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

id="id00146">36. Wisdom that comes to perception is perception of truth from being affected by it, especially perception of spiritual truth. For there is civil, moral, and spiritual truth. Those who have some perception of spiritual truth from affection by it also have perceptions of moral and civil truth, for the affection of spiritual truth is the soul of those perceptions. I have spoken with angels at times about wisdom who said that wisdom is conjunction with the Lord because He is wisdom itself, and that the man who rejects hell comes into this conjunction and comes into it so far as he rejects hell. They said that they picture wisdom to themselves as a magnificent and highly ornate palace into which one mounts by twelve steps. No one arrives at even the first step, they said, except from the Lord by conjunction with Him; and according to the measure of conjunction one ascends; also as one ascends, one perceives that no man is wise from himself but from the Lord. Furthermore, they said that the things in which one is wise are to those in which one is not wise like a few drops of water to a large lake. By the twelve steps into the palace of wisdom are meant goods united to truths and truths united to goods.

37. (iv) The more closely one is conjoined to the Lord the happier one becomes. The like can be said of degrees of happiness as was said (nn. 32 and 34) of degrees of life and of wisdom according to conjunction with the Lord. Happiness, that is, blessedness and joy, also are heightened as the higher degrees of the mind, called spiritual and celestial, are opened with man. After his life in the world these degrees grow to eternity.

38. No one who is in the pleasures of the lusts of evil can know anything of the joys of the affections of good in which the angelic heaven is. These pleasures and joys are opposites in internals and hence inwardly in externals, though superficially they may differ little. Every love has its enjoyments; the love of evil with those in lusts also has, such as the love of committing adultery, of taking revenge, of defrauding, of stealing, of acting cruelly, indeed, in the worst men, of blaspheming the holy things of the church and of inveighing against God. The fountainhead of those enjoyments is the love of ruling from self-love. They come of lusts which obsess the interiors of the mind, from these flow into the body, and excite uncleannesses there which titillate the fibers. The physical pleasure springs from the pleasure which the mind takes in lusts.

[2] After death everyone comes to know in the spiritual world what the uncleannesses are which titillate the body's fibers in such persons and comes to know the nature of them. In general they are things cadaverous, excrementitious, filthy, malodorous, and urinous; for their hells teem with such uncleannesses. These are correspondences, as may be seen in the treatise Divine Love and Wisdom (nn. 422-424). After one has entered hell, however, these filthy delights are turned into wretchedness. This has been told in order that it may be understood what heaven's felicity is and its nature, of which we are now to speak; for a thing is known from its opposite.

39. It is impossible to describe in words the blessedness, satisfaction, joy and pleasure, in short, the felicity of heaven, so sensibly perceived there. What is perceived solely by feeling, cannot be described, for it does not fall into ideas of thought nor, therefore, into words. For the understanding sees only and sees what is of wisdom or truth, but not what is of love or good. Those felicities are therefore inexpressible, but still they ascend in like degree with wisdom. They are infinitely various, and each is ineffable. I have heard this, also perceived it.

[2] These felicities enter when a man, of himself and yet from the Lord, casts out the lusts of the love of evil and falsity. For these felicities are the happinesses of the affections of good and truth, the opposites of the lusts of the love of evil and falsity. Those happinesses begin from the Lord, thus from the inmost, diffuse themselves thence into things lower even to lowermost things, and thus fill the angel, making him a body of delight. Such happinesses are to be found in infinite variety in every affection of good and truth, and eminently in the affection of wisdom.

40. There is no comparing the joys of the lusts of evil and the joys of the affections of good. Inwardly in the former is the devil, in the latter the Lord. If comparisons are to be ventured, the pleasures of the lusts of evil can only be compared to the lewd pleasures of frogs in stagnant ponds or to those of snakes in filth, while the pleasures of the affections of good must be likened to the delights which the mind takes in gardens and flower beds. For things like those which affect frogs and snakes affect those in the hells who are in lusts of evil; and things like those which affect the mind in gardens and flower beds affect those in the heavens who are in affections of good. For, as was said above, corresponding uncleannesses affect the evil, and corresponding cleannesses the good.

41. Plainly, then, the more closely one is conjoined with the Lord the happier one is. This happiness rarely shows itself in the world, however; for man is then in a natural state, and the natural does not communicate with the spiritual by continuity, but by correspondence. The communication is felt only in a certain repose and peace of mind, especially after struggles against evil. But when a person puts off the natural state and enters the spiritual state, as he does on leaving the world, the happiness described above gradually manifests itself.

