the existence of such a world. He may have no idea of any essential difference between that world and this; but it is well known that the indian tribes firmly believe that departed spirits still live, in what they call the spirit land. This belief is clearly shown by the peculiar form of their burial rites. When the warrior or the hunter is dismissed to that spirit land, he is abundantly furnished with horses, dogs, bows and arrows, and whatever else he is supposed to need. A little poem by Longfellow, describing the burial of an indian chief, very beautifully illustrates this custom. I will transcribe a few lines.
"A dark cloak of the roebuck's skin
Covered the warrior, and within
Its heavy folds, the weapons, made
For the hard toils of war, were laid.
The cuirass, woven of plaited reeds,
And the broad belt of shells and beads.
******They buried the dark chief; they freed
Beside the grave his battle steed;
And swift an arrow cleaved its way
To his stern heart! One piercing neigh
Arose—and on the dead man's plain,
The rider grasps his steed again."
It is not very important to determine whether the indian really supposes that the identical horses that are slain upon the grave of the warrior, and the weapons that are buried there, accompany him to the elysian fields; or whether he only regards these things as the consecrated representatives of similar things with which he supposes his departed brother will be furnished in that world to which he has gone.—In either case there is full evidence of a firm belief in the existence of such a world. Nothing could more fully demonstrate the depth and strength of that impression which tells of a world unseen, but real, where spirits live and act. And is there not something to be learned, even here? You suppose the poor indian to be removed far beyond the reach of the dimmest ray of spiritual light. For many ages neither he nor his fathers have seen even one line of the divine Word. And yet in the midst of this cold desolation, this spiritual darkness, he retains a distinct and vivid impression of the existence of an unseen world into which he is soon to go, and where he expects to be surrounded by those very things in which he delights. I am not disposed to intimate that the indian's impressions in regard to the spiritual world are correct. Of the nature of those laws by which spiritual things exist, it is scarcely possible that he can have any correct idea. But if the views which will hereafter be presented, in regard to a resemblance between spiritual appearances and natural forms, be seen to be correct, it will also be seen that the indian's views on this subject are, in some respects, much nearer the truth, than those of some persons who would smile in pity over the ignorance and superstition that is manifested in slaying the war-horse over his rider's grave. The same persons suppose that they are displaying superior wisdom in regard to spiritual things, when they stand by the tomb of a departed friend, and talk of a time when the dead body will be brought forth from the grave and given back to the spirit to which it once belonged. I hope it will not seem like an ungenerous comparison, if I suggest the probability, that there are some persons who think themselves wise and learned, who might profitably exchange ideas, in regard to the nature of the spiritual world with the poor indian,
"Who thinks, admitted to that milder sky,
His faithful dog shall bear him company."
But the above remarks in regard to the very general prevalence of a deep and strong conviction that there is a spiritual world, have been made, not for the purpose of proving the existence of such a world, but to show that no such proof is necessary. There are very few men who have intelligence enough to reflect that they are now alive, who have not also a deep and strong impression, amounting in most instances to a certain conviction, that they shall continue to live. Death, they know, will deprive them of their mortal bodies, but as for themselves—the spiritual part—that expects to live on. The mind is its own witness of its immortality. There are times however, with most persons, when the anticipation of another life grows dim and uncertain; dark shadows gather around it. This is when the mind, guided only by the light of natural science, or by the still dimmer light of the popular religious doctrines, seeks to obtain some idea of the nature and form of that spiritual world. The man may perhaps escape this state of anxious doubt, who is contented to remain in simple faith, believing only that there is a spiritual world, but not seeking nor caring to solve any of the numberless difficulties, which press upon the mind in regard to what that world is, or how or where it exists. But the man who ventures to reason and reflect in regard to spiritual things, who asks himself where or what is that world in which good and evil angels live, and into which he is soon to go; such a man, if he has no source from whence he can obtain an answer to these questions, except from the light of natural science, or from the vague conjectures of the popular theology, will often find himself extremely perplexed. And it will not be strange, if, in his deep anxiety to find some way of solving such mysteries, he should sometimes be tempted to end the difficulty by denying the existence of such a world.
