The Principles of a Man's Religion

Selection from Apocalypse Explained ~ Emanuel Swedenborg

Religion with man consists in a life according to the Divine commandments, which are contained in a summary in the Decalogue. He that does not live according to these can have no religion, since he does not fear God, still less does he love God; nor does he fear man, still less does he love him.

Can one who steals, commits adultery, kills, bears false witness, fear God or man? Nevertheless everyone is able to live according to these commandments; and he who is wise does so live as a civil man, as a moral man, and as a natural man.

And yet he who does not live according to them as a spiritual man cannot he saved

since to live according to them —

as a spiritual man means to so live for the sake of the Divine that is in them

while to live according to them —

as a civil man means for the sake of justice and to escape punishments in the world

to live according to them —

as a moral man means for the sake of honesty, and to escape the loss of reputation and honor

 while to live according to them —

as a natural man means for the sake of what is human, and to escape the repute of having an unsound mind.

All laws, civil, moral, and natural, prescribe that one must not steal, must not commit adultery, must not kill, must not bear false witness; and yet a man is not saved by shunning these evils from these laws alone, unless he also shuns them from spiritual law, thus unless he shuns them as sins.

For with such a man there is religion, and a belief that there is a God, a heaven and a hell, and a life after death; with such a man there is a civil life, a moral life, and a natural life; a civil life because there is justice, a moral life because there is honesty, and a natural life because there is manhood.

But he who does not live according to these commandments as a spiritual man is neither a civil man, nor a moral man, nor a natural man; for he is destitute of justice, of honesty, and even of manhood, since the Divine is not in these.

For there can be nothing good in and from itself, but only from God; so there can be nothing just, nothing truly honest or truly human in itself and from itself, but only from God, and only when the Divine is in it.

Consider whether anyone that has hell in him, or who is a devil, can do what is just from justice or for the sake of justice; in like manner what is honest, or what is truly human.

The truly human is what is from order and according to order, and what is from sound reason; and God is order, and sound reason is from God.

In a word, he who does not shun evils as sins is not a man. Everyone who makes these commandments the principles of his religion becomes a citizen and an inhabitant of heaven; but he who does not make them the principles of his religion, although in externals he may live according to them from natural, moral, and civil law, becomes a citizen and an inhabitant of the world, but not of heaven.

Most nations know these commandments, and make them the principles of their religion, and live according to them because God so wills and has commanded. Through this they have communication with heaven and conjunction with God, consequently they also are saved.

But most in the Christian world at this day do not make them the principles of their religion, but only of their civil and moral life; and they do this that they may not appear in external form to act fraudulently and make unlawful gains, commit adulteries, manifestly pursue others from deadly hatred and revenge, and bear false witness, and do not refrain from these things because they are sins and against God, but because they have fears for their life, their reputation, their office, their business, their possessions, their honor and gain, and their pleasure; consequently if they were not restrained by these bonds they would do these things.

Because, therefore, such form for themselves no communication with heaven or conjunction with the Lord, but only with the world and with self, they cannot be saved. Consider in respect to yourself, when these external bonds have been taken away, as is done with every man after death, if there are no internal bonds — which are from fear and love of God, thus from religion, to restrain and hold you back — whether you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from a love of these thus from a delight in them.

(Apocalypse Explained 948:4,5)

Everyone's Life Remains

Selection from Arcana Coelestia ~ Emanuel Swedenborg
— FROM THE AFFECTIONS OF GOOD AND OF TRUTH —

There is blessedness and happiness solely in the affection of good and of truth, is a matter profoundly unknown to all who are in evil and its delight. To them the blessedness in the affection of good and of truth appears either as something that is nonexistent, or as something that is sad; while to some it appears as what is painful, and even deadly. This is the case with the genii and the spirits of hell, who think and believe that if the delight of the love of self and of the world, consequently of the evils therein originating, were taken away from them, nothing of life could remain to them.  When they are shown that true life with its blessedness and happiness then begins, they feel a kind of sadness from the loss of their own delight.  When they are brought among those who are in such a life, pain and torture seize upon them.  Besides this, they then begin to feel in themselves something that is cadaverous and direfully infernal, so that they call heaven (which is the abode of this blessedness and happiness) their hell, and flee away, in order so far as possible to remove and hide themselves from the Lord's face.

