Looking Downward or Looking Upward

Selection from Arcana Coelestia ~ Emanuel Swedenborg
ALL WITH WHOM THE CHURCH CAN BE SET UP

As few know how the case is with the influx of Divine truth and with the consequent enlightenment with man, something may here be said about this.

INFLUX AND ENLIGHTENMENT FROM THE DIVINE TRUTH WHICH IS FROM THE LORD'S DIVINE GOOD

Influx is predicated of all the good and of all the truth that come out of heaven from the Lord; and as this influx enlightens man, enlightenment is predicated of man.

That no good of love and no truth of faith are from man, but that they are with him from heaven from the Divine there, is known in the church; and also that those are in enlightenment who receive this. But the influx and enlightenment are effected in the following way —

Man is of such a nature that in respect to his interiors, which are of thought and will, he can look downward, and he can look upward. To look downward is to look outward into the world and to self, and to look upward is to look inward to heaven and to God. Man looks outward from self, and this is called looking downward, because when he does so from himself he looks to hell. But man looks inward not from self, but from the Lord; and this is called looking upward, because in respect to his interiors which are of the will and understanding he is then raised by the Lord to heaven, and thus to the Lord. Moreover, the interiors are actually raised, and are then actually withdrawn from the body and from the world. When this is done, the interiors of the man come actually into heaven, and into its light and heat. From this he has influx and enlightenment, for the light of heaven illumines his understanding, because this light is the Divine truth which proceeds from the Lord as a Sun; and the heat of heaven enkindles the will, because this heat is the good of love which at the same time proceeds from the Lord as a Sun. As the man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the understanding of truth and the affection of good. This communication is what is called influx and enlightenment.

But be it known that influx and enlightenment take place according to the capability of reception on the part of man, and the capability of reception is according to the love of what is good and true; and therefore those are raised who are in the love of what is good and true for the sake of what is good and true as ends; whereas those who are not in the love of what is good and true for the sake of what is good and true, but for the sake of self and the world, cannot be raised, because they continually look and gravitate downward; thus they cannot receive the Divine influx from heaven, and be enlightened. The intelligence which with them appears like the intelligence of truth, is from a deceptive light which, whether it is false or true, shines before their eyes from things confirmed and consequently persuasive. But this brightness becomes mere thick darkness when light from heaven flows in, as has been shown me by living experience.

From all this it can be seen why it is that so many heresies arise in the world, namely, because leaders and guides have looked to themselves and have had their own glory as their end, and accordingly the things of the Lord and of heaven as means to this end.

(from Arcana Coelestia 10330)

With Whom Will The New Church Be Setup

Selection from Arcana Coelestia ~ Emanuel Swedenborg

I am a sojourner and a dweller with you ... (Genesis 23:4)

This signifies their first state, that although the Lord was unknown to them still He could be with them; and from the signification of being a "sojourner with them," and of being a "dweller with them," as being unknown and yet with them. That this is the internal sense is plain from what precedes and what follows; for here a New Church is treated of, and in this verse its first state, which is such that first of all the Lord is unknown to them; and yet because they live in the good of charity, and in what is just and equitable as to civil life, and in what is honorable and becoming as to moral life, they are such that the Lord can be with them; for the Lord's presence with man is in good, and therefore in what is just and equitable, and further in what is honorable and becoming (what is honorable being the complex of all the moral virtues; and what is becoming being simply its form); for these are goods which succeed in order, and are the planes in man on which conscience is founded by the Lord, and consequently intelligence and wisdom.

But with those who are not in these goods (that is to say from the heart or affection), nothing of heaven can be inseminated; for there is no plane or ground, thus there is no recipient; and as nothing of heaven can be inseminated, neither can the Lord be present there. The Lord's presence is predicated according to the good, that is, according to the quality of the good; the quality of the good is according to the state of innocence, of love, and of charity, in which the truths of faith have been implanted or can be implanted.

~~~

A CHURCH FROM THE GENTILES

the "sons of Heth" signifies that it was a church from the Gentiles. The sons of Heth were not those with whom the church was set up anew, but are those by whom the church is represented; for all things in the Word are representative; and they do not signify the persons who are named, but through them things of the Lord's kingdom and church. That by the "sons of Heth" is signified a New Church, or what is the same, those who are of the New Church, has been stated above repeatedly; but that it was a New Church of the Gentiles, or from the Gentiles, is plain from what was said by Abraham to the sons of Heth -"I am a sojourner and a dweller with you" (above); by which is signified that the Lord was not known to them, but still that He could be with them. From this it is plain that by the "sons of Heth" is signified a church from the Gentiles; for it cannot be said of others that the Lord is unknown to them.

Be it known, further, that when any church becomes no church, that is, when charity perishes and a New Church is being set up again by the Lord, this is effected rarely if ever with those with whom the old church has been; but with those with whom there was no church before, that is, with the Gentiles. So was it done when the Most Ancient Church perished; for then the New Church called "Noah," that is, the Ancient Church which was after the flood, was set up among the Gentiles, that is, among those where there was no church before. So too when this church perished; then a semblance of a church was instituted among the posterity of Abraham from Jacob, thus likewise among the Gentiles; for Abraham when called was a Gentile; and Jacob's posterity in Egypt became still more Gentile, even to such an extent that they were absolutely ignorant of Jehovah, and consequently of all Divine worship. After this church had been consummated, the Primitive Church was set up from the Gentiles, the Jews being rejected; so too will it be with this church, which is called Christian.

The reason why a New Church will be set up by the Lord among the Gentiles, is that they have no principles of falsity contrary to the truths of faith, for they are ignorant of these truths. Principles of falsity imbued from infancy, and afterwards confirmed, must be shaken off before the man can be regenerated and become a church. In fact the Gentiles cannot by evils of life profane holy things, for no one can profane what is holy who knows not what it is. As the Gentiles are in ignorance, and are free from stumbling-blocks [or difficulties], they are in a better state for the reception of truths than those who are of the church; and all those among them who are in the good of life receive truths easily.

(from Arcana Coelestia 2915; 2986)

A Place Called Armageddon

Selection from True Christian Religion ~ Emanuel Swedenborg
— A MEMORABLE RELATION —
THOSE AGAINST THE LORD'S NEW CHURCH

I looked into the world of spirits and saw an army mounted on red and black horses. The riders looked like apes, with face and breast turned toward the horse's tail, and the hinder part of the head and the back toward the horse's neck and head, and the bridle-rein thrown over the rider's neck; and they were shouting at other riders mounted on white horses, and were jerking the reins with both hands, thus pulling back their horses from the battle; and this they did continuously.

Then two angels descended from heaven, and approaching me said, What do you see?

I told about the ludicrous company of horsemen that I saw, and asked what it meant and who they were.

The angels answered, They are from the place called Armageddon (Rev. 16:16), where they have assembled to the number of several thousands, to fight against those who belong to the Lord's New Church, which is called the New Jerusalem. They were talking there about the church and about religion; and yet there was nothing of the church among them, because they had nothing of spiritual truth, and nothing of religion, because they had no spiritual good. About both of these they were talking with their mouths and lips; but their aim was to acquire dominion by means of them.

In their youth they had learned to confirm the doctrine of faith alone, and something about God; and when they had been advanced to higher offices in the church, they held on to these teachings for a time, but having ceased to think any longer about God and heaven, but only about themselves and the world, thus not about eternal blessedness and happiness, but only about temporal eminence and wealth, the doctrinal principles which in youth they had drawn from the interiors of the rational mind, which communicate with heaven and therefore are in the light of heaven, were cast out into the exteriors of the rational mind, which communicate with the world and are therefore in the light of the world; and finally these principles were thrust down into the region of the natural senses; and as a consequence the doctrines of the church became with them a mere matter of words, and no longer of thought from reason, much less of affection from love.

And having made themselves such, they grant no admittance to that Divine truth which constitutes the church, nor to that genuine good that constitutes religion.

The interiors of their minds have become like bottles filled with a mixture of iron chips and sulfur, upon which, if water is poured, there is first produced heat and then a flame, whereby the bottles are burst. So when they hear anything about the living water, which is the genuine truth of the Word, and it finds entrance through their ears, they become violently heated and inflamed, and reject it as a thing that would burst their heads.

These are they that appeared to you like apes riding horses red and black, and facing toward the tail, and the bridle-rein around the rider's neck.

Men that do not love the truth and good of the church derived from the Word never wish to look toward the forward parts of a horse, but only toward his hinder parts.

For a horse signifies understanding of the Word - a red horse that understanding when destroyed in respect to good, and a black horse when destroyed in respect to truth. They were shouting for battle against the riders on the white horses, because a white horse signifies understanding of the Word in respect to truth and good. They seemed to pull their horses backward by the neck, because they dreaded the battle, and feared that the truth of the Word might be reaching many and might thus come to light. This is the interpretation.