It is for such minds as these—minds which cannot rest without knowing something clearly and certainly in regard to the nature and form of the inner and upper world, that the spiritual truths of the New Jerusalem have descended from heaven. Those minds which are sunk so low in sensuality, that they cannot learn anything in regard to spiritual things, or who are elevated so high by the pride of their own self derived wisdom, that they do not suppose it possible for them to learn any thing more—such minds will, of course, take no interest in these truths, and will know nothing in regard to them. Such persons may even ridicule and pervert truths which are the admiration and delight of angelic minds. And yet while they ridicule the truths which the New Church teaches in regard to the spiritual world, they fail entirely to substitute any theory that can satisfy even themselves. To such minds these spiritual truths are not revealed; for they are not yet prepared to receive them.
But there are minds that are prepared to receive these spiritual principles; and into many such minds they are now descending. Such are they, who burdened with the difficulties and perplexities which cluster around every question in regard to the nature of spiritual beings, or that world in which spirits live, have become willing to receive light on this subject, through any medium the Lord may provide.
In attempting to explain a few fundamental principles in regard to the nature and laws of the spiritual world, it may be remarked in the first place, that that world, considered in regard to its essential principles, is totally unlike the natural world; and yet that these two worlds are intimately related to each other, from the fact that the natural is an effect from the spiritual, and therefore corresponds to and represents it. This principle has already been explained to some extent. This correspondence between the natural and the spiritual, is the origin, as will easily be seen, of the twofold use of language—the one designed for natural, the other for spiritual things. As, for example, the word light may be understood either in a natural or in a spiritual sense, the subject always suggesting which sense is intended.
Considered in their essential nature, there is nothing in common between the light of the natural sun and the light of truth, and yet the mind instantly sees a correspondence between them. In the same manner, nearly all the language that we use in describing spiritual things, has a primary application to natural things. This is most readily observed in poetry, much of the peculiar. beauty of which, arises from a perception of the correspondence here referred to. And the ready perception of this correspondence, both in poetry and prose, arises from the fact that the spiritual mind sustains the same relation to the natural mind that spiritual things sustain to natural things. In each case the one is the internal and the other the external. Our first ideas are in regard to those things which are observed thro' the medium of the external senses. The ideas thus obtained are treasured up in the éxternal memory, and are expressed by words and other signs. But the mind soon begins to perceive that there are spiritual as well as natural things, and is delighted to find that its ideas of those things can also be expressed in the same language, which in its primary signification, refers to natural things. And at length it is discovered that this relation between the natural and the spiritual, is a universal one; that the natural world is infact an external expression of an internal and spiritual world. We need not therefore regret the necessity for describing spiritual things in language, which primarily denotes natural things. This is the way in which divine truth is revealed to us; and it is the only way in which we can at present learn any thing in regard to spiritual things. It is an old and settled rule of logic, that in order to learn any thing, we must advance from the known to the unknown. Some relation or connection must be seen, between the ideas which have been already received, and those which are presented. The application of this rule to the subject before us, is very plain. Our first ideas, as already remarked, refer to those things which are perceived through the medium of the natural senses. In order, therefore, that any thing may be learned in regard to spiritual things, a correspondence must be perceived between those things and the natural things with which the mind has already become conversant. If such a correspondence is not in some measure perceived, the mind remains in a merely natural and sensual state, and has no correct ideas in regard to spiritual things. It may hold in the memory, certain forms of doctrines which in some sense recognise the existence of spiritual realities, but those words are very little more than empty sounds, to which no definite ideas are attached.
No apology can be necessary therefore, for endeavoring to convey some idea of the nature of the spiritual world, by showing a correspondence between that world and the one in which we now live; let us then turn our attention, for a moment, to this natural world. What is this earth? From whence has it derived its existence? Whence come those organized and living forms with which it is covered? At first we behold an immense globe of matter, organized and held together in accordance with certain laws. But a second look shows us that there is something here besides cold dead matter. It is covered with forms that are filled with life. Nothing is at rest. The animal, vegetable and mineral kingdoms, are each pervaded by a spiritual force, which unites them all in one general use for the service of man. We look back and inquire from whence this mighty mass has emanated and how it has been brought to its present state and form?
It has been very clearly shown by several distinguished writers, that the earth was at first created from the sun,—not by it but from it.
This theory was distinctly announced by Swedenborg, by whom it was sustained by arguments based upon spiritual and rational grounds. A clear and beautiful demonstration of it, on deep and spiritual principles, may be found in his work entitled "The Divine Love and Wisdom;"—a work which ought to be carefully read by every one who desires to know anything in regard to the deep mysteries of creation.
