Angelic Wisdom about Divine Providence by Emanuel Swedenborg (rosie project .TXT) 📖

talk. Relatively they are like lambs and sheep while those who are in their own prudence are like wolves and foxes. Or they are like those living in a house who see the sky through the windows while those who are in prudence of their own are like persons living in the basement of a house who can look out through the windows only on what is down on the ground. Again they are like persons standing on a mountain who see those who are in prudence of their own as wanderers in valleys and forests.

[4] Hence it may be plain that prudence not one's own is prudence from the Lord, in externals appearing similar to prudence of one's own, but totally unlike it in internals. In internals prudence not one's own appears in the spiritual world as man, while prudence which is one's own appears like a statue, which seems living only because those who are in such prudence still possess rationality and freedom or the capacity to understand and to will, hence to speak and act, and by means of these faculties can make it appear that they also are men. They are such statues because evils and falsities have no life; only goods and truths do. By their rationality they know this, for if they did not they would not feign goods and truths; hence in their simulation of them they possess a vital humanness.

[5] Who does not know that a man is what he is inwardly? Consequently that he is a man who is inwardly what he wishes to appear to be outwardly, while he is a copy who is a man outwardly only and not inwardly. Think, as you speak, in favor of God and religion, of righteousness and sincerity, and you will be a man, and divine providence will be your prudence; you will perceive in others that one's own prudence is insanity.

312. (ii) By his own prudence man persuades himself and confirms in himself that all good and truth are from him and in him; similarly all evil and falsity. Rest the argument on the parallel between natural good and truth and spiritual good and truth. Ask what truth and good are to the sight of the eye. Is not what is called beautiful truth to it, and what is called enjoyable good to it? For enjoyment is felt in beholding what is beautiful. What are truth and good to the hearing? Is not what is called harmonious truth to it, and what is called pleasing good to it? For pleasure is felt in hearing harmonies. It is the same with the other senses. What natural good and truth are is plain, then. Consider now what spiritual good and truth are. Is spiritual truth anything other than beauty and harmony in spiritual matters and objects? And is spiritual good anything other than the enjoyment and pleasure of perceiving the beauty and harmony?

[2] Let us see now whether anything different is to be said of the one from what is said of the other, that is, of the spiritual from what is said of the natural. Of the natural we say that what is beautiful and enjoyable to the eye flows in from objects, and what is harmonious and pleasing to the ear flows in from musical instruments. Is something different to be said in relation to the organic substances of the mind? Of these it is said that the enjoyable and pleasing are in them, while it is said of eye and ear that they flow in. If you inquire why it is said that they flow in, the one answer possible is that distance appears between the objects and the organs. But when one asks why it is said that in the other case they are indwelling, the one possible answer is that no distance appears between the two. Consequently, it is the appearance of distance that results in believing one thing about what one thinks and perceives, and another thing about what one sees and hears. But this becomes baseless when one reflects that the spiritual is not in space as the natural is. Think of sun or moon, or of Rome or Constantinople: do you not think of them apart from distance (provided the thought is not joined to the experience gained by sight or hearing)? Why then persuade yourself that because there is no appearance of distance in thought, that good and truth, as also evil and falsity, are indwelling, and do not flow in?

[3] Let me add to this an experience which is common in the spiritual world. One spirit can infuse his thoughts and affections into another, and the other not know that it is not his own thinking and affection. This is called in that world thinking from and in another. I have witnessed it a thousand times and also done it a hundred times; and it seemed to occur at a considerable distance. As soon as the spirits learned that another was introducing the thoughts and affections, they were indignant and turned away, recognizing then, however, that to the internal thought or sight no distance is apparent unless it is disclosed, as it may be, to the external sight or the eye; as a result it is believed that there is influx.

[4] I will add to this experience an everyday experience of mine. Evil spirits have often put into my thoughts evils and falsities which seemed to me to be in me and to originate from me, or seemed to be my own thought. Knowing them to be evils and falsities, I searched out the spirits who had introduced them, and they were detected and driven off. They were at a great distance from me.

It may be manifest from these things that all evil with its falsity flows in from hell and all good with its truth flows in from the Lord, and that both appear to be in man.

313. The nature of men who are in prudence of their own, and the nature of those in prudence not their own and hence in the divine providence, is depicted in the Word by Adam and his wife Eve in the Garden of Eden where were two trees, one of life and the other of the knowledge of good and evil, and by their eating of the latter tree. It may be seen above (n. 241) that in the internal or spiritual sense of the Word by Adam and Eve, his wife, the Most Ancient Church of the Lord on this earth is meant and described, which was more noble and heavenly than subsequent churches.

