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I. THE DIVINE PROVIDENCE IS THE GOVERNMENT OF THE DIVINE LOVE AND WISDOM OF THE LORD
DP 1 . In order that it may be understood what the Divine Providence is, and that it may be seen to be the government of the Divine Love and Wisdom of the Lord, it is of importance that the propositions which have been advanced and illustrated concerning the Divine Love and Wisdom in the treatise on these subjects should be known. They are as follows: In the Lord the Divine Love is of the Divine Wisdom, and the Divine Wisdom is of the Divine Love (DLW 34-39). The Divine Love and Wisdom cannot be and exist except in other things created by themselves (DLW 47-51). All things in the universe were created by the Divine Love and Wisdom (DLW 52, 53, 151-156). All things in the universe are recipients of the Divine Love and Wisdom (DLW 55-60). The Lord appears before the angels as a Sun, and the heat thence proceeding is Love and the light thence proceeding is Wisdom (DLW 83-88, 89-92, 93-98, 296-301). The Divine Love and Wisdom which proceed from the Lord form one (DLW 99-102). The Lord from eternity, who is Jehovah, created the universe and all things therein from Himself, and not from nothing (DLW 282-284, 290-295). These propositions are set forth in the treatise entitled ANGELIC WISDOM CONCERNING THE DIVINE LOVE AND WISDOM.
DP 2 . From these propositions, taken together with those set forth in the same work concerning Creation, it may indeed appear that what is called the Divine Providence is the government of the Divine Love and Wisdom of the Lord. However, as in that work Creation itself was treated of and not the preservation of the state of things after Creation, which is the government of the Lord, we shall now treat of this subject. We shall consider in this section the preservation of the union of the Divine Love and the Divine Wisdom, or of the Divine Good and the Divine Truth, in the things which were created; and we shall speak of these in the following order:
I. -The universe, with all things in general and in particular therein, was created from the Divine Love by means of the Divine Wisdom.
II. -The Divine Love and the Divine Wisdom proceed from the Lord as one.
III. -This one is in a certain manner imaged in every created thing.
IV. -It is of the Divine Providence that every created thing, both as a whole and in part, should be such a one; and if it is not, that it should be made so.
V. -The good of love is not good except so far as it is united to the truth of wisdom; and the truth of wisdom is not truth except so far as it is united to the good of love.
VI. -The good of love not united to the truth of wisdom is not good in itself, but only apparent good; and the truth of wisdom not united to the good of love is not truth in itself, but only apparent truth.
VII. -The Lord does not suffer that anything should be divided; therefore it must be either in good and at the same time in truth, or in evil and at the same time in falsity.
VIII. -That which is in good and at the same time in truth has reality; and that which is in evil and at the same time in falsity has no reality.
IX. -The Divine Providence of the Lord causes what is evil and at the same time false to serve for equilibrium, relation and purification, and so for the union of good and truth in others.
DP 3 . I. THE UNIVERSE, WITH ALL THINGS IN GENERAL AND IN PARTICULAR THEREIN, WAS CREATED FROM THE DIVINE LOVE BY MEANS OF THE DIVINE WISDOM. It was shown in the treatise THE DIVINE LOVE AND WISDOM that the Lord from eternity, who is Jehovah, is as to His Essence Divine Love and Divine Wisdom; and that He from Himself created the universe and all things therein. It follows from this that the universe with all things in general and in particular therein was created from the Divine Love by means of the Divine Wisdom. In the same treatise it was also shown that love without wisdom cannot do anything, nor wisdom without love; for love without wisdom, or the will without the understanding, cannot form a single thought. Indeed, it cannot see, perceive, or say anything; therefore it cannot do anything. In like manner wisdom without love, or the understanding without the will, cannot form a single thought. It cannot see or perceive anything nor indeed can it say anything. Therefore it also cannot do anything; for if love is taken away from those operations there is no longer any will, and so there can be no action. As this is the case with man when he performs any action, much more was it the case with God, who is Love itself and Wisdom itself, when He created and made the universe and all things therein.
