Page:Emanuel Swedenborg, Scientist and Mystic.djvu/293

XXI] without doing, if there is opportunity, is like a flame in a vessel which dies, or a seed thrown on sand, which is lost without its germinating power." 15

Like a Buddhist he proclaimed that man is the sum of his willed deeds. "Man's spiritual body is none other than his deeds done out of his will." But "the road to heaven is not away from but in the world." 16

Swedenborg saw those who gave up the world as often burning with a desire for "merit" which defeated itself, for, he said, in heaven it was impossible for the self-torturers to be with the angels, who do what they do out of joy. Lest, therefore, the ascetic "sphere" should disturb the heavenly harmony, such grim candidates for sainthood were put off in a department by themselves.17

In human society Swedenborg did not want either the individual or society to dominate; he sought interdependence, not slavery. The "general good" he saw as having its origin in the useful work of individuals, and this work he saw as being nourished and continued from the established fund of general food—a beneficent circle. He had no use for drones. But "he who performs uses for himself alone is also useless though not called so." 18

Instead of setting up as prophet, saint, or "revelator" demanding a following, Swedenborg most definitely continued to act as a good Swedish citizen, although he was of course convinced that he was performing the most useful of all functions in passing on the information he had received about the true interpretation of the Bible and the real conditions in the other world where he felt he had actually seen the working out of spiritual laws. The books were anonymous, until 1768, and not published in Sweden, but still, as we know, about the end of 1760, Baron Tilas was writing to a friend the startling news about Swedenborg's alleged commerce with the other world.

Carl Robsahm testifies that, after the secret was out, Swedenborg "at first used to talk freely about his visions and his explanations of scripture," although "he never tried to make proselytes or to force his explanations on anyone." But when the Swedish clergy began to be ruffled by his heresies, "he resolved to be more sparing of his communications in company." Robsahm found him "even in his