SWEDENBORG & SPIRITUALISM!

Swedenborg and Spiritualism

by

john Roberts (2000)

(Being thoughts on the relationship existing between the writings of Swedenborg and modern Spiritualist practice.)

INTRODUCTION.

Forty-odd years ago, I read, for the first time, "Heaven and Hell", by Emmanuel Swedenborg.

In recent years, I have had occasion to read this book again and, in addition, have perused several other short publications, which summarize the teachings of this great Seer.

As there are a number of points upon which Spiritualists and Swedenborg would clash, I feel it incumbent upon me to set down my own feelings in regard to these matters.

It is a common saying amongst Spiritualists that Swedenborg is: "The Father of Modern Spiritualism". It would be undoubtedly true to state that members of the "New Church" (Swedenborgian) would reject such a proposition, on the basis that Swedenborg never intended to establish conscious communication between the Spirit-world and the Physical-world, upon the principles practised by Spiritualists today. In fact, they would affirm that Swedenborg taught that such communication is undesirable and may be dangerous. Nevertheless, it remains a fact that many Spiritualists look towards the Seer as a principle founder of their Sect. Swedenborg's place in the hierarchy of those whose spiritual perception has been finely honed, is indisputable. His position as a highly educated and distinguished 18th Century scholar is irrefutable. He spent the last thirty years or so of his life in communion with Spirits at various levels and recorded his experiences in numerous tomes. Whether he was entirely correct in his assumptions remains to be seen.

One may, perhaps, be permitted to question his understanding of the application of the spiritual laws.

I have, I believe, over a number of years, enjoyed some limited perception of the nature of the Spirit-World and of its inhabitants, which is not incompatible with Swedenborg's own recorded experiences. This leads me to consider that what I have to say upon the subject may, in this latter age, be of relevance and interest to some readers.

For practical purposes, the Seven Principles of Spiritualism are assumed to be the basis of Spiritualist doctrine at the present time.

Chapter l

God the Father.

God, The Lord (Jehovah), is worshipped by members of the New Church as the Divine Source of all Creation. He is said to have taken human identity in the person of Jesus of Nazareth. Swedenborg explains this as the "Divine Human" of The Lord. This physical body also partook of the Divinity of the Lord and subsequently arose from the dead in the body of the flesh, according to Swedenborg. (Arcana Caelestia para 2083.2) (Such a proposition is unacceptable, as it represents an abrogation of the law relating to spirit and matter.)

Jesus is not the "only begotten Son of God", but The Lord God, Himself: made flesh. There is a complete identification of Jesus with The Lord. Thus, there is no place for a Trinity of three persons in one deity in Swedenborg's theology, although a Trinity exists in the inner heavens, in an abstract sense.

From the Spiritualist's viewpoint, there can be no objection to the Unitarian concept of the Divine nature. The fact is, we cannot begin to comprehend the nature of the Divine, and this must remain a matter of speculation for us. It merely remains to be observed that it is possible for men and women to experience Divine Love in the form of a direct and personal revelation. Whether this is immediate or mediate one cannot be sure: but it certainly conveys to the recipient the consciousness of Divine Love and compassion.

That Spiritualists accept the principle of the "Fatherhood of God" is common knowledge, this being the first principle of Spiritualism.

As Spiritualists generally do not acknowledge the more outlandish doctrines relating to the person of Jesus of Nazareth, e.g. the virgin birth, vicarious atonement, resurrection of the body, etc., it becomes clear that there is a great variance between Swedenborg's idea of Deity and that of the average Spiritualist. From our perspective, it does not really matter very much whether we accept or reject Swedenborg's hypothesis. What is important, is that we acknowledge the existence of a Divine Mind or Source of all things, (The Lord!) and direct our minds Heavenwards from time to time. Swedenborg's insistence upon our acceptance of his authoritative statement as to the "nature" of The Lord, will fall on deaf ears in this sceptical age. (Heaven and Hell, para 2).

None of us, no-matter of what faith or belief, really has the remotest idea as to the “nature” of God, other than that we, individually, are in some way directly dependent upon this infinite source of life. What we do accept, is the fact that it is possible (and desirable) for us to acknowledge the link, which undoubtedly exists between ourselves and our Creator. The vehicle of communication is by thought itself (prayer).

It is convenient for us to use the term, "God" when thinking of the Divine Source and we may also choose to visualize God as an Heavenly Parent or Heavenly Father. In fact, Spiritualists often use this term of address, when commencing prayer. Such an approach permits us to adopt an appropriate attitude of gratitude and supplication when lifting our minds from mundane to spiritual levels of contemplation.

Swedenborg's theory of "influx" of the Divine into all things pertaining to the physical world confirms the fact that we are all dependent upon the Divine for our very existence. Without influx, we would simply cease to exist in this world. (Divine Love and Wisdom para 340). Nor do we reject the proposition that God is "Love": indeed, it is possible for each one of us to "experience" the nature of God as Divine Love and Compassion. For it is in this manner that we may all catch a glimpse of the Divine, via personal revelation.

Chapter 2

Redemption.

Swedenborg tells us that "People had fallen so low that the influence of Heaven no longer reached them". The power of evil had shut them off from the light of heaven. Hence the incarnation became necessary. He believed in the myth of the "Golden Age", which stated that man, in his original state, had lived in conformity to the Divine Law and had, subsequently, been corrupted. The incarnation performed an act of redemption of humanity.

Spiritualists would have difficulty with all these ideas: from the concept of a "Golden Age", which postulates a decline in spirituality, rather than a continuous progression from barbarism towards enlightenment. The latter idea obviates the need for such a thing as "redemption" in the first place. Nevertheless, Swedenborg's philosophy emphasizes the conjunction of the Lord, the Redemption and the Word (The Bible), as the unremitting voice of God, inspirationally dictated to numerous authors from time to time.

A vital difference exists between Swedenborg's vision of Jesus of Nazareth and that of the pre-existing Christian Churches. He taught that it was the Lord, the Creator, himself who took upon himself human form and came to teach mankind the Divine truths. Jesus is not the "Son" of God but the Lord Himself, made manifest to humankind. The acts of redemption were the disciplining of the World of Spirits: creation of a new heaven and the establishment of a New Church. These acts constituted the redemption of the world, not the vicarious atonement of Christ. (True Christian Religion - Digest l982 page 15).

These propositions are, of course, debatable. They do not concern Spiritualists, who would, undoubtedly, demure on the question of the traditional Christian doctrine of the redemption of sinners via the saving blood of Christ.

Chapter 3

The Holy Spirit

In "The True Christian Religion", Swedenborg says, "The Holy Spirit is the Divine Truth and also the Divine Energy and operation proceeding from the one God, in whom is the Divine Trinity, that is, from the Lord God and Saviour". (True Christian Religion - a digest l982 page 21). I would not wish to dispute this statement, as spiritualists are aware of the nature of the power of spirit.