[2] That the universe, with all things in general and in particular therein, was created from the Divine Love by means of the Divine Wisdom can be confirmed from all things in the world that may be examined by the eye. Take any object in particular and examine it with some degree of intelligence, and you will be convinced. Take a tree, or its seed, its fruit, its flower or its leaf, and, summoning what wisdom you have, view it with a powerful microscope, and you will see wonderful things; yet there are more interior things, which you do not see, still more wonderful. Observe the order, step by step, in which the tree grows from the seed till it produces new seed; and consider whether there is not in every step a continuous endeavour to propagate itself further; for the goal to which it tends is seed, in which its prolific principle exists anew. Then if you will but reflect upon this spiritually also, and this you can do if you please, will you not see wisdom displayed? Moreover, if you will reflect deeply enough from the spiritual point of view, you will see that this prolific principle is not from the seed, nor from the sun of this world which is pure fire, but that it is in the seed from God the Creator, to whom belongs infinite Wisdom. You will see that it is present not only at creation but also continuously afterwards; for maintenance is perpetual creation, as subsistence is perpetual existence. The operation of the prolific principle in creation may be illustrated from these considerations: work ceases if you take away will from action; speech ceases if you deprive it of thought; motion ceases if effort is withdrawn; in a word, the effect perishes if you remove the cause; and so on.
[3] Everything indeed in the order of creation has been endowed with power; power, however, accomplishes nothing of itself, but only from Him who has bestowed it. Examine also any other object on the earth, as a silk-worm, a bee, or any other tiny creature, and view it first naturally, afterwards rationally, and finally spiritually. Then if you can raise your thoughts to a high level, you will be astonished at all you perceive; and if you permit wisdom to speak in you, you will say in astonishment, "Who does not see the Divine in these things? They are all the work of Divine Wisdom." Still more will this be the case if you observe the uses of all the things which have been created, noting how they proceed in their own order right up to man, and from man to the Creator from whom they are; and that from the conjunction of the Creator with man the connection of all things depends, and, if you will acknowledge it, the preservation of all things. It will be seen in what follows that the Divine Love created all things, but did nothing without the Divine Wisdom.
DP 4 . II. THE DIVINE LOVE AND WISDOM PROCEED FROM THE LORD AS ONE. This proposition also is evident from what was shown in the treatise THE DIVINE LOVE AND WISDOM, especially from these matters treated there: Being (Esse) and Existing (Existere) in the Lord are distinctly one (DLW 14-17). In the Lord infinite things are distinctly one (DLW 17-22). The Divine Love is of the Divine Wisdom, and the Divine Wisdom is of the Divine Love (DLW 34-39). Love apart from union with wisdom cannot do anything (DLW 401-403). Love does nothing unless in conjunction with wisdom (DLW 409, 410). Spiritual heat and spiritual light, in proceeding from the Lord as a Sun, form one, as the Divine Love and the Divine Wisdom in the Lord are one (DLW 99-102). The truth of this proposition is evident from what has been shown in these passages; but as it is not known how two things distinct from one another can act as one, I will here show:
1. that one without form does not exist, but that form itself makes one; and then
2. that form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united.
[2] 1. A one without form does not exist, but form itself makes one. Everyone who thinks intently may see clearly that one without form does not exist, and if one does exist that it is a form; for whatever exists derives from its form what is called quality, also what may be predicated, and change of state, relation in sequence, and the like. Therefore whatever is not in a form is not capable of any affinity (affectio), and what is not capable of affinity is capable of nothing, the form itself giving all these. As all things which are in form, if the form is perfect, mutually regard each other as one link in a chain regards another, therefore it follows that form itself makes one, and consequently a subject of which may be predicated quality, state and affection (affectio), thus something, according to the perfection of its form.
[3] Such a one is everything which is visible to the eye in the world; and such a one is everything which is not visible to the eye, whether it is in the interior parts of nature or in the spiritual world. Such a one is man, and such a one is a society of men. Such a one is the Church, and also the universal angelic heaven before the Lord; in a word, such a one is the created universe, not only in general but also in every particular. In order that all things in general and in particular should be subject to form, it is essential that He who created all things should be Form itself, and also that from Form itself all created things should be in forms. This also was shown in the treatise THE DIVINE LOVE AND WISDOM in the following propositions: The Divine Love and the Divine Wisdom are substance and form (DLW 40-43). The Divine Love and the Divine Wisdom are (Substance and) Form in themselves, and consequently the Self and the one only subsisting Essence (DLW 44-46). The Divine Love and the Divine Wisdom in the Lord are one (DLW 14-17, 18-22); and they proceed as one from the Lord (DLW 99-102).
