What They Willed, They Thought

Selection from Arcana Coelestia ~ Emanuel Swedenborg

— CONCERNING THE MOST ANCIENT CHURCH, WHICH WAS CALLED MAN, OR ADAM —

• The most ancients, who constituted the Lord's Celestial Church, had a voluntary in which was good, and an intellectual, in which was the derivative truth, which two with them made a one.
• The ancients, who formed the Lord's Spiritual Church, had the voluntary altogether destroyed, but the intellectual entire, in which the Lord by regeneration formed a new voluntary, and through this also a new intellectual.

~~~

Angels and spirits, or men after death, when permitted by the Lord, can meet all whom they have known in this world, or whom they have heard of – whomsoever they desire – can see them as present, and can converse with them. Wonderful to say, they are at hand in a moment and are most intimately present; so that it is possible to converse not only with friends, who usually find one another, but also with others that have been respected and esteemed.

By the Divine mercy of the Lord it has been granted me to converse not only with those whom I had known when they lived in the body, but also with those of especial note in the Word; also with those who were of the Most Ancient Church, which was that called "Man," or "Adam," and with some who were of the subsequent churches, in order that I might know that by the names in the first chapters of Genesis churches are meant; and also that I might know what was the character of the men of the churches of that time. The accounts therefore that follow are what it has been given me to know about the Most Ancient Churches.

They who were of the Most Ancient Church, which was called Man, or Adam, and were Celestial men, are very high above the head, and dwell together there in the greatest happiness. They said that others rarely come to them, except some at times, as they expressed it, "from the universe;" and that they were on high above the head not because they were of a lofty spirit, but in order that they might govern those who are there.

DWELLINGS OF THE SECOND AND THIRD POSTERITIES OF THIS MOST ANCIENT CHURCH

Dwellings were shown me of those who were of the second and third posterities of this Most Ancient Church. They are magnificent, extending to a great length, and diversified with beautiful colors of bright crimson and azure blue. For the angels have most magnificent dwellings, such as cannot be described, as I have often seen. To their eyes so real is their appearance that nothing can be more real. But whence such real appearances come will be shown of the Lord's Divine mercy hereafter. They live in an aura, so to speak, of resplendent pearly and sometimes of diamond-like light. For there are wonderful auras in the other life, of inexpressible variety. They greatly err who do not believe that such things exist there, and indefinitely more than anyone ever could or can conceive. They are indeed representative, like the things sometimes seen by the prophets; but yet are so real that they who are in the other life hold them to be real, and the things which are in the world to be relatively unreal.

MOST INTENSE LIGHT

They live in the most intense light. The light of this world can scarcely be compared to that in which they live. That light was shown me by a light as of flame that as it were streamed down before my eyes; and they who were of the Most Ancient Church said that the light is such with them, but still more intense.

THE NATURE OF THEIR SPEECH

There was shown me by a certain influx which I cannot describe, what the nature of their speech was when they lived in this world – that it was not articulate, like the vocal speech of our time, but tacit; and was produced not by external but by internal respiration. It was also granted me to perceive the nature of their internal respiration – that it advanced from the navel toward the heart, and so through the lips, without sound; and that it did not enter into the ear of another and strike upon what is called the drum of the ear by an external way, but by a certain way within the mouth, in fact by a passage there which is now called the Eustachian tube. And it was shown me that by such speech they could much more fully express the sentiments of the mind and the ideas of thought than can possibly be done by articulate sounds, or vocal words, which likewise are directed by the respiration, but external. For there is nothing in any word that is not directed by applications of the respiration. But with them this was done much more perfectly, because by the internal respiration; which, from the fact that it is interior, is at once far more perfect, and more applicable and conformable to the very ideas of thought. Besides, they also conversed by slight movements of the lips, and correspondent changes of the face;

being Celestial men, whatever they thought shone forth from their faces and eyes, which were varied conformably. They could by no means put on an expression of countenance different from that which was in agreement with their thoughts. Simulation, and still more deceit, was to them a monstrous iniquity.

It has been shown me to the life how the internal respiration of the most ancient people silently flowed into a kind of external and thus tacit speech, perceived by another in his interior man. They said that this respiration varied with them, according to the state of their love and faith in the Lord. They gave also as a reason that —

it could not be otherwise, because they had communication with heaven, for they respired with the angels in whose company they were.

Angels have a respiration to which internal respiration corresponds; and it likewise varies with them. For when anything befalls them which is contrary to love and faith in the Lord, their respiration is restrained; but when they are in the happiness of love and faith, their respiration is free and full.

There is something like this also with every man, but in accordance with his corporeal and worldly loves and also with his principles. When anything opposes these, there is a restriction of the respiration; and when they are favored, the respiration is free and full. These, however, are variations of external respiration.

