Angelic Wisdom Concerning the Divine Love and the Divine Wisdom Part 4

116. It shall now be explained how it comes that an angel perceives and feels as his, and thus receives and retains that which yet is not his; for, as was said above, an angel is not an angel from what is his, but from those things which he has from the Lord. The essence of the matter is this:- Every angel has freedom and rationality; these two he has to the end that he may be capable of receiving love and wisdom from the Lord.

Yet neither of these, freedom nor rationality, is his, they are the Lord's in him. But since the two are intimately conjoined to his life, so intimately that they may be said to be joined into it, they appear to be his own. It is from them that he is able to think and will, and to speak and act; and what he thinks, wills, speaks, and does from them, appears as if it were from himself. This gives him the ability to reciprocate, and by means of this conjunction is possible. Yet so far as an angel believes that love and wisdom are really in him, and thus lays claim to them for himself as if they were his, so far the angelic is not in him, and therefore he has no conjunction with the Lord; for he is not in truth, and as truth makes one with the light of heaven, so far he cannot be in heaven; for he thereby denies that he lives from the Lord, and believes that he lives from himself, and that he therefore possesses Divine essence. In these two, freedom and rationality, the life which is called angelic and human consists. From all this it can be seen that for the sake of conjunction with the Lord, - the angel has the ability to reciprocate, but that this ability, in itself considered, is not his but the Lord's. From this it is, that if he abuses his ability to reciprocate, by which he perceives and feels as his what is the Lord's, which is done by appropriating it to himself he falls from the angelic state. That conjunction is reciprocal, the Lord Himself teaches (John 14:20-24; 154-6); also that the conjunction of the Lord with man and of man with the Lord, is in those things of the Lord that are called His words (John 15:7).

117. Some are of the opinion that Adam was in such liberty or freedom of choice as to be able to love G.o.d and be wise from himself, and that this freedom of choice was lost in his posterity. But this is an error; for man is not life, but is a recipient of life (see above, n. 4-6, 54-60); and he who is a recipient of life cannot love and be wise from anything of his own; consequently, when Adam willed to be wise and to love from what was his own he fell from wisdom and love, and was cast out of Paradise.

118. What has just been said of an angel is likewise true of heaven, which consists of angels, since the Divine in greatest and least things is the same (as was shown above n. 77-82). What is said of an angel and of heaven is likewise true of man and the church, for the angel of heaven and the man of the church act as one through conjunction; in fact, a man of the church is an angel, in respect to the interiors which are of his mind. By a man of the church is meant a man in whom the church is.

119. IN THE SPIRITUAL WORLD THE EAST IS WHERE THE LORD APPEARS AS A SUN, AND FROM THAT THE OTHER QUARTERS ARE DETERMINED.

The sun of the spiritual world and its essence, also its heat and light, and the presence of the Lord thereby, have been treated of; a description is now to be given of the quarters in the spiritual world. That sun and that world are treated of, because G.o.d and love and wisdom are treated of; and to treat of those subjects except from their very origin would be to proceed from effects, not from causes. Yet from effects nothing but effects can be learned; when effects alone are considered no cause is brought to light; but causes reveal effects. To know effects from causes is to be wise; but to search for causes from effects is not to be wise, because fallacies then present themselves, which the investigator calls causes, and this is to turn wisdom into foolishness. Causes are things prior, and effects are things posterior; and things prior cannot be seen from things posterior, but things posterior can be seen from things prior.

This is order. For this reason the spiritual world is here first treated of, for all causes are there; and afterwards the natural world, where all things that appear are effects.

120. The quarters in the spiritual world shall now be spoken of. There are quarters there in like manner as in the natural world, but like that world itself, they are spiritual; while the quarters in the natural world, like that world itself, are natural; the difference between them therefore is so great that they have nothing in common. In each world there are four quarters, which are called east, west, south, and north. In the natural world, these four quarters are constant, determined by the sun on the meridian; opposite this is north, on one side is east, on the other, west.

These quarters are determined by the meridian of each place; for the sun's station on the meridian at each point is always the same, and is therefore fixed. In the spiritual world it is different. The quarters there are determined by the sun of that world, which appears constantly in its own place, and where it appears is the east; consequently the determination of the quarters in that world is not from the south, as in the natural world, but from the east, opposite to this is west, on one side is south, and on the other, north. But that these quarters are not determined by the sun, but by the inhabitants of that world, who are angels and spirits, will be seen in what follows.

