What Universally Reigns

Selection from Arcana Coelestia ~ Emanuel Swedenborg

I am Jehovah thy God, who brought thee forth out of the land of Egypt, out of the house of servants.

Thou shalt have no other gods before My faces.

Thou shalt not make unto thee a graven image, nor any likeness of that which is in the heavens above, or that which is in the earth beneath, or that which is in the waters under the earth;

Thou shalt not bow down thyself to them, nor serve them; for I Jehovah thy God am a zealous God, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths of them that hate Me; and doing mercy to thousands of them that love Me and keep My commandments.

Thou shalt not take the name of Jehovah thy God in vain; for Jehovah will not hold him guiltless that taketh his name in vain.  Exodus 20:2-7

Thou shalt have no other gods before My faces.

That this signifies that truths must not be thought of from any other source than the Lord, is evident from the signification of "gods," as being truths, and in the opposite sense as being falsities; and from the signification of "faces," when predicated of God, as being love, mercy, peace, good, thus the Lord Himself, for it is the Lord from whom these are. That "no other gods before My faces" signifies that truths must not be thought of from any other source than the Lord, is also because the Divine Human of the Lord, which is signified by "I am Jehovah thy God," is first spoken of, and consequently holds the first place in order, and must universally reign in each of the truths that follow; and therefore there are now perceived such things as must be avoided, because they would destroy and prevent the universal reign of the Lord in all and each of the truths contained in the commandments and statutes that were dictated and commanded from Mount Sinai.

The first thing which would destroy is the thinking of truths from some other source than the Lord, which is signified by the command to have no other gods before the Lord's faces. The rest of the things that would destroy this universal regnant are contained in the things which follow in order, namely, that they should not make to themselves a graven image, nor the likeness of anything that is in the heavens, in the earth, or in the waters, and that they should not bow down themselves to them nor serve them. After this therefore it again follows "for I am Jehovah thy God," by which is signified that the Lord must be in each and all things.

It must also be briefly told what is meant by truths which are from some other source than the Lord. They are in general those truths in which the Lord is not. The Lord is not in the truths with a man when the man denies Him and His Divine, and also when he acknowledges Him and still believes that good and truth are not from Him, but from himself, and who consequently claims righteousness for himself. Truths also in which the Lord is not are those which are taken from the Word, especially from the sense of its letter, and are explained in favor of self-rule and self-gain. In themselves these are truths, because they are from the Word; but in this case they are not truths, because they are wrongly explained and thus perverted. They are such as are meant by the Lord by these words in Matthew:

If anyone shall say, Lo, here is the Christ, or there; believe it not. For there shall arise false Christs, and false prophets, and shall give great signs and wonders; so as to lead into error, if possible, even the elect (Matt. 24:23-26).

And in Luke:

See that ye be not led astray; for many shall come in My name, saying, I am; and, The time is at hand; go ye not therefore after them (Luke 21:8).

The truths which are from the Lord are always truths from the Lord in the internal form; and the truths which are not from the Lord appear as truths in the external form only, but not in the internal form; for within they are either empty, or false, or evil. In order for truth to be truth there must be life in it; for truth without life is not the truth of faith with man; and life is from no other source than good, that is, through good from the Lord. If therefore the Lord is not in truth, it is truth without life, thus is not truth; but if falsity is in it, or evil, the truth itself in man is falsity or evil; for that which is within makes the essence, and also in the other life shines through the outside. From all this it can now be seen how it is to be understood that truths must not be thought of from any other source than the Lord.

As few know how the case is with truths which in the internal form are truths, thus which live from the Lord, something shall be said about these from experience. In the other life it is openly perceived from everyone who speaks there what lies hidden within the words of his speech, as whether it is closed within, or whether it is open, also what kind of affection there is therein. If the affection of good is within, it is inwardly soft; if the affection of evil, it is inwardly hard; and so on. With the angels of heaven all things of their speech are open even to the Lord, and this is both clearly perceived and also heard from the softness and the quality of this. From this also it is known what lies hidden within truths, whether the Lord or not.

Truths in which the Lord is are truths which are alive, but truths in which the Lord is not are truths which are not alive. Those which are alive are truths of faith from love to the Lord and from charity toward the neighbor. Those which are not alive are not truths, because within them there are the love of self and the love of the world.

In the other life spirits and angels can be discriminated by this, for everyone has truths according to his life, that is, according to that which universally reigns with him.

Thou shalt not make unto thee a graven image.