The angels further said, We are from a society of heaven which is called Michael, and we were commanded by the Lord to descend to the place Armageddon, from which the horsemen that you saw broke forth. With us in heaven, Armageddon signifies a state of mind and a disposition (arising from a love of ruling and being eminent over all others) to fight from truths falsified; and as we perceive in you a desire to learn about this kind of contest, we will relate to you a certain matter.

On descending from heaven we came to that place called Armageddon, and there saw several thousands assembled. We did not enter this crowd; but on the southern side of the place there stood several houses where there were lads with their teachers; we entered these, and were kindly received. We were delighted with their company. From the life in their eyes and the eagerness displayed in their talk their faces were beautiful. The life in their eyes came from perceiving what is true, and the eagerness in their talk from the affection for what is good. Because of this we presented them with caps, the borders of which were ornamented with bands of gold lace in which pearls were interwoven, also with garments of white and blue commingled. We asked them if they had ever looked in upon the so called Armageddon, near by. They said that they had, through a window under the roof, and had seen an assembly there, but the shapes of the people were changeable; sometimes they looked like men of lofty stature, and sometimes like statues and carved idols, with a crowd on bended knees around them. To ourselves as well they appeared under various forms; some like men, others like leopards, and others again like goats, the latter with horns projecting downward, with which they tore up the ground. We interpreted these transformations, and showed what classes they represented, and what things they signified.

But to return: When those assembled there heard of our having entered the houses they said to one another, 'What are they doing among those lads? Let us send some of us thither and put them out.' They did send a number, and when these came they said, 'What took you into these houses? Where do you come from? By authority we order you to leave.'

But we answered, 'You cannot give that order by authority. In your own eyes, indeed, you seem like Anakim, and we here like dwarfs; yet here you have no power or authority except by cunning, and that will not prevail. Go, then, and tell your comrades that we are sent here from heaven to find out if you have religion or if you have none; and if none, you will be cast out of this place. Go, then, and put to them this question, which contains the veriest essential of the church and of religion: In the Lord's Prayer what mean the words 'Our Father who art in the heavens; hallowed be Thy Name; Thy kingdom come?'

Hearing this, they said at first, 'What is all that?' And then they consented and went away and told their companions what had been said, who replied, 'What sort of a proposal is that?' But they guessed what was behind the question, namely, that we wished to know if they thought that these words confirmed what their faith taught about the way to approach God the Father. Therefore they said, 'The words are clear that we ought to pray to God the Father; and as Christ is our Mediator, that we ought to pray to God the Father for the sake of the Son. '

And at once in their indignation they resolved to come to us and say this to our faces, and they added that they would pull our ears. So they left that place, and went into a grove near the houses where the lads and their teachers were. In the center of this was an elevated spot like a place for games; and joining hands they came there. We were there also, and were waiting for them. The ground was thrown up into little green mounds, as it were, upon which they reclined, saying to one another, 'We will not stand in their presence; we will sit.'

Then one of them who could make himself appear like an angel of light, and who had been deputed by the others to speak with us, said, 'You have proposed that we open our minds as to our understanding of the first words of the Lord's Prayer. Therefore I say to you that this is our understanding of them, that we ought to pray to the Father; and as Christ is our Mediator, and as it is through His merit that we are saved, that we ought to pray to God the Father from faith in Christ's merit.

But then we said to them, 'We are from the heavenly society called Michael, and have been sent to see you and inquire whether you who were assembled yonder have any religion or not; for the idea of God enters into everything of religion, and by means of it man is conjoined with God, and by means of conjunction is saved. We in heaven say that Prayer daily in the same way as men do on earth, and in doing so we are not thinking of God the Father, for He is invisible; but we think of Him in His Divine Human, because in that He is visible, and in that He is by you called Christ, but by us is called the Lord; in this way it is that to us the Lord is the Father in the heavens. Moreover, the Lord has taught that He and the Father are one; that the Father is in Him and He in the Father; and that whosoever sees Him sees the Father; and again, that no one comes to the Father except through Him; also that it is the will of the Father that men should believe in the Son, and that whosoever believes not in the Son shall not see life; and even that the wrath of God abides upon him. All this makes it clear that approach to the Father is through the Son and in the Son. And because this is so, He has also taught that to Him all power has been given in heaven and on earth. In that Prayer it is said, 'Hallowed be Thy Name, Thy kingdom come;' and we have shown from the Word that the Father's name is the Divine Human of the Lord, and that the kingdom of the Father comes when the Lord is approached directly, and comes not at all when God the Father is approached directly. For this reason, too, the Lord commanded His disciples to preach the kingdom of God; and the kingdom of God is this very thing.'

Having heard this, our antagonists said, 'You quote many passages from the Word; and such perhaps we may have read there - we do not remember; therefore open the Word here before us, and read them from it; especially the statement that the Father's kingdom comes when the Lord's kingdom comes.' And they said to the lads, 'Bring the Word.' And the lads brought it, and we read from it as follows:

John preached the gospel of the kingdom, and said, The time is fulfilled, the kingdom of God is at hand (Mark 1:14, 15; Matt. 3:2).

Jesus Himself preached the gospel of the kingdom, and that the kingdom of God was at hand (Matt. 4:17, 23; 9:35).

Jesus commanded His disciples to preach and declare the gospel of the kingdom of God (Mark 16:15; Luke 8:1; 9:60); as also the seventy whom He sent forth (Luke 10:9, 11).

(And elsewhere, as in Matt. 11:5; 16:27, 28; Mark 8:35; 9:1, 47; 10:29, 30; 11:10; Luke 1:19; 2:10, 11; 4:43; 7:22; 17:20, 21; 21:31; 22:18).

The kingdom of God, of which the good tidings were preached, was the kingdom of the Lord, and thus the kingdom of the Father. This is evident from the following statements:

The Father gave all things into the hand of the Son (John 3:35).

The Father gave the Son power over all flesh (John 17:2).

All things have been delivered unto Me of My Father (Matt. 11:27).

All power is given unto Me in heaven and on earth (Matt. 28:18).

Also from the following:

Jehovah of Hosts is His name, and thy Redeemer the Holy One of Israel; the God of the whole earth shall He be called (Isa. 54:6).

I saw, and behold one like unto the Son of man; and there was given Him dominion and glory and a kingdom, and all people and nations shall worship Him; His dominion is an everlasting dominion which shall not pass away, and His kingdom that which shall not be destroyed (Dan. 7:13, 14).

When the seventh angel sounded there came great voices in the heavens, saying, The kingdoms of the world are become our Lord's and His Christ's, and He shall reign unto the ages of the ages (Apoc. 11:15; 12:10).

We showed them still further from the Word that the Lord came into the world not only in order that angels and men might be redeemed, but also that through Him and in Him they might be made one with God the Father; for He taught:

That those who believe in Him are in Him, and He in them (John 6:56; 14:20; 15:4, 5).

Having heard these things they asked, How then can your Lord be called the Father?' We replied, 'Because of what we have just read, and also the following passages:

Unto us a Child is born, unto us a Son is given; and His name is God, Mighty, Father of Eternity (Isa. 9:6).

Thou art our Father; Abraham knoweth us not, and Israel doth not acknowledge us Thou Jehovah art our Father, our Redeemer, from everlasting is Thy name (Isa. 63:16).

Did He not say to Philip, who wished to see the Father:

Hast thou not known Me, Phillip? He that seeth Me seeth the Father (John 14:9; 12:45).

What other Father then is there than He whom Philip's eyes were seeing?'

To this we added, 'It is said in the Christian world that those who are of the church constitute the body of Christ and are in His body; how then can the man of the church approach to God the Father except through Christ, in whose body he resides? Otherwise he must pass entirely out of that body in order to approach the Father.' In concluding we informed them that at this day the Lord is establishing a New Church, which is meant by the New Jerusalem in the Revelation, in which there will be, as in heaven, the worship of the Lord alone, and that thus everything which is contained in the Lord's Prayer from beginning to end will be fulfilled.

All this we confirmed so copiously from the Word, in the Gospels and Prophets and in the Revelation, where from the beginning to the end that church is treated of, that they grew tired of listening.