The theory of the creation of the earth and other planets from the sun is also said to have been demonstrated on strictly scientific and mathematical principles by the distinguished French geometrician, La Place.
The same theory is also very forcibly and elegantly argued in a little work entitled, "Letters to a Man of the World," by Le Bois Des Guays, a French author well known to New Churchmen. The writer referred to, has given good reasons for believing that the earth and other planets were created from the sun through the medium of its surrounding atmospheres.
In the course of his arguments on this subject, he remarks that:—
But the author guards with the utmost caution against the supposition that in advocating this theory, he is treating the Word of the Lord lightly or irreverently. On this point he says, in connection with the above passage, that:—
But not only was the earth at first created from the sun, but it is still sustained from the same source. From this source it is every moment furnished with heat and light, without which it can scarcely be supposed to exist. For let it be imagined that the solar influence were suddenly withdrawn—that the mighty waves of heat and light were instantly arrested in their downward course, and where would be this earth? Where would be its rolling oceans, its flowing rivers, its fields of blooming flowers and ripening fruits! All would rush to dread and fearful ruin. I will not now attempt to estimate the extent of that ruin,—to determine whether the earth would still move on its course, in cold, dark and lifeless desolation, or whether the elementary particles of which it is composed, being released from all sustaining or combining force, would be dissolved and dissipated through the immensity of space. It is sufficient to see that there would instantly follow an entire destruction of all that now renders the earth a habitation for man. For all practical uses the destruction would be as total as if the earth were annihilated.
And if such would be the inevitable consequence of a influence, the inference necessarily follows, that the earth is perpetually sustained through the medium of the sun. Having been at first created from the sun, it continues, at every moment to be nourished and sustained from the same source; so that its preservation from one moment to another is equivalent to a perpetual withdrawal of the sun's creation.
But it must not be supposed that the sun, from which the earth at first derived its existence, and upon which it continually depends, that even this exists by virtue of any power inherent in itself. Though in its essential principles it is pure elemental fire, yet like all other matter, it is in itself dead and powerless. It exists because it corresponds to a spiritual sun, which is the divine love and wisdom. It is an effect from that spiritual sun. Its heat corresponds to the divine love, which warms, nourishes and supports the spiritual world; while its light corresponds to the divine truth which is the light of heaven.
The creation of the natural sun, and through it, of all things in nature, from the spiritual sun, is very clearly and beautifully explained in the book before referred to—"The Divine Love and wisdom,"—a profoundly philosophical and truly rational work. In this work may be found a spiritual and rational demonstration of that most mysterious of all problems, the problem of creation. Among many other deep and mysterious principles which are there unfolded and demonstrated, it is shown that there is a spiritual sun which is the first and proximate proceeding of the divine love and wisdom; that all things in the universe were creaated from the Lord, by that sun of the spiritual world; that the sun of the natural world, though pure elemental fire, is in itself devoid of life or power, and derives all its actual force from the sun of the spiritual world; that it exists from that sun as an effect, and also as a medium through which ultimate material forms are created and sustained.
It is thus that by an easy transition, the attention passes from the natural to the spiritual world. We know that there are spiritual forms, just as well as we know that there are natural or material forms. It is true the latter are openly perceived by our natural senses; but it is equally true of the former, that though not openly seen by us at present, they are nevertheless, so distinctly manifested through material forms, as to leave no rational doubt of their existence. We are constantly surrounded with spirits, clothed in material bodies. Such are men. Their bodies are the material and ultimate forms of living, substantial, spiritual beings, beings who love and think, as well as act, and thus demonstrate that as to their essential, their personal and real nature, they are composed of a spiritual substance,—something so unlike matter, even in its most refined and perfect forms, as to have nothing in common with it.
