Dialogues on the Supersensual Life Part 9

The Master said: The G.o.dly Soul, you see, is in the _hand of Christ_, that is in Heaven, as he himself hath told us, and in what manner this cometh to be so, you have also heard. But the unG.o.dly Soul is not willing in this life-time to come into the Divine Resignation of its Will, or to enter into the Will of G.o.d; but goeth on still in its own l.u.s.t and desire, in vanity and falsehood, and so entereth into the Will of the Devil. It receiveth, thereupon, into itself nothing but wickedness; nothing but lying, pride, covetousness, envy and wrath; and thereunto it giveth up its Will and whole Desire. This is the Vanity of the Will; and this same Vanity or vain shadow must also in like manner be manifested in the Soul, which hath yielded itself up also to be its servant; and must work therein even as the Love of G.o.d worketh in the regenerated Will; and penetrate it all over, as fire doth iron.

And it is not possible for this Soul to come into the Rest of G.o.d, because G.o.d's Anger is manifested in it, and worketh in it. Now when a body is parted from the Soul, then beginneth the Eternal Melancholy and Despair, because it now findeth that it is become altogether Vanity, even a Vanity most vexatious to itself, and a distracting Fury, and a self-tormenting Abomination. Now it perceiveth itself disappointed of every Thing which it had before fancied, and blind, and naked, and wounded, and hungry, and thirsty, without the least prospect of ever being relieved, or obtaining so much as one drop of the water of Eternal Life. And it feeleth itself to be its own vile executioner and tormentor; and is affrighted at its own ugly dark form, and fain would flee from itself if it could, but it cannot, being fast bound with the chains of the Dark Nature, whereinto it had sunk itself when in the flesh. And so, not having learned or accustomed itself to sink down into the Divine Grace, and being also strongly possessed with the Idea of G.o.d, as an angry and jealous G.o.d, the poor Soul is both afraid and ashamed to bring its Will into G.o.d, by which deliverance might possibly come to it. The Soul is afraid to do it, as fearing to be consumed by so doing, under the apprehension of the Deity as a mere devouring Fire.

The Soul is also _ashamed_ to do it, as being confounded at its own nakedness and monstrosity, and therefore would, if it were possible, hide itself from the Majesty of G.o.d, and cover its abominable form from his most holy eye, though by casting itself still deeper into the Darkness. Therefore it _will not_ enter into G.o.d, nay, it _cannot_ enter with its false Will; yea, though it should strive to enter, yet can it not enter into the Love, because of the Will which hath reigned in it.

For such a Soul is thereby captivated in the Wrath, yea, is itself but _mere Wrath_, having by its false Desire, which it had awakened in itself, comprehended and shut itself up therewith, and so transformed itself into the nature and property thereof.

And since also the Light of G.o.d doth not shine in it, nor the Love of G.o.d enclose it, the Soul is moreover a _great Darkness_, and is withal an anxious Fire-source, carrying about an h.e.l.l in itself, and not being able to discern the least glimpse of the Light of G.o.d, or to feel the least spark of his Love. Thus it dwelleth in itself as in h.e.l.l, and needeth no entering into h.e.l.l at all, or being carried thither, for in what place soever it may be, so long as it is in itself, it is in the h.e.l.l. And though it should travel far and cast itself many hundred thousand leagues from its present place, to be out of h.e.l.l; yet still would it remain in its h.e.l.lish source and darkness.

If this be so, how then cometh it, said the Scholar to Theophorus, that an Heavenly Soul doth not in the time of this life perfectly perceive the Heavenly Light and Joy, and the Soul which is without G.o.d in the World, doth not also here feel h.e.l.l, as well as hereafter? Why should they not both be perceived and felt as well in this life as in the next, seeing that both of them are in Man, and one of them as you have shewed, worketh in every man?