The Armageddons heard all this with indignation, and wished constantly to interrupt our speaking; and at last they did break in, exclaiming, 'You have spoken contrary to the doctrine of our church, which teaches that men must approach God the Father directly and must believe in Him; thus have you made yourselves guilty of a violation of our faith. Get you gone, therefore; if not, you will be put out by force.' And their passions being aroused, from threats they proceeded to the attempt; but by power given us we smote them with blindness, and not seeing us they rushed away and ran about wandering in all directions. Some fell into the abyss spoken of in Revelation (9:2), which is now in the southern quarter toward the east, and is occupied by those who confirm the doctrine of justification by faith alone. Those there who confirm that doctrine by the Word are banished to a desert, where they are driven to the boundary of the Christian realm, and are mingled with the heathen.

(True Christian Religion 113)

Knowing Which Love Rules

Selection from New Jerusalem and Its Heavenly Doctrine ~ Emanuel Swedenborg

Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the law and the prophets. (Matthew 22:37-40)

THE GOVERNING OR RULING LOVE

The very life of man is his love, and such as the love is, such is the life, yea, such is the whole man. But it is the governing or ruling love which constitutes the man. That love has many loves subordinate to it, which are derivations. These appear under another form, but still they are all in the ruling love, and constitute, with it, one kingdom. The ruling love is as their king and head; it directs them, and, through them, as mediate ends, it regards and intends its own end, which is the primary and ultimate end of them all; and this it does both directly and indirectly. That which is of the ruling love is what is loved above all things.

That which man loves above all things is continually present in his thought, and also in his will, and constitutes his most essential life. As for example, he who loves riches above all things, whether money or possessions, continually revolves in his mind how he may obtain them. He inmostly rejoices when he acquires them, he grieves inmostly when he loses them; his heart is in them. He who loves himself above all things regards himself in each thing: he thinks of himself, he speaks of himself, he acts for the sake of himself, for his life is the life of self.

Man has for an end that which he loves above all things; he regards it in each and all things. It is in his will like the latent current of a river, which draws and bears him away, even when he is doing something else; for it is this which animates him. It is such that one man explores and also sees it in another, and either leads him according to it, or acts with him.

Man is altogether of such a quality as the ruling principle of his life is; by this he is distinguished from others; according to this is his heaven if he be good, and his hell if he be evil. It is his will itself, his proprium, and his nature, for it is the very esse of his life: this cannot be changed after death, because it is the man himself.

All the delight, pleasure, and happiness which anyone has, are derived from his ruling love, and are according to it; for that which man loves, he calls delightful, because he feels it to be so: he may, indeed, also call that delightful which he thinks but does not love; but this is not the delight of his life. The delight of love is what he esteems good; and that which is undelightful is to him evil.

There are two loves, from which, as from their very fountains, all goods and truths exist; and there are two loves, from which all evils and falsities exist.

• The two loves, from which are all goods and truths, are love to the Lord and love towards the neighbor.

• The two loves from which are all evils and falsities, are the love of self and the love of the world.

The two latter loves are in direct opposition to the two former loves.

The two loves from which are all goods and truths, and which, as has just been stated, are love to the Lord and love towards the neighbor, constitute heaven with man, and therefore they reign in heaven; and since they constitute heaven with man, they also constitute the church with him.

The two loves, whence are all evils and falsities, and which, as has just been said, are the love of self and the love of the world, constitute hell with man; wherefore also they reign in hell.

The two loves whence are all goods and truths, and which, as already observed, are the loves of heaven, open and form the internal spiritual man, because they reside there. But the two loves whence are all evils and falsities, when they rule, shut and destroy the internal spiritual man, and render man natural and sensual, in proportion to the extent and quality of their dominion.

THE LOVES OF SELF AND OF THE WORLD

The love of self consists in willing well to ourselves alone, and not to others except for the sake of ourselves, not even to the church, to our country, to any human society, or to a fellow-citizen; and also in doing good to them only for the sake of our own fame, honor, and glory; for unless it sees these in the goods which it does to others, it says in its heart, What matters it? why should I do this? and what advantage will it be to me? and so omits them. Whence it is plain that he who is in the love of self does not love the church, nor his country, nor society, nor his fellow-citizens, nor anything good, but himself alone.

Man is in the love of self, when, in those things which he thinks and does, he has no regard for the neighbor, nor for the public, much less for the Lord, but only for himself and his own; consequently when everything which he does is for the sake of himself and his own, and when, if he does anything for the public and his neighbor it is only for the sake of appearance.

It is said for the sake of himself and his own, because he who loves himself also loves his own, who are, in particular, his children and relations, and in general, all who make one with him, and whom he calls his own. To love these is also to love himself, for he regards them as it were in himself, and himself in them. Among those whom he calls his own, are also all they who praise, honor, and pay their court to him.

That man is in the love of self, who despises the neighbor in comparison with himself, who esteems him his enemy if he does not favor him, and if he does not respect and pay his court to him: he is still more in the love of self who for such reasons hates the neighbor and persecutes him; and he is still more so who for such reasons burns with revenge against him, and desires his destruction: such persons at length delight in cruelty.

What the nature of the love of self is, may be evident from a comparison with heavenly love.

• Heavenly love is to love uses for the sake of uses, or goods for the sake of goods, which the man performs to the church, to his country, to human society, and to a fellow-citizen.

• But he who loves them for the sake of himself, does not love them otherwise than as his servants, because they are of service to him.

It follows from this that he who is in the love of self wills that the church, his country, human societies, and his fellow-citizens serve him, and not he them. He puts himself above them, and them below him.

Moreover, as far as anyone is in heavenly love, which is to love uses and goods, and to be affected with delight of heart when he performs them, so far he is led by the Lord, because that love is what He is in, and what is from Him. But as far as anyone is in the love of self, so far he is led by himself; and as far as he is led by himself, he is so far led by his proprium; and man's proprium is nothing but evil; for evil is his heredity, which is to love himself above God, and the world above heaven.

The love of self is also such, that as far as the reins are relaxed, that is, as far as external bonds are removed, which are the fear of the law and its penalties, and the fear of the loss of reputation, honor, gain, office, and life, so far he rushes on, until he not only wishes to bear sway over the whole world, but even over heaven, and over the Divine itself. To him there is no bound or end. This lies hidden in everyone who is in the love of self, though it is not manifest before the world, where such reins and bonds hold him back; and every such man where met by impossibility, waits there until it becomes possible.

From these things, the man who is in such love does not know that such insane and unbounded desire lies hidden within him. That it is nevertheless so, everyone can see in potentates and kings, for whom there are not such checks, bonds, and impossibilities, and who rush on and subjugate provinces and kingdoms as far as success attends them, and aspire to power and glory without limit; and still more in those who extend their dominion into heaven, and transfer all the Divine power of the Lord to themselves, and continually desire more.

There are two kinds of dominion, one that of love toward the neighbor, the other that of the love of self. These two kinds of dominion are in their essence altogether opposite to each other.

• He who rules from love toward the neighbor, wills good to all, and loves nothing more than to perform uses, thus to be of service to others. To serve others is to do good to them from good will, and to perform uses. This is his love, and this is the delight of his heart. He too, as far as he is elevated to dignities, is likewise glad; not, however, for the sake of the dignities, but for the sake of the uses which he is then able to perform in more abundance and in a greater degree. Such is the dominion in the heavens.

• But he who rules from the love of self wishes good to no one, but only to himself and his own. The uses which he performs are for the sake of his own honor and glory, which to him are the only uses. Serving others is to him for the end that he may be served, honored, and that he may rule. He seeks dignities, not for the sake of the goods he may perform, but to be in eminence and glory, and thence in the delight of his heart.

The love of dominion also remains with everyone after his life in the world, but to those who have ruled from love toward the neighbor, rule is also entrusted in the heavens. But then they do not rule, but the uses and the goods which they love; and when uses and goods rule, the Lord rules. They, on the other hand, who in the world have ruled from the love of self, after their life in the world are in hell, and are in vile slavery there.

From these things it is now known who are in the love of self. But it matters not how they appear in outward form, whether elated or humble; for such things are in the interior man; and by most the interior man is concealed, and the exterior is instructed to feign the things which belong to love for the public and the neighbor, thus the opposite. And this is also done for the sake of self: for they know that the love of the public and the neighbor interiorly affect all, and that so far they will be loved and esteemed. The reason why that love affects all, is because heaven flows into it.

The evils which belong to those who are in the love of self, are, in general, contempt of others, envy, enmity against those who do not favor them, hostility on that account, hatreds of various kinds, revenge, cunning, deceit, unmercifulness, and cruelty; and where such evils exist, there is also contempt of the Divine, and of Divine things, which are the truths and goods of the church. If they honor these, it is only with the mouth, and not with the heart. And because such evils are thence, so there are similar falsities, for falsities are from evils.

