Healing Perverted Truth

Selections from Arcana Coelestia ~ Emanuel Swedenborg

If a man shall open a pit, or if a man shall dig a pit, and not cover it, and an ox or an ass fall therein; the owner of the pit shall make it good, and give money unto the owner of them; and the dead beast shall be his. (Exodus 21:33-34)

• That "to fall into a pit," when said of good and truth in the natural, which are signified by "ox and ass," denotes to pervert
• amendment by means of truth, which can be effected with perverted goods and truths, but not with those that have been extinguished; for when good or truth is perverted, it still remains, although explained in a perverted manner.

"To fall" also denotes to fall by mischance. Because this was signified by "falling into a pit," therefore it was said by the Lord:

Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day? (Luke 14:5).

This was said by the Lord when He healed on the Sabbath day the man who had the dropsy. In that church, the Sabbath day was most holy because it signified the heavenly marriage, which is the conjunction of good and truth from the Lord; consequently healings were performed by the Lord on the Sabbath day, because "healing" involved the healing of the spiritual life; and the disease of dropsy the perversion of truth and good; thus "healing" involved the amendment and restoration of perverted truth.

For all the Lord's miracles involved and signified states of the church —

That "disease" denotes evil, is because in the internal sense are signified such things as affect the spiritual life. The diseases which affect this life are evils, and are called cupidities and concupiscences. Faith and charity make the spiritual life. This life sickens when falsity takes the place of the truth which is of faith, and evil takes the place of the good which is of charity; for these bring this life unto death, which is called spiritual death, and is damnation, as diseases bring the natural life unto its death. Hence it is that by "disease" is signified in the internal sense evil; and by "the diseases of the Egyptians," the evils into which those cast themselves who had been in faith separate and in a life of evil, whereby they had infested the upright, which evils have been treated of in what precedes, where the plagues in Egypt were treated of.

Evils are also meant by "diseases" in other passages in the Word, as in Moses:

If thou wilt keep the commandments, and the statutes, and the judgments, which I command thee this day, Jehovah will remove from thee all sickness, and will not put upon thee all the evil weaknesses of Egypt, which thou hast known; but will give them upon thy haters (Deut. 7:11, 15).

If thou wilt not obey the voice of Jehovah thy God, by keeping to do all His commandments and His statutes, Jehovah will send on thee the curse, the disquiet, and the rebuke, in every putting forth of thy hand which thou doest, until thou be destroyed, because of the wickedness of thy works, whereby thou hast forsaken Me. Jehovah shall make the pestilence cleave unto thee, until He has consumed thee from upon the land; Jehovah shall smite thee with consumption, and with a hot fever, and with a burning fever, and with a raging fever, and with drought, and with blasting, and with jaundice, which shall pursue thee until thou perish: Jehovah shall smite thee with the ulcer of Egypt, and with the hemorrhoids, and with the scab, and with the itch, that thou canst not be healed. Jehovah shall smite thee with fury, and with blindness, and with amazement of heart. Thou shalt become mad from the look of thine eyes. Jehovah shall smite thee with a sore ulcer, upon the knees, and upon the thighs, whereof thou canst not be healed, from the sole of the foot unto the crown of thy head. He will throw back on thee all the weakness of Egypt, also every disease, and every plague, which is not written in the book of this law. Jehovah shall give thee a trembling heart, consumption of eyes, and grief of soul (Deut. 28:15, 20-22, 27, 28, 34, 35, 60, 61, 65).

By all the diseases here named are signified spiritual diseases, which are evils destroying the life of the will of good, and falsities destroying the life of the understanding of truth; in a word, destroying the spiritual life which is of faith and charity. Moreover natural diseases correspond to such things, for every disease in the human race is from this source, because from sin. Moreover every disease corresponds to its own evil; the reason is that everything of man's life is from the spiritual world; and therefore if his spiritual life sickens, evil is derived therefrom into the natural life also, and becomes a disease there. (See what has been said from experience about the correspondence of diseases with evils, Arcana Coelestia 5711-5727.)

Like things are signified by "diseases" in other passages, as in Moses:

Ye shall worship Jehovah your God, that He may bless thy bread, and thy waters; and I will take disease away from the midst of thee (Exod. 23:25).

If ye shall reject My statutes, and if your soul loathe My judgments, so that ye will not do all My commandments, while ye make My covenant vain, I will enjoin terror upon you, with consumption, and with burning fever, that shall consume the eyes, and torment the soul (Lev. 26:15, 16)

signifying the decrease of truth, and the increase of falsity; "burning fever" denotes the cupidity of evil. Further in these passages:

Wherefore will ye add a going back? the whole head is diseased, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wound, and scar, and flesh blow, not pressed out, and not bandaged, and not mollified with oil (Isa. 1:5, 6)

that here by "disease," "wound," "scar," and "blow," are meant sins, is hidden from no one.

Woe to the shepherds of Israel, the feeble sheep have ye not strengthened, the sick one have ye not healed, and the broken one have ye not bandaged (Ezek. 34:2, 4).

Mine iniquities are gone over my head, my wounds have putrefied, they have consumed away, because of my foolishness, for my bowels are filled with burning, and there is no soundness in my flesh (Ps. 38:4, 5, 7).

