A Sorceress

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Thou shalt not suffer a sorceress to live. Exodus 22:18.

"A sorceress" signifies those in whom something of the church has been conjoined with the falsities of the evil of the love of self."

Those in whom something of the church has been conjoined with the falsities of the evil of the love of self, is evident from the signification of "sorceries," as being the falsities of the evil of the love of self conjoined with such things as are of the church.

• There are two things which make heaven and thus spiritual life with man — the truth of faith in the Lord, and the good of love to Him.
• There are two things which make hell and thus spiritual death with man — the falsity of faith, and the evil of the love of self.

The two latter are conjoined in those who are in hell, and make the infernal marriage; but the two former are conjoined in those who are in heaven, and make the heavenly marriage. So far as possible, the Lord withholds man from the conjunction of truth and good with falsity and evil, because this conjunction is profanation. Nevertheless many of those who are within the church cannot be withheld, because from early childhood they have learned the things of the church from the Word, and from doctrine drawn from the Word; and some of them have become imbued with such things, and have made them of their faith. When these persons have arrived at mature age, and have begun to think from themselves, and not as before from others, then they have made nothing of the things they had made of their faith, and in their stead have seized on falsities and imbued themselves with them. These are they who have conjoined within them truths with falsities; for those truths which have once become truths of faith remain, and cannot be rooted out; and the falsities which are afterward made of their faith conjoin themselves with them.

It is this conjunction which is signified in the internal sense by "sorceries."

The reason why these falsities are falsities of the evil of the love of self, is that all evil springs chiefly from this love, and together with evil, falsity, because they cohere together. From this it is evident that in such persons there is no spiritual life, because it has been destroyed by falsities of evil; and insofar as they have conjoined these falsities with truths, so far they have extinguished spiritual life within them; and as in this way instead of being alive, they have become dead, it is said, "Thou shalt not suffer them to live."

That the conjunction in question is signified in the Word by "sorceries," is plain in Isaiah:

She said, I shall not sit a widow, neither shall I know the loss of children; but these two things shall come upon thee in a moment in one day, loss of children, and widowhood, because of the multitude of thy sorceries, because of the exceeding greatness of thy magical deeds. Thou hast trusted in thy wickedness; thou hast said, None seeth me. Thy wisdom and thy knowledge have led thee astray; when thou saidst in thine heart, I am, and there is none else besides me. Therefore shall evil come upon thee which thou shalt not know how to ward off; and calamity shall fall upon thee which thou shalt not be able to atone: devastation shall come upon thee suddenly, thou not knowing. For indeed persist thou in thy magical deeds, and in the multitude of thy sorceries, wherein thou hast labored from thy youth. Thou art wearied in the multitude of thy counsel. Let the searchers of the heavens, the stargazers, and those who know the new moons, now stand and save thee from the things that shall come upon thee. Behold they are become as stubble; the fire hath burned them; they shall not rescue their soul from the hand of the flame (Isa. 47:8-14).

That "sorcerers" denote those who conjoin the falsities of the evil of the love of self with the truths of faith, and thus perish, is plain from every particular in the above passage viewed in the internal sense, for they are here described.

The extinction of their spiritual life is described by "widowhood and loss of children."

• "Widowhood" denotes the privation of truth and of the derivative good
• "Loss of children" the privation of truth and good.

The origin of falsity, as being from the evil of the love of self, is described by these words, "thy wisdom and thy knowledge have led thee astray when thou saidst in thine heart, I am, and there is none else besides me;" and the evil itself of the love of self, by these words, "behold, they are become as stubble, the fire hath burned them, they shall not rescue their soul from the hand of the flame;" "fire" and "flame" denote the love of self. That everything of spiritual life has been extinguished, is described by these words, "evil shall come upon thee which thou shalt not know how to ward off, and calamity shall fall upon thee which thou shalt not be able to atone." They are called "searchers of the heavens, stargazers, and those who know the new moons," from being in external things without any internal; for such see from the external man and not at all from the internal, thus from natural light and not at all from spiritual light; for in the internal sense "heaven," the "stars," and "new moons" denote knowledges and memory-knowledges; here, such as are seen from the world, and not from heaven.

That "sorceries" denote such falsities, is also plain in Micah:

I will cut off the cities of thy land, and throw down all thy strongholds; I will cut off sorceries out of thine hand; and thou shall have no soothsayers (Micah 5:11-12)

"the cities of the land" denote the false doctrinal things of their church, which are called "sorceries" because they destroy the truths of faith.

