Concerning The Word (series) Pt. 3

Selection from Apocalypse Explained ~ Emanuel Swedenborg

That the Word is the Divine truth itself, which gives wisdom to angels and enlightens men, can be apperceived or seen only by a man enlightened. For to a worldly man, whose mind has not been raised above the sensual sphere, the Word in the sense of the letter appears so simple that scarcely anything could be more simple; and yet the Divine truth, such as it is in the heavens, and from which angels have their wisdom, lies concealed in it as in its sanctuary. For the Word in the letter is like the adytum, the midst of a temple covered with a veil, within which lie deposited arcana of heavenly wisdom such as no ear hath heard. For in the Word and in every particular of it there is a spiritual sense, and in that a Divine celestial sense, which regarded in itself is the Divine truth itself, which is in the heavens and which gives wisdom to angels and enlightens men. The Divine truth in the heavens is light proceeding from the Lord as a Sun, which is the Divine love. And as the Divine truth proceeding from the Lord is the light of heaven, so it is the Divine wisdom. This illuminates both the minds and the eyes of angels, and also enlightens the minds of men, but not their eyes, and enables them to understand truth and also to perceive good when man reads the Word from the Lord and not from self; for he is then in consort with angels, and interiorly has a perception like the spiritual perception of angels; and that spiritual perception which the man-angel has flows into his natural perception, which is his own while in the world, and enlightens it. Consequently, the man who reads the Word from the affection of truth has enlightenment through heaven from the Lord.

(to be continued)
(Apocalypse Explained 1067:3)

Concerning The Word (series) Pt. 2

Selection from Apocalypse Explained ~ Emanuel Swedenborg

In a summary: The Word is Divine truth itself, which gives wisdom to angels and enlightens men. As Divine truth proceeds from the Lord, and as what proceeds is Himself out of Himself, the same as light and heat proceed from the sun and are the sun, that is, are of the sun out of it, and as the Word is the Divine truth, it is also the Lord, as it is called in John 1:1-3, 14:—

In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.

Inasmuch as the Divine truth, which is the Word, in its descent into the world from the Lord, has passed through the three heavens, it has become accommodated to each heaven, and lastly to men also in the world. This is why there are in the Word four senses, one outside of the other from the highest heaven down to the world, or one within the other from the world up to the highest heaven. These four senses are called:—

• the celestial
• the spiritual
• the natural from the celestial and the spiritual
• the merely natural

This last is for the world, the next for the lowest heaven, the spiritual for the second heaven, and the celestial for the third. These four senses differ so greatly from one another that when one is exhibited beside the other no connection can be recognized; and yet they make one when one follows the other; for one follows from the other as an effect from a cause, or as what is posterior from what is prior; consequently as an effect represents its cause and corresponds to its cause, so the posterior sense corresponds to the prior; and thus it is that all four senses make one through correspondences.

From all this, these truths follow:—
The ultimate sense of the Word, which is the sense of its letter, and the fourth in order, contains in itself the three interior senses, which are for the three heavens when a man on the earth is reverently reading the Word. Therefore the sense of the letter of the Word is that from which and through which there is communication with the heavens, also from which and through which man has conjunction with the heavens. The sense of the letter of the Word is the basis of Divine truth in the heavens, and without such a basis the Divine truth would be like a house without a foundation; and without such a basis the wisdom of the angels would be like a house in the air.
• It is the sense of the letter of the Word in which the power of Divine truth consists.
• It is the sense of the letter of the Word through which man is enlightened by the Lord and through which he receives answers when he wishes to be enlightened.
• It is the sense of the letter of the Word by which everything of doctrine on the earth must be confirmed. In the sense of the letter of the Word is the Divine truth in its fullness.
In the sense of the letter of the Word the Divine truth is in its holiness.

(to be continued)
(Apocalypse Explained 1066:3,4)

Concerning The Word (series) Pt. 1

Selection from Apocalypse Explained ~ Emanuel Swedenborg

In what now follows The Word and its holiness shall be treated of as a supplement.

