XXVIII.
ETERNAL PROGRESS IN HEAVEN.
THAT change of mind and heart whereby a man is delivered from the bondage of selfish and worldly loves, and brought under the dominion of love to the Lord and the neighbor, is called regeneration. It is the soul's birth into a higher life, even the heavenly. It is not, however, a sudden but a gradual and progres- sive change, like all truly divine operations. It goes on during the whole period of man's pilgrimage on earth. "There is," says Swedenborg, "no determinate period of a man's regeneration, in which he may say, 'now I am perfect;' for there are innumerable states of evil and falsity with every man . . . all of which must be so entirely shaken off as to no longer appear." (A. C. n. 894.) And it is clear that these states cannot be all changed in a moment. Selfishness cannot be eradicated or thoroughly subdued, and disinterested love implanted in the heart, in an hour. Character is neither formed nor changed suddenly. It is a thing of slow and gradual growth, like the progress from infancy to manhood. The kingdom of heaven cannot be instantly established and built up in any soul. It is always exceeding small at first—like a grain of mustard seed; but it grows until it becomes a tree, so that the birds may build their nests in the branches thereof. It is subject to the same divine law that governs all living things—the law of development, growth, progress.
And here the question naturally arises. Does this law of progress exist in heaven as well as on earth? Is there with the angels anything in the nature of spiritual improvement or growth?—Anything like a progressive advancement toward higher and more perfect states of life? The following is Swedenborg's answer to this question:
"Regeneration, or the implantation of heavenly life in man, commences from his infancy and continues even to the close of life in this world, and after death it goes on perfecting forever; and what is a secret, man's regeneration in the world is only a plane for the perfecting of his life to eternity."—A. C. n. 9334.
"The arcana of regeneration are innumerable and scarcely at all known to man; for the man who is principled in good, is reborn every moment from his earliest infancy to the last period of his life in the world, and afterwards to eternity."—Ibid. 5202.
"The angels are being continually perfected by the Lord; yet they can never be perfected to such a degree that their wisdom and intelligence can be compared with the divine wisdom and intelligence of the Lord."—Ibid. 4295.
"While the church is being established in man, he is in truths, and by means of them good grows; but when established, he is then in good, and from good in truths which in this case grow continually. The growth is, indeed, small during his life in the world, because obstructed by cares for food and raiment and other things; but in the other life it is immense, and this perpetually to eternity; for the wisdom which is from the Divine has no end. Thus the angels and all who become angels when they come into the other life, are perfecting continually; for everything of wisdom is of infinite extension, and the things of wisdom are infinite in number; hence it may be clearly seen that wisdom is capable of growth to eternity."—Ibid. 6648. See also A. C. n. 894, 1941, 1610, 5122, 7541, 8325, 8426, 4803, 10,048.Extracts similar to the foregoing might be greatly multiplied. What is here quoted is Swedenborg's uniform teaching on this subject; nowhere in his writings do we meet with anything contrary to this.
Now, it must be conceded that there is something in the doctrine here enunciated, which produces an agreeable impression upon the mind on its first announcement. It is a doctrine which we cannot help wishing, at least, might be true. It chimes in with every one's fondest hopes and noblest aspirations. Our highest conception of heaven demands for its full realization, that it should be a state of never-ending progress in knowledge, wisdom and love. And as soon as we begin to look at the subject from a rational point of view, the reasons multiply for believing that what is here announced, and is in such complete accord with the highest hopes of all enlightened minds, must indeed be true.
For, what reasonable objection can be urged against the doctrine? What is to hinder eternal progress in the realms above? There surely is ample room for it. There is only One Infinite and absolutely perfect Being. Compared with Him, what are the highest angels in respect to love and wisdom? Less than the fire-fly's tiny spark compared with the sun's majestic blaze. The angels themselves perceive and acknowledge that all the love and wisdom they possess is momentarily received from the Lord; and without such perception and acknowledgment, they would not be in heaven—would not be angels.