As by "diseases" are signified the corruptions and evils of spiritual life, therefore by the various kinds of diseases are signified also the various kinds of corruptions and evils of that life. (That by "pestilence" is signified the vastation of good and truth, see n. 7102, 7505; and by "leprosy," the profanation of truth, n. 6963.) That in general by "diseases" are signified sins, can also be seen in Isaiah:

A man of sorrows, and known of disease; whence is as it were a hiding of faces from Him. He was despised, and we esteemed Him not: nevertheless He hath borne our diseases, and hath carried our griefs, and through His wounds health hath been given us (53:3-5);

speaking of the Lord.

As diseases represented the hurtful and evil things of the spiritual life, therefore by the diseases which the Lord healed is signified liberation from various kinds of evil and falsity which infested the church and the human race, and which would have led to spiritual death. For Divine miracles are distinguished from other miracles by the fact that they involve and have regard to states of the church and of the heavenly kingdom. Therefore the Lord's miracles consisted chiefly in the healing of diseases. This is meant by the Lord's words to the disciples sent by John:

Tell John the things which ye hear and see: the blind see, and the lame walk, the lepers are cleansed, and the deaf hear, the dead rise again, and the poor hear the gospel (Matt. 11:4, 5).

Hence it is that it is so often said that the Lord "healed all disease and weakness" (Matt. 4:23; 9:35; 14:14, 35, 36; Luke 4:40; 5:15; 6:17; 7:21; Mark 1:32-34; 3:10).

(from Arcana Coelestia 8364)

as in general do all Divine miracles —
 
As regards miracles, be it known that Divine miracles differ from magical miracles as heaven does from hell. Divine miracles proceed from Divine truth and advance according to order, the effects in ultimates being miracles when it pleases the Lord that they be presented in this form. Hence it is that all Divine miracles represent states of the Lord's kingdom in the heavens, and of the Lord's kingdom in the earth, that is, of the church. This is the internal form of Divine miracles. Such is the case with all the miracles done in Egypt, and also with all others that are mentioned in the Word. All miracles which the Lord Himself wrought when He was in the world signified the coming state of the church; thus that the eyes of the blind were opened and the ears of the deaf, that the tongues of the dumb were loosed, that the lame walked, and the maimed and also the lepers were healed, signified that such men as are represented by the blind, deaf, dumb, lame, maimed, and leprous, would receive the gospel and be spiritually healed, and this through the coming of the Lord into the world. Such are Divine miracles in their internal form.

But magical miracles involve nothing at all, being wrought by the evil to acquire power over others; yet they appear in the external form like Divine miracles, and this for the reason that they flow from order, and order appears alike in the ultimates where miracles are presented. For example: the Divine truth proceeding from the Lord has in it all power, and hence it is that even in truths in the ultimates of order there is power; and therefore the evil acquire power and rule over others by means of truths.

Take also as an example the fact that in the other life it is according to order that states of affection and thought cause the idea of place and distance; and that the inhabitants appear distant from one another, so far as they are in a diverse state. This order is from the Divine, to the intent that all who are in the Grand Man may be distinct from one another. Magicians in the other life abuse this order, for they induce on others changes of state, and in this way at one time transport them on high, and at another into the deep, and also cast them into societies where they may serve them as subjects; and so in countless other ways. From all this it is evident that magical miracles, although in outward form similar to Divine miracles, nevertheless have within them a contrary end, namely, that of destroying the things of the church; whereas Divine miracles have within them the end of building up the things of the church. The case herein is like that of two beautiful women, one of whom is inwardly wholly rotten from whoredom, and the other absolutely pure within from chastity or genuine conjugial love. Their outward forms are alike, but their inward forms differ as do heaven and hell.

(from Arcana Coelestia 7337)

Hence then it is that the Lord said, "Which of you shall have an ass or an ox fall into a well, and will not straightway draw him out on the Sabbath day?" by which was signified in the spiritual sense what has been said; for whatsoever the Lord spoke, He spoke from the Divine, and therefore there is an internal sense in each word. By "a well" in this passage the like is signified as by "a pit," namely, falsity. And as "a pit" denotes falsity, therefore also when the Lord spoke about the falsities of the church, He said:

If the blind lead the blind, both shall fall into a pit (Matt. 15:14).

"A blind man" denotes one who is in erroneous ideas; and "falling into a pit" denotes to pervert truth. These things were spoken in comparisons; but in the Word all the comparisons are taken from significatives.

They who believe that the Divine holiness which is in the Word lies hidden there no deeper than in the sense which appears in the letter, in these and other passages of the Word, see holiness from no other source than from faith that all things of the Word were Divinely inspired, and that there are inexplicable arcana therein known to God alone. But they who are not in this faith despise the Word, merely because the style is in appearance more humble than is the style which is adapted to the genius of the world, such as is to be found with many writers ancient and modern. But let them know that a Divine holiness lies hidden in each and all things of the Word, but it consists in the fact that each and all things treat of the Lord, of His kingdom, and His church. These are things most holy, because they are Divine from the Lord, wherein there is thus eternal life, according to the words of the Lord in John:

The words that I speak unto you are spirit, and are life (John 6:63).

But these most holy Divine things stand open before the angels in heaven, because these do not apprehend the Word naturally according to the literal sense but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is, a life of faith and love. The things which are contained in the internal sense of the Word are no other than those which the genuine doctrine of the church teaches. The genuine doctrine of the church teaches the Lord, faith in Him, love to Him, and love of the good which is from Him. This love is charity toward the neighbor. They who live this life are enlightened by the Lord, and see the holy things of the Word; as by no means do others.