[4] 2. Form makes one more perfectly in proportion as those things which enter into it are distinct from one another and yet are united. This is difficult of comprehension unless the understanding is elevated, since there is an appearance that form can only make one through like things being equal in those factors which constitute form. On this subject I have very frequently conversed with angels. They said that this is an arcanum which the wise among them perceive clearly, but the less wise dimly. Nevertheless it is a truth, they declared, that the form is more perfect in proportion as those things which constitute it are distinct from one another but yet are united in a particular manner. They confirmed this by reference to societies in the heavens which, taken together, constitute a form of heaven; and also by reference to the angels of each society, for, they affirmed, the more every individual has a distinct character of his own, and so in freedom loves his associates as from himself and from his own affection, the more perfect is the form of the society. They also illustrated this proposition by the union of good and truth, because the more distinctly they are two, the more perfectly can they constitute one. It is similar with love and wisdom; and they explained that what is indistinct is confused, whence results all imperfection of form.
[5] Moreover, they confirmed by many examples how things perfectly distinct are united, and so constitute one. They especially took as illustrations innumerable things in man which are distinct yet united, such as things distinct by their outer coverings and united by their ligaments. They said it is the same with love and all things pertaining to it, and with wisdom and all things pertaining to it, for love and wisdom are not perceived, except as one. More may be seen on these matters in the treatise THE DIVINE LOVE AND WISDOM (DLW 14-22); and in the work HEAVEN AND HELL (HH 56, 489). This is adduced because it pertains to angelic wisdom.
DP 5 . III. THIS ONE IS IN A CERTAIN MANNER IMAGED IN EVERY CREATED THING. From what has been shown throughout the treatise THE DIVINE LOVE AND WISDOM, and especially in (DLW 47-51, 55-60, 282-284, 290-295, 313-318, 319-326, 349-357), it may appear that the Divine Love and the Divine Wisdom, which are one in the Lord, and which proceed from Him as one, are in a certain manner imaged in every created thing. In these numbers it is shown that the Divine is in every created thing, because God the Creator, who is the Lord from eternity, produced from Himself the Sun of the spiritual world, and through that Sun all things in the universe; consequently, that that Sun, which is from the Lord and in which the Lord is, is not only the first substance but is also the one Only substance from which all things are; and because it is the one only substance it follows that this substance is in every created thing, but with infinite variety according to the uses of each.
[2] Now since Divine Love and Divine Wisdom. are in the Lord, and since Divine fire and Divine brightness are in that Sun from Him, and since spiritual heat and spiritual light are from that Sun and these two make one, it follows that this one is in a certain manner imaged in every created thing. Hence it is that all things in the universe have relation to good and truth, and indeed to their union; or what is the same, that all things in the universe have relation to love and wisdom and to their union; for good is of love and truth is of wisdom; for love calls all that pertains to it good, and wisdom calls all that pertains to it truth. That there is a union of these in every created thing will be seen in what follows.
DP 6 . It is acknowledged by many that there is an only substance and that this is also called the first substance, the source of all things; but the nature of this substance is not known. It is believed to be so simple that there is nothing simpler; that it may be compared to a point with no dimension; and that from an infinite number of such points the forms of dimension came into being. This, however, is a fallacy, originating from the idea of space; for in accordance with this idea, there would appear to exist such an object of this minimum size. Nevertheless, the truth is that the simpler and purer a thing is, the more complex it is and the more it contains. For this reason the more interiorly any object is examined the more wonderful, perfect and beautiful are the things seen in it; and thus in the first substance are the most wonderful, perfect and beautiful of all. This is because the first substance is from the spiritual Sun, which, as has been said, is from the Lord, and in which the Lord is. Therefore that Sun is itself the one only substance; and as this Sun is not in space it is the all in all, and is in the greatest as well as in the least things of the created universe.
[2] Since that Sun is the first and only substance from which all things are, it follows that there are in that substance infinitely more things than can appear in the substances originating from it, which are called substantiated, and finally material. Those things cannot appear in these substances because they descend from that Sun by degrees of a twofold nature according to which all perfections decrease. For this reason, as was stated above, the more interiorly anything is examined, the more wonderful, perfect and beautiful are the things that are seen. From what has just been said it may be confirmed that the Divine is in a certain manner imaged in every created thing; but that it becomes less and less apparent in its descent through the degrees, becoming still less apparent when a lower degree has become separated from a higher by the closing up of the higher, and is choked with earthy matter. All this, however, cannot but seem obscure unless one has read and understood what has been shown in the treatise THE DIVINE LOVE AND WISDOM concerning the spiritual Sun (DLW 83-172); concerning degrees (DLW 173-281); and concerning the creation of the universe (DLW 282-357).