That nevertheless all blessedness and happiness consist in the affection of the good which is of love and charity, and also of the truth which is of faith insofar as the latter leads to the former, can be seen from the fact that heaven (that is, angelic life) consists in this blessedness, and that it affects from the inmosts those who receive it, because it flows in through the inmosts from the Lord. Then also do wisdom and intelligence enter into and fill the inmost recesses of the mind, and kindle the good with heavenly flame, and the truth with heavenly light; and this with a perception of blessedness and happiness of which no description can be given except that they are unutterable. They who are in this state perceive how dead, how sad, and how lamentable is the life of those who are in the evils of the love of self and of the world.

In order to obtain a clear idea of the nature of this life of the love of self and of the world (or what is the same, of a life of pride, avarice, envy, hatred, revenge, unmercifulness, adultery), let any person of talent make for himself an impersonation of some one of these evils; or if he can, let him paint it before his eyes in accordance with the ideas he is able to conceive of it from experience, knowledge, and reason.  He will then see, in proportion to the energy of his description or picture, how horrible these evils are, and that they are diabolical forms, in which there is nothing human. Forms such as these do all those become after death who perceive the delight of their life in such evils, and the greater is their delight in them, the more horrible are their own forms.

On the other hand, let the same person delineate for himself an impersonation of love and charity, or let him express it before his eyes under some form, and then in proportion to his power of description or portrayal he will see that the form is angelic, full of bliss and beauty, and pervaded within with what is heavenly and Divine.

Can anyone believe that these two forms can abide together? or that the diabolical form can be put off and be transmuted into the form of charity? and this by a faith to which the life is contrary?

After death everyone's life remains; or what is the same, his affection, and in accordance with this is then all his thought, and consequently his faith, which thus manifests itself as it had been at heart.

(from Arcana Coelestia 2363)

To the Man who has Religion

Selection from Doctrine of Life ~ Emanuel Swedenborg
ALL RELIGION IS OF THE LIFE, AND THE LIFE OF RELIGION IS TO DO THAT WHICH IS GOOD
— OWING TO THE CONJUNCTION OF HEAVEN WITH THE MAN —
WHO KNOWS FROM THE WORD
THAT THERE IS A GOD, THAT THERE IS A HEAVEN AND A HELL, AND THAT THERE IS A LIFE AFTER DEATH

Every man who has religion knows and acknowledges that he who leads a good life is saved, and that he who leads an evil life is damned; for he knows and acknowledges that the man who lives aright thinks aright, not only about God but also about his neighbor - but not so the man whose life is evil. The life of man is his love, and that which he loves he not only likes to be doing, but also likes to be thinking. The reason therefore why we say that the life is to do that which is good is that doing what is good acts as a one with thinking what is good, for if in a man these two things do not act as a one, they are not of his life.

That religion is of the life and that the life of religion is to do that which is good is seen by everyone who reads the Word, and is acknowledged by him while he is reading it. The Word contains the following declarations:

Whosoever shall break the least of these commandments, and shall teach men so, shall be called the least in the kingdom of the heavens; but whosoever shall do and teach them, the same shall be called great in the kingdom of the heavens. For I say unto you that except your righteousness shall exceed that of the Scribes and Pharisees, ye shall not enter into the kingdom of the heavens (Matt. 5:19-20).

Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Therefore by their fruits ye shall know them (Matt. 7:19-20).

Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of the heavens; but he that doeth the will of My Father who is in the heavens (verse 21).

Many will say to Me in that day, Lord, Lord, have we not prophesied by Thy name, and in Thy name done many mighty things? And then will I profess unto them, I never knew you, depart from Me ye that work iniquity (verses 22, 23).