That this signifies not from self-intelligence, is evident from the signification of "a graven image," as being that which is not from the Lord, but from what is man's own. That which is man's own of his intellect is signified by "a graven image," and that which is man's own of his will is signified by "a molten image." To have either the one or the other for a god, or to adore it, is to love above all things all that which proceeds from self. They who do this entirely disbelieve that anything of intelligence and wisdom flows in from the Divine, for they attribute all things to themselves; everything else that happens to them they ascribe either to fortune or to chance. They totally deny the Divine Providence in such things. They suppose that if there is anything of Deity present, it is in the order of nature, to which they ascribe all things. They do indeed say with their lips that some Creator God has impressed such things upon nature; but still in their heart they deny any God above nature. Much are they who from the heart attribute everything to themselves and to their own sagacity and intelligence, and nothing to the Divine; and those of them who love themselves, adore what belongs to themselves and also desire to be worshiped by others, even as gods, and would do so openly if the church did not forbid. These are the formers of graven images, and the graven images themselves are what they hatch from their own, and wish to be adored as things divine.

That these things are signified in the Word by "graven images," is evident from the passages where they are mentioned, as in Jeremiah:

Every man is become a fool from knowledge; every founder is put to shame by his graven image; for his molten image is a lie, and there is no breath in them (Jer. 10:14; 51:17)

as by "a graven image" is signified that which does not proceed from the Lord, but from self-intelligence, therefore it is said, "Every man is become a fool from knowledge, and every founder is put to shame by his graven image;" and as in those things which are hatched from self-intelligence there is nothing of spiritual life, which is solely from the Lord, therefore it is also said, "and there is no breath in them."

In Habakkuk:

What profiteth the graven image that the maker thereof hath graven it, the molten image, and the teacher of a lie, because the maker of his invention trusteth upon this, when he maketh dumb gods? there is no breath in the midst of it (Hab. 2:18, 19)

here the "graven image" denotes those things which are hatched from self-intelligence, wherein there is nothing of life from the Lord.

In Jeremiah:

A drought is upon her waters, and they shall be dried up; for it is a land of graven images, and they glory in horrors; therefore the ziim dwell with the iim, and the daughters of the owl dwell therein (Jer. 1:38. 39)

speaking of Chaldea and Babel; "a drought upon the waters, and they shall be dried up," denotes truths wherein there is nothing of life; "the ziim, and the iim, and the daughters of the owl, dwell therein," denotes evils and falsities, thus those things which are of death within; from this it is that they are called "a land of graven images."

In Isaiah:

They that fashion a graven image are all of them vanity; and their most desirable things shall not profit; and they are witnesses to themselves, they see not nor know (Isa. 44:9-11)

"they that fashion a graven image," denotes those who hatch out doctrines which are not grounded in truths from the Word, but in self-intelligence, of which doctrines it is said that "their most desirable things do not profit," and that "they see not nor know." In what follows (verses 12-16 of that chapter) there is treated of the art of inventing and of hatching by reasonings from self-intelligence, things which they desire should be acknowledged as Divine, of which things it is thus finally said:

The residue thereof he maketh into a god, his graven image, he adoreth it, he boweth himself down, and yet they know not, neither do they understand; and their eyes do not see, that their hearts may not understand (Isa.44:17, 18)

that "they know not, and understand not, and see not" denotes that truths and goods are not within, for all things which go forth from self-intelligence are not inwardly truths and goods, but falsities and evils, because they proceed from one's own, and that this at its root is evil.

In the same:

To whom will ye liken God? and what image will ye compare with Him. The craftsman casteth the graven image, and the founder overlayeth it with gold, and casteth silver chains. He that is destitute of an oblation chooseth wood that will not rot; he seeketh him a wise craft man to prepare a graven image that shall not be shaken (Isa. 40:18-20)

"the graven cage which the craftsman casteth" denotes false doctrine which is from man's own; "the founder overlayeth it with gold, and casteth silver chains," denotes that through reasonings he makes the falsities of doctrine appear as truths.

In the same:

I Jehovah have called thee in righteousness, to open the blind eyes, to bring out the bound one from the prison, them that sit in darkness out of the prison-house. I am Jehovah, this is My name, and My glory will I not give to another, nor My praise to graven images (Isa. 42:6-8)

speaking of the Lord, that He is Jehovah, and that from Him is all wisdom, and nothing of it from man. That the Lord is here treated of is evident. That He is "Jehovah" here is also evident, for it is said that "Jehovah hath called Him in righteousness," and then, "I am Jehovah, this is My name, and My glory will I not give to another." That from Him is the wisdom that belongs to life, is signified by His "opening the blind eyes," and "bringing out the bound one from the prison, and them that sit in darkness out of the prison-house;" that nothing of wisdom is from man, is signified by "I will not give My praise to graven images."

