of willows, oak coppices, and hazel woods, I thought that I beheld Paradise. Together with three other young poets I passed the summer in a state of happiness which I have never experienced since. We were fairly religious, although we did not literally believe in the gods of the state, and we lived, as a rule, innocently enough, with simple pleasures such as bathing, sailing, and fishing.
"But there was an evil man among us. He was overbearing, and regarded mankind as his enemies; denied all goodness; spied after others' faults; rejoiced in others' misfortunes. Every time he left us to go to the town, the island seemed to me more beautiful; it seemed like Sunday. I was always the object of his gibes, but did not understand his malice. My friends wondered that I was not angry with him, as I was generally so passionate. I do not myself understand it, but I was as though protected, and noticed nothing, whatever the cause may have been. Perhaps you ask whether the island really was so wonderful. I answer: I found it so, but perhaps the beauty was in my way of looking at it."
Swedenborg's Hell.—The pupil continued: "The next summer I came again, but this time with other companions, and I was another man. The bitterness of life, the spirit of the time, new teachings, evil companionship made me doubt the beneficence of Providence, and finally deny its existence. We led a dreadful life together. We slandered each other, suspected each other even of theft. All wished to dominate, nobody would follow another to the best bathing-place, but each went to his own. We could not sail, for everyone wished to steer. We quarrelled from morning till night. We drank also, and half of us were treating themselves for incurable diseases. My 'Green Island,' the first paradise of my youth, became ugly and repulsive to me. I could see no more beauty in nature, although at that time I worshipped nature. But wait a minute, and see how it agreed with what Swedenborg says! The beautiful weed-fringed bay began to exhale such miasmas, that I got malarial fever. The gnats plagued us the whole night and stung through the thickest veil. If I wandered in the wood, and wished to pluck a flower, I saw an adder rear its head. One day, when I took some moss from a rock, I saw immediately a black snake zigzagging away. It was inexplicable. The peaceable inhabitants must have been infected by our wickedness, for they became malicious, ugly, quarrelsome, and enacted domestic tragedies. It was hell! When I became ill, my companions scoffed at me, and were angry, because I had to have a room to myself. They borrowed money from me, which was not my own, and behaved brutally. When I wanted a doctor, they would not fetch him."
The teacher broke in: "That is how Swedenborg describes hell."
Preliminary Knowledge Necessary.—The pupil asked: "Is there a hell?"
"You ask that, when you have been in it?"
"I mean, another one."
"What do you mean by another one? Has your experience not sufficed to convince you that there is one?"
"But what does Swedenborg think?"
"I don't know. It is possible that he does not mean a place, but a condition of mind. But as his descriptions of another side agree with our experiences on this side in this point, that whenever a man breaks the connection with the higher sphere, which is Love and Wisdom, a hell ensues, it does not matter whether it is here or there. He uses parables and allegories, as Christ did in order to be understood.
"Emerson in his Representative Men regards Swedenborg's genius as the greatest among modern thinkers, but he warns us against stereo-typing his forms of thought. True as transitional forms, they are false if one tries to fix them fast. He calls these descriptions a transitory embodiment of the truth, not the truth itself."
"But I do not yet understand Swedenborg."
"No, because you have not the necessary preliminary knowledge. Just like the peasant who came to a chemical lecture and only heard about letters and numbers. He considered it the most stupid stuff he had ever heard: 'They could only spell, but could not put the letters together.' He lacked the necessary preliminary knowledge. Still, when you read Swedenborg, read Emerson along with him."
Perverse Science.—The teacher continued: "Swedenborg never found a contradiction between science and religion, because he beheld the harmony in all, correspondences in the higher sphere to the lower, and the unity underlying opposites. Like Pythagoras, he saw the Law-giver in His laws, the Creator in His work, God in nature, history and the life of men. Modern degenerate science sees nothing, although it has obtained the telescope and microscope.
"Newton, Leibnitz, Kepler, Swedenborg, Linnæus, the greatest scientists were religious God-fearing men. Newton wrote also an Exposition of the Apocalypse. Kepler was a mystic in the truest sense of the word. It was his mysticism which led to his discovery of the laws regulating the courses of the planets. Humble and pure-hearted, those men could see God while our decadents only see an ape infested by vermin.
"The fact that our science has fallen into disharmony with God, shows that it is perverse, and derives its light from the Lord of Dung."
Truth in Error.—The teacher continued: "Let us return for a moment to your green island. There you discovered that the world is a reflection of your interior state, and of the interior state of others. It is therefore probable that each carries his own heaven and hell within him. Thus we come to the conclusion that religion is something subjective, and therefore outside the reach of discussion.
"The believer is therefore right when he receives spiritual edification from the consecrated Bread and Wine. And the unbeliever is also not wrong when he maintains that for him it is only bread and wine. But if he asserts that it is the same with the believer, he is wrong. One ought not to punish him for it; one must only lament his want of intelligence. By calling religion subjective, I have not thereby diminished its power. The subjective is the highest for personality, which is an end in itself, inasmuch as the education of man to superman is the meaning of existence.
"But when many individuals combine in one belief, there results an objective force of tremendous intensity, which can remove mountains and overthrow the walls of Jericho.
Accumulators.—"When a race of wild men begin to worship a meteoric stone, and this stone is subsequently venerated by a nation for centuries, it accumulates psychic force, i.e. becomes a sacred object which can bestow strength on those who possess the receptive apparatus of faith. It can accordingly work miracles which are quite incomprehensible to unbelievers.
"Such a sacred object is called an amulet, and is not really more remarkable than an electric pocket-lamp. But the lamp gives light only on two conditions—that it is charged with electricity and that one presses the knob. Amulets also only operate under certain conditions.
"The same holds good of sacred places, sacred pictures and objects, and also of sacred rites which are called sacraments.
"But it may be dangerous for an unbeliever to approach too near to an accumulator. The faith-batteries of others can produce an effect on them, and they may be killed thereby, if they possess not the earth-circuit to carry off the coarser earthly elements.
"The electric car proceeds securely and evenly as long as it is in contact with the overhead wire and also connected with the earth. If the former contact is interrupted, the car stands still. If the earth-circuit is blocked, an electric storm is the result, as was the case with St. Paul on the way to Damascus."
Eternal Punishment.—The pupil asked: "What is your belief regarding eternal punishments?"
"Let me answer evasively, so to speak: since wickedness is its own punishment, and a wicked man cannot be happy, and the will is free, an evil man may be perpetually tormented with his own