In Nahum:

Because of the multitude of the whoredoms of the well- favored* harlot, the mistress of sorceries, that selleth nations in her whoredom, and families in her sorceries (Nah. 3:4)

"whoredoms" denote perversions of truth; and "sorceries," the falsities thence derived. In like manner in the second book of Kings:

Jehoram said unto Jehu, Is it peace, Jehu? And he answered, What peace, even unto the whoredoms of thy mother, and her many sorceries? (2 Kings 9:22).

That those are "sorcerers" who have been taught by themselves, and trust in themselves alone to the extent of loving themselves and desiring to be worshiped as deities, is also plain from passages which treat openly of the coming of the Lord, who will teach them and cast out the sorcerers; for he who shall be taught in the truths and goods of faith must be taught by the Lord, and in no wise by himself. Wherefore it is thus written in Malachi:

Behold I send Mine angel, who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. And I will draw nigh to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and those who swear to what is false (Mal. 3:1, 5)

"sorcerers" denote those who have been taught by themselves, and who thus destroy truths which are from the Lord; "adulterers" denote those who destroy goods; and "those who swear to what is false," those who confirm falsities. That it is the Lord who will cast them out is plain, for it is said, "the Lord shall come to His temple, even the angel of the covenant."

So also in Moses:

When thou comest unto the land which Jehovah God will give thee, there shall not be found in thee anyone that maketh his son or his daughter pass through the fire, one that divineth divinations, and one that questioneth the hells, and an augur, and a sorcerer, and an enchanter, and one that consulteth a familiar spirit, and a soothsayer, and a questioner of the dead. For everyone that doeth these things is an abomination to Jehovah; and because of these abominations Jehovah thy God doth drive them out from before thee. Jehovah thy God will raise up to thee a prophet from the midst of thee, of thy brethren, like unto me; him shall ye obey. Jehovah said in Horeb, I will raise him up a prophet from the midst of their brethren, like unto thee; and I will put My words in his mouth, that he may speak unto them all that I shall command him. Whence it shall come to pass that the man who will not obey My words, which he shall speak in My name, I will require it of him (Deut. 18:9-19).

By "diviners," "augurs," "sorcerers," and the rest who are here named, are meant in the internal sense those who destroy the truths and goods of the church by means of memory-knowledges wrongly applied; thus who do so from their own intelligence and through falsities from the evils of the love of self and the love of the world, consequently who learn and teach from the cupidity of profit and of honors, and not from any affection for the truth of faith and the good of life. And as all falsities of doctrine and evils of life come forth from this source, mention is made of "a prophet who shall come and teach." That this "prophet" is the Lord, is known in the church, and was known also to the Jews and Gentiles of that time, as is evident in Matthew 21:11; Luke 1:76; 7:16; 13:33; Mark 6:4.

Those are taught by the Lord who read the Word not for the sake of self and the world, but for the sake of good and truth itself, for then they are enlightened. But when men read it for the sake of self and the world, they are blinded.

"A prophet" signifies one who teaches, and in a sense abstracted from person, doctrine; thus the Lord as to the Word, that is, as to Divine truth.

(Arcana Coelestia 9188)

A Man's Life's Love

Selection from Divine Providence ~ Emanuel Swedenborg

THE EXTERNAL OF MAN'S THOUGHT IS IN ITSELF OF THE SAME CHARACTER AS ITS INTERNAL

Man from head to foot is of the same character as his life's love.

In the first place, therefore, something must here be said about the life's love in man; for this must precede any consideration of the affections associated with perceptions which constitute man's internal, and of the enjoyments of affections associated with thoughts which constitute his external.

Loves are manifold; but two of them, heavenly love and infernal love, are like lords and kings.

• Heavenly love is love to the Lord and love towards the neighbor
• Infernal love is love of self and of the world.

These two kinds of love are opposite to each other as hell and heaven are; for those who are in the love of self and the world have no good will for any but themselves; while those who are in love to the Lord and in love towards the neighbor have good will for all. These two loves are the life's loves of man, but with much variety.

• Heavenly love is the life's love of those whom the Lord leads
• Infernal love is the life's love of those whom the devil leads

But the life's love of no one can exist without derivations, which are called affections. The derivations of infernal love are affections for evil and falsity, which, strictly speaking, are lusts; and the derivations of heavenly love are affections for good and truth, which, strictly speaking, are dilections (Latin: dīligĕre, meaning to love or esteem).

• Of infernal love there are as many affections, or strictly speaking, lusts, as there are evils
• Of heavenly love there are as many affections, or strictly speaking, dilections, as there are goods.