Everyone who heareth these words of Mine, and doeth them, shall be likened to a wise man who built his house upon the rock; and everyone that heareth these words of Mine, and doeth them not, shall be likened unto a foolish man who built his house upon the sand (verses 24, 26).

Jesus said, Behold, the sower went forth to sow; some seeds fell on the hard way, others fell upon the rocky places, others fell among the thorns, and others fell into good ground; he that was sown upon the good ground, this is he that heareth the Word, and attendeth to it, who thence beareth fruit, and bringeth forth, some a hundredfold, some sixty, and some thirty. When Jesus had said these things, He cried, saying, He that hath ears to hear, let him hear (Matt. 13:3-9, 23, 43).

For the Son of man shall come in the glory of His Father, and then shall He render unto every one according to his deeds (Matt. 16: 27).

The kingdom of God shall be taken away from you, and shall be given unto a nation bringing forth the fruits thereof (Matt. 21: 43).

When the Son of man shall come in His glory, then shall He sit on the throne of His glory. And He shall say to the sheep on His right hand, Come ye blessed, inherit the kingdom prepared for you from the foundation of the world; for I was hungry, and ye gave Me meat; I was thirsty, and ye gave Me drink; I was a stranger, and ye took Me in; naked, and ye clothed Me, I was sick, and ye visited Me I was in prison, and ye came unto Me. Then shall the righteous answer, When saw we Thee so? And the king shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of the least of these My brethren, ye did it unto Me. And the king shall say the like things to the goats on the left, and because they have not done such things, He shall say, Depart from Me, ye cursed, into the eternal fire which is prepared for the devil and his angels (Matt. 25:31-41).

Bring forth therefore fruits worthy of repentance even now is the axe laid unto the root of the trees every tree, therefore that bringeth not forth good fruit is hewn down and cast into the fire (Luke 3:8, 9).

Jesus said, Why call ye Me Lord, Lord, and do not the things which I say? Everyone that cometh unto Me, and heareth My words, and doeth them, he is like a man building a house, and he laid a foundation upon the rock; but he that heareth, and doeth not, is like a man that built a house upon the earth without a foundation (Luke 6:46-49).

Jesus said, My mother and My brethren are these who hear the Word of God, and do it (Luke 8:21).

Then shall ye begin to stand, and to knock at the door, saying, Lord, open to us; and He shall answer and say to you, I know you not whence ye are; depart from Me, all ye workers of iniquity (Luke 13:25-27).

This is the judgment: that the light is come into the world, and men loved the darkness rather than the light, for their works were evil; for every one that doeth evil hateth the light, lest his works should be reproved. But he that doeth the truth cometh to the light, that his works may be made manifest, that they have been wrought in God (John 3:19-21).

And shall come forth; they that have done good, unto the resurrection [of life; and they that have done evil, unto the resurrection] of judgment (John 5:29).

We know that God heareth not sinners; but if any man be a worshiper of God, and do His will, him He heareth (John 9:31).

If ye know these things, blessed are ye if ye do them (John 13:17).

Jesus said, I am the true vine, and My Father is the vine-dresser; every branch in Me that beareth not fruit, He taketh away and every branch that beareth fruit, He cleanseth it, that it may bear more fruit (John 15:1, 2).

Herein is My Father glorified, that ye bear much fruit, and ye shall be made My disciples (verse 8).

Ye are My friends if ye do the things which I command you; I have chosen you, that ye should bear fruit, and your fruit should abide (verses 14, 16).

The Lord said to John, To the angel of the church in Ephesus write: I know thy works; I have this against thee, that thou hast left thy first charity; repent, and do the first works, or else I will move thy lamb stand out of its place (Rev. 2:1, 2, 4, 5).

To the angel of the church in Smyrna write: I know thy works (verses 8, 9).

To the angel of the church in Pergamos write: I know thy works, repent (verses 12, 16).