121. As these quarters, by virtue of their origin, which is the Lord as a sun, are spiritual, so the dwelling-places of angels and spirits, all of which are according to these quarters, are also spiritual. They are spiritual, because angels and spirits have their places of abode according to their reception of love and wisdom from the Lord. Those in a higher degree of love dwell in the east; those in a lower degree of love in the west; those in a higher degree of wisdom, in the south; and those in a lower degree of wisdom, in the north. From this it is that, in the Word, by "the east," in the highest sense, is meant the Lord, and in a relative sense love to Him; by the "west," a diminishing love to Him; by the "south"

wisdom in light; and by the "north" wisdom in shade; or similar things relatively to the state of those who are treated of.

122. Since the east is the point from which all quarters in the spiritual world are determined, and by the east, in the highest sense, is meant the Lord, and also Divine Love, it is evident that the source from which all things are, is the Lord and love to Him, and that one is remote from the Lord in the measure in which he is not in that love, and dwells either in the west, or in the south, or in the north, at distances corresponding to the reception of love.

123. Since the Lord as a sun is constantly in the east, the ancients, with whom all things of worship were representative of spiritual things, turned their faces to the east in their devotions; and that they might do the like in all worship, they turned their temples also in that direction.

From this it is that, at the present day, churches are built in like manner.

124. THE QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE LORD AS A SUN, BUT FROM THE ANGELS ACCORDING TO RECEPTION.

It has been stated that the angels dwell separate from each other; some in the eastern quarter, some in the western, some in the southern, and some in the northern; and that those who dwell in the eastern quarter are in a higher degree of love; those in the western, in a lower degree of love; those in the southern, in the light of wisdom; and those in the northern, in the shade of wisdom. This diversity of dwelling-places appears as though it were from the Lord as a sun, when, in fact it is from the angels. The Lord is not in a greater and lesser degree of love and wisdom, that is, as a sun He is not in a greater or lesser degree of heat and light with one than with another, for He is everywhere the same.

But He is not received by one in the same degree as by another; and this makes them appear to themselves to be more or less distant from one another, and also variously as regards the quarters. From this it follows that quarters - in the spiritual world are nothing else than various receptions of love and wisdom, and thence of heat and light from the Lord as a sun. That this is so is plain from what was shown above (n. 108-112), that in the spiritual world distances are appearances.

125. As the quarters are various receptions of love and wisdom by angels, the variety from which that appearance springs shall now be explained.

The Lord is in the angel, and the angel in the Lord (as was shown in a preceding article). But on account of the appearance that the Lord as a sun is outside of the angel, there is also the appearance that the Lord sees him from the sun, and that he sees the Lord in the sun. This is almost like the appearance of an image in a mirror. Speaking, therefore, according to that appearance, it may be said that the Lord sees and looks at each one face to face, but that angels, on their part, do not thus behold the Lord. Those who are in love to the Lord from the Lord see Him directly in front; these, therefore, are in the east and the west; but those who are more in wisdom see the Lord obliquely to the right, and those who are less in wisdom obliquely to the left; therefore the former are in the south, and the latter in the north. The view of these is oblique because love and wisdom (as has been said before), although they proceed from the Lord as one, are not received as one by angels; and the wisdom which is in excess of the love, while it appears as wisdom, is not wisdom, because in the overplus of wisdom there is no life from love.

From all this it is evident whence comes the diversity of reception according to which angels appear to dwell according to quarters in the spiritual world.

126. That this variety of reception of love and wisdom is what gives rise to the quarters in the spiritual world can be seen from the fact that an angel changes his quarter according to the increase or decrease of love with him; from which it is evident that the quarter is not from the Lord as a sun, but from the angel according to reception. It is the same with man as regards his spirit. In respect to his spirit, he is in some quarter of the spiritual world, whatever quarter of the natural world he may be in, for quarters in the spiritual world, as has been said above, have nothing in common with quarters in the natural world.

Man is in the latter as regards his body, but in the former as regards his spirit.

