Evil Cannot Fix Evil

Selection from Arcana Coelestia ~ Emanuel Swedenborg

With regard to the rule of the regenerate man over cupidities, it is to be known that those are in the greatest error, and are by no means the regenerate, who believe that they can of themselves rule over evils. For man is nothing but evil; he is a mass of evils; all his will being merely evil.

"the imagination of man's heart is evil from his youth." Genesis 8:21

It has been shown me by living experience that a man and a spirit, even an angel, in himself regarded, that is, as to all that is his own [proprium], is but vilest excrement; and that left to himself he breathes nothing but hatred, revenge, cruelty, and most foul adultery.

These things are his own; these are his will; as must also be evident to everyone if he reflects, merely from this, that -

man when born is, among all wild animals and beasts, the vilest creature living. And when he grows up and becomes his own master, if not hindered by outward bonds of the law, and bonds which he imposes on himself for the purpose of gaining great honor and wealth, he would rush into every crime, and not rest until he had subjugated all in the universe, and raked together the wealth of all in the universe; nor would he spare any but those who submitted to be his humble servants. Such is the nature of every man, although those are unaware of it who are powerless and to whom such attempts are impossible, and also those who are in the bonds above mentioned. But let the possibility and power be given, and the bonds be relaxed, and they would rush on to the extent of their ability.

Wild animals never show such a nature. They are born into a certain order of their nature. Those which are fierce and rapacious inflict injury on other creatures, but only in self-defense; and their devouring other animals is to allay their hunger, and when this is allayed they do harm to none. But it is altogether different with man. From all this it is evident what is the nature of man's own and will.

Since man is such mere evil and excrement, it is evident that he can never of himself rule over evil. It is an utter contradiction for evil to be able to rule over evil, and not only over evil, but also over hell; for every man is in communication through evil spirits with hell, and thereby the evil in him is excited.

From all this everyone may know, and he who has a sound mind may conclude, that the Lord alone rules over evil in man and over hell with him.

In order that the evil in man may be subjugated, that is, hell, which strives every moment to rush in upon him and destroy him forever, man is regenerated by the Lord and endowed with a new will, which is conscience, through which the Lord alone performs all good.

These are points of faith: that man is nothing but evil; and that all good is from the Lord. They are therefore not only known by man, but also acknowledged and believed, and if he does not so acknowledge and believe in the life of the body, it is shown him to the life in the life to come.

(from Arcana Coelestia 987)

The Blindness of a Reasoner

Selection from Arcana Coelestia ~ Emanuel Swedenborg

And the serpent was more subtle than any wild animal of the field which Jehovah God had made; and he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden? Genesis 3:1

The most ancient people did not compare all things in man to beasts and birds, but so denominated them; and this their customary manner of speaking remained even in the Ancient Church after the flood, and was preserved among the prophets. The sensuous things in man they called "serpents" because as serpents live close to the earth, so sensuous things are those next the body. Hence also reasonings concerning the mysteries of faith, founded on the evidence of the senses, were called by them the "poison of a serpent" and the reasoners themselves "serpents;" and because such persons reason much from sensuous, that is, from visible things (such as are things terrestrial, corporeal, mundane, and natural), it is said that "the serpent was more subtle than any wild animal of the field."

And so in David, speaking of those who seduce man by reasonings:

They sharpen their tongue like a serpent; the poison of the asp is under their lips (Ps. 140:3).

And again:

They go astray from the womb, speaking a lie. Their poison is like the poison of a serpent, like the deaf poisonous asp that stoppeth her ear, that she may not hear the voice of the mutterers, of a wise one that charmeth charms  (Ps. 58:3-6).

Reasonings that are of such a character that the men will not even hear what a wise one says, or the voice of the wise, are here called the "poison of a serpent." Hence it became a proverb among the ancients, that "The serpent stoppeth the ear."

In Amos:

As if a man came into a house, and leaned his hand on the wall, and a serpent bit him. Shall not the day of Jehovah be darkness and not light? even thick darkness, and no brightness in it? (Amos 5:19-20).

The "hand on the wall" means self-derived power, and trust in sensuous things, whence comes the blindness which is here described.

In Jeremiah:

The voice of Egypt shall go like a serpent, for they shall go in strength, and shall come to her with axes as hewers of wood. They shall cut down her forest, saith Jehovah, because it will not be searched; for they are multiplied more than the locust, and are innumerable. The daughter of Egypt is put to shame; she shall be delivered into the hand of the people of the north (Jer. 46:22-24).

"Egypt" denotes reasoning about Divine things from sensuous things and memory-knowledges [scientifica]. Such reasonings are called the "voice of a serpent;" and the blindness thereby occasioned, the "people of the north."

In Job:

He shall suck the poison of asps; the viper's tongue shall slay him. He shall not see the brooks, the flowing rivers of honey and butter (Job 20:16-17).