To the angel of the church in Thyatira write: I know thy works and charity, and thy last works are more than the first (verses 18, 19).

To the angel of the church in Sardis write: I know thy works, that thou hast a name that thou livest, but art dead; I have not found thy works perfect before God; repent (Rev. 3:1-3).

To the angel of the church in Philadelphia write: I know thy works (verses 7, 8).

To the angel of the church of the Laodiceans write: I know thy works; repent (verses 14, 15, 19).

I heard a voice from heaven saying, Write, Blessed are the dead who die in the Lord from henceforth; yea, saith the Spirit, that they may rest from their labors, for their works follow with them (Rev. 14:13).

Another book was opened, which is the book of life, and the dead were judged out of the things which were written in the books, all according to their works (Rev. 20:12, 13).

Behold, I come quickly, and My reward is with Me, to give to everyone according to his work (Rev. 22:12).

In like manner in the Old Testament:

Recompense them according to their work, and according to the deed of their hands (Jer. 25:14).

Jehovah, whose eyes are open upon all the ways of the sons of men, to give everyone according to his ways, and according to the fruit of his works (Jer. 32:19).

I will visit according to his ways, and will reward him his works (Hos. 4:9).

Jehovah, according to our ways, according to our works doth He to us (Zech. 1:6).

And in many places it is said that the statutes, commandments, and laws were to be done:

Ye shall observe My statutes, and My judgments, which if a man do, he shall live by them (Lev. 18:5).

Ye shall observe all My statutes, and My judgments, that ye may do them (Lev. 19:37; 20:8; 22:31).

The blessings, if they did the commandments; and the curses if they did them not (Lev. 26:4-46).

The sons of Israel were commanded to make for themselves a fringe on the borders of their garments, that they might remember all the commandments of Jehovah, to do them (Num. 15:38, 39).

So in a thousand other places.

(from Doctrine of Life 1, 2)

Purified in the World in Respect to the Natural

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Jesus poureth water into the basin, and beginneth to wash the disciples' feet, and to wipe them with the linen towel wherewith He was girded. And He cometh to Simon Peter, who saith unto Him, Dost Thou wash my feet? Jesus answered, What I do thou knowest not now, but thou shalt know hereafter. Peter saith unto Him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with Me. Peter saith to Him, Lord, not my feet only, but also my hands and my head. Jesus saith to him, He that hath been washed, needeth not save to be washed as to his feet, but is wholly clean. Ye are clean already (John 13:5-10).

Who can know what is involved in what the Lord said, "What I do, thou knowest not now, but thou shalt know hereafter," and "if I wash thee not, thou hast no part with Me"? and, "he who hath been washed needeth not save to be washed as to his feet, but is wholly clean"?

That the subject here treated of is purification from evils and falsities, cannot be known except from the internal sense, from which it is evident that —

by "washing" is meant purification from evils and falsities;

by the "water in the basin," the truth of faith in the natural;

by the "linen towel, with which the Lord was girded and with which He wiped," the Divine truth proceeding from Him;

by the "feet," the natural of man;

by "washing the head, hands, and feet," regeneration and in like manne by "him who hath been washed."

Thus by "washing the feet" is meant to purify the natural of man, for unless this is purified and cleansed with man while he lives in the world, it can never be purified afterward. For such as the natural of man is when he dies, such it remains. It is not amended afterward, because it is this plane into which the interiors, which are spiritual, flow, it being their receptacle; and therefore when it has been perverted, the interiors are perverted into its image when they flow in. This is as when the eye is injured, or any other organ of sense, or member of the body, in that the interiors then feel and act through the organ or member no otherwise than according to the reception of them there.

That for this reason a man can never be purified unless he is purified in the world in respect to his natural, is meant by the Lord's words, "What I do thou knowest not now, but thou shalt know hereafter."

