Comprehending the Lord's Omnipresence and Omniscience

Selection from Apocalypse Explained ~ Emanuel Swedenborg

In every religion it is acknowledged that God is omnipresent and omniscient; therefore prayer is offered to God that He will hear and that He will see and will have mercy; which would not be done unless His omnipresence and omniscience were believed in. This belief is from an influx out of heaven into those that have any religion, for it does not come into question from religion itself whether it is granted or how it is granted. But at this day, especially in the Christian world, natural men have become very numerous, and such see nothing of God; and unless they see they do not believe, or if they profess to believe it is either done from conventionality or from blind knowledge, or from hypocrisy; and yet they have the ability to see. In order, therefore, that the things relating to God may be seen, it is permitted to treat of them from light and from consequent rational sight.

For every man, even a merely natural and sensual man, is endowed with an understanding that can be raised up into the light of heaven, and can see spiritual things, and even Divine things, and can comprehend them, but only while he is hearing them or reading about them; and afterwards he can talk about them from the memory, but cannot think about them within himself from himself. The reason of this is that when he is listening or reading, the understanding is separated from its own affection, and when so separated it is in the light of heaven, but when he is thinking within himself from himself, the understanding is joined to the affection of his will, and that affection fills the understanding and occupies it, and hinders it from going out of itself. Nevertheless, the fact is that the understanding can be separated from the affection of the will, and thus can be raised up into the light of heaven with such natural men as have any affection of truth and as have not confirmed themselves in falsities; but scarcely with those that have no affection of truth from having rejected all Divine things or from having confirmed themselves in falsities. In such, between spiritual light and natural light there is a sort of darkening veil, although with many this is transparent.

Any man, even a corporeal sensual man, when he reaches adult age is endowed with such an ability to understand that he can comprehend the things that relate to God when he is listening or reading, and afterwards can retain them in his memory, and thus talk, teach, and write about them.

The Divine Omnipresence and the Divine Omniscience shall be considered, lest the merely natural man, from a lack of willingness (which he calls a lack of ability) to understand anything Divine or spiritual, should bring these into doubt, and even denial.

(1) In the natural world there are spaces and times, but in the spiritual world these are appearances. The reason is that all things that appear in the spiritual world are immediately from the sun of heaven, which is the Lord's Divine love; but all things that appear in the natural world are from the same, but by means of the sun of the world, which is pure fire. Pure love, from which all things in the spiritual world exist immediately, is immaterial; but pure fire, through which all things in the material world exist mediately, is material. This is why all things that come forth in the spiritual world are by virtue of their origin spiritual, and all things that exist in the natural world are by virtue of their secondary origin material; and material things in themselves are fixed, permanent, and measurable. They are fixed because they endure, however the states of men may be changed, like the lands, mountains, and seas. They are permanent, because they recur regularly in turn, like the seasons, generations, and germinations. And they are measurable, because all things can be defined, as spaces by miles and furlongs, and these by feet and spans, and as times by days, weeks, months, and years.

But in the spiritual world all things are as if they were fixed, as if they were permanent, and as if they were measurable, and yet in themselves they are not so. For they exist and continue according to the states of the angels, so that they make one with those states, and consequently they change in whatever way those states change. But this takes place especially in the world of spirits, into which every man first comes after death, and is not so in heaven or in hell. This occurs in the world of spirits, because every man there undergoes changes of state, and is thus prepared for heaven or for hell.

But spirits do not reflect upon these changes and variations, because they are spiritual and are thus in spiritual thought, and with this each and all things that they perceive by sense make one; also because they are separated from nature, and yet they see in the spiritual world things exactly like those they saw in the world, as lands, mountains, valleys, waters, gardens, forests, plants, palaces, houses, garments with which they are clothed, food by which they are nourished, animals, and themselves as men. All these things they see in a clearer light than that by which they saw like things in the world, and they feel them by a more exquisite touch than they had in the world. For these reasons man after death is wholly ignorant that he has put off his material part, and that he has emigrated (to leave your country of origin and live someplace else) from the world of his body into the world of his spirit. I have heard many declaring that they have not died, and that they could not understand how anything of their body could have been rejected in the grave; and for the reason that all things in that world are like those in this world; and they do not know that the things they there see and feel are not material, but are substantial from a spiritual origin, and yet are real things, since they have the same origin that all things in this world have, with this difference only, that something additional like an outer garment has been added from the sun of the world to those things that are in the natural world by virtue of which they have become material, fixed, permanent, and measurable. But yet I can assert that those things that are in the spiritual world are more real than those in the natural world, for the dead part that is added in nature to the spiritual does not constitute reality but diminishes it. This is evident from the state of the angels of heaven compared with the state of men on the earth, and from all things that are in heaven compared with all things in the world.

As there are like things in heaven and in our world, in the heavens there are spaces and times, but the spaces there, like the lands themselves and the things upon them, are appearances; for they appear according to the states of the angels, and the extensions of spaces and distances appear according to the similarities and dissimilarities of states. By states are meant states of love and wisdom, or of affections and of thoughts therefrom, which are manifold and various. According to these the angelic societies in the heavens are distant from each other, also the heavens are distant from the hells, and the societies of the hells from each other. It has been granted me to see how likeness of state conjoins, and lessens the extension of space or distance, and how unlikeness of state separates, and produces extension of space or distance. Those there who appear to be a mile apart can instantly be present with each other when the love of one for the other is stirred up, and on the other hand those who are talking together can instantly become a mile apart when anything of hatred is aroused.

That spaces in the spiritual world are mere appearances has also been made evident to me by this, that many from distant lands, as from various kingdoms of Europe, from Africa, and from India, also the inhabitants of different planets and of widely separated earths, have been present with me. And yet spaces in the heavens appear extended in the same way as the spaces of our earth. But as the spaces there have only a spiritual origin, and not at the same time a natural origin, and thus appear according to the states of the angels, so the angels can have no idea of spaces, but they have instead an idea of their states; for the changeableness of the spaces gives rise to the idea that they are from a spiritual origin, thus from a likeness or unlikeness of affections and of thoughts therefrom.

It is the same in regard to times, for as spaces are, so are times, since progressions through spaces are also progressions through times. Times also are appearances of states because the sun of heaven, which is the Lord, does not there make days and years by its revolutions and progressions, as the sun of the world seems to do; consequently in the heavens there is perpetual light and a perpetual spring, and therefore times there are not fixed, permanent, and measurable. And as times also vary according to the states of the affections and of the thoughts therefrom, for they are short or diminished by things delightful to the affections, and are long or lengthened by things undelightful to the affections, so the angels cannot have from appearance an idea of time, but they have instead an idea of states from its origin. All this makes clear that the angels in heaven have no idea of space and time, but they have a spiritual idea about these, which is an idea of state.

But this idea of state with the consequent idea of the appearance of space and time comes solely in and from the ultimates of creation there; the ultimates of creation there are the lands upon which angels dwell. It is there that spaces and times appear, and not in the spiritual things themselves by which the ultimates were created; nor do they appear in the affections themselves of angels, except when the thought from them extends to ultimates.

But it is otherwise in the natural world where spaces and times are fixed, permanent, and measurable, and therefore enter into the thoughts of men and limit them, and distinguish them from the spiritual thoughts of angels. This is the chief reason why man cannot easily comprehend the Divine omnipresence and omniscience, for even when he wishes to comprehend them he is liable to fall into the error that God is the inmost of nature, and is for that reason omnipresent and omniscient.

(2) Spaces and times must be removed from the ideas before the Lord's omnipresence with all and with each individual, and His omniscience of things present and future, can be comprehended. But inasmuch as spaces and times cannot easily be removed from the ideas of the thoughts of the natural man, it is better for a simple man not to think of the Divine omnipresence and omniscience from any reasoning of the understanding; it is enough for him to believe in them simply from his religion, and if he thinks from reason, let him say to himself that they exist because they pertain to God, and God is everywhere and infinite, also because they are taught in the Word; and if he thinks of them from nature and from its spaces and times, let him say to himself that they are miraculously brought about. But inasmuch as the church is at present almost overwhelmed by naturalism, and this can be shaken off only by means of rational considerations which enable man to see what is true, it will be well by means of such to draw forth these Divine attributes out of the darkness that nature induces into the light; and this can be done because, as has been said, the understanding with which man is endowed is capable of being raised up into the interior light of heaven if only man desires from love to know truths.

