The Very Nature of Love

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The souls who come into the other life are all ignorant of the nature of heaven and of heavenly joy. Very many suppose it to be a kind of joy into which any can be admitted no matter how they have lived, even those who have borne hatred against their neighbor and have passed their lives in adulteries, being quite unaware of the fact that HEAVEN IS MUTUAL AND CHASTE LOVE, AND THAT HEAVENLY JOY IS THE DERIVATIVE HAPPINESS.

I have sometimes spoken with spirits fresh from the world concerning the state of eternal life, telling them how important it was for them to know who is the Lord of that kingdom, and what is the nature and form of its government, just as those in this world who go into another kingdom are especially interested to know who and of what sort is the king, what is the nature of the government, and many other things that belong to the kingdom; and how much more should they be interested in this kingdom, where they are to live forever.

I told them that the Lord alone rules both heaven and the universe, for He who rules the one must rule the other; and that the kingdom in which they were now is the Lord's kingdom,

the laws of which are eternal truths, all of which are based on the one great law that men shall love the Lord above all things and their neighbor as themselves, and now even more than themselves,

for if they would be as the angels this is what they must do.

To all this they could make no reply, because in their bodily life they had heard something of the kind, but had not believed it. They marveled that there is such love in heaven, and that it is possible for anyone to love his neighbor more than himself, seeing that they had heard that they were to love their neighbor as themselves. But they were instructed that in the other life all goods are immeasurably increased, and that the life in the body is such that men can go no further than loving the neighbor as themselves because they are in the things of the body, but that when these are removed, the love becomes purer, and at last angelic, which consists in loving the neighbor more than themselves. The possibility of such love is evident from the conjugial love that exists with some persons, who would suffer death rather than let their married partner be injured; and also from the love of parents for their children, in that a mother will endure starvation rather than see her infant hunger, and this even among birds and animals; and likewise from sincere friendship, in that perils will be undergone for our friends; and even from polite and feigned friendship, that would emulate real friendship in offering the better things to those to whom we wish well, making great professions even when they do not come from the heart.

And finally its possibility is evident from the very nature of love, which finds its joy in being of service to others, not for the sake of self but for the love's own sake. But all this could not be comprehended by those who loved themselves more than others, and who in the bodily life had been greedy for gain, and least of all by the avaricious.

The angelic state is such that everyone communicates his own bliss and happiness to others.

For in the other life there is a most exquisite communication and perception of all the affections and thoughts, so that each person communicates his joy to all, and all to each, so that each one is as it were the center of all. This is the heavenly form. And therefore the more there are who constitute the Lord's kingdom, the greater is the happiness, for it increases in proportion to the numbers, and this is why heavenly happiness is unutterable. There is this communication of all with each and of each with all when everyone loves others more than himself.

But if anyone wishes better for himself than for others the love of self reigns, which communicates nothing to others from itself except the idea of self, which is very foul, and when this is perceived the person is at once banished and rejected.

(Arcana Coelestia 547-549)
(series to be continued)

We Must Become A Charity

Selection from Arcana Coelestia ~ Emanuel Swedenborg

— CHARITY IS THE IMAGE OF GOD —

What the image of God is, hardly anyone knows at the present day. They say that the image of God was lost in the first man, whom they call Adam, and that it was a certain perfection, [wholeness, entire], of the nature of which they are ignorant. And indeed there was perfection, for by "Adam" or "Man" is meant the Most Ancient Church" which was a celestial man, and had perception, such as had no Church after it; by reason of which it was also a likeness of the Lord — a likeness of the Lord signifies love to Him.

After this Church perished in the course of time, the Lord created a New Church, which was not a Celestial but a Spiritual Church. This was not a likeness, but an image of the Lord — an "image" signifies spiritual love, that is, love to the neighbor, or charity —

The Most Ancient Church understood by the "image of the Lord" more than can be expressed. Man is altogether ignorant that he is governed of the Lord through angels and spirits, and that with everyone there are at least two spirits, and two angels.

• By spirits man has communication with the world of spirits
• By angels with heaven.

Without communication by means of spirits with the world of spirits, and by means of angels with heaven, and thus through heaven with the Lord, man could not live at all; his life entirely depends on this conjunction, so that if the spirits and angels were to withdraw, he would instantly perish.

While man is unregenerate he is governed quite otherwise than when regenerated. While unregenerate there are evil spirits with him, who so domineer over him that the angels, though present, are scarcely able to do anything more than merely guide him so that he may not plunge into the lowest evil, and bend him to some good – in fact bend him to good by means of his own cupidities, and to truth by means of the fallacies of the senses. He then has communication with the world of spirits through the spirits who are with him, but not so much with heaven, because evil spirits rule, and the angels only avert their rule.