DP 7 . IV. IT IS OF THE DIVINE PROVIDENCE THAT EVERY CREATED THING, BOTH AS A WHOLE AND IN PART, SHOULD BE SUCH A ONE; AND IF IT IS NOT, THAT IT SHOULD BE MADE SO. This means that in every created thing there should be something from the Divine Love and at the same time from the Divine Wisdom; or, what is the same, that in every created thing there should be good and truth, that is, a union of good and truth. Since good is of love and truth is of wisdom, as was said above in (n. 5), in what follows the terms good and truth will be used throughout instead of love and wisdom, and the marriage of good and truth instead of the union of love and wisdom.
DP 8 . From the preceding article it is evident that the Divine Love and the Divine Wisdom, which in the Lord are one, and which proceed from the Lord as one, are in a certain manner imaged in everything created by Him. Something will now be said specifically about that oneness or union which is called the marriage of good and truth. That marriage is (i) In the Lord Himself; for, as has been said, the Divine Love and the Divine Wisdom are one in Him. (2) It is from the Lord; for in everything that proceeds from Him love and wisdom are perfectly united, these two proceeding from the Lord as the Sun, the Divine Love as heat, and the Divine Wisdom as light. (3) These are, indeed, received by the angels as two, but are united in them by the Lord; and the same takes place with men of the Church. (4) Because of the influx of love and wisdom from the Lord as one with the angels of heaven and men of the Church, and because of the reception of these by angels and men, the Lord is called in the Word Bridegroom and Husband, and heaven and the Church are called Bride and Wife. (5) So far, therefore, as heaven and the Church in general, and an angel of heaven and a man of the Church in particular, are in that union, that is, in the marriage of good and truth, they are an image and likeness of the Lord; because good and truth in the Lord are one, and, indeed, are the Lord. (6) Love and wisdom in heaven and in the Church in general, and in an angel of heaven and in a man of the Church, are one when the will and the understanding, and thus good and truth, make one; or, what is the same, when charity and faith make one; or, what is still the same, when doctrine from the Word and a life according to it make one. (7) Moreover, how these two make one in man and in all things pertaining to him has been shown in the treatise THE DIVINE LOVE AND WISDOM, part V, where the creation of man and especially the correspondence of the will and the understanding with the heart and the lungs are treated of (DLW 358-432).
DP 9 . How these make one in things below or external to man, both in those of the animal kingdom and in those of the vegetable kingdom, will be shown in many places in what follows. Before this is done these three things must be set forth: First. In the universe, and in all things in general and in particular therein which were created by the Lord, there was a marriage of good and truth. Second. After creation, this marriage was severed in man. Third. It is of the Divine Providence that what has been severed should be made one, and thus that the marriage of good and truth should be restored. As these three premises are fully confirmed in the treatise THE DIVINE LOVE AND WISDOM, further proof is unnecessary. Moreover, everyone may see from reason that as there was from creation a marriage of good and truth in every created thing, and as this marriage was afterwards severed, the Lord is constantly working to restore it; and therefore that its restoration, and the consequent conjunction of the created universe with the Lord through man, is of the Divine Providence.
DP 10 . V. THE GOOD OF LOVE IS NOT GOOD EXCEPT SO FAR AS IT IS UNITED TO THE TRUTH OF WISDOM; AND THE TRUTH OF WISDOM IS NOT TRUTH EXCEPT SO FAR AS IT IS UNITED TO THE GOOD OF LOVE. Good and truth derive this from their origin. Good has its origin in the Lord, and likewise truth; for the Lord is God itself and Truth itself and these two in Him are one. For this reason good in the angels of heaven and in men on earth is good in itself only so far as it has been united to truth; and truth is truth in itself only so far as it has been united to good. It is well known that every good and every truth is from the Lord. Hence, as good makes one with truth and truth with good, it follows that for good to be good in itself and for truth to be truth in itself, they must make one in the recipient; that is, in an angel of heaven and a man on earth.