"Rivers of honey and butter" are things spiritual and celestial, which cannot be seen by mere reasoners; reasonings are called the "poison of the asp" and the "viper's tongue."

In ancient times those were called "serpents" who had more confidence in sensuous things than in revealed ones. But it is still worse at the present day, for now there are persons who not only disbelieve everything they cannot see and feel, but who also confirm themselves in such incredulity by knowledges [scientifica] unknown to the ancients, and thus occasion in themselves a far greater degree of blindness.

In order that it may be known how those blind themselves, so as afterwards to see and hear nothing, who form their conclusions concerning heavenly matters from the things of sense, of memory-knowledge, and of philosophy, and who are not only "deaf serpents" but also the "flying serpents" frequently spoken of in the Word, which are much more pernicious, we will take as an example what they believe about the spirit.

The sensuous man, or he who only believes on the evidence of his senses, denies the existence of the spirit because he cannot see it, saying, "It is nothing because I do not feel it: that which I see and touch I know exists." The man of memory-knowledge [scientificus], or he who forms his conclusions from memory-knowledges [scientiae], says, What is the spirit, except perhaps vapor or heat, or some other entity of his science, that presently vanishes into thin air? Have not the animals also a body, senses, and something analogous to reason? and yet it is asserted that these will die, while the spirit of man will live. Thus they deny the existence of the spirit.

Philosophers also, who would be more acute than the rest of mankind, speak of the spirit in terms which they themselves do not understand, for they dispute about them, contending that not a single expression is applicable to the spirit which derives anything from what is material, organic, or extended; thus they so abstract it from their ideas that it vanishes from them, and becomes nothing. The more sane however assert that the spirit is thought; but in their reasonings about thought, in consequence of separating from it all substantiality, they at last conclude that it must vanish away when the body expires. Thus all who reason from the things of sense, of memory-knowledge, and of philosophy, deny the existence of the spirit, and therefore believe nothing of what is said about the spirit and spiritual things. Not so the simple in heart: if these are questioned about the existence of spirit, they say they know it exists, because the Lord has said that they will live after death; thus instead of extinguishing their rational, they vivify it by the Word of the Lord.

Among the most ancient people, who were celestial men, by the "serpent" was signified circumspection, and also the sensuous part through which they exercised circumspection so as to be secure from injury. This signification of a "serpent" is evident from the Lord's words to His disciples:

Behold, I send you forth as sheep into the midst of wolves; be ye therefore prudent as serpents, and simple as doves (Matt. 10:16).

And also from the "brazen serpent" that was set up in the wilderness, by which was signified the sensuous part in the Lord, who alone is the celestial man, and alone takes care of and provides for all; wherefore all who looked upon it were preserved.

(Arcana Coelestia 195-197)

Freedom — What the Lord Works In

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Whatever is not from affection is from what is not spontaneous, or not free, for everything spontaneous or free is of affection or love — for when ardor of affection is deficient, then freedom ceases; and what is then done is said to be not free, and at last compulsory.

That all the conjunction of truth and good is effected in freedom, or from what is spontaneous, and consequently all reformation and regeneration. Consequently that in the absence of freedom (that is, by compulsion) no conjunction, and thus no regeneration, can be effected.

He who while reasoning concerning - the Lord's Providence, man's salvation, and the damnation of many - is not aware that no conjunction of truth and good, or appropriation, and thus no regeneration, can be effected except in man's freedom, casts himself into mere shades, and consequently into grave errors. For he supposes that if the Lord wills, He can save everyone, and this by means innumerable - as by miracles, by the dead rising again, by immediate revelations, by the angels withholding men from evil and impelling them to good by an open strong force, and by means of many states, on being led into which a man performs repentance, and by many other means.

But he does not know that all these means are compulsory, and that no man can possibly be reformed thereby. For whatever compels a man does not impart to him any affection, or if it is of such a nature as to do this, it allies itself with the affection of evil. For it appears to infuse something holy, and even does so, but when the man's state is changed, he returns to his former affections, namely, evils and falsities, and then that holy thing conjoins itself with the evils and falsities, and becomes profane, and is then of such a nature as to lead into the most grievous hell of all. For the man first acknowledges and believes, and is also affected with what is holy, and then denies, and even holds it in aversion. That they who once acknowledge at heart, and afterwards deny, are those who profane, but not they who have not acknowledged at heart. For this reason open miracles are not wrought at the present day, but miracles not open, or not conspicuous; which are such as not to inspire a sense of holiness, or take away man's freedom; and therefore the dead do not rise again, and man is not withheld from evils by immediate revelations, or by angels, or moved to good by open force.

Man's freedom is what the Lord works in, and by which he bends him - for all freedom is of his love or affection, and therefore of his will. If a man does not receive good and truth in freedom, it cannot be appropriated to him, or become his. For that to which anyone is compelled is not his, but belongs to him who compels, because although it is done by him, he does not do it of himself.