[2] Following is what is signified by other particulars. The wisdom of the men of that church is signified by the Garden of Eden; the Lord in respect to divine providence is signified by the tree of life, and man in respect to his own prudence is meant by the tree of knowledge; his sensuous life and his proprium, which in itself is self-love and pride in one's own intelligence, and thus is the devil and satan, is signified by the serpent; and the appropriation of good and truth with the thought that they are not from the Lord and are not the Lord's, but are from man and are his, is signified by eating of the tree of knowledge. Inasmuch as good and truth are what is divine with man (for everything of love is meant by good, and everything of wisdom by truth), if man claims them as his, he cannot but believe that he is as God. Therefore the serpent said:

In the day you eat of it, your eyes will be opened, and you will be as
God, knowing good and evil (Ge 3:5).

So do those in hell believe, who are in self-love and thence in the pride of their own intelligence.

[3] Condemnation of self-love and self-intelligence is meant by the condemnation of the serpent; the condemnation of the volitional proprium is meant by the condemnation of Eve and the condemnation of the intellectual proprium by the condemnation of Adam; sheer falsity and evil are signified by the thorn and thistle which the earth would produce for Adam; the loss of wisdom is signified by the expulsion from the Garden; the Lord's care lest holy things of the Word and the church be violated is meant by guarding the way to the tree of life; moral truths, veiling men's self-love and conceit, are signified by the fig leaves with which Adam and Eve covered their nakedness; and appearances of truth, in which alone they were, are signified by the coats of skin with which they were later clothed. Such is the spiritual understanding of these particulars. Let him who wishes remain in the sense of the letter, only let him know that it is so understood in heaven.

314. The nature of those who are infatuated with their own intelligence can be seen from their fancies in matters of interior judgment, as, for example, about influx, thought and life. Their thinking about influx is inverted. They think that the sight of the eye flows into the internal sight of the mind or into the understanding, and that the hearing of the ear flows into the internal hearing, which also is the understanding. They do not perceive that the understanding from the will flows into the eye and the ear, and not only constitutes those senses but also employs them as its instruments in the natural world. As this is not according to the appearance, they do not perceive even if it is only said that the natural does not flow into the spiritual, but the spiritual into the natural. They still think, "What is the spiritual except a finer natural?" And again, "When the eye beholds something beautiful or the ear hears something melodious, of course the mind, which is understanding and will, is delighted." They do not know that the eye does not see of itself, nor the tongue taste, nor the nose smell, nor the skin feel of itself, but that it is the man's mind or spirit which has the perceptions in the sensation and which is affected according to its nature by the sensation. Indeed, the mind or spirit does not sense things of itself, but does so from the Lord; to think otherwise is to think from appearances, and if these are confirmed, from fallacies.

[2] Regarding thought, they say that it is something modified in the air, varied according to topic, and widened by cultivation; thus that the ideas in thoughts are images appearing, meteor-like, in the air; and that the memory is a tablet on which they are imprinted. They do not know that thought goes on in purely organic substances just as much as sight and hearing do. Only let them examine the brain, and they will see that it is full of such substances; injure them and you will become delirious; destroy them and you will die. But what thought and memory are see above at n. 279 end.

[3] Regarding life, they know it only as an activity of nature, which makes itself felt in different ways, as a live body bestirs itself organically. If it is remarked that nature is alive then, they deny this, and say it enables to life. If one asks, "Is life not dissipated then on the death of the body?" they reply that life remains in a particle of air called the soul. Asked "What then is God? Is He not life itself?" they keep silence and do not want to utter what they think. Asked, "Would you grant that divine love and wisdom are life itself?" they answer, "What are love and wisdom?" For in their fallacies they do not see what these are or what God is.

These things have been adduced that it may be seen how man is infatuated by prudence of his own because he draws all conclusions then from appearances and thus from fallacies.

316.* By one's own prudence one is persuaded and confirmed that all good and truth are from man and in man, because a man's own prudence is his intellectual proprium, flowing in from self-love, which is his volitional proprium; proprium inevitably makes everything its own; it cannot be raised above doing so. All who are led by the Lord's divine providence are raised above the proprium and then see that all good and truth are from the Lord, indeed see that what in the human being is from the Lord is always the Lord's and never man's. He who believes otherwise is like one who has his master's goods in his care and claims them himself or appropriates them—he is no steward, but a thief. As man's proprium is nothing but evil, he also immerses the goods