DP 11 . It is known, indeed, that all things in the universe have relation to good and truth; for by good is understood that which universally comprehends and involves all things of love, and by truth that which universally comprehends and involves all things of wisdom; but it is not yet known that good has no reality unless united to truth, and truth has no reality unless united to good. It appears, indeed, as if good has reality without truth, and as if truth has reality without good; but still they have not. For love, all things pertaining to which are called goods, is the being (esse) of a thing, and wisdom, all things pertaining to which are called truths, is the existing (existere) of a thing from that being, as is shown in the treatise THE DIVINE LOVE AND WISDOM (DLW 14-16). Since being has no reality without existing, and existing has no reality without being, so good has no reality without truth and truth has no reality without good. So, too, what is good that is not related to anything? Can it be called good, since it is subject neither to affection nor to perception?
[2] The principle in intimate connection with good which affects, and which causes itself to be perceived and felt, has relation to truth, for it has relation to what is in the understanding. If you say to anyone simply "good", and not that this or that thing is good, has good any reality? It has reality when it is used of something which is perceived to be good. This union with good takes place nowhere but in the understanding, and every thing of the understanding relates to truth. It is the same with willing. To will, without knowing, perceiving, and thinking what one wills, has no reality; but together with these it takes on reality. All willing is of love, and has relation to good; and all knowing, perceiving, and thinking are of the understanding, and have relation to truth. From this it is clear that to will has no reality, but to will this or that has reality.
[3] It is the same with every use, because a use is a good. Unless a use is determined to something with which it may be one, it is not a use, and thus it has no reality. Use derives from the understanding that something as its own; and that which is united or adjoined to the use from the understanding has relation to truth; and from this the use derives its quality.
[4] From these few illustrations it may be evident that good without truth has no reality; and likewise truth without good. When it is said that good with truth and truth with good have reality, it follows from this that evil with falsity and falsity with evil have no reality; for the latter are opposite to the former. Now opposition destroys, and in this case it destroys that which has reality; but this will be treated in what follows.
DP 12 . There is, however, a marriage of good and truth in the cause, and there is a marriage of good and truth from the cause in the effect. The marriage of good and truth in the cause is a marriage of the will and the understanding, that is, of love and wisdom. There is such a marriage in everything that a man wills and thinks, and in his consequent conclusions and purposes. This marriage enters into the effect and, indeed, produces it; but in the process good and truth appear to be distinct, because what is simultaneous then produces what is successive. For instance, when a man wills and thinks about being fed, clothed, having a dwelling place, conducting any business, performing any work, or engaging in social intercourse, he first wills and thinks about these things, or forms his conclusions and purposes, simultaneously; but when he has reduced into effects what he has willed and thought, the one follows after the other; nevertheless, they continue to make one in his will and thought. In these effects, uses pertain to love or good, while the means employed to furnish the uses pertain to the understanding or to truth. Anyone may confirm these general truths by particular illustrations, provided he clearly perceives what has relation to the good of love and what to the truth of wisdom, and also how these are related in the cause and also in the effect.
DP 13 . It has sometimes been said that love makes the life of man; but this does not mean love separate from wisdom, or good separate from truth, in the cause; for love thus separate, or good thus separate, has no reality. Therefore the love which makes the inmost life of man, the life that is from the Lord, is love and wisdom together. Moreover, the love which makes the life of man regarded as a recipient, is not love separate in the cause, but in the effect. For love can be understood only from its quality, and its quality is wisdom; and its quality or wisdom can exist only from its being (esse), which is love; hence it is that love and wisdom are one. It is the same with good and truth. Now since truth is from good, as wisdom is from love, the two taken together are called love or good; for love in its form is wisdom, and good in its form is truth, and form is the source and the only source of quality. From these considerations it may be evident that good is not in the least good except in so far as it has been united to its truth, and that truth is not in the least truth except in so far as it has been united to its good.
