God Alone is Life

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

Love and wisdom, and will and understanding therefrom, make the very life of man.

Scarcely any one knows what life is. When one thinks about life, it seems as if it were a fleeting something, of which no distinct idea is possible. It so seems because it is not known that God alone is life, and that His life is Divine Love and Divine Wisdom. From this it is evident that in man, life is nothing else than love and wisdom, and that there is life in man in the degree in which he receives these.

It is known that heat and light go forth from the sun, and that all things in the universe are recipients and grow warm and bright in the degree in which they receive. So do heat and light go forth from the sun where the Lord is; the heat going forth therefrom is love, and the light wisdom. Life, therefore, is from these two which go forth from the Lord as a sun.

That love and wisdom from the Lord is life can be seen also from this, that man grows torpid as love recedes from him, and stupid as wisdom recedes from him, and that were they to recede altogether he would become extinct.

• There are many things pertaining to love which have received other names because they are derivatives, such as affections, desires, appetites, and their pleasures and enjoyments.
• There are many things pertaining to wisdom, such as perception, reflection, recollection, thought, intention to an end.
• There are many pertaining to both love and wisdom, such as consent, conclusion, and determination to action; besides others. 

All of these, in fact, pertain to both, but they are designated from the more prominent and nearer of the two.

From these two are derived ultimately sensations, those of sight, hearing, smell, taste, and touch, with their enjoyments and pleasures. It is according to appearance that the eye sees; but it is the understanding that sees through the eye; consequently seeing is predicated also of the understanding. The appearance is that the ear hears; but it is the understanding that hears through the ear; consequently hearing is predicated also of attention and giving heed, which pertain to the understanding. The appearance is that the nose smells, and the tongue tastes but it is the understanding that smells and also tastes by virtue of its perception; therefore smelling and tasting are predicated also of perception. So in other cases.

The sources of all these are love and wisdom; from which it can be seen that these two make the life of man.

(Divine Love and Wisdom 363)

The Name "Lord"

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The name "Lord" is often used in the Word.  One who has no knowledge of the internal sense supposes that nothing more is meant by it than what is meant by the use of this term in common speech; but "Lord" is never used in the Word except where good is treated of, and the same is true of "Jehovah;" but when truth is treated of, "God" and "King" are used. For this reason by a "lord" is signified good, as is evident from the following passages. In Moses:

Jehovah your God, He is God of gods, and Lord of lords (Deut. 10:17).

In David:

Confess ye to Jehovah. Confess ye to the God of gods. Confess ye to the Lord of lords (Ps. 136:1-3);

where Jehovah or the Lord is called "God of gods" from the Divine truth which proceeds from Him, and "Lord of lords" from the Divine good which is in Him.

So in the Revelation:

The Lamb shall overcome them; for He is Lord of lords, and King of kings (Rev. 17:14).

And again:

He that sat upon the white horse hath upon His vesture and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:16);

that the Lord is here called "King of kings" from Divine truth, and "Lord of lords" from Divine good, is plain from the particulars; the "name written" is His quality; the "vesture" on which it was written is the truth of faith; the "thigh" on which also that quality was written, is the good of love. From this also it is plain that the Lord from Divine truth is called "King of kings" and from Divine good "Lord of lords."

From this it is also clear what is meant by the "Lord's Christ," in Luke:

Answer was made to Simeon by the Holy Spirit, that he should not see death, until he had seen the Lord's Christ (Luke 2:26);

the "Lord's Christ" is the Divine truth of the Divine good; for "Christ" is the same as "Messiah," and "Messiah" is the "Anointed" or "King" "The Lord" here is Jehovah. In the Word of the New Testament the name "Jehovah" is nowhere used; but instead of it "Lord" and "God"; as also in Luke:

Jesus said, How say they that the Christ is David's Son? for David himself saith in the book of Psalms, The Lord said unto my Lord, Sit Thou on My right hand (Luke 20:41-42).

The same passage reads thus in David:

The saying of Jehovah unto my Lord, Sit Thou on My right hand (Ps. 110:1).