There is, then, spiritually speaking, an infinite distance between the Lord and the angels. And the latter may, therefore, go on advancing forever toward the Divine perfections, yet never reach them—never become absolutely perfect. And as every increase in love and wisdom is accompanied by a corresponding increase of happiness, therefore the happiness of the denizens of heaven (assuming that the doctrine here announced is true), will continue to increase throughout the endless ages.
Eternal progress, then, is clearly among the possibilities of the angelic state; and this may be taken as presumptive evidence, at least, that the doctrine is true. For the Lord's essential nature is such that He must forever desire to draw all—angels as well as men—to Himself. His will toward all his children must be, that they continually "go on unto perfection,"—continually approximate the Divine likeness. And if such be his will, such is virtually his command to the angels; and such a command implies the capability of endless progress.
Furthermore, progress is everywhere an indispensable condition of the highest happiness. We must not forget that angels are human beings. They are all in the human form, and were once inhabitants of the natural world. They are all, therefore, gifted with human faculties which are subject to fixed laws. Now it is well known that progress is an essential condition of the highest happiness on earth. However learned, wise and good a person may be, the consciousness of having attained the utmost limit of human perfection, and of inability to receive any increase of knowledge, wisdom or love, while knowing that there exist degrees of excellence infinitely beyond his present attainments,—this would be a serious draw-back to his happiness. A person of very moderate attainments, if conscious of a steady increase in wisdom, and of possessing the capacity for unlimited progress, would be much happier than he who had attained a far higher spiritual eminence, but knew that all further progress was denied him. If heaven were an unprogressive state, therefore, it would be wanting in one of the conditions which we know to be essential to people's highest happiness on earth. Indeed we can hardly conceive of the angels as being very happy, if the capacity for still higher human excellence were denied them. Certainly the angelic state would be less happy without than with the condition of eternal progress.
The truth of this doctrine may be further argued from the intense activity which exists in heaven. Wherever there is life, there is activity; and the higher the life, the more intense the activity. And it is an eternal law that all our human powers—our intellectual and moral faculties not less than our bodily organs—are expanded and strengthened by exercise. The man who daily exercises his powers of memory, reasoning, calculation or analysis for a considerable length of time, finds that he thereby comes to remember, reason, calculate or analyze with ever-increasing facility. These faculties are improved by exercise. So with the moral feelings. A person who exercises himself habitually in deeds of kindness, grows more and more kind. The more one practises the laws of charity, the more he comes to love these laws, and the more charitable he grows. The more we sympathize with the unfortunate and sorrowing, the more tender and sympathetic we become. And on the other hand, by the unrestrained indulgence of our lower propensities—our pride, avarice, conceit and love of self—the more proud, avaricious, conceited and selfish we become through such indulgence.
Nothing, indeed, is more certain than that all the powers of the intellect and all the dispositions of the heart are strengthened by exercise. And the more they are exercised (provided there be no excess), the more does their strength increase. There is no exception to this law. And since it is a law of mind, it must exist wherever finite minds exist,—for bodily death works no change in the laws of our mental constitution. The mind is the man—the real person in human form. This is immortal, and its laws are unalterable. Whatever laws, therefore, are known to govern the mind or spirit when clothed with flesh, will surely govern it in the great Hereafter.
Now, the angels being all images and likenesses of the Lord, must reflect in some measure the light of his wisdom and the warmth of his love. They love others better than themselves; therefore it is their delight to communicate of their love and wisdom to others. Such being their character, their highest and noblest faculties are being brought into constant exercise. Their love of wisdom impels them to the fullest exertion of their intellectual faculties, and their love of each other finds its appropriate exercise in continued deeds of kindness and of use. And if the powers of the intellect and the dispositions of the heart are strengthened and improved by exercise, what then should result from the constant exercise of these powers and dispositions in heaven? What, but continual growth, expansion, improvement?—continual increase of heavenly riches?—continual progress toward perfection?
