스웨덴보그의 저서에서

 

Divine Providence #38

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38. No one who is caught up in the pleasures of cravings for evil can know anything about the pleasures of desires for what is good, the delight that fills the angelic heaven. This is because these two kinds of pleasure are absolute opposites inwardly and therefore just under the surface, even though they differ very little on the surface itself.

Every love has its own pleasures. A love for what is evil gives us pleasure when we are caught up in its compulsions. This holds, for example, for loving adultery, vengeance, cheating, theft, or cruelty, and among the worst of us, for loving blasphemy against the holy values of the church and spouting venomous nonsense about God. The wellspring of these pleasures is a love for being in control prompted by a love for ourselves.

These pleasures come from compulsions that obsess the deeper levels of our minds and flow down from there into our bodies, where they stimulate filthy reactions that excite our very fibers. The result is a physical pleasure prompted by mental pleasure in proportion to our compulsions.

[2] After death, in the spiritual world, we can all discover the identity and nature of the filthy things that excite our physical fibers. In general, they are like corpses, excrement, manure, sickening odors, and urine. The hells are overflowing with filth like this. (On their correspondence, see material in Divine Love and Wisdom 422-424.) Once we enter hell, though, these filthy pleasures turn into dreadful things.

I mention all this to aid in understanding the nature and quality of heavenly happiness in what follows. We recognize things by their opposites.

  
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Thanks to the Swedenborg Foundation for the permission to use this translation.

성경

 

Daniel 5

공부

   

1 Belshazzar the king made a great feast to a thousand of his lords, and drank wine before the thousand.

2 Belshazzar, whiles he tasted the wine, commanded to bring the golden and silver vessels which his father Nebuchadnezzar had taken out of the temple which was in Jerusalem; that the king, and his princes, his wives, and his concubines, might drink therein.

3 Then they brought the golden vessels that were taken out of the temple of the house of God which was at Jerusalem; and the king, and his princes, his wives, and his concubines, drank in them.

4 They drank wine, and praised the gods of gold, and of silver, of brass, of iron, of wood, and of stone.

5 In the same hour came forth fingers of a man's hand, and wrote over against the candlestick upon the plaister of the wall of the king's palace: and the king saw the part of the hand that wrote.

6 Then the king's countenance was changed, and his thoughts troubled him, so that the joints of his loins were loosed, and his knees smote one against another.

7 The king cried aloud to bring in the astrologers, the Chaldeans, and the soothsayers. And the king spake, and said to the wise men of Babylon, Whosoever shall read this writing, and shew me the interpretation thereof, shall be clothed with scarlet, and have a chain of gold about his neck, and shall be the third ruler in the kingdom.

8 Then came in all the king's wise men: but they could not read the writing, nor make known to the king the interpretation thereof.

9 Then was king Belshazzar greatly troubled, and his countenance was changed in him, and his lords were astonied.

10 Now the queen, by reason of the words of the king and his lords, came into the banquet house: and the queen spake and said, O king, live for ever: let not thy thoughts trouble thee, nor let thy countenance be changed:

11 There is a man in thy kingdom, in whom is the spirit of the holy gods; and in the days of thy father light and understanding and wisdom, like the wisdom of the gods, was found in him; whom the king Nebuchadnezzar thy father, the king, I say, thy father, made master of the magicians, astrologers, Chaldeans, and soothsayers;

12 Forasmuch as an excellent spirit, and knowledge, and understanding, interpreting of dreams, and shewing of hard sentences, and dissolving of doubts, were found in the same Daniel, whom the king named Belteshazzar: now let Daniel be called, and he will shew the interpretation.

13 Then was Daniel brought in before the king. And the king spake and said unto Daniel, Art thou that Daniel, which art of the children of the captivity of Judah, whom the king my father brought out of Jewry?

14 I have even heard of thee, that the spirit of the gods is in thee, and that light and understanding and excellent wisdom is found in thee.

