Thinking from What is Eternal

Selection from Divine Providence ~ Emanuel Swedenborg

... the Divine providence in its whole progress with man looks to his eternal state. It can look to nothing else because the Divine is Infinite and Eternal, and the Infinite and Eternal, that is, the Divine, is not in time, and therefore all future things are present to it; and the Divine being such, it follows that there is what is eternal in each and every thing that it does.

But those who think from time and space scarcely perceive this, not only because they love temporal things, but also because they think from what is present in the world and not from what is present in heaven, for that is to them as far away as the end of the earth.

But when those who are in the Divine think from what is present, they think also from what is eternal because they think from the Lord, saying within themselves, What is that which is not eternal? Is not the temporal relatively nothing, and does it not become nothing when it is ended? It is not so with what is eternal; that alone Is; for its being (esse) has no end.

To think thus when thinking from what is present is to think at the same time from what is eternal; and when a man so thinks, and at the same time so lives, the Divine going forth in him, that is, the Divine providence, looks in its entire progress to the state of his eternal life in heaven, and leads towards it. That in every man, both in the evil and in the good, the Divine looks to what is eternal....

(Divine Providence 59)

The 'Infinite' Nexus

Selection from Divine Providence ~ Emanuel Swedenborg

The Divine can look only to the Divine; and it can look to this nowhere but in things created by Itself. That this is true is evident from this, that one can look to another only from what is his own in himself. He that loves another looks to him from his own love in himself; and he that is wise looks to another from his own wisdom in himself. He may see that the other loves him or does not love him, and is wise or not wise, but this he sees from the love and wisdom in himself; and therefore he conjoins 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.

It is the same with the Divine in itself, for the Divine in itself is not able to look to itself from another, that is, from a man or a spirit or an angel; for there is nothing in them of the Divine in itself from which [all things are], 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 not possible. For this reason the conjunction of the Lord with a man or a spirit or an angel is such that every thing that has relation to the Divine is not from them, but from the Lord. For it is known that all the good and all the truth that any one has is from the Lord and not from himself, and that no one can even mention the Lord, or His names, "Jesus," and "Christ," except from Him.

From this, then, it follows, that the Infinite and Eternal, which is the same as the Divine, looks to all things in the finite infinitely, and conjoins Itself with them in accordance with the degree of reception of wisdom and love in them. In a word, the Lord can have an abode in man or angel and dwell with them, only in His own, and not in what is their own (proprium), for that is evil; and if it were good it would still be finite, which in itself and from itself cannot contain the Infinite. All this makes clear that it is impossible for a finite being to look to the Infinite; but it is possible for the Infinite to look to what is infinite from Himself, in finite beings.

There is an appearance that the Infinite cannot be conjoined with the finite, because there is no possible ratio between them, and because the finite cannot contain what is infinite; nevertheless, such a conjunction is possible, both because the Infinite created all things from Himself (as is shown in the work on The Divine Love and the Divine Wisdom, n. 282-284), and because the Infinite in things finite can look only to what is infinite from Himself, and with finite beings this infinite from Himself can appear as if it were in them, whereby a ratio between the finite and the infinite is provided, not from the finite, but from the infinite in the finite; and by this also the finite being becomes capable of containing what is infinite, not the finite being in himself, but as if in himself from what is infinite from itself in him. ...

(Divine Providence 53-54)

Man is an Organ Receiving Life

From a passage in Apocalypse Revealed ~ Emanuel Swedenborg

... you believe that all the things which a man wills and thinks, and thence does and speaks, are in him, and consequently from him; when yet nothing of them is in him except the state of receiving what flows in.

Man is not life in himself, but is an organ receiving life.

The Lord alone is life in Himself, as He also says in John:
As the Father hath life in Himself, so hath He given to the Son to have life in Himself (John 5:26).
Besides other places (as John 11:25; 14:6, 19).

There are two things which make life, love and wisdom; or what is the same, the good of love and the truth of wisdom. These flow in from God, and are received by man, and are felt in the man as in him; and because they are felt by him as in him, they also proceed as from him. It is given by the Lord, that they should be thus felt by the man, in order that what flows in may affect him, and so be received and remain. But because all evil also flows in, not from God, but from hell, and this is received with enjoyment, because man was born such an organ, therefore no more of good is received from God, than there is of evil removed by the man as of himself; which is done by repentance, and at the same time by faith in the Lord.