(from Arcana Coelestia 9086)

Every word of the Word is Divine

Selection from Arcana Coelestia ~ Emanuel Swedenborg

And He said, Behold I make a covenant; before all thy people I will do wonderful things, such as have not been created in all the earth, and in all nations; and all the people in the midst of whom thou art shall see the work of Jehovah, because this is a wonderful thing that I do with thee. Exodus 34:10

The Primary Things Whereby There is
The Conjunction of The Lord with The Human Race by Means of The Word

That this is the case is also evident from the connection of the things in the internal sense.

The subject treated of in what precedes was the law that was delivered and promulgated from Mount Sinai, by which law in an extended sense is signified the Word.

Moreover, this law was the beginning of the Word, for the Word was promulgated afterward, first through Moses, and then through all the others.

The subject next treated of was the Israelitish nation, in that it was not such that the Word could be written among them as it would otherwise have been written, because a church could not be instituted among them; and where the church is, there is the Word.

But because Moses insisted that Jehovah should be in the midst of that people, and that they should be received as an inheritance, and should thus be brought into the land of Canaan, by all which things in the internal sense is signified that the church was to be instituted among that people, and thus that the Word would be written there.  Because this was now granted for the reason that Moses insisted upon it, therefore now the primary precepts, which were altogether to be observed in order that this might be effected, are treated of. These primary precepts were: -

that the Lord alone is to be worshiped, and no other, and that acknowledgment must be made that all good and truth are from Him; besides many other things in what presently follows.

It is said that they are treated of in what presently follows, but be it known that these precepts are contained in the internal sense.

In the external sense, however, which is the sense of the letter, are contained such things as represent these precepts, thus which signify them, as can be seen from the explication of what follows.

It is said that by this covenant which Jehovah made with Moses, is signified the conjunction of the Lord with the human race by means of the Word, and therefore it shall be here told how the case is in regard to this conjunction.

In the most ancient times there was not the Word, but [immediate] revelation before the man of the church, and thereby conjunction. For when there is [immediate] revelation, there is the conjunction of heaven with man. The conjunction of heaven with man is the conjunction of the Lord with him, because the Divine of the Lord with the angels makes heaven.

When this [immediate] revelation ceased, as was the case when man turned away from the good in which he had been, then another revelation succeeded, which was by means of [representatives], whereby the man of the church then knew what is true and good. Hence this church was called a representative church. In this church there was also a Word, but one that was of service to this church only. But when this church also was vastated, as was the case when they began to worship idolatrously the things by means of which there was at that time the conjunction of the church with heaven; and when in some lands they began to turn them into magic, it was then provided by the Lord that a Word should be written which should be Divine in each and all things, down to every syllable; and which should consist of [pure correspondences]; and that in this way it might be accommodated to the perception of the angels in all the heavens, and at the same time to men; to the end that thereby there might be the conjunction of the Lord with the human race; for without conjunction by means of such a Word, heaven would have completely departed from man, and so man would have perished.

In what follows therefore the subject treated of is conjunction by means of the Word, and the primary precepts are disclosed which must be observed, in order that a man may be in this conjunction by means of the Word.

• the most ancient people had immediate revelation
• the representative church that afterward succeeded, and its Word
• the conjunction of the Lord with the human race is by means of the Word, at the places cited

Before all thy people I will do wonderful things.

That this signifies the Word, in that it is Divine in each and all things for the sake of the church, is evident from the signification of the "people of Moses," as being where the church is, because the church was to be instituted among them; and from the signification of the "wonderful things" that Jehovah was about to do, as being the Divine things in each and all things of the Word. For the Word is wonderful in this respect, that it is Divine as to every jot, for every word corresponds to some spiritual thing which may be said to be stored up within it, because the spiritual of the Word is made manifest with the angels, when the Word is read by man. The case herein is this. Each and all things in the natural world have a correspondence with those which are in the spiritual world, and this down to every word. And the Word has been so written that its words in their series involve series of spiritual things, which do not appear to a man unless he is acquainted with correspondences. In this way what is Divine lies hidden in the Word. From this the Word is spiritual, as also it is called. This therefore is what is here meant by a "wonderful thing," because the subject treated of is the Word which was to be written among that people.

Such as have not been created in all the earth and in all nations.

That this signifies that there never has been such a Divine in the world where the church is, and where the church is not, is evident from the signification of "wonderful things," as being the Divine things of the Word, which are said to be "created" when they are Divine from inmosts to outermosts, or from primes to ultimates; from the signification of "in all the earth," as being wherever is the church, for by "earth" in the Word is signified the church; and from the signification of "in all nations" as being where the church is not, for by "nations" [or "Gentiles"] in the Word are signified those who are outside the church, because not in the light of truth from the Word.

It is said that "Jehovah will do wonderful things such as have not been created in all the earth," because by "creation" is signified that which is Divine from inmosts to outermosts, or from primes to ultimates; for everything which is from the Divine begins from Himself, and advances according to order down to the ultimate end, thus through the heavens down to the world, and there rests as in its ultimate, because the ultimate of Divine order is in the nature of the world. That which is such is said to be "created."

In such an order has come forth, and in such an order subsists, everything in the world that has been created.

And in such an order also is the man of the church who by means of truths from the Word has been regenerated by the Lord.

From this the Lord is called in the Word "the Creator," and a man who has been regenerated is said to be "created anew". In such an order also is the Word, and because it is such, it is therefore said of its wonderful things that they are "created."