All naturalism arises from thinking about Divine things in accord with what is proper to nature, that is, matter, space, and time. The mind that clings to these, and is unwilling to believe anything that it does not understand, cannot do otherwise than make blind its understanding, and from the dense darkness in which it is immersed, deny that there is any Divine providence, and thus deny the Divine omnipotence, omnipresence, and omniscience, although these are just what religion teaches both within nature and above nature. And yet these cannot be comprehended by the understanding unless spaces and times are separated from the ideas of its thought; for these are in some way present in every idea of thought, and unless they are separated man cannot think otherwise than that nature is everything, that it is from itself, and consequently that the inmost of nature is what is called God, and that all beyond it is merely ideal. And such, I know, will wonder how anything can possibly exist where there is no time or space; and that the Divine itself is without them, and that the spiritual are not in them, but are only in appearances of them; and yet Divine spiritual things are the very essence of all things that have existed or that exist, and natural things apart from these are like bodies without souls, which become carcasses.

Every man who has become naturalistic by thoughts from nature continues such after death, and calls all things that he sees in the spiritual world natural, because they are similar. Such, however, are enlightened and taught by angels that these things are not natural, but are appearances of natural things; and they are so far convinced as to affirm that it is so. But they soon fall back and worship nature as they did in the world, and at length separate themselves from the angels and fall into hell, and cannot be taken out to eternity. The reason is that their soul is not spiritual, but natural like the soul of beasts, although with the ability of thinking and speaking because they were born men. And because the hells at this day more than ever before are full of such, it is important that such dense darkness arising from nature, which at present fills and closes up the thresholds of the understanding of men, should be removed by means of rational light derived from spiritual.

(3) All the angels of heaven and all the men on the earth who constitute the church are as one man, and the Lord is the life of that man. This you will see confirmed in the work on Heaven and Hell, in the following articles: The whole Heaven in the complex has relation to one Man (n. 59-67); Each Society in the heavens has relation to one Man (n. 68-72); Consequently each Angel is in a perfect Human Form (n. 73-77); Heaven as a whole and in part has relation to Man, and this is from the Lord's Divine Human (n. 78-86); There is a correspondence of all things of Heaven with all things of Man (n. 87-102; The same may be said of the Lord's church on the earth (n. 57).

That heaven is like one man I have been taught by experience and am taught by reason. —

Experience: It has been granted me to behold a society consisting of thousands of angels as one man of a medium stature, and societies consisting of fewer angels in like form. This is seen, however, not by the angels in that society, but by angels outside of that society at a distance, and at the time when a society is to be purified of those who are foreign to it. When this is done all who constitute the life of that society are within that man, while those who do not are outside of him; and these are removed, but the former remain. It is the same with the whole heaven in the presence of the Lord. For this reason and no other every angel and spirit is a man, in a form like that which a man on earth has.

I have not seen but I have heard that the church on earth also before the Lord is like one man; and that it is also divided into societies, and that each society is a man; furthermore, that all who are within that man are within heaven, while those who are outside of him are in hell; and the reason has been stated, namely, that every man of the church is also an angel of heaven, for he becomes an angel after death. Moreover, not only does the church on earth together with the angels constitute the interiors of that man, the church constitutes also the exteriors, which are called the cartilaginous and bony parts; this the church constitutes, because the men of the earth are provided with a body in which the lowest spiritual is clothed with the natural. This is what constitutes the conjunction of heaven with the church and of the church with heaven.

From reason: Heaven and the church are a man, in the greatest, the lesser, and the least sum or complex, for the sole reason that God is Man, and consequently the Divine proceeding, which is the Divine from Him, is the same in every least and greatest respect, which is man. For it has been said above that the Divine is not in space and extension, but causes spaces and extensions to exist in the ultimates of His creation, in the heavens apparently, in the world actually. Nevertheless spaces and extensions are not spaces and extensions before the Lord, for He is in His Divine everywhere. This is clearly manifest from this, that the whole angelic heaven with the church is as one man before God; and so is a society consisting of thousands of angels, although their habitations appear extended through much space. The same is evident also from this, that the whole heaven, also an entire society in heaven, can appear at the good pleasure of the Lord, as a man, great or small, as a giant or as an infant. But it is not the angels that so appear, but the Divine in them; for the angels are only recipients of the Divine from the Lord, and it is the Divine in them that constitutes what is angelic in them and thus heaven. As angels are only recipients, and the Divine in them constitutes what is angelic and heaven, it is clear that the Lord is the life of that man, that is, of heaven and the church.

(4) Consequently as there is life in the particular and most particular things of man, and it knows the entire state of these, so the Lord is in the particular and most particular things of the angels of heaven and of the men of the church. Life is in the particular and most particular things of man, because the various and diverse things in him, called members, organs, and viscera, so make one that he knows no otherwise than that he is a simple and not a composite being. That life is in the most particular things of man is evident from the fact, that from his life he sees, hears, smells, and tastes, which could not be unless the organs of those senses lived from the life of his soul; also from the fact that the whole surface of the body possesses the sense of touch, and it is the life that produces that sense, and not the skin apart from the life. This is evident also from the fact that all the muscles under the skin are under the control of the life of man's will and understanding, and are moved at their pleasure, thus not only the hands and feet and the entire body, but also the tongue, the lips, the face, and the entire head. None of these could be moved by the body alone, but they are moved by life from the will and understanding together with the life in these members. The same is true of all the viscera in the body, each of which performs its own office, and acts submissively according to the laws of order inscribed on it. But it is the life that does this by its motion from the heart and lungs in every part, and by sensation from the cerebellum in every part, while man is unconscious of its action.

Life is in the particular and most particular things of man, because the animal form, is the real form of life; for life from its first fountain, which is the sun of heaven or the Lord, is unceasingly in the effort to form a likeness and image of itself, that is, a man, and out of man an angel. Therefore from the ultimates that it has created it joins to itself things proper to the existence of man in whom life can live. From this it is clear that life is in the particular and most particular things of man, and that any part or least particle from which life is absent becomes dead and is dissociated. Since, then, men and angels are not lives, but only recipients of life from the Lord, and since the whole heaven with the church is before the Lord as one man, it is clear that the Lord is the life of that man, that is, of heaven and the church, and also that He is omnipresent and omniscient in the particular and most particular things of the angels of heaven and the men of the church. And as the whole heaven with the church is, before the Lord, as one man, great or small, according to His will, as a giant or as an infant, it is clear that the life or the spiritual that proceeds from the Lord is not in space or extended with the angels and with the men of the church; consequently that spaces and times must be separated from their ideas, in order that the Lord's omnipresence and omniscience with all and with each individual may be comprehended.

(5) The Lord by the intellectual faculty that each man has, or its opposite, is also present with those who are out of heaven and the church, with those who are in hell or who are to come into hell, and knows their whole state. Every man has three degrees of life, a lowest in common with beasts, and two higher that are not in common with beasts. By these two higher degrees man is a man; these are closed with the evil, but with the good are open. And yet, in regard to the light of heaven, which is the wisdom that proceeds from the Lord as a sun, these two degrees are not closed with the evil, but are closed in regard to the heat, which is the love, that at the same time proceeds therefrom. From this it is that every man, even an evil man, has a capacity to understand, but not a capacity to will from heavenly love, for the will is a receptacle of heat, that is, of love, and the understanding is a receptacle of light, that is, of wisdom, from that sun.

The reason why every man is not intelligent and wise is that some have by their lives closed up in themselves the receptacle of that love, and when that is closed they have no wish to understand anything except what they love, for that only do they wish and love to think about and thus understand. And as every man, even an evil man, has an ability to understand, and that ability is from an influx of light from the sun which is the Lord, it is clear that the Lord is also present with those who are out of heaven and the church, who are either in hell or are to come into hell. It is from the same ability that man is able to think and reason about various things, which beasts cannot do. It is from the same ability that man lives forever.

Another proof of the Lord's omnipresence in hell is that the entire hell, like the entire heaven, is before the Lord as one man, but as a man-devil or a man-monster; and in this all things are in opposition to those that are in the Divine man-angel, consequently from this latter everything that is in the former can be known, that is, from heaven everything that is in hell; for evil is known from good and falsity from truth, thus the entire quality of the one from the quality of the other. There are three heavens, and there are three hells; and as the heavens are divided into societies so are the hells; and each society of hell corresponds by opposition to a society of heaven. The correspondence is like that between good affections and evil affections, for all societies are affections. So in the same way that each society of heaven, as has been said, is in the Lord's sight as one man-angel in the likeness of its affection, each society of hell is in the Lord's sight as one man-devil in the likeness of its evil affection. This, too, it has been granted me to see. They appear like men, but monstrous. I have seen three kinds of them, the fiery, the black, and the pallid, but all of them with deformed faces, a husky voice, external speech, and like gestures. They all have a lascivious love, and not one of them a chaste love. The delights of their will are evils, and the delights of their thoughts are falsities.