It was said of old that the Word is from God, Divinely inspired, and thus holy, and yet it has not been known heretofore where in the Word the Divine is. For the Word appears in the letter like a common writing in a strange style, not so sublime or so lucid as appears in the writings of the present age. For this reason a man who worships nature more than God, or in place of God, and thus thinks from himself and what is his own [proprium], and not from the Lord out of heaven, can easily fall into error respecting the Word, and into contempt for it, saying in his heart when he reads it, "What is this? What is that? Is this Divine? Can God who has infinite wisdom speak in this manner? Where is its holiness, and from what source, unless from the religious persuasion whose ministers it serves?" And other like things.

But that they may know that the Word is Divine, not only in every sentence but also in every expression, its internal sense, which is spiritual, and which is in its external sense, which is natural, as a soul in its body, has now been revealed. This sense can bear witness to the Divinity and consequent holiness of the Word; and can convince even the natural man that the Word is Divine if he is willing to be convinced.

(to be continued)
(Apocalypse Explained 1065:3)

When Affection of Truth Fails

Selection from Arcana Coelestia ~ Emanuel Swedenborg

When they came to Marah, they could not drink of the waters of Marah, for they were bitter: therefore the name of it was called Marah. And the people murmured against Moses, saying, What shall we drink? (Exodus 15:23, 24)

What shall we drink? That this signifies that they could not endure truths because they were undelightful by reason of no affection of them, is evident from the signification of "drinking," as being to be instructed in truths and to receive them, and also to be affected with them, and consequently to appropriate them to oneself

Instruction in Truth

from the signification of "drinking," as being to be instructed. In the Word throughout mention is made of "drinking;" and where the good and truth of faith are treated of, there "drinking" signifies being instructed in them and receiving them.

As in Isaiah:

The new wine shall mourn, the vine languisheth, all the glad of heart shall sigh; they shall not drink wine with a song, strong drink shall be bitter to them that drink it (Isa. 24:7, 9)

"not drinking wine with a song," denotes not being instructed from the affection of truth and not being delighted thereby; that "strong drink shall be bitter to them that drink it," denotes aversion.

In the same:

It shall be as when a thirsty one dreameth, and behold he drinketh; but he awaketh, and behold he is weary, and his soul hath appetite (Isa. 29:8)

a "thirsty one" denotes one who desires to be instructed; "drinking," being instructed, but in things that are vain.

In Jeremiah:

We have drunk our water for silver; our wood cometh for a price (Lam. 5:4)

"drinking waters for silver" denotes being instructed not without cost, and also attributing truth to one's self. That it is given free of cost, and thus that it is not from one's self, but from the Lord, is thus taught in Isaiah:

Ho everyone that thirsteth, come ye to the waters, and he that hath no silver; come ye, buy (Isa. 55:1)

Also in John:

Jesus said, If anyone thirst, let him come unto Me and drink; whosoever believeth in Me, out of his belly shall flow rivers of living water (John 7:37-38)

where by "drinking" is signified being instructed, and receiving.

In Luke:

They shall say, We did eat and drink in Thy presence, and Thou didst teach in our streets; but the Lord says, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:26-27)

where "eating and drinking in the Lord's presence," denotes instructing and preaching the good and truth of faith from knowledges that are from the Word, which is meant by the words, "Thou didst teach in our streets." But as they did this from themselves, for the sake of their own honor and gain, and thus from no affection of good and truth, and were thus in knowledges of truth but in a life of evil, it is said, "I know you not whence ye are; depart from Me all ye workers of iniquity."

In the same:

Jesus, speaking to the disciples, said, That ye may eat and drink at My table in My kingdom (Luke 22:30)

That they do not eat and drink in the kingdom of the Lord, and that there is no table there, is plain to everyone; so that by "eating and drinking at the Lord's table in His kingdom," something else is signified, namely, enjoying the perception of good and truth.