But concerning the respiration of the angels, of the Lord's Divine mercy hereafter.

THE INTERNAL RESPIRATION OF THE MEN OF THE MOST ANCIENT CHURCH

It has also been shown that the internal respiration of the men of the Most Ancient Church, which was from the navel toward the interior region of the breast, in the course of time, or in their posterity, was changed, and receded more toward the back region, and toward the abdomen, thus more outward and downward; and that at length, in the last posterity of that church, which existed immediately before the flood, scarcely anything of internal respiration remained; and when at last there remained none of this in the breast, they were suffocated of their own accord; but that in some, external respiration then began, and with it articulate sound, or the language of spoken words. Thus with the men before the flood the respiration was in accordance with the state of their love and faith; and at last, when there was no love and no faith, but a persuasion of falsity, internal respiration ceased; and with this, the immediate communication with angels, and perception. I have been informed by sons of the Most Ancient Church concerning the state of their perception, that they had perception of all things that belong to faith, almost as have the angels with whom they had communication; for the reason that their interior man, or spirit, by means also of the internal respiration, was joined to heaven; and that love to the Lord and love toward the neighbor are attended with this, for —

man is thus conjoined with angels through their veriest life, which consists in such love. They said that they had the law written upon them, because they were in love to the Lord and love toward the neighbor; and such being the case, whatever the laws prescribe was in agreement with their perception, and whatever the laws forbid was contrary to it. Nor did they doubt that all laws, human as well as Divine, are founded in love to the Lord and charity toward the neighbor, and regard these as their fundamental. Wherefore, as they had this fundamental in them, from the Lord, they could not but know all things that were from it.

They believe too that those who live in the world at this day, who love the Lord and the neighbor, have also the law written upon them, and are acceptable citizens everywhere on earth, as the same are in the other life.

DREAMS AND VISIONS

I have been further informed that the men of the Most Ancient Church had most delightful dreams, and also visions, and that it was insinuated into them at the same time what they signified. Hence their paradisal representations, and many other things. The objects of the external senses therefore, which are earthly and worldly, were nothing to them; nor had they any perception of delight in them, but only in what they signified and represented; and therefore when they looked at earthly objects they did not think about them at all, but only about the things which they signified and represented, which were most delightful to them; for they were such things as are in heaven, from which they see the Lord Himself.

I have conversed with the third generation of the Most Ancient Church, who said that in their time, when they lived in the world, they expected the Lord, who would save the whole human race; and that it was then a common saying among them that the seed of the woman would tread down the serpent's head. They said that from that time the greatest delight of their life was to procreate offspring; so that their sweetest deliciousnesses were to love their consort for the sake of offspring, which they called most delightful deliciousnesses and most delicious delights, adding that the perception of these delights and deliciousnesses was from influx out of heaven, because the Lord was to be born.

(Arcana Coelestia 1114 – 1123)

The Lord ALONE is Holy

Selection from Arcana Coelestia ~ Emanuel Swedenborg

MEN OF HOLINESS TO ME —

The state of life from good — those who are led by the Lord; for the Divine which proceeds from the Lord is holiness itself.

He who believes that a man is holy from any other source, and that anything else with him is holy than that which is from the Lord and is received, is very much mistaken. For that which is of man and is called his own, is evil, and that insofar as a man can be withheld from his own, so far the Lord can he present, thus that so far the man has holiness.

That the Lord alone is holy, and that that alone is holy which proceeds from the Lord, thus that which man receives from the Lord, is plain from the Word throughout;

As in John:

I sanctify Myself that they also may be sanctified in the truth (John 17:19);

"to sanctify Himself" denotes to make Himself Divine by His own power; — those are said to be "sanctified in the truth" who in faith and life receive the Divine truth proceeding from Him.

THE LORD AFTER HIS RESURRECTION

Therefore also the Lord after His resurrection, speaking with the disciples, "breathed on them" and said unto them, "Receive ye the Holy Spirit" (John 20:22) — the breathing upon them was representative of making them alive by faith and love, as also in the second chapter of Genesis:

Jehovah breathed into his nostrils the breath of lives, and man became a living soul (7)

In like manner:

By the word of the LORD were the heavens made; and all the host of them by the breath of his mouth. (Ps. 33:6)

Again:

Thou hidest thy face, they are troubled: Thou takest away their breath, they die, and return to their dust. Thou sendest forth thy spirit, they are created: And thou renewest the face of the earth. (Ps. 104:29, 30)

In Job:

But there is a spirit in man: And the inspiration of the Almighty giveth them understanding. (32:8)

Again:

The Spirit of God hath made me, and the breath of the Almighty hath given me life. (33:4)

In John:

The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. (3:8)

From this also the Word is said to be inspired, because it is from the Lord, and they who wrote the Word are said to have been inspired. (That breathing, and thus inspiration, corresponds to the life of faith.)

