[2] It has been abundantly shown above that man is man by virtue of these two faculties, that he is able to think and speak, to perceive what is good and understand truths, not only those that are civil and moral but also those that are spiritual, and also to be reformed and regenerated; in a word, that he can be conjoined to the Lord and thereby live forever; and it was also shown that not only good men but also the wicked possess these two faculties. Now since these faculties are in man from the Lord, and are not appropriated to man as his own, for what is Divine cannot be appropriated to man as his own but can only be adjoined to him and thus appear as his; and as this Divine with man is in the most individual things pertaining to him, it follows that the Lord governs the most individual things in a wicked man as well as in a good man; and the government of the Lord is what is called the Divine Providence.
DP 294
. It was stated above (n. 289) that when some were convinced that no one thinks from himself but only from others, and that all those others think not from themselves but from influx through heaven from the Lord, they said in their astonishment that in this case they are not in fault for doing evil; also that it thus seems that evil originates from the Lord; and also that they do not understand that the Lord alone can cause all to think so differently. Now since these three ideas cannot but flow into the thoughts of those who think only of effects from effects, and not of effects from causes, it is necessary that they be taken up and explained from causes.
[2] First: In this case they are not in fault for doing evil. For if every thing that a man thinks flows into him from others the fault seems to rest with those from whom it comes. Nevertheless, the fault is in him who receives, because he receives it as his own; and he neither knows nor desires to know otherwise. For everyone desires to be his own, and to be led by himself, and especially to think and to will from himself; this is freedom itself and it appears as his proprium in which every man is. Therefore, if he knew that what he thinks and wills flows in from another he would seem to himself to be bound and captive and no longer master of himself; and thus all the delight of his life, and at length his human itself, would perish.
[3] That this is so I have often seen proved. It was granted to some spirits to perceive and to feel that they were being led by others. Thereupon they were so enraged that they became as it were demented; and they said they would rather be kept bound in hell than not be allowed to think in accordance with their will and to will in accordance with their thought. Not to be allowed to do so they called being bound as to life itself, which was harder and more intolerable than being bound as to their body. Not to be allowed to speak and act in accordance with their thought and will they did not call being bound; because the delight of civil and moral life, which consists in speaking and doing, acts as the restraining influence and, at the same time, mitigates the restraint.
[4] Now since man is not willing to know that he is led to think by others, but desires to think from himself and also believes that he does so, it follows that he himself is at fault, nor can he free himself of blame so long as he loves to think what he is thinking; But if he does not love it he breaks his connection with those from whom his thought flows. This happens when he knows that it is evil, and therefore desires to shun it and to desist from it. Then also he is taken away by the Lord from the society which is in that evil and is transferred to a society where it does not exist. If, however, he knows the evil and does not shun it the fault is imputed to him, and he becomes answerable for that evil. Therefore, whatever a man believes that he does from himself is said to be done from the man and not from the Lord.
[5] Second: It thus seems that evil originates from the Lord. This may be thought to be the conclusion from what was shown above (n. 288), namely, that good flowing in from the Lord is turned in hell into evil and truth into falsity. Anyone can see that evil and falsity do not originate from good and truth, and consequently not from the Lord, but from the recipient subject and object which is in evil and falsity and which perverts and inverts that which flows in, as was fully shown above (n. 292). However, the source of evil and falsity in man has been frequently shown in the preceding pages. Moreover, an experiment was made in the spiritual world with those who believed that the Lord could remove evils in the wicked and introduce good in their place, and in this way could transfer all hell into heaven and save all. But that this is impossible will be seen towards the end of this treatise, where instantaneous salvation and immediate mercy are to be considered.
[6] Third: They do not understand that the Lord alone can cause all to think so differently. The Lord’s Divine Love is infinite and infinite also is His Divine Wisdom; and infinite things of love and wisdom proceed from the Lord, and these flow into all in heaven, and thence into all in hell, and from both of these into all in the world; therefore, thinking and willing cannot fail in anyone, for infinite things are all things without limit. Those infinite things which proceed from the Lord flow in not only universally but also most individually; for the Divine is universal from the most individual things, and these Divine individual things constitute what is called the Universal, as was shown above; and the most individual Divine thing is also infinite. Hence it may be evident that the Lord alone causes everyone to think and to will in accordance with his own peculiar quality and in accordance with the laws of His Providence. That all things which are in the Lord and which proceed from Him are infinite has been shown above (n. 46-69); and also in the treatise THE DIVINE LOVE AND WISDOM (DLW 17-22).