So too with what the Lord says in Matthew:

I say unto you, that I will not drink henceforth of this product of the vine, until that day when I shall drink it with you in My Father's kingdom (Matt. 26:29)

where "drinking" signifies instructing to the life concerning truths, and giving perception of good and truth.

These words of the Lord:

Be not anxious for your life [anima], what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on (Matt. 6:25, 31; Luke 12:29)

are significative of spiritual things, namely, that the all of faith as to good and truth is given by the Lord.

In John:

Jesus said to the woman of Samaria, Everyone that drinketh of this water shall thirst again; but whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall become in him a fountain of water springing up unto eternal life (John 4:7-14)

where "drinking" manifestly denotes being instructed in good and truth, and receiving them.

(from Arcana Coelestia 3069)

And they could not drink the waters for bitterness, because they were bitter. That this signifies that truths appeared to them undelightful, because devoid of the affection of good, is evident from the signification of "to drink the waters," as being to receive truths and apply them under good - from the signification of "waters," as being truths, and from the signification of "bitter," as being what is undelightful.

Hence it is evident that by "they could not drink the waters for bitterness, because they were bitter," is signified that truths appeared to them undelightful: that it denotes because devoid of the affection of good, is because all the delight of truth comes forth from good. That the affection of truth derives its origin from good is because good loves truth, and truth loves good, for these two are conjoined as in a marriage.

It is known that everyone desires to be instructed in those things which he loves and has as the end.

He who loves good, that is, who wills from the heart to worship God and to benefit his neighbor, loves to be instructed in those things which lead thereto, consequently in truths; from which it can be seen that all the affection of truth is from good.

There are indeed some who live in an evil manner, and yet desire to be instructed in truths, but with these there is no affection of truth, but only the affection of confirming the doctrinal things of the church for the sake of self-glory, that is, for the sake of reputation, honors, or gain.

The genuine affection of truth is to wish to know what is true for the sake of the life in the world, and for the sake of life eternal.

These come into temptation when truths begin to fail them, and more when the truths which they know appear undelightful. This temptation derives its origin from the fact that the communication with good has been intercepted. This communication is intercepted as soon as the man comes into his own, for he thus sinks down into the evil of the love of self, or of the world. When he emerges from this state, truths become delightful. This is meant in what follows by the bitter waters being healed by means of the wood cast into them, for by "wood" is signified good.

(from Arcana Coelestia 8349)

This temptation consists in the fact that they complain and grieve because the truths which had previously been delightful to them, and which thus had made their spiritual life or life of heaven, now seem undelightful to them, insomuch that they can scarcely endure them.

The merely natural man would not believe that such a thing could cause any grief, for he thinks, "What is it to me whether truths are delightful or not? If they are undelightful let them be rejected." But the spiritual man has very different sentiments. It is the delight of his life to be instructed in truths, and to be enlightened in such things as belong to his soul, thus to his spiritual life. Therefore when these fail, his spiritual life labors and suffers, and grief and anxiety ensue. The reason is that the affection of good is continually flowing in through the internal man from the Lord, and calling forth the accordant things in the external man which had previously caused the delight of the affection of truth; and when these things are assaulted by the evils of the love of self and of the world, which the man had also previously perceived as delightful, there arises a conflict of delights or of affections, from which springs anxiety, and from this grief and complaint.

How the case is with the temptation that arises through a failing of truth

The nourishment of the spiritual life is good and truth, as the nourishment of the natural life is food and drink. If good fails, it is as if food fails; and if truth fails, it is as if drink fails. The consequent grief is circumstanced like the grief from hunger and thirst. This comparison is from correspondence, for food corresponds to good, and drink to truth; and as there is a correspondence, food and drink also nourish the body better and more suitably when a man at dinner or at breakfast is at the same time in the delight of conversation with others about such things as he loves, than when he sits at table alone without company. When a man is in this state, the vessels in him that receive the food are constricted; but when he is in the first mentioned state, they are open.

Such things are effected by the correspondence of spiritual food and natural food.

It is said "the delight of conversation with others about such things as he loves," because everything of this kind has relation to good and truth; for there is nothing in the world which has not relation to both.