(6) From the omnipresence and omniscience of the Lord thus perceived it can be understood how the Lord is the All and is in all things of heaven and the church, and that we are in the Lord, and He is in us. All things of heaven and the church mean the Divine truth and the Divine good; the former is from the light of the sun of heaven, which is wisdom, and the latter is from the heat of the sun of heaven, which is love; and in the same way that the angels are recipients of these are they a heaven in general and heavens individually, and in the same way that men are recipients of them are they a church in general and churches individually. There can be nothing with any angel that makes heaven in him, nor anything with any man that makes the church in him, except the Divine that proceeds from the Lord; for it is well known that every truth of faith and every good of love is from the Lord, and nothing of these from man. All this makes clear that the Lord is the All and is in all things of heaven and the church.

That we are in the Lord and He is in us, He Himself teaches in John:

Jesus said, He that eateth My flesh and drinketh My blood abideth in Me and I in him (John 6:56).

And in the same:

In that day ye shall know that ye are in Me and I in you (John 14:20-21).

And elsewhere:

That in Him we live and move, and have our being (Acts 17:28).

All the angels of heaven and all the men of the church are in the Lord and the Lord is in them when they are in that heavenly man spoken of above. Angels and men are then in the Lord because they are recipients of life from Him, and this are in His Divine, and the Lord is in them because He is the life in the recipients. All this makes clear that all who are in a natural idea of the Lord cannot understand His Divine omnipresence in any other way than as intuitive, although it is an actual omnipresence, like the omnipresence of the Holy Spirit, which is the Divine proceeding.

(7) The omnipresence and omniscience of the Lord can be comprehended also from the creation of the universe; for the universe was so created by Him that He is in things first and in things last, in the center and in the circumferences, and that the things in which He is are uses. This can be seen to be true from the creation of the universe, from the life of man, and from the essence of uses.

The creation of the universe can be in no way so well understood as from types of it in the heavens. There creation is unceasing and instantaneous, for in the spiritual world lands exist in a moment, and upon them paradisal gardens, and in these trees full of fruits, also shrubs, flowers, and plants of every kind. When these are contemplated by one who is wise, they are found to be correspondences of the uses in which the angels are, to whom they are given as a reward. The angels, moreover, in accordance with their uses have houses given them, full of utensils and beautiful things according to uses; also garments according to their uses, and food that is esculent and palatable according to their uses, and delightful conversations, which also are uses because they are recreations. All these things are given them gratuitously, and yet on account of the uses they perform. In a word, the whole heaven is so full of uses that it may be called the very kingdom of uses.

Those, on the other hand, who perform no uses, are sent into the hells, where they are compelled by a judge to perform tasks; and if they refuse no food is given them and no clothing, nor any bed but the ground, and they are scoffed at by their companions as slaves are by their masters. The judge even permits them to be their bond servants, and if they entice others from their tasks they are severely punished. All this is done until they yield.

But those who cannot be made to yield are cast out into deserts, where a morsel of bread is given them daily, and water to drink, and they dwell by themselves in huts or in caves; and because they perform no uses the land about them is so barren that a grassy sod is rarely seen upon it. In such deserts and hells I have seen many of noble descent, who in the world gave themselves up to idleness, or sought offices, the duties of which they discharged not for the sake of use but for honor and gain, which were the only uses regarded.

The uses performed in the heavens and the tasks done in the hells are in part like those done in the world, although for the most part they are spiritual uses, that cannot be described by any natural language, and (what I have often wondered at) do not fall into the ideas of natural thought. But this is generally the case with what is spiritual. In the unceasing and instantaneous creation of all things in the heavens there can be seen as in a type the creation of the universe with its globes, and that there is nothing created in these except for use, and in general, one kingdom of nature for another, the mineral kingdom for the vegetable, this for the animal, and both for the human race, that they may serve the Lord for performing uses to the neighbor.

From the life of man. When this is regarded from the creation of all things in it no part will be found that is not for use, not a fiber or minute vessel in the brains, in the organs of sense, in the muscles, or in any of the viscera of the thorax and the abdomen, or anywhere else, that is not for the sake of use in general and in particular, thus for the sake of the whole and of each thing connected with it, and not for its own sake. The greater forms, which are called members, sensories, muscles, and viscera, which are made up and organized from fibers and vessels, all are formed from use, in use, and for use, so that they may be simply called uses, of which the whole man is composed and formed. It is therefore clearly evident that they have no other origin and no other end than use.

That every man likewise was created and born for use is clearly evident from the use of all things in him, and from his state after death, when, if he performs no use, he is accounted so worthless that he is cast into infernal prisons or into desert places. That man is born to be a use is clear also from his life; for a man whose life is from a love of uses is wholly different from one whose life is from a love of idleness. By a life of idleness is meant a life made up of social interaction feasting, and entertainments. A life from the love of uses is a life of love of the public good and of love to the neighbor, and also a life of love to the Lord, for the Lord performs uses to man through man, consequently a life of the love of uses is the spiritual Divine life, and everyone who loves a good use and does it from a love for it is loved by the Lord, and is received with joy by the angels in heaven. But a life of the love of idleness is a life of the love of self and the world, and thus a merely natural life; and such a life does not hold the thoughts together, but diffuses them into every vain thing, and thereby turns man away from the delights of wisdom and immerses him in the delights of the body and of the world alone to which evils cling; therefore after death he is let down into the infernal society to which he has attached himself in the world, and is there compelled to work by force of hunger and lack of food. By uses in the heavens and on the earths are meant the ministries, functions, and pursuits of life, employments, various domestic tasks, occupations, consequently all things that are opposite to idleness and indolence.

From the essence of uses. The essence of uses is the public good. With the angels the public good in the most general sense means the good of the entire heaven, in a less general sense the good of the society, and in a particular sense the good of the fellow citizen. But with men the essence of uses in the most general sense is both the spiritual and the civil good of the whole human race, in a less general sense the good of the country, in a particular sense the good of a society, and in an individual sense the good of the fellow citizen; and as these goods constitute the essence of uses, love is their life, since all good is of love and the life is in the love. In this love is everyone who takes delight in the use he is in because of its usefulness, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a workman. Everyone who takes delight in the use of his function because of its usefulness loves his country and fellow citizens; but he who does not take delight in it because of its usefulness, but does it solely for the sake of self, or solely for the sake of honor and wealth, does not in his heart love his country and fellow citizens, but only himself and the world. This is because no one can be kept by the Lord in love to the neighbor unless he is in some love for the public good; and no one can be in that love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord.

Since, then, each thing, and all things in the world were created in the beginning for use, and in man also all things were formed for use, and the Lord from creation regarded the whole human race as one man, in which each individual is likewise for use or is a use, and since the Lord Himself, as has been said above, is the life of that man, it is clear that the universe was so created that the Lord is in things first and in things last, also in the center and in the circumference, that is, in the midst of all, and that the things in which He is are uses. And from all this the Lord's omnipresence and omniscience can be comprehended.

(8) As the Lord has the Divine love and the Divine wisdom, so from these He has Divine omnipresence and Divine omniscience, but omnipresence is chiefly from the Divine love, and omniscience is chiefly from the Divine wisdom. Love and wisdom in the Lord are not two but one, and this one is the Divine love, which appears before the angels of heaven as a sun. But when love and wisdom proceed from the Lord as a sun they appear as two distinct things, love appearing as heat, and wisdom as light. These from their origin from the sun act wholly as one; but with the angels of heaven and with the men of the church they are separated, some receiving more of love which is heat than of wisdom which is light, and these are called celestial angels and men; while others receive more of wisdom which is light than of love which is heat, and these are called spiritual angels and men.

An illustration of this can be found in the sun of the world. In that sun fire and the origin of light are wholly one, and this one is the fiery element in that sun. From this the heat and light proceed together, but they appear as two distinct things, although from their origin they act as one. That one appears on the earth in the spring and summer seasons, yet they are two distinct things according to the turning of the earth towards the sun, and thus according as the reception is direct or oblique. This correspondence may serve as an illustration.

It is similar with omnipresence and omniscience. In the Lord these are one; and yet they proceed from Him as two distinct attributes; for omnipresence has relation to love, and omniscience to wisdom; or what is the same, omnipresence has relation to good, and omniscience to truth, since all good is of love and all truth is of wisdom. The Lord's omnipresence has relation to love and to good because the Lord is present with man in the good of his love; and omniscience has relation to wisdom and to truth because from man's good of love the Lord is omnipresent in the truths of his understanding, and this omnipresence is called omniscience. As this is true individually of one man so it is true in general of all.

(from Apocalypse Explained 1216; 1218 - 1228)

Man in an Image

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

All things of the created universe, viewed in reference to uses represent man in an image, and this testifies that God is a Man.

