Angelic Wisdom Concerning the Divine Love and Wisdom PDF Download
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Author: Emanuel Swedenborg
Publisher:
ISBN:
Category :
Languages : en
Pages : 666
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Book Description
Author: Emanuel Swedenborg
Publisher:
ISBN:
Category :
Languages : en
Pages : 666
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Book Description
Author: Emanuel Swedenborg
Publisher: Simon and Schuster
ISBN: 1625583931
Category : Religion
Languages : en
Pages : 288
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Book Description
In Divine Love and Wisdom, Swedenborg uses reason and empirical facts to prove the existence of God and God's divine love. He further posits that we are all an essential part of God's Divine plan, and that without us God's plan could not come to fruition.
Author: Emanuel Swedenborg
Publisher:
ISBN:
Category : God
Languages : en
Pages : 240
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Author: Emanuel Swedenborg
Publisher:
ISBN:
Category : Providence and government of God
Languages : en
Pages : 276
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Book Description
Author: Emanuel Swedenborg
Publisher:
ISBN:
Category :
Languages : en
Pages : 212
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Book Description
Author: Emanuel Swedenborg
Publisher:
ISBN:
Category : God
Languages : en
Pages : 224
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Book Description
Author: Emanuel Swedenborg
Publisher:
ISBN:
Category : Providence and government of God
Languages : en
Pages : 400
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Book Description
Author: Emanuel Swedenborg
Publisher: Youcanprint
ISBN: 8827857214
Category : Religion
Languages : en
Pages : 49
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Book Description
That this is little comprehended is evident from the common saying “What is love?” What it is, is not known for the reason that love is not manifest to the understanding, and the understanding is the receptacle of the light of heaven. What comes into that light is interiorly seen, for what a man thinks, that he has knowledge of? For this reason, a man says that this or that is in the light of his understanding, also that he sees this to be so; likewise, he prays that he may be enlightened and illumined by God. Moreover, there is spiritual light to which natural light corresponds, and it is from this that one says, with reference to his understanding, that he sees. and a wise man prays to be enlightened and to be illumined by God, that is, that he may understand. Man, therefore, can form no idea concerning love, for this reason, that although the understanding, by means of the thought, presents itself to be seen, love does not. And yet love is the very soul or life of thought, and if love be taken away thought grows cold and dies, like a flower deprived of heat; for love enkindles, vivifies, and animates thought. Set your mind at work and consider whether you can think apart from some affection that is of love; and you will find in your own case that it is impossible. From this it is plain that love is the life of the understanding and of thought therefrom; and what is the life of the understanding and of thought therefrom is also the life of the whole man; for it is the life of all the senses and of all motions, thus the life of the organs by means of which senses and motions exist. That it is also the life of the rest of the viscera, will be seen in what follows.
Author: Archibald Henderson
Publisher: Library of Alexandria
ISBN: 1465573437
Category : Biography & Autobiography
Languages : en
Pages : 952
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Book Description
It is a circumstance of no little significance that Bernard Shaw and Oscar Wilde, two dramatists whose plays have achieved so notable a success on the European stage, should both have been born in Dublin within two years of one another. It has been the good fortune of no other living British or Irish dramatist of our day to receive the enthusiastic acclaim of the most cultured public of continental Europe. What more fitting and natural than this sustention, by the countrymen of Swift and Sheridan, of the Celtic reputation for brilliancy, cleverness and wit? George Bernard Shaw was born on July 26th, 1856—well-nigh a century later than his countryman and fellow-townsman, Richard Brinsley Sheridan. Only one year before, in 1855, was born Shaw's sole rival to the place of the foremost living dramatist of the United Kingdom, Arthur Wing Pinero. It is an interesting coincidence that the year which saw the demise of that “first man of his century,” Heinrich Heine, also witnessed the birth of the brilliant and original spirit who is, in some sense, his natural and logical successor: Bernard Shaw. There is some suggestion of the workings of that wonderful law of compensation, which Emerson preached with such high seriousness, in this synchronous relation of birth and death, connecting Heine and Shaw. The circumstance might be said to proclaim the unbroken continuity of the comic spirit. Bernard Shaw possesses the unique faculty of befuddling the brains of more sane writers than any other living man. The critic of conventional view-point is dismayed by the discovery that Shaw is bound by no conventions whatever, with the possible exception of the mechanical conventions of the stage. Shaw is essentially an intellectual, not an emotional, talent; the critic of large imaginative sympathy discovers in him one who on occasion disclaims the possession of imagination. Unlike the idealist critic, Shaw is never a hero-worshipper: he derides heroism and makes game of humanity. To the analytic critic, with his