It sometimes appears as if man were compelled to good, as in temptations and spiritual combats, but he has then a stronger freedom than at other times. It also appears as if man were compelled to good, when he compels himself to it, but it is one thing to compel one's self, and another to be compelled. When anyone compels himself, he does so from a freedom within; but to be compelled is not from freedom. This being the case, it is evident into what shades, and thus into what errors, those are able to cast themselves who reason concerning the Providence of the Lord, the salvation of man, and the damnation of many, and yet do not know that it is freedom by which the Lord works, and by no means compulsion; for compulsion in things of a holy nature is dangerous, unless it is received in freedom.

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• Truths and goods which are spontaneous or from freedom - those which are from the utmost affection.
• Everything which is of love or affection is free.
• All conjunction of truth and good takes place in freedom, and that there is no conjunction in what is compulsory.

Therefore -

• All reformation and regeneration are effected by means of freedom, if this could be effected by means of what is compulsory, all would be saved.

(from Arcana Coelestia 4031)

Conscience — The Plane Into Which The Angels Flow

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The influx of the angels is especially into the conscience of man

There is the plane into which they operate. This plane is in the interiors of man. Conscience is twofold, interior and exterior. Interior conscience is of spiritual good and truth; exterior conscience is of justice and equity. At the present day this latter conscience exists with many; but interior conscience with few. Nevertheless they who enjoy exterior conscience are saved in the other life; for they are of such a character that if they act contrary to what is good and true, or contrary to what is just and equitable, they are inwardly distressed and tormented; not because by so doing they suffer loss of honor, of gain, or of reputation, but because they have acted contrary to good and truth, or to justice and equity.

But where these consciences do not exist, there is something else of a very low nature which sometimes counterfeits conscience, and which leads men to do what is true and good, and what is just and equitable, not from the love of these, but for the sake of self and their own honor and advantage. These persons also are distressed and tormented when adverse things befall them. But this conscience is no conscience, because it belongs to the love of self and of the world, and there is nothing in it which regards the love of God and of the neighbor, therefore in the other life it does not show itself. Men of this description can also perform duties of considerable eminence, like those who enjoy genuine conscience; for in the external form they act in a similar way, but for the sake of their own honor and reputation; and therefore the more they fear the loss of these, the better do they perform public duties in favor of their neighbor and of their country. Whereas those who do not fear the loss of these things are members of the commonwealth who are worthy only of rejection. They who are in this false conscience do not even know what conscience is, and when they are told by others what it is, they deride it and believe it to be the result of simplicity or of mental disorder. These things have been said in order that it may be known how the case is with influx, namely, that conscience is the plane into which the angels flow, and indeed into the affections of good and truth, and of justice and equity therein; and that in this way they hold the man bound, yet still in freedom.

There are many who enjoy an hereditary natural good, by virtue of which they feel delight in doing well to others, but who have not been imbued with principles of doing what is good, either from the Word, the doctrine of the church, or from their religiosity. Thus they could not be endowed with any conscience, for conscience does not come from natural or hereditary good, but from the doctrine of truth and good and a life in accordance therewith. When such persons come into the other life, they marvel that they are not received into heaven, saying that they have led a good life. But they are told that a good life from what is natural or hereditary is not a good life, but that a good life is from those things which belong to the doctrine of good and truth and the consequent life; for by means of these, men have principles impressed on them that concern what is true and good, and they receive conscience, which is the plane into which heaven flows. In order that such persons may know that this is the case, they are sent into various societies, and they then suffer themselves to be led astray into evils of every kind, by mere reasonings and the derivative persuasions that evils are goods and goods evils, and in this way they are persuaded in every direction, and are carried away like chaff before the wind; for they are devoid of principles, and also of a plane into which the angels may operate and withdraw them from evils.

(from Arcana Coelestia 6207, 6208)

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That hell through its spirits continually injects evil and falsity, and that these spirits pervert and extinguish truths and goods, and that the Lord through the angels continually averts, removes, mitigates, and moderates these efforts, has been made so familiar to me by the almost continual experience of many years, that I cannot even think of any doubt. But in order that the angels may be able to avert the influxes from hell, there must be in the man truths of faith joined to good of life into which they may flow. These must be the plane into which they may operate. But if a man have no such things, he is carried away by hell, and then the Lord through angels rules him as to externals, which are called external bonds, which belong to the man's own prudence, in order that he may appear in external form as a lover of his neighbor and his country; but only for the sake of his own honor, of his own advantage, of reputation for the sake of these, of the fear of the penalties of the law, and also of death. These are the external bonds by which a man is ruled, when there are no internal bonds which are of conscience. But these external bonds are of no avail in the other life, for they are taken away from the man, and when they are taken away he appears such as he had been inwardly.