By the ancients man was called a microcosm, from his representing the macrocosm, that is, the universe in its whole complex; but it is not known at the present day why man was so called by the ancients, for no more of the universe or macrocosm is manifest in him than that he derives nourishment and bodily life from its animal and vegetable kingdoms, and that he is kept in a living condition by its heat, sees by its light, and hears and breathes by its atmospheres. Yet these things do not make man a microcosm, as the universe with all things thereof is a macrocosm.

The ancients called man a microcosm, or little universe, from truth which they derived from the knowledge of correspondences, in which the most ancient people were, and from their communication with angels of heaven; for angels of heaven know from the things which they see about them that all things of the universe, viewed as to uses, represent man as an image.

But the truth that man is a microcosm, or little universe, because the created universe, viewed as to uses is, in image, a man, cannot come into the thought and from that into the knowledge of any one on earth from the idea of the universe as it is viewed in the spiritual world; and therefore it can be corroborated only by an angel, who is in the spiritual world, or by some one to whom it has been granted to be in that world, and to see things which are there. As this has been granted to me, I am able, from what I have seen there, to disclose this arcanum.

It should be known that the spiritual world is in external appearance, wholly like the natural world. Lands, mountains, hills, valleys, plains, fields, lakes, rivers, springs of water are to be seen there, as in the natural world; thus all things belonging to the mineral kingdom. Paradises, gardens, groves, woods, and in them trees and shrubs of all kinds bearing fruit and seeds; also plants, flowers, herbs, and grasses are to be seen there; thus all things pertaining to the vegetable kingdom. There are also to be seen there, beasts, birds, and fishes of every kind; thus all things pertaining to the animal kingdom. Man there is an angel or spirit. This is premised that it may be known that the universe of the spiritual world is wholly like the universe of the natural world, with this difference only, that things in the spiritual world are not fixed and settled like those in the natural world, because in the spiritual world nothing is natural but every thing is spiritual.

That the universe of that world represents man in an image can be clearly seen from this, that all things appear to the life, and take form about the angel, and about the angelic societies, as if they were produced or created by them; they are about them permanently, and do not pass away. That they are as if they were produced or created by them is seen by their no longer appearing when the angel goes away, or when the society passes to another place; also when other angels come in place of these the appearance of all things about them is changed - in the paradises the trees and fruits are changed, in the flower gardens the flowers and seeds, in the fields the herbs and grasses, also the kinds of animals and birds are changed. Such things take form and are changed in this manner, because all these things take form according to the affections and consequent thoughts of the angels, for they are correspondences. And because things that correspond make one with that to which they correspond they are an image representative of it. The image itself is not seen when these things are viewed in their forms, it is seen only when they are viewed in respect to uses. It has been granted me to perceive that angels, when their eyes were opened by the Lord, and they saw these things from the correspondence of uses, recognized and saw themselves therein.

Inasmuch as these things which have existence about the angels, corresponding to their affections and thoughts, represent a universe, in that there are lands, plants, and animals, and these constitute an image representative of the angel, it is evident why the ancients called man a microcosm.

That this is so has been abundantly confirmed in the Arcana Coelestia, also in the work Heaven and Hell, and occasionally in the preceding pages where correspondence is treated of. It has been there shown also that nothing is to be found in the created universe which has not a correspondence with something in man, not only with his affections and their thoughts, but also with his bodily organs and viscera; not with these however as substances, but as uses. From this it is that in the Word, where the church and the man of the church are treated of, such frequent mention is made of trees, such as "olives," "vines," and "cedars;" of "gardens," "groves" and "woods;" and of the "beasts of the earth," "birds of the air," and "fish of the sea." They are there mentioned because they correspond, and by correspondence make one, as was said above; consequently, when such things are read in the Word by man, these objects are not perceived by angels, but the church or the men of the church in respect to their states are perceived instead.

Since all things of the universe have relation in an image to man, the wisdom and intelligence of Adam are described by the "garden of Eden," wherein were all kinds of trees, also rivers, precious stones, and gold, and animals to which he gave names; by all of which are meant such things as were in Adam, and constitute that which is called man. Nearly the same things are said of Ashur, by whom the church in respect to intelligence is signified (Ezek. 31:3-9); and of Tyre, by which the church in respect to knowledges of good and truth is signified (Ezek. 28:12, 13).

From all this it can be seen that all things in the universe, viewed from uses, have relation in an image to man, and that this testifies that God is a Man. For such things as have been mentioned above take form about the angelic man, not from the angels, but from the Lord through the angels. For they take their form from the influx of the Lord's Divine Love and Divine Wisdom into the angel, who is a recipient, and before whose eyes all this is brought forth like the creation of a universe. From this they know there that God is a Man, and that the created universe, viewed in its uses, is an image of God.

(from Divine Love and Wisdom 319-326)

Investigation and Inquiry Concerning the Human Soul and Mind, and Its Rationality

Selection from Interaction of the Soul and Body ~ Emanuel Swedenborg

There are three degrees in the spiritual world, and three degrees in the natural world, hitherto unknown, according to which all influx takes place.

It is discovered, by the investigation of causes from effects, that there are degrees of two kinds, one in which are things prior and posterior, and another in which are things greater and less. The degrees which distinguish things prior and posterior are to be called degrees of altitude, and also discrete degrees; but the degrees by which things greater and less are distinguished from each other are to be called, degrees of latitude, and also continuous degrees.

Degrees of altitude, or discrete degrees, are like the generations and compositions of one thing from another; as, for example, of any nerve from its fibers, and of any fiber from its fibrils; or of any piece of wood, stone, or metal from its parts, and of any part from its particles.

But degrees of latitude or continuous degrees are like the increments and decrements of the same degree of altitude as to breadth, length, height, and depth; as of greater and smaller volumes of water, or air, or ether; and as of large and small masses of wood, stone, or metal.

All and each of the things in both worlds, the spiritual and the natural, are, from creation, in degrees of both these kinds. The whole animal kingdom in this world is in those degrees both in general and in particular; and the whole vegetable kingdom and the whole mineral kingdom likewise; as also is the expanse of atmospheres from the sun even to the earth.

There are therefore three atmospheres discretely distinct according to the degrees of altitude, both in the spiritual world and in the natural world, because each world has its sun; but the atmospheres of the spiritual world, by virtue of their origin, are substantial, and the atmospheres of the natural world, by virtue of their origin, are material. And because the atmospheres descend from their origins according to those degrees, and are the containants, and, as it were, the carriers of light and heat, it follows that there are three degrees of light and heat.

And because light in the spiritual world in its essence is wisdom, and heat there in its essence is love, it follows also that there are three degrees of wisdom and three degrees of love, hence three degrees of life; for they are graded by those things through which they pass.

Hence it is that there are three angelic heavens: a highest, which is also called the third heaven, where are the angels of the highest degree; a middle, which is also called the second heaven, where are the angels of the middle degree; and a lowest, which is also called the first heaven, where are the angels of the lowest degree. Those heavens are also distinguished according to the degrees of wisdom and love.

• Those who are in the lowest heaven are in the love of knowing truths and goods
• Those who are in the middle heaven are in the love of understanding them
• Those who are in the highest heaven are in the love of being wise, that is, of living according to those things which they know and understand.

Since the angelic heavens are distinguished into three degrees, therefore the human mind is also distinguished into three degrees, because the human mind is an image of heaven, that is, it is a heaven in the least form. Hence it is that man can become an angel of one of those three heavens, and this is effected according to his reception of wisdom and love from the Lord:

• An angel of the lowest heaven if he receives only the love of knowing truths and goods
• An angel of the middle heaven if he receives the love of understanding them
• An angel of the highest heaven if he receives the love of being wise, that is, of living according to them.

That the human mind is distinguished into three regions, according to the three heavens, may be seen in the Relation inserted in the work on Conjugial Love (n. 270).—

One morning after sleep I was plunged deep in thought about some of the arcana of marital love, finally about this: in what region of the human mind true marital love resides and hence in what region marital cold resides. I knew that there are three regions of the human mind, one above another, and that natural love inhabits the lowest region, spiritual love the higher, and celestial love the highest, and that in each region there is a marriage of good and truth; and as good is of love and truth is of wisdom, that in each region there is a marriage of love and wisdom; and that this marriage is the same as the marriage of the will and the understanding, since the will is the receptacle of love and the understanding is the receptacle of wisdom.

While I was deep in the thought, I beheld two swans flying northward, and presently two birds of paradise flying southward, and also two turtledoves flying in the east. As my gaze followed their flight I saw that the two swans bent their way from the north to the east, likewise the two birds of paradise from the south; and that they joined the two turtledoves in the east and together they flew to a certain lofty palace there, surrounded by olive trees, palms and beeches. The palace had three rows of windows one above another; and as I watched I saw the swans fly into the palace through the opened windows of the lowest row, the birds of paradise through the opened windows of the middle row, and the turtledoves through the opened windows of the top row.