42. (v) The more closely one is conjoined to the Lord the more distinctly does he seem to himself to be his own, and the more plainly does he recognize that he is the Lord's. The appearance is that the more closely one is conjoined to the Lord the less one is one's own. This appearance prevails with all the evil. It also prevails with those who from religion believe that they are not under the yoke of the law and that no one can of himself do good. All these inevitably think that to be free only to do good and not to think and will evil is not to be one's own. Inasmuch as a man who is conjoined to the Lord does not will and cannot think or will evil, they conclude from the look that this is not to be one's own. Yet that is the opposite of the truth.

43. There is infernal freedom, and there is heavenly freedom. Thinking and willing evil and also speaking and doing it so far as civil and moral laws do not prevent, is from infernal freedom. But thinking and willing good and speaking and doing it so far as opportunity offers, is from heavenly freedom. A man perceives as his own what he thinks, wills, speaks and does in freedom. The freedom anyone has always comes from his love. The man in an evil love cannot but deem infernal freedom to be real freedom, and a man in love of the good perceives that heavenly freedom is real freedom; consequently each regards the opposite of his freedom as bondage. No one can deny that one or the other must be freedom, for two kinds of freedom opposed to each other cannot both be freedom. Furthermore it cannot be denied that to be led by good is freedom and to be led by evil is bondage. For to be led by good is to be led by the Lord, but to be led by evil is to be led by the devil.

[2] Inasmuch as all he does in freedom appears to a man to be his own, coming as it does from what he loves, and to act from one's love, as was said, is to act freely, it follows that conjunction with the Lord causes a man to seem free and also his own, and the more closely he is conjoined to the Lord, to seem so much freer and so much more his own. He seems the more distinctly his own because it is the nature of the divine love to want its own to be another's, that is, to be the angel's or the man's. All spiritual love is such, preeminently the Lord's. The Lord, moreover, never coerces anyone. For nothing to which one is coerced seems one's own, and what seems not one's own cannot be done from one's love or be appropriated to one as one's own. Man is always led in freedom by the Lord, therefore, and reformed and regenerated in freedom. On this much more will be said in what follows; also see some things above, n. 4.

44. The reason why the more distinctly a man seems to be his own the more plainly he sees that he is the Lord's, is that the more closely he is conjoined to the Lord the wiser he becomes (as was shown, nn. 34-36), and wisdom teaches and recognizes this. The angels of the third heaven, as the wisest angels, perceive this and call it freedom itself; but to be led by themselves they call bondage. They give as the reason for this that the Lord does not flow immediately into the perceptions and thoughts of wisdom, but into the affections of the love of good and by these into the former, and this influx they perceive in the affection by which they have wisdom. Hence, they say, all that they think from wisdom seems to be from themselves, thus seemingly their own, and this gives reciprocal conjunction.

45. As the Lord's divine providence has for its object a heaven from mankind, it has for its object the conjunction of the human race with Him (see nn. 28-31). It also has for its object that man should be more and more closely conjoined to Him (nn. 32, 33); for thus man possesses a more interior heaven. Further, it has for its object that by the conjunction man should become wiser (nn. 34-36) and happier (nn. 37-41), for he has heaven by and according to wisdom, and happiness by wisdom, too. Finally, providence has for its object that man shall seem more distinctly his own, yet recognize the more clearly that he is the Lord's (nn. 42-44). All these are of the Lord's divine providence, for all are heaven and heaven is its object.

III. IN ALL THAT IT DOES THE LORD'S DIVINE PROVIDENCE LOOKS TO WHAT IS INFINITE AND ETERNAL

46. Christendom knows that God is infinite and eternal. The doctrine of the Trinity which is named for Athanasius says that God the Father is infinite, eternal and omnipotent, so also God the Son, and God the Holy Spirit, and that nevertheless there are not three who are infinite, eternal and omnipotent, but One. As God is infinite and eternal, only what is infinite and eternal can be predicated of Him. What infinite and eternal are, finite man cannot comprehend and yet can comprehend. He cannot comprehend them because the finite is incapable of what is infinite; he can comprehend them because there are abstract ideas by which one can see that things are, though not what they are. Of the infinite such ideas are possible as that God or the Divine, being infinite, is esse itself, is essence and substance itself, wisdom and love themselves or good and truth themselves, thus is the one Self, indeed is veritable Man; there is such an idea, too, in speaking of the infinite as "all," as that infinite wisdom is omniscience and infinite power omnipotence.

[2] Still these ideas turn obscure to thought and may meet denial for not being comprehended, unless what one's thought gets from nature is removed from the idea, especially what it gets from the two properties of nature, space and time. For these are bound to restrict the ideas and to make abstract ideas seem to be nothing. But if such things can be removed in a man, as they are in an angel, what is infinite can be comprehended by the means just mentioned. Then also it will be grasped that the human being is something because he was created by infinite God who is all; also that he is a finite substance, having been created by infinite God who is substance itself; further that man is wisdom inasmuch as he was created by infinite God who is wisdom itself; and so on. For were infinite God not all, and