127. In order that love and wisdom may make one in an angel or in a man, there are pairs in all the things of his body. The eyes, ears, and nostrils are pairs; the hands, loins, and feet are pairs; the brain is divided into two hemispheres, the heart into two chambers, the lungs into two lobes, and in like manner the other parts. Thus in angel and man there is right and left; and all their right parts have relation to the love from which wisdom comes; and all the left parts, to the wisdom which is from love; or, what is the same, all the right parts have relation to the good from which truth comes; and all the left parts, to the truth that is from good. Angel and man have these pairs in order that love and wisdom, or good and truth, may act as one, and as one, may have regard to the Lord. But of this more in what follows.

128. From all this it can be seen in what fallacy and consequent falsity those are, who suppose that the Lord bestows heaven arbitrarily, or arbitrarily grants one to become wise and loving more than another, when, in truth, the Lord is just as desirous that one may become wise and be saved as another. For He provides means for all; and every one becomes wise and is saved in the measure in which he accepts these means, and lives in accordance with them. For the Lord is the same with one as with another; but the recipients, who are angels and men, are unlike by reason of unlike reception and life. That this is so can be seen from what has just been said of spiritual quarters, and of the dwelling-places of the angels in accordance with them; namely, that this diversity is not from the Lord but from the recipients.

129. ANGELS TURN THEIR FACES CONSTANTLY TO THE LORD AS A SUN, AND THUS HAVE THE SOUTH TO THE RIGHT, THE NORTH TO THE LEFT, AND THE WEST BEHIND THEM.

All that is here said of angels, and of their turning to the Lord as a sun, is to be understood also of man, as regards his spirit. For man in respect to his mind is a spirit, and if he be in love and wisdom, is an angel; consequently, after death, when he has put off his externals, which he had derived from the natural world, he becomes a spirit or an angel. And because angels turn their faces constantly toward the sun in the east, thus toward the Lord, it is said also of any man who is in love and wisdom from the Lord, that "he sees G.o.d," that "he looks to G.o.d,"

that "he has G.o.d before his eyes," by which is meant that he lives as an angel does. Such things are spoken of in the world, because they actually take place [existunt] both in heaven and in the spirit of man. Who does not look before himself to G.o.d when he prays, to whatever quarter his face may be turned?

130. Angels turn their faces constantly to the Lord as a sun, because they are in the Lord, and the Lord in them; and the Lord interiorly leads their affections and thoughts, and turns them constantly to Himself; consequently they cannot do otherwise than look towards the east where the Lord appears as a sun; from which it is evident that angels do not turn themselves to the Lord, but the Lord turns them to Himself. For when angels think interiorly of the Lord, they do not think of Him otherwise than as being in themselves. Real interior thought does not cause distance, but exterior thought, which acts as one with the sight of the eyes; and for the reason that exterior thought, but not interior, is in s.p.a.ce; and when not in s.p.a.ce, as in the spiritual world, it is still in an appearance of s.p.a.ce. But these things can be little understood by the man who thinks about G.o.d from s.p.a.ce. For G.o.d is everywhere, yet not in s.p.a.ce. Thus He is both within and without an angel; consequently an angel can see G.o.d, that is, the Lord, both within himself and without himself; within himself when he thinks from love and wisdom, without himself when he thinks about love and wisdom. But these things will be treated of in detail in treatises on The Lord's Omnipresence, Omniscience, and Omnipotence. Let every man guard himself against falling into the detestable false doctrine that G.o.d has infused Himself into men, and that He is in them, and no longer in Himself; for G.o.d is everywhere, as well within man as without, for apart from s.p.a.ce He is in all s.p.a.ce (as was shown above, n. 7-10, 69-72); whereas if He were in man, He would be not only divisible, but also shut up in s.p.a.ce; yea, man then might even think himself to be G.o.d.

This heresy is so abominable, that in the spiritual world it stinks like carrion.

131. The turning of angels to the Lord is such that at every turn of their bodies they look toward the Lord as a sun in front of them. An angel may turn himself round and round, and thereby see the various things that are about him, still the Lord as a sun appears constantly before his face.

This may seem wonderful, yet it is the truth. It has also been granted me to see the Lord thus as a sun. I see Him now before my face; and for several years I have so seen Him, to whatever quarter of the world I have turned.

