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

were He not substance and wisdom themselves, man would not be anything actual, thus would either be nothing or exist only in idea, as those visionaries think who are called idealists.

[3] It is plain from what was shown in the treatise Divine Love and Wisdom that the divine essence is love and wisdom (nn. 28-39); that divine love and wisdom are substance itself and form itself, the one Self and the sole underived being (nn. 40-46); and that God created the universe and its contents from Himself, and not from nothing (nn. 282-284 ). It follows that every creature and above all the human being and the love and wisdom in him, are real, and do not exist only in idea. For were God not infinite, the finite would not be; were the infinite not all, no particular thing would be; and had not God created all things from Himself, nothing whatever would be. In a word, we are because God is.

47. We are considering divine providence and at this point how it regards what is infinite and eternal in all that it does. This can be clearly told only in some order. Let this be the order:

i. The infinite and eternal in itself is the same as the Divine. ii. What is infinite and eternal in itself cannot but look to what is infinite and eternal from itself in finite things. iii. Divine providence looks to the infinite and eternal from itself in all that it does, especially in saving mankind. iv. An image of the infinite and eternal offers in an angelic heaven formed from a redeemed mankind. v. The heart of divine providence is to look to what is infinite and eternal by fashioning an angelic heaven, for it to be like one human being before the Lord, an image of Him.

48. (i) The infinite and eternal in itself is the same as the Divine. This is plain from what was shown in many places in the work Divine Love and Wisdom. The concept comes from the angelic idea. By the infinite, angels understand nothing else than the divine esse and by the eternal the divine existere. But men can see and cannot see that what is infinite and eternal in itself is the Divine. Those can see this who do not think of the infinite from space and of the eternal from time; those cannot see it who think of infinite and eternal in terms of space and time. Those, therefore, can see it who think at some elevation, that is, inwardly in the rational mind; those cannot who think in a lower, that is, more external way.

[2] Those by whom it can be seen reflect that a spatial infinite is an impossibility, so likewise a temporal eternity or an eternity from which the world has been. The infinite has no first or final limit or boundaries. They also reflect that there cannot be another infinite from it, for "from it" implies a boundary or beginning, or a prior source. They therefore think that it is meaningless to speak of an infinite and eternal from itself, for that is like talking of an esse from itself, which is a contradiction. An infinite from itself could only be an infinite from an infinite, and esse from itself only esse from esse. Such an infinite or esse would either be the same with the infinite or be finite. From these and like considerations, inwardly seen in the rational mind, it is plain that there is what is infinite in itself and eternal in itself, and that they are the Divine whence are all things.

49. I know that many will say to themselves, "How can anybody grasp anything inwardly and rationally apart from space and time, and think that it not only exists, but is also the all and the self from which are all things?" But think deeply whether love or any affection of love, or wisdom or any perception of wisdom, yes, whether thought is in space and time, and you will grasp the fact that they are not. The Divine, therefore, being love itself and wisdom itself, cannot be conceived of in space and time; neither, then, can the infinite. To see this more clearly ponder whether thought is in time and space. Suppose thought is sustained for ten or twelve hours; may not the length of time seem like one or two hours? May it not seem like one or two days? The seeming duration is according to the state of affection from which the thought springs. If the affection is a joyous one, in which time is not noticed, thought over ten or twelve hours seems as though it were one or two hours. The contrary is true if the affection is a sorrowful one, in which one watches the passage of time. It is evident from this that time is only an appearance according to the state of affection from which the thought springs. The same is true of one's thought of the distance on a walk or a journey.

50. Since angels and spirits are affections of love and thoughts thence they are not in space or time, either, but only in an appearance of them. Space and time appear to them in keeping with the states of their affections and their thoughts thence. When one of them, therefore, thinks with affection of another, intently desiring to see or speak with him, the other is at once present.

[2] Hence, too, present with every man are spirits who are in an affection like his—evil spirits with a man in an affection of similar evil, and good spirits with the man in an affection of similar good. They are as fully present as though he was one of their society. Space and time have nothing to do with their presence, for affection and thought therefrom are not in space and time, and spirits and angels are affections and thoughts therefrom.

[3] I have been given to know this by living experience over many years. For I have spoken with many on their death, some in different kingdoms of Europe, and some in different kingdoms of Asia and Africa, and all were near me. If space and time existed for them, a journey and time to make it would have intervened.