And this doctrine has also the support of holy Scripture. Thus in the parable of the talents, it is said that those servants who used (traded with) their talents, did thereby increase them—gained besides them two and five talents more; while he that received but one talent, instead of using, buried it in the earth, did thereby lose all that was given him. By which we are plainly taught, that the spiritual gifts bestowed by our Divine Master, are increased by being properly used; while, if we neglect to use them—neglect the healthful exercise of our God-given powers—fail to practise the revealed laws of heavenly charity, we lose at length, through such neglect and failure, the inclination and power to use them. We show ourselves unprofitable servants, unworthy the powers or gifts bestowed. Hence that Divine decree: "Take therefore the talent from him and give it unto him who hath ten talents. For unto every one 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. xxv. 28, '9.
Yes: The sure and everlasting law is, that heavenly treasures increase with the using. Heavenly dispositions and feelings are strengthened by exercise. Heavenly wisdom increases in proportion as the laws of the heavenly life are religiously obeyed. In respect to spiritual things, therefore, it is given to every one according as he gives; in other words, according as he uses the gifts that God has bestowed on him; agreeable to the Lord's own words: "Give, and it shall be given unto you; good measure, pressed down, shaken together and running over, shall they give into your bosom." When we exercise the graces of heaven, we impart unto others of our spiritual gifts; and by the very act of imparting, our souls are opened to a fuller reception of the same gifts and graces. This is one of the laws of our spiritual life. It must, therefore, be a law of life with the angels, who are simply human beings in a more advanced stage. And since they never desire any good merely for themselves, but are ever willing and anxious to communicate their delights to others, therefore they must be continually receiving fresh increments of love and wisdom from the Lord, and their progress must be unending.
Besides, there is a two fold progress—progress through growth or the maturing of graces already acquired, and progress from the increase or multiplication of goods and truths. Every spiritual truth dropped into an honest heart, is as a seed sown in good ground. It springs up, and, if properly cared for, grows to maturity, and in due time brings forth fruit—the golden fruit of charity. And this fruit contains the seeds of new truths, which, falling into the same good ground, spring up and bear fruit, "some thirty, some sixty, and some a hundredfold." And so, through the multiplication of truths and the fructification of goods, the mind of a regenerate man (and the same is true of an angel) becomes like a beautiful garden adorned with all manner of trees, flowers and fruits, ever increasing in fertility and beauty, and in the number, variety and richness of its products. This is the true paradise of God. This is the real meaning of that garden which it is said the Lord God planted eastward in Eden, and wherein. He "caused to grow every tree that is pleasant to the sight and good for food; the Tree of Life also in the midst of the garden." And now, as in the most ancient times, He places in this garden every Adam whom He recreates in his own image and likeness, when He breathes into him the breath of true spiritual life, and makes him a living soul.
The Lord himself teaches in the parable of the sower, that seed has a spiritual signification. "The seed," He says, "is the Word;" and the Word is divine truth. And when the truth falls into humble and honest minds, and is received, understood and obeyed, the seed is said to fall upon good ground. "He that received seed into the good ground, is he that heareth the Word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundred-fold, some sixty, some thirty."
If in heaven, therefore, there exist the precious seeds of truth, and the still more precious fruits of charity, there must be a perpetual multiplication of truths and fructification of goods in the minds and hearts of the angels; and this implies eternal progress.
Analogy also lends additional support to the truth of this doctrine. All organic forms on earth enjoy but a transitory life. They are born, they grow to maturity, they die. But until they arrive at maturity, their state is one of constant progress. They are continually advancing with greater or less rapidity, continually increasing in strength, continually unfolding new beauties and capabilities. This goes on until the period of full maturity is reached. Then decay—and decay is but another term for death—commences. This is the case with every plant, tree, animal, and even with man considered in respect to his material organism. Death is not sudden but gradual when it takes place in an orderly way. It is the conclusion of a process, the whole of which from beginning to end is a dying process. Man is not dying for only a few minutes or hours, but usually for many years. He begins to die shortly after he has attained to the fulness of bodily strength and stature, and when the freshness and bloom of carly manhood have begun to depart. But up to this time there is physical growth, progress, a continual unfolding of bodily powers.