What a man loves, has relation to the good with him; and what instructs him about good, and thus conjoins itself with it, has relation to the truth.

(from Arcana Coelestia 8352)

The Reduction of Truth into Order, and its Vivification

Selection from Arcana Coelestia ~ Emanuel Swedenborg

To deprive truth of self-derived life — depriving truth of life is not extinguishing it, but vivifying it

So Esau hated Jacob because of the blessing with which his father blessed him, and Esau said in his heart, The days of mourning for my father are at hand; then I will kill my brother Jacob. (Genesis 27:41)

The days of mourning for my father draw near, and I will kill Jacob my brother. That this signifies the inversion and privation of the self-derived life of truth, is evident from the signification of "days of mourning," as being the inversion of the state; and from the signification of "killing Jacob his brother," as being to deprive truth of self-derived life.

The same may be seen from what is continually taking place in the other life, where all the good that flows down from heaven to those who are in evil is turned into evil, and with the infernals into the opposite; in like manner truth into falsity.  Therefore, on the other hand the evil and falsity that is with such spirits is in heaven good and truth, and in order that it may become good, there are spirits in the way who reject the ideas of evil and falsity, so that the idea of good and truth may be presented.

Moreover when that which is evil and false approaches those who are in good and truth, it does not appear as evil and falsity, but under another form in accordance with the nature and state of their goodness.

From this it is evident that in the internal sense to "kill Jacob the brother" is not to kill, but is a privation of that life which is not compatible with truth; for truth has no life of itself, but from good, inasmuch as truth is only a vessel recipient of good; and that in good there is life, but not in truth, except that which is from good. Wherefore the privation of the self-derived life of truth is not the extinction of truth, but its vivification; for when truth appears to itself to have life from itself, then it has no life, except such life as in itself is not life; but when it is deprived of this, it is then gifted with real life, namely, through good from the Lord, who is life itself.

This plainly appears from those who are in the other life. With such as are in truth alone, the ideas appear closed, so that those things which are of heaven cannot flow in, except only in a manner so general that the influx is scarcely known to be from heaven. Whereas with such as are at the same time in good, their ideas appear open, so that the things which are of heaven flow in as into a heaven in miniature, or as into an image of themselves - for they flow in by means of the good that is in them through truths.

Truth is deprived of self-derived life when good begins to be in the prior place, or to have the dominion.

The reason why these things are called the "mourning for a father," is that days of mourning signify inversion of state, which inversion of state was signified above by the exceeding great shuddering with which Isaac shuddered, and by the great and exceeding bitter cry with which Esau cried out.

(from Arcana Coelestia 3607)

The Purpose to Invert

And the words of Esau her older son were told to Rebekah. So she sent and called Jacob her younger son, and said to him, Surely your brother Esau comforts himself concerning you by intending to kill you. (Genesis 27:42)

Behold Esau thy brother comforteth himself concerning thee to kill thee. That this signifies the purpose to invert the state and deprive truth of self-derived life, is evident from the signification of "comforting one's self" for anyone, as being to appease unrest of mind with hope concerning anyone, or concerning anything, "concerning thee" implying the inversion of the state of truth, and from the signification of "to kill thee," that is, Jacob, as being to deprive truth of self-derived life, where it was shown that depriving truth of life is not extinguishing it, but vivifying it.

For the case with respect to the life of truth is this:

When they who are in truth, or in the affection of truth, do not live according to the truth which they know and with which they are affected, there is then somewhat of pleasure and delight derived from the love of self or the love of the world, which has adjoined itself to the affection of truth, and which appears as good, when yet it is not good, except as regards the use, in that - truths may thus be introduced and learned - which afterwards may be serviceable to real good and its life. When truth is in this state, that is, they who are in the affection of truth, then truth is said to have self-derived life, which is not life, as is evident from the fact that in the love of self, and the love of the world, or in their pleasure and delight, there is not life; but in celestial and spiritual love, and in their delight and pleasure. Therefore when truth, that is, they who are in such an affection of truth, are deprived of that life, they then for the first time receive life, or are then for the first time vivified.