~~~

From this it is that in the Word "spirit" is so called from "wind" or "breath," and that what is holy from the Lord is called "the wind or breath of Jehovah."

And with the blast of thy nostrils the waters were gathered together, the floods stood upright as an heap, And the depths were congealed in the heart of the sea. (Ex. 15:8)

That by "the wind of Jehovah," or "His breath," is signified the life that belongs to heaven, and that belongs to the man who is in heaven, that is, to one who is regenerate. And because by the "wind of Jehovah," or "His breath," was signified life from the Divine, therefore where the new life of Adam is treated of, it is said: Jehovah breathed into his nostrils the breath of lives, and man became a living soul (Gen. 2:7)  it is said "through the nostrils," because through them respiration is effected, and through respiration, life, as in these passages:

Cease ye from man, in whose nose is breath (Isa. 2:22).

The breath of our nostrils, the anointed of Jehovah, was taken in their pits; of whom we had said, In his shadow we shall live among the nations (Lam. 4:20)

"the anointed of Jehovah" denotes the Lord; "the breath of our nostrils," life from Him.

In Job:

As long as my breath (anima) is in me, and the wind of God is in my nose (27:3).

(from AC 8286)

~~~

THE HOLY SPIRIT IS THE HOLY PROCEEDING FROM THE LORD

• In John — the Lord "baptizeth with the Holy Spirit" (1:33);
• In Luke — "He baptizeth with the Holy Spirit and with fire" (3:16).

In the internal sense "to baptize" signifies to regenerate; "to baptize with the Holy Spirit and with fire" signifies to regenerate by the good of love – "fire" denotes the good of love.

In John:

Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Rev. 15:4).

In Luke it is said by the angel concerning the Lord:

The holy thing that shall be born of thee  (Luke 1:35);

In Daniel:

I saw in the visions of my head upon my bed, and, behold a watcher and a holy one came down from heaven (Dan. 4:13).

In these passages "the holy thing" and "the holy one" denote the Lord.

As the Lord alone is holy, He is called in the Old Testament the "Holy One of Israel," the "Redeemer," the "Preserver," the "Regenerator" (Isa. 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11, 12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jer. 50:29; 51:5; Ezek. 39:7; Ps. 71:22; 88:41; 89:18).

Therefore the Lord in heaven, and consequently heaven itself, is called "the habitation of holiness" (Jer. 31:23; Isa. 63:15; Jer. 25:30); also a "sanctuary" (Ezek. 11:16; 24:21); and "the mountain of holiness" (Ps. 48:1). For the same reason the middle of the tent, where was the ark containing the Law, was called the "Holy of Holies (Exod. 26:33-34); for by the Law in the ark in the middle of the tent was represented the Lord as to the Word, because "the Law" denotes the Word.

All this shows why the angels are called "holy" (Matt. 25:31; Mark 8:38; Luke 9:26; Ps. 149:1; Dan. 8:13); also the prophets (Luke 1:70); and likewise the apostles (Rev. 18:20); not that they are holy from themselves, but from the Lord, who alone is holy, and from whom alone proceeds what is holy; for by "angels" are signified truths, because they are receptions of truth from the Lord; by "prophets" is signified the doctrine of truth which comes through the Word from the Lord; and by "apostles" are signified in their complex all the truths and goods of faith which are from the Lord.

The sanctifications among the Israelitish and Jewish people were for the purpose of representing the Lord who alone is holy, and the holiness which is from Him alone. This was the purpose of the sanctification of Aaron and his sons (Exod. 29:1, etc.; Lev. 8:10, 11, 13, 30); of the sanctification of their garments (Exod. 29:21, etc.); of the sanctification of the altar, that it might be a holy of holies (Exod. 29:37, etc.); of the sanctification of the tent of the assembly, of the ark of the testimony, of the table, of all the vessels, of the altar of incense, of the altar of burnt-offering, and of the vessels thereof, and of the laver and the base thereof (Exod. 30:26, etc.).

