Angelic Wisdom about Divine Providence

by Emanuel Swedenborg

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 by "fearing God" is meant fearing to offend Him, and by "offending Him" to sin, and this comes not from fear but from love. Does not one who loves another fear to hurt him? And the more he loves him, the more he fears hurting him? Lacking this fear, love is insipid and superficial, of the mind only and not of the will. By states of misfortune states of despair in danger are meant, in battles, for example, duels, shipwreck, falls, fires, threatening or unexpected loss of property, also of office or standing, and similar mishaps. To think about God only then is not to think from God but from self. For then the mind is as it were imprisoned in the body, so is not in freedom nor possessed then of rationality, and without these reformation is impossible.

141. No one is reformed in a state of mental illness because such illness takes away rationality and thus the liberty of acting in accord with reason. The whole mind is sick and not sane; the sane mind is rational, but not a sick one. Such disorders are melancholy, a spurious or a false conscience, fantasies of different kinds, mental grief over misfortune, anxiety and anguish of the mind over a bodily defect. Sometimes these are regarded as temptations, but they are not. Genuine temptations have spiritual objects in view and in them the mind is wise, but these states are concerned with natural objects and in them the mind is disordered.

142. No one is reformed in a state of bodily sickness because his reason is not then in a state of freedom; the state of the mind depends on that of the body. When the body is sick, the mind is also, if for no other reason because it is withdrawn from the world. Withdrawn from the world it thinks indeed about God but not from Him, for it is not possessed of freedom of the reason. Man has this freedom in being midway between heaven and the world, thus can think from heaven and from the world, likewise from heaven about the world and from the world about heaven. So when he is ill and thinks about death and the state of his soul after death, he is not in the world but is withdrawn in spirit. In this state by itself no one can be reformed, but he can be strengthened in it if he was reforming before he fell ill.

[2] It is similar with those who renounce the world and all occupation in it and give themselves only to thoughts about God, heaven and salvation; on this further elsewhere. If those of whom we were speaking have not been reformed before their illness, then if they die they become such as they were before their illness. It is vain, therefore, to suppose that one can repent or receive some faith in illness; for no deed accompanies the repentance, and there is no charity in the faith; each is oral only and not at all from the heart.

143. No one is reformed in a state of ignorance, for all reformation is by truths and a life according to them. Therefore those who do not know truths cannot be reformed, but if they long for them with affection for them, after they die they undergo reformation in the spiritual world.

144. Nor can one be reformed in a state of blindness of the understanding. These also have no knowledge of truths or consequently of life, for the understanding must teach truths and the will must do them; when the will does what the understanding teaches, a man has life in accord with truths. When the understanding is blind, however, the will also is indifferent and acts in freedom according to one's reason only to do the evil confirmed in the understanding, and the confirmation is falsity. Besides ignorance, a religion which teaches a blind faith also blinds the understanding; so does a false doctrine. For just as truths open the understanding, falsities close it. They close it above and open it below, and opened only below, the understanding cannot see truths but only confirm what a man wills, falsity especially. The understanding is also blinded by lusts of evil. As long as the will is in these, it moves the understanding to confirm them, and so far as they are confirmed, the will cannot be in affections of good, from these see truths, and so be reformed.

[2] Take, for instance, one who is in the lust of adultery: his will, which is in the enjoyment of his love, moves his understanding to confirm it, saying, "What is adultery? Is there any evil in it? Does not the like occur between husband and wife? Cannot offspring be born of it, too? Cannot a woman receive more than one without harm? How does anything spiritual enter into this?" So thinks the understanding which is then the courtesan of the will. So stupid is it made by debauchery with the will that it is unable to see that marital love is spiritual and heavenly love itself, a reflection of the love between the Lord and the church from which it is derived; is in itself sacred and chastity itself, purity and innocence; causes men to be forms of love, since partners can love each other from inmosts and so form themselves into loves; nor can it see that adultery destroys this form and with it the Lord's image; and what is abhorrent, that the adulterer mingles his life with that of the husband in the wife, for a man's life is in the seed.

[3] Because this is profane, hell is called adultery, and heaven on the other hand is called marriage. Furthermore, the love of adultery communicates with the lowest hell, but true marital love with the inmost heaven; the reproductive organs of both sexes also correspond to societies of the inmost heaven. These things are adduced so that it may be known how blinded the understanding is when the will is in the lust of evil, and that no one can be reformed in a state of blindness of the understanding.

145. (v) Self-compulsion is not contrary to rationality and liberty. We have shown that man has an internal and an external of thought; that they are distinguishable as prior and subsequent or higher and lower; and that being so distinct they can act separately and also jointly. They act separately when a man speaks and acts from the external of his thought otherwise than he thinks and wills inwardly; they act jointly when he speaks and acts as he thinks and wills. The latter is common with the sincere, the former with the insincere.

[2] Inasmuch as the internal and the external of the mind are so distinct, the internal can even fight with the external and by combat drive it to compliance. Conflict arises when the man deems evils to be sins and resolves to desist from them. When he desists, a door is opened and the lusts of evil which have occupied the internal of thought are cast out by the Lord and affections of good are implanted in their place. This occurs in the internal of thought. But the enjoyments of evil lust which occupy the external of thought cannot be cast out at the same time; conflict arises therefore between the internal and the external of thought. The internal wants to cast out those enjoyments because they are enjoyments of evil and do not agree with the affections of good in which the internal now is, and wants to introduce in their place enjoyments of good which do agree. These are what are called goods of charity. From the disagreement comes the conflict which, if it grows severe, is called temptation.