By these same words, namely, "before all thy people I will do wonderful things such as have not been created in all the earth and in all nations," in the historical sense is signified that Jehovah was about to do miracles among the Israelitish people such as had not been heard of in all the earth. But in the internal sense miracles are not meant, but wonderful things which the Lord was about to do by giving such a Word, whereby there would be the conjunction of heaven with the church; and whereby there would be universally the conjunction of the Lord with the human race. That the Word is so wonderful is not apprehended by those who do not know anything of the correspondence of natural things with spiritual, and who do not know anything about the spiritual thought in which the angels are. Such persons do not know either that there is something within every detail of the Word that has heaven in it, thus that has Divine life in it; when nevertheless every word of the Word is by its correspondence perceived spiritually by the angels, when it is perceived naturally by men. It is from this, and from no other source, that the Word is Divine, and is so wonderful that nothing is more so.

(from Arcana Coelestia 10632-10634)

The White Horse of the Revelation

Selection from Arcana Coelestia ~ Emanuel Swedenborg

I saw heaven opened, and behold a white horse, and He who sat upon him was called faithful and true; and in righteousness He doth judge and make war. His eyes were a flame of fire; and upon His head were many diadems; and He had a name written which no one knew but He Himself; and He was clothed in a garment dipped in blood; and His name is called The Word of God. And the armies which are in heaven followed Him upon white horses, clothed in fine linen white and clean. And He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords (Rev. 19:11-14, 16).

What each of these things involves no one can know except from the internal sense. It is manifest that every one of them is something representative and significative, as, that heaven was opened, that the horse was white, that He that sat upon him was faithful and true, and judgeth and maketh war in righteousness; that His eyes were a flame of fire, that upon His head were many diadems, that He had a name written which no one knew but He Himself, that He was clothed in a garment dipped in blood, that the armies which are in heaven followed Him upon white horses, that they were clothed in fine linen white and clean, and that He had upon His garment and upon His thigh a name written. It is said in plain words that it is the Word which is meant, and that it is the Lord who is the Word; for it is said, "His name is called the Word of God," and then, "He hath upon His garment and upon His thigh a name written, King of kings, and Lord of lords."

From the interpretation of each of the words it is manifest that the Word is here described as to its internal sense. "Heaven being opened," represents and signifies that the internal sense of the Word is not seen except in heaven, and by those to whom heaven is opened, that is, who are in love to the Lord and thence in faith in Him. The "horse which was white" represents and signifies the understanding of the Word as to its interiors; that a "white horse" is this will be manifest from what follows. That "He who sat upon him" is the Word, and the Lord who is the Word, is evident. He is called "faithful and judging from righteousness" on account of good, and "true and making war from righteousness" on account of truth. His "having upon His head many diadems," signifies all things of faith. His "having a name written which no one knew but He Himself," signifies that no one sees what the Word is in its internal sense but Himself, and he to whom He reveals it. "His being clothed in a garment dipped in blood," signifies the Word in the letter.

The "armies in the heavens which followed Him upon white horses," signify those who are in the understanding of the Word as to its interiors. "Clothed in fine linen white and clean," signifies the same in love and thence in faith. The "name written upon His garment and upon His thigh," signifies truth and good. From all this, and from what there precedes and follows, it is manifest that toward the last period the internal sense of the Word will be opened; but what will then come to pass is also described there (verses 17-21).

That the "white horse" is the understanding of the Word as to its interiors, or what is the same, the internal sense of the Word, is evident from the signification of a "horse," as being the intellectual faculty. In the prophetic parts of the Word a horse and a rider are often named; but no one has hitherto known that a "horse" signifies the faculty of understanding, and a "rider" one who is intelligent - as in the prophecy of Jacob, then Israel, respecting Dan: Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse's heels, and his rider shall fall backward. I wait for Thy salvation, O Jehovah (Gen. 49:17-18).

That a "serpent" is one who reasons concerning Divine arcana from the senses and from memory-knowledges, may be seen above; also that a "way" and a "path" are truth; and that the "heel" is the lowest of the natural; a "horse" is the understanding of the Word; and a "rider" he that teaches. Hence it is manifest what these prophetic words signify, namely, that one who reasons concerning the truths of faith from the senses and from memory-knowledges, sticks fast in the lowest things of nature only, and thus believes nothing, which is to "fall backward;" wherefore it is added, "I wait for Thy salvation, O Jehovah."

In Habakkuk:

O God, Thou dost ride upon Thy horses, Thy chariots are salvation, Thou hast made Thy horses to tread in the sea (Hab. 3:8, 15);

where "horses" denote the Divine truths which are in the Word; "chariots," doctrine from them; the "sea," knowledges; and because these are of the understanding of the Word from God, it is said, "Thou hast made Thy horses to tread in the sea." Horses are here attributed to God, as in Revelation, above; to whom they cannot be attributed unless they signify such things.

In David:

Sing unto God, sing praises to His name, extol Him that rideth upon the clouds, by His name Jah (Ps. 68:4);

to "ride upon the clouds" denotes the understanding of the Word as to its interiors, or in its internal sense. That a "cloud" is the Word in the letter, in which is the internal sense, may be seen in the Preface to Genesis 18, where it is explained what is signified when it is said that the Lord will come in the clouds of heaven with power and glory.

In the same:

Jehovah bowed the heavens, and came down, and thick darkness was under His feet; and He rode upon a cherub (Ps. 18:9-10);

"thick darkness" here denotes clouds; to "ride upon a cherub" represents the Lord's providence lest man should of himself enter into the mysteries of faith which are in the Word.

In Zechariah:

In that day shall there be upon the bells of the horses, Holiness unto Jehovah (Zech. 14:20);

the "bells of the horses" denote the understanding of the spiritual things of the Word, which are holy.