(from Arcana Coelestia 6213)

The Plane into which Angels Work

Selection from Arcana Coelestia ~ Emanuel Swedenborg

A State of Good in the Natural Mind

There must be truths in the natural mind in order that good may work, and the truths must be introduced by means of the affection which is of genuine love. All things whatever that are in man's memory have been introduced by means of some love, and remain there conjoined with it. So also it is with the truths of faith — if these truths have been introduced by means of the love of truth, they remain conjoined with this love. When they have been conjoined, then the case is as follows:

If the affection is reproduced, the truths which are conjoined with it come forth at the same time, and if the truths are reproduced, the affection itself with which they have been conjoined comes forth at the same time.

Wherefore during man's regeneration (which is effected in adult age, because previously he does not think from himself about the truths of faith) he is ruled by means of angels from the Lord, by being kept in the truths which he has impressed upon himself to be truths, and by means of these truths in the affection with which they have been conjoined, and as this affection, namely, of truth, is from good, he is thus led by degrees to good. That this is so is evident to me from much experience, for I have noticed that when evil spirits have injected evils and falsities, then angels from the Lord kept me in the truths which had been implanted, and thus withheld me from evils and falsities.

From this also it was plain that the truths of faith, which have been inrooted by means of the affection of truth, are the plane into which angels work. Wherefore they who have not this plane cannot be led by angels, but suffer themselves to be led by hell, for the working of the angels cannot then be fixed anywhere, but flows through. But this plane cannot be acquired unless the truths of faith have been put into act, and thus implanted in the will, and through the will in the life. It is also worthy of mention that the working of the angels into the truths of faith with man seldom takes place manifestly, that is, so as to excite thought about this truth, but there is produced a general idea of such things as are in agreement with this truth, together with affection. For this working is effected by means of an imperceptible influx, which when presented to the sight appears like an inflowing light, which light consists of innumerable truths in good, which encompass some single thing in the man, and keep him while in truth also in the love of this truth. Thus the angels elevate the mind of the man from falsities, and protect him from evils.

(from Arcana Coelestia 5893)

Contrary to Divine Order

Selection from Arcana Coelestia ~ Emanuel Swedenborg

As death is from no other source than sin, and sin is all that which is contrary to Divine order, therefore evil closes the very smallest and most invisible vessels, of which are composed the next larger ones, also invisible; for the vessels which are smallest of all and wholly invisible are continued from man's interiors. Hence comes the first and inmost obstruction, and hence the first and inmost vitiation* into the blood. When this vitiation* increases, it causes disease, and finally death. If, however, man had lived a life of good, his interiors would be open into heaven, and through heaven to the Lord; and so too would the very least and most invisible little vessels (the traces of the first threads may be called little vessels, on account of the correspondence). In consequence man would be without disease, and would merely decline to extreme old age, even until he became again a little child, but a wise one; and when the body could no longer minister to his internal man or spirit, he would pass without disease out of his earthly body into a body such as the angels have, thus out of the world directly into heaven.

(Arcana Coelestia 5726)

*vitiation - a reduction in the value, or an impairment in the quality of something; to make faulty or defective.

Affection of Good / Affection of Truth

Portions Selected From Arcana Coelestia ~ Emanuel Swedenborg

There are two affections, namely, the affection of good, and the affection of truth. The affection of good is to do what is good from the love of good, and the affection of truth is to do what is good from the love of truth. At the first view these two affections appear to be the same, but in reality they are distinct from each other both as to essence and as to origin.

• The affection of good, or doing what is good from the love of good, is properly of the will.
• The affection of truth, or doing what is good from the love of truth, is properly of the understanding.

Thus these two affections are distinct from each other in the same way as are the will and the understanding. The affection of good is from celestial love, but the affection of truth is from spiritual love.

The affection of good can be predicated solely of the celestial man, but the affection of truth, of the spiritual man.

The Most Ancient Church, which existed before the flood, was in the affection of good, but the Ancient Church, which existed after the flood, was in the affection of truth; for the former was a celestial church, but the latter a spiritual church.

All the angels in the heavens are distinguished into the celestial and the spiritual. The celestial are they who are in the affection of good, the spiritual are they who are in the affection of truth; to the former the Lord appears as a sun, but to the latter as a moon. This latter affection, of truth, the Lord united to the affection of good, which is to do what is good from the love of good, when He united the Human Essence to the Divine Essence. 

(from Arcana Coelestia 1997)

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Within the affection of truth of those who are in this affection, there is the affection of good, but so obscurely that they do not perceive, thus do not know, what the affection of good is, and what genuine charity is. They do suppose that they know, but it is from truth, thus from memory-knowledge, and not from good itself. Nevertheless they do the goods of charity, not in order to merit anything thereby, but from obedience, and this insofar as they apprehend that it is the truth. For they suffer themselves to be led by the Lord out of their obscurity of good by means of the truth which appears to them to be truth.