132. Since the Lord as a sun, consequently the east, is before the faces of all angels of heaven, it follows that to their right is the south; to their left the north; and behind them the west; and this, too, at every turn of the body. For, as was said before, all quarters in the spiritual world are determined from the east; therefore those who have the east before their eyes are in these very quarters, yea, are themselves what determine the quarters; for (as was shown above, n. 124-128) the quarters are not from the Lord as a sun, but from the angels according to reception.

133. Now since heaven is made up of angels, and angels are of such a nature, it follows that all heaven turns itself to the Lord, and that, by means of this turning, heaven is ruled by the Lord as one man, as in His sight it is one man. That heaven is as one man in the sight of the Lord may be seen in the work Heaven and h.e.l.l (n. 59-87). Also from this are the quarters of heaven.

134. Since the quarters are thus inscribed as it were on the angel, as well as on the whole heaven, an angel, unlike man in the world, knows his own home and his own dwelling-place wherever he goes. Man does not know his home and dwelling-place from the spiritual quarter in himself, because he thinks from s.p.a.ce, thus from the quarters of the natural world, which have nothing in common with the quarters of the spiritual world.

But birds and beasts have such knowledge, for it is implanted in them to know of themselves their homes and dwelling-places, as is evident from abundant observation; a proof that such is the case in the spiritual world; for all things that have form [existunt] in the natural world are effects, and all things that have form in the spiritual world are the causes of these effects. There does not take place [exist.i.t] a natural that does not derive its cause from a spiritual.

135. ALL INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE TURNED TO THE LORD AS A SUN.

Angels have understanding and will, and they have a face and body. They have also the interior things of the understanding and will, and of the face and body. The interiors of the understanding and will are such as pertain to their interior affection and thought; the interiors of the face are the brains; and the interiors of the body are the viscera, chief among which are the heart and lungs. In a word, angels have each and all things that men on earth have; it is from these things that angels are men. External form, apart from these internal things, does not make them men, but external form together with, yea, from, internals - for otherwise they would be only images of man, in which there would be no life, because inwardly there would be no form of life.

136. It is well known that the will and understanding rule the body at pleasure, for what the understanding thinks, the mouth speaks, and what the will wills, the body does. From this it is plain that the body is a form corresponding to the understanding and will. And because form also is predicated of understanding and will, it is plain that the form of the body corresponds to the form of the understanding and will. But this is not the place to describe the nature of these respective forms. In each form there are things innumerable; and these, in each of them, act as one, because they mutually correspond. It is from this that the mind (that is, the will and understanding) rules the body at its pleasure, thus as entirely as it rules its own self. From all this it follows that the interiors of the mind act as a one with the interiors of the body, and the exteriors of the mind with the exteriors of the body. The interiors of the mind, likewise the interiors of the body, will be considered further on, when degrees of life have been treated of.

137. Since the interiors of the mind make one with the interiors of the body, it follows that when the interiors of the mind turn themselves to the Lord as a sun, those of the body turn themselves in like manner; and because the exteriors of both, of mind as well as body, depend upon their interiors, they also do the same. For what the external does, it does from internals, the general deriving all it has from the particulars from which it is. From this it is evident that as an angel turns his face and body to the Lord as a sun, all the interiors of his mind and body are turned in the same direction. It is the same with man, if he has the Lord constantly before his eyes, which is the case if he is in love and wisdom.

He then looks to the Lord not only with eyes and face, but also with all the mind and all the heart, that is, with all things of the will and understanding, together with all things of the body.

138. This turning to the Lord is an actual turning, a kind of elevation; for there is an uplifting into the heat and light of heaven, which takes place by the opening of the interiors; when these are opened, love and wisdom flow into the interiors of the mind, and the heat and light of heaven into the interiors of the body. From this comes the uplifting, like a rising out of a cloud into clear air, or out of air into ether.

Moreover, love and wisdom, with their heat and light, are the Lord with man; and He, as was said before, turns man to Himself. It is the reverse with those who are not in love and wisdom, and still more with those who are opposed to love and wisdom. Their interiors, both of mind and body, are closed; and when closed, the exteriors re-act against the Lord, for such is their inherent nature. Consequently, such persons turn themselves backward from the Lord; and turning oneself backward is turning to h.e.l.l.