In Jeremiah:

There shall enter in by the gates of this city kings and princes, sitting upon the throne of David, riding in chariot and on horses, they, and their princes, the men of Judah, and the inhabitants of Jerusalem, and this city shall be inhabited forever (Jer. 17:25-26; 22:4);

the "city Jerusalem" denotes the Lord's spiritual kingdom and church; "kings," truths; "princes," the primary precepts of truth; "David," the Lord; the "men of Judah and the inhabitants of Jerusalem," those who are in the good of love, of charity, and of faith; thus to "ride upon a chariot and upon horses" means to be instructed in the doctrine of truth from the internal understanding of the Word.

In Isaiah:

Then shalt thou delight thyself in Jehovah, and I will make thee to ride upon the high places of the earth, and I will feed thee with the heritage of Jacob (Isa. 58:14);

to "ride upon the high places of the earth" denotes intelligence. In David:

A song of loves: Gird Thy sword upon Thy thigh, O mighty one, Thy glory and Thy majesty; and in Thy majesty go forward, ride upon the word of truth, and of the gentleness of righteousness, and Thy right hand shall teach Thee wonderful things (Ps. 45: title, 3-4);

to "ride upon the word of truth" manifestly denotes the understanding of truth; and "upon the word of the gentleness of righteousness," the wisdom of good.

In Zechariah:

In that day, saith Jehovah, I will smite every horse with astonishment, and his rider with madness; and I will open Mine eyes upon the house of Judah, and will smite every horse of the peoples with blindness (Zech. 12:4-5);

where also the "horse" manifestly denotes the understanding, which would be smitten with astonishment and blindness; and the "rider" him that understands, who would be smitten with madness.

In Hosea:

Take away all iniquity, and accept that which is good, and we will render the bullocks of our lips. Asshur shall not save us; we will not ride upon horses; and we will no more say to the work of our hands, Thou art our god (Hos. 14:2-3);

"Asshur" denotes reasoning; the "horse" one's own intelligence. Besides these there are many other passages.

That a "horse" signifies the faculty of understanding is from no other source than the representatives in the other life. Often there, in the world of spirits, horses are seen, and this with great variety, and those also that sit on them; and whenever they are seen they signify the faculty of understanding. There are such representatives continually with spirits. It is from the representation of the horse, as being the understanding, that when horses are mentioned in the Word, the spirits and angels with man at once know that the understanding is what is treated of. It is also from this that when spirits from a certain distant world on being imbued with intelligence and wisdom are taken up from the world of spirits into heaven, there appear to them horses shining as with fire; which also I have seen when they were taken up.

From this I could see what is signified by the chariot of fire and horses of fire seen by Elisha when Elijah went up by a whirlwind into heaven; as also what is signified by the exclamation of Elisha then: "My Father, my Father, the chariot of Israel and the horsemen thereof" (2 Kings 2:11, 12); and by Joash king of Israel saying the same to Elisha when he was dying: "My Father, my Father, the chariot of Israel and the horsemen thereof" (2 Kings 13:14). That by Elijah and Elisha was represented the Lord as to the Word, will of the Lord's Divine mercy be told elsewhere; the doctrine of love and charity from the Word being meant by the "chariot of fire," and the doctrine of faith therefrom by the "horses of fire."
The doctrine of faith is the same as the understanding of the Word as to its interiors, or as to its

That chariots and horses are seen in the heavens with spirits and angels, is evident from the fact of their being seen by the prophets, as by Zechariah (chapter 1:8-10; 6:3-7), and by others, and also by Elisha's servant, as thus described in the book of Kings:

Jehovah opened the eyes of Elisha's boy, and he saw; and behold the mountain was full of horses and chariots of fire round about Elisha (2 Kings 6:17).

Moreover, where the abode of the intelligent and wise is, in the world of spirits, chariots and horses appear continually; for the reason as said that by chariots and horses are represented the things of wisdom and of intelligence. Resuscitated persons after death, who are entering into the other life, see represented to them a young man sitting upon a horse, and then alighting from the horse; and by this is signified that they are to be instructed in the knowledge of good and truth before they can come into heaven.

That chariots and horses signified these things, was well known in the Ancient Church, as also is evident from the book of Job, which is a book of that Church, where are these words:

God hath made her to forget wisdom, and hath not imparted to her intelligence; what time she lifteth up herself on high she scorneth the horse and his rider (Job 39:17-19).

From the Ancient Church the signification of the horse, as being the faculty of understanding, was extended to the wise round about, even into Greece. From this it came to pass that when they described the sun (by which was signified love), they placed in it the god of their wisdom and intelligence, and gave him a chariot and four horses of fire; and that when they described the god of the sea, because by the sea were signified knowledges in general, they gave horses also to him; and that when they described the rise of knowledges from the understanding, they represented a flying horse which with his hoof broke open a fountain, where dwelt the virgins that were the sciences; and by the Trojan horse nothing else was signified than a contrivance of their understanding for destroying city walls.

Even at this day the intellect is often described, according to the custom received from those ancient people, under the figure of a flying horse, or Pegasus; and learning is described as a fountain; but scarcely anyone knows that a horse, in the mystic sense, signifies the understanding, and a fountain truth; still less that these significatives were handed down to the Gentiles from the Ancient Church.

