Angelic Wisdom about Divine Providence, Emanuel Swedenborg [best ereader for graphic novels .txt] 📗

They said that this is a secret perceived clearly by their wiser men, obscurely by the less wise. They said it is the truth that a form is the more perfect as its constituents are distinctly different and yet severally united. They established the fact from the societies which in the aggregate constitute the form of heaven, and from the angels of a society, for as these are different and free and love their associates from themselves and from their own affection, the form of the society is more perfect. They also illustrated the fact from the marriage of good and truth, in that the more distinguishably two these are, the more perfectly do they make a one; similarly, of love and wisdom. The indistinguishable is confusion, they said, whence comes imperfection of form.

[5] In various ways they went on to establish the manner in which perfectly distinct things are united and thus make a one, especially by what is in the human body, in which are innumerable things quite distinct and yet united, held distinct by coverings and united by ligaments. It is so with love, they said, and all its things, and wisdom and all its things, for love and wisdom are not perceived except as one. See further on the subject in Divine Love and Wisdom (nn. 14-22) and in the work Heaven and Hell (nn. 56 and 489). This has been adduced as part of angelic wisdom.

5. (iii) This "one" is in some image in every created thing. It can be seen from what was demonstrated throughout the treatise Divine Love and Wisdom and especially at nn. 47-51, 55-60, 282-284, 290-295, 313-318, 319-326, 349-357, that divine love and wisdom which are one in the Lord and proceed as one from Him, are in some image in each created thing. It was shown that the divine is in every created thing because God the Creator, who is the Lord from eternity, produced the sun of the spiritual world from Himself, and all things of the universe through that sun. That sun, which is from Him and in which He is, is therefore not only the first but the sole substance from which are all things. As this is the one substance, it is in everything made, but with endless variety in accord with uses.

[2] In the Lord, then, are divine love and wisdom, and in the sun from Him divine fire and radiance, and from the sun spiritual heat and light; and in each instance the two make one. It follows that this oneness is in every created thing. All things in the world are referable, therefore, to good and truth, in fact to the conjunction of them. Or, what is the same, they are referable to love and wisdom and to the union of these; for good is of love and truth of wisdom, love calling all its own, "good," and wisdom calling all its own, "truth." It will be seen in what follows that there is a conjunction of these in each created thing.

6. Many avow that there is a single substance which is also the first, from which are all things, but what that substance is, is not known. The belief is that it is so simple nothing is more so, and that it can be likened to a point without dimensions, and that dimensional forms arose out of an infinite number of such points. But this is a fallacy, springing from an idea of space. To such an idea there seems to be such a least thing. The truth is that the simpler and purer a thing is, the more replete it is and the more complete. This is why the more interiorly a thing is examined, the more wonderful, perfect, and well formed are the things seen in it, and in the first substance the most wonderful, perfect and fully formed of all. For the first substance is from the spiritual sun, which, as we said, is from the Lord and in which He is. That sun is therefore the sole substance and, not being in space, is all in all, and is in the greatest and least things of the created universe.

[2] As that sun is the first and sole substance from which all things are, it follows that in it are infinitely more things than can possibly appear in substances arising from it, called substantial and lastly material. This infinity cannot appear in derivative substances because these descend from that sun by degrees of two kinds in accord with which perfections decline. For that reason, as we said above, the more interiorly a thing is regarded, the more wonderful, perfect and well formed are the things seen. This has been said to establish the fact that the divine is in some image in every created thing, but is less and less manifest with the descent over degrees, and still less when a lower degree, parted from the higher by being closed, is also choked with earthy matter. These concepts cannot but seem obscure unless one has read and understood what was shown in the treatise Divine Love and Wisdom about the spiritual sun (nn. 83-172), about degrees (nn. 173-281) and about the creation of the world (nn. 282-357).

7. (iv) It is of the divine providence that every created thing as a whole and in part should be such a one or should become such a one, or that there be in it something of the divine love and wisdom, or what is the same, that there be good and truth in it, or a union of them. (Inasmuch as good is of love and truth is of wisdom, as was said above (n. 5), in what follows we shall at times say good and truth instead of love and wisdom, and marriage of good and truth instead of union of love and wisdom.)