Now, there is no death in heaven; consequently no decay. All is life there. And since in all living things on earth there is constant progress up to the time when death commences, therefore (reasoning analogically) we must conclude that progress in heaven is unending. Analogy justifies the inference, that, so long as there is orderly life without decay in any created subject, so long must there continue to be a progressive improvement in the recipient forms, and a constant increase in the fulness and perfection of that life.
Moreover, the angelic heavens are continually increasing in numbers. Every society there grows by the constant addition of new members; and every additional member being a new form of good and truth, adds something to the perfection of the society, just as every new instrument added to a band of music, exalts and improves the general harmony. In this way also every society, and consequently the whole heaven of angels, must be ever advancing toward a more and more perfect state—ever increasing in variety, wisdom, and consequent happiness.
Can there be any doubt, then, about the truth of Swedenborg's disclosure on this subject? Nothing less than everlasting progress would suit the nature or satisfy the wants of the human soul. Reason, analogy and holy Scripture alike bear testimony to its truth. No one in heaven remains stationary, or quite satisfied with his present attainments,—an inspiring and ennobling thought! There all are forever receiving fresh increments of wisdom and love, forever advancing toward the Divine likeness, forever drawing nearer to the eternal Fountain of all light, life, peace and joy. No one there ever thinks that he has attained to the ne plus ultra of knowledge, or that the intensity and purity of his love can never be increased. On the contrary they all perceive and acknowledge that what they know is as nothing in comparison with the fathomless abyss of knowledge in the Divine mind; and that their love, in its strength and sweetness, bears no comparison to the Lord's infinite love. While they are in this state of perception and humble acknowledgment, they are in a progressive, because in an open and receptive state. Their joys, too, are forever multiplying, for these increase with the increments of wisdom and of love.
What, now, is the practical bearing of this doctrine? What is its obvious and legitimate tendency? Clearly this: to make those who cordially accept it, humble and earnest seekers after heavenly goods and truths; never satisfied with present attainments; unwilling to think themselves already wise or good enough, but always reaching after a wisdom more exalted; always going on unto perfection, yet never imagining that they have attained to it. It naturally suggests such reflections or inquiries as these: Should a person be content with that particular phase of religious truth which was adapted to the world centuries ago? Should we refuse to believe in, or neglect to seek after, higher aspects of truth than such as were suited to their eyes? We, who know so very little comparatively—should we cease to be receivers or learners, when the angels are inquiring and learning forever? Should mortals imagine that they have fathomed all the arcana of the Divine Word and the human soul—that they have reached the end of God's last chapter on things divine and spiritual—and fancy themselves so wise that they can afford to sneer at further alleged disclosures, when those shining ones in the courts above so humbly confess that all they know is as nothing in comparison with what they do not know? Should men on earth indulge the conceit of having already attained perfection, or be satisfied with any standard already reached, when the angels of the highest heaven are forever advancing in wisdom and in all angelic graces?
Oh, what a rebuke does this heavenly doctrine of progress, administer to that contracted, conceited and unprogressive spirit so often exhibited even among professing Christians!—that spirit which turns proudly and sometimes scornfully away from all new disclosures on the sublimest themes; and which—asking for no more and no higher truth—plumes itself on present attainments, as if the farthest boundaries of spiritual knowledge and heavenly wisdom had been already compassed!
O, God of boundless truth and love, be pleased to look with pitying eye on the foolish pride and self-conceit of the multitudes who treat with scorn and derision thy sublime revealings, and shed down on all thy children here below more of that humble, truth-seeking, wisdom-loving, progressive spirit of thy children in the realms above!