It is plain that "Jehovah" in David is called "Lord" in the Evangelist. "Lord" there denotes the Divine good of the Divine Human; omnipotence is signified by "sitting at the right hand".

When the Lord was in the world He was Divine truth; but when He was glorified, that is, when He had made the Human in Himself Divine, He became Divine good, from which thereafter Divine truth proceeds. For this reason the disciples after the resurrection did not call Him "Master," as before, but "Lord," as is evident in John (21:7, 12, 15-17, 20), and also in the rest of the Evangelists. The Divine truth, which the Lord was when in the world, and which thereafter proceeds from Him, that is, from the Divine good, is called also "the angel of the covenant," in Malachi:

The Lord whom ye seek shall suddenly come to His temple, and the Angel of the covenant whom ye desire (Mal. 3:1).

As Divine good is meant by "Lord," and Divine truth by "King," therefore where the Lord is spoken of as having dominion and a kingdom, "dominion" is predicated of Divine good, and a "kingdom" of Divine truth, and therefore also the Lord is called "Lord of nations," and "King of peoples;" for by "nations" are signified those who are in good, and by "peoples" those who are in truth.

Good is called a "lord" relatively to a servant, and it is called a "father" relatively to a son-as in Malachi:

A son honoreth his father, and a servant his lord; if then I be a father, where is My honor; and if I be a lord, where is My fear? (Mal. 1:6).

And in David:

Joseph was sold for a servant. The discourse of Jehovah proved him. The king sent and loosed him, the ruler of nations opened for him, he set him lord of his house, and ruler in all his possession (Ps. 105:17, 19-21);

that by "Joseph" here is meant the Lord, is evident from the several particulars; the "lord" here is the Divine good of the Divine Human.

(from Arcana Coelestia 4973)

According to the State of the Organization of Man's Mind

Selection from Divine Providence ~ Emanuel Swedenborg

Everything confirmed by the will and also by the understanding remains to eternity, because everyone is his own love, and his love belongs to his will; also because every man is his own good or his own evil, for everything that is called good, and likewise evil, belongs to the love.

As man is his own love, he is also a form of his love and may be called the organ of his life's love.

The affections of the love and consequent thoughts of man are changes and variations of the state and form of the organic substances of his mind. What these changes and variations are and their nature shall now be explained.

Some idea of them may be gathered from the heart and lungs, where there are alternate [expansions] and [compressions] or [dilations] and [contractions], which in the heart are called [systole] and [diastole] and in the lungs [respirations]; these are a reciprocal [distension] and [retraction] or [reciprocal stretching apart] and [closing together of their lobes]. Such are the changes and variations of the state of the heart and lungs. There are like changes in the other viscera of the body, and changes more similar in their parts, by which the blood and the animal juice are received and carried onward.

Like things are to be found in the organic forms of the mind, which are the subjects of man's affections and thoughts with the difference that their [expansions] and [compressions], or [reciprocations], are relatively in such higher perfection as cannot be expressed in the words of natural language, but only in those of spiritual language, and these can be defined in no other way than that they are vortex-like circlings inward and outward, after the manner of perpetual and incurving spirals wonderfully bundled together into forms receptive of life.

The nature of these purely organic substances and forms in the evil and in the good shall now be stated.

In the good, these spiral forms are turned forward, but in the evil, backward
    • the spiral forms turning forward are turned towards the Lord and receive influx from Him
    • those turning backward are turned towards hell and receive influx therefrom.
It is to be known that so far as they are turned backward they are open behind and closed in front; and on the other hand, so far as they are turned forward they are opened in front and closed behind.

From all this it is evident what kind of a form or organ an evil man is, and what kind of a form or organ a good man is, namely:

    • that they are turned in contrary directions

• the turning when once fixed cannot be reversed

• such as man is when he dies such he remains to eternity.

It is the love of man's will that makes the turning, that is, that converts and inverts, for, as has been said above, every man is his own love. It is from this that every man after death goes the way of his own love — he that is in a good love to heaven, and he that is in an evil love to hell; he finds rest only in that society where his reigning love is; and what is wonderful, everyone knows the way, it is like following a scent with the nose.