But the love of the world consists in wishing to draw the wealth of others to ourselves by any artifice, in placing the heart in riches, and in allowing the world to draw us back, and lead us away from spiritual love, which is love towards the neighbor, consequently, from heaven. They are in the love of the world who desire to draw the goods of others to themselves by various artifices, especially they who do so by means of cunning and deceit, making no account of the good of the neighbor. They who are in that love covet the goods of others, and so far as they do not fear the laws and the loss of reputation for the sake of gain, they deprive others of their goods, yea commit depredations.

But the love of the world is not opposite to heavenly love in the same degree that the love of self is, inasmuch as such great evils are not concealed in it. This love is manifold: —

• There is the love of riches as the means of obtaining honors

• There is the love of honors and dignities as the means of obtaining riches

• There is the love of riches for the sake of various uses with which they are delighted in the world

• There is the love of riches for the sake of riches alone, which is avarice, and so on.

The end for the sake of which riches are desired, is called their use, and it is the end or use from which the love derives its quality; for the quality of the love is the same as that at the end which it has in view, to which other things serve as means.

In a word, the love of self and the love of the world are altogether opposite to love to the Lord and love towards the neighbor; wherefore the love of self and the love of the world are infernal loves, for they also reign in hell, and also constitute hell with man; but love to the Lord and love towards the neighbor are heavenly loves. They also reign in heaven, and also constitute heaven with man.

From what has now been said, it may be seen that all evils are in and from those two loves; for the evils which were enumerated are common; the others, which were not enumerated, because they are specific, are derived and flow from them. Hence it may appear, that man, because he is born into these two loves, is born into evils of every kind.

In order that man may know evils, he ought to know their origins, and unless he knows evils, he cannot know goods, thus he cannot know of what quality he himself is: this is the reason that these two origins of evils are treated of here.

(New Jerusalem and Its Heavenly Doctrine 54-61; 65-80)

Universally Reigning

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Every man has something of his own which he loves above all things. This is called that which rules, or if you will, that which reigns universally with him. This is constantly present in his thought, and also in his will, and makes his veriest life.

As for example, he who loves wealth above all things, whether money or possessions, is continually revolving in his mind how he may procure it; he inmostly rejoices when he acquires it; he inmostly grieves when he loses it; his heart is in it. He who loves himself above all things is mindful of himself in everything, thinks of himself, speaks of himself, acts for the sake of himself; for his life is a life of self.

A man has as the end that which he loves above all things; in each and all things he has regard to this; it is in his will like the hidden current of a river which draws and bears him away, even when he is doing something else, for it is what animates him. It is this which one man searches out in another, and also sees, and according to it either leads him, or acts with him.

When a man is being regenerated, charity is implanted by means of faith, even until it becomes that which rules; and when charity has become this, he has a new life, for it is then continually present in his thought, and continually in his will, nay, in every single thing of them, even when he is meditating about other things, and when he is engaged in business.

The case is the same with love to the Lord. When this love is that which rules, it is present in every single thing of the man's life; as for instance with him who loves his king, or his parent, his love toward them shines forth in their presence from every feature of his face, it is heard in every expression of his speech, and is seen in his every gesture. This is meant by having God continually before the eyes, and by loving Him above all things, with all the soul and with all the heart.

A man is wholly such as is the ruling principle of his life; by this he is distinguished from others; according to this is formed his heaven if he is good, and his hell if he is evil; for it is his veriest will, and thus the very being of his life, which cannot be changed after death. From all this it is evident what is the nature of the life of one who is regenerate, and what is the nature of the life of one who is not regenerate.

(Arcana Coelestia 8853-8858)

Perpetual in Thought

Selection from Arcana Coelestia ~ Emanuel Swedenborg

WHAT IS PERPETUAL IN THE THOUGHT

That is perpetual in the thought which universally reigns there; and that universally reigns with man which is perpetually in his thought, even when he is meditating on other things, or is engaged in business affairs.

The thought of man involves many things together, for it is the form of many things which have entered successively. Those things which come to manifest perception are at the time in the midst, and thus in the light of the internal sight, while all other things are then at the sides round about. Those which are in the circuits are in obscurity, and are not manifested except when such objects occur as they are associated with. But the things which are still more remote, and are not on the same plane, but tend downward, are such as the man has rejected and holds in aversion. Such things are evils and falsities with the good, and goods and truths with the evil.

In the very thought of man are those things which are perpetually there, that is, which universally reign there, which are his inmost things. From these man regards those things which are not perpetually there (that is, those things which do not yet universally reign) as being outside of himself, and also as beneath himself, and as not yet being akin to him, from which he can then choose and adjoin to himself those things which agree with the inmost things, and from the adjunction and final consociation of which, the inmost things, that is, those which universally reign, are strengthened. This is effected by means of new truths with the good, and by means of new falsities, or by wrong applications of truths, with the evil.

Be it known further that that which universally reigns is that which has been insinuated into the will itself, for the will itself is the inmost of man, because it has been formed from his love. For whatever man loves, this he wills, and that which he loves above all things, this he inmostly wills. But the understanding serves to make manifest before others the things which the man wills, that is, which he loves, and serves also to bend the wills of others by ideas variously formed for accommodation thereto. When this is the case, love or affection flows from the will into the intellectual ideas also, and by a certain kind of inspiration vivifies and moves them.

With the good these intellectual ideas make a one with the affections which are of the will; but it is otherwise with the evil, for with these the thought and the will do indeed inmostly agree, because the evil which the will wills, the understanding thinks, as falsity that is in agreement with this evil; but this agreement does not appear before men in the world, because from their infancy the evil learn to speak differently from what they think, and to act differently from what they will; in a word, they learn to separate their interior man from their exterior, and in this latter to form another will and also another thought besides that which is in their interior man, and thus by the exterior man to counterfeit good that is quite contrary to the interior man, which at the same instant wills evil and also imperceptibly thinks it. But in the other life the quality of the interior will and thought is manifest as in clear light, for in that life external things are removed, and internal things are laid bare.

(from Arcana Coelestia 8885)

A Covenant and A Testimony

Selection from True Christian Religion ~ Emanuel Swedenborg

THE CONJUNCTION OF LOVE TO GOD AND LOVE TOWARDS THE NEIGHBOR

It is known that the Law promulgated from Mount Sinai was written upon two tables — one of which related to God and the other to men; that in the hands of Moses they were one table, the writing on the right side of which related to God, and that on the left to men.  When so presented to the eyes of men, the writing on both sides was seen at the same time, thus one side was in view of the other, like Jehovah talking to Moses and Moses to Jehovah, face to face, as it is written. This was done in order that the tables so united might represent the conjunction of God with men, and the reciprocal conjunction of men with God. This is why the written law was called a Covenant and a Testimony —  "covenant" signifying conjunction, and "testimony" life according to the compact. These two tables so united exhibit the conjunction of love to God with love towards the neighbor.

The first table includes all things pertaining to love to God, which are, primarily —

• that man should acknowledge the one God, the Divinity of His Human, and the holiness of the Word • that God is to be worshiped through the holy things that proceed from Him.

The second table includes all things pertaining to love towards the neighbor —

• its first five commandments all things pertaining to action, which are called works
• the last two all things pertaining to the will, thus to charity in its origin
for in these it is said, "Thou shalt not covet," and when man does not covet what belongs to his neighbor, he wishes well to him.

That the ten commandments of the Decalogue contain all things pertaining to love to God and all things pertaining to love towards the neighbor; there is a conjunction of the two tables in those who are in charity.

• It is different with those who merely worship God, and do not at the same time do good works from charity. These are like those who violate covenants.

• It is different again with those who divide God into three and worship each one separately.

• And still different with those who do not approach God in His Human; these are such — 

As enter not by the door, but climb up some other way (John 10:1, 9).

• It is also different with those who from confirmation deny the Lord's Divinity.

With all of these there is no conjunction with God, and therefore no salvation; and their charity is nothing but spurious charity, and this does not effect conjunction by the face, but by the side or back.

How conjunction is effected shall be told in a few words —

With every man God flows into man's knowledge of Him with acknowledgment of Him, and at the same time flows in with His love towards men. The man who receives in the former way only, and not in the latter, receives that influx in the understanding and not in the will, and remains in knowledge of God without an interior acknowledgment of God; and his state is like that of a garden in winter. But the man who receives in both ways, receives the influx in the will and from that in the understanding, thus in the whole mind, and he has an interior acknowledgment of God which vivifies in him the knowledges of God; and his state is like that of a garden in spring.

Conjunction is effected by charity, because God loves every man, and as He cannot do good to man immediately, but only mediately through men, He inspires men with His own love, as He inspires parents with love for their children; and the man who receives that love has conjunction with God, and from God's love loves his neighbor; and in him God's love is within man's love towards the neighbor, and produces in him the will and the ability.