For example: being ignorant what the neighbor is, they do good to everyone whom they suppose to be the neighbor, especially to the poor, because these call themselves poor on account of being destitute of worldly wealth, to orphans and widows, because they are so termed, to strangers, because they are such; and so on with all the rest and this they do so long as they are ignorant what is signified by the poor, by orphans, widows, strangers, and others. Nevertheless seeing that in their affection of apparent truth, there lies in obscurity the affection of good, by which the Lord leads them to such action, they are at the same time in good as to their interiors, and in this good the angels are present with them, and are delighted there with their appearances of truth by which such persons are affected.

But they who are in the good of charity, and from this in the affection of truth, do all things with discrimination, for they are in light, since the light of truth is from no other source than good, because the Lord flows in by means of good. These persons do not do good to the poor, to orphans, to widows, and to strangers, for the mere reason that they are so termed; for they know that those who are good, whether poor or rich, are neighbors more than all others; since by the good, good is done to others; and therefore insofar as these persons do good to the good, they do it to others through them. They also know how to make distinctions among goods, and so among good men. They call the general good itself their neighbor in a greater degree, for in this there is regarded the good of still greater numbers. As still more their neighbor to whom charity is to be done they acknowledge the Lord's kingdom on earth, which is the church; and the Lord's kingdom itself in the heavens even still more.

But they who set the Lord before all these — who adore Him alone and love Him above all things — derive the neighbor in all these degrees from Him; for the Lord alone is the neighbor in the highest sense, thus all good is the neighbor insofar as it is from Him.

But they who are in the opposite derive the degrees of the neighbor from themselves, and acknowledge only those as neighbor who favor and serve them — calling no others brethren and friends — and this with a distinction, accordingly as they make one with them.

All this shows what the neighbor is, namely, that a man is our neighbor according to the love in which he is; and that he is truly the neighbor who is in love to the Lord and in charity toward his neighbor, and this with every possible difference; thus it is the good itself with everyone that determines the point in question.

(from Arcana Coelestia 2425)

That Which is Contrary to Heavenly Love

Selections from Arcana Coelestia ~ Emanuel Swedenborg

The notion some have as to the nature of heaven and of heavenly joy

Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among you, let him be your minister; And whosoever will be chief among you, let him be your servant: Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. (Matthew 20:25-28)

It is the celestial of love not to desire to be one's own, but to belong to all; so that we desire to give others all that is our own — in this consists the essence of celestial love.

The Lord, being love itself, or the essence and life of the love of all in the heavens, wills to give to the human race all things that are His; which is signified by His saying that the Son of man came to give His life a ransom for many. From this it is evident that in the internal sense "name" and "glory" are altogether different from what they are in the external sense.

In heaven therefore all are rejected who desire to become great and the greatest, because this is contrary to the essence and life of heavenly love, which are from the Lord. Hence also it is that nothing is more contrary to heavenly love than the love of self.

(from Arcana Coelestia 1419)

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Some who during their abode in this world had seemed to be preeminently enlightened in regard to the Word, had conceived so false an idea about heaven that they supposed themselves to be in heaven when they were high up, and imagined that from that position they could rule all things below, and thus be in self-glory and preeminence over others. On account of their being in such a phantasy, and in order to show them that they were in error, they were taken up on high, and from there were permitted in some measure to rule over things below, but they discovered with shame that this was a heaven of phantasy, and that heaven does not consist in being on high, but is wherever there is anyone who is in love and charity, or in whom is the Lord's kingdom; and that neither does it consist in desiring to be more eminent than others, for to desire to be greater than others is not heaven, but hell.

A certain spirit, who during his life in the body had possessed authority, retained in the other life the desire to exercise command. But he was told that he was now in another kingdom, which is eternal; that his rule on earth was dead, and that where he was now no one is held in estimation except in accordance with the good and truth, and the mercy of the Lord, in which he is; and further, that it is in that kingdom as it is on earth, where everyone is rated according to his wealth, and his favor with his sovereign; and that there good and truth are wealth, and favor with the sovereign is the Lord's mercy; and that if he desired to exercise command in any other way, he was a rebel, seeing that he was now in the kingdom of another. On hearing this he was ashamed.

I have conversed with spirits who supposed heaven and heavenly joy to consist in being the greatest. But they were told that in heaven he is greatest who is least, because he who would be the least has the greatest happiness, and consequently is the greatest, for what is it to be the greatest except to be the most happy? — it is this that the powerful seek by power, and the rich by riches. They were told, further, that heaven does not consist in desiring to be the least in order to be the greatest, for in that case the person is really aspiring and wishing to be the greatest; but that heaven consists in this, that from the heart we wish better for others than for ourselves, and desire to be of service to others in order to promote their happiness, and this for no selfish end, but from love.