By "graven images" are also signified the things of self-intelligence in the following passages:

And there cometh a chariot of a man, a pair of horsemen. And he answered and said, Babel is fallen; and all the graven images he hath broken into the earth (Isa. 21:9).

Then will ye judge unclean the covering of the graven images of their silver, and the clothing of the molten image of their gold; thou shalt scatter them as a menstruous cloth; it shall be called dung (Isa. 30:22).

Why have they provoked Me to anger by their graven images, by vanities of strangers? (Jer. 8:19).

They have called themselves, so they went for the sake of themselves; they sacrifice to the Baals, and burn incense to graven images (Hos. 11:2).

Cursed be the man that maketh a graven or molten image, an abomination to Jehovah, the work of the hands of the craftsman (Deut. 27:15).

Nor any likeness.

That this signifies a semblance of those things which are from the Divine, is evident from the signification of a "likeness," as being a semblance. That it denotes a semblance of those things which are from the Divine, is plain from what precedes and from what follows-from what precedes, that they shall have "no other gods before the faces of Jehovah God," and that they shall not "make to themselves a graven image," by which words are signified truths from another source than the Divine, and yet which are set forth like them; and from what follows, as "of that which is in the heavens, or which is in the earth, or which is in the waters," whereby are meant such things as are from the Divine everywhere.

It must here be told what is meant by a semblance of those things which are from the Divine, because these things are treated of in what follows of this verse and in the beginning of the following verse.

Semblances of those things which are from the Divine are made by men when they speak Divine things with the mouth, and also in act do such things as have been commanded by the Divine, and thus induce a belief that they are in good and truth, when yet at heart they think altogether otherwise, and will nothing but evil: such are dissemblers, hypocrites, and the deceitful, and these are they who make semblances of those things which are from the Divine. In the other life evil spirits make semblances of those things which are from the Divine, who set forth a likeness and appearance in outward things, within which there is nothing of the Divine. Dissemblers, hypocrites, and the deceitful learn to do this in the other life, and in general all who from frequent use have contracted the habit of speaking otherwise than they think, and of doing otherwise than they will. Some by such practices wish to get reputation, that they may seem to be good, and thus deceive; some that they may exercise command.

Moreover there, such things are abuses of correspondences. But the outward things whereby they have made a pretense of such things as are of charity and faith, are successively taken away from them; for in this way they act from their very nature that has been acquired in the world, and no more from any pretense or hypocrisy. They who are of this character, and who perceive that these external things are to be taken away from them, say that if these external things were left them, they would be able to live with their associates in the other life, and do what is good in appearance, just as formerly in the world. But this cannot be done, because by the externals which are apparently good they would communicate in some measure with heaven, that is, with those who are in the encompassing parts there and are simple, who correspond to the cuticles in the Grand Man; while by their internals they would communicate with the hells. And as the evils which are within rule, because they are of the will, and the goods that are made a pretense of in externals serve the evil as a means for acquiring dominion, therefore it is contrary to Divine order itself to leave them free to act with pretense and hypocrisy as in the world. Wherefore such things are taken away from them, and they are remitted into the very evil of their will.

Of that which is in the heavens above, or that which is in the earth beneath.

That this signifies of those things which are in spiritual light, or of those which are in natural light, is evident from the signification of "a likeness of those things which are in the heavens above," as being those things which appear and are seen in spiritual light, all of which bear relation to the good and truth which are of faith, of charity toward the neighbor, and of love to the Lord - to counterfeit and make a pretense of these things is to "make a likeness of the things which are in the heavens above;" and from the signification of "a likeness of those things which are in the earth beneath," as being those things which appear and are seen in natural light, which are such as bear relation to civil and moral good and truth-to counterfeit and make a pretense of these things is to make a likeness of those things which are in the earth beneath. In the sense of the letter are meant such things as appear in heaven, as the sun, the moon, the stars; and such things as appear on the earth, as animals of various kinds, both flying, walking, and creeping; but in the internal sense are meant such things as are signified by these, all of which bear relation to good and truth, as was said above.