Moreover, as man does nothing that is good unless it appears to him that the ability, the will, and the doing are from himself, this appearance is granted him; and when he does good from freedom as if of himself, it is imputed to him, and is accepted as the reciprocation by which conjunction is effected. This is like active and passive, and that cooperation of the passive which is effected from the active in the passive. It is also like will in doing, and like thought in words, the soul operating from the inmost into both. It is also like effort in motion; and like the prolific in seed, which from the interior operates in the juices through which the tree grows even to fruit, and through fruit produces new seed. It is also like light in precious stones which is reflected according to the texture of the parts, producing various colors, belonging apparently to the stones, but in fact to the light.

This makes clear the origin and the nature of the conjunction of love to God and love towards the neighbor, as being the influx of God's love for men, the reception of which by man and his cooperation therewith being love towards the neighbor.

In a word, conjunction is effected in accordance with this saying of the Lord:

At that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

Also according to this,

He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself unto him; and We will make abode with him (John 14:21-23).

All of the Lord's commandments have relation to love towards the neighbor.

In a word, they are not doing evil to the neighbor, but doing good to him. That those who do this love God and God loves them, is in accordance with these words of the Lord. Because such is the conjunction of these two loves, John says:

He that keepeth the commandments of Jesus Christ abideth in Him and He in him. If a man say, I love God, but hateth his brother, he is a liar; for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from Him, That he who loveth God should love his brother also (1 John 3:24; 4:20, 21).

(True Christian Religion 456 - 458)

The Nineteenth Day of June, 1770

Various Selections from The Heavenly Doctrines ~ Emanuel Swedenborg
— THE CROWN OF ALL THE CHURCHES —
AN UNDERSTANDING OF ONE GOD

I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you.

These things have I spoken unto you in proverbs: but the time cometh, when I shall no more speak unto you in proverbs, but I shall shew you plainly of the Father. (John 16:12, 13; 25)

There have been, in general, from the beginning, four churches on this earth, one before the flood, the second after it, the third the Israelitish church, and the fourth that which is called the Christian church; and as all churches depend on a knowledge and acknowledgment of one God, with whom the man of the church can be conjoined, and as none of these four churches has possessed that truth, it follows that a church must follow these four which will know and acknowledge one God.

The sole end of God's Divine love, when He created the world, was to conjoin man to Himself and Himself to man that He might thus dwell with man.

This truth the former churches did not possess, the Most Ancient church, which preceded the flood, worshiping an invisible God with whom no conjunction is possible; the Ancient church which followed the flood, did likewise; the Israelitish church worshiped Jehovah, who in Himself is an invisible God (Exod. 33:18-23), but under a human form, which Jehovah God put on by means of an angel, in which He was seen by Moses, Abraham, Sarah, Hagar, Gideon, Joshua, and sometimes by the prophets. This human form was a representative of the Lord who was to come, and because this was representative so each thing and all things in their church were made representative. It is a well known fact that the sacrifices and everything else pertaining to their worship represented the Lord who was to come, and that when He came they were abrogated. The fourth, which is called the Christian church, did indeed with the lips acknowledge one God, but in three Persons, each One of whom was singly or by Himself God; thus it acknowledged a divided Trinity, but not a Trinity united in one Person; and from this an idea of three Gods adhered to their minds, although the expression "one God" was on their lips. Moreover, the teachers of the church from that doctrine of theirs which they concocted after the Nicene Council, teach that men ought to believe in God the Father, God the Son, and God the Holy Spirit, all of them invisible, because existent in a similar Divine essence before the world was (although, as said above, with an invisible God no conjunction is possible), for they still do not know that the one God who is invisible came into the world and assumed a Human, not only that He might redeem men, but also that He might become visible, that thereby conjunction with man might become possible. For we read:

The Word was with God, and God was the Word. And the Word was made flesh (John 1:1, 14).

And in Isaiah:

Unto us a Child is born, unto us a Son is given, and His name, God, Mighty, Father of Eternity (9:6).

It is also frequently declared in the Prophets that Jehovah Himself would come into the world, and would be a Redeemer, which He also became in the Human which He assumed.  (TCR 786)

This New Church is the crown of all the churches that have hitherto existed on the earth, because it is to worship one visible God in whom is the invisible like the soul in the body. Thus, and not otherwise, is a conjunction of God with man possible because man is natural, and therefore thinks naturally, and conjunction must exist in his thought, and thus in his love's affection, and this is the case when he thinks of God as a Man.

Conjunction with an invisible God is like a conjunction of the eye's vision with the expanse of the universe, the limits of which are invisible; it is also like vision in mid-ocean, which reaches out into the air and upon the sea, and is lost.

Conjunction with a visible God, on the other hand, is like beholding a man in the air or on the sea spreading forth his hands and inviting to his arms.

For all conjunction of God with man must be also a reciprocal conjunction of man with God; and no such reciprocation is possible except with a visible God. That before the assumption of the Human, God was not visible, the Lord Himself also teaches in John:

Ye have neither heard the voice of the Father at any time, nor seen His form (5:37).

And in Moses:

That no one can see God and live (Ex. 33:20).

But that He is visible through His Humanity is stated in John:

No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, He hath manifested Him (1:18).

And in the same:

Jesus said I am the Way, the Truth, and the Life; no one cometh unto the Father but by Me. He that knoweth Me, knoweth the Father, and he that seeth Me seeth the Father (14:6, 7, 9).

That there is a conjunction with the invisible God through the visible, that is, through the Lord, He teaches in the following passages:

Jesus said, Abide in Me, and I in you; he that abideth in Me and I in him, the same beareth much fruit (John 15:4, 5).

In that day ye shall know that I am in the Father, and ye in Me and I in you (John 14:20).

The glory which thou hast given Me I have given them, that they may be one, even as we are one; I in them and Thou in Me: that the love wherewith Thou hast loved Me may be in them, and I in them (John 17:21-23, 26; also 6:56).

It is also taught that He and the Father are one, and that in order to have eternal life man must believe in Him. That salvation depends on conjunction with God has been frequently shown above.  (TCR 787)

~ ~ ~

Men ought to believe, that is, have faith, in God the Savior Jesus Christ, because that is a faith in a visible God within whom is the invisible; and faith in a visible God, who is at once Man and God, enters into a man; for faith in its essence is spiritual but in its form is natural; consequently with man such a faith becomes spiritual-natural. For anything spiritual, in order to be anything with man, must have a recipient in the natural. The naked spiritual does indeed enter into man, but it is not received; it is like the ether, which flows in and out producing no effect, for to produce an effect there must be perception and consequent reception, both of these in his mind; and no such reception is possible with man except in his natural.

But on the other hand merely natural faith, or faith destitute of a spiritual essence, is not faith, but only persuasion or knowledge. In externals persuasion emulates faith; but since there is in its internals no spirituality, neither is there anything saving in it. Such is the faith of all who deny the Divinity of the Lord's Human; such was the Arian faith, and such also is the Socinian faith, because both reject the Lord's Divinity. What is faith without an object toward which it is determined? Is it not like gazing into the universe, where the sight falls, as it were, into vacuity and is lost? It is like a bird flying beyond the atmosphere into the ether, where, as in a vacuum, it ceases to breathe. The abiding of this faith in man's mind may be compared to that of the winds in the wings [halls?] of Aeolus, or of light in a falling star. It rises like a comet with a long tail, and like it passes over and disappears.

In a word, faith in an invisible God is actually blind, since the human mind fails to see its God; and the light of that faith, not being a spiritual-natural faith, is a fatuous light; which light is like that of the glow-worm, or like that seen above marshes or sulphurous glebes at night, or like the phosphorescence of rotten wood. From that light nothing comes except what pertains to fantasy, which creates a belief that the apparent is the real, when yet it is not. Faith in an invisible God shines with no other light than this, especially when God is thought to be a Spirit, and spirit is thought to be like ether. What follows but that man regards God as he does the ether? Consequently he seeks God in the universe; and when he does not find Him there, he believes the nature of the universe to be God. This is the origin of the prevailing naturalism of the day. Did not the Lord say,

That no one ever heard the Father's voice or saw His shape? (John 5:37)

and also,

That no man hath seen God at any time, but that the only begotten Son who is in the bosom of the Father hath revealed Him (John 1:18).

No man hath seen the Father, save He who is with the Father, He hath seen the Father (John 6:46).

Also that no one cometh unto the Father, but through Him (John 14:6).

Furthermore,

That He who sees and knows Him sees and knows the Father (John 14:7-12).

