Water, or they are perhaps millions of miles distant. tion. But it is a pleasing, amusing picture, and therefore we willingly assist the illusion. A person unacquainted with the deceptions of vision, for instance a child, might as readily mistake the false concords of the lake for truth, as those of the imagination. Water is a very general and powerful solvent, particularly of salts. Such, also, is the mind, for without it we cannot solve any thing. St. John, when proposing a difficult enigma in the book of Revelations, says, "Here is the mind that hath wisdom." Here is the water that is saturated with salt. Here is the proof of the solvent faculty. When SALT, or discernment, is communicated to the water of the mind, this active, subtle, penetrating faculty, analyses and separates its particles, until it has imbibed its full capacity; and if the mind be warmed by ardent desire, or thirst for wisdom and knowledge, its solutions will be greater or more rapid. We find by experience and daily observation, particularly in these modern philosophical, liberal, and dashing times, that there is no project or system of thought, however wild and inconsistent, which is not easy in imagination; but when we attempt to carry them into execution, or to transfer them from our imaginations to the experimental fact, the minds of men soon revolt; for the heart is like the mechanic, tenacious of its own sentiments, obstinate, and not to be argued or witticized out of its feelings. Therefore, these speculative plans, (especially if they are partial and unjust,) however specious to ignorant minds, cannot be effected; or if effected by force or collusion, cannot be durable; because they shock and rend the solid, sensible, vital nature of the heart; that is to say, they shed blood like water," (Psalm lxxix.) as if they were one and the same thing. For instance, moral, revolutionary philosophers have pretended, and even asserted publicly, that moral sentiments, are idle fancies, mere prejudices of education.* I might fill a volume with similar analogies. but I trust that the above, together with what has been said in the Introductory Dialogues, and First Section, upon the same subject, may suffice; and, in fact, they must continually occur in the discussion of every subject, because water or mind must be the universal instrument of all my intended solutions, both in myself and in my readers. Water, then, if established as the symbol of human mind, or imagination,† will form a clue * See Modern Philosophers, by Mrs. Hamilton. + It has been suggested to this writer, by a very ingenious, candid, moderate, and polite correspondent, who favours the high and deep system of Baron Swedenborg, (for, such I per F to explain the relative meaning of all kinds and degrees of human mind, according to situation, ceive it to be, though I have not yet studied it,) that water is not precisely the symbol of mind, but of truth. My reader shall, however, read the words of Alpha himself, viz. "water symbolises with truth, and not exactly with mind, which is only the recipient vessel in which truth is received. Faith, (in the New Testament,) always appears to me to have an aspect or relation to truth, as the object upon which it rests. In its primary essence, it is to be traced to the LORD Jesus Christ, who is essentially the way, the truth, and the life; and the pure river of the water of life, clear as crystal, proceeding out of the throne of GOD, and of the Lamb.' (Revelations xxii.) Faith, therefore, is in the first instance an exercise of the understanding, separate from the will; but, unless the truth penetrates the will, or the interior of the heart, it is dead, or lifeless; for, without the conjunction, or what Swedenborg significantly terms the heavenly marriage,' because it is the state of the mind and heart in heaven, it is not incorporated into the practice, and habits of the life. How many persons thus receive the light of truth, without the love of it, or the corresponding feeling of the heat, that should warm and animate the (unknown word*) emotions of heart." Í now beg leave to add the substance of my reply to the said correspondent, viz. I feel greatly obliged to you for the valuable observations with which you have favoured me, on the subject of certain particular analogies; viz. of water, as symbolising with truth, and, (if I mistake you not,) with faith also, as having a near relation to truth. But, you do not think that water symbolises exactly with mind, because mind is only the recipient vessel in which truth is received. This seems to be very * The original word in the manuscripts I could not make out, and therefore I put (unknown word) to denote this. extent, and quality. Wells and pools in private estates will typify the mind of individuals, just in one sense, and yet it is quite compatible, (I think) with my view of the same subject. When you say, "water symbolises with truth," you of course mean abstract truth, or the pure spirit of truth. But it appears to me, that in holy Scripture, (as well as in nature,) pure spirit is always typified by air only, and not by water, viz. Και τρεῖσ εἰσιν οἱ μαρτυρούντες ἐν τῆγῆ, τό πνεῦμα, και τό ύδωρ, και τὸ αἷμα; or, spirit, and water, and blood, (John's Epistle.) Viz. The Spirit of truth is, (I believe,) typified by what we call "vital air," or oxygen gas," and when that air is combined with hydrogen gas, or inflammable air, (which, I believe, symbolises with the spirit of weakuess, and vanity of human nature,) then it forms water, or true mind; or" the recipient," as you observe, ennobled and rectified by the spirit of truth. But still this true water, or water of regeneration, in mere man, is greatly inferior in power and spirituality, to the pure spirit of truth; for even our blessed LORD, who had the abstract spirit of truth also without measure, says, "My Father, (that is to say, the pure, abstract, Holy Spirit of truth,) is greater than I." But if mere human mind were to be identified with pure spirit of truth, then there would be no difference, naturally, between oxygen gas and water; or, according to the indication of the types, between two objects in the divine, spiritual, and human scale, which cannot be identified, or even compared together as equals without blasphemy; the one being divine, and the other only regenerate human. I hope that Baron Swedenborg well understood the analogies or correspondences of chemical science; for if he did not, which seems probable, he must have been much at a loss, and greatly embarrassed in his metaphysical definitions, which frequently, as it appears to me, (so far as natural things are concerned, and without prophetic inspiration,) chief rivers will denote the national mind of the country through which they flow, and their can only be clearly made and established by chemical analogy, on the basis of holy Scripture. But You observe, my dear sir, (at least I understand you so,) that our LORD Jesus Christ is not only "the way, the truth, and the life," but also," the pure river of the water of life, clear as crystal, proceeding out of the throne of GOD and of the Lamb;" and hence you argue, (I suppose,) that this river of pure water, being a type of Christ, who is "the truth," (being both GoD and man,) therefore water is UNIVERSALLY the symbol of truth, or the spirit of truth. I would beg to submit to your consideration, that if this river be a type of our Lord Christ, it must be a type of his mind, or of his spirit, and not of his body. If it is a type of his mind, (or water,) it is all congruous, and the analogy is preserved inviolate, in both scales. "For this is HE that came by water and blood, even Jesus Christ." Therefore mental, or mixed truth, is not assumed as the same thing with pure abstract, or spiritual truth. But if you assume that river of water, as the abstract spirit, or head of Christ, which is the Holy Ghost, then (it seems that) the truth of chemical analogy is violated in its fundamental doctrines, and the foundations of the truth of all analogy are subverted and destroyed; and not only this, but the parallel doctrines in holy Scripture, respecting the divinity and humanity of our LORD, must receive a rude shock in the minds of all who do not, by analogy, understand the weight of the testimony of "the THREE that bear witness on earth." That is to say, if the pure spirit of truth is identified with mere human, regenerate mind, then our LORD's divinity will become doubtful to those who hold the above opinion. At present they perfectly coincide with the spiritual record of divine truth, and shall we separate what God hath joined together for the name's sake of a mere man, who though very learned and highly gifted, was not infallible? |