Love dwells in its affections like a lord in his realm, or like a king in his kingdom. The dominion or sovereignty of these loves is over the things of the mind, that is, the things of man's will and understanding, and thence of the body. The life's love, by means of its affections and perceptions therefrom, and its enjoyments and thoughts therefrom, rules the entire man, — the internal of his mind by means of affections and perceptions therefrom, and the external by means of the enjoyments of the affections and thoughts therefrom.

The form of this rule can in some measure be seen by comparisons.

• Heavenly love with its affections for good and truth and perceptions therefrom, together with its enjoyments from these affections and thoughts therefrom, may be likened to a tree distinguished for its branches, leaves, and fruits. The life's love is the tree; the branches with the leaves are affections for good and truth with their perceptions; and the fruits are the enjoyments of affections with their thoughts.
• Infernal love with its affections for evil and falsity, which are lusts, together with the enjoyment of these lusts and thoughts therefrom, may be likened to a spider with its surrounding web. The love itself is the spider, the lusts of evil and falsity with their interior subtleties are the net-like threads nearest the spider's seat; and the enjoyments of these lusts with their deceitful devices are the remoter threads, where the flies are caught on the wing, and are ensnared and eaten.

THOSE WHO IN THEIR SPIRIT MAKE EVILS ALLOWABLE

The conjunction of all things of the will and understanding, that is, of the mind of man with his life's love, is made evident by these comparisons, and yet not made rationally evident.

The conjunction is made rationally evident in this way.

There are every where three things together that make one; these are called end, cause, and effect; here the life's love is the end, the affections with their perceptions are the cause, and the enjoyment of the affections with their thoughts are the effect; for just as the end through the cause enters into the effect, so does the love through its affections come to its enjoyments, and through its perceptions to its thoughts. The effects themselves are in the mind's enjoyments and their thoughts, whenever these enjoyments belong to the will and the thoughts to the understanding therefrom, that is, whenever the agreement is complete. Then the effects belong to the spirit, and if they do not come into bodily act, still they are as if in act when there is agreement. Furthermore, they are then together in the body, and dwell there with the life's love of the man, and aspire to action, which takes place when nothing hinders. Such are lusts of evil and the evils themselves in those who in their spirit make evils allowable.

Now as the end conjoins itself with the cause, and through the cause with the effect, so does the life's love conjoin itself with the internal of thought, and through this with its external. This makes clear that the external of man's thought is in itself of the same character as its internal; for the end imparts itself wholly to the cause, and through the cause to the effect; for there is nothing essential in the effect except what is in the cause, and through the cause in the end. And as the end is thus the very essential which enters into the cause and the effect, so cause and effect are called mediate and outmost ends.

Sometimes the external of man's thought does not appear to be in itself of the same character as the internal; but this is because the life's love with its surrounding internals places a vicar below itself, which is called the love of means, and enjoins upon it to take heed and watch that nothing from its lusts appear. This vicar, therefore, from the cunning of its chief, which is the life's love, talks and acts in accord with the civil requirements of the country, the moral requirements of reason, and the spiritual requirements of the church. Some do this so craftily and ingeniously that no one sees that they are not such as their speech and act indicate; and at last, from the habit of concealment, they scarcely know otherwise themselves. All hypocrites are such

• Such are the priests who at heart care nothing for the neighbor and do not fear God, and yet preach about love of the neighbor and the love of God
• Such are the judges who give judgment according to bribes and friendship, while they show a pretended zeal for justice, and from reason talk of judgment
• Such are the merchants who are insincere and fraudulent at heart, while they act sincerely for the sake of gain
• Such are adulterers, when from the rationality that every man has they talk about the chastity of marriage, and so on.

But when these same persons strip this love of means — this vicar of their life's love — of the garments of purple and fine linen with which they have invested it, and clothe it in its domestic garb, they then think, and sometimes with their dearest friends whose life's love is similar, they speak from their thought in a wholly opposite way. It might be supposed, when from their love of means they have talked so justly, sincerely, and piously, that the character of the internal of their thought was not in the external of their thought, and yet it was. There is hypocrisy in such; there is a love of self and the world in them, and the cunning of that love is to secure reputation for the sake of honor or gain, in respect to outmost appearances. This character of the internal is in the external of their thought when they so speak and act.

But in those who are in heavenly love the internal and the external of thought, or the internal and the external man, make one when they speak; nor do such know any difference between these. Their life's love, with its affections for good and the perceptions for truth belonging thereto, is like a soul in their thoughts, and in what they speak and do from them.