From all this it is now manifest whence come the representatives and significatives in the Word, namely, from the representatives that exist in the other life. From this source they came to the men of the Most Ancient Church, who were celestial, and were in company with spirits and angels while living on earth. From them the representatives passed to their posterity, and at length to those who merely knew that they had such a signification; but because the representatives came from the most ancient times, and were in their Divine worship, they were venerated and held sacred.

Besides representatives, there are also correspondences which suggest and also signify something altogether different in the spiritual world from what they do in the natural world; as the heart, the affection of good; the eyes, the understanding; the ears, obedience; the hands, power; besides innumerable other correspondences. These are not represented in this way in the world of spirits; but they correspond, as what is natural to what is spiritual.

Hence it is that every word, even to the smallest iota of all, in the Word, involves spiritual and heavenly things; and that the Word is in this manner inspired, so that when it is read by man, spirits and angels immediately perceive it spiritually according to the representations and correspondences. But this knowledge, which was so much cultivated and esteemed by the ancients after the flood, and by means of which they were able to think with spirits and angels, is at this day altogether obliterated, so much so that scarcely anyone is willing to believe that it exists; and they who believe in it merely call it a kind of mystical thing, of no use; and this for the reason that man has become altogether worldly and corporeal; to such a degree that when what is spiritual and heavenly is mentioned, he feels a repugnance, and sometimes a loathing, or even nausea. What then will he do in the other life, which lasts forever, and where there is nothing worldly and corporeal, but only what is spiritual and heavenly, which makes the life in heaven?

(from Arcana Coelestia 2760-2763)

The Internal Sense of the Word

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The internal sense of the Word - its veriest life - does not at all appear from the sense of the letter. But so many are its arcana that volumes would not suffice for the unfolding of them. A very few only are here [in the work Arcana Coelestia} set forth, and those such as may confirm the fact that regeneration is here treated of, and that this proceeds from the external man to the internal. It is thus that the angels perceive the Word. They know nothing at all of what is in the letter, not even the proximate meaning of a single word; still less do they know the names of the countries, cities, rivers, and persons, that occur so frequently in the historical and prophetical parts of the Word. They have an idea only of the things signified by the words and the names. Thus by Adam in paradise they perceive the Most Ancient Church, yet not that church, but the faith in the Lord of that church. By Noah they perceive the church that remained with the descendants of the Most Ancient Church, and that continued to the time of Abram. By Abraham they by no means perceive that individual, but a saving faith, which he represented; and so on. Thus they perceive spiritual and celestial things entirely apart from the words and names.

Certain ones were taken up to the first entrance court of heaven, when I was reading the Word, and from there conversed with me. They said they could not there understand one whit of any word or letter therein, but only what was signified in the nearest interior sense, which they declared to be so beautiful, in such order of sequence, and so affecting them, that they called it Glory.

There are in the Word, in general, four different styles.

The first is that of the Most Ancient Church. Their mode of expression was such that when they mentioned terrestrial and worldly things, they thought of the spiritual and celestial things which these represented. They therefore not only expressed themselves by representatives, but also formed these into a kind of historical series, in order to give them more life; and this was to them delightful in the very highest degree. This is the style of which Hannah prophesied, saying:

Speak what is high! high! Let what is ancient come out of your mouth (1 Sam. 2:3).

Such representatives are called in David, "Dark sayings of old" (Ps. 78:2-4) . These particulars concerning the creation, the garden of Eden, etc., down to the time of Abram, Moses had from the descendants of the Most Ancient Church.

The second style is historical, which is found in the books of Moses from the time of Abram onward, and in those of Joshua, Judges, Samuel, and the Kings. In these books the historical facts are just as they appear in the sense of the letter; and yet they all contain, in both general and particular, quite other things in the internal sense. ...

The third style is the prophetical one, which was born of that which was so highly venerated in the Most Ancient Church. This style however is not in connected and historical form like the most ancient style, but is broken, and is scarcely ever intelligible except in the internal sense, wherein are deepest arcana, which follow in beautiful connected order, and relate to the external and the internal man; to the many states of the church; to heaven itself; and in the inmost sense to the Lord.

The fourth style is that of the Psalms of David, which is intermediate between the prophetical style and that of common speech. The Lord is there treated of in the internal sense, under the person of David as a king.

(from Arcana Coelestia 64 - 66)

The Written Word

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The Reasons Why the Lord Willed to be Born on Our Earth, and Not on Another

There are many reasons why it pleased the Lord to be born and to assume the Human on our earth, and not on any other, concerning which I have been informed from heaven.

The principal reason was for the sake of the Word, in that it could be written on our earth, and when written could then be published throughout the whole earth; and once published could be preserved for all posterity; and that thus it might be made manifest even to all in the other life that God had become a Man.

That the principal reason was for the sake of the Word, is because the Word is truth Divine itself, which teaches man that there is a God, that there is a heaven and a hell, and that there is a life after death; and which teaches besides how a man must live and believe in order that he may come into heaven, and thus be eternally happy. Without revelation, thus on this earth without the Word, all these things would have been utterly unknown; and yet man has been so created that in respect to his internal man he cannot die.

That the Word could be written on our earth, is because the art of writing has existed here from the most ancient time, first on wooden tablets, later on parchment, afterward on paper, and finally it could be published in print. This has been provided by the Lord for the sake of the Word.

That the Word could afterward be published throughout this whole earth, is because there is here an interaction of all nations, both by overland travel and by navigation, to all places on the globe. Therefore the Word once written could be carried from one nation to another, and could be everywhere taught. That there should be such an interaction has also been provided by the Lord for the sake of the Word.