Swedenborg believed that the Divine Truth flows from God (the Lord) as the form of the Word. "The Bible is Divine Truth, accommodated to our feeble intelligence." (Digest, page 22). The Spirit was dispensed at the incarnation and, evidently, not prior to this date. One would dispute such a view, as it seems evident that the Spirit is directly involved in all aspects of physical existence and always has been. That mankind has always had the benefit of spiritual counsel and guidance is evident to all spiritualists and many others, of whatever religious faith. To suggest that the experience of the Apostles was unique is nonsense. What did happen, was that the followers of Jesus of Nazareth experienced a great outpouring of the spirit, such as has also occurred at other times in the history of mankind: e.g. the remarkable experience of the “Power of the Lord”, enjoyed by the 17th Century Quakers, the Albigensians, Shakers and Spiritualists in our own time.

Chapter 4

The Divine Trinity.

The Seer informs us that, "Father, Son and Holy Spirit" are not three persons but three essential characteristics of the One God : three aspects of one Divine Being: three manifestations of the Divine activity in the Universe". (ibid page 26). With the incarnation, the Trinity came into existence, constituting the three essentials - Soul (Father) Body (Son) and Operation ( Holy Spirit).

Spiritualists can see no advantage in pursuing complex questions regarding the doctrine of the Holy Trinity. Most would be content to accept the principle of the Unitarian idea of the Divine Nature. Christian Spiritualists accept much of the traditional teaching of the Church and may find Swedenborg's ideas of relevance and interest, although it is to be doubted if they would accept his claim that Jesus of Nazareth was not the Son of God but the Lord himself, in person. To the present writer, these ideas are just so much unnecessary padding and of no value. The idea of the Trinity again confirms Swedenborg's Lutheran background.

Chapter 5

The Bible

Swedenborg taught that God the Father is One and indivisible: (The Lord!). He believed that the Bible, (The Word) was directly inspired by The Lord and that every word in the writings was significant, in view of the doctrine of "Correspondences". This doctrine reveals that all things in the natural world, of whatsoever nature, are directly related to the spiritual world by means of correspondences. In the case of The Word, apparently conflicting or unrelated matters attain spiritual significance, via the operation of the doctrine. Hence, there is both a literal and a spiritual sense to the Word. The Old-Testament story, in which Joshua persuades God to delay the setting of the sun and moon, to enable the Israelites to continue slaughtering their enemies, the Amorites, is not to be understood in its literal but in an underlying spiritual sense, which, unfortunately, evades my comprehension. (Joshua Ch 10 v 13).

It thus becomes apparent, that the doctrine of correspondences, when applied to the concept of the verbal inspiration of the Bible, permits the most horrific or commonplace historical detail to attain spiritual significance. Anyone having a belief in the Spirit world and the Physical world as an extension thereof, must accept that there is a correspondence between spiritual and physical things. We do not understand the precise nature of this correspondence, except to the extent that we understand that for anything to exist physically it must have prior “existence” in spirit. It is one thing to suggest that such a relationship exists between spirit and matter but quite another proposition to maintain that a simple statement of historical assertion, in fact, means something entirely different.

Chapter 4 of the True Christian Religion speaks of, “The Word” - the Sacred Scriptures. For Swedenborg, the Bible is the Divine Word and, quite distinct from its literal meaning, has celestial, spiritual and natural significance. These are the three planes of the Heavens. He is emphatic that to enter Heaven, one must accept the principles of the Lord as Divine Love and Wisdom and the absolute authenticity of the Word as the Divine Wisdom. In making such demands upon our modest intelligence, Swedenborg reveals himself as a man of his time and endowed with all the limitations of his origin and upbringing, as a child of devout Lutheran parents. (His father was Jesper Svedberg, Bishop of Skara in Sweden).

The Bible is of great value, in recording the history of the Jewish people and in demonstrating the spiritual teachings of Jesus of Nazareth. However, by no stretch of the imagination could one endow it with the attributes of Divine Authority. Much of the Bible is a catalogue of unparalleled brutality. As a vehicle for the dissemination of the Divine Truth, however, concealed, it is wholly inappropriate. There are fine inspirational passages in the Book of Isaiah and the Psalms. The New Testament contains an inspiring record of the life and teachings of Jesus of Nazareth, together with the writings of the Apostles. One must not overlook the fact that the form of the Bible was settled at the Council of Trent (600-odd AD ?) and that many well-loved and revered Gospels and sacred writings were omitted from the approved version for one reason or another.

Chapter 6

The Ten Commandments.

Swedenborg believed that the Jehovah God manifested and wrote the stone tablets containing the Ten Commandments. He developed this simple statement of Laws into a complex and outlandish Theological Treatise, which Moses, the undoubted author of the Law, clearly never intended. Swedenborg speaks of: "miracles wrought by the 'holiness' residing in the stones'. (TCR Digest p 37).

Spiritualists have no doubt that the Ten Commandments formed the basis upon which the Law of the Jews developed and provided a sound moral foundation for the construction of a workable social framework. More than this, is not to be imputed to the Decalogue. It merely remains for the affirmation of the principle that there is nothing in this world, which can be regarded as "holy".

Chapter 7

Faith and Love.

The Seer's Lutheran background confirmed the importance of Faith: the basis of Luther's own justification. Swedenborg himself taught that "Everyone must have the right and proper faith before it is possible to enter Heaven". (TCR Digest p 43). He defined "faith" as follows: "Saving Faith is faith in God the Saviour....". In spite of this requirement, he affirms that it is possible for the heathen, who are ignorant of Christ, to enter Heaven if they have lived a good life. In this event, they are re-taught the Divine Truths, prior to admission to the Church and Heaven. Such a statement is tantamount to suggesting that it doesn't really matter what one believes, it is the inner disposition that is all-important, which is true. As to the degree of re-indoctrination required, this might be unnecessary.

His views of Charity (love) are enlightened and extend to all aspects of human existence. It embraces a universal regard for all good things and devotion towards the principle of service: "Do as you would be done by!".

Chapter 8

Free-Will.

Swedenborg's teachings on the question of personal freedom would, possibly leave us with an idea that his "freedom" was a strictly limited concept. Man is born into evil: his natural inclination is towards selfish gratification. He is influenced by two good spirits (angels) and two evil spirits - all of whom are competing for control over the individual. Man has freedom to select his preferences in regard to his "loves" and as he develops, so does he increasingly become subject to these unseen influences. If he adopts a progressive, loving and constructive attitude, he becomes increasingly subject to the influence of his angelic guides and less affected by the selfish promptings of his evil entities. As he is born with a predisposition towards selfish gratification, the odds would appear to be stacked against him. This leads to a conclusion that Swedenborg's doctrine is determinist, rather than establishing true freedom on the part of Mankind.

However, the principle of Freewill is paramount and extends fully to the question of how we respond to good and evil promptings from within. It is not thought that man is born with a predisposition towards "evil", although, of course, the instinct of self-preservation is predominant in tiny children. This is modified as a child matures and is subject to the influence and training of those adults whose task is to assist him to develop in an orderly manner.