To whom Theophorus presently returned this answer: The Kingdom of Heaven is in the Saints operative and manifestative of itself by _Faith_. They who carry G.o.d within them, and live by his Spirit, find the Kingdom of G.o.d in their Faith, and they feel the Love of G.o.d in their Faith, by which the Will hath given up itself unto G.o.d, and is made G.o.dlike. All is transacted within them _by Faith_, which is to them the evidence of the Eternal Invisibles, and a great manifestation in their Spirit of this Divine Kingdom, which is within them. But their natural life is nevertheless encompa.s.sed with flesh and blood; and this standing in a contrariety thereto, and being placed through the Fall in the principle of G.o.d's Anger, and environed about with the World, which by no means can be reconciled to Faith, these faithful Souls cannot but be very much exposed to attacks from this World, wherein they are sojourners; neither can they be insensible of their being thus encompa.s.sed about with flesh and blood, and with the World's vain l.u.s.t, which ceaseth not continually to penetrate the outward mortal life, and to tempt them manifold ways, even as it did Christ. Whence the World on one side and the Devil on the other, not without the curse of G.o.d's Anger in flesh and blood, do thoroughly sift and penetrate the Life, whereby it cometh to pa.s.s that the Soul is often in anxiety when these three are all set upon it together, and when h.e.l.l thus a.s.saulteth the Life, and would manifest itself in the Soul. But the Soul hereupon sinketh down into the hope of the Grace of G.o.d, and standeth like a beautiful Rose in the midst of Thorns, until the Kingdom of this World shall fall from it in the death of the body. And then the Soul first becometh truly manifest in the Love of G.o.d, and of his Kingdom, which is the Kingdom of Love; having henceforth nothing more to hinder it. But during this life she must walk with Christ in this world, and then Christ delivereth her out of her own h.e.l.l, by penetrating her with his Love throughout, and standing by her in h.e.l.l, and even changing her h.e.l.l into Heaven.

But in that thou sayest, Why do not the Souls which are without G.o.d feel h.e.l.l in this World? I answer; They bear it about with them in their wicked consciences, but they know it not; because the World hath put out their eyes, and its deadly cup hath cast them likewise into a sleep, a most fatal sleep. Notwithstanding which it must be owned that the Wicked do frequently feel h.e.l.l within them during the time of this mortal life, though they may not apprehend that it is h.e.l.l, because of the earthly vanity which cleaveth to them from without, and the sensible pleasures and amus.e.m.e.nts wherewith they are intoxicated. And moreover it is to be noted that the outward Life in every such one hath yet the Light of the outward Nature, which ruleth in this Life, and so the Pain of h.e.l.l cannot, so long as that hath the rule, be revealed. But when the body dyeth or breaketh away, so as the Soul cannot any longer enjoy such temporal pleasure and delight, nor the Light of this outward World, which is wholly thereupon extinguished as to it, then the Soul stands in an eternal hunger and thirst after such vanities as it was here in love withal, but yet can reach nothing but that false Will, which it had impressed in itself while in the body; and wherein it had abounded to its great loss. And now whereas it had too much of its Will in this life, and yet was not contented therewith, it hath, after the separation by death, as little of it; which createth in it an everlasting thirst after that which it can henceforth never obtain more, and causeth it to be in a perpetual anxious l.u.s.t after Vanity, according to its former impression, and in a continual rage of hunger after those sorts of wickedness and lewdness whereinto it was immersed, being in the flesh.

Fain would it do more evil still, but that it hath not either wherein or wherewith to effect the same, and therefore it doth perform this only _in itself_. All is not literally transacted, as if it were outward; and so the unG.o.dly is tormented by those Furies which are in his own mind, and begotten upon himself by himself. For he is verily become his own Devil and Tormentor; and that by which he sinned here, when the Shadow of this World is pa.s.sed away, abideth still with him in the impression, and is made his prison and his h.e.l.l. But this h.e.l.lish hunger and thirst cannot be fully manifested in the Soul, till the Body, which ministered to the Soul that it l.u.s.ted after, and with which the Soul was so bewitched, as to doat thereupon, and pursue all its cravings, be stripped off from it.