But when the man is regenerate, the angels rule, and inspire him with all goods and truths, and with fear and horror of evils and falsities. The angels indeed lead, but only as ministers, for it is the Lord alone who governs man through angels and spirits. And as this is done through the ministry of angels, it is here first said, in the plural number, "Let us make man in our image;" and yet because the Lord alone governs and disposes, it is said in the following verse, in the singular number, "God created him in His own image." This the Lord also plainly declares in Isaiah:

Thus saith Jehovah thy Redeemer, and He that formed thee from the womb, I Jehovah make all things, stretching forth the heavens alone, spreading abroad the earth by Myself (Isa. 44:24).

The angels moreover themselves confess that there is no power in them, but that they act from the Lord alone.

As regards the "image" an image is not a likeness, but is according to the likeness; it is therefore said, "Let us make man in our image, after our likeness."

• The spiritual man is an "image"
• The celestial man a "likeness" or similitude.

The spiritual man, who is an "image" is called by the Lord a "son of light" as in John:

He that walketh in the darkness knoweth not whither he goeth. While ye have the light, believe in the light, that ye may be sons of light (John 12:35-36).

He is called also a "friend:"

Ye are My friends if ye do whatsoever I command you (John 15:14-15).

But the celestial man, who is a "likeness" is called a "son of God" in John:

As many as received Him, to them gave He the power to become sons of God, even to them that believe on His name; who were born not of bloods, {1} nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

["Bloods" are mentioned in the plural, because all unjust and abominable things gush forth from hatred, as all good and holy ones do from love. Therefore he who feels hatred toward his neighbor would murder him if he could, and indeed does murder him in any way he can; and this is to do violence to him, which is here properly signified by the "voice of bloods."  AC 374:3]

(Arcana Coelestia 50-51)

That this church, [created after the Celestial Church perished, was not a celestial, but a Spiritual Church], was, from spiritual love, or charity, an image of the Lord... and that charity is itself an image of the Lord is evident from its being said, "for in the image of God made He man" that is to say, charity itself made him so. That charity is the "image of God" is most clearly evident from the very essence of love, or charity.

Nothing else than love and charity can make an image and likeness of anyone.

It is the essence of love and charity to make of two as it were one. When one person loves another as himself, and more than himself, he then sees the other in himself, and himself in the other. This may be known to everyone if he only directs his attention to love, or to those who love each other — the will of the one is the will of the other, they are interiorly as it were joined together, and only in body distinct the one from the other.

Love to the Lord makes man one with the Lord, that is, a likeness of Him. So does charity, or love toward the neighbor, make him one with the Lord, but as an image. An image is not a likeness, but is according to or after a likeness [est ad similitudinem]. This oneness arising from love the Lord describes in John:

I pray that they all may be one; even as Thou Father art in Me, and I in Thee, that they also may be one in Us; and the glory which Thou hast given unto Me I have given unto them; that they may be one, even as We are one; I in them, and Thou in Me (John 17:21-23).

This "being one" is that mystical union which some think about, and which is by love alone.

Again:

I live, and ye shall live; in that day ye shall know that I am in My Father, and ye in Me, and I in you; he that hath My commandments and keepeth them, he it is that loveth Me; if a man love Me, he will keep My word; and My Father will love him, and We will come unto him, and make Our abode with him (John 14:19-23).

Hence it is evident that it is love which conjoins, and that the Lord has His abode with him who loves Him, and also with him who loves his neighbor, for this is love of the Lord.

This union, which makes a likeness and image, cannot be so well seen among men, but is seen in heaven, where from mutual love all the angels are as a one. Each society, which consists of many, constitutes as it were one man. And all the societies together-or the universal heaven – constitute one man, which is also called the Grand Man.

The universal heaven is a likeness of the Lord, for the Lord is the all in all who are therein. So also is each society a likeness, and so is each angel. The celestial angels are likenesses, the spiritual angels are images. Thus heaven consists of as many likenesses of the Lord as there are angels, and this solely through mutual love – one loving another more than himself. For in order that the general or universal heaven may be a likeness, the parts, or individual angels, must be likenesses, or images that are according to likenesses. Unless the general consists of parts like itself, it is not a general that makes a one.

From these things it may be seen, as from an archetype, or pattern, what makes a likeness and image of God, namely, love to the Lord and love toward the neighbor; consequently, that every regenerate spiritual man, from love or charity, which is from the Lord alone, is His image. And he who is in charity from the Lord, is in "perfection;" of which perfection, by the Divine mercy of the Lord hereafter.