That the Word once written could be preserved for all posterity, consequently for thousands and thousands of years, and that it has been so preserved, is known.

That thus it could be made manifest that God has become a Man, is because this is the first and most essential thing for the sake of which the Word was given; for no one can believe in and love a God whom he cannot comprehend under some form; and therefore those who acknowledge the incomprehensible, in their thought fall into nature, and thus believe in no God. Wherefore it pleased the Lord to be born here, and to make this manifest by the Word, not only in order that it might become known on this globe, but that by this means it might also be made manifest to all in the universe who come into heaven from any earth whatever; for in heaven there is a communication of all.

Be it known that the Word on our earth, given through heaven by the Lord, is the union of heaven and the world; to which end there is a correspondence of all things in the letter of the Word with Divine things in heaven; and that in its supreme and inmost sense the Word treats of the Lord, of His kingdom in the heavens and on earth, and of love and faith from Him and to Him, consequently of life from Him and in Him. Such things are presented to the angels in heaven, from whatever earth they come, when the Word of our earth is read and preached.

On every other earth truth Divine is made manifest orally through spirits and angels, as has been shown in the preceding chapters, where the inhabitants of the earths in this solar system have been treated of; but this takes place within families; for on most of the earths mankind live separate according to their families. Wherefore Divine truth thus revealed through spirits and angels is not conveyed far beyond the families; and unless a new revelation is constantly following, what has been revealed is either perverted or perishes. It is otherwise on our earth, where truth Divine, which is the Word, remains in its integrity forever.

Be it known that the Lord acknowledges and receives all, from whatever earth they may be, who acknowledge and worship God under a human form, for God under a human form is the Lord. And because the Lord appears to the inhabitants of the earths in an angelic form, which is the human form, therefore when spirits and angels from these earths hear from the spirits and angels of our earth that God is a Man in actuality, they receive this Word, acknowledge it, and rejoice that it is so (see n. 7173)

To the reasons already adduced may be added that the inhabitants, spirits, and angels of our earth bear relation in the Grand Man to the external and bodily sense, and the external and bodily sense is the ultimate, into which the interior things of life come to a close, and in which they rest as in their common receptacle. The case is similar with truth Divine in the letter, which is called "the Word," and which for this reason also has been given on this earth and not on another. And because the Lord is the Word, and is its first and its last, therefore in order that all things might come forth according to order, He also willed to be born on this earth, and to become the Word; according to these words in John:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All thing were made by Him; and without Him was not anything made that was made. And the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father. No man hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:1-3, 14, 18)

"the Word" denotes the Divine truth. But this is a secret which will fall into the understanding of only a few.

That the inhabitants of other earths rejoice when they hear that God took on Himself the Human, and made it Divine, and that thus God is Man in actuality,

(from Arcana Coelestia 9350 - 9361)

When a Man is in The Loves of Self and of The World

Selection from Arcana Coelestia ~ Emanuel Swedenborg

All evils spring from the loves of self and of the world, and because all evils spring from them, so do all falsities; and on the other hand, from love to the Lord and love toward the neighbor spring all goods, and because all goods spring from them, so do all truths.

This being the case, it is evident that insofar as a man is in the loves of self and of the world, so far he is not in love toward the neighbor, still less in love to the Lord; for these are opposites.

It is also evident that insofar as a man is in the loves of self and of the world, so far he does not know what charity is, until at last he does not know that it exists; also that so far the man does not know what faith is, until at last he does not know that it is anything; and that so far the man does not know what conscience is, until at last he does not know that it exists; nay, that so far the man does not know what the spiritual is, nor what the life of heaven; and finally that he does not believe there is a heaven and a hell; consequently he does not believe that there is a life after death. These are the effects of the loves of self and of the world when they reign.

The good of heavenly love and the truth of its faith continually flow in from the Lord, but are not received where the loves of self and of the world reign; but on the contrary where these loves (the loves of self and of the world) reign, that is, are continually in the thought, are the end, are in the will, and make the life, the good and truth which flow in from the Lord are either rejected, or extinguished, or perverted.

With those with whom they are rejected, the good which is of love and the truth which is of faith are held in contempt, and also in aversion. With those with whom they are extinguished, the good of love and the truth of faith are denied, and the contrary evils and falsities are affirmed. But with those with whom they are perverted, the good of love and the truth of faith are misinterpreted and are applied to favor evil and its falsity.

The loves of self and of the world with man begin to reign when he comes to years of discretion and self-government; for then the man begins to think from himself or from his own, and to appropriate these loves to himself, and this the more as he confirms himself in a life of evil. Insofar as a man appropriates evils to himself, so far the Lord separates the good of innocence and charity which the man has received in infancy and childhood and at times afterward, and stores them up in his interiors; for the good of innocence and the good of charity can in no wise abide with the evils of these loves; and the Lord is not willing that they should perish.