• If they are priests they preach from love towards the neighbor and from love to the Lord
• If judges they judge from genuine justice
• If merchants they act from genuine sincerity
• If married they love their wives from genuine chastity, and so on.

The life's love of such has also its love of means as its vicar, which it teaches and leads to act from prudence, and clothes with garments of zeal both for truths of doctrine and for goods of life.

(from Divine Providence 106-110)

The State of the Perversion of the Church

Selection from Arcana Coelestia ~ Emanuel Swedenborg

THE END OF THE DAYS OF THE CHURCH

All these things are the beginning of sorrows. Then shall they deliver you into tribulation, and shall kill you; and ye shall be hated of all nations for my name's sake. And then shall many be offended, and shall deliver up one another, and shall hate one another. And many false prophets shall arise, and shall lead many astray. And because iniquity shall be multiplied, the charity of many shall wax cold. But he that endureth to the end, the same shall be saved. And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations; and then shall the end come (Matt. 24:8-14).

The first state of the perversion of the church, which was that they would begin no longer to know what is good and what is true; but would dispute about it among themselves, from which falsities would originate.

The second state of the perversion of the church, which is that they would despise good and truth, and also turn away from them and thus that faith in the Lord would step by step expire, as charity would cease.

The second state of the perversion of the church was described by the foregoing words of the Lord in the evangelist, is evident from their internal sense, which is as follows:

All these things are the beginning of sorrows

signifies those things which precede-that is, which are of the first state of the perversion of the church-which as before said is that they would begin no longer to know what is good and what is true, but would dispute about it among themselves, from which would arise falsities, and therefore heresies. That such things perverted the church before many centuries had elapsed, is evident from the fact that the church in the Christian world was divided, and this according to opinions concerning good and truth; thus that the perversion of the church commenced long ago.

Then shall they deliver you into tribulation, and shall kill you

signifies that good and truth would perish, first by "tribulation," that is, by perversion; afterwards by their "killing" them, that is, by denial. (That to "kill," when predicated of good and truth, is not to receive, thus is to deny.) By "you," that is, by the apostles, are signified all things of faith in one complex, thus its good as well as its truth. That these things are signified by the twelve apostles is not the preaching of the apostles that is treated of, but the consummation of the age.

And ye shall be hated of all nations for my name's sake

signifies contempt and aversion for all things which are of good and truth; "to hate" is to despise and hold in aversion, for this is of hatred; "of all nations" signifies by those who are in evil; "for My name's sake" is on account of the Lord, thus on account of all things which are from Him (that the Lord's "name" is everything in one complex by which He is worshiped, thus everything which is of His church).

And then shall many be offended, and shall deliver up one another, and shall hate one another

signifies enmities on account of these things; "many shall be offended" denotes enmity in itself; the Human itself of the Lord is that against which there is enmity; that this would be an offense and a stumbling-block is here and there predicted in the Word; "they shall deliver up one another" denotes enmity among themselves from falsity against truth; "and shall hate one another" denotes enmity among themselves from evil against good.

And many false prophets shall arise, and shall lead many astray

signifies preachings of falsity (that "false prophets" are those who teach falsities, thus false doctrine) "and shall lead many astray" denotes that there should be derivations therefrom.

And because iniquity shall be multiplied, the charity of many shall wax cold

signifies the expiring of charity together with faith; "because iniquity shall be multiplied" denotes according to the falsities of faith; "the charity of many shall wax cold" denotes the expiring of charity, for they keep pace together; where faith is not, there charity is not, and where charity is not, faith is not; but charity is that which receives faith, and no charity is that which rejects faith: this is the origin of every falsity and every evil.

But he that endureth to the end, the same shall be saved

signifies the salvation of those who are in charity; "he that endureth to the end" is he who does not suffer himself to be led astray, thus who does not succumb in temptations.

And this gospel of the kingdom shall be preached in the whole inhabited earth, for a testimony unto all nations

signifies that this should first become known in the Christian world; "shall be preached" denotes that it should be made known; "this gospel of the kingdom" is this truth that it is so; "gospel" denotes the annunciation; "kingdom" denotes truth; "in the whole inhabited earth" denotes the Christian world (that "earth" is the region where the church is, thus the Christian world. The church here is called "inhabited" from the life of faith, that is, from the good which is of truth; for in the internal sense "to inhabit" denotes to live; and the "inhabitants" are the goods of truth; "for a testimony" denotes that they may know, and not make a pretext that they have been ignorant; "to all nations" denotes to evils; for when they are in falsity and evil, they no longer know what is true and what is good; they then believe falsity to be truth, and evil to be good, and the reverse; and when the church is in this state, "then shall the end come."