I perceive then, said _Junius_ to his Master, that the Soul, having played the wanton with the Body in all voluptuousness, and served the l.u.s.ts thereof during this life, retaineth still the very same inclinations and affections which it had before, then when it hath no opportunity or capacity to satisfy them longer; and that when this cannot be, there is then h.e.l.l opened in that Soul, which had been shut up in it before by means of the outward Life in the Body, and of the Light of this World. Do I rightly understand?

_Theophorus_ said: It is very rightly understood by you. Go on.

On the other hand (said he) I clearly perceive by what I have heard, that Heaven cannot but be in a loving Soul which is possessed of G.o.d, and hath subdued thereby the Body to the obedience of the Spirit in all things, and perfectly immersed itself into the Will and Love of G.o.d. And when the Body dyeth, and the Soul is hence redeemed from the Earth, it is now evident to me that the Life of G.o.d, which was hidden in it, will display itself gloriously, and Heaven consequently be then manifested.

But, notwithstanding, if there be not a local Heaven besides and a local h.e.l.l, I am still at a loss where to place no small part of the Creation, if not the greatest. For where must all the intellectual inhabitants of it abide?

In their own Principle, answered the Master, whether it be of Light or of Darkness. For every created intellectual Being remaineth in its deeds and essences, in its wonders and properties, in its life and image; and therein it beholdeth and feeleth G.o.d, as who is everywhere, whether it be in the Love or in the Wrath.

If it be in the Love of G.o.d, then beholdeth it G.o.d accordingly, and feeleth him as he is, Love. But if it hath captivated itself in the Wrath of G.o.d, then it cannot behold G.o.d otherwise than in the Wrathful Nature, nor perceive him otherwise than as an incensed and vindictive Spirit. All places are alike to it, if it be in G.o.d's Love; and, if it be not there, every place is h.e.l.l alike. What Place can bound a Thought?

Or what needeth any understanding Spirit to be kept here or there, in order to its happiness or misery? Verily, wheresoever it is, it is in the Abyssal World, where there is neither end nor limit. And whither, I pray, should it go? since though it should go a thousand miles off, or a thousand times ten thousand miles, and this ten thousand times over beyond the bounds of the Universe, and into the imagining s.p.a.ces above the stars, yet it were then still in the very same point from whence it went out. For G.o.d is the _Place_ of Spirit, if it may be lawful to attribute to him such a name to the which Body hath a relation. And in G.o.d there is no limit; both near and far off is here all one; and be it in his Love, or be it in his Anger, the abyssal Will of the Spirit is altogether unconfined. It is swift as thought, pa.s.sing through all things; it is magical, and nothing corporeal or from without can let it; it dwelleth in its wonders, and they are its house.

Thus it is with every Intellectual, whether of the Order of Angels or of human Souls, and you need not fear but there will be room enough for them all, be they ever so many; and such also as shall best suit them, even according to their election and determination, and which may thence very well be called the "_own place_" of each.

At which said the Scholar, I remember, indeed, that it is written concerning the great traitor, that he went after death to his _own place_.

The Master said: The same is true of every Soul, when it departeth this mortal life. And it is true in like manner of every Angel and Spirit whatsoever, which is necessarily determined by its own choice. As G.o.d is everywhere, so also the Angels are everywhere; but each one in its own Principle, and in its own Property or (if you had rather) in its _own Place_. The same Essence of G.o.d, which is as a Place to Spirits, is confessed to be everywhere, but the appropriation or partic.i.p.ation hereof is different to everyone, according as each hath attracted it magically in the earnestness of Will. The same Divine Essence which is with the Angels of G.o.d above, is with us also below. And the same Divine Nature which is with us is likewise with them; but after different manners and in different degrees communicated and partic.i.p.ated.

And what I have said here of the Divine, is no less to be considered by you in the partic.i.p.ation of the Diabolical Essence and Nature, which is the Power of Darkness, as to the manifold modes, degrees, and appropriations thereof in the false Will. In this World there is strife between them, but when this World hath reached in anyone the Limit, then the Principle catcheth that which is its own, and so the Soul receiveth companions accordingly, that is, either Angels or Devils.