DP 14 . VI. THE GOOD OF LOVE NOT UNITED TO THE TRUTH OF WISDOM IS NOT GOOD IN ITSELF, BUT ONLY APPARENT GOOD AND THE TRUTH OF WISDOM NOT UNITED TO THE GOOD OF LOVE IS NOT TRUTH IN ITSELF, BUT ONLY APPARENT TRUTH. It is true that there does not exist any good which is good in itself unless it is united to its own truth, nor any truth which is truth in itself unless it is united to its own good. Nevertheless, there does exist good separated from truth, and truth separated from good. Such good and truth are to be found in hypocrites and flatterers, in evil persons of every kind, and in those who are only in natural good and not in spiritual good. All these can do good to the Church, to their country, to their society, to their fellow-citizens, to the needy, to the poor and to widows and orphans. They can also understand truths and from their understanding can think about them, and from thought can declare them and teach them. Nevertheless, such goods and truths in these persons are not interiorly, that is, not in themselves, goods and truths, but are so outwardly, and thus are only apparently goods and truths. They find expression only for the sake of self and the world, and not for the sake of good itself and truth itself; consequently their source is not good and truth: they are of the mouth only and superficial, and not of the heart.
[2] The good such men do may be likened to gold and silver overlaid on dross or rotten wood or mire; and the truths they utter may be likened to breath that is breathed out and dissipated, or to a delusive light that vanishes, though outwardly they appear as genuine truths. While these things appear to be so to the persons themselves, yet they may seem quite different to those who, not knowing the state of affairs, hear and accept them. For what is external affects everyone according to his own internal; and a truth, from whatever mouth it may be spoken, enters into another’s hearing and is received by the mind according to the state and quality of the mind. It is almost the same with those who are in natural good by inheritance and in no spiritual good. For the internal of every good and truth is spiritual, and this dispels falsities and evils, while the merely natural favours them; and favouring evils and falsities is not compatible with doing good.
DP 15 . Good may be separated from truth and truth from good, and when separated may still appear to be good and truth; because man has the faculty to act that is called liberty, and the faculty to understand that is called rationality. It is by the abuse of these powers that a man can appear in externals to be different from what he is in internals; and consequently that a bad man can do what is good and speak what is true, that is, that a devil can feign himself an angel of light. On this subject see the following passages in the work THE DIVINE LOVE AND WISDOM: The origin of evil is from the abuse of the faculties proper to man, called rationality and liberty (DLW 264-270). These two faculties are in the evil as well as in the good (DLW 425). Love without a marriage with wisdom, or good without a marriage with truth, cannot effect anything (DLW 401). Love does nothing except in conjunction with wisdom or the understanding (DLW 409). Love joins itself to wisdom or the understanding, and causes wisdom or the understanding to be reciprocally joined to it (DLW 410-412). Wisdom or the understanding, by means of the power given to it by love, can be raised up, and can perceive and receive such things as belong to light from heaven (DLW 413). Love can in like manner be raised up, and can receive such things as belong to heat from heaven, provided it loves its marriage partner wisdom in that degree (DLW 414, 415). Otherwise love draws down wisdom or the understanding from its elevation, that it may act as one with itself (DLW 416-418). Love is purified in the understanding if they are raised up together (DLW 419-421). When love has been purified by wisdom in the understanding it becomes spiritual and celestial; but when defiled in the understanding it becomes sensual and corporeal (DLW 422-424). It is the same with charity and faith and their conjunction as with love and wisdom and their conjunction (DLW 427-430). What charity is in the heavens (DLW 431).
DP 16 . VII. THE LORD DOES NOT SUFFER THAT ANYTHING SHOULD BE DIVIDED; THEREFORE IT MUST BE EITHER IN GOOD AND AT THE SAME TIME IN TRUTH, OR IN EVIL AND AT THE SAME TIME IN FALSITY. The Divine Providence of the Lord has especially for its end that a man should be in good and at the same time in truth, and for this it works; for thus a man is his own good and his own love, and also his own truth and his own wisdom; for thereby a man is man, since then he is an image of the Lord. However, because a man, while he lives in the world, can be in good and at the same time in falsity, and also in evil and at the same time in truth, and even in evil and at the same time in good, and thus as it were a double man; and because this division destroys that image, and so destroys the man; therefore the Divine Providence of the Lord, in all its operations both in general and in particular, has in view that this division shall not be. Moreover, since it is better for a man to be in evil and at the same time in falsity than to be in good and at the same time in evil, the Lord. permits this, not as if He willed it, but as if He were unable to prevent it, on account of the end in view, which is man’s salvation.