(Divine Providence 319)

***

Then the Lord said unto Moses, Now shalt thou see what I will do to Pharaoh: for with a strong hand shall he let them go, and with a strong hand shall he drive them out of his land. (Exodus 6:1)

It was believed from the law Divine, that it would come to pass that those who are of the spiritual church would be immediately liberated from infestations; when yet it is according to order that the evil who infest should be removed by degrees, and that they who are of the spiritual church should be liberated by degrees; for such is the Divine order; and therefore such is the law Divine; for all law Divine is of order, insomuch that whether we say, the law Divine, or the law of Divine order, it is the same.

Concerning this law, they who are of the spiritual church are now instructed, and that it is from this law that they are certain to be liberated when the time and state according to order arrives. That Moses (by whom is here represented the law Divine, such as it is with those of the spiritual church when they are in a state of infestations) believed from the law Divine that it would come to pass that they would be immediately liberated from infestations, is plain from what he said at the close of the preceding chapter, namely,

Wherefore hast Thou done evil unto this people? Why is this that Thou hast sent me? And liberating Thou hast not liberated Thy people. (Exodus 5:22-23)

by which words is signified that they were too much infested by falsities, when yet the law proceeding from the Divine seems to say otherwise, and that in this way they have not been released from a state of infestations.

That those who are of the spiritual church, and who are in the lower earth, would be gradually liberated from infestations, and not immediately, is because the evils and falsities that cling to them cannot otherwise be removed, and goods and truths be instilled in their place.

This is effected by many changes of state, thus successively by degrees.

They who believe that man can be immediately introduced into heaven, and that this is solely of the Lord's mercy, are very much mistaken. If this were possible, all whatsoever who are in hell would be raised into heaven, for the Lord's mercy extends to all. But it is according to order that everyone carries with him his life which he had lived in the world, and his state in the other life is according to this, and that the mercy of the Lord flows in with all, but is diversely received, and by those who are in evil, is rejected. 

As in the world they have imbued themselves with evil, they also retain it in the other life, nor is amendment possible in the other life, for the tree lies where it has fallen.

From all this it is evident that it is according to order that those who have lived in good, and with whom there are also gross and impure things which pertain to the love of the world and the love of self, cannot be associated with those who are in the heavens until these things have been removed. From all this it is evident that liberation from infestations is effected successively by degrees.

(from Arcana Coelestia 7186)

A House ~ The Natural Mind and The Rational Mind

Selection from Arcana Coelestia ~ Emanuel Swedenborg

A "house" in the internal sense is the natural mind, for the natural mind, as also the rational mind, is like a house: the husband therein is good, the wife is truth, the daughters and sons are affections of good and truth, and also goods and truth derived from the former as parents; the maidservants and menservants are the pleasures and memory-knowledges which minister and confirm. . . .

That the natural and the rational mind of man are called a "house," is evident from the following passages:

When the unclean spirit is gone out from a man, he wandereth through dry places, seeking rest; and if he findeth it not, he saith, I will return unto my house whence I came out. And if on coming he findeth it swept and garnished, he then goeth away and taketh to him seven other spirits worse than himself; and they enter in and dwell there (Luke 11:24-26);

the "house" here denotes the natural mind, which is called a "house that is empty and swept" when there are within it no goods and truths, which are the husband and wife; no affections of good and truth, which are the daughters and sons; nor such things as confirm, which are the maidservants and menservants. The man himself is the "house," because the rational and the natural mind make the man; and without these things, that is, without goods and truths and their affections and the ministry of these affections, he is not a man, but a brute.

The mind of man is also meant by a "house" in the same evangelist:

Every kingdom divided against itself is laid waste, and house falleth upon house (Luke 11:17);

And in Mark:

If a kingdom be divided against itself, this Kingdom cannot stand. And if a house be divided against itself, this house cannot stand. No one can pillage the vessels of a strong man after entering into his house, unless he first bind the strong man; and then he pillages his house (Mark 3:24, 25, 27);

by "kingdom" is signified truth, and by "house," good; "house" signifies good in an eminent sense.