(Arcana Coelestia 450-452)

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A certain spirit supposed that he had lived holily in the world because he was esteemed as holy by men and so merited heaven. He said that he had led a pious life, and had spent much time in prayer, supposing it to be sufficient for each person to look out for his own interests. He also said that he was a sinner, and was willing to suffer even to being trodden under foot by others, which he called Christian patience, and that he was willing to be the least, in order that he might become the greatest in heaven. When examined in order to see whether he had performed or had been willing to perform anything of good, that is, any works of charity, he said that he did not know what these were; but only that he had lived a holy life. But because he had as his end his own preeminence over others, whom he accounted vile in comparison with himself, at first, because he supposed himself to be holy, he appeared in a human form shining white down to the loins, but was turned first to a dull blue, and then to black; and as he desired to rule over others, and despised them in comparison with himself, he became blacker than others.

(Arcana Coelestia 952)

The Lot of Everyone After Death

Selection from Arcana Cœlestia ~ Emanuel Swedenborg

Be it known that all the good a man has thought and done from infancy even to the last of his life, remains; in like manner all the evil, so that not the least of it completely perishes. Both are inscribed on his book of life (that is, on each of his memories [interior and exterior]), and on his nature (that is, his native disposition and genius). From these he has formed for himself a life, and so to speak a soul, which after death is of a corresponding quality.

But goods are never so commingled with evils, nor evils with goods, that they cannot be separated; for if they should be commingled, the man would eternally perish.

In relation to this, the Lord exercises His providence, and when a man comes into the other life, if he has lived in the good of love and of charity, the Lord then separates his evils, and by what is good with him elevates him into heaven.

But if he has lived in evils, that is, in things contrary to love and charity, the Lord then separates from him what is good, and his evils bring him into hell. Such is the lot of everyone after death; but it is a separation, and in no wise a complete removal.

Moreover, as the will of man, which is the one part of his life, has been utterly destroyed, the Lord separates this destroyed part from the other which is his intellectual part, and in those who are being regenerated, implants in this intellectual part the good of charity, and through this a new will — these are they who have conscience. Thus also, speaking generally, the Lord separates evil from good.

(from Arcana Cœlestia 2256)

Free Will — To Do What is Good From Choice

Selection from Arcana Coelestia ~ Emanuel Swedenborg

All that is called Freedom which is of the will, thus which is of the love; whence it is that Freedom manifests itself by means of the delight of willing and thinking, and of the consequent doing and speaking. For all delight is of love, and all love is of the will, and the will is the being of man's life.

To do evil from the delight of love appears like Freedom; but is slavery, because from hell. To do good from the delight of love appears to be Freedom, and also is Freedom, because it is from the Lord. It is therefore slavery to be led by hell, and it is Freedom to be led by the Lord. This the Lord teaches in John:

Everyone that doeth sin is the servant of sin. The servant abideth not in the house forever; the Son abideth forever. If the Son shall make you free, ye shall be free indeed (John 8:34-36).

The Lord keeps man in the Freedom of thinking; and insofar as outward bonds, which are the fear of the law and for life, and the fear of the loss of reputation, of honor, and of gain, do not hinder, He keeps him in the Freedom of doing; but, through Freedom, He bends him away from evil; and, through Freedom, He bends him to good; leading him so gently and silently that the man knows no otherwise than that everything proceeds from himself. Thus the Lord, in Freedom, inseminates and inroots good in the very life of the man, which good remains to eternity. This the Lord teaches in Mark:

So is the Kingdom of God, as a man who casteth seed into the earth; the seed germinateth and groweth, while he knoweth not. The earth beareth fruit of its own accord (Mark 4:26-28).

"The kingdom of God" denotes heaven with man, thus the good of love and the truth of faith.

That which is inseminated in Freedom remains, because it is inrooted in the very will of man, which is the being of his life. But that which is inseminated under compulsion does not remain, because what is of compulsion is not from the will of the man, but is from the will of him who compels. For this reason worship from Freedom is pleasing to the Lord, but not worship from compulsion; for worship from Freedom is worship from love, because all Freedom is of love.

There is heavenly Freedom, and there is infernal Freedom. Heavenly Freedom is to be led by the Lord, and this Freedom is the love of what is good and true. But infernal Freedom is to be led by the devil, and this Freedom is the love of what is evil and false; properly speaking, it is concupiscence.

They who are in infernal Freedom believe it to be slavery and compulsion not to be allowed to do what is evil and to think what is false at pleasure. But they who are in heavenly Freedom feel horror in doing what is evil and in thinking what is false, and if they are compelled thereto, they are in torment.

From all this it can be seen what Free Will is, namely, that is to do what is good from choice, or from the will; and that they are in this Freedom who are led by the Lord.