Whilst Swedenborg himself argues for absolute free-will, his statement regarding influencing-spirits and particularly his claim that man is predisposed towards evil, leaves little room for confidence that man is not predestined more for Hell than for Heaven.

His idea of "The Fall" from grace: that hitherto spiritually advanced people had, by operation of the God-given right of free-will, departed from the path of right and, as a result, had introduced evil into the world, is merely a reflection of mythological tradition. The Fall, according to Swedenborg, brought about the necessity of "redemption": eg, the Incarnation and reclamation of humanity. Such a view fails to take into account the undoubted fact that the evolution of the species has taken, not merely several thousand years, but billions of years of growth and development. This is still a continuing process. By no stretch of the imagination could one accept the validity of the proposition of a fall from grace of spiritually advanced souls.

That evil activity generates more evil is obvious and when converted into spiritual, as distinct from physical activity, must have an effect upon the nature of the spiritual world itself. In fact, all human thought and action is both spiritual and, when put into effect, physical. The law of cause and effect applies and we observe the cumulative effect of evil conduct.

As Heaven and Hell are, essentially, differing aspects of the same place, it does not need much imagination to be able to accept that human activity has resulted in the "creation" of the Hells, just as in a physical sense, wrong-doing injures the whole community of mankind. Conversely, right thinking and acting on the part of humans must enhance those parts of the Spiritual World which are the habitation of the good.

It may thus be affirmed that there is no great departure, on the part of Spiritualists from the teachings of Swedenborg, regarding free will. We have freedom to dictate the course of human progress but we are assisted in our tasks by good or evil spirits, who enter into our deepest thoughts and influence us for better or for worse. The ultimate choice is ours, whether we know it or not.

So far as the Creator is concerned, we would agree, with Swedenborg, that the Lord is not the source of evil, which originated in the world, directly as a result of the gift of free will. For freedom to have any validity, it must be absolute freedom to choose to think and act selfishly or unselfishly.

Chapter 9

Religious Rites and Sacraments.

The object of religious rites and sacraments, according to Swedenborg, is to introduce our spirits into Heavenly societies. In the case of Christians: into societies in the Spirit world of Christian Spirits.

Swedenborg explains the Jewish rites of Circumcision, blood-sacrifice and purification rites, as necessary steps in the religious training of the Jews. (TCR Digest p 65). All members of the same religion in the spirit world, are distinguished according to their religions. Mr Hugo Odhner, a New Church Minister, writing in the l930's, suggests that it is of order, also, that spirits of alien religions, (Muslims and idolators) should not participate in the influencing of Christian children and alienate them from Christianity. What holds true, he avers, for children also applies to adults. (Spirits and Men, Bryn Athyn, Penn. l960, page 83).

It is a well-known principle of Spiritualism, that many of our guides and helpers in the Spirit side of life are, indeed, those who have believed "alien" faiths during their earth life and who seek to be of service to those of us who are still in the body. Such assistance in no way affects our belief and we do not for one moment imagine that our spiritual guides would attempt to influence us to our detriment. After all, they have now, according to the Seer, been re-indoctrinated. What we also believe is that: "All religions are One!": in that all religion is part of mankind's striving after an understanding of Divine Truth.

Baptism, we are told, implants an indelible mark upon a man, whereby he is recognized as a member of the Church. (See The New Jerusalem and its Heavenly Doctrine, para 202-208). By this act, he is introduced into an appropriate Society in the world of Spirits. His fondness for such rites clearly reveals a predilection in Swedenborg's psyche for the accustomed traditions of his Mother Church.

For the first Jewish-Christians, Baptism was adopted as a rite, symbolic of a spiritual purification: a washing away of sin. In later Christianity, it became a mode of "labelling" by which infants were introduced into the Christian community. "Christening" deteriorated into a superstitious practice, in which it was generally believed that unbaptised children went to Hell. They also did not flourish. The Quakers rejected water baptism on the basis that this rite had been superseded by the Baptism of the Spirit.

Likewise, the Holy Meal was instituted as a specific rite, which attained its present form and significance only after a long developmental process, during which it superseded the blood-sacrifices of the Greeks and Romans.

True to his upbringing, Swedenborg sees a spiritual correspondence in these essentially useless functions, which to him were representative of the Divine Good and Divine Truth of the Lord. To partake of the Holy Supper was, for Swedenborg, an imperative for all true members of the Church, without which nobody could receive the important channel of grace. Of course, such a view disregards the understanding of those millions of souls of non-Christian background, who do not enjoy the privilege of membership of the Christian Church. (Digest p 69: New Jerusalem - para 210).

A Spiritualist would see no advantage whatever in either Baptism or the Holy Supper, or, indeed, any of the other so-called sacraments, other than the obvious fact that the leading of a good life (of whatever faith or even unbelief) automatically directs the mind and, consequently, the disposition away from selfish thoughts and action and conduces to spiritual progression. Hence, participation in the ritual of the sacraments bestows no advantages upon any individual, which are not available to all people, regardless of creed or racial origin. On the other hand, the New Church teaches that “the Lord has ordained two sacraments, Baptism and the Holy Supper, …as the ultimates of all spiritual order with men". (Digest p 66). Once again, such a statement appears to be nonsensical and reflects the Seer's preconceived ideas.

Chapter 10

The Divine Purpose.

According to Swedenborg, the Divine purpose in Creation is to: "provide a heaven from the human race." His intercourse with spirits taught him that there is a physical world and a spirit-world. Man's spirit is immortal and does not die with the death of the body but continues to function in the Spirit World. He also taught that all angels in Heaven and all devils in Hell, originated as men and women on the Earth (or in other Earths in the Universe). This may be partially true, although I find it difficult to accept that there are, actually, other worlds in the Physical Universe. This, in view of the failure of Astro-Physics, to date, to adduce evidence of radio contact with other intelligent beings in the Universe. One simply does not know, one way or the other.

Between Heaven and Hell is a world of Spirits - similar to the purgatory of the Catholic Church. Swedenborg also taught that in 1757, there was a final last-judgment in the world of spirits, which evidently had the effect of sorting out a rowdy crowd of rough and ready souls, who were really getting out of hand. He believed it was disorderly and injurious for men to seek open intercourse with spirits and that spirits are also forbidden to obsess men. It is not known whether he had any misgivings regarding his own sustained intercourse with spirits: presumably, he had no need to invoke the spirit people. The fact of the elevation of his mind in prayer would have been sufficient to open his spiritual faculties. Indeed, within the Spiritualist movement today, and certainly during religious meetings for worship, there is no general invocation of spirit people themselves, who are usually ready and willing to link up with us, so soon as our minds are orientated heavenwards. I would not assert that this is invariably the case, as there are no doubt, many occultists and New-Age practitioners who do not approach the Spiritual Communion in a reverent mind.

New Church members believe that Swedenborg's was a final revelation. (Odhner p 4-5). They evidently are not aware of the fact that the prophet Mohammed, was the last prophet, since when all revelation ceased, according to Muslim tradition. New Church folk also believe that the only legitimate way to learn about the after-life, is through the teachings of "Divinely-appointed prophets and seers". The problem here is the qualification. How is one to judge such a case? Presumably, Swedenborg himself was the last and final Divinely Appointed prophet and seer?"

