1. [64.] THE DIVINE WISDOM

I. THE DIVINE WISDOM, IN THE HEAVENS BEFORE THE SIGHT OF ANGELS, IS SEEN AS LIGHT

In the Lord there is Love and there is Wisdom: Love in Him is Being (Esse), and Wisdom in Him is Existing (Existere) ¹ ; nevertheless, these in Him are not two, but one; for the Wisdom is of the Love, and the Love is of the Wisdom, and by reason of this union, which is reciprocal, there results a One. This One is the Divine Love that in the heavens becomes visible to angels as a Sun. The reciprocal union of the Divine Wisdom and the Divine Love is meant by these words of the Lord:

Believest thou not, Philip, that I am in the Father, and the Father is in Me? Believe Me that I am in the Father and the Father is in Me (John 14:10-11).

Also:

I and the Father are one (John 10:30).

[65.] These two things, which in the Lord are a One, do indeed proceed forth as two distinct things from Himself as a Sun, the Wisdom as light and the Love as heat; yet it is only to outward appearance that they proceed forth as two distinct things: in themselves they are not distinct, the light being of the heat, and the heat being of the light; for just as they are one in the Sun, so they are one in the least point. That which proceeds forth from the Sun is also the Sun in the least parts of it, and consequently is the Sun universally in every point. The expressions "every point" and "least part" are used, but spatial points and spatial parts are not meant, for there is nothing of space in what is Divine, this being spiritual, not natural.

[2] [66.] The fact that Love and Wisdom, in proceeding forth from the Lord as a Sun, are to outward appearance two distinct things, the Wisdom visible as light, and the Love perceptible as heat, has this result that they are received as two distinct things by angels; some angels receive more from the heat, which is Love, and some receive more from the light, which is Wisdom. Accordingly the angels comprising the heavens are distinguished into two kingdoms. Those who have received more from the heat, which is Love, than from the light, which is Wisdom, make one kingdom, and are called celestial angels; the highest heavens consist of these. Whereas those who have received more from the light, which is Wisdom, than from the heat, which is Love, make the other kingdom, and are called spiritual angels; the lower heavens consist of these. These latter are said to have received more from the light, which is Wisdom, than from the heat, which is Love, but this "more" is only an apparent "more," for they are no wiser than in proportion as the love with them makes one with their wisdom; this is the reason spiritual angels are called intelligent rather than wise. These things are concerning the light in the Lord, the light proceeding forth from Him, and the light in angels.

[3] [67.] The Divine Wisdom, appearing in the heavens as light, in its essence is not light: it clothes itself with light, so as to appear before the sight of angels. In its essence that Wisdom is Divine Truth, and the light is the outward appearance of it and the correspondent of it. With the light of wisdom it is the same as with the heat of love, spoken of above. As the light corresponds to the Wisdom, and as the Lord is the Divine Wisdom, therefore also in the Word in many places He is called "light," as in the following:

That was the true light which enlighteneth every man that cometh into the world (John 1:9).

Jesus said, I am the Light of the world: he that followeth Me, shall not walk in darkness, but shall have the light of life (John 8:12).

Jesus said, Yet a little while is the Light with you: walk while ye have the Light, lest darkness take possession of you.... While ye have the Light, believe in the Light, that ye may be sons of light.... I am come a Light into the world, that whosoever believeth in Me should not abide in darkness (John 12:35-36, 46).

And a number of other places. Furthermore, the Lord's Divine Wisdom was represented by His garments at the transfiguration, in that

their appearance was like light, "shining and white as snow, so as no fuller on earth can white them" (Mark 9:3; Matthew 17:2).

"Garments" in the Word signify truths of wisdom; on this account all angels in the heavens appear clothed in accordance with the truths of their knowledge, of their intelligence, and of their wisdom.