That the Lord is the holiness itself that was represented, is also plain from His words in Matthew, as viewed in the internal sense:

Ye fools and blind! Whether is greater, the gold, or the temple that sanctifieth the gold? And whether is greater, the gift, or the altar that sanctifieth the gift? (Matt. 23:17, 19);

by the temple was represented the Lord Himself, and also by the altar; and by the "gold" was signified the good which is from the Lord; and by the "gift" or sacrifice, were signified the things that belong to faith and charity from the Lord.

In view of all this it is evident why the sons of Israel were called a "holy people" (Deut. 26:19, and elsewhere); and in the words before us "men of holiness;" namely, from the fact that in every detail of their worship were represented the Divine things of the Lord, and the celestial and spiritual things of His kingdom and church. They were therefore called "holy" in a representative sense. They themselves were not holy on this account, because the representatives had regard to the holy things that were represented, and not to the person who represented them, 

Hence also it is that Jerusalem was called "holy;" and Zion, "the mountain of holiness" (Zech. 8:3, and elsewhere).

COMING FORTH OUT OF THEIR TOMBS AFTER THE LORD'S RESURRECTION

In Matthew:

And the tombs were opened; and many bodies of the saints that were dead were raised; and coming forth out of their tombs after the Lord's resurrection, they entered into the holy city, and appeared unto many (Matt. 27:52, 53);

Jerusalem is here called "the holy city," although it was rather profane than holy, for the Lord had then been crucified in it, and it is therefore called "Sodom and Egypt."

In John:

Their bodies shall lie on the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified (Rev. 11:8).

But it is called "holy" from the fact that it signifies the Lord's kingdom and church. The "saints that were dead" appearing there, which happened to some in vision, signified the salvation of those who were of the spiritual church, and the elevation into the Holy Jerusalem, which is heaven, of those who until that time had been detained in the lower earth.

(from Arcana Coelestia 9229)

When The Two are One

Selection from Arcana Coelestia ~ Emanuel Swedenborg

. . . and breathed into his nostrils the breath [spiraculum] of lives, and man became a living soul.         (Genesis 2:7)

That "soul" signifies the spiritual life, is evident from the signification of "soul," as being the life of man, but the life of his faith, which is spiritual life.

In the Word throughout mention is made of "the heart" and of "the soul," and by "the heart" is signified the life of love, and by "the soul" the life of faith. Man has two faculties receptive of life from the Lord, the one called the will, and the other the understanding. To the faculty which is called the will belongs love, for the goods of love make its life. But to the faculty which is called the understanding belongs faith, for the truths of faith make its life. But these two lives with man are nevertheless one, and when they are one, then the things which are of faith are also of love, for they are loved; and on the other hand the things which are of love are also of faith, because they are believed. Such is the life of all in heaven.

The reason why the life of love, or what is the same thing, the will, is called in the Word "the heart;" and why the life of faith, or what is the same thing, the understanding, is called "the soul;" is that

• they who are in love to the Lord and are called celestial, constitute in the Grand Man or heaven the province of the heart;
• they who are in faith in the Lord and thereby in charity toward the neighbor constitute the province of the lungs.

From this it is that by "heart" in the Word is signified love, which is the life of the will, and by "soul" is signified faith, which is the life of the understanding; for in the original tongue "soul" is named from breathing, which is of the lungs.

• That faith pertains to the intellectual faculty, is because this faculty is enlightened by the Lord when man receives faith. From this he has light, or a perception of truth, in such things as are of faith, when he reads the Word.