As I looked an angel presented himself, and said: "Do you understand what you have seen?" I replied, "In some small measure."

He said, "This palace represents the dwelling-places of marital love in the human mind. The highest part of the palace, into which the turtle-doves entered, represents the highest region of the mind, where marital love dwells in the love of good with its wisdom. The middle part to which the birds of paradise betook themselves represents the middle region, where marital love dwells in the love of truth with its intelligence. The lowest part to which the swans betook themselves represents the lowest region of the mind, where marital love dwells in the love of what is just and right with its knowledge.

The three pairs of birds have a similar significance - the pair of turtledoves signify the marital love of the highest region, the pair of birds of paradise marital love of the middle region, and the pair of swans marital love of the lowest region.

The three kinds of trees around the palace - the olives, palms and beeches have the same significance.

We, in heaven, call the highest region of the mind celestial, the middle spiritual, and the lowest natural. We also conceive of these regions as habitations in a house, one above another, with an ascent from one to the other by degrees as by stairs; and in each part are as it were two apartments, one for love, the other for wisdom; and in front is a bedchamber, as it were, where love with its wisdom, or good with its truth, or, what is the same, where the will with its understanding consociate in bed. All the arcana of marital love appear in that palace as in effigy."

Hearing these things, and kindled with a desire to see the palace, I asked whether one could enter and view it, inasmuch as it was a representation. He answered: "Only those in the third heaven can do so, for to them every representative of love and wisdom becomes real. I heard from them what I have related to you. Also this, that true marital love dwells in the highest region in the midst of mutual love in the marriage chamber or apartment of the will, and in the midst of perceptions of wisdom in the marriage chamber or apartment of the understanding; and that they are consociated in bed in the bedchamber which is toward the front and east."

I asked, "Why are there two marriage chambers?" He said, "The husband is in the marriage chamber of the understanding, and the wife in the marriage chamber of the will."

And I asked, "Since marital love dwells there, where then does marital cold dwell?"

He answered, "That also dwells in the highest region, but only in the marriage chamber of the understanding, when the marriage chamber of the will is closed. For the understanding can ascend at will with its truths by a spiral stairway into the highest region to its marriage chamber; but if the will does not ascend at the same time with the good of its love into the allied marriage chamber, the latter is shut and cold comes in the other, and this is marital cold. When there is such cold toward the wife, the understanding looks down from this highest region to the lowest, and, if not restrained by fear, also descends to be warmed by illicit fire."

Having said this, he would have recounted still more about marital love from its effigies in that palace, but said: "Enough for the present. First inquire whether these things are above the general understanding. If they are, why say more? But if they are not, more will be disclosed."

From these things it is evident that all spiritual influx to man and into man descends from the Lord through these three degrees, and that it is received by man according to the degree of wisdom and love in which he is.

The knowledge of these degrees is of the greatest use at the present day; since many, because they do not know them, subsist and inhere in the lowest degree, in which are the senses of their body, and from ignorance, which is intellectual thick darkness, cannot be elevated into spiritual light, which is above them. Hence naturalism invades them, as it were spontaneously, as soon as they enter on any investigation and inquiry concerning the human soul and mind, and its rationality, and still more if they inquire concerning heaven and the life after death. Thus they become comparatively like those who stand in the marketplaces with telescopes in their hands, looking at the sky, and utter vain predictions; and also like those who chatter and also reason concerning every object they see, and everything they hear, without there being in it anything rational from the understanding. But such persons are like butchers, who believe themselves to be skilled in anatomy, because they have examined the viscera of oxen and sheep outwardly but not inwardly.

But it is a truth, that to think from the influx of natural light, not enlightened by the influx of spiritual light, is nothing else than dreaming, and to speak from such thought is to talk nonsense.

(from Interaction of the Soul and Body 16)

A Very General Outline of Creation

Selection from True Christian Religion ~ Emanuel Swedenborg

(1) There are two worlds, a spiritual world where angels and spirits are, and a natural world where men are.

(2) In each world there is a sun. The sun of the spiritual world is nothing but love from Jehovah God who is in the midst of it. From that sun heat and light go forth; the heat that goes forth therefrom in its essence is love, and the light that goes forth in its essence is wisdom; and these two affect the will and understanding of man - the heat his will and the light his understanding. But the sun of the natural world is nothing but fire, and therefore its heat is dead, also its light; and these serve as a covering and auxiliary to spiritual heat and light, to enable them to pass over to man.

(3) Again, these two which go forth from the sun of the spiritual world, and in consequence all things that have existence in that world by means of them, are substantial, and are called spiritual; while the two like things that go forth from the sun of the natural world, and in consequence all things here that have existence by means of them, are material, and are called natural.

(4) In each world there are three degrees, called degrees of height, (discrete degrees) and in consequence three regions; and in accordance with these the three angelic heavens are arranged, and also in accordance with them human minds are arranged, which thus correspond to those three angelic heavens; and the same is true of every thing else in both worlds.

(5) There is a correspondence between those things that are in the spiritual world and those in the natural world.

(6) There is an order in which each thing and all things belonging to both worlds were created.

(7) It is necessary that an idea of these things should first be gained, for unless this is done the human mind from mere ignorance of these things easily falls into a notion of a creation of the universe by nature; while on mere ecclesiastical authority it asserts that nature was created by God; and yet, because it does not know how creation was effected, as soon as it begins to look interiorly into the matter, it plunges headlong into the naturalism that denies God. But it would be truly the work of a large volume to explain and demonstrate these statements properly one by one; moreover, the matter does not properly enter into the theological system of this book as a theme or argument therefore I will merely relate some memorable occurrences from which an idea of the creation of the universe by God may be conceived, and from such a conception some offspring that will represent it may be born.

— A MEMORABLE RELATION —

One day I was meditating upon the creation of the universe; and this being perceived by the angels above me on the right side, where were some who from time to time meditated and reasoned on this subject, one of them descended and invited me to join them; and coming into the spirit I went with him; and having joined them I was taken to the prince, in whose palace I saw some hundreds assembled, with the prince in the midst.

Then one of them said, "We perceived here that you were meditating upon the creation of the universe; and we too have sometimes indulged in like meditation; but we have never been able to reach a conclusion, because there clung to our thoughts the idea of a chaos, as having been the great egg, as it were, out of which each thing and all things in the universe in their order were hatched; whereas we now perceive that so great a universe could not have been so brought forth. Then there also clung to our minds another idea, namely, that all things were created by God out of nothing; but we are now able to see that out of nothing nothing comes. From these two ideas we have never yet been able to extricate our minds, and to see with any degree of clearness how creation was accomplished. Therefore we have called you from the place where you were, that you might set forth your mediation on this subject. "

Having heard this I replied, "I will do so." And I said, "I have meditated on this subject for a long time, but to no purpose. But since I have been introduced by the Lord into your world I have perceived how idle it would be to try to form a conclusion about the creation of the universe without first knowing that there are two worlds, one in which angels are, and the other in which men are; and that men through death pass from their world to the other. I then also saw that there are two suns, one from which all spiritual things flow, and the other from which all natural things flow; and that the sun from which all spiritual things flow is nothing but love from Jehovah God, who is in its midst, and that the sun from which all natural things flow is nothing but fire. Having learned these facts, at one time when in a state of enlightenment I was permitted to perceive that the universe was created by Jehovah God by means of the sun in the midst of which He is; and as there can be no love apart from wisdom, that the universe was created by Jehovah God from His love by means of His wisdom. The truth of this is evinced by all things and each thing I have seen in the world where you are, and in the-world where I am in the body.

It would take too much space to explain how creation progressed from its primordial state; but when I have been in a state of enlightenment I have perceived that by means of the heat and light from the sun of your world spiritual atmospheres, which are in themselves substantial, were created one from another. As there were three of these atmospheres, and consequently three degrees of them, three heavens were made; one for the angels who are in the highest degree of love and wisdom, a second for those who are in the second degree, and a third for those who are in the lowest degree. But as this spiritual universe cannot exist without a natural universe wherein it can work out its effects and uses, so at the same time a sun was created from which all natural things proceed, and through which in like manner, by means of heat and light, three atmospheres were created, encompassing the three former as a shell its kernel, or as bark its wood; and finally by means of these atmospheres the terraqueous globe was created where men, beasts, fishes, trees, shrubs, and herbs were formed of earthly substances, composed of soil, stones, and minerals.