[4] Indeed, every man knows this by some instinct in him or in his mind, as has been verified to me by the fact that nobody has thought of distances when I have reported that I had spoken with some person who died in Asia, Africa or Europe, for example with Calvin, Luther, or Melancthon, or with some king, governor or priest in a far region. The thought occurred to no one, "How could he speak with those who had lived there, and how could they come and be present with him, when lands and seas lay between?" So it was plain to me that in thinking of those in the spiritual world a man does not think of space and time. For those there, however, there is an appearance of time and space; see the work Heaven and Hell, nn. 162-169, 191-199.

51. From these considerations it may now be plain that the infinite and eternal, thus the Lord, are to be thought of apart from space and time and can be so thought of; plain, likewise, that they are so thought of by those who think interiorly and rationally; and plain that the infinite and eternal are identical with the Divine. So think angels and spirits. In thought withdrawn from space and time, divine omnipresence is comprehended, and divine omnipotence, also the Divine from eternity, but these are not at all grasped by thought to which an idea of space and time adheres. Plain it is, then, that one can conceive of God from eternity, but never of nature from eternity. So one can think of the creation of the world by God, but never of its creation from nature, for space and time are proper to nature, but the Divine is apart from them. That the Divine is apart from space and time may be seen in the treatise Divine Love and Wisdom (nn. 7-10, 69-72, 73-76, and other places).

52. (ii) What is infinite and eternal in itself cannot but look to what is infinite and eternal from itself in finite things. By what is infinite and eternal in itself the Divine itself is meant, as was shown in the preceding section. By finite things are meant all things created by the Lord, especially men, spirits, and angels. By looking to the infinite and eternal from itself is meant to look to the Divine, that is to Himself, in these, as a person beholds his image in a mirror. This was shown in several places in the treatise Divine Love and Wisdom, particularly where it was demonstrated that in the created universe there is an image of the human being and that this is an image of the infinite and eternal (nn. 317, 318), that is, of God the Creator, namely, the Lord from eternity. But be it known that the Divine-in-itself is in the Lord; whereas the divine-from-itself is the divine from the Lord in things created.

53. But for better comprehension let this be illustrated. The Divine can look only to the divine, and can do so only in what has been created by it. This is evident from the fact that no one can regard another except from what is his own in himself. One who loves another regards him from his own love; a wise man regards another from his own wisdom. He can note whether the other loves him or not, is wise or not; but this he does from the love and wisdom in himself. Therefore he unites himself with the other so far as the other loves him as he loves the other, or so far as the other is wise as he is wise; for thus they make one.

[2] It is the same with the Divine-in-itself. For the Divine cannot look to itself from another, that is, from man, spirit, or angel. For there is nothing in them of the Divine-in-itself from which are all things, and to look to the Divine from another in whom there is nothing of the Divine would be to look to the Divine from what is not divine, which is an impossibility. Hence the Lord is so conjoined to man, spirit, or angel that all which is referable to the Divine is not from them but from the Lord. For it is known that all good and truth which anyone has are not from him but from the Lord; indeed that no one can name the Lord or speak His names Jesus and Christ except from Him.

[3] Consequently the infinite and eternal, which is the same as the Divine, looks to all things in finite beings infinitely and conjoins itself with them in the degree in which they receive love and wisdom. In a word, the Lord can have His abode and dwell with man and angel only in His own, and not in what is solely theirs, for this is evil; if it is good, it is still finite, which in and of itself is incapable of the infinite. Plainly, the finite cannot possibly look to what is infinite, but the infinite can look to the infinite-from-itself in finite beings.

54. It seems as if the infinite could not be conjoined to the finite because no ratio is possible between them and because the finite cannot compass the infinite. Conjunction is possible, nevertheless, both because the Infinite created all things from Himself (as was shown in the work Divine Love and Wisdom, nn. 282-284), and because the Infinite cannot but look in things finite to what is infinite from Him, and this infinite-from-Him in finite beings can appear as if it were in them. Thereby a ratio is possible between finite and infinite, not from the finite, indeed, but from the infinite in the finite. Thereby, too, the finite is capable of the infinite, not the finite being in himself, but as if in himself from the infinite-from-itself in him. But of this more in what follows.

55. (iii) Divine providence looks to the infinite and eternal from itself in all that it does, especially in saving mankind. The infinite and eternal in itself is the Divine itself, or the Lord in Himself; the infinite and eternal from itself is the proceeding Divine or the Lord in others created by Him, thus in men and angels. This Divine is identical with divine providence, for by the divine from Himself the Lord provides that all things shall be held together in the order in which and into which they were created. This the