But faith in the Lord God the Savior is different; He, being God and Man, can be approached and be seen in thought. Faith in Him is not indeterminate, but has an object from which and to which it proceeds and when once received is permanent, as when anyone has seen an emperor or king, as often as the fact is recalled the image returns. That faith's sight is like one's seeing a bright cloud, and in the midst of it an angel who invites the man to him, so that he may be raised up into heaven. Thus does the Lord appear to those who have faith in Him; He draws near to every man so far as man recognizes and acknowledges Him, which he does, so far as he knows and keeps the Lord's commandments, which are, to shun evils and do good; and at length the Lord comes into man's house, and together with the Father who is in Him, makes His abode with man, according to these words in John:

Jesus said, He that hath My commandments and keepeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him and will manifest Myself to him and We will come unto him and make Our abode with him (14:21, 23).

The foregoing was written in the presence of the Lord's twelve apostles, who were sent to me by the Lord while I was writing it.  (TCR 339)

~ ~ ~

Genuine Truth, of which doctrine must consist, can be seen in the sense of the letter of the Word only by those who are in enlightenment from the Lord. Enlightenment is from the Lord alone, and exists in those who love truths because they are truths, and who make truths uses of life. To no others is enlightenment in the Word possible. Enlightenment is from the Lord alone, because the Word is from Him, and consequently He is in it. Enlightenment is given to those who love truths because they are truths, and who make them uses of life, because such are in the Lord, and the Lord is in them; for the Lord is Truth itself; and men love the Lord when they live in accordance with His Divine truths, that is, when from those truths they perform uses, as is taught in these words in John:

In that day ye shall know that ye are in Me and I in you. He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him and will manifest Myself to him and I will come unto him, and make My abode with him (John 14:20, 21, 23).

Such as these are in enlightenment when they read the Word; and with such the Word is both luminous and translucent. With such the Word is both luminous and translucent because a spiritual sense and a celestial sense are contained in every particular of the Word, and these senses are in the light of heaven; and thus by means of these and the light of these the Lord inflows into the natural sense of the Word and into the light of that sense in man; and in consequence man acknowledges truth from an interior perception, and then sees it in his thought, and this as often as he is in an affection for truth for the sake of truth. For perception comes from affection, and thought from perception; and thus the acknowledgment, which is called faith, is produced. (TCR 231)

~ ~ ~

It is written in many places that the Lord will come in the clouds of heaven

... and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. (Matthew 24:30) (see also, Matt. 17:5; 26:64; Mark 14:62; Luke 9:34, 35; 21:27; Rev. 1:7; 14:14; Dan. 7:13).

And as no one has hitherto known what is meant by "the clouds of heaven," it has been believed that the Lord would appear in them in Person. Heretofore it has not been known that "the clouds of heaven" mean the Word in the sense of the letter, and that the "glory and power" in which He is then to come (Matt. 24:30), mean the spiritual sense of the Word, because no one as yet has had the least conjecture that there is a spiritual sense in the Word, such as this sense is in itself. But as the Lord has now opened to me the spiritual sense of the Word, and has granted me to be associated with angels and spirits in their world as one of them, it is disclosed that "a cloud of heaven" means the Word in the natural sense, and "glory" the Word in the spiritual sense, and "power" the Lord's power through the Word. ...

In the spiritual world as well as in the natural world there are clouds, but from a different origin. In the spiritual world there are sometimes bright clouds over the angelic heavens, but dusky cloud over the hells. The bright clouds over the angelic heaven signify obscurity there arising from the literal sense of the Word; but when these clouds are dispersed, it signifies that they are in the clear light of the Word from the spiritual sense; while the dusky clouds over the hells signify the falsification and profanation of the Word. This signification of "clouds" in the spiritual world has its origin in the fact that the light which there goes forth from the Lord as a sun, signifies Divine truth; for which reason He is called "the Light" (John 1:9; 12:35). And for the same reason the Word itself there which is kept in the sacred recesses of the temples, appears surrounded by a clear white light, and its obscurity is induced by clouds. (from TCR 776)

AUTHOR'S PREFACE IN APOCALYPSE REVEALED

There are many who have labored in the explanation of the Apocalypse; but, as the spiritual sense of the Word had been hitherto unknown, they could not see the arcana which lie concealed therein, for the spiritual sense alone discloses these; on which account expositors have conjectured various things, and the most of them have applied the things that are therein to the states of empires, intermingling also some things about ecclesiastical affairs.

But the Apocalypse, like the whole Word, does not in the least, in its spiritual sense, treat of worldly, but of heavenly things; thus not of empires and kingdoms, but of heaven and the church. It is to be known, that after the Last Judgment, which was accomplished in the spiritual world in the year 1757, concerning which see in a small work by itself, published at London in 1758, there was formed a New Heaven from Christians; but from those only who could receive the Lord as the God of heaven and earth, according to His words in Matthew 28:18:

And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth.

and who at the same time in the world had repented of their evil works. From this heaven the New Church on earth, which is the New Jerusalem, is descending and will descend. That this Church will acknowledge the Lord alone, is manifest from these passages in the Apocalypse:

There came unto me one of the seven angels, and spake with me, saying, Come I will show thee the Bride, the Lamb's Wife; and he showed me the great city, holy Jerusalem, coming down out of heaven from God (chapter 21:9, 10).

And in another place:

Let us rejoice and exult; for the time of the Marriage of the Lamb is come, and His Wife hath made herself ready. Happy are they that are called unto the Marriage Supper of the Lamb (chapter 19:7, 9).

That there is to be a New Heaven, and that the New Church on earth will descend therefrom, is manifest from these words there:

I saw a New Heaven and a New Earth; and I saw the holy city Jerusalem coming down from God out of heaven, prepared as a Bride adorned for her Husband. He that sat upon the throne said, Behold, I make all things new; and He said unto me, Write, for these words are true and faithful (chapter 21:1, 2, 5).

"The New Heaven" is a New Heaven from Christians: "the New Jerusalem" is the New Church on earth, which will act as one with that New Heaven. "The Lamb" is the Lord as to the Divine Human.

To this something shall be added for illustration.

The Christian Heaven is below the Ancient Heavens. Into it, from the time of the Lord, when He was in the world, were admitted those who worshiped one God under three Persons, and who at the same time had not the idea of three Gods; and this because the Trinity of Persons has been received in the whole Christian world. But they who cherished no other idea of the Lord's Human than as the human of another man, could not receive the faith of the New Jerusalem; which is, that the Lord is the only God, in whom is the Trinity. These were for that reasons separated, and were sent away to the extremes: it was given me to see the separations and the removals after the Last Judgment. For the whole heaven is founded upon a just idea of God, and the whole church on earth, and in general all religion; since by that idea there is conjunction, and by conjunction light, wisdom, and eternal happiness.

Everyone can see that the Apocalypse can by no means be explained but by the Lord alone; for each word therein contains arcana, which could never be known without particular enlightenment, and thus revelation; wherefore it has pleased the Lord to open the sight of my spirit, and to teach me. Do not believe, therefore, that I have taken anything therein from myself, nor from any angel, but from the Lord alone. The Lord also said to John through the angel:

Seal not the words of the prophecy of this Book (chapter 22:10).

By which is meant that they are to be made manifest.

~ ~ ~

SECOND COMING OF THE LORD IS EFFECTED BY MEANS OF A MAN TO WHOM THE LORD HAS MANIFESTED HIMSELF IN PERSON, AND WHOM HE HAS FILLED WITH HIS SPIRIT, THAT HE MAY TEACH THE DOCTRINES OF THE NEW CHURCH FROM THE LORD BY MEANS OF THE WORD.

Since the Lord cannot manifest Himself in Person, as shown just above, and nevertheless has foretold that He was to come and establish a new church, which is the New Jerusalem, it follows that He will do this by means of a man, who is able not only to receive these doctrines in his understanding but also to publish them by the press. That the Lord manifested Himself before me, His servant, and sent me to this office, that He afterward opened the eyes of my spirit and thus introduced me into the spiritual world and granted me to see the heavens and the hells, and to talk with angels and spirits, and this now continuously for several years, I affirm in truth; as also that from the first day of that call I have not received anything whatever pertaining to the doctrines of that church from any angel, but from the Lord alone while I have read the Word. (TCR 779)

NOTE. - After this work was finished the Lord called together His twelve disciples who followed Him in the world; and the next day He sent them all forth throughout the whole spiritual world to preach the Gospel that THE LORD GOD JESUS CHRIST reigns, whose kingdom shall be for ages and ages, according to the prediction in Daniel (7:13, 14), and in Revelation (11:15).

Also that blessed are those that come to the marriage supper of the Lamb (Rev. 19:9).