This is a very general outline of creation and its progress. It would require many volumes to explain the particular and most particular things of it; yet all things point to the conclusion that God did not create the universe out of nothing, for as you have said, out of nothing nothing comes, but that He created it by means of the sun of the angelic heaven, which is from His very Esse, and is therefore nothing but love joined with wisdom. That the universe, by which is meant both the spiritual world and the natural world, was created from the Divine love by means of the Divine wisdom is attested and proved by each thing and all things in it; and this, if you will consider these things in their order and connection, you will be able to see clearly in the light that illuminates the perceptions of your understanding. But it must be kept in mind that the love and wisdom which make one in God are not love and wisdom in an abstract sense, but are in Him as substance; for God is the Very, the Only, and thus the primal Substance and Essence, which has Being and Subsistence in itself.

That it was from the Divine love and the Divine wisdom that each and all things were created is meant by these words in John:

The Word was with God, and God was the Word. All things were made by Him, and the world was made by Him (John 1:1, 3, 10),

'God' signifying here the Divine love, and the 'Word' the truth or Divine wisdom; therefore in the same passage the Word is called 'Light', and in relation to God 'Light' means the Divine wisdom."

When I had finished and was bidding them adieu, some rays of light from the sun there descended through the angelic heavens into their eyes, and through these into the abodes of their minds; and when thus enlightened they assented to what I had said, and afterwards followed me into the hall; and my former companion took me to the house where he had found me, and from there he reascended to his own society.

(True Christian Religion 75, 76)

The Human Form After Death

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

Man's mind is his spirit, and the spirit is the man, while the body is an external by means of which the mind or spirit feels and acts in its world.

That man's mind is his spirit, and that the spirit is the man, can hardly enter the faith of those who have supposed the spirit to be wind, and the soul to be an airy something like breath breathed out from the lungs. For they say, How can the spirit, when it is spirit, be the man, and how can the soul, when it is soul, be the man? They think in the same way of God because He is called a Spirit. This idea of the spirit and the soul has come from the fact that spirit and wind in some languages are the same word; also, that when a man dies, he is said to give up the ghost or spirit; also, that life returns, after suffocation or swooning, when the spirit or breath of the lungs comes back. Because in these cases nothing but the breath or air is perceived, it is concluded from the eye and bodily sense that the spirit and soul of man after death is not the man. From this corporeal conclusion about the spirit and soul, various hypotheses have arisen, and these have given birth to a belief that man after death does not become a man until the day of the last judgment, and that meanwhile his spirit remains somewhere or other awaiting reunion with the body, according to what has been shown in the Continuation concerning the Last Judgment (#'s 32-38): —

CONTINUATION ON THE SPIRITUAL WORLD

The spiritual world was described in a special book called HEAVEN AND HELL; this contains numerous descriptions of that world, and, since everyone after death comes into it, of what his state will be then. Is there anyone who does not know that he is going to live after death, seeing that he was born a human being and created to be an image of God, and that this is the Lord's teaching in His Word? But no one up to now has known what kind of life awaits him.

People have believed that they would then be a soul, and they formed no idea of a soul except as air or ether, having some residual power of thought, but deprived of the sight the eye has, the hearing the ear has, and the speech the mouth has. Yet a person is just as much a person after death, to such a point indeed that he is unaware that he is not still in the former world. He can see, hear and speak as in the former world. He can walk, run and sit as in the former world. He can eat and drink as in the former world. He can sleep and wake up as in the former world. He can enjoy the delights of marriage as in the former world. In short, he is a person down to the last detail. This makes it plain that death is no more than a continuation of life, being merely a passing over.

There are many reasons why people have not known that this will be their state after death. One is that they could not be enlightened, because they had too little faith in the immortality of the soul. This is evident from the many, including the learned, who think they are like animals, being only superior to them in having the power of speech. Although they profess with their tongues to believe in life after death, they deny it in their hearts. Thinking like this has made them so dependent on their senses that they cannot believe that a person is still a person after death, because they cannot see him with their eyes. They even say: 'How can a soul be like that?'

Those who believe they will continue to live after death are quite different. They think to themselves that they will go to heaven, enjoy its delights in company with angels, see the heavenly paradises and stand before the Lord dressed in white, and much more. This is what they think inwardly; but their outward thinking may diverge from this, when they allow the theories of the learned about the soul to influence their thinking.

It is evident that a person remains a person after death, even though not visible to the eyes, from the angels seen by Abraham, Gideon, Daniel and other prophets; or from the angels seen in the Lord's tomb, and many times after that by John, as described in Revelation; and above all from the Lord Himself, who showed Himself to the disciples to be a man by touch and by eating, yet was able to vanish from the sight of their eyes. The reason why they saw Him was that at that time the eyes of their spirits were opened, and when they are open objects in the spiritual world are as plain to see as those in the natural world.

The difference between a person in the natural world and one in the spiritual world is that one is clothed in a spiritual body, the other in a natural one; and a spiritual person sees another spiritual person as clearly as a natural person sees another natural person. But a natural person cannot see a spiritual person, nor can a spiritual person see a natural person because of the difference between the natural and the spiritual. This can be described, but not in a few words.

From what I have seen over so many years I can report as follows.

The spiritual world contains countries just as the natural world does, hills and mountains, plains and valleys; springs and rivers, lakes and seas; parks and gardens, woods and forests; palaces and houses; writing and books; official positions and businesses; precious stones, gold and silver. In short it contains everything that exists in the natural world of every kind, and those in the heavens are infinitely more perfect.

But there is one general difference: everything in the spiritual world is of spiritual origin and is consequently in essence spiritual, since it is the product of the sun of that world which is pure love. Everything in the natural world is of natural origin and is consequently in essence natural, since it is the product of the sun of that world which is pure fire. As a result a spiritual person needs to be fed with food of spiritual origin, just as a natural person with food of natural origin. See further in HEAVEN AND HELL.

Because man's mind is his spirit, the angels, who also are spirits, are called minds.

Man's mind is his spirit, and the spirit is the man, because by the mind all things of man's will and understanding are meant, which things are in first principles in the brains and in derivatives in the body; therefore in respect to their forms they are all things of man. This being so, the mind (that is, the will and understanding) impels the body and all its belongings at will. Does not the body do whatever the mind thinks and wills? Does not the mind incite the ear to hear, and direct the eye to see, move the tongue and the lips to speak, impel the hands and fingers to do whatever it pleases, and the feet to walk whither it will? Is the body, then, anything but obedience to its mind; and can the body be such unless the mind is in its derivatives in the body?

Is it consistent with reason to think that the body acts from obedience simply because the mind so wills? in which case they should be two, the one above and the other below, one commanding, the other obeying.

As this is in no way consistent with reason, it follows that man's life is in its first principles in the brains, and in its derivatives in the body (according to what has been said above); also that such as life is in first principles, such it is in the whole and in every part; and by means of these first principles life is in the whole from every part, and in every part from the whole.

All things of the mind have relation to the will and understanding, and that the will and understanding are the receptacles of love and wisdom from the Lord, and that these two make the life of man, has been shown in the preceding pages.

From what has now been said, it can also be seen that man's mind is the man himself. For the primary texture of the human form, that is, the human form itself with each and every thing thereof, is from first principles continued from the brain through the nerves, in the manner described above. It is this form into which man comes after death, who is then called a spirit or an angel, and who is in all completeness a man, but a spiritual man. The material form that is added and super induced in the world, is not a human form by itself, but only by virtue of the spiritual form, to which it is added and super induced that man may be enabled to perform uses in the natural world, and also to draw to himself out of the purer substances of the world a fixed containant of spiritual things, and thus continue and perpetuate life. It is a truth of angelic wisdom that man's mind, not alone in general, but in every particular, is in a perpetual conatus toward the human form, for the reason that God is a Man.

That man may be man there must be no part lacking, either in head or in body, that has existence in the complete man; since there is nothing therein that does not enter into the human form and constitute it; for it is the form of love and wisdom, and this, in itself considered, is Divine. In it are all terminations of love and wisdom, which in God-Man are infinite, but in His image, that is, in man, angel, or spirit, are finite. If any part that has existence in man were lacking, there would be lacking something of termination from the love and wisdom corresponding to it, whereby the Lord might be from firsts in outmosts with man, and might from His Divine Love through His Divine Wisdom provide uses in the created world.

(from Divine Love and Wisdom 386-389)

SUCH AS THE LOVE IS, SUCH IS THE WISDOM

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

Such as the love is, such is the wisdom, consequently such is the man. For such as the love and wisdom are, such are the will and understanding, since the will is the receptacle of love, and the understanding of wisdom. These two make the man and his character.

Love is manifold, so manifold that its varieties are limitless; as can be seen from the human race on the earths and in the heavens. There is no man or angel so like another that there is no difference. Love is what distinguishes; for every man is his own love. It is supposed that wisdom distinguishes; but wisdom is from love; it is the form of love.

Love is the esse of life, and wisdom is the existere of life from that esse.