In Luke:

If the master of the house had known in what hour the thief would come, he would at least have watched, and would not have suffered his house to be broken through (Luke 12:39).

Again:

From henceforth there shall be five in one house [divided], three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother (Luke 12:52-53);

where the subject treated of is the spiritual combats into which those who are of the church will come, after the internal or spiritual things of the Word have been opened. The "house" denotes man or his mind; "father," "mother," "son," and "daughter" are goods and truths with their affections, and in the opposite sense evils and falsities with their affections, from which and with which there is combat.

The Lord's command to His disciples:

Into whatsoever house ye enter, first say, Peace be to this house; and if a son of peace be there, your peace shall rest upon it; but if not, it shall return upon you; but remain in the same house; eat and drink what they have; pass not from house to house (Luke 10:5-7);

represented that they should abide in good itself, that is, in the good of love to the Lord and of charity toward the neighbor, and not pass into any other.

***

Heaven itself is called the "house of God," because therein is nothing else than good and truth, and the good acts through truth united or conjoined with itself. This is also represented in marriages between a husband and wife who constitute one house, by reason that conjugial love comes forth from the Divine marriage of good and truth; and both the husband and the wife have a will from good, but with a difference such as is that of good in respect to its own truth; and therefore good is signified by the husband, and truth by the wife; for when there is one house, then good is the all therein, and truth, being of good, is also good. (from Arcana Coelestia 3538)

(from Arcana Coelestia 5023)

An 'Own' that is Innocent

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Then said Jesus unto His disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life shall lose it: and whosoever will lose his life for My sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of His Father with His angels; and then He shall reward every man according to his works. (Matthew 16:24-27)

In all good there must be innocence in order that it may be good. Charity without innocence is not charity; and still less is love to the Lord possible without innocence. For this reason innocence is the very essential of love and charity, consequently of good.

An own that is innocent is to know, acknowledge, and believe, not with the mouth but with the heart, that nothing but evil is from one's self, and that all good is from the Lord

and therefore that what is man's own is nothing but blackness; that is to say, not only the own of his will, which is evil, but also the own of his understanding, which is falsity. When man is in this confession and belief from the heart, the Lord flows in with good and truth, and insinuates into him a heavenly own, which is white and lustrous.

No one can ever be in true humility unless he is in this acknowledgment and belief from the heart; for he is then in annihilation of self, nay, in the loathing of self, and thus in absence from self; and in this manner he is then in a state capable of receiving the Divine of the Lord.

It is by this means that the Lord flows in with good into a humble and contrite heart.

And he said, What shall I give thee? And Jacob said, Thou shalt not give me anything; if thou wilt do this word for me, I will return, and feed and keep thy flock. I will pass through all thy flock this day, removing from thence every small cattle that is speckled and spotted, and every black one among the lambs, and the spotted and speckled among the goats, and these shall be my reward. And my righteousness shall answer for me on the morrow, because thou comest upon my reward before thee; every one that is not speckled and spotted among the goats, and black among the lambs, stolen is this by me. (Genesis 30:31-33)

Such is the own that is innocent, which is here signified by the "black among the lambs" that Jacob chose for himself; but the white among the lambs is the self-merit that is placed in goods. (That "white" is merit) This Jacob did not choose, because it is contrary to innocence; for he who places self-merit in goods, acknowledges and believes that all good is from himself; because in the goods he does he has regard to himself, and not to the Lord, and accordingly demands recompense on account of his merit. Such a one therefore despises others in comparison with himself, and even condemns them, and consequently in the same proportion recedes from heavenly order, that is, from good and truth. From all this it is now evident that charity toward the neighbor and love to the Lord are impossible unless there is innocence within them; consequently that no one can come into heaven unless there is something of innocence in him; according to the Lord's words:

Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein (Mark 10:15; Luke 18:17);

by a "little child" here and elsewhere in the Word is signified innocence. (Infancy is not innocence, but that innocence dwells in wisdom.)