(Arcana Coelestia 1013)
(series to be continued)

Becoming Most Eminently Man

Selections from Arcana Coelestia ~ Emanuel Swedenborg
— The Lord is called "Creator" "Former" "Maker" —

These are the nativities of the heavens and of the earth, when He created them, in the day in which Jehovah God made the earth and the heavens.    (Genesis 2:4)

The "nativities of the heavens and of the earth" are the formations of THE CELESTIAL MAN.

• No herb was as yet growing; 
• No man to till the ground;
as well as —
• Jehovah God formed man, and afterwards, that He made every beast and bird of the heavens
• Notwithstanding,  the formation of these had been treated of in Genesis chapter one;
from all which it is manifest —
• ANOTHER MAN IS TREATED OF.
This however is still more evident from the fact —
• Now for the first time the Lord is called "Jehovah God" whereas in the preceding passages, which treat of THE SPIRITUAL MAN, He is called simply "God;"
further —
• Now "ground" and "field" are mentioned, while in the preceding passages only "earth" is mentioned
• In this verse also "heaven" is first mentioned before "earth" and afterwards "earth" before "heaven;" the reason of which is that "earth" signifies the external man, and "heaven" the internal, and in THE SPIRITUAL MAN reformation begins from "earth" that is, from the external man,
while in THE CELESTIAL MAN, it begins from the internal man, or from "heaven."

~~~

— Description of the Most Ancient Church —

This is the book of the births of Man. In the day that God created Man, in the likeness of God made He him.    (Genesis 5:1)

The "book of the births" is an enumeration of those who were of the Most Ancient Church, is very evident from this chapter [chapter five] to the eleventh chapter, that is, to the time of Eber, names never signify persons, but actual things.

In the most ancient time mankind were distinguished into houses, families, and nations —

• A house consisting of the husband and wife with their children, together with some of their family who served;
• A family, of a greater or lesser number of houses, that lived not far apart and yet not together;
• A nation, of a larger or smaller number of families.

A Church of Distinction

The reason why they dwelt thus alone by themselves, distinguished only into houses, families, and nations, was that by this means the Church might be preserved entire, that all the houses and families might be dependent on their parent, and thereby remain in love and in true worship. It is to be remarked also that each house was of a peculiar genius, distinct from every other; for it is well known that children, and even remote descendants, derive from their parents a particular genius, and such marked characteristics that they can be distinguished by the face, and by many other peculiarities. Therefore, in order that there might not be a confounding, but an exact distinction, it pleased the Lord that they should dwell in this manner.

Thus the Church was a living representative of the kingdom of the Lord; for in the Lord's kingdom there are innumerable societies, each one distinct from every other, according to the differences of love and faith.

This is what is meant by "living alone" and by "dwelling in tents." For the same reason also it pleased the Lord that the Jewish Church should be distinguished into houses, families, and nations, and that everyone should contract marriage within his own family.

• By the "day in which God created Man" is signified his being made spiritual
• by "God making him in His likeness" is signified his being made celestial

The expression to "create" properly relates to man when he is being created anew, or regenerated; and the word "make" when he is being perfected; wherefore in the Word there is an accurate distinction observed between "creating" "forming" and "making" as was shown above in the second chapter, where it is said of the spiritual man made celestial that "God rested from all His work, which God created in making;" and in other passages also, to "create" relates to the spiritual man, and to "make" that is, to perfect, to the celestial man.

• A "likeness of God" is a celestial man
• An "image of God" a spiritual man

An "image" is preparatory to a "likeness" and a "likeness" is a real resemblance, for a celestial man is entirely governed by the Lord, as His "likeness."

Since therefore the subject here treated of is the birth or propagation of the Most Ancient Church, this is first described as coming from a spiritual to a celestial state, for the propagations follow from this —

Male and female created He them, and blessed them, and called their name Man, in the day when they were created.    (Genesis 5:2)

• By "male and female" is signified the marriage between faith and love
• The male or man [vir] signifies the understanding and whatever belongs to it, consequently everything of faith;
• The female or woman signifies the will, or the things appertaining to the will, consequently whatever has relation to love; wherefore she was called Eve, a name signifying life, which is of love alone.

• By the female therefore is also signified the Church;
• By the male, a man [vir]of the Church.

The subject here is the state of the Church when it was spiritual, and which was afterwards made celestial, wherefore "male" is mentioned before "female" as also in chapter 1:26, 27.