These things are further described in Moses, in these words:

Lest ye make you a graven image in the shape of any likeness, the figure of male or of female, the figure of any beast that is on the earth, the figure of any winged bird that flieth under heaven, the figure of anything that creepeth on the earth, of a fish that is in the waters under the earth. And lest thou lift up thine eyes unto heaven, and look at the sun, and the moon, and the stars, all the army of the heavens, and thou be impelled, and bow thyself to them, and serve them. Take heed to yourselves, lest ye forget the covenant of Jehovah your God, which He made with you, and make you a graven image of any figure. For Jehovah thy God is a devouring fire, a zealous God. When ye shall beget sons, and sons' sons, and ye shall have grown old in the land, and shall corrupt yourselves, and make a graven image of any figure, I call heaven and earth to witness against you this day, that perishing ye shall quickly perish from off the land. Jehovah shall scatter you among the peoples, where ye shall serve gods, the work of a man's hands, wood and stone (Deut. 4:16-19; 23-28).

The reason why it was so severely forbidden to make a likeness of anything in the heavens and on the earth, was chiefly for the reason that that people, which was from Jacob, was very prone to worship external things. The cause was that they were not willing to know anything about the internal things of the church, which belong to faith and love to the Lord, and to charity toward the neighbor. Therefore if they had been allowed to make likenesses of things, they would then have bowed themselves to them and worshiped them as gods; as is very evident from the golden calf which they made for themselves in the midst of so many miracles, and also from their frequent apostasy from Divine worship to idolatrous worship. Nevertheless in the internal sense such things as these are not meant, but the things which have been set forth above.

Or of that which is in the waters under the earth.

That this signifies such things as are in the sensuous corporeal, is evident from the signification of "a likeness of those things which are in the waters under the earth," as being the things below those which are in natural light; and that these things are such as are in the sensuous corporeal is manifest from the successive degrees of the light that belongs to the intellectual in man.

• In the first degree in man are those things which are in spiritual light, which are signified by "those which are in the heavens above."

• In the second degree are those which are in natural light, which are signified by "those which are in the earth beneath."

• In the third degree are those which are in the sensuous corporeal, which are signified by "those which are in the waters under the earth."

To the sensuous corporeal bear relation those memory-knowledges which arise most immediately from the experience of the external senses and also of their delights. With the good these knowledges and their delights are good because they are applied to goods; but with the evil they are evil because they are applied to evils. To deceive by means of these, as dissemblers, hypocrites, and the deceitful are wont to do, is to "make a likeness of such things as are in the waters under the earth."

Thou shalt not bow down thyself to them, nor serve them.

That this signifies that no Divine worship is to be paid them, is evident from the signification of "bowing down oneself," as being humiliation; and from the signification of "serving," as being submission. That it denotes Divine worship, is because humiliation and submission are essentials of worship, for worship without them is not worship, but gesture in imitation of those who are in the truth of worship; in which gesture there is nothing of life, for life from the Lord flows in solely into a humble and submissive heart, because such a heart has been fitted to receive. That such is the case is because when the heart is truly humble, nothing of the love of self and of the love of the world stands in the way. That both expressions are used, is because "bowing down" signifies worship from the good of love, and "serving" signifies worship from the truth of faith.

For I Jehovah thy God.

That this signifies the Divine from the Lord in each and all things, is evident from what was unfolded above.

(from Arcana Coelestia 8867-8874)

Man Does Not Die

Selection from Heaven and Hell ~ Emanuel Swedenborg

THE RESUSCITATION OF MAN FROM THE DEAD AND HIS ENTRANCE INTO ETERNAL LIFE

When the body is no longer able to perform its functions in the natural world corresponding to the thoughts and affections of his spirit which he has from the spiritual world, then man is said to die. This takes place when the respiration of the lungs and the beatings of the heart cease. But yet the man does not die; he is merely separated from the corporeal part that was of use to him in the world, for the man himself lives:

It is said that the man himself lives, since man is not a man because of his body but because of his spirit, for it is the spirit in man that thinks, and thought with affection makes man.

Hence it is clear that the man when he dies merely passes from one world into another. And this is why in the Word in its internal sense "death" signifies resurrection and continuation of life.

There is an inmost communication of the spirit with the breathing and with the beating of the heart, the spirit's thought communicating with the breathing, and its affection, which is of love, with the heart; consequently, when these two motions cease in the body there is at once a separation. These two motions, namely, the respiration of the lungs and the beating of the heart, are the very bonds on the sundering of which the spirit is left to itself; and the body, being then deprived of the life of its spirit, grows cold and begins to decay. This inmost communication of the spirit of man is with the respiration and with the heart, because on these all vital motions depend, not only in general but in every part.