139. This actual turning to the Lord is from love together with Wisdom; not from love alone, nor from wisdom alone; for love alone is like esse [being] without its existere [taking form] since love has its form in wisdom; and wisdom without love is like existere without its esse, since wisdom has its form from love. Love is indeed possible without wisdom; but such love is man's, and not the Lord's. Wisdom alone is possible without love; but such wisdom, although from the Lord, has not the Lord in it; for it is like the light of winter, which is from the sun; still the sun's essence, which is heat, is not in it.

140. EVERY SPIRIT, WHATEVER HIS QUALITY, TURNS IN LIKE MANNER TO HIS RULING LOVE.

It shall first be explained what a spirit is, and what an angel is. Every man after death comes, in the first place, into the world of spirits, which is midway between heaven and h.e.l.l, and there pa.s.ses through his own times, that is, his own states, and becomes prepared, according to his life, either for heaven or for h.e.l.l. So long as one stays in that world he is called a spirit. He who has been raised out of that world into heaven is called an angel; but he who has been cast down into h.e.l.l is called either a satan or a devil. So long as these continue in the world of spirits, he who is preparing for heaven is called an angelic spirit; and he who is preparing for h.e.l.l, an infernal spirit; meanwhile the angelic spirit is conjoined with heaven, and the infernal spirit with h.e.l.l. All spirits in the world of spirits are adjoined to men; because men, in respect to the interiors of their minds, are in like manner between heaven and h.e.l.l, and through these spirits they communicate with heaven or with h.e.l.l according to their life. It is to be observed that the world of spirits is one thing, and the spiritual world another; the world of spirits is that which has just been spoken of; but the spiritual world includes that world, and heaven and h.e.l.l.

141. Since the subject now under consideration is the turning of angels and spirits to their own loves by reason of these loves, something shall be said also about loves. The whole heaven is divided into societies according to all the differences of loves; in like manner h.e.l.l, and in like manner the world of spirits. But heaven is divided into societies according to the differences of heavenly loves; h.e.l.l into societies according to the differences of infernal loves; and the world of spirits, according to the differences of loves both heavenly and infernal. There are two loves which are the heads of all the rest, that is, to which all other loves are referable; the love which is the head of all heavenly loves, or to which they all relate, is love to the Lord; and the love which is the head of all infernal loves, or to which they all relate, is the love of rule springing from the love of self. These two loves are diametrically opposed to each other.

142. Since these two loves, love to the Lord and love of rule springing from love of self, are wholly opposed to each other, and since all who are in love to the Lord turn to the Lord as a sun (as was shown in the preceding article), it can be seen that all who are in the love of rule springing from love of self, turn their backs to the Lord. They thus face in opposite directions, because those who are in love to the Lord love nothing more than to be led by the Lord, and will that the Lord alone shall rule; while those who are in the love of rule springing from love of self, love nothing more than to be led by themselves, and will that themselves alone may rule. This is called a love of rule springing from love of self, because there is a love of rule springing from a love of performing uses, which is a spiritual love, because it makes one with love towards the neighbor. Still this cannot be called a love of rule, but a love of performing duties.

143. Every spirit, of whatever quality, turns to his own ruling love, because love is the life of every one (as was shown in Part I., n. 1-3); and life turns its receptacles, called members, organs, and viscera, thus the whole man, to that society which is in a love similar to itself, thus where its own love is.

144. Since the love of rule springing from love of self is wholly opposed to love to the Lord, the spirits who are in that love of rule turn the face backwards from the Lord, and therefore look with their eyes to the western quarters of the spiritual world; and being thus bodily in a reversed position, they have the east behind them, the north at their right, and the south at their left. They have the east behind them because they hate the Lord; they have the north at their right, because they love fallacies and falsities therefrom; and they have the south at their left, because they despise the light of wisdom. They may turn themselves round and round, and yet all things which they see about them appear similar to their love. All such are sensual-natural; and some are of such a nature as to imagine that they alone live, looking upon others as images. They believe themselves to be wise above all others, though in truth they are insane.