Swedenborg enjoyed intercourse with spirits and angels continuously for many years. Spiritualists would not reject such a possibility, even though the form of his vision was unusual. He reports that he was often fully conscious when permitted to speak with spirits, at all stages of their evolution through the spirit-world, the “Heavens and the Hells”. Such visions often continued for extended periods of time and he, undoubtedly, received much valuable insight from these experiences, as recorded in "Heaven and Hell" and other works. He was exceptionally gifted, in this respect.

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It would be difficult for Spiritualists to accept Swedenborg's proposition that since l757, spirits are forbidden to seek to obsess men. This is particularly so, when one witnesses the extent of addiction, on the part of men and women, to drugs, alcohol, gambling, vice and other habitual evils in our world, today. Obsession by addicted spirits is a well-known source of mental illness, particularly as such spirits are only able to partially assuage their own craving by attaching themselves to some willing individual in the flesh and confirming him in his foolish and often evil ways. I have no doubt that regressive spirits do influence us, whenever they are able to do so.

Mr. Odhner in the afore-mentioned work, (Page 2) draws a distinction between "superstition" and "true faith": claiming that the former "is not satisfied with revealed knowledge and shows a lack of faith in the Lord's omnipotent laws." Once again, we are to presume that the New Churchman has access to "revealed knowledge" and also has an understanding of the Lord's laws. Are we to understand that Swedenborg has clarified for all time the nature of such laws? When Swedenborgians speak of Divine Revelation, are we to assume that the final statement has been Divinely Revealed to us via the instrumentality of Swedenborg? If so, we do not for one moment accept such a proposition.

Chapter ll

Spirits and Men

"Man's will from heredity and birth, is entirely evil in tendency. His will is a malformation which can receive only the life of Hell". (Odhner page 50.)

Swedenborg taught that men are totally dependent upon spirits: that all man's thought inflows from spirits, who themselves are ruled as passive powers by the Lord. (The Word explained Para 943,ll47).

"Spirits who use man as a subject are not aware that they are with man." Such a statement flies in the face of the principle of Free-will. Anyone who has felt the presence of spirit people will affirm that they are well aware of the nature of the work that they are attempting to carry out. (There may be exceptions to this rule, in the case of obsessing spirits, who are unaware of the fact of their own transition and are attempting to establish a link with the physical world via their contact with some addictive person in the body.) If intelligent communication were not true, the spirit-people would clearly be unable to communicate via clairvoyance or clairaudience and convey an intelligible impression by visual or audio means, as to their identity and survival. Ministering spirits, by very definition, must have a sense of the task which they are called-upon to carry out in the world. I am fully satisfied that this is, in fact, the case. It may be that Swedenborg would draw a distinction here between what he calls "angels" and "spirits". Angels could only be advanced spirits and for our purposes, there is no distinction to be drawn between them.

That conscious communication is the norm, does not invalidate the theory of "influx" from the Lord (The Creator) into the physical world.

Swedenborg teaches that all evil flows into man via the influence of evil spirits and that evil does not originate with Man himself. Once tempted by evil, man is then apparently subjected to a "tug of war" between evil spirits and angels, who endeavour to dissuade him from entering upon an evil course. One would not dispute the question of good and evil influences at work in each person's life but I have little doubt of the fact that evil originates from the free exercise of the individual human will. Otherwise, once again, man's freedom to act as he sees fit comes into question.

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The Seer believed that the advent of the Lord became necessary because the world of spirits became infested by evil spirits, who needed to be disciplined. Again, in 1757, a "general judgment" became inevitable, owing to the extent of wickedness in that world. (Odhner p 4). Thus both the physical world and the world of spirits must have been immersed in evil. Such a proposition ignores the obvious truth that at any stage in the history of humanity, there must always be a proportion of good people, who earnestly desire the well-being of their fellows. We only have Swedenborg's insistence, as evidence of the validity of these teachings, which are, in themselves, extraordinary.

Chapter 12

Communication with Spirits.

The New Church makes much of the "danger" of open communication with spirits. Swedenborg was an exception, of course. As he was Divinely inspired to perform his special task of enlightening the human race, it became necessary for him to speak with spirits. Sadly for the validity of New Church prohibitions, it became evident within a hundred years of his writing, that people are permitted conscious communication with spirits. Indeed, Spiritualism is premised on the belief in the Communion of Spirits (The fellowship of the Holy Spirit). Of course, Spiritualism is an embarrassment to New Church people, who would prefer not to know of the existence of people who, like Swedenborg himself, enjoy communication with people in the spirit-world. Those of us, who like myself, consider themselves to be traditional spiritualists (or Christian Spiritualists), appreciate the form of this embarrassment, as we ourselves are equally distressed by what we perceive to be the errors and perversions of spiritual truth, so evident in the practices of "New-Age" people at the present day.

Hugo Odhner spends some time in denigrating the follies of spiritualist practices, perhaps, not without some validity. Mr. Odhner says, "But the hope of spiritualists to convince the world of the survival of the dead has not been fulfilled." During the intervening years since l960, when his work was published, it may indeed be true to state that Spiritualism has not swept the world: nor indeed, has Swedenborgianism, which has played down the active role of spirit people in our lives and has exalted the mystical teachings of a gifted, though unusual man, to the status of Divine Revelation.

Such has been the degree of spiritual destitution revealed by the Christian Church since Swedenborg's day, that it has lost the following of the vast majority of Western European people, who now linger in a limbo of ignorance and uncertainty respecting the meaning and purpose of life.

The plain truth of the matter is that Swedenborg, whose spiritual perception was unusually acute, misunderstood much of what he observed of the Spirit world or misinterpreted what he experienced. Certainly he was misinformed on the question of the morality and desirability of spiritual communication and also failed to understand that the experiences of the Apostles, (their spirit communion) could or would be duplicated in a later age.

The fact is that Spirits (and particularly guardian spirits) are fully conscious of the fact of their links with men and women in the flesh and are keen to be of service themselves. Spiritualists know that "love to the Lord" is synonymous with "love to the neighbour" and my own personal experience over a lifetime, has been of an awareness of the wond'rous love and power of the spirit, which they bring to mankind.

One does not need to specifically invoke the communion of spirit-people. It is a popular misconception that spiritualists do this. Our guides and helpers are constantly at hand to be of service and to inspire us to constructive works. Conversely, we also know that as human beings, we are subject to evil influences and need to be on guard against ourselves. If we open the door to wicked thoughts (and we all do so from time to time), then we have only ourselves to blame for the consequences.

Swedenborg, of course, saw evil spirits in their sordid habitations. Over the years and usually during dream experiences or sleeping\waking visions, I also, I believe, have had contact with "evil" spirits. This is not usually pleasant and may take the form of an awareness of the presence of evil: or of an oppressive "power". Sometimes, one may hear vicious conversation or be struck a blow. It may even manifest as a burden, clinging to one's back and difficult to be rid of. (The Pilgrim’s Progress?”} When comprehended in a detached manner, such experiences are not disturbing and are, evidently, received as part of the "learning" process.

