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Updated: May 19, 2025
Far from declining to examine the portentous 'visions' of Swedenborg, Kant interested himself deeply in the topic. As early as 1758 he wrote his first remarks on the seer, containing some reports of stories or legends about Swedenborg's 'clairvoyance. In the true spirit of psychical research, Kant wrote a letter to Swedenborg, asking for information at first hand.
Finally, the girl's brother, seeing her distress, stole the precious warrant from Swedenborg's coat, tore it up, and Swedenborg knew his case was hopeless. He brought calculus to bear, and proved by the law of averages that there were just as good fish in the sea as ever were caught. At twenty-one Swedenborg graduated at the University of Upsala.
Emerson disposes of Swedenborg's ideal marriage as it exists in heaven, as "merely an indefinite bridal-chamber," and intimates that it is the dream of one who had never been disillusioned by experience. In Maudsley's fine book, "Body and Mind," the statement is made that during Swedenborg's stay in London his life was decidedly promiscuous.
Swedenborg's extremely simple habits of life; his freedom from any desire for display, or for those social advantages into which he was born; his gentleness and unassuming manner, of which much is written by his followers, all point to him as one upon whom the blessing might readily descend.
Swedenborg's theory of Heaven as a never-ending honeymoon in which spiritually-mated humans dwell, has been denounced by many as "shocking" to a refined and sensitive mind.
The only certainty is that the phenomena are enormously complex, especially if one includes in them such intellectual flights of mediumship as Swedenborg's, and if one tries in any way to work the physical phenomena in.
It indicates the fulness of Swedenborg's belief in this privilege that he did not hesitate to describe what the spirits taught him respecting matters which belong rather to science than to faith; though it must be admitted that probably he supposed there was small reason for believing that his statements could ever be tested by the results of scientific research.
But these pictures are to be held as mystical, that is, as a quite arbitrary and accidental picture of the truth not as the truth. Any other symbol would be as good: then this is safely seen. Swedenborg's system of the world wants central spontaneity; it is dynamic, not vital, and lacks power to generate life. There is no individual in it.
The Higher Space Theory was unheard of in Swedenborg's day, nevertheless in his religious writings thick clouds shot with lightning the idea is implicit and sometimes even expressed, though in a terminology all his own. To Swedenborg's vision, as to Plato's, this physical world is a world of ultimates, in all things correspondent to the casual world, which he names "heaven."
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