DP 296
. In order, therefore, that the Divine Providence with the wicked may be clearly seen and thus understood, the propositions stated above now fall to be explained in the order in which they were presented. First: There are innumerable things in every evil. In man’s sight every evil appears as one single thing. This is the case with hatred and revenge, theft and fraud, adultery and whoredom, arrogance and high-mindedness, and with every other evil; and it is not known that in every evil there are innumerable things, exceeding in number the fibres and vessels in a man’s body. For a wicked man is a hell in its least form; and hell consists of myriads of myriads of spirits, and everyone there is in form like a man, although a monstrous one, in which all the fibres and vessels are inverted. The spirit himself is an evil which appears to himself as a "one"; but there are innumerable things in it as many as the lusts of that evil, for every man is his own evil, or his own good, from the head to the sole of his foot. Since then a wicked man is such, it is evident that he is one evil composed of innumerable different evils each of which is a distinct evil, and they are called lusts of evil. Hence it follows that all these in their order must be restored and changed by the Lord in order that the man may be reformed; and this cannot be effected unless by the Divine Providence of the Lord, step by step from the earliest period of man’s life to the last.
[2] In hell every lust of evil when visually represented appears like a noxious creature, as a dragon, or a cockatrice, or a viper, or a bird of night, or an owl, and so on; and similarly do the lusts of evil appear in a wicked man when he is viewed by angels. All these forms of lusts must be changed one by one; and the man himself, who with respect to his spirit appears as a human monster or devil, must be changed to become like a beautiful angel; and every lust of evil must be changed to appear like a lamb, or a sheep, or a pigeon, or a turtle dove, as the affections of good in the angels appear in heaven when visually represented; and to change a dragon into a lamb, a cockatrice into a sheep, and an owl into a dove can only be effected step by step, by rooting out evil from its very seed and implanting good seed in its stead. This, however, can only be done as is done, for example, in the grafting of trees. When their roots with some of the trunk remain, the engrafted branch draws sap through the old root and turns it into sap that makes good fruit. The branch that is to be engrafted can only be taken from the Lord, who is the Tree of Life. This, moreover, is in accordance with the words of the Lord (John 15:1-7).
[3] Second: A wicked man from himself continually leads himself more and more deeply into his evils. It is said, from himself, because all evil is from man, for man turns good that originates from the Lord into evil, as was said above. The real reason why the wicked man immerses himself more deeply in evil is that as he wills and commits evil he advances into infernal societies more and more interiorly and also more and more deeply. Hence also the delight of evil increases, and so occupies his thoughts that at last he feels nothing more pleasant. He who has advanced more interiorly and deeply into infernal societies becomes as if he were bound with chains. So long as he lives in the world, however, he does not feel his chains, for they are as if made from soft wool or from fine threads of silk, and he loves them as they give him pleasure; but after death, instead of being soft they become hard, and instead of being pleasant they become galling.
[4] That the delight of evil mounts up from strength to strength is well known from thefts, robberies, plunderings, acts of revenge, tyranny, unlawful acquisition of wealth and other evils. Who does not feel the exaltation of delight as he succeeds in them and as he practises them without restraint? It is well known that a thief feels such delight in thefts that he cannot desist from them, and what is wonderful, that he finds more pleasure in one stolen coin than in ten that are given him as a gift. It would be the same with adultery if it had not been provided that the power of committing this evil decreases with its indulgence; but yet with many there remains the delight of thinking and talking about it; and if nothing more, there is still the lust of touch.
[5] It is not known, however, that this increase of delight comes from a man’s penetrating into infernal societies more and more interiorly and more and more deeply as he commits the evils from will and at the same time from thought. If the evils are only in thought and not in the will, the man is not yet in an infernal society with the evil, but he enters it when the evils are also in the will. If he then also thinks that the evil is contrary to the precepts of the Decalogue, and considers these precepts as Divine, he commits the evil of set purpose, and thereby plunges to a depth from which he can be led out only by actual repentance.
