Extracts

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Conjunction of infinite with finite

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[1 of 2] Swedenborg (1688-1772, Sweden): primary subject "Correspondence, between nature and spirit" (search under Inner Life/Teachings)": source "Apocalypse Explained, vol.6": detail "‘Divine Wisdom’ [posthumous] XII.4"
Each of these — the Divine Esse as well as the Divine Existere — is infinite and eternal, because the Divine Love is infinite and eternal, and the Divine Wisdom is infinite and eternal. Both of these nevertheless can enter into conjunction with angels and with men, although there can be no ratio between what is finite and what is infinite. But because the understanding cannot easily conceive how there can be any conjunction where there is no ratio, it shall be explained. No ratio is possible between what is natural and what is spiritual, but there is conjunction through correspondences; neither is there any ratio between the Spiritual in which the angels of the ultimate heaven are, and the Celestial in which the angels of the highest heaven are, but conjunction exists through correspondences. Similarly, there is no ratio between the Celestial in which the angels of the highest heaven are and the Divine of the Lord, but yet there is conjunction through correspondences. …
 Since there is no ratio between the infinite and finite, beware of thinking of the infinite as nothing; for “infinite” and “eternal” cannot be predicated of nothing, neither can conjunction with any thing; nor does any thing come from nothing. But the infinite and eternal Divine is esse itself, from which the finite is created, and with which there is conjunction. This might be illustrated abundantly by a comparison of natural with spiritual things; between these no ratio exists, still there is conjunction through correspondences. Such is the case with every cause and effect, with prior and posterior, also with a higher degree and a lower one, and also with the love and the wisdom of men and angels; nevertheless, the love and wisdom of angels, although ineffable and incomprehensible to man, are still finite, and incapable of comprehending that which is infinite, except by correspondences.


[2 of 2] Swedenborg (1688-1772, Sweden): primary subject "God, as infinite" (search under Beings/God)": source "Divine Providence": detail "Section 53 - 54"
But for better comprehension let this be illustrated. The Divine can look only to the divine, and can do so only in what has been created by it. This is evident from the fact that no one can regard another except from what is his own in himself. One who loves another regards him from his own love; a wise man regards another from his own wisdom. He can note whether the other loves him or not, is wise or not; but this he does from the love and wisdom in himself. Therefore he unites himself with the other so far as the other loves him as he loves the other, or so far as the other is wise as he is wise; for thus they make one.
 It is the same with the Divine-in-itself. For the Divine cannot look to itself from another, that is, from man, spirit, or angel. For there is nothing in them of the Divine-in-itself from which are all things, and to look to the Divine from another in whom there is nothing of the Divine would be to look to the Divine from what is not divine, which is an impossibility. Hence the Lord is so conjoined to man, spirit, or angel that all which is referable to the Divine is not from them but from the Lord. For it is known that all good and truth which anyone has are not from him but from the Lord.
 Consequently the infinite and eternal, which is the same as the Divine, looks to all things in finite beings infinitely and conjoins itself with them in the degree in which they receive love and wisdom. In a word, the Lord can have his abode and dwell with man and angel only in his own, and not in what is solely theirs, for this is evil; if it is good, it is still finite, which in and of itself is incapable of the infinite. Plainly, the finite cannot possibly look to what is infinite, but the infinite can look to the infinite-from-itself in finite beings.
 It seems as if the infinite could not be conjoined to the finite because no ratio is possible between them and because the finite cannot compass the infinite. Conjunction is possible, nevertheless, both because the Infinite created all things from himself, and because the Infinite cannot but look in things finite to what is infinite from him, and this infinite-from-him in finite beings can appear as if it were in them. Thereby a ratio is possible between finite and infinite, not from the finite, indeed, but from the infinite in the finite. Thereby, too, the finite is capable of the infinite, not the finite being in himself, but as if in himself from the infinite-from-itself in him.