Mr Odhner, speaks disparagingly of "Quakerism": failing to comprehend that the revelation of the power of the spirit that accompanied the ministry of George Fox, was unique. The influence for good in the British Isles, Europe and North America, exerted through the preaching of Fox and his companions, wrought a truly remarkable transformation in the lives of countless thousands of folk It helped influence the transition from medieval European attitudes to those of the 18th and 19th Centuries.

In Britain, his work provided the foundation upon which 18th Century Protestant reformers were to build, to transform the British people into the most spiritually progressive people on Earth. This statement remained valid until the late 20th Century, when the United Kingdom shared in a moral and spiritual decline, evident throughout the whole Western World.

Swedenborg affirms, "When spirits do speak to men, it is spirits who are of his own religion or who adopt his ideas. They confirm whatever the man has made part of his religion". (p 3l) This is valid according to the law of "like attracts like" and was certainly true in the case of Swedenborg, who spoke to spirits having the same views as himself. I am aware of the fact that those spirit-people who assist me in my work are principally of my own or a similar opinion. There exists a "working relationship" between the parties, even though we may have lived in extremely dissimilar conditions whilst in the body. This is a natural affinity, just as develops in the natural world between friends.

Whether we are, as Mr Odhner suggests, squandering our freedom when we offer ourselves as "dupes of evil spirits", remains to be seen. (page 31). In fact, one does not need to offer oneself to spirits, whether good or evil. It is sufficient to raise the mind to God in prayer to become at once aware of the presence of one's guiding spirits and these folk are by no means "evil".

The general principle to be established regarding the spiritual communion, is that it must be "spiritual". This is an element which is, all too often, lacking in those who seek to engage in this communion. The motivation must be from the deepest desire to learn and to serve. The offering of the mind must be in prayer to the Creator God, (The Lord) with acknowledgement of the blessings received in this life. There is no other magical formula: it is simply a question of proper worship, which is a subject upon which one could talk incessantly. "God is spirit and they who worship must worship in spirit and in truth" (John Ch 4 v 24). This said, one must admit that much occult and psychic practice falls far short of such a standard.

Mr. Odhner concedes that man is endowed with the capacity for actual vision into the spirit world: that he is a spirit entity clothed in a physical body.

Swedenborg himself was convinced that he was the vehicle of a unique revelation (Invitation to the New Church para 52). He believed that in the "Most Ancient Church", before the Flood (and also on other earths in the Universe,) revelation was by direct intercourse with angels: there being no need for a written Word. However, with the fall from Grace, the Word was given through appointed prophets (Arcana Caelestia para 7824).

Nobody is reformed by visions and contact with the dead. (Divine Providence p 134). If this is true, why do men see visions and speak with the dead? It seems to me that this is precisely the effect of spirit insight: the reformation of wayward individuals. A conviction regarding the continuity of life after death is, indeed, a compelling reason why one should perceive a Divine Order in the Universe. Presumably, Swedenborg himself was affected by his experiences.

The concept of a "Golden Age" is mythological, without a logical basis. The doctrine of the Fall is a primitive attempt to explain the existence of good and evil. Swedenborg was not infallible. He believed, as did most Christians of the time, that the world was only five-thousand years old. This is an understandable failing, for which he can be excused, yet one which demonstrates his weaknesses. He also believed that the Bible (The Word) was "dictated by the Lord to the prophets by a living voice. (Arcana Caelestia P 7055). One would need to be a strict Christian fundamentalist these days to accept such a proposition.

We are informed that Swedenborg's writings have now made unnecessary, any private revelations or visions. The visions which men now perceive are "mere delusions of an abstracted mind". (Divine Providence, p 134).(Odhner p 37). Swedenborg would have our spiritual perception limited to what we read in the Bible, as a form of mediate-inspiration. I agree that there are inspiring passages in the Psalms, the book of Isaiah and in parts of the New Testament. Yet personal experience tells me that direct revelation to every human individual is possible. Many folk, of all beliefs and categories, enjoy occasional and sometimes frequent perception of the spirit world. This without conscious communication with spirit people and quite spontaneously. For those having a clear understanding of the spiritual processes, the links with spirit are stronger and perception more frequent, without any need for direct invocation of the spirit people themselves. When a soul in ignorance cries out for guidance and help, it is the spirit people themselves who approach as close as they can, to extend themselves in love and compassion: to give comfort and counsel. To suggest that this is "diabolical" is to utterly misconceive the nature of Spirit and its links with the world of the flesh

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The nature of any links we may establish with the spirit world is entirely dependent upon the degree of our own spirituality. It is, as has been emphasized in other works, merely a question of companionship and the fact that we associate with those, both in the body and in the spirit, like-minded souls; with whom we have much in common. This has no bearing upon the question of whether we should or should not enter into communion with spirits. Once we are made aware of the fact of survival, our psychic faculties naturally begin to develop, as we ourselves remove the barriers that we erect between this world and the spiritual world. This, perhaps, is one reason why the New Church has had such difficulty in controlling the desire of its adherents for a greater understanding of the Spiritual law and a personal insight into Divine Truths: truths that are but imperfectly demonstrated by the doctrines of the Seer. (Odhner page 39). Of course, there are "enthusiastic" spirits as well as men and when they get together, the results could, conceivably, be both alarming and chaotic. Where there is a sober and well-motivated search for truth, one need not fear the presence of enthusiastic spirits. Enthusiastic men and women are another matter.

Chapter 13

Guardian Angels.

To counterbalance the influence of our two evil spirits, Swedenborg tells us that we have two guardian-angels: one Celestial (and highly advanced) and one spiritual angel. Whilst this is a comforting thought, in itself, it seems to me that the Seer was being too categorical in such a classification. So far as our guides and counsellors are concerned, I am satisfied that they frequently number far more than two. Conversely, if we should seek the inferior companionship of regressive spirits, there does not seem to be any possible limitation in the number of such souls with whom we may communicate and establish a more or less permanent relationship. It may be that the number of our guides for good or evil is legion. There is no doubt in my mind as to the fact that we communicate with a great many spirit people from time to time, even though at any given moment there are a certain number of spiritual helpers who perform special tasks, such as that of "Door-keeper". This guide is responsible for controlling the spirit people who wish to communicate through us.

Within the Spiritualist Movement today, are many thousands of people who are able to perceive the presence of the angels and spirits who are with us and this is particularly so, during the spiritual communion. I see no reason why spirits or angels should not be able to see the spirit of the man or woman with whom they are in communication. Indeed, it is well-known that spirits do perceive the spirit body and not the physical body of a man or woman in the flesh. Swedenborg was no different in this respect that any other man. It is merely a question of the degree of our understanding of the spiritual law. This is not to deny the quality of his perception.