[2] The reason why a man can be in evil and at the same time in truth, and why the Lord cannot prevent this on account of the end, which is salvation, is that man’s understanding can be raised up into the light of wisdom and see truths or acknowledge them when he hears them, while his love remains below. Thus he can be in heaven with his understanding but with his love in hell; and this cannot be denied to him, because the two faculties, rationality and liberty, cannot be taken from him; for by virtue of these he is a man, and is distinguished from the beasts; and only by means of these faculties can he be regenerated and consequently saved. By means of these a man is able to act according to wisdom, and is also able to act according to a love that is not of wisdom. He can from wisdom above view the love that is below, and in this way can view his thoughts, intentions, affections, and therefore the evils and falsities as well as the goods and truths of his life and doctrine; and without a knowledge and acknowledgment of these in himself he cannot be reformed. These two faculties which have just been spoken of will be treated at greater length in what follows. What has been said explains why man can be in good and at the same time in truth, and in evil and at the same time in falsity, and also in alternations of these.
DP 17 . It is with difficulty that a man in this world can enter into either the one or the other conjunction or union, namely, of good and truth, or of evil and falsity; for as long as he is living in the world he continues in a state of reformation or regeneration. After death, however, every man comes into one union or the other, because he can no longer be reformed and regenerated; he then remains such as his life, that is, such as his ruling love, has been in this world. If, therefore, his life has been a life of the love of evil, every truth that he acquired in the world from a teacher, from preaching, or from the Word itself is taken away from him; and when the truth has been taken away, he acquires, as a sponge takes up water, such falsity as agrees with his evil. On the other hand, if his life has been a life of the love of good, all the falsity which he gathered in the world from hearing and from reading, but which he did not confirm in himself, is removed; and in its place there is given him truth agreeing with his good. This is meant by these words of the Lord: Take therefore the talent from him, and give it unto him which hath ten talents. For unto everyone that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath. (Matt. 25:28, 29, 13:12; Mark 4:25; Luke 8:18; 19:24-26).
DP 18 . After death everyone must be either in good and at the same time in truth, or in evil and at the same time in falsity, because good and evil cannot be united; nor can good and at the same time the falsity of evil be united, nor evil and at the same time the truth of good; for these are opposites, and opposites fight each other until one destroys the other. Those who are in evil and at the same time in good are meant by these words of the Lord to the Church of the Laodiceans in the Apocalypse:
I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. (Rev. 3:15, 16);
and also by these words of the Lord:
No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. (Matt. 6:24).
DP 19 . VIII. THAT WHICH IS IN GOOD AND AT THE SAME TIME IN TRUTH HAS REALITY; AND THAT WHICH IS IN EVIL AND AT THE SAME TIME IN FALSITY HAS NO REALITY. It may be seen above (n. 11), that what is in good and at the same time in truth has reality; and from this it follows that what is evil and at the same time false has no reality. By having no reality is meant that it has no power and no spiritual life. Those who are in evil and at the same time in falsity-and all such are in hell-have indeed power among themselves; for one who is wicked can do evil, and does it in a thousand ways. Nevertheless, he can only do evil to the wicked from their evil, but cannot do the least evil to the good, except, as sometimes happens, by joining forces with their evil.
[2] This is the origin of temptations, which are infestations by the evil who are with men; and thence combats ensue, by means of which the good can be freed from their own evils. Since the wicked have no power, the entire hell before the Lord is not only as nothing but is absolutely nothing with respect to power, as I have seen proved by abundant experience. It is a remarkable thing, however, that the wicked all believe themselves to be powerful, and the good all believe themselves to be without power. This is because the wicked attribute all things to their own power, and thus to cunning and malice, and nothing to the Lord; while the good attribute nothing to their own prudence, but everything to the Lord who is Almighty. Moreover, evil and falsity together have no reality because there is no spiritual life in them, and this is why the life of the infernals is not called life, but death; therefore, since everything that is real belongs to life, nothing that is real can belong to death.
DP 20 . Those who are in evil and at the same time in truths may be compared to eagles that soar on high, but drop down when deprived of their wings; for so do those men after death when they have become spirits, who have understood truths, have spoken about them and have taught them, and yet have had no regard to God in their life. By means of the things of their own understanding they raise themselves on high, and sometimes enter the heavens and feign themselves angels of light; but when they are deprived of their truths and cast out, they fall down to hell. Moreover, eagles signify men of a predatory nature who are endowed with intellectual sight, and wings signify spiritual truths. It was said that such were those men who had no regard to God in their life. By having regard to God in the life is meant considering that this or that evil is a sin against God and therefore not doing it.