145. In the spiritual world ways are seen, laid out like ways in the natural world; some leading to heaven, and some to h.e.l.l; but the ways leading to h.e.l.l are not visible to those going to heaven, nor are the ways leading to heaven visible to those going to h.e.l.l. There are countless ways of this kind; for there are ways which lead to every society of heaven and to every society of h.e.l.l. Each spirit enters the way which leads to the society of his own love, nor does he see the ways leading in other directions. Thus it is that each spirit, as he turns himself to his ruling love, goes forward in it.

146. DIVINE LOVE AND DIVINE WISDOM PROCEEDING FROM THE LORD AS A SUN AND PRODUCING HEAT AND LIGHT IN HEAVEN, ARE THE PROCEEDING DIVINE, WHICH IS THE HOLY SPIRIT.

In The Doctrine of the New Jerusalem concerning the Lord it has been shown, that G.o.d is one in person and essence in whom there is a trinity, and that that G.o.d is the Lord; also, that the trinity in Him is called Father, Son, and Holy Spirit; and that the Divine from which, (Creative Divine) is called the Father; the Human Divine, the Son; and the proceeding Divine, the Holy Spirit. This is called the "proceeding Divine," but no one knows why it is called proceeding. This is not known, because until now it has been unknown that the Lord appears before the angels as a sun, from which sun proceeds heat which in its essence is Divine Love, and also light which in its essence is Divine Wisdom. So long as these things were unknown, it could not be known that the proceeding Divine is not a Divine by itself; consequently the Athanasian doctrine of the trinity declares that there is one person of the Father, another of the Son, and another of the Holy Spirit. Now, however, when it is known that the Lord appears as a sun, a correct idea may be had of the proceeding Divine, which is called the Holy Spirit, that it is one with the Lord, but proceeds from Him, as heat and light from a sun. For the same reason angels are in Divine heat and Divine light just so far as they are in love and wisdom.

Without knowing that the Lord appears as a sun in the spiritual world, and that His Divine thus proceeds, it can in no way be known what is meant by "proceeding," whether it means simply communicating those things which are the Father's and the Son's, or simply enlightening and teaching. But inasmuch as it has been known that G.o.d is one, and that He is omnipresent, it is not in accord with enlightened reason to recognize the proceeding Divine as a Divine per se, and to call it G.o.d, and thus divide G.o.d.

147. It has been shown above that G.o.d is not in s.p.a.ce, and that He is thereby omnipresent; also that the Divine is the same everywhere, but that there is an apparent variety of it in angels and men from variety of reception. Now since the proceeding Divine from the Lord as a sun is in light and heat, and light and heat flow first into universal recipients, which in the world are called atmospheres, and these are the recipients of clouds, it can be seen that according as the interiors pertaining to the understanding of man or angel are veiled by such clouds, is he a receptacle of the proceeding Divine. By clouds are meant spiritual clouds, which are thoughts. These, if from truths, are in accordance, but if from falsities, are at variance with Divine Wisdom; consequently, in the spiritual world thoughts from truths, when presented to the sight, appear as shining white clouds, but thoughts from falsities as black clouds. From all this it can be seen that the proceeding Divine is indeed in every man, but is variously veiled by each.

148. As the Divine Itself is present in angel and man by spiritual heat and light, those who are in the truths of Divine Wisdom and in the goods of Divine Love, when affected by these, and when from affection they think from them and about them, are said to grow warm with G.o.d; and this sometimes becomes so evident as to be perceived and felt, as when a preacher speaks from zeal. These same are also said to be enlightened by G.o.d, because the Lord, by His proceeding Divine, not only kindles the will with spiritual heat, but also enlightens the understanding with spiritual light.

149. From the following pa.s.sages in the Word it is plain that the Holy Spirit is the same as the Lord, and is truth itself, from which man has enlightenment:

Jesus said, When the spirit of truth is come, He will guide you into all truth; He shall not speak of Himself; but whatsoever He shall have heard, that shall He speak (John 16:13).

He shall glorify Me; for He shall receive of Mine, and shall show it unto you (John 16:14, 15).

That He will be with the disciples and in them (John 14:17; 15:26).

Jesus said, The words that I speak unto you, they are spirit and they are life (John 6:63).