Swedenborg was mistaken in stating that nowadays angels cannot have direct conjunction with man. He speaks largely in abstract terms and it is sometimes difficult for the layman to understand what he is saying. This may be partly due to the fact that he wrote in Latin, the language of scholarship in his time, and we are, in fact, reading a translation of his original work. My experience and, no doubt, that of many Spiritualists who have had regular or sustained contact with Spirit, would suggest that our relationship with spirits of all types approximates largely to those which we enjoy with other men and women in the flesh. In other words, when we observe a spirit, we see an individual who appears in every sense to be a complete human being and if we hear Claire-audiently, it is a voice which we "hear" with our inner ear, as if the voice were actually within us. Visions of the spirit world impress us with their similarity to things in the physical world, which we understand to be, in effect, merely extensions of objects which primarily exist, in Spirit. So far as the individual is concerned, the abstract concepts of Swedenborg's imagery appear to be unreal by comparison.

The main objection to Swedenborg's view of the Cosmos is that it presents a vision of a strictly controlled and moderated system, in which mankind is very much at the mercy of the spiritual powers around about him. His gift of "free-will", being curtailed on the principle that if he really enjoyed freedom to act as he chose, he would be overwhelmed of evil and sink into infamy. On the contrary, man obviously enjoys a considerable, if not absolute measure of freedom: this being manifested by the clearly perverted and confused state of a world, dedicated almost exclusively to the indulgence and gratification of selfish pursuits. That this state of affairs supports Swedenborg's proposition, regarding man's predisposition towards evil, to some degree, must be admitted.

Swedenborg's categorization of spirits into "angels", celestial and spiritual and lesser spirits in a descending ratio of refinement, seems to be based on his traditional Christian ideas. Whilst there are, undoubtedly, advanced and regressive spirits, it does not seem to me to be appropriate to classify the spirit people in this manner. Certainly, it is we ourselves who attract spirits into our spiritual environment, principally, I suppose, by the quality of our thought. The more refined and lofty our aspiration, the more intelligent and devoted and loving our guides and counsellors. We might be flattering ourselves, unduly, by referring to them as "angels". No doubt, when feeling moody, peevish or irritable, we are in the company of spirits of a lesser calibre. This knowledge should serve to assist us to discipline our own thoughts and activities. At the same time, it has to be admitted that we are all fully responsible for action taken by us. We cannot raise the defence that we "sinned" because we were influenced by evil spirits, who were then dominant in our thoughts. Correspondingly, it cannot possibly be the case that any man or woman is predestined to Hell . Free will must be predominant. Otherwise, what is the point of the whole exercise?

Mr Odhner admits the confusing nature of Swedenborg's writings, which "leaves room for uncertainties and for various interpretations." (p 57). The Seer raises the Bible (The Word) to the status of Divine Writ, when he avers that there occurs a, "special widening of the vision of the angels when men on earth read the Word reverently". This registers with us as arrant nonsense. How can modern man, with his knowledge of the mythical origin of much of the Word, accept a statement to the effect that, angels "take delight in the man because of the wisdom which then flows through the Word to them?" (Arcana Caelestia 9152). It has to be conceded that passages such as Chapter 40 of the Book of Isaiah or the Sermon on the Mount, (Matthew Chs 5-7) are inspiring portions of the Bible and that the thoughts associated with such sublime truths are of a spiritual nature. To that extent they are beneficial and would attract our guides closer to us, in the knowledge that we are signalling to the effect that we are reading edifying literature. But to suggest that the Bible, per se, will fill the angels with delight, is erroneous. Spiritualists most certainly do not consider the Bible to be Divinely inspired (AC 3480), nor is it by any stretch of the imagination the Divine Word of the Lord. If there is such a thing as Wisdom in the Heavens, it surely must transcend the base and murderous history of primitive tribal man.

Chapter 14

Religion in Spirit.

I do not doubt that those who have been of a particular religious faith in the body, continue, in the majority of cases, to practice their religion and to hold similar ideas to those they believed on Earth. Indeed, we accept that members of particular denominations continue to maintain contact with their friends and relatives who remain in the body, influencing them regarding particular beliefs. That spirits remain in this condition for considerable periods of time is a credible idea. I have often dreamed of attending churches and observing worship of one kind or another and feel that some of these dreams have given me a glimpse of worship in Spirit. There is no doubt that Swedenborg himself enjoyed the companionship of Lutheran spirits, who confirmed in him many of the ideas which they themselves had entertained whilst in the body.

Swedenborg does not appear to extend any great hope of reform or progression to those who enter the spirit world with a heavy burden of guilt. He says that within about thirty years, each spirit has passed through the three states of the world of spirits and enters his heaven or his hell. (The Last Judgment p 64). The Spiritualist would suggest that this denies regressive spirits all hope of reformation and would convince us that we had better do our best to conform to the law, whilst we remain here in the body, or else! We would hope that, as there is great rescue activity in the Spirit world, with which spiritualists are often associated, there is, indeed, a greater hope for progress in Spirit than Swedenborg allows.

Chapter 15

Spirit Influence.

The New Church teaches that "...all the life and thought that man has comes from the spirit world, through such spirits as are with him". (Odhner p 82). Such a statement is tantamount to a denial of the separate existence of the individual and, certainly amounts to a negation of free will. This is not to deny the influence which spirit people, both good and evil, do undoubtedly have upon our thought processes. In Swedenborg's writings, we are also informed that the, "spirits associated with man derive all their thoughts and sensations from the man." This must involve a direct contradiction in terms. According to such an hypothesis, nobody is responsible for his or her actions. We are all, evidently, automatons. If one's thought and action has no semblance of personal responsibility. then nobody can be held accountable and life becomes meaningless.

There is one other aspect of the New Church doctrines, which calls for comment. Swedenborg assumed that he was to be the instrument for the introduction of a New Order. The history of the New Church, during the last two hundred years, is sufficient to show that any hope of a global conversion to the new faith is extremely unlikely. The New Church remains a distinctly minor sect, in spite of the status of its inspired Seer. What went wrong?

Swedenborg was an academic and a scholar of great pre-eminence in his time. He tried to delineate a comprehensive system of Cosmology. It was an impossible task and, in the process, he probably confused himself, as well as his later adherents. Simple folk like myself do find his abstract and repetitive style confusing. I can quite honestly admit that I am quite satisfied with a simpler philosophy of life.

Chapter 16

Judgement.

Amongst Swedenborg's principle teachings, is that which claimed that the first Christian Church, founded upon the Gospels, had reached its consummation, judgement and end (Apocalypse Revealed p 750) in l757. His writings constituted a new Divine Revelation, which was to transform the world. Certainly, two hundred years later, the state of unbelief and materialism in the physical world has reached epidemic proportions, far exceeding anything that could have been conceived by the Seer. We live in a far, far different world than that of the mid-18th Century, although individual wickedness and human degradation was well evident to Swedenborg himself. In some respects human society has evolved since the days of Hogarth, when vice, filth and disease were prevalent.

