Angelic Wisdom about Divine Providence - Emanuel Swedenborg (sight word books .txt) 📗

compel the external; also that the internal refuses to be coerced by the external and turns away. It is likewise known that external enjoyments entice the assent and love of the internal; and it may also be known that there is a forced internal and a free internal. But all this, though known, needs to be lighted up, for much on being heard is perceived at once to be so, because it is truth and hence is affirmed, but if it is not confirmed by reasons, it can be weakened by arguments from fallacies and finally denied. What we have said is known, is therefore to be taken up afresh and established rationally.

[2] First: The external cannot compel the internal, but the internal can compel the external. Who can be forced to believe or love? One can no more be compelled to believe than he can be compelled to think that something is so when he thinks it is not so, or to love than to will something that he does not will; belief attaches to thought, and love to the will. The internal can be compelled, however, by what is external not to speak improperly against the laws of a kingdom, the morals of life or the sanctities of the church. The internal can be compelled to this by threats and penalties and is compelled and should be. But this is not the specifically human internal, but one which the human being shares with beasts; they can also be compelled. The human internal resides above this animal internal. Here the human internal which cannot be coerced is meant.

[3] Second: The internal refuses to be coerced by the external and turns away. The reason is that the internal wills to be in freedom and loves freedom. For, as was shown, freedom attaches to man's love and life. When the internal feels it is being subjected to compulsion, therefore, it withdraws as it were into itself, averts itself, and regards the compulsion as its enemy. For the love which makes man's life is irritated and causes him to think that he is then not himself and has no life of his own. The internal of the human being is of this nature by the law of the Lord's divine providence that he shall act from freedom in accord with reason.

[4] Plainly, then, it does harm to compel men to divine worship by threats and penalties. Some permit themselves to be forced to religion, some do not. Many who do are adherents of Catholicism; but this is the case with those in whom there is nothing internal in worship, but all is external. Among those who do not allow themselves to be coerced are many of the English nation, and as a result there is what is internal in their worship and what is external is from the internal. Their interiors in respect to religion appear in the light of the spiritual world like bright clouds, but those of the former like dark clouds. The one and the other appearance is to be seen in that world, and one who wishes may see it when he enters that world on death. Furthermore, enforced worship shuts one's evils in, which are hidden then like fire in wood under ashes which keeps stirring and spreading until it bursts into flame. But worship, not enforced but spontaneous, does not shut evils in; these are therefore like a fire that flares up and goes out. Thence it is plain that the internal refuses to be forced by the external and turns away. The internal can compel the external because it is like a master and the external like a servant.

[5] Third: External enjoyments entice assent and love from the internal. Enjoyments are of two kinds, of the understanding or of the will. Enjoyments of the understanding are also enjoyments of wisdom, and those of the will also enjoyments of love; for wisdom belongs to the understanding and love to the will. Enjoyments of the body or of the senses, which are external pleasures, act as one with the internal enjoyments, which are enjoyments of the understanding and the will. Therefore, just as the internal is so averse to compulsion by the external as to turn away, it looks so kindly on enjoyment in the external that it turns to it. Assent follows on the part of the understanding, and love on the part of the will.

[6] In the spiritual world all children are introduced by the Lord into angelic wisdom and through this into heavenly love by delightful and charming means, first by pretty things in the home and the charms of a garden; then by representations of spiritual things affecting the interiors of their minds with pleasure; and finally by truths of wisdom and goods of love. Thus they are steadily led by enjoyments in due order, first by the enjoyments of a love of the understanding and of its wisdom, and then by the enjoyments of the love of the will which is their life's love, to which all else that has entered through enjoyment is kept subordinate.

[7] This is done because the will and understanding must all be formed by what is external before they are formed by what is internal, for they are formed first by what enters by the physical senses, chiefly the sight and the hearing; then when a first will and understanding have been formed, the internal of thought regards them as the externals of its thinking, and either joins itself to them or separates itself from them, as they are or are not enjoyable to it.

[8] It should be well understood, however, that the internal of the understanding does not unite itself to the internal of the will, but it is the latter that unites itself to the former and causes reciprocal union. This is done by the internal of the will, not at all by the internal of the understanding. Hence it is that man cannot be reformed by faith alone, but by the love of the will which makes a faith for itself.