Those spiritual beings are continually disappearing from the natural world. The body, the material covering, becomes diseased and unfit for use, and the spirit casts it off. But the real man lives on. Each is his own spiritual form; and each as an individual unit, a spiritual particle is added to the formation of the spiritual world. All combined compose one countless host; and this is the spiritual world. It exists from the spiritual sun as an effect of the divine love and wisdom, and is every moment upheld and sustained from the same source, just as the natural world has been created and is still sustained from the natural sun. The divine love and wisdom are manifested and seen as the sun of the spiritual world, and from that sun the spiritual heat and light of that world are received. Were it possible that the influence of that spiritual sun could be for one moment withdrawn, in that moment the whole spiritual world would be dissolved and cease to exist. It is the heat and light of that sun which sustains each individual spirit, and gives him his place and use. But the correspondence be tween the natural and the spiritual world may be traced much farther, and may in fact be extended to every thing that exists in that world; for all these things are representatives of spiritual things. The same heat and light which in one part of the earth produces useful fruits for the support of man, in another part brings forth poisonous plants. So also in the spiritual world. The influence of the spiritual sun is every where diffused, but whether the fruits which that heat and light produce, be good or evil, depends upon the manner in which those spiritual things are received. When received in an orderly way, they produce the fruits of a good and useful life, but when perverted they bring forth all the infernal evils of self-love. Heavenly love perverted, is the love of self, and truth perverted, is the darkness of hell. Each spirit is left free to choose either good or evil, for such freedom is essential to its life; and the exercise of this choice, having become habitual and established, fixes the spirit's place,—its eternal state—makes it an inhabitant either of heaven or of hell.
But is the spiritual world then after all, nothing more than an immense aggregation of individal spirits, just as this natural earth is an immense collection of material particles? At first it may strike the mind as if this were so,—as if there could be no external scenes in that world, no surrounding objects, nor anything out of which to form them; nothing on which the eye could look, or the feet could stand. The mind accustomed to survey and be delighted with the beauties of nature and the works of ingenuity and taste, will find itself involuntarily asking, where are the flowing rivers,the towering mountains and the wide extended plains, with their fields of fruits and flowers? Where are the stately temples, towering up in finely moulded architectural forms? Are these all wanting in that spiritual world? Is that a world of affections and thoughts, but nothing more!
Before we give an affirmative answer to these questions, let us ask ourselves again, whence comes all the beauty, loveliness and grandeur that we behold on this earth? It can hardly be said to be the earth itself that produces these things. It only responds to the action of the sun's heat and light, beneath whose potent influence there spring forth and are revealed those useful forms, which, again remoulded by the hand of man, make this earth appear so much like home. And may it not be possible that the sun of the spiritual world has power to produce corresponding spiritual forms? May it not be that beneath its genial warmth and bright effulgence, the affections and thoughts of each spirit spring forth and are manifested in living forms precisely corresponding to his state?
There appears to be a deep and very general impression that there are external forms and appearances in the spiritual world. A cold and lifeless philosophy, that knows nothing of spiritual things, may ridicule such a sentiment, and the teachers of religious doctrines may join in the ridicule. But we would ask such men, whence it is that poetical descriptions of spiritual scenery are so universally admired? Take as an example the following familiar lines:—
"Oh the transporting rapturous scene,
That rises to my sight,
Sweet fields arrayed in living green,
And rivers of delight."
Is this sentiment merely a wild flight of the imagination? and has the mind no anticipation of the existence of any such spiritual scenery? To the mere sensualist it may seem like nothing more than fancy; but to the mind that has any true affection for spiritual things, it is the expression of a deep and fondly cherished belief that there are external objects and scenes in that world as well as in this. And though the popular systems, either of religion or of philosophy, find no place for such a belief, yet it is gratifying to know that there is a system of doctrines within our reach, which fully responds to this deep feeling of the human heart, by not, only admitting, but demonstrating that there are external forms, as well as internal realities, in that world which is to be our eternal home. It is there shown, that by the power of the spiritual sun, each spirit is surrounded with ultimate spiritual forms corresponding to his state. The good spirit is clothed in beautiful garments, dwells in splendid mansions, walks forth over gardens and fields blooming with beauty, and in every respect is surrounded by those external scenes which are the faithful representatives of his good affections and true thoughts; while on the other hand, those spirits who are evil and unhappy, dwell in the midst of the most loathsome and disgusting scenes. They are clothed in filthy garments; they wander over barren deserts, or amidst stagnant and filthy lakes, surrounded and infested by venemous reptiles and beasts of prey, all corresponding to and representing the vile affections and lusts of the unregenerate heart.
For the purpose of more fully unfolding the views here presented, I will insert a few paragraphs from the works of our author. The extract that follows is taken from the Apocalypse Explained, No. 926.