New Church folk have a well-developed sense of the correctness of their own ideas and of the falsity of other professions of faith. Well-disposed spirits, who have led a good life in the body and have endeavoured to be of service, are said to be swiftly taught the sublime truths of the Word and are admitted to Heaven. Evil spirits, on the other hand, are "devastated" (deprived) of whatever good attributes they have had in the body and are, after a period in the world of spirits, judged and condemned to Hell. Such judgement, we are told, is carried out by the spirit himself, who casts himself down head-first (figuratively) into his most appropriate hell. This doctrine is consistent with the idea that the Lord is in no way associated with the judgement and condemnation of sinners.

Chapter 17

Enthusiastic Spirits.

Swedenborg adopted the stance that only those who accepted the true faith could feel secure in the practice of their religion. "Those who are not as yet in truths, are not in safety." (The Spiritual Diary 5714). Mr Odhner confirms that, "True faith, faith in true doctrine, gives protection." (p ll3). We are told that (evil) spirits having no faith in the true doctrine, wander about. The embodied human, who does not have the advantage of a belief in true doctrine has no permanent defence against "infesting spirits". Swedenborg believed that he spoke to Luther in Spirit, who had evidently been mistaken in his emphasis upon the doctrine of Justification by Faith. It appears that those who entertain false beliefs are at the mercy of enthusiastic spirits, who attach themselves to the man and confirm him in his ideas.

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Mr. Odhner specifically singles out the Quakers and the Shakers, Revivalists and "Whirling Dervishes", as people who demonstrate the influence of enthusiastic spirits. The hallmark of such spirits is that they regard themselves as "the Holy Ghost" and delight to be acknowledged as such

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Religious hysteria is a common phenomenon and often present where there appears a claim to spiritual perception or Divine Revelation. The Pentecostal Movement in our own time is typical and many of the revival movements in the USA and elsewhere appear to possess this enthusiastic element. No doubt, there are spirits who enjoy such an environment and attach themselves to highly emotional types, particularly those who lack any form of critical faculty. Swedenborg informs us that these enthusiastic spirits originate in Hells "having their origins in the ancient church of the time of the Deluge", (most interesting!) (Caronis 45). Herein lies a dilemma! Let us imagine that a person has a spiritual experience, giving the conviction that he or she has received a visitation from ministering spirits: convincing him that the experience is of a spiritual nature and beneficial. He might feel that he has, indeed, had a visitation from the Holy Spirit. However, the probability is, according to Swedenborg and Mr. Odhner, his disciple, that the visitation is diabolical and, far from being elevating and inspirational, is to be regarded as from an evil source. Should the experience result in any sort of enthusiastic display, (e.g. a declaration that one is now "born again.") then, indeed, is the visitation of a diabolical origin.

Mr Odhner spends some time on "Quakerism", pointing out the enthusiastic attributes of the Movement. He was evidently unaware of the fact that the founder of the Society of Friends, George Fox, was a person of strict and uncompromising principle; of sober and blameless life and morals. Fox transformed the lives of up to a million men and women, during a ministry lasting almost fifty years. His honesty and devotion to the principles enunciated in the Sermon on the Mount, were legendary. His stability unquestioned. As with all charismatic movements, there were a number of enthusiasts attracted to his teachings, some of whom "fell by the wayside". During his lifetime, these backsliders received the full force of his persuasive powers. Fox interpreted the Bible in accordance with strict spiritual principles. There was no occasion recorded upon which he was bested in argument with learned clergymen, on the question of Bible construction. That the Quakers to this day are the most Christian and enlightened of all the members of the Christian family of Churches, is a valid proposition. Throughout the history of Christianity, there has never been a more truly Christian body of people than the Quakers, who refused any form of compromise, regarding the teachings of their Saviour.

For Swedenborg to suggest that members of the Society of Friends (The Quakers) are obsessed by enthusiastic spirits from the hells of the world of spirits, is both false and grossly defamatory. This assumption, more than any other of the, sometimes, absurd statements of the Seer, reveals the depth of his ignorance of conditions in the spirit world. He permitted his inbred prejudices to blind him to the true state of affairs. An assumption is made by members of the New Church that Swedenborg's interpretation of the Word is the only possible correct version.

Mr Odhner emphasizes (p 119) that many Quakers, eventually, rejected the idea of the full Divinity of Jesus Christ. This was certainly not the view of the founder. It might not be inappropriate to point out that today, there are many nominal Christians who would reject this doctrine.

In the world of spirits, Quakers, we are told, "form no Society and wander from place to place". Quakers become "enthusiastic spirits" and, presumably, are judged and cast into their own particular Hell. This is very sad, when one reflects that during their earthly lives, they would generally have been the most honest, truthful, loving and the most thoroughly peaceable of men and women, (for they held women as equal to men in all respects). There has to be a serious error of judgement on the part of Swedenborg in this regard.

Criticism of the "Shakers" seems equally absurd. They were a group of socially-minded people who formed communities under the guidance of Ann Lee, a Manchester woman, who migrated to the United States. They held all things in common and lived a celibate life: a fact that was to lead to the eventual decline of the sect. The Shakers erected beautiful buildings, in simple but elegant designs and also furniture, which today is highly prized in the antique market. Everything they created was in harmony with the concept of the Divine hand at work in all forms of creation. They were the first scientific horticulturalists and laid the foundation of the modern seed industry. In their religious life, they held nightly prayer meetings, during which, for a number of years, they were visited by a spirit tribe of American Indians, who were permitted to dance in their own tribal style. This dancing continued for some hours, sometimes to the early hours of the morning. Spiritualist tradition holds that the indigenous Americans were being taught spiritual truths during these meetings and that they were later to return to the world, as ministering spirits to men and women. It was these dancing episodes which have, no doubt, led Mr Odhner to classify the Shakers as obsessed with enthusiastic spirits. The simple spirituality revealed in their way of life would expose the lie in this instance.

As to the phenomena of "shaking": it is common knowledge that the initial experience of the spirit power is often associated with a nervous shaking, which soon abates as the individual becomes accustomed to the consciousness of the spirit. There are also charismatic groups who experience the power of spirit and who are content to communicate in an atmosphere of excitement and hysteria. Such groups may well expose themselves to the influence of excitable spirits. Such experiences demonstrate the need for discipline and control in relation to all religious practice and particularly where there is anticipated the development of conscious links between the spiritual and physical world.

Criticisms of charismatic movements, which point out evident inconsistencies and weaknesses, (existing in all religions) and condemn them as blasphemous and diabolical, are using a weapon as old as man himself. Priestcraft, which will not tolerate competition and seeks to control the minds and lives of the people, is quick to level this criticism at anything, of which it does not approve. The religious life of the Negroes in the United States is often, one would imagine, associated with lively, vigorous and active worship, during which singing and even dancing is in evidence. Witnessing such a scene, one might agree that there is evidence of enthusiasm on the one hand but one could not deny the atmosphere of sincere spirituality, which prevails, on the other.