[9] Fourth: There is a forced internal and a free one. A forced internal is found in those who are in external worship only and in none that is internal. Their internal consists of thinking and willing what the external is coerced to. Such are persons who worship living or dead men or idols, or who rest their faith on miracles. No internal is possible with them which is not at the same time external. And yet a forced internal is possible with persons in internal worship; it may be forced by fear or compelled by love. That forced by fear is found in those who worship for fear of the torment and fire of hell. This internal is not the internal of thought of which we have treated, however, but an external of thought called internal here because it partakes of thought. The internal of thought of which we have treated cannot be forced by any fear; it can be compelled by love and by fear of failing to love. In the true sense fear of God is nothing else. To be compelled by love and by the fear of failing in it is self-compulsion, and self-compulsion, it will be seen in what follows, is not contrary to freedom and rationality.

137. It is plain then what forced worship and unforced worship are like. Forced worship is corporeal, inanimate, obscure and sad—corporeal because it is of the body and not of the mind; inanimate because it has no life in it; obscure for lack of understanding in it; and sad because it does not have the joy of heaven in it. But worship not forced and real is spiritual, living, seeing and joyful—spiritual, because spirit from the Lord is in it; living, because life from Him is in it; seeing because wisdom from Him is in it; and joyful because heaven from Him is in it.

138. (iv) No one is reformed in states of no liberty or rationality. We showed above that only what a man does in freedom according to reason is made his. This is because freedom belongs to the will and reason to the understanding; acting in freedom in accord with reason a man acts from the will by the understanding and what is done in the union of the two is appropriated. Now, since the Lord wills that a man be reformed and regenerated in order that eternal life or the life of heaven may be his, and none can be reformed or regenerated unless good is appropriated to his will and truth to his understanding as if they were his, and only that can be appropriated which is done in freedom of the will and in accord with the reason of the understanding, no one is reformed in states of no freedom or rationality. There are many such states, but they may be summarized as states of fear, misfortune, mental illness, physical disease, ignorance, and intellectual blindness. Something will be said of each.

139. No one is reformed in a state of fear because fear takes away freedom and reason or liberty and rationality. Love opens the mind's interiors but fear closes them, and when they are closed man thinks little and only what comes to the lower mind or to the senses. All fears that assail the lower mind have this effect.

[2] We showed above that man has an internal and an external of thought. Fear can never invade the internal of thought; this is always in freedom, being in a man's life-love. But it can invade the external of thought. When it does, the internal of thought is closed and thereupon man can no longer act in freedom in accord with his reason, nor be reformed.

[3] The fear which invades the external of thought and closes the internal is chiefly fear of losing standing or profit. Fear of civil penalties or of outward ecclesiastical penalties does not close the internal, for the laws respecting them pronounce penalties only on those who speak and act contrary to the civil requirements of the kingdom and the spiritual of the church, but not on those who think contrary to them.

[4] Fear of infernal punishment invades the external of thought, to be sure, but only for some moments, hours or days; it is soon restored to its freedom by the internal of thought, which is man's spirit and life-love and is called thought of the heart.

[5] Fear of losing one's standing or wealth, however, does invade man's external of thought, and when it does, closes the internal of thought above to influx from heaven and makes it impossible for man to be reformed. This is because everyone's life-love from birth is love of self and the world, and self-love is at one with the love of position, and love of the world with the love of wealth. When a man has position or wealth, therefore, for fear of losing them he strengthens the means at hand—whether civil or churchly and in either case means to power—which serve him for position and wealth. The man who does not yet have standing or wealth but aspires to them, does the same, but for fear he will lose the reputation they give.

[6] It was said that this fear seizes on the external of thought and closes the internal above to heaven's inflowing. The internal is said to be closed when it makes one completely with the external, as it is then not in itself but in the external.

[7] But as the loves of self and the world are infernal loves and the fountain-heads of all evils, it is plain what the internal of thought in itself is like with men in whom those loves reign and are their life's loves, namely, that it is full of lusts of evils of every kind.

[8] This men do not know who fear loss of place and opulence and are strongly persuaded of their special religion, most particularly if this promises that they may be worshiped as holy and also as governors of hell; they can blaze, as it were, with zeal for the salvation of souls and yet this is from infernal fire. As this fear especially takes away rationality itself and liberty itself, which have a heavenly origin, plainly it makes against the possibility that a man may be reformed.

140. No one is reformed in a state of misfortune if he thinks about God and implores help only then, for it is a coerced state; wherefore, on coming into a free state he returns to his former state when he thought little if at all about God. It is different with those who feared God in a state of freedom previously. For