THIS TOOK PLACE ON THE NINETEENTH DAY OF JUNE, 1770

This is what is meant by these words of the Lord:

He shall send His angels and they shall gather together His elect, from the end of the heavens to the end thereof (Matt. 24:31).   (TCR 791)

From the INVITATION TO THE NEW CHURCH

The manifestation of the Lord, and intromission into the spiritual world, surpass all miracles. This has not been granted to anyone since the creation, as it has been to me. The men of the golden age, indeed, conversed with the angels; but it was not granted to them to be in any other than natural light; but to me it is granted to be in both spiritual and natural light at the same time. By this means it has been granted to me to see the wonderful things of heaven, to be together with the angels like one of them, and at the same time to draw forth truths in light, and thus to perceive and teach them; consequently to be led by the Lord.

From SKETCH THE CORONIS, APPENDIX TO TRUE CHRISTIAN RELIGION

In place of miracles, there has, at this day, taken place a manifestation of the Lord Himself, an intromission into the spiritual world, and enlightenment there by immediately light from the Lord, in such things as are interior things of the church.

But chiefly, the opening of the spiritual sense in the Word, in which the Lord is in His own Divine light.

These revelations are not miracles; since every man is in the spiritual world as to his spirit, without separation from his body in the natural world; I, however, with a certain separation, though only as to the intellectual part of my mind, but not as to the voluntary; and, as to the spiritual sense, the Lord through it is with all who in faith approach Him in that light, and through that are in its natural light. (Coronis 4, 5)

Universal Nature — A Theater Representative of the Lord's Kingdom

Selection from Arcana Coelestia ~ Emanuel Swedenborg

A CORRESPONDENCE OF EVERY SEVERAL THING IN MAN WITH HEAVEN

It is the main point of intelligence with the angels to know and perceive that all life is from the Lord, and also that the universal heaven corresponds to His Divine Human; and consequently that all angels, spirits, and men correspond to heaven; and also to know and perceive the nature of this correspondence. These are the first principles of the intelligence in which angels are more than men; and from this they know and perceive innumerable things that are in the heavens and hence also those which are in the world; for the things which come forth in the world and its nature are causes and effects from the former as beginnings; for universal nature is a theater representative of the Lord's kingdom.

It has been shown by much experience that not only a man, but a spirit, and also an angel, thinks, speaks, and does nothing from himself, but from others; nor these others from themselves, but again from others, and so on; and thus all and each from the First of life, that is, from the Lord, however completely this may appear to be as from themselves. This has often been shown to spirits who in the life of the body had believed and had confirmed themselves in the belief, that all things were in themselves, or that they think, speak, and act from themselves and their soul, in which life appears implanted.

It has also been shown by living experiences (such as exist in the other life but are impossible in the world), that the evil think, will, and act from hell, and the good from heaven (that is, through heaven from the Lord), and that nevertheless both evils and goods appear as from themselves. Christians know this from the doctrine which they draw from the Word – that evils are from the devil, and goods from the Lord; but there are few who believe it. And because they do not believe it, they appropriate to themselves the evils which they think, will, and act; but the goods are not appropriated to them; for they who believe goods to be from themselves, claim and ascribe them to themselves, and thus place merit in them. They also know from the doctrine in the church, that no one can do anything good from himself, insomuch that whatever is from himself and his own is evil, however much it may appear as good; but this also few believe, although it is true.

The evil who had confirmed themselves in this opinion – that they live from themselves, and consequently that whatever they think, will, and act is from themselves – when shown that the case is exactly in accordance with the doctrine, said that they now believed. But they were told that knowing is not believing, and that believing is internal, and is impossible except in the affection of good and truth, consequently is possible to none but those who are in the good of charity toward the neighbor. Being evil, the same spirits insisted that they now believed because they saw. But examination was made by an experience familiar in the other life, namely, by their being looked into by angels; and when they were looked into, the upper part of their head appeared to be withdrawn, and the brain to be rough, hairy, and dark, which showed what is the inward quality of those who have only a faith of memory knowledge, but not a true faith; and that to know is not to believe.

For the head of those who know and believe appears as human, and the brain well ordered, snow-white, and lucid; for heavenly light is received by them.

But with those who only know and suppose that they thereby believe, and yet do not believe, because they live in evil, heavenly light is not received, consequently neither are the intelligence and wisdom which are in that light; and therefore when they draw near to angelic societies, that is, to heavenly light, this light is turned with them into darkness.

This is the reason why their brain appeared dark.

That the life which is from the Lord alone appears with everyone as if it were in himself, is from the Lord's love or mercy toward the universal human race, in that He wills to appropriate to each one what is His own, and to give to everyone eternal happiness.

It is known that love appropriates to another what is its own; for it presents itself within the other, and makes itself present in him. How much more the Divine love!

That the evil also receive the life which is from the Lord, is as with objects in the world, all of which receive light from the sun, and thereby colors, but according to their forms. Objects which suffocate and pervert the light appear of a black or foul color, but yet have their blackness and foulness from the sun's light. So is it with the light or life from the Lord with the evil; but this life is not life, but is (as it is called) spiritual death.

Who at this day does not believe that man comes into existence naturally from the seed and the ovum? and that in the seed from the first creation there is the ability to bring itself forth into such forms, first within the ovum, next in the womb, and afterwards of itself; and that it is not the Divine which brings things forth any longer? The reason why this is so believed is that no one knows of there being any influx from heaven (that is, through heaven from the Lord); and this because they do not desire to know that there is any heaven. For in their private meetings the learned discuss openly among themselves whether there is a hell, and thus whether there is a heaven. And as they are in doubt about heaven, they cannot receive as any first principle that there is an influx through heaven from the Lord; which influx nevertheless brings forth all things that are in the three kingdoms of the earth (especially those in the animal kingdom, and in particular in man), and holds them together in form according to their uses. Hence neither can they know that there is any correspondence between heaven and man; and still less that this is of such a nature that every several thing within him, nay, the veriest singular ones, come forth from this source, and also subsist from it, for subsistence is a perpetual coming forth, and consequently preservation in connection and form is perpetual creation.

That there is a correspondence of every several thing in man with heaven, I have begun to show at the end of the preceding chapters, and this by living experience from the world of spirits and from heaven; to the end that man may know whence he comes into existence and whence he subsists, and that there is a continual influx into him therefrom. Later it will be shown in like manner from experience that man rejects this influx from heaven (that is, through heaven from the Lord), and accepts the influx from hell; but that nevertheless he is continually kept by the Lord in correspondence with heaven, in order that he may, if he chooses, be led from hell to heaven, and through heaven to the Lord.

(from Arcana Coelestia 4318-4323)

The Essential Seen in the Formal

Selection from True Christian Religion ~ Emanuel Swedenborg

Thought Is Not Imputed To Anyone, But Will Only

Ye judge after the flesh; I judge no man.  And yet if I judge, my judgment is true: for I am not alone, but I and the Father that sent me. It is also written in your law, that the testimony of two men is true.  I am one that bear witness of myself, and the Father that sent me beareth witness of me. (John 8:15-18)

Every educated man knows that the mind has two faculties or parts, the will and the understanding; but few know how to distinguish them aright, to examine their properties separately, and again unite them. Those who are unable to do this can form for themselves only the most obscure idea respecting the mind. Therefore unless the properties of each are first separately described, this statement that thought is not imputed to anyone, but will only, cannot be understood.

In brief, the properties of the two are as follows:

1. Love itself and the things pertaining to it reside in the will, and knowledge, intelligence and wisdom in the understanding; and these the will inspires with its love, and secures their favor and agreement; and the result is, that such as the love is, and the consequent intelligence, such is the man. 

2. From this it also follows that all good as well as all evil belongs to the will; for whatever proceeds from the love is called good, even if it be evil, this being the result of delight, which constitutes the life of the love, the will, through its delight entering the understanding and producing consent. 

3. Consequently the will is the being or essence of man's life, while the understanding is the outgo or existence therefrom. And as an essence is nothing except it is in some form, so the will is nothing unless it is in the understanding; wherefore the will takes form in the understanding, and thus comes to light. 

4. Love in the will is the end, and in the understanding seeks and finds the causes whereby it advances into effect. And because the end is the purpose, and this is what the man intends, purpose also belongs to the will and through the intention enters the understanding and impels it to consider and evolve the means, and to conclude upon such things as tend to effects. 

5. Everything that is man's very own is in the will, and is evil from the first birth, but it becomes good by means of the second birth. The first birth is from parents, but the second from the Lord.

From these few statements it can be seen that the property of the will and the property of the understanding are different; and that from creation these are conjoined like being and existence; consequently that man is man primarily from the will, and secondarily from the understanding. This is why thought is not imputed to man, but will, and consequently good and evil, because these, as before said, reside in the will and from that in the thought of the understanding.