• That love pertains to the will faculty, is because this faculty is kindled by the Lord when the man receives love. From this he has the fire of life, and a sensitive perception of good.

From all this it can be seen what is properly meant in the Word by "the heart," and what by "the soul;" as in the following passages:

Thou shalt love Jehovah thy God from all thy heart, and from all thy soul, and from all thy strength (Deut. 6:5).

Thou shalt love Jehovah thy God, and shalt serve Him, from all thy heart and from all thy soul (Deut. 10:12; 11:13).

These statutes and judgments thou shalt keep, and shalt do them, in all thy heart, and in all thy soul (Deut. 26:16).

Jesus said, Thou shalt love the Lord thy God from all thy heart, and in all thy soul, and with all thy strength, and with thy thought (Matt. 22:37; Mark 12:30, 32; Luke 10:27).

• "The heart" denotes the life of love;
• "The soul," the life of faith;
• "The strength," those things which proceed from the life of love, thus which are from the heart or the will;
• "The thought," those things which proceed from the life of faith, thus which are from the soul, or an enlightened understanding.

In like manner in Isaiah:

A deluded heart maketh him go astray, that he rescue not his soul, and say, Is there not a lie in my right hand? (Isa. 44:20).

In Jeremiah:

I will rejoice over them to do them good, and I will plant them in the land, in truth, with all My heart and with all My soul (Jer. 32:41);

speaking of Jehovah, that is, of the Lord;

• "The heart" is predicated of the Divine good, which is of love of mercy;
• "The soul" is predicated of the Divine truth, which is of faith with man.

That these things are signified by "heart" and "soul" in the Word, is at this day known to few within the church, for the reason that –

It has not been considered that man has two faculties distinct from each other, namely, the will and the understanding, and that these two faculties constitute one mind, in order that man may be truly man.

Neither has it been considered that all things in the universe, both in heaven and in the world, bear relation to good and truth, and that they must be conjoined together in order that they may be anything, and produce anything.

From ignorance of these things it has resulted that they have separated faith from love; for he who is ignorant of these universal laws cannot know that faith bears relation to truth, and love to good, and that unless these are conjoined together they are not anything; for faith without love is not faith, and love without faith is not love, because love has its quality from faith, and faith has its life from love; consequently faith without love is dead, and faith with love is alive.

That this is so, can be seen from everything in the Word; for where faith is treated of, there also love is treated of, in order that in this way the marriage of good and truth, that is, that heaven, and in the supreme sense the Lord, may be in each and all things of the Word. From all this it is now evident why the man of the church has not hitherto known what is meant in the Word by "heart," and what by "soul."

That "soul" in the Word denotes the life of faith, can be plainly seen from the passages where "the soul" is mentioned, as in the following.

In Moses:

Thou shalt not take the mill or the upper millstone to pledge; for he taketh the soul to pledge (Deut. 24:6).

It is said that "he who taketh a mill taketh the soul to pledge" because in the internal sense by "a mill" are signified those things which are of faith.

In Isaiah:

It shall be as when a hungry man dreameth, as if he were eating; but when he awaketh, his soul is fasting; or as when a thirsty man dreameth, as if he were drinking; but when he awaketh, behold he is weary, and his soul hath appetite (Isa. 29:8).

"A fasting soul," and "a soul that hath appetite," denote the desire of learning the goods and truths of faith.

In the same:

If thou draw out thy soul to the hungry, and sate the afflicted soul (Isa. 58:10).

"To draw out thy soul to the hungry" denotes to be desirous to instruct in the truths of faith; and "to sate the afflicted soul" denotes to instruct in the good of faith.