• The expression to "create" also has reference to the spiritual man, but afterwards when the marriage has been effected, that is, when the Church has been made celestial, it is not said "male and female" but "man [homo]" who, by reason of their marriage, signifies both; wherefore it presently follows, "and He called their name Man" by which is signified the Church.

That "Man" is the Most Ancient Church has been often said and shown above; for in the supreme sense the Lord Himself alone is Man. From this the celestial church is called Man, as being a likeness, and from this the spiritual church is afterwards so called because it was an image.

But in a general sense everyone is called a man who has human understanding; for man is man by virtue of understanding, and according thereto one person is more a man than another, although the distinction of one man from another ought to be made according to his faith as grounded in love to the Lord.

That the Most Ancient Church, and every true Church, and hence those who are of the Church, or who live from love to the Lord and from faith in Him, are especially called "man" is evident from the Word, as in Ezekiel:

I will cause man to multiply upon you, all the house of Israel, all of it; I will cause to multiply upon you man and beast, that they may be multiplied and bear fruit; and I will cause you to dwell according to your antiquities and I will do better unto you than at your beginnings and I will cause man to walk upon you, My people Israel (Ezek. 36:10, 11, 12),

where by "antiquities" is signified the Most Ancient Church; by "beginnings" the Ancient Churches; by the "house of Israel" and "people Israel" the primitive Church, or Church of the Gentiles; all which Churches are called "man."

So in Moses:

Remember the days of eternity, understand ye the years of generation and generation; when the Most High would give the nations an inheritance, when He would set apart the sons of man, He set the bounds of the peoples according to the number of the sons of Israel (Deut. 32:7, 8),

where by the "days of eternity" is meant the Most Ancient Church; by "generation and generation" the Ancient Churches; the "sons of man" are those who were in faith toward the Lord, which faith is the "number of the sons of Israel." That a regenerate person is called "man" appears from Jeremiah:

I beheld the earth, and lo it was empty and void; and the heavens, and they had no light; I beheld, and lo, no man, and all the birds of the heavens were fled (Jer. 4:23, 25),

where "earth" signifies the external man; "heaven' the internal; "man" the love of good; the "birds of the heavens" the understanding of truth.

Again:

Behold the days come that I will sow the house of Israel, and the house of Judah, with the seed of man, and with the seen of beast (31:27),

where "man" signifies the internal man, "beast" the external.

In Isaiah:

Cease ye from man in whose nostrils is breath, for wherein is he to be accounted of (Isa. 2:22),

where by "man" is signified a man of the Church.

Again:

Jehovah shall remove man far away, and many things shall be left in the midst of the land (Isa. 6:12),

speaking of the vastation of man, in that there should no longer exist either good or truth.

Again:

The inhabitants of the earth shall be burned, and man shall be left very little (Isa. 24:6),

where "man" signifies those who have faith.

Again:

The paths have been desolated, the farer on the path hath ceased, he hath made vain the covenant, he hath despised the cities, he hath not regarded man, the earth mourneth and languisheth (Isa. 33:8-9),

denoting the man who in the Hebrew tongue is "Enosh."

Again:

I will make a man more precious than fine gold, and a man than the gold of Ophir; therefore I will shake the heavens, and the earth shall be moved out of her place (Isa. 13:12-13)

where the word for man in the first place is "Enosh" and in the second is "Adam."

The reason why he is called "Adam" is that the Hebrew word "Adam" signifies "man;" but that he is never properly called "Adam" by name, but "Man" is very evident from this passage and also from former ones, in that [in some cases] he is not spoken of in the singular number, but in the plural, and also from the fact that the term is predicated of both the man and the woman, both together being called "Man." That it is predicated of both, everyone may see from the words, for it is said, "He called their name Man, in the day that they were created;" and in like manner in the first chapter: "Let us make man in our image, and let them have dominion over the fish of the sea" (Gen. 1:27-28). Hence also it may appear that the subject treated of is not the creation of some one man who was the first of mankind, but the Most ancient Church.

By "calling a name" or "calling by name" is signified in the Word to know the quality of things, ... it has relation to the quality of the Most Ancient Church, denoting that man was taken from the ground, or regenerated by the Lord, for the word "Adam" means "ground;" and that afterwards when he was made celestial he became most eminently "Man" by virtue of faith originating in love to the Lord.

That they were called "Man" in the day that they were created, appears also from the first chapter (Gen.1:26-27), that is, at the end of the sixth day, which answers to the evening of the sabbath, or when the sabbath or seventh day began; for the seventh day, or sabbath, is the celestial man.

(from Arcana Coelestia 469-480)
(a continuing series)