ABOMINATION OF DESOLATION STANDING IN THE HOLY PLACE

The state of the church is treated of which is called the "abomination of desolation," which is the third state.

That the church is of such a character does not appear to those who are within the church; namely, that they despise and hold in aversion all things which are of good and truth; also that they bear enmities against such things, and especially against the Lord Himself; for they frequent places of worship, hear preaching, and are in a kind of sanctity when there; they go to the Holy Supper, and at times converse with one another in a becoming manner concerning such things-this is done by bad men as well as by good men-and they also live among themselves in civic charity or friendship. Consequently in the eyes of men no contempt appears, still less aversion; and less still enmity against the goods and truths of faith, and thus against the Lord. These things however are external forms by which one person misleads another; while the internal forms of the men of the church are altogether unlike, being quite contrary to the external forms. The internal forms are those which are here described, and which are as above mentioned; their real quality appears to the life in the heavens, for the angels do not attend to any other than internal things, that is, to ends, or to intentions and desires, and to the derivative thoughts.

How unlike these are to the externals is evident from those who come from the Christian world into the other life; for in the other life they think and speak according to their internals alone; for externals are left behind together with the body; and there it is manifest that however peaceable such have seemed in the world, they nevertheless entertained hatred one against another, and against all things which are of faith, and especially against the Lord; for when in the other life the Lord is merely mentioned in their presence, a sphere not only of contempt but also of aversion and enmity against Him is manifestly exhaled and diffused from them, even from those who in appearance had spoken and preached piously about Him; and it is the same when charity and faith are mentioned.

In the internal form (which is there manifested) they are of such a character that if while they had lived in this world their externals had been loosed and removed, that is, had they not then feared for their life and had they not feared the laws, and especially had they not feared for their reputation, on account of the honors which they solicited and pursued, and on account of the wealth which they desired and eagerly sought, they would have rushed one against another with intestine hatred, in accordance with their impulses and thoughts; and would have seized the goods of others without any conscience, and likewise without any conscience would have butchered others, most especially the innocent. Such as regards their interiors are Christians at this day [A.D. 1751], except a few whom they do not know; from which it is evident what is the quality of the church.

(from Arcana Coelestia 3486 - 3488)

From Man's Life's Love

Selection from Divine Providence ~ Emanuel Swedenborg

It is a law of the Divine providence that evils should be put away by man; for unless they are put away the Lord cannot be conjoined with man, and cannot from Himself lead man into heaven. But as it has not been known that man ought as if of himself to put away the evils in the external man, and unless man does this as if of himself the Lord cannot put away the evils that are in man's internal.

EVERY MAN HAS AN EXTERNAL AND AN INTERNAL OF THOUGHT

The same is here meant by the external and internal of thought as by the external and internal man, and by this nothing else is meant than the external and internal of the will and understanding; for the will and understanding are what constitute man, and as these two manifest themselves in the thoughts, the terms external and internal of thought are used. Since, then, it is the spirit of man and not his body that wills and understands and therefore thinks, it follows that this external and internal are the external and internal of man's spirit. The action of the body, whether in words or deeds, is only an effect from the internal and external of man's spirit, since the body is mere obedience.

Every man of mature age has an external and an internal of thought, and therefore an external [and an internal] of will and understanding, or an external and an internal of the spirit, which is the same as the external and the internal man; and this is evident to any one who observes carefully another's thoughts and intentions as exhibited in his words or acts, and also his own thoughts when in company and when he is alone. For one can talk with another in a friendly way from external thought, and yet be at enmity with him in internal thought. From external thought together with its affection a man can talk about love towards his neighbor and love to God, when in his internal thought he cares nothing for the neighbor and has no fear of God. From external thought together with its affection a man can talk about the justice of civil laws, the virtues of moral life, and matters of doctrine and spiritual life; and yet when alone by himself he may from internal thought and its affection speak against the civil laws, the virtues of moral life, and matters of doctrine and spiritual life; and this is done by those who are in the lusts of evil, but who wish it to appear before the world that they are not in them.