[4] [68.] It is evident in heaven, though not in the world, that light is the outward appearance of Wisdom and the correspondent of it, there being no light in heaven other than spiritual light, which is the light of Wisdom, illuminating all things that come into existence there from the Divine Love. The wisdom with angels enables them to understand these in their essence, and the light enables them to see them in their form. The light in each heaven, therefore, is equivalent in degree to the wisdom with angels there. In the highest heavens the light is flame-coloured, flashing as if from lustrous gold: this is because they are in wisdom. In the heavens below these the light is white, shining brightly as if from gleaming silver: this is because they are in intelligence. And in the lowest heavens the light is like the noonday light in the world: this is because they are in knowledge. The light in the higher heavens is brilliant, exactly like a star glittering and shining brightly in itself by night, and there is light continuously because the Sun there does not set. It is this same light that enlightens the Understanding of those men in the world who are in the love of being wise, but it is not seen by them because they are natural, not spiritual; it is possible to see it, for it has been seen by me, but only with the eyes of my spirit. Moreover, it has been granted me to perceive that when I was in the light of the highest heaven, I was in wisdom, when in the light of the second heaven I was in intelligence, and when in the light of the lowest heaven I was in knowledge, whereas, when I was in natural light, I was in ignorance of spiritual things.

[5] [69.] In order that I might know in what light the learned in the world are at this day, there appeared before me two ways: one was called the Way of Wisdom, the other the Way of Folly. At the end of the Way of Wisdom stood a palace in light: at the end of the Way of Folly stood something resembling a palace, but it was in shadow. Some three hundred learned men had been assembled together and were given the choice of going which way they wished. Two hundred and sixty were seen to take the Way of Folly and only forty the Way of Wisdom. Those who took the Way of Wisdom entered the palace in light, in which were magnificent things: they were given garments of fine linen, and became angels. Those, on the other hand, who took the Way of Folly were desirous of entering what had looked like a palace when in shadow-but behold, it was an actors' stage where they donned theatrical costumes, and, wearing masks, posed as soothsayers, and became fools. I was afterwards told that at this day the foolish learned who are in natural light are, relatively to the wise learned who are in spiritual light, as many and as foolish; and that all who have a love for discerning whether a thing is true that some one else says, have spiritual light: whereas those who have a love merely for confirming what someone else has said, have natural light.

Footnotes:

3381. 'Because Abraham hearkened to My voice' means the union of the Lord's Divine Essence with the Human Essence by means of temptations. This is clear from the representation of 'Abraham' as the Lord even as to the Divine Human, dealt with in 2833, 2836, 3251, and from the meaning of 'hearkening to My voice' when it has reference to the Lord, as uniting the Divine Essence to the Human Essence by means of temptations, for it is in connection with temptations that in the Word obedience is attributed to the Lord. The mention of Abraham's hearkening here is a reference to what was said about him in Chapter 22, When God tempted him He told him to take his son and offer him as a burnt offering, verses 1-2. And when he hearkened to His voice it is said,

Now I know that you fear God and have not withheld your only son from Me. By Myself I have sworn, says Jehovah, that because you have done this thing, and have not withheld your son, your only son, I will certainly bless you, and I will certainly multiply your seed like the stars of the heavens. Genesis 22:12, 16-17.

'Not withholding your only son from Me', which was 'hearkening to His voice', means the union of the Human and the Divine effected by means of the final degree of temptation, see 2827, 2844.

[2] That these considerations are meant by hearkening to the voice of Jehovah, or the Father, is also evident from the Lord's words uttered in Gethsemane, in Matthew,

My Father, if it is possible, let this cup pass from Me; nevertheless not as I will but as You will. Again, for the second time, My Father, if this cup cannot pass from Me unless I drink it, Your will he done. Matthew 26:39, 42; Mark 14:36; Luke 22:42.

But because Jehovah or the Father was within Him, that is, He was in the Father and Father in Him - John 14:10-11 - 'hearkening to Jehovah's voice' is used to mean that the Lord through temptations united the Divine to the Human by His own power, as is also clear from the Lord's own words in John,

As the Father knows Me, even so I know the Father, and I lay down My life, ¹ for the sheep. For this reason the Father loves Me, that I lay down My life, ¹ so that I may receive it again. No one takes it from Me, but I lay it down of Myself; I have power to lay it down and I have power to receive it again; this commandment I have received from My Father. John 10:15, 17-18.

Through temptations the Lord united His Divine Essence to His Human Essence by His own power, see 1663, 1668, 1690, 1691 (end), 1725, 1729, 1733, 1737, 1787, 1789, 1812, 1820, 2776, 3318 (end).

Footnotes: