Page:New Light Upon Indian Philosophy.pdf/10

vi This is what in the eighteenth century Emanuel Swedenborg, a man of learning as well as a theologian, had already realised, and his writings are intended to accomplish such a reconciliation. This will be evident to anyone who has taken the trouble to become acquainted with his doctrines. Fully satisfied of this truth, the author endeavours to bring to his fellow-countrymen an adequate knowledge of Swedenborg's philosophy, and he rejoices to find that he can do that in an easier and a more convincing way by showing how much of that philosophy is reflected in the ancient and profound teaching of their own Saiva Siddhanta.

In fact, as the author himself says, "the spiritual conquest of India by Christ will take place through the teaching of Swedenborg. That revelation must be spread far and wide. I am quite sure that in half a century such a Christianity will be able to do ten times as much work as the orthodox churches have accomplished in the last three centuries. India is a land of philosophy, and Indians require philosophical teaching to convince them. Swedenborg's philosophy is the best suited for the purpose."

Personally, we believe that the author's view of the case is essentially true, and that his attempt to explain the Saiva Siddhanta to the educated people of India in the light of Swedenborg's spiritual teaching is a wise and right method. No one should be surprised that so much of spiritual truth is to be found in an old philosophy fully constituted long before Christianity was preached in India; we must never forget that God, as St. Paul once told an Asiatic people of Lycaonia, "in times past suffered all nations to walk in their own ways; nevertheless He left not Himself without witness." Thus it is that much which is true in Swedenborg may be found to harmonise with much which is true in the ancient thought of India.