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

that would teach what spiritual liberty is have been hidden. A third reason is that few examine themselves and see their sins, and one who does not see and quit them is in the freedom that sins have, which is infernal freedom, in itself enslavement. To view heavenly freedom, which is genuine freedom, from that freedom is like trying to see daylight in pitch darkness or sunshine from under a black cloud. So it happens that it is not known what heavenly freedom is, or that the difference between it and infernal freedom is like the difference between what is living and what is dead.

150. (vi) The external man is to be reformed by the internal, and not the other way about. By internal and external man the same is meant as by external and internal of thought, of which frequently before. The external must be reformed by the internal because the internal flows into the external and not the reverse. The learned world knows that what is spiritual flows into what is natural and not the reverse, for reason dictates it; the church knows that the internal man must first be cleansed and made new and the external by it then, because the Lord teaches it. He does so in the words:

Woe to you . . . hypocrites, for you make the outside of the cup and platter clean, but the inside is full of extortion and excess. Blind Pharisee, cleanse first the inside of the cup and platter that the outside may also be made clean (Mt 23:25, 26).

We have shown in a number of places in the treatise Divine Love and Wisdom that reason dictates this. For what the Lord teaches He grants man to see rationally. This a man does in two ways: in one, he sees in himself that something is so upon hearing it; in the other, he grasps it by reasons for it. Seeing in oneself takes place in the internal man, and understanding through reasoning in the external man. Who does not perceive it within himself when he hears that the internal man is to be purified first and the external by it? But one who does not receive the general idea of this by influx from heaven may go astray when he consults the external of this thought; from it alone no one sees but that outward works of charity and piety are saving apart from the internal. It is so in other things, as that sight and hearing flow into thought, and smell and taste into perception, that is, that the external flows into the internal, when the contrary is true. The appearance that what is seen and heard flows into the thought is a fallacy, for the understanding does the seeing in the eye and the hearing in the ear, and not the other way about. So it is in all else.

151. But something should be said here on how the internal man is reformed and by it the external. The internal man is not reformed solely by knowing, understanding and being wise, consequently not by thinking only; but by willing what these teach. When a person knows, understands and has the wisdom to see that heaven and hell exist and that all evil is from hell and all good from heaven, and if he then does not will evil because it is from hell but good because it is from heaven, he has taken the first step in reformation and is on the threshold from hell to heaven. When he advances farther and resolves to desist from evils, he is at the second step in reformation and is out of hell but not yet in heaven; this he beholds above him. There must be this internal for man to be reformed, but he is not reformed unless the external is reformed as well as the internal. The external is reformed by the internal when the external desists from the evils which the internal sets its will against because they are infernal, and still further reformed when the external shuns and fights against the evils. Thus the internal provides the will, the external the deed. For unless a man does the deed he wills, inwardly he does not will it, and finally he wills not to do it.

[2] One can see from these few considerations how the external man is reformed by the internal. This is also meant by the Lord's words to Peter:

Jesus said, If I do not wash you, you have no part with Me. Peter said to Him, not my feet only but my hands and head. Jesus said to him, he who has been washed has no need except to have his feet washed, and is entirely clean (Jn 13:8-10).

By "washing" spiritual washing is meant, which is purification from evils; by "washing head and hands" purifying the internal man is meant, and by "washing the feet" purifying the external. That when the internal man has been purified, the external must be, is meant by this: "He who has been washed has no need except to have his feet washed." That all purification from evils is the Lord's doing, is meant by this, "If I do not wash you, you have no part with Me." We have shown in many places in Arcana Caelestia that with the Jews washing represented purification from evils, that this is signified by "washing" in the Word, and that purification of the natural or external man is signified by the "washing of feet."

152. Since man has an internal and an external and each must be reformed for the man to be reformed, and since no one can be reformed unless he examines himself, sees and admits his evils, and then quits them, not only the external is to be examined, but the internal as well. If a man examines only the external he sees only what he has committed to deed, and that he has not murdered or committed adultery or stolen or borne false witness, and so on. He examines bodily evils and not those in his spirit; yet evils of the spirit are to be examined if one is to be capable of reformation. Man lives as a spirit after death and all the evils in his spirit persist. The spirit is examined only when a man attends to his thoughts, above all to his intentions, for these are thoughts from the will. There the evils exist at their source and roots, that is, in their lusts and enjoyments. Unless they are seen and acknowledged, a man is still in evils though he may not have committed them outwardly. That to think with intention is to will and do, is plain from the Lord's words:

If any one has looked on another's woman to lust after her, he has already committed adultery with her in his heart (Mt 5:28).*

* See footnote at n. 111.