[6] It should be known that every man as to his spirit is in the spiritual world in some society there, a wicked man in an infernal society and a good man in a heavenly society; and sometimes he also appears there when in deep meditation. Moreover, as the sound of the voice with the spoken words diffuses itself in the air in the natural world, so affection with its thought diffuses itself among societies in the spiritual world; and there is a correspondence between them, for affection corresponds to sound and thought to speech.
[7] Third: The Divine Providence with the wicked is a continual permission of evil, to the end that there may be a continual withdrawal from it. The Divine Providence with wicked men is a continual permission because nothing but evil can proceed from their life; for man, whether he is in good or in evil, cannot be in both at the same time, nor in each alternately unless he is lukewarm; and evil of life is not introduced into the will and through it into the thought by the Lord but by man; and this is called permission.
[8] Now since everything that a wicked man wills and thinks is of permission the question arises, What then is the Divine Providence here, which is said to be in the most individual things with every man, both wicked and good? It consists in this, that it continually grants permission for the sake of the end, and permits such things as pertain to the end and no others; and the evils that proceed by permission it continually keeps under view, separates and purifies, sending away and removing by unknown ways whatever is not consistent with the end. These things are effected principally in man’s interior will, and from this in his interior thought. The Divine Providence is also unceasing in providing that what must be sent away and removed is not received again by the will, since all things that are received by the will are appropriated to the man; but those which are received by the thought and not by the will are separated and removed. This is the Lord’s continual Providence with the wicked and is, as has been stated, a continual permission of evil to the end that there may be an unceasing withdrawal from it.
[9] Man knows scarcely anything of these operations because he does not perceive them. The chief reason why he does not perceive them is that the evils pertain to the lusts of his life’s love, and these evils are not felt as evils but as delights to which no one pays attention. Who pays any attention to the delights of his love? His thought floats on in them like a boat which is borne along on the current of a river, and there is perceived as it were a fragrant-smelling atmosphere, which is inhaled with a full breath. Only in his external thought can he feel something of them, but even there he pays no attention to them unless he knows well that they are evils. But more will be said concerning this in what follows.
[10] Fourth: The withdrawal from evil is effected by the Lord in a thousand ways that are most secret. Of these only some have been disclosed to me, and none but the most general, as, that the delights of lusts of which man knows nothing are admitted by companies and groups into the interior thoughts of man’s spirit and from these into his exterior thoughts in which they make their appearance under a certain sense of satisfaction, pleasure, or longing; and there they mingle with his natural and sensual delights. Here are the means of separation and purification, and also the ways of withdrawal and removal. The means are chiefly the delights of meditation, thought and reflection for the attainment of certain ends which are uses; and ends that are uses are as many in number as the particular and individual matters of one’s business and office. They are also as many as the delights of reflection for the attainment of certain ends, as that he may appear to be a civil and a moral man and also a spiritual man, besides the undelightful things which interpose. These delights, because they belong to his love in the external man, are the means of separation, purification, rejection and withdrawal of the delights pertaining to the lusts of evil that belong to the internal man.
[11] Take, for example, an unjust judge who regards gains or friendship as the ends or uses of his office. Inwardly he is continually engrossed in these, but outwardly his object is to act as a skilled lawyer and a just man. He continually delights in meditating, thinking, reflecting and framing intentions that he may bend, turn, adapt and adjust the right so that it may still appear to conform to the laws and bear a semblance to justice. He does not know that his internal delight consists of cunning, fraud, deceit, clandestine theft and many other evils; and that this delight, composed of so many delights of the lusts of evil, rules in every detail of his external thought, where he harbours the delights of appearing to be a just and sincere man. Internal delights are let down into these external delights and they are mingled like food in the stomach; and there they are separated, purified and drawn away. This, however, is done only with the more grievous delights of the lusts of evil.