That love and wisdom, charity and faith, or speaking more generally, the good of love and charity and the truth of wisdom and faith, flow in; and that the things which flow in appear in the man as in himself, and thence as from him, may be manifestly seen from the sight, the hearing, the smell, the taste, and the touch. All the things which are felt in the organs of those senses flow in from without, and are felt in them: in like manner in the organs of the internal senses, with the difference only that into the latter spiritual things flow in, which do not appear; but into the former natural things, which do appear. In a word, man is an organ recipient of life from God; consequently he is a recipient of good so far as he desists from evil. The Lord gives to every man to be able to desist from evil, because He gives him to will and understand as of himself: and whatever the man does from the will, as his own according to the understanding, as his own, or, what is the same, whatever he does from freedom which is of the will according to reason which is of the understanding, this remains. By this the Lord brings man into a state of conjunction with Himself, and in this reforms, regenerates, and saves him.

The life which flows in is the life proceeding from the Lord, which is also called the Spirit of God, and in the Word the Holy Spirit; of which it is also said, that it enlightens and vivifies; yea, that it operates in man: but this life is varied and modified according to the organization induced upon the man by his love and attitude to it. You may also know that all the good of love and charity and all the truth of wisdom and faith flow in, and are not in the man, from the fact that he who thinks such a thing is in man from creation, cannot think otherwise, than that God infused Himself into a man, and thus that men would in part be Gods; and yet they who think this from faith become devils, and stink like carcasses.

Besides, what is human action but the action of the mind? for that which the mind wills and thinks, it acts through its organ the body: and therefore when the mind is led by the Lord, the action is also led; and the mind and the action from it are led by the Lord, when it believes in Him. Unless it were so, say, if you can, why the Lord has commanded in the Word, in a thousand and a thousand places, that a man must love his neighbor, must work out the good of charity, and bear fruit like a tree, and do His precepts, and all this that he may be saved; also why He has said that man will be judged according to his deeds or works, he who has done goods to heaven and life, and he who has done evils to hell and death. How could the Lord speak such things, if all that proceeds from man were meritorious, and thence evil? You may know, therefore, that if the mind is charity, the action is also charity; but if the mind is faith alone, which is also faith separated from spiritual charity, the action is also that faith; and this faith is meritorious, because its charity is natural, and not spiritual. It is otherwise with the faith of charity, because charity does not wish to merit, and thence neither does its faith.

(Apocalypse Revealed 875:10-14)

How These Blind Themselves

Excerpts from Arcana Coelestia ~ Emanuel Swedenborg

... the third posterity of the Most Ancient Church, which began not to believe in things revealed unless they saw and felt that they were so. Their first state, that it was one of doubt.

The most ancient people did not compare all things in man to beasts and birds, but so denominated them; and this their customary manner of speaking remained even in the Ancient Church after the flood, and was preserved among the prophets.

The sensuous things in man they called "serpents" because as serpents live close to the earth, so sensuous things are those next the body. Hence also reasonings concerning the mysteries of faith, founded on the evidence of the senses, were called by them the "poison of a serpent" and the reasoners themselves "serpents;" and because such persons reason much from sensuous, that is, from visible things (such as are things terrestrial, corporeal, mundane, and natural), it is said that "the serpent was more subtle than any wild animal of the field."

In ancient times those were called "serpents" who had more confidence in sensuous things than in revealed ones.

But it is still worse at the present day, for now there are persons who not only disbelieve everything they cannot see and feel, but who also confirm themselves in such incredulity by knowledges [scientifica] unknown to the ancients, and thus occasion in themselves a far greater degree of blindness.

In order that it may be known how those blind themselves, so as afterwards to see and hear nothing, who form their conclusions concerning heavenly matters from the things of sense, of memory-knowledge, and of philosophy, and who are not only "deaf serpents" but also the "flying serpents" frequently spoken of in the Word, which are much more pernicious, we will take as an example what they believe about the spirit.