I would invite the reader's very careful attention to the latter part of the above quotation, in which the author refers to the laws by which external objects exist in the spiritual world. To the mind that is seeking for causes as well
. as for effects, this is the most important, as well as the most difficult point. The mind sees and feels that the existence of external objects is necessary to the perfection of the spiritual world; and it would be easy enough therefore, to believe in their existence, if only it could be seen how they exist. This difficult, and hitherto unexplained question, is clearly and beautifully solved in the writings of our author, so as to be seen in a rational light. Of course we do not suppose that the solution and illustrations there given, can be instantly understood, and without any serious or careful attention, any more than the solution of a difficult problem in mathematics could be at once understood by hastily glancing at it, and without any previous knowledge of that science. But how great is the perversity of he human mind in regard to spiritual things! A man will sit down for years to the patient investigation of the natural sciences, and will not suppose it possible to understand any one branch of those sciences without labor and diligence; and yet, will throw aside a book which treats on the most profound spiritual truths, and perhaps will even pronounce its author a crazy man, simply because he does not see through his whole meaning at the first glance. I hope the reader will not thus trifle with subjects which are of the utmost inportance, but will quietly and faithfully persevere in his search after truth, and its light will at length, most certainly dawn upon his mind.
Passages similar to the one inserted above, frequently occur in the writings of Swedenborg. I have space for only one or two more. The following is from the Ar. Cel. No. 3485.
I will add, in this connection, one more similar passage from the Apoc. Ex. No. 582. It occurs in the explanation of a passage in ch. 9 v. 19.
It will be seen that the doctrine contained in these extracts, as well as in the writings of the author generally, wherever this subject is referred to, is, that there is every variety of forms and appearances in the spiritual world, including all those that exist in the natural world, as well as many that are never seen here; but that in all these external forms there is nothing material—there is nothing that in its essential nature, has any resemblance to the objects that we here behold. On the contrary, those forms and appearances which constitute the external of that world, result immediately from the influence of the spiritual sun upon the states of those who dwell there. Those objects are the ultimate correspondences and expressions of the affections and thoughts of those who dwell among them. They have a direct and immediate connection with those affections and thoughts, and appear, disappear and change, so as always to correspond to the spirit's state.
This is the use of the external spiritual world. It manifests and represents the internal states of those who dwell there, as is very finely expressed in the following passage.
It must not be forgotten however, that there is a dark side to that world as well as to this. There are evil affections, malignant and gloomy passions, vile and sensual lusts; and these also have their external representatives. It would be easy enough for the imagination to conjecture what some of these representatives must be; for there is reason to believe that there is treasured up in the undeveloped powers of the spirit, an instinctive capacity for understanding the correspondence between the internal affections of the spirit, and those external forms which represent them. Something of this capacity is manifested even now. We call it imagination, but it deserves a higher name. We always associate those evil affections, such as revenge, cruelty, avarice and other sensual lusts, with venomous beasts and serpents, and with various sorts of external filth and impurity.
But we have a much more certain means than our own imperfect perceptions, by which to determine what are the true spiritual representatives of our internal affections, whether good or evil. We have the testimony of one, of whom we have the fullest evidence, that he was admitted into the light of the spiritual world, and there for many years, familiarly beheld the things which he describes.
It may also be remarked in this connection, that if the views here presented in regard to the nature of the spiritual world, are true, all efforts to discover that world, or any portion of it, on the same plane with the natural world, must be vain and hopeless. In vain does the telescope sweep the heavens in order to find that world in which spirits dwell. lt is not there. The light that reveals the wonders of that world flows from a sun that is far unlike those suns which the telescope brings to view. For there is not the remotest resemblance, between the system of spiritual philosophy here taught, and such speculations as, for example, those of Dr. Thomas Dick, in his "Philosophy of a Future State." This celebrated writer appears to have no idea of the discrete degrees between the spiritual and the natural world, but sets about searching for the spiritual world in the midst of those natural things which are measured by time and space. And he even ventures to suggest that he has found the place where the throne of God is located! He says:—
Such are the wild deliriums of a sensual philosophy, vainly seeking to explore the mysteries of a world which lies beyond its reach. The forms of spiritual things may be represented and expressed by those of natural things, but vain and useless will be the labor of him, who having no idea of the essential difference between spiritual and natural things, attempts to search for the former on the same plane with the latter. He will invariably become lost and bewildered in the darkness of sensualism, with no light to guide him but that of his own self-devised wisdom, which he will mistake for the light of spiritual truth; and like the author referred to, the more wild and extravagant his phantasies may be, the more will he admire them as the "most sublime and magnificent ideas that can possibly enter into the mind of man."