[12] With a wicked man no separation, purification and removal is possible other than of the more grievous from the less grievous evils. With a good man, however, there can be the separation, purification and removal not only of the more grievous but also of the less grievous evils. This is effected by the delights of the affections of the good and the true, of the just and of the sincere, into which he comes so far as he regards evils as sins, and so shuns and turns away from them, and still more if he fights against them. These are the means by which the Lord cleanses all who are saved. He cleanses them also by external means which pertain to fame and honour, and sometimes to wealth; yet into these the Lord introduces the delights of the affections of good and truth, by which they are so directed and adapted as to become delights of the love of the neighbour.
[13] If anyone were to see the delights of the lusts of evil together in some form, or were to perceive them distinctly by any sense, he would see and perceive them to be so numerous that they could not be defined; for the whole of hell is only a form of all the lusts of evil, and there no lust of evil is exactly like another or the same as another, nor can there be such likeness to eternity. Of these innumerable lusts man knows scarcely anything, much less how they are linked together. Yet the Lord by His Divine Providence continually permits them to come forth, to the end that they may be withdrawn; and this is effected in their every order and series; for a wicked man is a hell in its least form, as a good man is a heaven in its least form.
[14] That the withdrawal from evils is effected by the Lord in numerable and hidden ways cannot be better seen and thus acknowledged than from the hidden operations of the soul in the body. Those of which man has some knowledge are the following: The food which he is about to eat he looks at, learns its nature from its odour, has an appetite for it, tastes it, chews it with his teeth, rolls it with his tongue down to the gullet, and thus to the stomach. But the hidden operations of the soul, of which man knows nothing because he does not perceive them, are the following: The stomach rolls about the food it receives, opens and separates it by means of solvents, that is, digests it, and distributes appropriate portions to the little mouths opening there of the veins which drink them in. It also sends some to the blood, some to the lymphatic vessels, some to the lacteal vessels of the mesentery and some down to the intestines. Then the chyle, conveyed through the thoracic duct from its cistern in the mesentery, is carried into the vena cava, and so into the heart. From this it is carried into the lungs, from them through the left ventricle of the heart into the aorta, and from this by its branches into the viscera of the whole body and also to the kidneys. In each of these organs is effected a separation of the blood, a purification, and a removal of heterogeneous substances, not to mention how the heart sends up its blood to the brain, after it has been purified in the lungs, which is done by the arteries called carotids, and how the brain returns the blood, now vivified, to the vena cava mentioned above, where the thoracic duct brings in the chyle, and so back again to the heart.
[15] These and innumerable others are the secret operations of the soul in the body. They are not felt by man, and he who is not versed in the science of anatomy knows nothing of them. Yet similar operations take place in the interiors of man’s mind; for nothing can take place in the body except from the mind, since a man’s mind is his spirit, and his spirit is equally a man, with this difference only that whatever is done in the body is done naturally, and whatever is done in the mind is done spiritually: there is a perfect similitude. Hence it is evident that the Divine Providence operates with every man in a thousand hidden ways; and that its unceasing care is to cleanse him because its end is to save him; and that nothing more is incumbent on man than to remove evils in the external man. The rest the Lord provides, if His aid is earnestly implored.
DP 298
. In order that these things may be made apparent to the rational man, whether he be a wicked man or a good man, thus whether he be in the light of winter or in the light of summer, for colours appear alike in both, they must be explained in their order. First: One’s own intelligence, when the will is in evil, sees nothing but falsity, and has neither the desire nor the ability to see anything else. This has often been shown in the spiritual world. Every man when he becomes a spirit, which takes place after death, for he then puts off the material body and puts on the spiritual, is introduced alternately into the two states of his life, the external and the internal. While he is in the external state he speaks and acts rationally, just as a rational and wise man does in the world; and he can also teach others many things that pertain to moral and civil life; and if he has been a preacher he can also teach things pertaining to spiritual life. But when from this external state he is introduced into his internal state, and the external is put to sleep and the internal awakes, if he is wicked the scene is changed. From being rational he becomes sensual, and from being wise he becomes spiritually insane; for he then thinks from the evil of his will and its delights, thus from his own intelligence, and he sees falsity only and does nothing but evil, believing that wickedness is wisdom and that cunning is prudence; and from his own intelligence he believes himself to be a deity and with his whole mind revels in wicked practices.