In Jeremiah:

Though thou clothest thyself with double-dyed, though thou deckest thee with ornament of gold, though thou rendest thine eyes with antimony, in vain shalt thou make thyself beauteous; thy lovers will abhor thee, they will seek thy soul (Jer. 4:30).

Here "soul" denotes the life of faith, consequently faith itself in man, because this makes his spiritual life. That faith is meant by "soul," is plain from the particulars in this verse.

In the same:

They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil, and to the sons of the flock and of the herd; and their soul shall become as a watered garden; I will water the weary soul, and every sorrowful soul (Jer. 31:12, 25).

"The soul" denotes the life of faith in the man of the church, who is said "to become as a garden," because by "a garden" is signified the intelligence which is from the truths of faith; and the soul is said to be "watered," because by "being watered" is signified to be instructed.

In the same:

We bring our bread with the peril of our souls, because of the sword of the wilderness (Lam. 5:9).

"The peril of souls" denotes the danger of the loss of faith and consequently of spiritual life; for "the sword of the wilderness" denotes falsity fighting against the truths of faith.

In Ezekiel:

Javan, Tubal, and Meshech, these were thy traders, with the soul of man, and with vessels of brass, they furnished thy trading (Ezek. 27:13).

"The soul of man" denotes the interior truth of faith from good; "vessels of brass," exterior truths of faith from good; "vessels" denoting exterior truths or memory-truths, and "brass," the good of the natural. Unless it were known that "the soul of man" denotes faith, it could not be understood what is signified by "trading with the soul of man, and with vessels of brass."

In the same:

Every living soul that creepeth, whithersoever the rivers shall come, shall live; whence is exceeding much fish; because these waters are come hither, and are healed (Ezek. 47:9);

speaking of the new temple, that is, of a new spiritual church from the Lord; "the living soul that creepeth" denotes memory-truths which are of faith; "much fish from thence" denotes memory-knowledges; "rivers" denote the things that are of intelligence, which are from the truths of faith. Neither in this passage would it be known without the internal sense what is meant by "much fish" in consequence of the rivers coming thither.

Again:

Save me, O God, for the waters are come even unto my soul (Ps. 69:1).

The waters compassed me about, even to my soul (Jon. 2:5).

In these passages "waters" denote falsities, and also temptations which are caused by injected falsities.

In Jeremiah:

Jehovah said, Shall not My soul be avenged on such a nation as this? (Jer. 5:9, 29).

Admit chastisement, O Jerusalem, lest My soul be turned away from thee, and I make thee a waste (Jer. 6:8).

"The soul," when predicated of the Lord, denotes Divine truth.

In John:

The second angel poured out his vial into the sea, and it became blood as of a dead man, whence every living soul died in the sea (Rev. 16:3).

"The sea" denotes memory-knowledges in the complex; "blood," the truths of faith from good, and in the opposite sense, the truths of faith falsified and profaned; consequently "living soul" denotes life derived from faith.

In Matthew:

Be not anxious for your soul, what ye shall eat, or what ye shall drink (Matt. 6:25).

"Soul" denotes the truths of faith; "eating" and "drinking" denote to be instructed in the good and truth of faith, for here in the internal sense the subject treated of is spiritual life and its nourishment.

Again:

Whoever will find his soul shall lose it, and whoever shall lose his soul for My sake shall find it (Matt. 10:39).

"The soul" denotes the life of faith such as it is with those who believe, and in the opposite sense the life not of faith such as it is with those who do not believe.

In Luke:

In your patience possess ye your souls (Luke 21:19).

"To possess the souls" denotes those things which are of faith and consequently of spiritual life. The signification is similar in very many other passages.

(Arcana Coelestia 9050)
(series to be continued)