8. It is evident from the preceding proposition that divine love and wisdom, which are one in the Lord and proceed as one from Him, are in some image in everything created by Him. Something shall be said now specifically of the "one" or the union called the marriage of good and truth. 1. This marriage is in the Lord Himself—for, as we said, divine love and wisdom in Him are one. 2. This marriage is from Him, for in all that proceeds from Him love and wisdom are fully united. The two proceed from Him as a sun, divine love as heat, and divine wisdom as light. 3. These are received as two, indeed, by angels, likewise by men of the church, but are made one in them by the Lord. 4. In view of this influx of love and wisdom as one from the Lord with angels of heaven and men of the church, and in view of their reception of it, the Lord is spoken of in the Word as bridegroom and husband, and heaven and the church are called bride and wife. 5. An image and a likeness of the Lord are therefore to be found in heaven and in the church in general, and in an angel of heaven and a man of the church in particular, so far as they are in that union or in the marriage of good and truth. For good and truth in the Lord are one, indeed are the Lord. 6. Love and wisdom in heaven and in the church as a whole, and in an angel of heaven and a man of the church, are one when will and understanding, thus when good and truth, make one; or what is still the same, when doctrine from the Word and life according to doctrine make one. 7. How the two make one in man and in all that pertains to him was shown, moreover, in Part V of the treatise Divine Love and Wisdom, where the creation of man, and especially the correspondence of will and understanding with heart and lungs, were treated of (nn. 358-432).

9. How good and truth, however, make one in what is below or outside man, in both the animal and the vegetable kingdom, shall be told from time to time in what follows. Three points are premised. First, in the universe and in each and all things of it as created by the Lord, there was a marriage of good and truth. Second, after creation this marriage was severed in man. Third, it is the work of divine providence to unite what was severed, and so to restore the marriage of good and truth. As all three points were established by many things in the work Divine Love and Wisdom, there is no need to substantiate them further. Anyone can see from reason, moreover, that if there was a marriage of good and truth in each created thing and later it was severed, the Lord must be working constantly to restore it, and that the restoration of it, and hence the conjunction of the created world with the Lord through man, are of divine providence.

10. (v) Good of love is good only so far as it is united to truth of wisdom, and truth of wisdom is truth only so far as it is united to good of love. Good and truth have this from their origin, the one and the other originating in the Lord, who is good itself and truth itself and in whom the two are one. Hence in angels in heaven and men on earth, good is not good basically except so far as it is joined to truth, and truth is not truth basically except so far as it is joined to good. Granted that all good and truth are from the Lord, then inasmuch as good makes one with truth and truth with good in Him, good to be good in itself and truth to be truth in itself must make one in the recipient, that is, the angel in heaven or the man on earth.

11. It is indeed known that all things in the world are referable to good and truth. For by good is meant what universally embraces and involves all things of love; and by truth what universally embraces and involves all things of wisdom. Still it is not known that good is nothing except when it is joined to truth, and truth nothing unless it is joined to good. Good apart from truth and truth apart from good still seem to be something; yet they are not. For love (to which all that is called good pertains) is the esse of a thing, and wisdom (to which all things called truths pertain) is a thing's existere from that esse (as was shown in the treatise Divine Love and Wisdom, nn. 14-16). Therefore, as esse is nothing apart from existere, or existere apart from esse, good is nothing apart from truth or truth from good. What, again, is good which has no relation to anything? Can it be called good if it is without affection and perception?

[2] That which is associated with good, permitting it to affect and to be perceived and felt, is referable to truth, since it has relation to what is in the understanding. Tell someone, not that a given thing is good, but simply say "good"—is good anything? It becomes something from what is perceived along with it. This is united with good only in the understanding, and all understanding has relation to truth. It is the same with willing. Apart from knowing, perceiving and thinking what one wills, to will is nothing actual; together with them it becomes something. All volition is of love and is referable to good; and all knowing, perceiving and thinking is of the understanding, and is referable to truth. It is clear, then, that to will is nothing actual, but to will this or that means something.

[3] So also with a use, inasmuch as a use is a good. Unless a use is addressed to something which makes one with it, it is not a use, and thus not anything. A use derives its something from the understanding, and what is thence conjoined or adjoined to it, has relation to truth. So a use gets its character.

[4] From these few things it is plain that good is nothing apart from truth, nor truth anything apart from good. But if good together with truth and truth together with good are something, evil with falsity and falsity with evil are not, for the latter are opposite to the former and the opposition destroys—that is, destroys the something. But of this in what follows.

12. Marriage of good and truth may, however, be found either in a cause or from the cause in an effect. In a cause the marriage of good and truth is one of will