Moreover, many think to themselves, when they hear others talking, whether these are interiorly in themselves thinking in accord with the thoughts they are expressing, whether or not they are to be believed, and what their intentions are. It is well known that flatterers and hypocrites have a double thought; for they are able to keep things to themselves and to guard against disclosing their interior thought; and some can conceal it more and more deeply, and as it were block up the doors lest it appear. That both exterior and interior thought are possible to man is also clearly evident from his being able from his interior thought to look upon his exterior thought, and also to reflect upon it, and to judge of it whether it is evil or not evil. That the mind of man is such is due to the two faculties that man has from the Lord, called liberty and rationality. Unless man had from these an external and an internal of thought he would not be able to perceive and see any evil in himself and be reformed; in fact, he would not be able to speak, but only to utter sounds like a beast.

The internal of thought is from the life's love and its affections and the perceptions therefrom.

The external of thought is from the contents of the memory, which are serviceable to the life's love as confirmations and as means to further its ends.

From infancy to early manhood man is in the external of thought from an affection for knowing, which then constitutes its internal; also there exhales from his life's love, which is innate from his parents, something of lust and inclination therefrom. But afterwards the way he lives determines his life's love; and its affections with the perceptions therefrom constitute the internal of his thought; while the life's love determines the love of the means; and the enjoyment of this and the knowledges thereby called forth from the memory constitute the external of his thought.

(from Divine Providence 103-105)

Heaven and Hell Do Not Commingle

Selection from Divine Providence ~ Emanuel Swedenborg

It is a Law of the Divine Providence that man should as if from himself put away evils as sins in the external man; and the Lord is able in this way and in no other to put away evils in the internal man, and simultaneously in the external.

Any one is able to see from reason alone that the Lord, who is good itself and truth itself, cannot enter into man unless the evils and falsities in him are put away; for evil is the opposite of good, and falsity is the opposite of truth, and two opposites can in no wise be commingled, but when one draws near to the other a combat takes place, which lasts till one gives way to the other; and the one that yields departs, and the other takes its place. In such opposition are heaven and hell, or the Lord and the devil. Can any one think in a rational way that the Lord can enter where the devil reigns, or that heaven can be where hell is? From the rationality granted to every sane man can he not see that for the Lord to enter the devil must be cast out? or for heaven to enter, hell must be put away?

This opposition is meant by Abraham's words from heaven to the rich man in hell:—

Between us and you there is a great gulf fixed; that those wishing to pass from this side to you may not be able, nor can those on that side pass over to us (Luke 16:26).

Evil itself is hell, and good itself is heaven; or what is the same, evil itself is the devil, and good itself is the Lord; and the man in whom evil reigns is a hell in the least form; while the man in whom good reigns is a heaven in the least form. This being so, how can heaven enter hell when between them a gulf so great is fixed that there can be no crossing from one to the other? From all this it follows that hell must by all means be put away to make it possible for the Lord with heaven to come in.

But many, especially such as have confirmed themselves in a faith separated from charity, do not know that when they are in evils they are in hell; they do not even know what evils are, for the reason that they give no thought to evils, saying that as they are not under the yoke of the law they are not condemned by the law, and that, as they are unable to contribute anything to their salvation, they are unable to put away any evil from themselves; and furthermore are unable to do any good from themselves. These are such as neglect to think about evil, and because of this they are continually in evil. Such are meant by the goats spoken of by the Lord in Matthew (25:32, 33, 41-46), as may be seen in The Doctrine of the New Jerusalem concerning Faith (n. 61-68), of whom it is said:—

Depart from me, ye cursed, into the eternal fire which is prepared for the devil and his angels. (verse 41)

For those who give no thought to the evils in themselves, that is, do not examine themselves and afterwards refrain from evils, must needs be ignorant of what evil is, and must needs love it from enjoyment in it; for he who does not know what evil is loves it, and he who fails to think about it is continually in it. Like a blind man he does not see it. For it is the thought that sees good and evil, as it is the eye that sees the beautiful and the unbeautiful; and he who so thinks and wills evil as to believe that evil does not appear before God, or that if it does appear it is forgiven, is in evil, since he is thus led to think that he is free from evil. If such abstain from doing evils they do not abstain because these are sins against God, but because they fear the laws or the loss of reputation; and they still do them in their spirit, for it is the spirit of man that thinks and wills; consequently what a man thinks in his spirit in this world, that he does after he leaves this world when he becomes a spirit.

In the spiritual world into which every man comes after death, it is not asked what your belief has been, or what your doctrine has been, but what your life has been, that is, whether it has been such or such; for it is known that as one's life is such is his belief, and even his doctrine; for the life makes doctrine for itself, and belief for itself.

(from Divine Providence 100 - 101)