The Existence of Faith From Charity - Which is Before and Which is After

From Apocalypse Explained ~ Emanuel Swedenborg

Charity produces faith as good produces truth, and as affection produces thought, likewise as fire produces light.

It is speaking wholly contrary to order and inversely, to say that faith produces charity or its goods, which are called good works. But it is to be known that charity (which in its essence is the affection of knowing, understanding, willing, and doing truth), does not come into any perception of man until it has formed itself in the thought, which is from the understanding; for it then presents itself under some form or image by which it appears before the interior sight, for the thought that a thing is so in truth is called faith. From this it is clear that charity is actually prior and faith posterior, as good is actually prior and truth posterior, or as that which produces is essentially prior to the product, and as the esse is prior to the existere, for charity is from the Lord, and is also formed first in the spiritual mind; but because charity does not appear to man before it becomes faith therefore it may be said that faith does not exist with man until it becomes charity in form. So it may be said of the existence of charity and faith with man, that they both come into existence at the same moment; for although charity produces faith, yet as they make one neither of them in respect to man's perception can exist separate from the other in regard either to degree or to quality. Thence it is evident that the conjunction of the Lord with man is like the conjunction of good with truth. Good is from the Lord, and truths are with man, but they are truths that are not yet living. But as man receives good in truths so he receives the Lord into himself and lives; and he receives in the measure in which he abstains from evils, and from the Word shuns and turns away from them, for thus he shuns and turns away from them from the Lord and not from self.

(Apocalypse Explained 795)

What Principally Disjoins The External Man from The Internal

Selection from Arcana Coelestia ~ Emanuel Swedenborg

... What disunites the external man from the internal man knows not, and this for many reasons. It is partly owing to his not knowing, or if told, to his not believing, that there is any internal man; and partly to his not knowing, or if told, to his not believing, that the love of self and its cupidities are what cause the disunion; and also the love of the world and its cupidities, but not so much as the love of self.

The reason why man does not know, and if told, does not believe, that there is an internal man, is that he lives in corporeal and sensuous things, which cannot possibly see what is interior. Interior things can see what is exterior, but never exterior things what is interior.

Take the case of sight:

the internal sight can see what the external sight is; but the external sight cannot see what the internal sight is; or again, the intellectual and the rational can perceive what the faculty of memory-knowledge is, but not the reverse.

A further cause is that man does not believe that there is a spirit which is separated from the body at death; and scarcely that there is an internal life which is called the soul; for when the sensuous and corporeal man thinks about the separation of the spirit from the body, it strikes him as an impossible thing, because he places life in the body, and confirms himself in this idea from the fact that brute animals also live, but still do not live after death; besides many other things. All this is a consequence of his living in corporeal and sensuous things; which kind of life, viewed in itself, scarcely differs from the life of brute animals, with the single exception that a man has ability to think and reason about the things he meets with; but upon this faculty, which brute animals have not, he does not then reflect.

This cause, however, is not what most disunites the external man from the internal, for a very great part of mankind are in such unbelief, and the most learned more than the simple. But what disunites is principally the love of self; the love of the world, also, but not so much as the love of self.

The reason why man does not know this is that he lives in no charity, and when he is living in no charity it cannot be apparent to him that a life of the love of self and its cupidities is so contrary to heavenly love.

There is also in the love of self and its cupidities something glowing, and consequently delightful, which so affects the life that the man hardly knows otherwise than that therein consists eternal happiness itself; and therefore many place eternal happiness in becoming great after the life of the body, and in being served by others, even by angels; while they themselves desire to serve no one, except for the sake of self, with a hidden view to being served themselves. Their saying that they desire to serve the Lord alone is false, for they who are in the love of self desire to have even the Lord serve them, and so far as this is not done they fall back. Thus they carry in their heart the desire to become lords themselves, and to reign over the universe. It is easy to conceive what kind of government this would be, when many, nay, when all, were like this. Is not that government infernal in which everyone loves himself more than any other? This lies hidden in the love of self. From this we can see the nature of the love of self, and we can see it also from the fact that there is concealed within it hatred against all who do not subject themselves to it as slaves; and because there is hatred, there are also revenge, cruelties, deceits, and many other wicked things.

But mutual love, which alone is heavenly, consists in a man's not only saying of himself, but acknowledging and believing, that he is utterly unworthy, and that he is something vile and filthy, which the Lord from His infinite mercy continually withdraws and holds back from hell, into which the man continually strives, nay longs, to precipitate himself. His acknowledging and believing this, is because it is true; not that the Lord, or any angel, desires him to acknowledge and believe it for the sake of his submission; but that he may not exalt himself, seeing that he is even such; for this would be as if excrement should call itself pure gold, or a fly of the dunghill should say that it is a bird of paradise. So far therefore as a man acknowledges and believes himself to be such as he really is, he recedes from the love of self and its cupidities, and abhors himself. So far as he does this, he receives heavenly love from the Lord, that is, mutual love, which consists in the desire to serve all. These are they who are meant by "the least," who become in the Lord's kingdom the greatest (see Matt. 20:26-28; Luke 9:46-48).

From what has been said we can see that what principally disjoins the external man from the internal is the love of self; and that what principally unites them is mutual love, which love is never possible until the love of self recedes, for these are altogether contrary to each other.

The internal man is nothing else than mutual love.

Man's very spirit or soul is the interior man that lives after death; and it is organic, for it is adjoined to the body while the man is living in this world. This interior man, that is, the soul or spirit, is not the internal man; but the internal man is in it when mutual love is in it.

The things that are of the internal man are the Lord's; so that it may be said that the internal man is the Lord.

But because to an angel or a man while he lives in mutual love, the Lord gives a heavenly Own, so that it appears no otherwise than that he does what is good of himself, the internal man is predicated of man, as if it were his. But he who is in mutual love acknowledges and believes that all that is good and true is not his, but the Lord's; and his ability to love another as himself-and what is more, if he is like the angels, his ability to love another more than himself-he acknowledges and believes to be the Lord's gift; from which gift and its happiness he recedes, so far as he recedes from the acknowledgment that it is the Lord's.

(Arcana Coelestia 1594)

There is Light When There is Interest

From Heaven and Hell ~ Emanuel Swedenborg

The nature of angelic wisdom can scarcely be comprehended, because it so greatly transcends human wisdom that the two cannot be compared; and whatever is thus transcendent does not seem to be any thing. Moreover, some truths that must enter into a description of it are as yet unknown, and until these become known they exist in the mind as shadows, and thus hide the thing as it is in itself. Nevertheless, these truths can be known, and when known be comprehended, provided the mind takes any interest in them; for interest carries light with it because it is from love; and upon those who love the things pertaining to Divine and heavenly wisdom light shines forth from heaven and gives enlightenment.

(Heaven and Hell 265)