That "lambs" signify innocence may be seen from many passages in the Word, of which the following may be adduced in confirmation. In Isaiah:

The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them (Isa. 11:6);

where the subject treated of is the Lord's kingdom and the state of peace and innocence therein. The "wolf" denotes those who are against innocence; and the "lamb," those who are in innocence. Again in the same Prophet:

The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent's bread. They shall not hurt nor destroy in all the mountain of My holiness (Isa. 65:25);

where the "wolf" as above denotes those who are against innocence; and the "lamb," those who are in innocence. As the "wolf" and the "lamb" are opposites, the Lord also said to the seventy whom He sent forth:

Behold I send you forth as lambs in the midst of wolves (Luke 10:3).

In Moses:

He maketh him to suck honey out of the rock, and oil out of the flinty rock; butter of the herd, and milk of the flock, with the fat of lambs and of rams, the sons of Bashan (Deut. 32:13-14);

here in the internal sense the celestial things of the Ancient Church are treated of, and the "fat of lambs" denotes the charity of innocence.

In the original language "lambs" are expressed by various names, by which are signified the different degrees of innocence; for as before said, in all good there must be innocence to make it good; consequently there must be the same in truth. "Lambs" are here expressed by the same word that is used for "sheep" (as in Lev. 1:10; 3:7; 5:6; 17:3; 22:19; Num. 18:17); and it is the innocence of the faith of charity that is signified. Elsewhere they are expressed by other words, as in Isaiah:

Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion (Isa. 16:1).

By still another word in the same prophet:

The Lord Jehovih cometh in strength, and his arm shall rule for him; he shall feed his flock like a shepherd, he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that give suck (Isa. 40:10-11);

where to "gather the lambs in his arm, and carry them in his bosom," denotes those who are in charity in which there is innocence.

In John:

When Jesus showed Himself to the disciples, He said to Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep (John 21:15-16).

"By Peter" here and elsewhere is signified faith, and as faith is not faith unless it is from charity toward the neighbor, and thus from love to the Lord; and as charity and love are not charity and love unless they are from innocence, for this reason the Lord first asks Peter whether he loves Him, that is, whether there is love in the faith, and then says, "Feed My lambs," that is, those who are in innocence. And then, after the same question, He says, "Feed My sheep," that is, those who are in charity.

As the Lord is the innocence itself which is in His kingdom, the all of innocence being from Him, He is called the "Lamb"; as in John:

The next day John the Baptist seeth Jesus coming unto him, and saith, Behold the Lamb of God that taketh away the sin of the world (John 1:29, 36).

And in the Revelation:

These shall make war with the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings; and they that are with Him are called, and chosen (Rev. 17:14, and elsewhere, in Rev. 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 26-27; 22:1, 3).

That in the supreme sense the paschal lamb is the Lord is well known; for the passover signified the Lord's glorification, that is, the putting on of the Divine in respect to the Human; and in the representative sense it signifies man's regeneration; and the paschal lamb signifies that which is the essential of regeneration, namely, innocence; for no one can be regenerated except by means of the charity in which there is innocence.

As innocence is the primary thing in the Lord's kingdom, and is the celestial itself there, and as the sacrifices and burnt-offerings represented the spiritual and celestial things of the Lord's kingdom, therefore the very essential of the Lord's kingdom, which is innocence, was represented by lambs. For this reason a perpetual or daily burnt-offering was made of lambs, one in the morning, and another in the evening (Exod. 29:37-39; Num. 28:3, 4), and a double one on the sabbath days (Num. 28:9, 10), and of still more lambs on stated festivals (Lev. 23:12; Num. 28:11, 17, 19, 27; 29). The reason why a woman who had given birth, after the days of her cleansing were accomplished, was to offer a lamb for a burnt-offering, and the young of a pigeon or a turtle-dove (Lev. 12:6), was that the effect of conjugial love might be signified (for that conjugial love is innocence, and also because innocence is signified by "infants."

(from Arcana Coelestia 3994)

All Doctrinal Things Serve as Vessels for Celestial Things

Selection from Arcana Coelestia ~ Emanuel Swedenborg

In the Jewish Church for the sake of this representation and signification the birds were not divided, is evident in Moses:

If his offering to Jehovah be a burnt-offering of birds, then he shall bring his offering of turtle-doves or of the sons of the pigeon. And he shall cleave it with its wings, he shall not divide it (Lev. 1:14, 17).