In the world it is believed that the understanding makes the man; but this is believed because the understanding can be elevated, as was shown above, into the light of heaven, giving man the appearance of being wise; yet so much of the understanding as transcends, that is to say, so much as is not of the love, although it appears to be man's and therefore to determine man's character, is only an appearance. For so much of the understanding as transcends is, indeed, from the love of knowing and being wise, but not at the same time from the love of applying to life what man knows and is wise in. Consequently, in the world it either in time passes away or lingers outside of the things of memory in its mere borders as something ready to drop off; and therefore after death it is separated, no more of it remaining than is in accord with the spirit's own love.

Inasmuch as love makes the life of man, and thus the man himself, all societies of heaven, and all angels in societies, are arranged according to affections belonging to love, and no society nor any angel in a society according to anything of the understanding separate from love. So likewise in the hells and their societies, but in accordance with loves opposite to the heavenly loves.

From all this it can be seen that such as the love is such is the wisdom, and consequently such is the man.

It is acknowledged, indeed, that man is such as his reigning love is, but only in respect to his mind and disposition, not in respect to his body, thus not wholly.

But it has been made known to me by much experience in the spiritual world, that man from head to foot, that is, from things primary in the head to the outmosts in the body, is such as his love is.

For all in the spiritual world are forms of their own love; the angels forms of heavenly love, the devils of hellish love; the devils deformed in face and body, but the angels beautiful in face and body. Moreover, when their love is assailed their faces are changed, and if much assailed they wholly disappear. This is peculiar to that world, and so happens because their bodies make one with their minds. The reason is evident — all things of the body are derivatives, that is, are things woven together by means of fibers out of first principles, which are receptacles of love and wisdom. Howsoever these first principles may be, their derivatives cannot be different; therefore wherever first principles go their derivatives follow, and cannot be separated. For this reason he who raises his mind to the Lord is wholly raised up to Him, and he who casts his mind down to hell is wholly cast down thither; consequently the whole man, in conformity to his life's love, comes either into heaven or into hell.

Man's mind is a man because God is a Man, and that the body is the mind's external, which feels and acts, and that they are thus one and not two, is a matter of angelic wisdom.

It is to be observed that the very forms of man's members, organs, and viscera, as regards the structure itself, are from fibers that arise out of their first principles in the brains; but these become fixed by means of such substances and matters as are in earths, and from earths in air and in ether. This is effected by means of the blood. Consequently, in order that all parts of the body may be maintained in their formation and rendered permanent in their functions, man requires to be nourished by material food, and to be continually renewed.

(from Divine Love and Wisdom 368-372)

The Doctrine is One When All are in Mutual Love

Selection from Arcana Coelestia ~ Emanuel Swedenborg

TO BECOME AN HEIR, OR TO INHERIT, SIGNIFIES ETERNAL LIFE IN THE LORD'S KINGDOM

All who are in the Lord's kingdom are heirs; for they live from the Lord's life, which is the life of mutual love; and from this they are called sons. The Lord's sons or heirs are all who are in His life, because their life is from Him, and they are born of Him, that is, are regenerate. They who are born of anyone are heirs; and so are all who are being regenerated by the Lord, for in this case they receive His life.

In the Lord's kingdom there are those who are external, those who are interior, and those who are internal. Good spirits, who are in the first heaven, are external; angelic spirits, who are in the second heaven, are interior; and angels, who are in the third, are internal. They who are external are not so closely related or so near to the Lord, as they who are interior; nor are these so closely related or so near to the Lord, as they who are internal. The Lord, from the Divine love or mercy, wills to have all near to Himself; so that they do not stand at the doors, that is, in the first heaven; but He wills that they should be in the third; and, if it were possible, not only with Himself, but in Himself. Such is the Divine love, or the Lord's love ...

What pertains to doctrine does not itself make the external, still less the internal, as before said; nor with the Lord does it distinguish churches from each other, but that which does this is a life according to doctrinals, all of which, provided they are true, look to charity as their fundamental.

What is doctrine but that which teaches how a man must live? In the Christian world it is doctrinal matters that distinguish churches; and from them men call themselves Roman Catholics, Lutherans, and Calvinists, or the Reformed and the Evangelical, and by other names. It is from what is doctrinal alone that they are so called; which would never be if they would make love to the Lord and charity toward the neighbor the principal of faith. Doctrinal matters would then be only varieties of opinion concerning the mysteries of faith, which truly Christian men would leave to everyone to hold in accordance with his conscience, and would say in their hearts that a man is truly a Christian when he lives as a Christian, that is, as the Lord teaches. Thus from all the differing churches there would be made one church; and all the dissensions that come forth from doctrine alone would vanish; yea, all hatreds of one against another would be dissipated in a moment, and the Lord's kingdom would come upon the earth.

The Ancient Church just after the flood, although spread through many kingdoms, was yet of this character, that is, men differed much among themselves as to doctrinal matters, but still made charity the principal; and they looked upon worship, not from doctrinal matters which pertain to faith, but from charity which pertains to life. This is meant where it is said (Gen. 11:1), that they all had one lip, and their words were one.

The whole earth was of one lip.

And the whole earth was of one language, and of one speech. And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there. And they said one to another, Go to, let us make brick, and burn them throughly. And they had brick for stone, and slime had they for morter. And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the LORD came down to see the city and the tower, which the children of men builded. And the LORD said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them, which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the LORD scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth. (Genesis 11:1-9)

In this verse, and by these few words, is described the state of the Ancient Church as it had been, that it had one doctrine in general; but in the following verse it is described how it began to be falsified and adulterated; and from that to the ninth verse, how it became altogether perverted, so that it no longer had any internal worship. Then, a little further on, the subject treated of is the second Ancient Church, that was begun by Eber; and, finally, the third Ancient Church, which was the beginning of the Jewish Church. For after the flood there were three churches in succession.

As regards the first Ancient Church, in that although it was so widely spread over the earth it was still one in lip and one in words, that is, one in doctrine in general and in particular, when yet its worship both internal and external was everywhere different - as shown in the preceding chapter, where by each nation there named a different doctrinal and ritual were signified - the case is this.

In heaven there are innumerable societies, and all different, and yet they are a one, for they are all led as a one by the Lord ...

In this respect the case is the same as it is with man, in whom, although there are so many viscera, and so many little viscera within the viscera, organs, and members, each one of which acts in a different way, yet all and each are governed as a one, by the one soul; or as it is with the body, wherein the activities of the powers and motions are different, yet all are governed by one motion of the heart and one motion of the lungs, and make a one. That these can thus act as a one, comes from the fact that in heaven there is one single influx, which is received by every individual in accordance with his own genius; and which influx is an influx of affections from the Lord, from His mercy, and from His life; and notwithstanding that there is only one single influx, yet all things obey and follow as a one. This is the result of the mutual love in which are they who are in heaven.

The case was the same in the first Ancient Church; for although there were as many kinds of worship - some being internal and some external - as in general there were nations, and as many specifically as there were families in the nations, and as many in particular as there were men of the church, yet they all had one lip and were one in words; that is, they all had one doctrine, both in general and in particular. The doctrine is one when all are in mutual love, or in charity. Mutual love and charity cause them all to be a one, although they are diverse, for they make a one out of the varieties. All men how many soever they may be, even myriads of myriads, if they are in charity or mutual love, have one end, namely, the common good, the Lord's kingdom, and the Lord Himself. Varieties in matters of doctrine and of worship are like the varieties of the senses and of the viscera in man, as has been said, which contribute to the perfection of the whole. For then, through charity, the Lord inflows and works in diverse ways, in accordance with the genius of each one; and thus, both in general and in particular, disposes all into order, on earth as in heaven. And then the will of the Lord is done, as He Himself teaches, as in the heavens, so also upon the earth.

(from Arcana Coelestia 1799; 1285)

The 'Very' Internal of the Church

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Love, and the faith derived from it, are the internal of the church. No other faith is meant as being the internal of the church than that which is of love or charity, that is, which is from love or charity.

Faith, in a general sense, is all the doctrinal teaching of the church.

But doctrine [doctrinale] separated from love or charity, by no means makes the internal of the church, for doctrine is only knowledge which is of the memory, and this exists also with the worst men, and even with infernals.

But the doctrine that is from charity, or that is of charity, does make the internal of the church, for this is of the life. The life itself is the internal of all worship; and so is all doctrine that flows from the life of charity and it is this doctrine that is of faith which is here meant. That it is this faith which is the internal of the church, may be seen from this consideration alone, that he who has the life of charity is acquainted with all things of faith. If you will, just examine all doctrinal things, and see what and of what quality they are; do they not all pertain to charity, and consequently to the faith that is from charity

Take only the Precepts of the Decalogue:

• The first of these is to worship the Lord God. He who has the life of love or of charity worships the Lord God, because this is his life.