(Arcana Coelestia 9585 - 9591)

Holy Fear in Worship

Selections from Apocalypse Explained ~ Emanuel Swedenborg

And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to Him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. (Revelation 14:6-7)

Fear God and give glory to Him, signifies to worship the Lord from His Divine truth by a life according to it. This is evident from the signification of "fearing God," as being to revere and worship the Lord —

And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. (Revelation 11:18)

And to them that fear Thy name, the small and the great, signifies and to all of whatever religion who worship the Lord. This is evident from the signification of "fearing the name" of the Lord God, as being to worship the Lord (of which presently); also from the signification of "the small and the great," as being of whatever religion - for "the small" mean those who have but little knowledge of the truths and goods of the church, and "the great" those who know much, thus those who worship the Lord little and much - for in the measure that a man knows the truths of faith and lives according to them does he worship the Lord, for worship is not from man but from the truths from good that are with man, since these are from the Lord, and the Lord is in them.

"They that fear Thy name, the small and the great," mean all of whatever religion who worship the Lord, because just before "the servants, the prophets and the saints," are mentioned, meaning all within the church who are in the truths of doctrine and in a life according to them.  Therefore "they that fear Thy name, the small and the great," mean all without the church who worship the Lord according to their religion, for those who are in the worship of the Lord, and live in any faith and charity, according to their religious principle, also fear God's name. In fact, this verse treats of the Last Judgment upon all, both the evil and the good. The Last Judgment is executed upon all, both those within the church and those outside of it, and then all are saved who fear God and live in mutual love, in uprightness of heart and in sincerity from a religious principle - for all such, by an intuitive faith in God and by a life of charity, are consociated as to their souls with the angels of heaven, and are thus conjoined to the Lord and saved. For after death everyone comes to his own in the spiritual world, with whom he was closely consociated as to his spirit while he was living in the natural world.

"The small and the great" signify less or more, that is, those who worship the Lord less or more, thus who are less or more in truths from good, because the spiritual sense of the Word is abstracted from all regard to persons, contemplating the thing nakedly. The expression "the small and the great" has regard to person, for it means men who worship God; for this reason instead of these less and more are meant in the spiritual sense, thus those who worship less or more from genuine truths and goods. It is similar with "the servants, the prophets and the saints," just above, by whom in the spiritual sense prophets and saints are not meant, but, apart from persons, the truths of doctrine and a life according to them. But while these are meant, all who are in the truths of doctrine and a life according to them are also included, for such truths and life are in subjects which are angels and men, but in such case - to think of angels and men only is natural, while to think of the truths of doctrine and life, which make angels and men, is spiritual. Thence it may be clear how the spiritual sense in which the angels are, differs from the natural sense in which men are, namely, that in every particular that a man thinks there inheres something of person, space, time and matter, while angels think things abstractly from all these. Thence it is that the speech of angels is incomprehensible to man, because it is from the intuition of the thing, and thus from a wisdom abstracted from things that are proper to the natural world, and therefore comparatively undetermined to such things.

"To fear Thy name" signifies to worship the Lord, because "to fear" signifies to worship, and "Thy name" signifies the Lord. In a preceding verse it is said that the twenty-four elders gave thanks to the Lord God, "who is, and who was, and who is to come;" wherefore "to fear Thy name" means to worship the Lord.

In the Word both of the Old and New Testaments, "the name of Jehovah," "the name of the Lord," "the name of God," and "the name of Jesus Christ" are mentioned, and "name" here means all things whereby He is worshipped, thus all things of love and faith, and in the highest sense the Lord Himself is meant, because where He is, there also are all things of love and faith. That such is the signification of "the name of Jehovah," "the Lord God," and "Jesus Christ," may be seen above and is also evident from these words of the Lord:

If two of you shall agree on earth In My name respecting anything that they shall ask it shall be done for them by My Father who is in the heavens. For where two or three are gathered together in My name, there am I in the midst of them  (Matt. 18:19, 20). 

Here "to agree in the Lord's name" and "to be gathered together in His name" means not in mere name, but in those things that belong to the Lord, which are the truths of faith and the goods of love by which He is worshipped.

"To fear," in reference to the Lord, signifies to worship and reverence, because in worship and in all things of worship there is a holy and reverential fear, which is that the Lord is to be honored and in no way injured; for it is as with children towards parents and parents towards children, with wives towards husbands and husbands towards wives, also as with friends towards friends, in whom there is a fear of injuring and also respect; such a fear with respect is in all love and in all friendship, so that love and friendship without such a fear and respect is like food not salted, which is insipid. This is why "to fear the Lord" means to worship Him from such love.

It is said that "to fear Thy name" signifies to worship the Lord, and yet "those who fear Him" mean here all those who are outside of the church, to whom the Lord is unknown, because they do not have the Word, nevertheless, all such as in respect to God have an idea of the Human are still accepted by the Lord - for God under the Human form is the Lord.