And the same in the case of the sacrifices for sin:

And if he be not able to bring a lamb, then he shall bring for his trespass, which he hath committed, two turtledoves, or two young pigeons, unto the Lord; one for a sin offering, and the other for a burnt offering. And he shall bring them unto the priest, who shall offer that which is for the sin offering first, and wring off his head from his neck, but shall not divide it asunder: And he shall sprinkle of the blood of the sin offering upon the side of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin offering. (Lev. 5:7-9).

And the birds he did not divide. That this signifies spiritual things, and that in them there is not such a parallelism and correspondence, is evident from the signification of "birds," as being what is spiritual, as distinguished from what is celestial. . . By spiritual things are signified all the things of faith, consequently all doctrinal things, for these are called things of faith, although they are not of faith until they have been conjoined with charity. Between these and the Lord there is not a parallelism and correspondence-

for they are such things as do not flow in by internal dictate and conscience, as do those which are of love and charity, but they flow in by instruction, and so by hearing, thus not from the interior, but from the exterior, and in this way they form their vessels or recipients in man.

The greater part of them appear as if they were truths, but are not truths, such as those things which are of the literal sense of the Word, and are representatives of truth and significatives of truth, and thus are not in themselves truths; some of them even being falsities, which however can serve as vessels and recipients. But in the Lord there are none but truths that are essentially such; and therefore with these there is no parallelism and correspondence on the part of those apparent truths, but still they may be so adapted as to serve as vessels for the celestial things which are of love and charity. These apparent truths are what constitute the cloud of the intellectual part into which the Lord insinuates charity, and so makes conscience.

For example: with those who remain in the sense of the letter of the Word, and suppose that it is the Lord who leads into temptation and who then torments man's conscience, and who suppose that because He permits evil He is the cause of evil, and that He thrusts the evil down into hell, with other similar things: these are apparent truths, but are not truths; and because they are not truths that are such in themselves, there is no parallelism and correspondence. Still the Lord leaves them intact in man, and miraculously adapts them by means of charity so that they can serve celestial things as vessels.

So also with the worship, the religious teachings and morals, and even with the idols, of the well-disposed Gentiles; these likewise the Lord leaves intact, and yet adapts them by means of charity so that they also serve as vessels.

The case was the same in regard to the very numerous rites in the Ancient Church, and afterwards in the Jewish Church; which in themselves were nothing but rituals in which there was not truth, but which were tolerated and permitted, and indeed commanded, because they were held as sacred by parents, and so were implanted in the minds of children and impressed upon them from infancy as truths.

For the things that are once implanted in a man's opinion, and are accounted as holy, the Lord leaves intact, provided they are not contrary to Divine order; and although there is no parallelism and correspondence, still He adapts them. These same things are what was signified in the Jewish Church by the birds not being divided in the sacrifices; for to divide is to place the parts opposite to each other in such a manner that they may adequately correspond; and because the things which have been spoken of are not adequately in correspondence, they are obliterated in the other life with those who suffer themselves to be instructed, and truths themselves are implanted in their affections of good.

(from Arcana Coelestia 1832)

Love of The Neighbor and Love of Self are Opposite Loves

Selection from Divine Providence Emanuel Swedenborg

• Love of the neighbor wishes well to everyone from itself, while love of self wishes well to itself alone from everyone.
• Love of the neighbor wishes to serve everyone, while love of self wishes everyone to serve it.
• Love of the neighbor regards everyone as its brother and friend, while love of self regards everyone as its servant, or as its enemy, if he does not serve it; in a word, it regards itself only, and others scarcely as men, holding them in heart in less estimation than its horses and dogs. And because it regards them as of so little account it thinks nothing of doing evil to them; and this is the source of hatred and revenge, adultery and whoredom, theft and fraud, lying and defamation, violence and cruelty, and other such evils. Such are the evils in which man is from birth.

(from Divine Providence 276)