After the separation, the spirit of man continues in the body for a short time, but only until the heart's action has wholly ceased, which happens variously in accord with the diseased condition from which a man dies, with some the motion of the heart continuing for some time, with others not so long. As soon as this motion ceases the man is resuscitated; but this is done by the Lord alone.

Resuscitation means the drawing forth of the spirit from the body, and its introduction into the spiritual world this is commonly called the resurrection.

The spirit is not separated from the body until the motion of the heart has ceased, for the reason that the heart corresponds to the affection that is of the love, which is the very life of man, for it is from love that everyone has vital heat; consequently, as long as this conjunction continues, there is a correspondence, and thereby the life of the spirit in the body.

How this resuscitation is effected has both been told to me and shown to me in living experience. The actual experience was granted to me that I might know fully how it happens.

As to the senses of the body I was brought into a state of insensibility, thus nearly into the state of the dying, but with the interior life and thought remaining unimpaired, in order that I might perceive and retain in the memory the things that happened to me, and that happen to those who are resuscitated from the dead. I perceived that the respiration of the body was almost wholly taken away; but the interior respiration of the spirit went on in connection with a slight and tacit respiration of the body. Then at first a communication of the pulse of the heart with the celestial kingdom was established, because that kingdom corresponds to the heart in man. Angels from that kingdom were seen, some at a distance, and two sitting near my head. Thus all my own affection was taken away although thought and perception continued.

I was in this state for some hours. Then the spirits who were around me withdrew, supposing that I was dead; and an aromatic odour like that of an embalmed body was perceived, for when the celestial angels are present everything pertaining to the corpse is perceived as aromatic, and when spirits perceive this they cannot approach; and in this way evil spirits are kept away from man's spirit when he is being introduced into eternal life. The angels seated at my head were silent, merely sharing their thoughts with mine; and when their thoughts are received, the angels know that the spirit of man is in a state in which it can be drawn forth from the body. This sharing of their thoughts was effected by looking into my face, for in this way in heaven thoughts are shared.

As thought and perception remained with me, that I might know and remember how resuscitation is effected, I perceived that the angels first tried to ascertain what my thought was, whether it was like the thought of those who are dying, which is usually about eternal life; also that they wished to keep my mind in that thought. Afterwards, I was told that the spirit of man is held in its last thought when the body expires, until it returns to the thoughts that are from its general or ruling affection in the world. Especially was I permitted to see and feel that there was a pulling and drawing forth, as it were, of the interiors of my mind, thus of my spirit, from the body; and I was told that this is from the Lord, and that the resurrection is thus effected.

The celestial angels who are with the one who is resuscitated do not withdraw from him, because they love everyone; but when the spirit is such that he can no longer be associated with celestial angels, he longs to get away from them. When this takes place, angels from the Lord's spiritual kingdom come, through whom is given the use of light; for before this he saw nothing, but merely thought. I was also shown how this happens. The angels appeared to roll off, as it were, a coat from the left eye towards the bridge of the nose, that the eye might be opened and be enabled to see. This is only an appearance, but to the spirit it seemed to be really done. When the coat thus seems to have been rolled off there is a slight sense of light, but very dim, like what is seen through the eyelids on first awakening from sleep. To me this dim light took on a heavenly hue, but I was told afterwards that the colour varies. Then something is felt to be gently rolled off from the face, and when this is done spiritual thought is induced. This rolling off from the face is also an appearance, which represents the spirit's passing from natural thought into spiritual thought. The angels are extremely careful that only such ideas as savour of love shall proceed from the one resuscitated. They now tell him that he is a spirit. When he has come into the enjoyment of light, the spiritual angels render to the new spirit every service he can possibly desire in that state, and teach him about the things of the other life so far as he can comprehend them. But if he has no wish to be taught, the spirit longs to get away from the company of the angels. Nevertheless, the angels do not withdraw from him, but he separates himself from them; for the angels love everyone, and desire nothing so much as to render service, to teach, and to lead into heaven; this constitutes their highest delight. When the spirit has thus withdrawn, he is received by good spirits, and as long as he continues in their company everything possible is done for him. But if he had lived such a life in the world as would prevent his enjoying the company of the good, he longs to get away from them, and this experience is repeated until he comes into association with such as are in entire harmony with his life in the world; and with such he finds his own life, and what is surprising, he then leads a life like that which he led in the world.