It may be remarked, however, in this connection, that the labors of such men as Dr. Dick, perform an important use in carrying out the popular doctrines to their ultimate and logical conclusions, and thereby demonstrating their absurdity. The argumentum ad absurdum is often employed with most excellent effect, in religious and philosophical, as well as in mathematical reasoning. And this sort of reasoning is quite as effectual upon the human mind at large, when employed by one who is not conscious of the use he is performing, but having mistaken false premises for true ones, very confidently supposes that he is coming to correct conclusions,—Confirming himself in error more and more at every step, he may arrive at such a state of mind that the most absurd conclusions will appear to him the most true and beautiful. But other minds, though they may have at first followed him with delight, will at length start back from the absurdity.—And if, in retracing their steps, they find no defect in the course of reasoning that has been pursued, the inevitable consequence will be, that they will begin to suspect that there must be something unsound in the premises upon which the argument was based. Such a use as this, as it seems to me, has resulted from some of the writings of Dr. Dick, and from many similar works by other authors. Being possessed of a large amount of scientific knowledge, and of a bold, daring and active imagination; and impelled, no doubt, by a desire to enlighten mankind, the Doctor sets about solving that deep mystery, the philosophy of a future state. The implied basis of his argument is the popular doctrines in regard to man's future state, resting, as they do, entirely upon the sensual plane of the mind,—teaching that the material body will be literally raised—that the natural world will be burnt up, or, at least, renovated by fire, and other similar things. Having such doctrines for his premises, and pursuing his investigations by the light of the natural sciences, it is no wonder that before he finishes his book, he supposes he has discovered the location of the throne of God.
But the mind that has any perception of spiritual truth, shrinks back, and refuses to entertain such thoughts as these in regard to divine and spiritual things. It feels that such ideas are absurd and irrational, and even irreverent, though it may not be able to expose their absurdity in a logical manner. And the rejection which is thus given to the author's conclusions, is, unconsciously perhaps, reflected back upon the premises upon which his argument is based; and thus that system of doctrines called orthodox, is being gradually undermined, even by those who are laboring to uphold it; its power and influence over the mind is being weakened and destroyed.
I hope no one will look upon the above remarks in regard to the writings of a celebrated author, as being in any measure disrespectful. I have thought best to refer to his writings as a specimen of an extensive class. In his moral reasonings, there is much that is beautiful and true. But his speculations in regard to the laws of a future or spiritual state, as seen by the light of heavenly truth, are mere sensualism. They are derived, however, logically enough, from the doctrines which he, in common with the world genererally, regards as orthodox. Their greatest use will be to show the absurdity of those doctrines out of which they have grown.
But I may still be reminded that the views which have just been presented, in regard to the nature of the spiritual world, will appear equally strange and unintelligible, and even wild and visionary to many persons. How can it be possible, they will again ask, for external objects to have any real existence, unless they be at the same time material?—This difficulty, as before remarked, can be overcome in no other way than by obtaining a knowledge of the connection between these phenomena and their spiritual cause. When this is done, it will be seen that their existence is not more absurd or improbable, than the existence of those material forms which we every day behold. While the one class of phenomena exists from the influence of the natural sun, the other exists from that of the spiritual sun, and in accordance with laws no less certain and invariable.
But even though the manner in which those spiritual objects exist, may not be understood, the fact of their existence ought to be freely admitted as a truth fully revealed in the divine word, and therefore admitting of no controversy. It will be remembered that large portions of the prophetical scriptures are occupied with descriptions of things seen in the spiritual world. The prophets expressly assert that they saw the things which are described by them; that these things were visions, that is, things seen. I will save myself the labor of collecting evidences on this point, by inserting the following somewhat lengthy, but very interesting paragraph from the Apocalypse Revealed, No 36.
It was the same with John; as when he saw the son of man in the midst of the seven candlesticks. Apoc. Chap. 1. When he saw a throne in heaven, and him that sat thereon, and four animals round about the throne. Chap. iv.