[2] I have frequently seen instances of such insanity; and I have also seen spirits introduced into these alternate states two or three times within an hour, and then it was granted them to see their insanities and also to acknowledge them. Nevertheless, they were unwilling to remain in a rational and moral state, but of their own accord they returned to their internal sensual and insane state; for they loved this more than the other because in it was the delight of their life’s love. Who can believe that a wicked man is such beneath his outward appearance and that he undergoes such a transformation when he comes into his internal state? From this one experience may be evident what the nature of one’s own intelligence is when he thinks and acts from the evil of his will. It is otherwise with the good; for when these are admitted into their internal state from their external they become still more wise and moral.
[3] Second: If one’s own intelligence then sees the truth, it either turns itself away or falsifies it. Man has a voluntary proprium and an intellectual proprium; the voluntary proprium is evil and the intellectual proprium is falsity derived from it; the latter is meant by the will of man (vir) and the former by the will of the flesh (John 1:13). The voluntary proprium is in its essence the love of self, and the intellectual proprium is pride from that love. These are like two married partners, and their union is called the marriage of evil and falsity. Into this union every wicked spirit is admitted before he enters into hell; and when he is there he does not know what good is, for he calls his evil good because he feels it as a delight. He then also turns away from the truth and has no desire to see it, because he sees the falsity that accords with his evil as the eye sees what is beautiful, and he hears it as the ear hears what is harmonious.
[4] Third: The Divine Providence continually causes man to see truth and also gives him the affection of perceiving it and of receiving it. This is done because the Divine Providence acts from the interior, and through this it flows into the exteriors, that is, from the spiritual into the things that are in the natural man; and by the light of heaven enlightens his understanding and by the heat of heaven vivifies his will. The light of heaven in its essence is Divine Wisdom, and the heat of heaven in its essence is Divine Love; and from the Divine Wisdom nothing can flow in but truth, and from the Divine Love nothing can flow in but good, from which the Lord bestows in the understanding an affection for seeing truth and also for perceiving and receiving it. Thus a man becomes a man not only in external but also in internal aspect. Everyone wishes to appear a rational and a spiritual man, and everyone knows that he desires to appear so, in order that others may believe him to be a true man. If, therefore, he is rational and spiritual in his external form only, and not at the same time in his internal, is he a man? Is he other than as a player upon the stage or as an ape with a face almost human? May it not be known from this that he only is a man who is interiorly such as he desires others to suppose him to be? He who acknowledges the one must acknowledge the other. One’s own intelligence can induce the human form on the externals only, but the Divine Providence induces that form on the internals and through these on the externals; and when it has been so induced a man does not only appear as a man but he is one.
[5] Fourth: By this means man is withdrawn from evil, not of himself but by the Lord. When the Divine Providence grants the perception of truth and at the same time the affection of it, man can be withdrawn from evil because truth points out and dictates; and when the will performs what truth dictates it unites itself with the truth and within itself it converts the truth into good; and the truth becomes the truth of its love, and what belongs to the love is good. All reformation is effected by means of truth, and not without it; for without truth the will is continually in its evil, and if it consults the understanding it is not instructed, but the evil is confirmed by falsities. With regard to intelligence, it appears both to the good man and
[6] to the wicked man to be his own and peculiar to him. Moreover, a good man just as much as a wicked man is bound to act from intelligence as if it were his own; but he who believes in the Divine Providence is withdrawn from evil, while he who does not believe is not withdrawn: and he believes who acknowledges evil to be sin and desires to be withdrawn from it, while he does not believe who does not acknowledge and desire this. The difference between these two kinds of intelligence is like the difference between that which is believed to exist in itself and that which is believed not to exist in itself but yet as in itself. It is also like the difference between an external without an internal which is similar in every respect and an external with a similar internal. Thus it is like the difference between mimics and actors who by speech and gesture personate kings, princes and generals, and the kings, princes and generals themselves. The latter are such interiorly and at the same time exteriorly, but the former are such only exteriorly; and when this exterior is put off they are only comedians, actors and players.