DP 21 . IX. THE DIVINE PROVIDENCE OF THE LORD CAUSES WHAT IS EVIL AND AT THE SAME TIME FALSE TO SERVE FOR EQUILIBRIUM, RELATION AND PURIFICATION, AND SO FOR THE UNION OF GOOD AND TRUTH IN OTHERS. From what has been said it may be evident that the Divine Providence of the Lord is continually operating to unite truth to good and good to truth in man, because this union is the Church, and is also heaven; for this union is in the Lord and in all things that proceed from Him. It is from this union that heaven is called a marriage, as also is the Church; and hence in the Word the kingdom of God is likened to a marriage. From this union the Sabbath in the Israelitish Church was the holiest thing in their worship, for it signified this union. Hence also in the Word, in the whole and in every part of it, there is a marriage of good and truth, as may be seen in THE DOCTRINE OF THE NEW JERUSALEM CONCERNING THE SACRED SCRIPTURE (Sacred 80-90). The marriage of good and truth is from the marriage of the Lord with the Church, and this is from the marriage of Love and Wisdom in the Lord; for good pertains to love, and truth to wisdom. From these things it may be seen that it is the unceasing purpose of the Divine Providence to unite good to truth and truth to good in man, for thus is man united to the Lord.
DP 22 . However, as many have broken and are breaking this marriage, especially by the separation of faith and charity, for faith is of truth and truth is of faith, and charity is of good and good is of charity, and as they thereby unite in themselves evil and falsity, and have thus become and continue to be opposed (to good and truth), nevertheless the Lord provides that they shall still be of service for the union of good and truth in others by means of equilibrium, related sequence and purification.
DP 23 . The union of good and truth in others is provided for by the Lord by means of the equilibrium between heaven and hell; for there is a constant emanation from hell of evil and falsity together; but from heaven there is a constant emanation of good and truth together. In this equilibrium every man is kept as long as he lives in the world, and is thereby kept in that liberty of thinking, willing, speaking and doing, in which he can be reformed. For this spiritual equilibrium from which man has freedom see the work HEAVEN AND HELL (HH 589-596, 597-603).
DP 24 . The union of good and truth is provided for by the Lord by means of related sequence; for the quality of a good is known only by its relation to what is less good, and by the opposition it meets from evil. From this relation comes the power to perceive and to feel, since from this comes the quality of these powers; for thus everything that is pleasant is perceived and felt from what is less pleasant and by means of what is unpleasant; everything beautiful from what is less beautiful, and by means of the ugly; and likewise every good, which is of love, from what is less good and by means of evil; and every truth, which is of wisdom, from what is less true and by means of falsity. There must be variation in everything, from its greatest to its least; and as there is also variation in its opposite from its least to its greatest, with equilibrium between them, then there is relation in sequence on both sides according to degrees; and the perception and sensation of the thing increase or diminish. It should be known, however, that an opposite destroys as well as exalts perceptions and sensations: it destroys when it mingles them with itself and exalts when it does not. For this reason the Lord most carefully separates good and evil in man lest they should be mingled, just as He separates heaven and hell.
DP 25 . The union of good and truth in others is provided for by the Lord by means of purification; and this is effected in two ways, one by temptations, and the other by fermentations. Spiritual temptations are nothing else than combats against evils and falsities which emanate from hell and make their influence felt. By these combats man is purified from evils and falsities, and good is united to truth in him, and truth to good. Spiritual fermentations are effected in many ways, both in the heavens and on the earth; but in the world it is not known what they are and how they are effected. Now there are evils together with falsities which, when introduced into societies, act like ferments put into meal and juice of the grape. By means of these, discordant things are separated and concordant things are united, and purity and clearness are the result. They are what are meant by these words of the Lord:
The kingdom of heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened. (Matt. 13:33; Luke 12:21).
DP 26 . These uses are provided for by the Lord from the union of evil and falsity in those who are in hell; for the kingdom of the Lord, which is not only over heaven but also over hell, is a kingdom of uses; and the Providence of the Lord provides that there shall not be in it any person or thing that does not perform, or serve as, a use.
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