No evil that a man thinks is imputed to him, because he was so created as to be able to understand and thus think either good or evil - good from the Lord and evil from hell - for he is between these two, and from his freedom of choice in spiritual things has the ability to choose either one or the other. ...

And because man has the ability to choose from freedom, he can will or not will, and what he wills is received by the will and appropriated, while what he does not will is not received and thus is not appropriated. All the evils to which man inclines by birth are inscribed upon the will of his natural man; and so far as the man draws upon these evils, they flow into his thoughts. In like manner, goods with truths flow from above the Lord into the thoughts and there they are balanced like weights in the scales of a balance. If the man then adopts the evils, they are received by the old will and added to those in it; but if he adopts goods with truths, the Lord forms a new will and a new understanding above the old, and there by means of truths He gradually implants new goods, and by means of these subjugates the evils that are below and removes them, and arranges all things in order. From this also it is clear that thought is the seat of purification and excretion of the evils resident in man from his parents; consequently if the evils that a man thinks were to be imputed to him, reformation and regeneration would be impossible.

As good belongs to the will and truth to the understanding, and many things in the world correspond to good, (such as fruit and use), while imputation itself corresponds to the estimate and price, it follows that what has here been said of imputation may find its counterpart in all created things; for as before shown in various places, all things in the universe have relation to good and truth, and on the contrary to evil and falsity.

A comparison may therefore be made with the church, in that its value is estimated by its charity and faith, and not by its rituals, which are adjoined to it.

A comparison may also be made with the ministry of the church, in that they are valued according to their will and love, together with their understanding in spiritual things and not according to their affability, (the quality of having a friendly and good-natured manner), and mode of dress.

A comparison may also be made with worship and the temple in which it is performed; worship itself takes place in the will, and in the understanding as in its temple; and the temple is called holy not from itself, but from the Divine that is there taught.

Again, a comparison may be made with a government where good reigns and truth along with it. Such a government is beloved, but not one where truth reigns without good. Who judges of a king by his attendants, horses, and carriages, and not by the royalty which is recognized in him? Royalty consists in a loving and prudent government. Does anyone watching a victory parade fail to look at the victor and judge the procession from him, not him from the procession?

It follows that one judges the formal aspect from the essential, not the reverse. The will is the essential, and thought is the formal. No one can impute to the form anything but what it derives from the essential; so imputation applies to the essential, not the formal.

(True Christian Religion 658-660)

Defending One’s Country Against Invading Enemies

Selection from Divine Providence ~ Emanuel Swedenborg
VICTORIES ARE ON THE SIDE OF PRUDENCE; SOMETIMES NOT ON THE SIDE OF JUSTICE
THAT IT MAKES NO DIFFERENCE WHETHER THE COMMANDER IS AN UPRIGHT MAN OR NOT

The worshiper of himself and of nature confirms himself against Divine providence when he reflects according to his perception that victories are on the side of prudence, and sometimes not on the side of justice; and that it makes no difference whether the commander is an upright man or not.

Victories seem to be on the side of prudence, and sometimes not on the side of justice, because man judges from the appearance, and favors one side more than the other, and that which he favors he is able to confirm by reasonings; nor does he know that in heaven there is a spiritual justice to a cause and in the world a natural justice — these are conjoined by means of a connection between things past and things future that are known only to the Lord.

It makes no difference whether the commander is an upright man or not; the wicked perform uses equally with the good, and the evil from their fire with more ardor than the good, especially in wars, because the evil man is more crafty and shrewd in contriving devices; and from a love of glory he takes more delight than a good man in killing and plundering those whom he knows and declares to be his enemies; for a good man is prudent and zealous only in defending, and rarely is prudent and zealous in any degree in attacking. It is the same as with spirits of hell and angels of heaven; the spirits of hell attack, while the angels of heaven defend themselves. From this comes the conclusion that it is allowable for any one to defend his country and his fellow-citizens against invading enemies, even by means of wicked commanders, but that it is not allowable to become an enemy without cause. A cause that looks to glory alone is in itself diabolical, for it is of the love of self.

(from Divine Providence 252)

Wars are Ruled by the Lord's Divine Providence

Selection from Divine Providence ~ Emanuel Swedenborg

The worshiper of himself and of nature confirms himself against Divine providence when he reflects that wars are permitted, and the consequent slaughter of so many men, and the plundering of their wealth.

It is not from the Divine providence that wars exist, for they are connected with murders, plunderings, violence, cruelties, and other terrible evils, which are directly opposed to Christian charity; and yet they must needs be permitted, because, since the time of the most ancient people, meant by Adam and his wife, the life's love of man has become such that it wills to rule over others, and finally over all, also to possess the wealth of the world, and finally all wealth. These two loves (to rule over others and to possess the wealth of the world) cannot be kept bound, for it is according to the Divine providence that everyone be allowed to act from freedom in accordance with reason; furthermore, without permissions man cannot be led from evil by the Lord, and thus be reformed and saved. For unless evils were permitted to break out man would not see them, and therefore would not acknowledge them, and thus could not be led to resist them. For this reason evils cannot be prevented by any providence; for if they were they would remain shut in, and like the diseases called cancer and gangrene would spread about and consume all that is vital in man.

For man from birth is like a little hell, between which and heaven there is perpetual discordance. No man can be withdrawn from his hell by the Lord unless he sees that he is in hell and wishes to be led out; and this cannot be done without permissions, the causes of which are laws of the Divine providence.

For this reason there are wars, lesser and greater, the lesser between the possessors of estates and their neighbors, and the greater between the rulers of kingdoms and their neighbors. Between the lesser and greater there is no difference, except that the lesser are kept within bounds by the laws of the nation, and the greater by the laws of nations; also that while both the lesser and greater wish to transgress their laws, the lesser cannot, and the greater can, although not beyond its abilities.

There are many other reasons stored up in the treasury of Divine wisdom why the Lord does not check the greater wars, with their kings and commanders, connected as they are with murders, depredations, violence, and cruelties, neither in their beginning nor in their progress, but only at the close, when the power of one or the other has become so reduced that he is in danger of destruction. Some of these reasons have been revealed to me, and among them is this:

that all wars, however much they may belong to civil affairs, represent in heaven the states of the church, and are correspondences.

Such were all the wars described in the Word, and such also are all wars at this day.

The wars described in the Word are those that the children of Israel waged with various nations, as the Amorites, the Ammonites, the Moabites, the Philistines, the Syrians, the Egyptians, the Chaldeans, and the Assyrians; and when the children of Israel, who represented the church, departed from their commandments and statutes and fell into the evils signified by those nations, they were punished by some nation, because each nation with which the children of Israel waged war signified some particular kind of evil. For example, when they profaned the holy things of the church by foul idolatries they were punished by the Assyrians and Chaldeans, because "Assyria" and "Chaldea" signify the profanation of what is holy.

Like things are represented by the wars of the present day, wherever they occur —

for all things that take place in the natural world correspond to spiritual things in the spiritual world, and every thing spiritual has relation to the church.

It is not known in this world what kingdoms in Christendom answer to the Moabites and Ammonites, what to the Syrians and Philistines, or what to the Chaldeans and Assyrians, and the others with whom the children of Israel waged war; and yet there are those that do answer to them.

Moreover, what the quality of the church upon earth is and what the evils are into which it falls, and for which it is punished by wars, cannot be seen at all in the natural world, because in this world externals only are evident, and these do not constitute the church; but this is seen in the spiritual world, where internals are manifest, in which the church itself is, and there all are conjoined in accordance with their various states. The conflicts of these in the spiritual world correspond to wars which are governed by the Lord on both sides correspondentially, in accordance with His Divine providence.

That in this world wars are governed by Divine providence the spiritual man acknowledges, but the natural man does not, except when a festival is appointed on account of a victory that he may return thanks on his knees to God that He has given the victory, also by a few words before going into battle. But when he returns into himself he ascribes the victory either to the prudence of the general or to some measure or occurrence in the midst of the battle, which they had not thought of, from which nevertheless came the victory.

That the Divine providence that is called fortune is in the least particulars of even trivial things; and if in these you acknowledge the Divine providence you must certainly acknowledge it in the affairs of war. Also the successes and favorable occurrences of war are called in common language the fortune of war; and this is Divine providence, especially in the plans and preparations of the general, even although he then and afterwards may ascribe it all to his own prudence. And let him do this if he will, for he is in full liberty to think in favor of the Divine providence or against it, and even in favor of God and against Him; but let him know that no part whatever of the plan or preparation is from himself; it all flows in either from heaven or from hell — from hell by permission, from heaven by providence.

(from Divine Providence 251)