All Christians, and many others believe the world was created by God. The idea that creation is a continuing process is less widely held, but many people are familiar with the view that the world we see and touch is but the outer garment of a more real world of spirit. Some who believe and feel that it is so do not have any definite and detailed theory as to how this garment is worn or as to how the inner reality expresses itself in the external things which impinge upon our senses. Others have adopted clear ideas and it has been said that the world of the spirit re-presents itself in nature and it does so in a consistent and orderly way. This means that the properties of one may be realistically illustrated by those of the other.
The growth of science, according to Hugh Kearney in his book Science and Change, 1500-17002, can be seen in terms of three traditions which he calls the organic, magical, and mechanical. First I shall briefly describe them and trace their paths through history, then show how they relate to one another, and finally examine them in relation to the view of the universe expressed in the theological Writings of Emanuel Swedenborg.
Part IIIn a previous paper we discussed the right way to approach the Word. After these prerequisites have been fulfilled, and we "as-of-self" approach the Word, light is brought to a focus on the retina. The effort to understand brings it to focus on the most sensitive layer of the retina, the macula. This area, we suggest, represents the Writings; and, inmostly, the fovea the Doctrine of the Lord. Here, by means of the Writings, natural light is converted into spiritual light, and we view the Word as to its letter from the Lord. Man is then able to confess that the Writings are in essence spiritual, and that they constitute the interior life of the letter of the Word. This is the only way that there can be a progression of the church in conjugial partners, and in mankind as a whole.
The parameters of human expression are quite fully delineated between the concepts of "declaration" and "interrogation." From his very soul, man experiences the urges both to "tell" and to "ask." Perhaps the more fundamental of the two is to "ask," as this is inherent in the infant's first utterance, the cry, and in the perpetual whining of children for the objects of their wants. How did primitive man learn to ask questions?