The sensuous man, or he who only believes on the evidence of his senses, denies the existence of the spirit because he cannot see it, saying, "It is nothing because I do not feel it: that which I see and touch I know exists." The man of memory-knowledge [scientificus], or he who forms his conclusions from memory-knowledges [scientiae], says, What is the spirit, except perhaps vapor or heat, or some other entity of his science, that presently vanishes into thin air? Have not the animals also a body, senses, and something analogous to reason? and yet it is asserted that these will die, while the spirit of man will live. Thus they deny the existence of the spirit.

Philosophers also, who would be more acute than the rest of mankind, speak of the spirit in terms which they themselves do not understand, for they dispute about them, contending that not a single expression is applicable to the spirit which derives anything from what is material, organic, or extended; thus they so abstract it from their ideas that it vanishes from them, and becomes nothing.

The more sane however assert that the spirit is thought; but in their reasonings about thought, in consequence of separating from it all substantiality, they at last conclude that it must vanish away when the body expires.

Thus all who reason from the things of sense, of memory-knowledge, and of philosophy, deny the existence of the spirit, and therefore believe nothing of what is said about the spirit and spiritual things.

Not so the simple in heart: if these are questioned about the existence of spirit, they say they know it exists, because the Lord has said that they will live after death; thus instead of extinguishing their rational, they vivify it by the Word of the Lord.

(Arcana Coelestia 194 - 196)

When the Word is Not Understood ~ Is It Believing?

Selection from White Horse ~ Emanuel Swedenborg

The Word is not understood, except by those who are enlightened. The human rational faculty cannot comprehend Divine, nor even spiritual things, unless it be enlightened by the Lord. Thus they only who are enlightened comprehend the Word.

The Lord enables those who are enlightened to understand truths, and to discern those things which appear to contradict each other. The Word in its literal sense appears inconsistent, and in some places seems to contradict itself. And therefore by those who are not enlightened, it may be so explained and applied, as to confirm any opinion or heresy, and to defend any worldly and corporeal love.

They are enlightened from the Word, who read it from the love of truth and good, but not they who read it from the love of fame, of gain, or of honor, thus from the love of self.

They are enlightened who are in the good of life, and thereby in the affection of truth. They are enlightened whose internal is open, thus who as to their internal man are capable of elevation into the light of heaven.

Enlightenment is an actual opening of the interiors of the mind, and also an elevation into the light of heaven.

There is an influx of holiness from the internal, that is, from the Lord through the internal, with those who regard the Word as holy, though they themselves are ignorant of it. They are enlightened, and see truths in the Word, who are led by the Lord, but not they who are led by themselves. They are led by the Lord, who love truth because it is truth, who also are they that love to live according to Divine truths. The Word is vivified with man according to the life of his love and faith. The things derived from one's own intelligence have no life in themselves, because from man's proprium there is nothing good. They cannot be enlightened who have much confirmed themselves in false doctrine.

It is the understanding which is enlightened. The understanding is the recipient of truth.

In regard to every doctrine of the church, there are ideas of the understanding and of the thought thence, according to which the doctrine is perceived. The ideas of man during his life in the world are natural, because man then thinks in the natural; but still spiritual ideas are concealed therein, with those who are in the affection of truth for the sake of truth, and man comes into these ideas after death. Without ideas of the understanding, and of the thought thence, on any subject, there can be no perception. Ideas concerning the things of faith are laid open in the other life, and their quality is seen by the angels, and man is then conjoined with others according to those ideas, so far as they proceed from the affection which is of love. Therefore the Word is not understood except by a rational man; for to believe anything without an idea thereof, and without a rational view of the subject, is only to retain in the memory words destitute of all the life of perception and affection, which is not believing. It is the literal sense of the Word which admits of enlightenment.

(White Horse 7)

Put Yourself to the Test

From Arcana Coelestia ~ Emanuel Swedenborg

The Reciprocal Application to Good of these Affections of Truth

... these things are of such a nature that they do not fall into any understanding except that which has been instructed, and which perceives delight in the memory-knowledge of such things, and which therefore has spiritual knowledges as its end. Others care nothing for such things, and cannot even apply their minds to them. For they who have worldly and earthly things as their end, cannot withdraw their senses from them; and even if they did so, they would perceive what is undelightful; in which case they would be departing and withdrawing from the things they have as their end, that is, which they love.