schools, his classifications, his labellings, Shaw is the elusive and unanalyzable quantity—a fantastic original, a talent wholly sui generis. With all his realism, he cannot be called the exponent of a school. It would be nearer the truth to say that he is himself a school. It is futile to attempt to measure Shaw with the foot-rule of prejudice or convention. Only by placing oneself exactly at his peculiar point of view and recording the impressions received without prejudice, preference or caricature, can one ever hope to fathom the mystery of this disquieting intelligence. Most mocking when most serious, most fantastic when most earnest; his every word belies his intent. The antipode to the farcicality of pompous dulness, his gravity is that of the masquerader in motley, the mordant humour of the licensed fool. Contradiction between manner and meaning, between method and essence, constitutes the real secret of his career. The truly noteworthy consideration is not that Shaw is incorrigibly fantastic and frivolous; the alarming fact is that he is remarkably consistent and profoundly in earnest. The willingness of the public to accept the artist at his face value blinds its eyes to the profound, almost grim, seriousness of the man. The great solid and central fact of his life is that he has used the artistic mask of humour to conceal the unswerving purpose of the humanitarian and social reformer. The story of the career of George Bernard Shaw, in whom is found the almost unprecedented combination of the most brilliantly whimsical humour with the most serious and vital purpose, has already, even in our time, taken on somewhat of the character of a legend. It might become a fairy story, in very fact, if we did not finally determine to relate it, to associate it in printed form with the life of our time. How to write the biography of so complex a nature? The greatest living English dramatic critic once confessed that he never approached a more difficult task than that of interpretation of Shaw's plays. One of Shaw's most intimate friends once suggested that the title of his biography would probably be “The Court Jester who was Hanged.”
Author: Emanuel Swedenborg
Publisher: Library of Alexandria
ISBN: 1465523960
Category : Religion
Languages : en
Pages : 820
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Book Description
The reader will find in this book a firm assurance of God's care of mankind as a whole and of each human being. The assurance is rested in God's infinite love and wisdom, the love pure mercy, the wisdom giving love its ways and means. It is further grounded in an interpretation of the universe as a spiritual-natural world, an interpretation fully set forth in the earlier book, Divine Love and Wisdom, on which the present work draws heavily. As there is a world of the spirit, no view of providence can be adequate which does not take that world into account. For in that world must be channels for the outreach of God's care to the human spirit. There also any eternal goal--such as a heaven from the human race--must exist. A view of providence limited to the horizons of the passing existence can hardly resemble the care which the eternal God takes of men and women who, besides possessing perishable bodies, are themselves creatures of the spirit and immortal. The full title of the book, Angelic Wisdom about Divine Providence, implies that its author, in an other-world experience, had at hand the knowledge which men and women in heaven have of God's care. Who should know the divine guidance if not the men and women in heaven who have obviously enjoyed it? "The laws of divine providence, hitherto hidden with angels in their wisdom, are to be revealed now.” As it is presented in this book, providence seeks to engage man in its purposes, and to enlist all his faculties, his freedom and reason, his will and understanding, his prudence and enterprise. It acts first of all on his volitions and thinking, to align them with itself. That it falls directly on history, its events and our circumstances, is a superficial view. It is man's inner life which first feels the omnipresent divine influence and must do so. If we cannot be lifted to our best selves and if our aims and outlook cannot be modified for the better, how shall the world be bettered which we affect to handle? Paramount in God's presence with all men, if only in their possibilities, is His providential care. This care, to which man's inner life is open, is alert every moment, not occasional. It is gentle and not tyrannical, constantly respecting man's freedom and reason, otherwise losing him as a human being. It has set this and other laws for itself which it pursues undeviatingly. The larger part of the book is an exposition of these laws in the conviction that by them the nature of providence is best seen. Is it not to be expected in a universe which has its laws, and in which impersonal forces are governed by laws, that the Creator of all should pursue laws in His concern with the lives of conscious beings? To fit a world of laws must not the divine care have its laws, too? Adjustment of thought about divine providence to scientific thought is not the overriding necessity, for scientific thought must keep adjusting to laws which it discerns in the physical world. In consonance, religious thought seeks to learn the lawful order in the guidance of the human spirit. Do not each and all things in tree or shrub proceed constantly and wonderfully from purpose to purpose according to the laws of their order of things? Why should not the supreme purpose, a heaven from the human race, proceed in similar fashion? Can there be anything in its progress which does not proceed with all constancy according to the laws of divine providence?