These things cannot possibly be apprehended by those who are in the affection of self and of the world, for they believe that no other life is possible; consequently that if they should be deprived of that life, they would altogether cease to live - for they who are in that life can in no wise know what spiritual and heavenly life is. When yet the fact is that when they are deprived of that life of the affection of self and of the world, then life flows in from the Lord such as is the angelic and heavenly life, together with ineffable wisdom and happiness; and when the former life is viewed from this life, it appears as no life, or as the unclean life of brute animals, inasmuch as there is nothing of the Divine therein, except that they can think and speak, and thus appear in external form like others.

In respect to the circumstance that good had the purpose to invert the state and deprive truth of self-derived life, which is signified by Esau comforting himself for Jacob to kill him, the case is this:

with a man who is being regenerated, the good in him is continually in the purpose to invert the state, and to reduce it into such order that truth may not be in the prior place, but in the posterior; as is consonant with the state of heaven. But this purpose lies deeply concealed, nor is it observed until the purpose has been effected.

The case herein is as it is with conjugial love, which does not appear during infancy and childhood, but still lies hidden within; nor does it come forth until each and all things have been so disposed that it can manifest itself; meanwhile it produces all means that are suited to itself; that is, they are produced.

The case is the same in the vegetable kingdom: in every tree and in every plant there lies inmostly concealed an endeavor to produce fruits or seeds; but this endeavor cannot manifest itself until it has first produced all the means, namely, branches, leaves, and flowers, which being produced the endeavor comes forth into act.

So also is it with those who are born anew:

the conjugial principle of good and truth long lies hidden within; but still it is present as an endeavor in the efficient cause and thence in the effect; yet it does not appear until all things have been disposed into order; and when they have been so disposed, it for the first time comes forth and manifests itself.

It is this endeavor which is meant by the purpose to invert the state and deprive truth of self-derived life.

(from Arcana Coelestia 3610)

Softened by Temptation

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Being Wearied with His Journey

And Jacob boiled pottage, and Esau came from the field, and he was weary. And Esau said to Jacob, Cause me to sup I pray of the red, this red, for I am weary; therefore he called his name Edom. (Genesis 25:29, 30)

When therefore the Lord knew how the Pharisees had heard that Jesus made and baptized more disciples than John, (Though Jesus himself baptized not, but his disciples,) He left Judaea, and departed again into Galilee. And he must needs go through Samaria.
Then cometh he to a city of Samaria, which is called Sychar, near to the parcel of ground that Jacob gave to his son Joseph. Now Jacob's well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour.  (John 4:1-6)

And he was weary. That this signifies a state of combat, is evident from the signification of "weary," or "weariness," as being the state after combat; here, a state of combat, because the subject is the conjunction of good with truth in the natural man. That "weary" here signifies a state of combat, cannot appear except from the series of things in the internal sense, and especially from the consideration that good cannot be conjoined with truth in the natural man without combats, or what is the same, without temptations. That it may be known how the case herein is in respect to man, it shall be briefly told.

Man is nothing but an organ, or vessel, which receives life from the Lord; for man does not live from himself. The life which inflows with man from the Lord is from His Divine love. This love, or the life thence derived, inflows and applies itself to the vessels which are in man's rational, and to those which are in his natural. In consequence of the hereditary evil into which man is born, and of the actual evil which he acquires, these vessels are in a contrary position within him relatively to the inflowing life, yet insofar as the life which flows in can dispose the vessels to receive it, it does so dispose them. These vessels in the rational man, and in the natural, are what are called truths, but in themselves they are merely perceptions of the variations of form of these vessels, and of the changes of state according to which in divers ways these variations come forth, being effected in the most subtle substances, by methods inexpressible -

. . . in itself the exterior memory is simply something organic formed from the objects of the senses - specially those of the sight and of the hearing - in the substances which are the beginnings of the fibers; and that according to the impressions from these objects are effected variations of form, which are reproduced; and that these forms are varied and changed according to the changes of the state of the affections and persuasions. Also that the interior memory is in like manner organic, but purer and more perfect, being formed from the objects of the interior sight; which objects are disposed into regular series, in an incomprehensible order. (n. 2487).