Mr Odhner speaks disparagingly of the "inner light": "The 'light within', about which the Quakers are wont to preach, is not intellectual light but a mere obscure luminous something which does not enlighten at all." (P 120). This is to ignore the "Light that lighteth every man that cometh into the world." (John Ch 1 v 9). It was this inner light of Christ, that dwells within each person, which formed such an important part of the teachings of George Fox. Mr. Odhner really reveals his own ignorance of the Divine Truth in this instance. Yet he would have all men read the Word (The Bible) and thus be directly led by the Lord! (p 121). Being led by God was also the primary aim of Fox and his Friends.

Evidently, the new Church man does not rely on the inspiration available to him via the avenue of prayer: all he needs is the Bible. Nor does he partake of the communion of spirit, as he has the Holy Supper from which to derive his spiritual counsel. What then is the value of prayer? Is it thus a waste of time? Can man not be the recipient of Divine inspiration and guidance apart from reading of the Bible? The fallacy of Swedenborgianism, is that it exalts the teachings of the Seer to the status of a latter-day, ultimate revelation, with absolute Divine authority. It thus closes the door to subsequent amendation and will tolerate no opposition that might detract from such an infallible system. It is, accordingly, going nowhere fast.

Odhner informs us (p 142) that Robsahm, a friend of Swedenborg, questioned him, regarding the value of dreams. He replied that, "the Lord no longer at the present day makes revelations by dreams." Odhner himself states (p 143) that in dreams, man's "spiritual sight is helpless and irresponsible". Both these statements are authoritative and incorrect. It is my experience (and perhaps of thousands of other people) that personal revelation is both possible and may be frequent. As to one's spiritual sight in dreams: whilst one does not always appear to have control, it must be true that if it is possible to have perception of the spiritual world in dreams, then one's spiritual sight is, necessarily, involved. Dreams, of course, do not usually amount to visions of the spirit world, yet there are, undoubtedly, occasions when one does enjoy such perception. Swedenborg himself received insight via the dream state. I have recorded many of my own dreams in "Dream experiences", and whilst I generally avoid attempts at interpretation, a number of such dreams I felt to be of great spiritual significance.

A word regarding the emotive element in religious introspection might not be amiss here.

One receives a distinct impression on reading the writings of Swedenborg, that he was a thoroughly detached and objective type of person. A lifetime of academic discipline, evidently trained him to view life in a scientific way. There is certainly no evidence that he was emotionally affected by his psychic experiences, although they must have undoubtedly resulted in a new outlook. Indeed, they resulted in a dramatic change in his lifestyle. An "ordinary" individual might not have this degree of emotional control. An unusual religious or psychic experience might well stimulate the emotive feelings to provoke an excited or deeply moving response. When listening to an inspired preacher, one might well be affected in the deeper recesses of one's mind. There may be a re-awakening of conscience: the sense of a new beginning. Such, indeed, was the evident response of the followers of Jesus of Nazareth to the teachings of their Master. His logic was not coolly detached and rational: it was a deeply inspiring and emotive appeal. Not so the calm logical argument of Swedenborg, who leaves us with the feeling that his teachings are carefully worked out: very much cut and dried.

One can envisage the overwhelming emotional state of the Apostles, on receiving the power of the spirit. Their condition was, no doubt, similar to that of the Pentecostals, on first experiencing the surge of spirit power. It would be exciting and generate enthusiasm. They might perhaps, be forgiven such a momentary lapse. When the enthusiasm subsides, a calm consideration of the situation can then be undertaken. In the case of the first Christians, they were fortunate that Paul, the Jewish scholar, came along to help them to understand their situation. As it happened, these Jewish followers of Jesus enjoyed a spiritual communion for a considerable number of years, before their cult was absorbed by the power of Rome.

Chapter 18

Conclusion.

Without canvassing more of Swedenborg's astonishingly detailed analysis of life in the Spiritual world and the relations between spirits and men, it remains to be affirmed that we do not dispute much of what he said in relation to the "communion of spirit". What is remarkable about his work is that there appears to be no reference to the "Power" of the Spirit, in any of his works. It may be that my own reading of Swedenborg has been insufficient to enlighten me on this point. Perhaps he believed that references to spirit power might suggest links to enthusiastic spirits. However, such an omission is strange, bearing in mind the fact that the dispensation of the spirit at Pentecost, as promised by Jesus of Nazareth to the disciples, prior to his crucifixion, was accompanied by a great outpouring of, "the Spirit". Such a flow of power was an accompaniment to the preaching of George Fox and of later Quaker teachers. One of Fox's most frequent phrases was "...and the Lord's Power was over all." There is no doubt that he understood the nature of the power of spirit, as do the Pentecostals of our own time. Spiritualists understand the power of spirit very well indeed. One has only to offer one's mind in prayer to feel an immediate influx of the power of the spirit and the consequent reception of inspired and beautiful thought, leaves one with no doubt as to the nature of the source of this flow. In the case of physical mediumship, the power of spirit is again an essential factor. A proper understanding of the forces at work and their source, is essential for the satisfactory functioning of the meeting. In spiritual healing, more than any other spiritual work, the power of the spirit is essential.

In all forms of worship that acknowledge the Communion of Spirits, the utmost dedication and selfless devotion is necessary, if one is to enjoy the communion at its highest level. As repeated so often in various essays devoted to the subject of spiritual communion, when dealing with spirits, one does not invoke spirit people but simply offers oneself to the Heavenly Parent in love and acknowledgement, asking that the divine will be done. It is implicitly understood that we are, in fact, opening our minds to the influence of spirit. Our guides and helpers are only as good as we deserve. If our aspiration is to be an instrument of service to the Lord and to mankind, these wonderful guides will approach who also wish to be an instrument of service to humanity. Nothing falling short of such a standard will suffice.

The physical world is an extension of the spirit-world. What we observe with our physical senses is, in fact, spirit made visible to us: who also occupy a spiritual body with an outer-garment of flesh. Upon death, we merely discard the physical body, which disintegrates into its chemical elements.

We, ourselves, set the standard of our links with the spirit-world. If our standard is a spiritual one, then there is a great work to be performed and many beautiful and powerful souls to assist and share with us the work of service. If Spiritualists are not prepared to maintain such a standard, then the work will fail.

Swedenborg's work revealed to us, much that was hitherto unknown regarding man and his links with the Spiritual World. With a conscious regard for his fallibility, we can accept much of what he wrote as approximating, as closely as we can understand, to an exposition of the nature of man and his ties with the world of Spirit.

One thing is certain; revelation is continuous and has been so since the very origin of things. So long as there is an honest man or woman who is sincerely desirous of ascertaining truth, so long will the Holy Spirit be with man.

Spirit-communion is a basic fact of life and one, over which we, initially, have no control. Without it, we would certainly have no hope of immortality. It is a great assistance to man to understand the processes of the intercourse between matter and spirit. To suggest that we should close our psychic faculties and bury our heads in the sands of treasured tradition, is nonsense. We are all given spiritual gifts and, provided we use them for the edification and upliftment of our fellows, there is a truly wonderful avenue of experience and understanding to be made clear to us all.

Such is God's unconditional gift to all folk!

FINIS

John Roberts Sydney. 29th September 2000.

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