But all, whether within or without the church, who do not think of God as Man, when they come into their own spiritual life, which takes place after their departure out of this world, are not accepted by the Lord, because they have no determinate idea of God, but only an indeterminate idea, which is no idea at all, or if it be any is nevertheless dissipated. This is why all who come from the earths into the spiritual world are first explored, as to what idea of God they have had and have brought with them. If they have no idea of Him as Man they are sent to places of instruction, where they are taught that the Lord is the God of heaven and earth, and that when they think of God they must think of the Lord, and that otherwise there can be no conjunction with God, and thus no consociation with angels. Then all who have lived a life of charity receive instruction and worship the Lord. But all those who say that they have had faith, but have not been in the life of faith, which is charity, do not accept instruction; consequently they are separated and sent away into places below the heavens, some into the hells, some into the earth that is called in the Word "the lower earth," where they suffer hard things. Still the Gentiles who have made the laws of religion laws of life receive the doctrine respecting the Lord more readily than Christians, and this especially because they had no other idea of God than that of the Divine Man. This has been said that it may be known why it is that "to fear Thy name" means to worship the Lord.

In many passages in the Word the expression "to fear Jehovah God" is used, and this means to worship Him, therefore it shall be told in a few words what worship in particular is meant by "fearing God." —

All worship of Jehovah God must be from the good of love by means of truths.

Worship that is from the good of love alone is not worship, neither is worship that is from truths alone, without the good of love, worship; there must be both, since the good of love is the essential of worship, but good has its existence and form by means of truths, therefore all worship must be from good by means of truths.

For this reason, in many passages in the Word where the expression "to fear Jehovah God" is used it is added, "to keep and to do His words and commandments;" consequently in these places "to fear" signifies worship by means of truths, and "to keep and do" signifies worship from the good of love, for doing is of the will, thus of the love and of good, but "fearing" is of the understanding, thus of faith and of truth, since every truth that is of faith belongs properly to the understanding, and every good that is of love belongs properly to the will.

From this it can be seen that "the fear of Jehovah God" is predicated of worship by means of the truths of doctrine, which are also called truths of faith. Such worship is meant by "the fear of Jehovah God," because Divine truth causes fear in that it condemns the evil to hell; but Divine good does not, since so far as it is received through truths by man and angel it takes away condemnation. Thence it may be seen that so far as man is in the good of love there is fear of God; also that dread and terror disappear and become a holy fear attended with reverence so far as man is in the good of love and in truths therefrom, that is, so far as there is good in his truths.

From this it follows that fear in worship varies with each one according to the state of his life; and also that the sanctity attended with reverence that there is in fear with those that are in good, varies also according to the reception of good in the will and according to the reception of truth in the understanding, that is, according to the reception of good in the heart and the reception of truth in the soul. (Apocalypse Explained 696:1-6)

From the signification of "giving glory to Him," as being to live according to the Divine truth, that is, according to His commandments in the Word.

"Glory" in reference to the Lord signifies the Divine truth proceeding from Him, thus the Word such as it is in heaven - for that is light to the angels, and by that light the Lord manifests His glory; for by that light He gives intelligence and wisdom, and also presents before the eyes of angels magnificent objects that glow with most precious things. This is the signification of the Lord's "glory" in the sense nearest to the letter. But all these magnificent things, which glow as if from gold and precious stones in wonderful forms, are given by the Lord according to the reception of Divine truth proceeding from Him, consequently they appear to the angels in the exact measure of the wisdom that is with them, for they are correspondences. But since angels have wisdom according to their reception of Divine truth not only in doctrine but also in life, "to give glory to Him," signifies to live according to Divine truth.

It is believed in the world that those have wisdom, and thus heaven, who know Divine truths and talk about them from knowledge, although they do not live according to them. But I can testify that such have no wisdom. They appear to have wisdom when they speak; but as soon as they are in their own spirit or think with themselves they are not at all wise, sometimes they are even demented like fools, thinking in opposition to the Divine truths which they have spoken.

But it is otherwise with those who live according to Divine truths; such think wisely with themselves, and speak wisely with others. This it has been given me to know from a thousand examples of experience in the spiritual world; for there such things are manifest that are wholly unknown to men in the natural world. I have heard many there speak so wisely that I could have believed them to be interior angels of heaven, and yet they became devils, for they had filled their memory with such things from the love of glory, but had not lived according to them; consequently as soon as they returned to themselves and the love of their life they spoke in opposition to these things, and were as insane as if they had known nothing at all about them. This made clear to me that almost everyone has the ability to understand, in order that he may be reformed, but he who does not live the life of truth does not wish to be reformed, and he who does not wish to be reformed gradually rejects from himself everything pertaining to that intelligence and wisdom, and lives his own love which is contrary to these, and finally he draws near to those who are in hell, and is in a love like theirs.

From all this it can be seen that "to give glory to God" signifies to live according to Divine truth; as the Lord has taught in these words in John:

Herein is My Father glorified, that ye may bear much fruit, and may become My disciples. Abide ye in My love. If ye keep My commandments ye shall abide in My love. Ye are My friends if ye do whatsoever I command you (15:8-10, 14).

(Apocalypse Explained 874)