Good itself, which has life from the Lord, or which is life, is that which flows in and disposes.

When therefore these vessels, which are to be varied as to forms, are as before said in a contrary position and direction in respect to the life, it is evident that they must be reduced to a position in accordance with the life, or into compliance with it. This cannot possibly be effected so long as the man is in that state into which he is born, and to which he has reduced himself; for the vessels are not obedient, being obstinately resistant, and hardening themselves against the heavenly order according to which the life acts - for the good which moves them, and with which they comply, is of the love of self and of the world; which good, from the gross heat that is in it, causes them to be of such a quality; and therefore before they can be rendered compliant and fit to receive anything of the life of the Lord's love, they must be softened. This softening is effected by no other means than temptations; for temptations remove all that is of the love of self and of contempt for others in comparison with self, consequently all that is of self-glory, and also of hatred and revenge on this account. When therefore the vessels have been somewhat tempered and subdued by temptations, they begin to become yielding to, and compliant with, the life of the Lord's love, which continually flows in with man.

Hence then it is that good begins to be conjoined with truths; first in the rational man, and afterwards in the natural; for as before said truths are nothing else than perceptions of the variations of form according to states that are continually being changed; and these perceptions are from the life which flows in. This is the reason why man is regenerated, that is, made new, by temptations; or what is the same, by spiritual combats; and that he is afterwards gifted with another nature; being made mild, humble, simple, and contrite in heart.

From these considerations it may now be seen what use temptations promote, namely, that good from the Lord may not only flow in, but may also dispose the vessels to obedience, and thus conjoin itself with them.

But as regards the Lord, who in the supreme sense is here treated of, He by the most grievous temptation combats reduced all things in Himself into Divine order, insomuch that there remained nothing at all of the human which He had derived from the mother, so that He was not made new as are other men, but altogether Divine. For the man who is made new by regeneration still retains in himself an inclination to evil, and even evil itself; but is withheld from evil by an influx of the life of the Lord's love, and this with a force exceeding great; whereas the Lord utterly cast out all the evil that was hereditary to Him from the mother, and made Himself Divine, even as to the vessels, that is, as to truths. This is that which in the Word is called "glorification."

(from Arcana Coelestia 3318)

Free State of Deliberation

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The betrothal and marriage — The initiation and conjunction of good and truth;
for the initiation and conjunction of good and truth are spiritual betrothal and spiritual marriage
In each there is required a free state of deliberation.

That this is necessary in betrothal and marriage, is well known, but that it is required in the initiation and conjunction of good and truth, is not so well known, because it is not apparent to the natural man, and because such initiation and conjunction are among the things that are accomplished without man's reflecting upon them. Nevertheless, during every moment when man is being reformed and regenerated, it comes to pass that he is in a state of freedom when truth is being conjoined with good.

Everyone may know, if he only considers, that nothing is ever man's, as his, unless it is of his will. What is only of the understanding does not become man's until it becomes of the will also - for what is of the will constitutes the being [esse] of a man's life, but what is of the understanding constitutes the coming forth [existere] of his life thence derived.

Consent from the understanding alone is not consent, but all consent is from the will.
Wherefore, unless the truth of faith which is of the understanding is received by the good of love which is of the will, it is not at all truth which is acknowledged, and thus it is not faith.

But in order that truth may be received by the good which is of the will, it is necessary that there be a free state. All that is of the will appears free - the very state of willing is liberty - for that which I will, that I choose, that I long for, because I love it and acknowledge it as good. All this shows that truth, which is of faith, never becomes man's as his until it has been received by the will, that is, until it has been initiated and conjoined with the good there; and that this cannot be effected except in a free state.

(from Arcana Coelestia 3158)