When he saw the book sealed with seven seals. Chap. v. When he saw four horses coming out of the book that was opened. Chap. vi. When he saw the four angels standing upon the four corners of the earth. Chap. viii. When he saw the locusts coming out of the bottomless pit. Chap. ix. When he saw the angel in whose hand was a little book which he gave him to eat. Chap. x. When he heard the seven angels sound with their trumpets—Chap. xi. When he saw the dragon and the woman whom the dragon persecuted; and the former making war with Michael. Chap. xii., and afterwards, two beasts arising, one out of the sea, and the other out of the earth. Chap. xiii. When he saw the seven angels having the seven last plagues. Chap. xv. xvi. When he saw the great whore sitting upon the scarlet coloured Beast. Chap. xvii. xviii., and afterwards, a white horse, and one sitting thereon. Chap. xix. and lastly, a new heaven and a new earth, and then the new Jerusalem coming down out of heaven. Chap. xxi. xxii. That John saw these things in the spirit, and in a vision, he himself says, Chap. i. 10. Chap. iv. 2. Chap. ix. 17. Chap. xxi. 10.; this also is understood by the expression, I saw, wheresoever it occurs in his writing. Hence it appears, evidently, that to be in the spirit, is to be in vision, which is effected by the opening of the sight of a man's spirit, which, when it is opened, the things which are in the spiritual world appear as clearly as the things which are in the natural world appear to the bodily sight. That this is the case, I can testify from the experience of many years. In this state the disciples were when they saw the Lord after his resurrection, wherefore it is said that their eyes were opened, Luke xxiv. 30, 31. Abraham was in a similar state when he saw the three angels and discoursed with them. So were Hagar, Gideon, Joshua, and others, when they saw the angels of Jehovah; and in like manner the boy of Elisha, when he saw the mountain full of chariots, and horses of fire about Elisha, for Elisha prayed, and said, Jehovah I pray thee open his eyes that he may see; and Jehovah opened the eyes of the young man, and he saw, II Kings, vi. 17. But with respect to the word, it was not revealed in a state of the spirit or in vision, but was dictated by the Lord viva voce to the prophets; wherefore it is nowhere said that they spake it from the Holy Ghost, but from Jehovah."I will again say to the reader, that in order to obtain a clear and distinct understanding of that principle of spiritual philosophy, in accordance with which the external things of the spiritual world are developed from the internal, he must make himself familiar with the writings from which these quotations are made. It is freely admitted that this is a difficult point to understand. For while there is a correspondence, as already described, between the production of natural objects by the influence of the natural sun, and that of spiritual objects by the influence of the spiritual sun, it is still true that these operations are, in their essential nature, entirely unlike. The one is dead, as compared with the other, which is the operation of life itself. I cannot so well express the idea, which I here wish to convey, as by a brief quotation from "The Divine Love and Wisdom:"
"Now since nature begins from that sun, and all that exists or subsists therefrom is called natural, it follows that nature, with all and singular the things appertaining to it, is dead. The appearance of nature as alive in men and animals, is owing to the life which accompanies and actuates nature.
"Since the lowest substances of nature, which constitute earths, are dead, and are not mutable and variable according to the state of the affections and thoughts, as in the spiritual world, but immutable and fixed, therefore in nature there are spaces, and distances of spaces. Such things are the consequences of creation closing there, and subsisting in a state of rest."—Nos. 158—160.Let us endeavor to illustrate this principle a little more fully. In the natural world we are surrounded by external forms, existing in accordance with certain laws, which in their operation, have no necessary or immediate connection with our mental states. The flowers may bloom as brightly in the garden of the wicked man, as in that of the good man. The fields may look cheerful when we are sad, or the leaves may wither when we are gay and happy. The mountains, fields and rivers, were where they now are, before we looked out upon them, and they will retain their places, after we shall have seen them for the last time. It is true the industry and ingenuity of men may make very great changes in the forms and appearances of the objects around them; but it is plainly seen that those forms have no necessary connection with the spiritual states of those who dwell among them. "They are not mutable and variable, according to the state of the affections and thoughts, as in the spiritual world, but immutable and fied." Living therefore, as we do, in a world where the form of the surrounding objects has no immediate connection with our mental states; and being familiar with this order of things, and knowing nothing by open experience of any other, it must necessarily require a strong and oft repeated mental effort, before we can clearly and distinctly conceive of the real and substantial existence of external objects, which at the same time exist only as the outward expressions and correspondences of affections and thoughts. The Word of the Lord plainly teaches us that there are external objects in the spiritual world; and reason confirms the same, for we know that if that world has an existence it must have some external form; we cannot conceive of existences without forms. And is it possible to conceive of any other law, than the one referred to, by which external forms can exist in that world? There are no natural substances there, out of which such forms can be created. The only imaginable way, therefore, of accounting for their existence, is, to regard them as being of spiritual origin, or as being the outward expression of the states of spirits.
