Preservation Depends on the State of the Ultimates

From Arcana Coelestia ~ Emanuel Swedenborg

Jehovah said unto the prophet, Buy thee a linen girdle, and put it upon thy loins; but thou shalt not draw it through water. So I bought a girdle, and put it upon my loins. Then the word of Jehovah was made unto me, saying, Take the girdle, and go to Euphrates, and hide it in a hole of the rock. At the end of many days I went to Euphrates, and took again the girdle, and behold it was corrupt, it was profitable for nothing. Then said Jehovah, This evil people, who refuse to hear My words, and are gone after other gods, shall be even as this girdle, which is profitable for nothing (Jer. 13:1-10).

In the spiritual sense by "the linen girdle" is here meant the good of the church, which encloses and holds together in connection the truths in it. Because the good of the church was at that time non-existent, and the truths were consequently dispersed, it is said that it should "not be drawn through water;" for "water" denotes the truth which purifies and thus restores. "The hole of the rock in which the girdle was hid" denotes truth falsified; "the Euphrates" denotes the extension and boundary of the celestial things of good in their ultimate.

He who does not know the nature of the Word, may suppose that this is only a comparison of the people and their corruption with the girdle and its corruption; but in the Word all comparisons and metaphorical sayings are real correspondences. Unless everything in this passage had a correspondence, it would never have been commanded that the girdle should not be drawn through water, that it should be put upon the loins, and that the prophet should go to the Euphrates, and should hide it there in a hole of the rock. It is said that the girdle should be "put upon the loins," because from correspondence "the loins" signify the good of celestial love; thus the placing of the girdle upon the loins denotes conjunction with the Lord through the good of love by the mediation of the Word.

(from Arcana Coelestia 9828)

The preservation of good and truth forever with all exertion and power - thus the preservation of the heavens
... all preservation depends on the state of the ultimates, for all the interior things cease there, and form a plane there in which they may subsist. Ultimates are like the soles and the feet, on which the whole body stands, and are also like the hands and the arms, by means of which the body exerts its powers, and into which the body transfers its forces. It is also from this that the hands and the arms, as well as the soles and the feet, correspond to the ultimates of heaven.

That power and strength reside in ultimates was represented in the Ancient Church by the hair with the Nazirites, in which resided their strength, as is plain from Samson (Judges 14-16), and also their sanctity.

That power resides in ultimates, and also the conservation of the interiors in their state, can be understood by those who know how the case is in nature with things successive and thence simultaneous; namely, that successive things at last form in ultimates what is simultaneous, in which these successive things are in a like order side by side. Wherefore simultaneous things, which are ultimate, serve successive things, which are prior, as corresponding supports on which they may lean, and thus by means of which they may be preserved.

(from Arcana Coelestia 9836)

When Knowledges Become Truths

From Arcana Coelestia ~ Emanuel Swedenborg

Knowledges are nothing else than the truths of the natural man, but which have not yet been made his own; the multiplication of such truths is here meant. Knowledges do not become truths in man until they are acknowledged by the understanding, which takes place when they are confirmed by him; and these truths do not become his own until he lives according to them; for nothing is made man's own except that which becomes of his life, for thus he himself is in the truths, because his life is in them.

(Arcana Coelestia 5276)

The Conjunction of God with Men, and The Reciprocal Conjunction of Men with God

Selection from True Christian Religion ~ Emanuel Swedenborg

The Conjunction of Love to God and Love Towards the Neighbor

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

The first table includes all things pertaining to love to God, which are, primarily, that man should acknowledge the one God, the Divinity of His Human, and the holiness of the Word, and that God is to be worshiped through the holy things that proceed from Him. ...

The second table includes all things pertaining to love towards the neighbor, its first five commandments all things pertaining to action, which are called works, and the last two all things pertaining to the will, thus to charity in its origin; for in these it is said, "Thou shalt not covet," and when man does not covet what belongs to his neighbor, he wishes well to him. That the ten commandments of the Decalogue contain all things pertaining to love to God and all things pertaining to love towards the neighbor ... there is a conjunction of the two tables in those who are in charity.

• It is different with those who merely worship God, and do not at the same time do good works from charity. These are like those who violate covenants.
• It is different again with those who divide God into three and worship each one separately;
• and still different with those who do not approach God in His Human; these are such
  As enter not by the door, but climb up some other way (John 10:1, 9).
• It is also different with those who from confirmation deny the Lord's Divinity.

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

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

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

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

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

This makes clear the origin and the nature of the conjunction of love to God and love towards the neighbor, as being the influx of God's love for men, the reception of which by man and his cooperation therewith being love towards the neighbor. In a word, conjunction is effected in accordance with this saying of the Lord:

• At that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).
Also according to this,
• He that hath My commandments and keepeth them, he it is that loveth Me, and I will love him, and will manifest Myself unto him; and We will make abode with him (John 14:21-23).

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

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

(True Christian Religion 456 - 458)