To whom the Scholar again: Heaven and h.e.l.l then being in us at strife in the time of this life, and G.o.d himself being also thus near to us, where can Angels and Devils dwell?

And the Master answered him thus: Where thou dost not dwell as to thy _Self-hood_ and to thine _own Will_, there the holy Angels dwell with thee, and every where all over round about thee. Remember this well. On the contrary, where thou dwellest as to thyself, or in Self-seeking, and Self-will, there to be sure the Devils will be with thee, and will take up their abode with thee, and dwell all over thee, and round about thee everywhere, which G.o.d in his mercy prevent.

I understand not this, said the Scholar, so perfectly well as I could wish. Be pleased to make it a little more plain to me.

The Master then spake: Mark well what I am going to say. Where the Will of G.o.d in anything willeth, there is G.o.d manifested. And in this very manifestation of G.o.d the Angels do dwell. But where G.o.d in any Creature willeth not with the Will of that Creature, there G.o.d is not manifested to it, neither can he be; but dwelleth in himself, without the co-operation thereof, and subjection to him in humility. There G.o.d is an unmanifested G.o.d to the Creature. So the Angels dwell not with such an one; for wherever they dwell, there is the Glory of G.o.d; and they make his Glory. What then dwelleth in such a Creature as this? G.o.d dwelleth not therein; the Angels dwell not therein; G.o.d willeth not therein; the Angels also will not therein. The case is evidently this; in that Soul or Creature its own will is without G.o.d's Will; and there the Devil dwelleth; and with him all that is without G.o.d, and without Christ. This is the truth; lay it to heart.

The _Scholar_ said: It is possible I may ask several impertinent questions; but I beseech you, good Sir, to have patience with me, and to pity my ignorance, if I ask what may appear to you perhaps ridiculous, or may not be at all fit for me to expect an answer to. For I have several questions still to propound to you; but I am ashamed of my own thoughts in this matter.

The _Master_ said: Be plain with me, and propose whatever is upon your mind; yea, be not ashamed even to appear ridiculous, so that by querying you may but become wiser.

The _Scholar_ thanked his Master for this liberty and said: How far then are Heaven and h.e.l.l asunder?

To whom he answered thus: As far as Day and Night; or as far as Something and Nothing. They are in one another and yet they are at the greater distance one from the other. Nay, the one of them is as nothing to the other; and yet notwithstanding they cause joy and grief to one another. Heaven is throughout the whole World, and it is also without the World over all, even everywhere that is, or that can be even so much as imagined. It filleth all, it is within all, it is without all, it encompa.s.seth all; without division, without place; working by a Divine Manifestation, and flowing forth universally, but not going in the least out of itself. For only in itself it worketh and is revealed, being one and undivided in all. It appeareth only through the Manifestation of G.o.d; and never but in itself only. And in that Being which cometh into it, or in that wherein it is manifested; there also it is that G.o.d is manifested. Because Heaven is nothing else but a Manifestation or Revelation of the Eternal One, wherein all the working and willing is in quiet love.

So in like manner h.e.l.l also is through the whole World, and dwelleth and worketh but in itself, and in that wherein the Foundation of h.e.l.l is manifested, namely, in Self-hood and in the False Will. The visible World hath both in it; and there is no place but Heaven and h.e.l.l may be found or revealed in it. Now Man as to his temporal life is only of the visible World; and therefore during the time of his life he seeth not the spiritual World. For the Outward World with its substance is a cover to the Spiritual World, even as the Body is to the Soul. But when the outward Man dyeth, then the Spiritual World is manifested to the Soul, which hath now its covering taken away. And it is manifested either in the Eternal Light with the holy Angels, or in the Eternal Darkness, with the Devils.

The _Scholar_ further queried: What is an Angel, or an human Soul, that they can be thus manifested either in G.o.d's Love or Anger, either in Light or Darkness?

To whom Theophorus answered: They come from one and the self-same Original. They are little branches of the Divine Wisdom, of the Divine Will, sprung from the Divine Word, and made objects of the Divine Love.