15 And now the wise men, the astrologers, have been brought in before me, that they should read this writing, and make known unto me the interpretation thereof: but they could not shew the interpretation of the thing:

16 And I have heard of thee, that thou canst make interpretations, and dissolve doubts: now if thou canst read the writing, and make known to me the interpretation thereof, thou shalt be clothed with scarlet, and have a chain of gold about thy neck, and shalt be the third ruler in the kingdom.

17 Then Daniel answered and said before the king, Let thy gifts be to thyself, and give thy rewards to another; yet I will read the writing unto the king, and make known to him the interpretation.

18 O thou king, the most high God gave Nebuchadnezzar thy father a kingdom, and majesty, and glory, and honour:

19 And for the majesty that he gave him, all people, nations, and languages, trembled and feared before him: whom he would he slew; and whom he would he kept alive; and whom he would he set up; and whom he would he put down.

20 But when his heart was lifted up, and his mind hardened in pride, he was deposed from his kingly throne, and they took his glory from him:

21 And he was driven from the sons of men; and his heart was made like the beasts, and his dwelling was with the wild asses: they fed him with grass like oxen, and his body was wet with the dew of heaven; till he knew that the most high God ruled in the kingdom of men, and that he appointeth over it whomsoever he will.

22 And thou his son, O Belshazzar, hast not humbled thine heart, though thou knewest all this;

23 But hast lifted up thyself against the LORD of heaven; and they have brought the vessels of his house before thee, and thou, and thy lords, thy wives, and thy concubines, have drunk wine in them; and thou hast praised the gods of silver, and gold, of brass, iron, wood, and stone, which see not, nor hear, nor know: and the God in whose hand thy breath is, and whose are all thy ways, hast thou not glorified:

24 Then was the part of the hand sent from him; and this writing was written.

25 And this is the writing that was written, MENE, MENE, TEKEL, UPHARSIN.

26 This is the interpretation of the thing: MENE; God hath numbered thy kingdom, and finished it.

27 TEKEL; Thou art weighed in the balances, and art found wanting.

28 PERES; Thy kingdom is divided, and given to the Medes and Persians.

29 Then commanded Belshazzar, and they clothed Daniel with scarlet, and put a chain of gold about his neck, and made a proclamation concerning him, that he should be the third ruler in the kingdom.

30 In that night was Belshazzar the king of the Chaldeans slain.

31 And Darius the Median took the kingdom, being about threescore and two years old.

   

스웨덴보그의 저서에서

 

Divine Love and Wisdom #422

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422. (18) Love purified by wisdom in the intellect becomes spiritual and celestial. A person is born natural, but as his intellect is elevated into the light of heaven, and his love is elevated together with it into the warmth of heaven, he becomes spiritual and celestial. He then becomes as though a garden of Eden, in the enjoyment of a springlike light and at the same time a springlike warmth.

The intellect does not become spiritual and celestial, but the love does, and when the love does, it makes the intellect, its partner, spiritual and celestial also.

Love becomes spiritual and celestial by a life in accordance with the truths of wisdom that the intellect teaches and shows it. Love learns these through its intellect, and not on its own. The fact is that love cannot elevate itself unless it knows truths, and it can know these only through an intellect that has been elevated and enlightened. In the measure that it then comes to love truths by putting them into practice, in the same measure the love, too, is elevated. For it is one thing to understand and another to will, or one thing to speak and another to do. There are people who understand and utter truths of wisdom, and yet do not will them and put them into practice. It is consequently when love puts into practice the truths of light which it understands and utters that it is then elevated.

[2] One can see the reality of this in the light of reason alone. For what is a person who understands and utters truths of wisdom while living contrary to them, that is, while willing and behaving contrary to them?

Love purified by wisdom becomes spiritual and celestial for the reason that a person has in him three degrees of life, called natural, spiritual and celestial (as discussed in Part Three of this work), and a person can be elevated from one degree into another. Yet he is not elevated by wisdom alone, but by a life in accordance with it, for a person's life is his love. Consequently, to the extent that a person lives in accordance with wisdom, to the same extent he loves it; and he lives in accordance with wisdom to the extent that he purifies himself of pollutions, which are sins. To the extent, then, that he does this, to the same extent he loves wisdom.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.