They therefore who either pervert or extinguish or reject in themselves the good of love and the truth of faith, have no life in them; for the life which is from the Divine is to will good and believe truth. But they who do not will good but evil, nor believe truth but falsity, have what is contrary to life. This contrary to life is hell, and is called "death," and they are called "dead." That the life of love and faith is called "life," also "eternal life," and that they who have it in themselves are called "living men;" and that the contrary of life is called "death," also "eternal death," and such men "dead," is evident from many passages in the Word as in —

The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up. Matt. 4:16

And another of his disciples said unto him, Lord, suffer me first to go and bury my father. But Jesus said unto him, Follow me; and let the dead bury their dead. Matt. 8:21, 22

Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell fire. Matt. 18:8, 9

And, behold, one came and said unto him, Good Master, what good thing shall I do, that I may have eternal life? And he said unto him, Why callest thou me good? there is none good but one, that is, God: but if thou wilt enter into life, keep the commandments. ... And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold, and shall inherit everlasting life. Matt. 19:16, 17, 29

That whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. ... He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. John 3:15, 16, 36

Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life. Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. John 5:24, 25

For the bread of God is he which cometh down from heaven, and giveth life unto the world. ... And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst. ... Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. ... This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. ... As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever. ... It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life. John 6:33, 35, 47, 48, 50, 51, 53, 57, 58, 63

Then said Jesus again unto them, I go my way, and ye shall seek me, and shall die in your sins: whither I go, ye cannot come. ... I said therefore unto you, that ye shall die in your sins: for if ye believe not that I am he, ye shall die in your sins. ... Verily, verily, I say unto you, If a man keep my saying, he shall never see death. John 8:21, 24, 51

The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. John 10:10

Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: And whosoever liveth and believeth in me shall never die. Believest thou this? John 11:25, 26

Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me. ... Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:6, 19

As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent. John 17:2, 3

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. John 20:31

and elsewhere.

(from Arcana Coelestia 7488-7494)

The Forgiveness of Sins from Mercy

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The Forgiveness of Sins

The sins done by a man are rooted in his very life, and make it; and therefore no one is liberated from them unless he receives new life from the Lord, which is effected by means of regeneration.

That from himself a man cannot do what is good or think what is true; but only from the Lord, is evident in John:

A man can do nothing except it be given him from heaven (John 3:27).

He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

From this it is evident that no one can withdraw anyone from sins, thus forgive them, save the Lord alone.

The Lord continually flows into man with the good of love and the truths of faith; but these are variously received; being received in one way by one person, and in a different way by another; by those who have been regenerated they are received well; but by those who do not suffer themselves to be regenerated they are received ill.

Those who have been regenerated are continually kept by the Lord in the good of faith and of love, and are then withheld from evils and falsities. And those who do not suffer themselves to be regenerated by the Lord are also withheld from evil and kept in good, for good and truth continually flow in from the Lord with every man; but the infernal loves in which they are, namely, the loves of self and of the world, stand in the way, and turn the influx of good into evil, and that of truth into falsity.

From all this it is evident what the Forgiveness of Sins is: —

To be able to be kept by the Lord in the good of love, and the truths of faith, and to be withheld from evils and falsities, is the Forgiveness of Sins. And to shun evil and falsity, and to feel aversion for them, is then Repentance. But these are possible only with those who, through regeneration, have received new life from the Lord; because these things belong to the new life.

The signs that sins have been forgiven are the following: —

Delight is felt in worshiping God for the sake of God; in being of service to the neighbor for the sake of the neighbor; thus in doing good for the sake of good, and in believing truth for the sake of truth. There is an unwillingness to merit by anything that belongs to charity and faith. Evils, such as enmities, hatreds, revenges, unmercifulness, adulteries, in a word, all things that are against God and against the neighbor, are shunned and are held in aversion.

But the signs that sins have not been forgiven are the following: —

God is not worshiped for the sake of God; and the neighbor is not served for the sake of the neighbor; thus good is not done and truth is not spoken for the sake of good and truth, but for the sake of self and the world. There is a desire to merit by our deeds; others are despised in comparison with ourselves; delight is felt in evils, such as enmities, hatred, revenge, cruelty, adulteries; and the holy things of the church are held in contempt, and are at heart denied.

When sins have been forgiven, they are believed to be wiped off, and washed away as dirt is with water. Nevertheless they remain in the man; and their being said to be "wiped off" is from the appearance when the man is withheld from them.

The Lord regenerates a man from Divine Mercy.

This is done from his infancy down to the last of his life in the world, and afterward to eternity. Thus it is from Divine Mercy that the Lord withdraws a man from evils and falsities, and leads him to the truths of faith and goods of love, and afterward keeps him in these. And after this, in Divine Mercy He raises him to Himself in heaven, and makes him happy. All this is what is meant by the Forgiveness of Sins from Mercy. They who believe that sins are forgiven in any other way, are quite mistaken; for it would be the absence of mercy to see a multitude of men in the hells, and not save them, if it could be done in any other way. And yet the Lord is mercy itself, and wills not the death of anyone, but that he may live.

Consequently those who do not suffer themselves to be regenerated, thus who do not suffer themselves to be withheld from evils and falsities, remove and cast away from themselves these mercies of the Lord. Therefore it is the man who is in fault if he cannot be saved.

This is what is meant in John:

As many as received Him, to them gave He power to be sons of God, to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12, 13)

"of bloods" denotes those who are opposed to the goods of faith and of charity; "of the will of the flesh" denotes those who are in evils from the loves of self and of the world; "of the will of man" denotes those who are in falsities thence derived; to be "born of God" denotes to be regenerated. That no one can come into heaven unless he is regenerated, is taught in the same:

Verily, verily, I say unto thee, Except a man be born anew, he cannot see the kingdom of God. Verily, verily, I say unto thee, Except a man be born of water and of the spirit, he cannot enter into the kingdom of God (John 3:3, 5)

"to be born of water" denotes through the truth of faith; and "to be born of the spirit" denotes through the good of love. From all this it can now be seen who they are whose sins have been forgiven; and who they are whose sins have not been forgiven.

(from Arcana Coelestia 9443-9454)