They are out of the Ground of Eternity; whence Light and Darkness do spring; Darkness which consisteth in the receiving of Self-Desire; and Light which consisteth in willing the same thing with G.o.d. For the conformity of the Will with G.o.d's Will is Heaven; and wheresoever there is this willing with G.o.d, there the Love of G.o.d is undoubtedly in the working, and his Light will not fail to manifest itself. But in the Self-attraction of the Soul's desire, or in the reception of Self into the willing of any Spirit, angelical or human, the Will of G.o.d worketh with difficulty, and is to that Soul and Spirit nought but Darkness; out of which, notwithstanding, the Light may be manifested. And this Darkness is the h.e.l.l of that Spirit wherein it is. For _Heaven_ and _h.e.l.l_ are nought else but a _Manifestation of the Divine Will either in Light or Darkness, according to the Properties of the Spiritual World_.

SCHOLAR

What then is the Body of Man?

MASTER

It is the visible World, an Image and Quintessence, or Compound of all that the World is; and the visible World is a manifestation of the inward spiritual World, come out of the Eternal Light, and out of the Eternal Darkness, out of the spiritual compaction or connection; and it is also an Image or Figure of Eternity, whereby Eternity hath made itself visible; where Self-Will and resigned Will, viz., Evil and Good, work one with the other.

Such a substance is the outward Man. For G.o.d created Man out of the outward World, and breathed into him the inward spiritual World for a Soul and an intelligent Life, and therefore in the things of the outward World, Man can receive and work Evil and Good.

SCHOLAR

What shall be after this World, when all things perish and come to an end?

MASTER

The material substance only ceaseth; viz., the four Elements, the Sun, Moon and Stars. And then the inward world will be wholly visible and manifest. But whatsoever hath been wrought by the Will or Spirit of Man in this World's time, whether evil or good shall there separate itself in a spiritual matter, either into the Eternal Light or into the Eternal Darkness. For that which is born from each Will penetrateth and pa.s.seth again into that which is like itself. And there the Darkness is called h.e.l.l, and is an eternal forgetting of all Good, and the Light is called the Kingdom of G.o.d, and is an eternal joy in and to the Saints, who continually glorify and praise G.o.d, for having delivered them from the torment of evil.

The last Judgment is a kindling of the Fire both of G.o.d's Love and Anger, in which the matter of every substance perisheth, and each Fire shall attract into itself its own, that is, the substance which is like itself. Thus G.o.d's Fire of Love will draw into itself what is wrought in the Anger of G.o.d in Darkness, and consume the false substance; and then there will remain only the painful, aching Will in its own proper nature, image, and figure.

SCHOLAR

With what matter and form shall the human Body rise?

MASTER

It is sown a natural gross and elementary Body; yet in this gross Body there is a subtle Power and Virtue. As in the Earth also there is a subtle good Virtue, which is like the Sun, and is one and the same with the Sun, which also did in the beginning of time spring and proceed out of the Divine Power and Virtue, whence all the good Virtue of the Body is likewise derived. This good Virtue of the mortal Body shall come again and live for ever in a kind of transparent crystalline material property, in spiritual flesh and blood; as shall return also the good Virtue of the Earth, for the Earth, likewise shall become crystalline, and the Divine Light shine in everything that hath a being, essence, or substance. And as the gross Earth shall perish and never return, so also the gross flesh of Man shall perish and not live for ever. But all Things must appear before the Judgment, and in the Judgment be separated by the Fire; yea, both the Earth, and also the ashes of the human Body.

For when G.o.d shall once move the spiritual World, every Spirit shall attract its spiritual substance to itself. A good Spirit and Soul shall draw to itself its own substance, and an evil one its evil substance.

SCHOLAR

Shall we not rise again with our visible bodies, and live in them for ever?

MASTER

When the visible world perisheth, then all that hath come out of it, and hath been external, shall perish with it. There shall remain of the World only the crystalline Nature and Form, and of Man also only the spiritual Earth, for Man shall be then wholly like the crystalline World, which as yet is hidden.

SCHOLAR

Shall all then have eternal joy and glorification alike?