This opening state of man's life after death lasts only a few days. How he is afterwards led from one state to another, and finally either into heaven or into hell, (told in subsequent chapters). This, too, I have been permitted to know by much experience.

I have talked with some on the third day after their decease, when the things described above took place. I also spoke with three whom I had known in the world, to whom I mentioned that arrangements were now being made for burying their bodies; I said, "for burying them"; on hearing which they were smitten with a kind of surprise, saying that they were alive, and that the thing that had served them in the world was what was being buried. Afterwards they wondered greatly that they had not believed in such a life after death while they lived in the body, and especially that scarcely any within the Church so believed. Those who, in the world, have not believed in any life of the soul after the life of the body are greatly ashamed when they find themselves to be alive. But those who have confirmed themselves in that disbelief seek association with their like, and are separated from those who have had faith. Such are for the most part attached to some infernal society, because they have also denied the Divine and have despised the truths of the Church. For so far as anyone confirms himself against the eternal life of his soul he confirms himself also against whatever pertains to heaven and the Church.

(Heaven and Hell 445-452)

What is Man? (Part 3)

Selection from Heaven and Hell ~ Emanuel Swedenborg

THERE IS A CORRESPONDENCE OF ALL THINGS OF HEAVEN
WITH ALL THINGS OF MAN

At the present day it is not known what correspondence is. There are several reasons for this. The chief one is that man has withdrawn himself from heaven by the love of self and the world. For he who loves himself and the world above all things regards only worldly things because they are pleasing to the external senses and gratify his inclination, and he does not regard spiritual things because they are pleasing to the internal senses and gratify the mind. Therefore he casts these aside, saying that they are too high to think about.

The case was different with the ancient peoples. To them the knowledge of correspondences was the chief of all knowledges. By means of it they also derived intelligence and wisdom, and, by means of it, those who were of the Church had communication with heaven, for the knowledge of correspondence is an angelic knowledge. The most ancient people, who were celestial men, thought from correspondence itself, like the angels. So they also spoke with angels, and so the Lord was frequently seen by them and instructed them. But at the present day, that knowledge has been so completely lost that it is not known what correspondence is.

The knowledge of correspondences excels other knowledges; the knowledge of correspondences was the chief knowledge of the ancient people; but at the present day it is wholly forgotten. The knowledge of correspondences flourished among the Orientals and in Egypt.

Since, then, without a perception of what correspondence is, it is impossible for anything to be known clearly about the spiritual world, or of its influx into the natural world, or even of what the spiritual is in relation to the natural, or anything with clearness about the spirit of man which is called the soul and of its operation into the body, or yet of the state of man after death, it is necessary, therefore, to explain what correspondence is and what is its nature. So also is the way prepared for what is to follow.

WHAT CORRESPONDENCE IS

First, it will be stated what correspondence is. The whole natural world corresponds to the spiritual world, not only the natural world in general but also in every particular. Therefore, whatever in the natural world comes into existence from the spiritual world is said to be in correspondence with it. It must be known that the natural world comes into existence and continues in existence from the spiritual world, precisely like an effect from its effecting cause. By the natural world is meant everything in its whole extent that is under the sun, receiving heat and light from it; and all things that continue in existence therefrom belong to that world. But the spiritual world is heaven, and all things in the heavens belong to that world.

Since man is both a heaven and a world in least form after the image of the greatest, there is, therefore, with him both a spiritual and a natural world. Interior things which belong to his mind and relate to the understanding and the will, make his spiritual world, while exterior things which belong to his body and relate to its senses and actions make his natural world. Consequently, whatever in his natural world, that is, in his body and its senses and actions, comes into existence from his spiritual world, that is, from his mind and its understanding and will, is said to be a correspondence thereof.

What correspondence is, may be seen from the human face. In a face which has not been taught to dissemble, all the affections of the mind come to view in a natural form as in their image. This is why the face is said to be the index of the mind; that is, it is man's spiritual world presented in his natural world. In the same way, the things pertaining to the understanding present themselves in speech, and those pertaining to the will present themselves in the movements of the body. All things, therefore, that are done in the body, whether in the face, in speech or in bodily movements, are called correspondences.

From these observations may also be seen what the internal man is and what the external man. Namely, the internal is what is called the spiritual man, and the external, what is called the natural man; also that the one is distinct from the other as heaven is from the world; and further, that all things that take place and come into existence in the external or natural man, take place and come into existence from the internal or spiritual.

The foregoing has been said about the correspondence of man's internal or spiritual with his external or natural.