But even after the understanding has seen and acknowledged the truth of this principle, it is extremely difficult for minds like ours, which have not yet openly looked forth upon the scenes of the eternal world, fully to realize that the objects, with which we shall there be surrounded, will be in every respect as real and substantial, in their form and appearance, as those which we now behold. It may be safely presumed that as a general fact, this difficulty can be only partially removed, so long as we remain in the natural world. But I must be permitted again to suggest that the best way of removing the difficulty, so far as such removal is possible, is to familiarize the mind with descriptions of those spiritual scenes, as given by one, who during the last thirty years of his life, was permitted, in the providence of the Lord, to enjoy free and open intercouse with the inhabitants of the spiritual world. That his spiritual sight was opened, as he asserts, and that he really saw and heard the things which he describes, will be very evident to any one who faithfully examines his works. For it will be clearly seen, that the things described have a necessary and philosophical correspondence, with the affections and thoughts of spiritual beings. So that even if it could be supposed possible, that his visions were imaginary, it would still be certain that other spiritual scenes and objects must exist, precisely similar to those described. There will also be found a certain air of truthfulness in all his descriptions of the spiritual world, as well as in all his other writings, which will produce a strong conviction, that he at least believed that he saw and heard the things which he describes. So strong is this evidence of his honesty, that this fact is seldom called in question, even by those who have not paid sufficient attention to his doctrines to see and acknowledge their truth. The only plausible way, therefore, of discrediting his testimony, in regard to the nature of the spiritual world, has been to presume that he was insane on that one point. But here surely is a strange and anomalous case. An author who, by common consent is acknowledged to have possessed very extraordinary intellectual powers, genius and learning, as well as honesty and sincerity of purpose, has written some fifteen thousand pages on theological and spiritual subjects, devoting all but about one thousand to the spiritual meaning of the divine Word, explaining the principles and laws of the human mind, and to the discussion of various spiritual and moral questions, and throughout these many thousands of pages is always consistent with himself, as well as clear, logical and forcible in his reasoning; but interspersed throughout these writings, there are found a thousand pages or more, in which he details the conversations which he had with angels, and describes the things which he saw and heard in the spiritual world; the things thus described are at the same time, shown to be just such as must result from the operation of laws, the existence of which is fully demonstrated. And yet you regard his assertion of such intercourse as a prima facie evidence of his insanity, and as a sufficient reason for rejecting all that he has written on other subjects; and all this simply because such open intercourse with the spiritual world, is contrary to the common experience of mankind, in modern times. You would surely reason in a much fairer, more candid and more logical manner, if you were to admit the probability, that inasmuch as he was in other respects one of the most extraordinary men that the world has seen, that he may also have been an uncommon man in this respect. By thus admitting the probability of his intercourse with the spiritual world, you will furnish yourself with the only rational means of accounting for his very extraordinary knowledge in regard to spiritual things; and will thus at length be prepared to admit the full truth of what he asserts, that his spiritual sight was opened by the Lord, and that he was thus permitted to see and describe those things, in order that some knowledge of the spiritual world, might be once more restored to the church. On this point he several times remarks to the following effect:
I will close this section with expressing the hope that the reader will not permit himself to reject the doctrines here advocated, on account of the very imperfect manner in which they have been presented. Let him rather read and study the works of him, through whose spititually illuminated mind, the heavenly doctrines of the New Jerusalem, have been given to the world. He will then obtain a much clearer and more perfect view than I could possibly present, in regard to this and many other doctrines; and will have reason to thank the Lord for the light of heavenly truth, in regard to the most important and interesting subjects that can engage the attention of the human mind.