Such self-examination is of the internal man, and from it the external man is truly examined.

153. I have often marveled that although all Christendom knows that evils must be shunned as sins and otherwise are not forgiven, and that if they are not forgiven there is no salvation, yet scarcely one person among thousands understands this. Inquiry was made about this in the spiritual world, and it was found to be so. Anyone in Christendom knows it from the exhortations, read out to those who attend the Holy Supper, in which it is publicly stated; and yet when asked whether they know it, they reply that they do not know it and have not known it. The reason is that they have paid no attention to it, and most say they have thought only about faith and salvation by faith alone. I have also marveled that "faith alone" has closed their eyes so that those who have confirmed themselves in it do not see anything in the Word when they read it about love, charity and works. It is as though they spread "faith" all over the Word, as red lead is spread over writing so that nothing underneath shows; if anything does show, it is absorbed by faith and declared to be faith.

VIII. IT IS A LAW OF DIVINE PROVIDENCE THAT MAN SHALL BE LED AND TAUGHT BY THE LORD OUT OF HEAVEN BY MEANS OF THE WORD AND DOCTRINE AND PREACHING FROM IT, AND THIS TO ALL APPEARANCE AS OF HIMSELF

154. The appearance is that man is led and taught by himself; in reality he is led and taught by the Lord alone. Those who confirm the appearance in themselves and not the reality at the same time are unable to remove evils from themselves as sins, but those who confirm the appearance and at the same time the reality can do so; for evils are removed as sins apparently by the man, but really by the Lord. The latter can be reformed, but the former cannot.

[2] All who confirm the appearance in themselves and not the reality also, are idolaters inwardly, for they are worshipers of self and the world. If they have no religion they become worshipers of nature and thus atheists; if they have some religion they become worshipers of men and of images. Such are meant now in the first commandment of the Decalog under those who worship other gods. Those, however, who confirm in themselves the appearance and also the reality become worshipers of the Lord, for He raises them out of what is their own, in which the appearance is, conducts them into the light in which the reality is and which is the reality, and gives them to perceive inwardly that they are not led and taught by themselves but by Him.

[3] The rational capacity of the two may seem much the same to many, but it differs. In those who are at once in the appearance and the reality, it is a spiritual reasoning ability, but in those in the appearance but not at the same time in the reality it is a natural reasoning ability; this can be likened to a garden in winter light, and the spiritual reasoning capacity to a garden in springtime light. But If these things more in what follows, in this order:

i. Man is led and taught by the Lord alone. ii. He is led and taught by the Lord alone through and from the angelic heaven. iii. He is led by the Lord through influx and taught through enlightenment. iv. Man is taught by the Lord through the Word and doctrine and preaching from it, thus immediately by Him alone. v. Man is led and taught in externals by the Lord to all appearance as of himself.

155. (i) Man is led and taught by the Lord alone. This flows as a general consequence from all that was demonstrated in the treatise Divine Love and Wisdom; from what was said in Part I about the Lord's divine love and wisdom; in Part II about the sun of the spiritual world and the sun of the natural world; in Part III about degrees; in Part IV about the creation of the universe; and in Part V about the creation of the human being.

156. Man is led and taught by the Lord alone in that he lives from the Lord alone; for his life's will is led, and his life's understanding is taught. But this is contrary to the appearance, for it seems to man that he lives of himself, and yet the truth is that he lives from the Lord and not from himself. Man cannot, however, be given a sense-perception of this while he is in the world (the appearance that he lives of himself is not taken away, for without it man is not man). This must be established by reasons, therefore, which are then to be confirmed from experience and finally from the Word.

157. That the human being has life from the Lord alone and not of himself is established by these considerations: 1. There is an only essence, substance and form from which all the essences, substances, and forms exist that have been created. 2. The one essence, substance and form is divine love and wisdom from which is all that is referable to love and wisdom in man. 3. It is also good itself and truth itself to which all things are referable. 4. Likewise it is life, from which is the life of all and all things of life. 5. Again the only One and very Self is omnipresent, omniscient and omnipotent. 6. This only One and very Self is the Lord-from-eternity or Jehovah.

[2] 1. There is an only essence, substance and form from which all the essences, substances, and forms exist that have been created. This was demonstrated in