THE CORRESPONDENCE OF THE WHOLE HEAVEN WITH EVERY PART OF MAN

It has been shown that the entire heaven resembles one man, and that it is a man in image, and is therefore called the Grand Man. It has also been shown that the angelic societies of which heaven consists are accordingly arranged as are the members, organs and viscera in a man. That is, some are in the head, some in the breast, some in the arms, and some in each particular part of those. Consequently, the societies in any member there correspond to the same member in man, those in the head there corresponding to the head in man, those in the breast there to the breast in man, those in the arms there to the arms in man, and so on with all the rest. It is from this correspondence that man continues in existence, for he does so from no other source than heaven.

That heaven is distinguished into two kingdoms of which one is called the celestial, the other the spiritual kingdom, may be seen above in the relevant section. The celestial kingdom corresponds in general to the heart and to all things of the heart in the whole body, and the spiritual kingdom to the lungs and to all things of the lungs in the whole body. Likewise in man, heart and lungs form two kingdoms, the heart ruling there by means of arteries and veins, the lungs by means of the nerve and motor fibres, both together in every exertion and movement.

So again in any one man, in his spiritual world called his spiritual man, there are two kingdoms, one of the will and the other of the understanding. The will rules by means of affections of good, and the understanding by means of affections of truth. These kingdoms indeed correspond to the kingdoms of the heart and the lungs in the body. It is the same in the heavens. The celestial kingdom is the voluntary part of heaven, and the good of love rules there. The spiritual kingdom is the intellectual part of heaven and truth rules there, all this corresponding to the functions of the heart and lungs in man. It is on account of this correspondence that, in the Word, the heart signifies the will and also the good of love, and the breath of the lungs signifies the understanding and the truth of faith. For the same reason, affections are ascribed to the heart although they are neither in it nor derived from it.

THE CORRESPONDENCE OF THE HEART AND LUNGS
WITH THE GRAND MAN
WHICH IS HEAVEN, FROM EXPERIENCE

(See Arcana Coelestia 3883-3896)

The heart corresponds to those in the celestial kingdom, and the lungs to those in the spiritual kingdom (n. 3885-3887).

There is in heaven a pulse like that of the heart, and a respiration like that of the lungs but interior (n. 3884, 3885, 3887).

There the pulse of the heart varies in conformity with states of love, and the respiration in conformity with states of charity and faith (n. 3886, 3887, 3889).

In the Word the "heart" means the will, and "from the heart" means from the will (n. 2930, 7542, 8910, 9113, 10336).

In the Word the "heart" also signifies love, and "from the heart" means from love (n. 7542, 9050, 10336).

The correspondence of the two kingdoms of heaven with the heart and lungs is the general correspondence of heaven with man.

There is a less general correspondence with each one of his members, organs and viscera, the nature of which will also be noted.

In the Grand Man, which is heaven, those in the head excel others in every good, for they are in love, peace, innocence, wisdom, intelligence and the consequent joy and happiness. These inflow into the head and into those things belonging to the head with a man, and correspond to them. In the Grand Man, which is heaven, those who are in the breast are in the good of charity and faith, and they, in like manner, inflow into the breast of man and correspond to it. Those, however, who in the Grand Man, or heaven, are in the loins and the organs devoted to generation are in conjugial love. Those in the feet are in the lowest good of heaven which is called spiritual natural good. Those in the arms and hands are in the power of truth from good. Those in the eyes are in understanding, those in the ears are in attention and obedience, those in the nostrils are in perception, those in the mouth and tongue are in the ability to converse from understanding and perception. Those in the kidneys are in truth, searching, separating and correcting. Those in the liver, pancreas and spleen are in various purifications of good and truth; and so with the rest. Those inflow into the like things of man and correspond to them. The influx of heaven is into the functions and uses of the bodily members; and since the uses are from the spiritual world they take on a form by means of such things as are in the natural world, and thus present themselves in effect. From this is correspondence.

For the same reason these members, organs and viscera have a like significance in the Word, for everything there has a meaning in accordance with correspondences. Thus the "head" signifies intelligence and wisdom, the "breast" charity, the "loins" conjugial love, the "arms" and "hands" the power of truth, the "feet" what is natural, the "eyes" understanding, the "nostrils" perception, the "ears" obedience, the "kidneys" the examination of truth; and so on.# Hence also, in common speech, it is usual to say of one who is intelligent and wise that he has a head, of one who is in charity that he is a bosom friend, of one who has perception that he is keen-scented, of one who is in intelligence that he is sharp-sighted, of one who is powerful that he is long-handed, of one who wills from love, that it is done from the heart. These and many other sayings in man's speech are from correspondences. For such things are from the spiritual world although man does not know it.