• Another precept is to keep the Sabbath. He who is in the life of love, or in charity, keeps the Sabbath holy, for nothing is more sweet to him than to worship the Lord, and to glorify Him every day.

• The precept, "Thou shalt not kill," is altogether of charity. He who loves his neighbor as himself, shudders at doing anything that injures him, still more at killing him.

• So too the precept, "Thou shalt not steal;" for he who has the life of charity would rather give of his own to his neighbor, than take anything away from him.

• And so with the precept, "Thou shalt not commit adultery;" he who is in the life of charity the rather guards his neighbor's wife, lest anyone should offer her such injury, and regards adultery as a crime against conscience, and such as destroys conjugial love and its duties.

• To covet the things that are the neighbor's is also contrary to those who are in the life of charity; for it is of charity to desire good to others from one's self and one's own; such therefore by no means covet the things which are another's.

These are the precepts of the Decalogue which are more external doctrinal things of faith.

These are not only known in the memory by him who is in charity and its life, but are in his heart; and he has them inscribed upon himself, because they are in his charity, and thus in his very life; besides other things of a dogmatic nature which he in like manner knows from charity alone — for he lives according to a conscience of what is right. The right and the truth which he cannot thus understand and explore, he believes simply or from simplicity of heart to be so because the Lord has said so; and he who so believes does not do wrong, even though what he thus accepts is not true in itself, but apparent truth.

As for example —

if anyone believes that the Lord is angry, punishes, tempts, and the like. Or if he holds that the bread and wine in the Holy Supper are significative, or that the flesh and blood are present in some way in which they explain it — it is of no consequence whether they say the one thing or the other, although there are few who think about this matter, or even if they do think about it, provided this is done from a simple heart, because they have been so instructed, and nevertheless live in charity — these, when they hear that the bread and wine in the internal sense signify the Lord's love toward the whole human race, and the things which are of this love, and man's reciprocal love to the Lord and the neighbor, they forthwith believe, and rejoice that it is so. Not so they who are in doctrinal things and not in charity; these contend about everything, and condemn all whoever they may be that do not say (they call it "believe") as they do.

From all this everyone can see that love to the Lord and charity toward the neighbor are the internal of the church.

(from Arcana Coelestia 1798)

The Delight of Conjugial Love

Selection from Conjugial Love ~ Emanuel Swedenborg

• DIVINE LOVE, BY DIVINE WISDOM, IN DIVINE USE

• UNLESS IT GOES ON TO PRODUCE SEED – OFFSPRING – 'USEFULNESS' – IT IS INTENTION WITHOUT REALIZATION

• ALL THINGS IN THE UNIVERSE THEREFORE ARE PROCREATED AND FORMED FROM USE, IN USE, AND FOR USE

— A MEMORABLE RELATION —

There appeared to me in the eastern quarter a grove of palms and laurels arranged in spiral convolutions. I approached and entered, and walked in the winding ways through some of the spiral turns; and at the end of the ways saw a garden, which formed the center of the grove. There was a small bridge that separated them, and a gate on the side towards the grove, a gate also on the side next the garden.

I drew near, and the keeper opened the gates.

I asked him, "What is the name of this garden?" He said, "Adramandoni," that is, The Delight of Conjugial Love. I went in, and lo! olive trees, and from olive tree to olive tree trailing and pendent vines, and under and among them shrubs in blossom. In the midst of the garden was a grassy circle on which husbands and wives were sitting, and young men and maidens in pairs; and on elevated ground in the midst of the circle there was a small fountain leaping high by the force of its stream. As I came near the circle I saw two angels in purple and scarlet, conversing with those who were sitting on the grass. They were speaking on the origin of conjugial love and on its delights. And because the conversation was about this love there was eager attention and full reception, and thence an exaltation in the speech of the angels as from the fire of love.

From their conversation I gathered briefly this: They spoke first of the difficulty of tracing and the difficulty of perceiving the origin of conjugial love, because its origin is Divine-celestial; for it is Divine love, Divine wisdom and Divine use, which three proceed from the Lord as one, and flow thence as one into the souls of men, and through the souls into the minds, and there into the interior affections and thoughts, through these into the desires near to the body, and from these through the bosom into the genital region, where all things derived from the first origin are together, and together with the successives constitute conjugial love.

After this the angels said, "Let the intercourse of speech be by question and answer; for the perception of a subject acquired from hearing alone, though it flows in, does not remain unless the hearer of himself also thinks from himself and questions about it."

Then some of that conjugial assembly said to the angels, "We have heard that the origin of conjugial love is Divine-celestial, because it is from the influx from the Lord into the souls of men; and that because from the Lord, it is love, wisdom, and use, which are the three essentials that together make the one Divine essence; and that nothing but what is of the Divine essence can proceed from Him and flow into the inmost of man, which is called his soul; and that in their descent into the body these three are changed into what is analogous and correspondent.

Now therefore we ask, "First, What is meant by the third essential proceeding Divine, which is called use?"

The angels replied, "Love and wisdom without use are but ideas of abstract thought, which also after some tarrying pass away as the winds. But in use the two are brought together and there make a one which is called real. Love cannot rest unless it is doing, for love is the active itself of life; nor can wisdom exist and subsist except from love and with it, while it is doing; and doing is use. We therefore define use to be doing good from love by wisdom. Use is the good itself. Since these three, love, wisdom, and use, flow in into the souls of men, it is evident why it is said that all good is from God; for everything done from love by wisdom is called good; and a use also is a thing done. What is love without wisdom but something illusory? And what is love with wisdom without use but a breath of the mind? But love and wisdom with use not only make the man, but also are the man. Yea, which will perhaps surprise you, they propagate man; for in the seed of man is his soul, in perfect human form, covered over with substances from the purest things of nature, out of which a body is formed in the womb of the mother. This use is the supreme and the ultimate use of Divine love by Divine wisdom."

Finally, the angels said, "Let this be the conclusion: That all fructification, all propagation, and all prolification come originally of the influx of love, wisdom and use from the Lord; of immediate influx from the Lord into the souls of men; of mediate influx into the souls of animals; and of influx yet more mediate into the inmosts of vegetables. And all these are effected in the ultimates from the firsts. It is plain that fructifications, propagations, and prolifications are continuations of creation; for creation cannot be from any other source than from Divine Love, by Divine wisdom, in Divine use. All things in the universe therefore are procreated and formed from use, in use, and for use."

Afterwards those that were sitting on the grassy banks asked the angels, "Whence are the delights of conjugial love, which are innumerable and ineffable?" The angels answered, "They are from the uses of love and wisdom. And this may be seen from the fact that in so far as one loves to be wise for the sake of genuine use he is in the vein and potency of conjugial love, and in so far as he is in these two he is in delights. Use effects this, because love by wisdom delight each in the other, and they play as it were like little children, and as they grow up, they enter into genial conjunction. This is as if by betrothals, nuptials, marriages, and propagations; and these continue with variety to eternity. These things take place between love and wisdom inwardly in use; but these delights in their beginnings are imperceptible, but become perceptible more and more as they descend thence by degrees and enter the body. They enter through degrees, from the soul into the interiors of man's mind, from these into its exteriors, thence into the inmost bosom, and from this into the genital region. Yet these heavenly nuptial sports in the soul are not in the least perceived by man; but they insinuate themselves thence into the interiors of the mind, under the form of peace and innocence; and into the exteriors of the mind in the form. of blessedness, pleasantness, and joy; but into the inmost bosom under the form of the delights of inmost friendship; and into the genital region, by influx continuous even from the soul, with the very sense of conjugial love, as the delight of delights. These nuptial sports of love and wisdom in use in the soul, in proceeding towards the inmost bosom become enduring, and in that bosom present themselves sensibly under an infinite variety of delights; and by virtue of the wonderful communication of the inmost bosom with the genital region, these delights become there delights of conjugial love, which are exalted above all delights that are in heaven and in the world, for the reason that the use of conjugial love is the most excellent of all uses, because therefrom comes the procreation of the human race, and from the human race the angelic heaven."

To this the angels added, "That they who are not in the love of becoming wise from the Lord for the sake of use, know nothing of the variety of delights innumerable, which come of love truly conjugial. For with those that do not love to become wise from genuine truths, but love to be in insanity from falsities, and through this insanity do evil uses from some love, with such the way to the soul is closed; whence it results that the heavenly nuptial sports of love and wisdom in the soul, intercepted more and more, cease, and together with them conjugial love, with its vein, its potency, and its delights."

To this the hearers responded, "That they perceived that conjugial love is according to the love of becoming wise for the sake of use, from the Lord." The angels replied, "So it is." And then upon the heads of some of them appeared garlands of flowers. They asked, "Why is this?" The angels said, "Because they have more profoundly understood." All then left the garden, and these in their midst.

(from Conjugial Love 183)