Let anyone who is of such a nature put himself to the test, as to whether he desires to know how good adjoins itself to the affections of truth; and how the affections of truth apply themselves to good; and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them.

But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man's affections, and how he may thereby join the man to himself by adapting himself both mentally and orally, this he not only apprehends, but also has a perception of the interior things connected with the matter. In like manner he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things still more intricate. But when spiritual good and truth are in question, he feels the subject irksome and turns his back on it. These things have been said in order that the quality of the existing man of the church may be known.

(Arcana Coelestia 4096:2,3)

All Enlightenment from the Word is Rejected Because ...

Selection from Arcana Coelestia ~ Emanuel Swedenborg

It is believed by most persons within the church that the Lord came into the world in order to reconcile the Father by the passion of the cross, and that afterward those might be accepted for whom He should intercede, and also that He released man from damnation by His having alone fulfilled the law, which otherwise would have condemned everyone; and thus that all would be saved who held this faith with confidence and trust.

But those who are in any enlightenment from heaven are able to see that it would not be possible for the Divine, which is Love itself and Mercy itself, to cast away the human race from itself and condemn it to hell; nor that it had to be reconciled by its Son's passion of the cross; and that in this way and in no other way it was moved with mercy; and that henceforth the life would not condemn anyone provided he had a confident faith in this reconciliation; and that all salvation is effected from mercy through faith.

Those who so think and believe can see nothing at all. They speak, but understand nothing. They therefore call these things mysteries, which are to be believed, but not apprehended by any understanding. From this it follows that all enlightenment from the Word is rejected that shows the case to be otherwise, because light from heaven cannot enter where there reigns so great a shadow from things that are contradictory to each other. That which is not understood at all is called a "shadow."
But to those who are in enlightenment the Lord grants that they shall understand what they believe; and when they are reading the Word, those are enlightened and understand it, who acknowledge the Lord and love to live according to His commandments; but not those who say that they believe, and do not live; for the Lord flows into the life of man and from this into his faith, but not into faith separate from life.

Consequently, those who are enlightened by the Lord through the Word understand that the Lord came into the world in order to subjugate the hells, and reduce into order all things there and in the heavens; and that this could not possibly be done except by means of the Human; for from this He could fight against the hells; but not from the Divine without the Human; and also that He might glorify His Human in order that He might thereby forever keep all things in the order into which He had reduced them. From this comes the salvation of man, for the hells are round every man, because everyone is born into evils of every kind, and where evils are, there are the hells; and unless these were cast back by the Divine power of the Lord, no one could ever have been saved. That this is so the Word teaches, and all those apprehend who admit the Lord into their life; and these as before said are those who acknowledge Him, and love to live according to His commandments. ...

To be withdrawn from evils, to be regenerated, and thus to be saved, is mercy, which is not, as is believed, immediate, but mediate, that is, for those who desist from evils, and so admit from the Lord the truth of faith and the good of love into their life. Immediate mercy, namely, such as would be for everyone merely at God's good pleasure, is contrary to Divine order; and that which is contrary to Divine order is contrary to God, because order is from God, and His Divine in heaven is order.

To receive order into one's self is to be saved, and this is effected solely by living according to the Lord's commandments.

Man is regenerated to the end that he may receive into himself the order of heaven, and he is regenerated by means of faith and the life of faith, which is charity. He who has order in himself is in heaven, and also is heaven in a certain image; but he who has it not is in hell, and is hell in a certain image. The one cannot possibly be changed and transferred into the other by immediate mercy, for they are opposites, because evil is opposite to good, and in good there are life and heaven, but in evil there are death and hell. That the one cannot be transferred into the other is taught by the Lord in Luke:

Abraham said unto the rich man in hell, Between us and you there is a great gulf fixed; so that those who would pass from hence to you cannot; neither can those who are there pass over to us (Luke 16:26).

Moreover, if immediate mercy were possible, all in the world would be saved, without exception, and there would be no hell, for the Lord is mercy itself, because He is love itself, which wills the salvation of all, and the death of no one.

(Arcana Coelestia 10659)