In the Word the "breast" signifies charity (n. 3934, 10081, 10087).

The "loins" and organs of generation signify conjugial love (n. 3021, 4280, 4462, 5050-5052).

The "arms" and "hands" signify the power of truth (n. 878, 3095, 4931-4937, 6947, 7205, 10019).

The "feet" signify the natural (n. 2162, 3147, 3761, 3986, 4280, 4938-4952).

The "eye" signifies understanding (n. 2701, 4403-4421, 4523-4534, 6923, 9051, 10569).

The "nostrils" signify perception (n. 3577, 4624, 4625, 4748, 5621, 8286, 10054, 10292).

The "ears" signify obedience (n. 2542, 3869, 4523, 4653, 5017, 7216, 8361, 8990, 9311, 9397, 10061).

The "kidneys" signify the scrutiny and correction of truth (n. 5380-5386, 10032).

That there is such a correspondence of all things of heaven with all things of man has been shown to me by much experience - by so much as to convince me of it as of an evident fact admitting of no doubt. But it is not necessary here to bring forward all that experience, nor does its abundance permit of so doing.

It may be seen set forth in ARCANA COELESTIA where correspondences, representations, the influx of the spiritual world into the natural world, and the intercourse of the soul and the body are treated of.

• Concerning the correspondence of all the members of the body with the GRAND MAN, or heaven, generally and specifically, from experience (n. 3021, 3624-3649, 3741-3751, 3883-3896, 4039-4051, 4218-4228, 4318-4331, 4403-4421, 4527-4533, 4622-4633, 4652-4660, 4791-4805, 4931-4953, 5050-5061, 5171-5189, 5377-5396, 5552-5573, 5711-5727, 10030).
• Concerning the influx of the spiritual world into the natural world, or of heaven into the world; and concerning the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).
• Concerning the intercourse between the soul and body from experience (n.6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626).

Now although all bodily things of man correspond to all things of heaven, yet it is not in respect of his external form that man is an image of heaven but in respect of his internal form. For the interiors of man receive heaven and his exteriors receive the world. So far, therefore, as his interiors receive heaven, man is, in respect of them, a heaven in least form after the image of the greatest. But so far as his interiors do not receive heaven, he is not a heaven and an image of the greatest. Nevertheless, his exteriors which receive the world can be in a form in accordance with the order of the world and thus, variously beautiful. For outward beauty which pertains to the body is derived from parents and from formation in the womb, and is afterwards preserved by a general influx from the world. Hence it is that the form of one's natural man differs greatly from the form of his spiritual man. Several times I have been shown what was the form of man's spirit, and in some who were beautiful and charming in appearance the spirit was seen to be so deformed, black and monstrous that you would call it an image of hell, not of heaven; while in others not beautiful in outward form, there was a spirit beautifully formed, pure and angelic. Moreover, the spirit of man after death appears such as it was in the body when living in the world.

But correspondence extends far more widely than to man. For there is a correspondence of the heavens with one another. To the third or inmost heaven the second or middle heaven corresponds, and to the second or middle heaven the first or outermost heaven corresponds, and this corresponds to the bodily forms in man called his members, organs and viscera. Thus it is the bodily part of man in which heaven finally terminates, and upon which it stands firm upon its base. But this arcanum will be fully unfolded elsewhere.

A truth that must by all means be known is that all correspondence with heaven is with the Lord's Divine Human, because heaven is from Him and He is heaven, as has been shown in previous sections. For if the Divine Human did not inflow into all things of the world, there would be neither angel nor man. From this, again, it is evident why the Lord became Man, and clothed His Divine with a Human from first to last. It was because the Divine Human which was the source of heaven before the Lord's coming was no longer sufficient to sustain all things, for the reason that man, who is the foundation of the heavens, had weakened and destroyed order.

Angels are amazed when they hear that there are men who attribute all things to nature and nothing to the Divine, and who also believe that one's body, into which so many wonders of heaven are gathered, is a product of nature. Still more are they amazed that the rational part of man is believed to be from nature, when, if men will but raise their minds a little, they can see that such things are from the Divine and not from nature, and that nature has been created simply for clothing the spiritual and for presenting it in a corresponding form in the ultimate of order. Such men they liken to owls which see in darkness, but in light see nothing.

(from Heaven and Hell 87-102)