That he who has been regenerated is not to be purified except in respect to the natural, is meant by these words, "He that hath been washed needeth not save to be washed as to his feet, and is wholly clean." And that all purification is effected by the Lord alone, by these words, "If I wash thee not, thou hast no part with Me." And that this is effected by means of the Divine truth which proceeds from the Lord, is signified by His "wiping with the linen towel with which He was girded." That a "linen cloth" denotes truth from the Divine; thus the linen cloth with which the Lord was girded denotes the Divine truth from Him.

From all this it can be seen again that the Lord spoke by correspondences, thus from the internal sense, because from heaven in which is this sense; and therefore unless the Word of the Lord is understood as to this sense, it is understood but little.

(from Arcana Coelestia 10243)

The Word - According to Degrees

Selections from Arcana Coelestia ~ Emanuel Swedenborg

The things in the literal sense of the Word are EACH AND ALL representative of the spiritual and celestial things of the Lord's kingdom in the heavens, and in the supreme sense are representative of the Lord Himself.  As man has removed himself so far from heaven, and has immersed himself in lowest nature, and even in what is earthly, it is altogether repugnant to him to hear that the Word contains deeper things than he apprehends from the letter. This is still more the case when it is said that it contains things incomprehensible, which are adapted solely to the wisdom of angels. This is even still more so when it is said that it contains Divine things themselves, which infinitely transcend the understanding of angels. The Christian world does indeed acknowledge that the Word is Divine, yet that it is Divine in this manner it denies at heart, if not with the lips; nor is this to be wondered at, inasmuch as the earthly thought in which man is at this day does not apprehend things of a sublime character; and is not willing to apprehend them.

In the heavens there come forth continual representatives such as are in the Word. These representatives are of such a nature that spirits and angels see them in a much clearer light than that of this world at noonday; and they are also of such a nature that when seen in their external form the spirits and angels perceive what they signify in their internal form; and therein things still more interior. For there are three heavens: in the first heaven these representatives appear in an external form, with a perception of what they signify in the internal form; in the second heaven they appear such as they are in their internal form, with a perception of what they are in a more interior form; in the third heaven they appear in this more interior form, which is their inmost form.

The representatives that appear in the first heaven are the generals of those things which appear in the second and these are the generals of those which appear in the third; thus within those which appear in the first heaven are those which appear in the second; and within these are those which appear in the third. And as they are thus presented according to degrees, it may be seen how perfect and full of wisdom, and at the same time how happy, are the representatives in the inmost heaven; and that they are utterly unspeakable; for myriads of myriads of them present only one single particular of the general representative. In both general and particular these representatives involve such things as are of the Lord's kingdom; and these such as are of the Lord Himself. They who are in the first heaven, in their representatives see such things as come forth in the interior sphere of that kingdom; and within these such things as come forth in the sphere still more interior; and thus see representatives of the Lord, but remotely. They who are in the second heaven, in their representatives see such things as come forth in the inmost sphere of that kingdom, and within these see representatives of the Lord more nearly. But they who are in the third heaven see the Lord Himself.

From all this men may know how the case is with the Word; for the Word has been given by the Lord to man and also to the angels in order that by it they may be with Him; for the Word is the medium that unites earth with heaven, and through heaven with the Lord. Its literal sense is that which unites man with the first heaven; and as within the literal there is an internal sense which treats of the Lord's kingdom, and within this a supreme sense which treats of the Lord; and as these senses are in order one within another, it is evident what is the nature of the union with the Lord that is effected by means of the Word.

It has been said that there are continual representatives in the heavens, and indeed such as involve the deepest arcana of wisdom. Those which are manifest to man from the literal sense of the Word are relatively as few as are the waters of a small pool as compared with those of the ocean.

Enter by the narrow gate; for wide is the gate and broad is the way that leads to destruction, and there are many who go in by it. Because narrow is the gate and difficult is the way which leads to life, and there are few who find it. (Matthew 7:13-14)

There were represented before certain spirits, as I myself saw, a broad way and a narrow way such as are described in the Word; a broad way which led to hell, and a narrow way which led to heaven. The broad way was planted with trees, flowers, and the like that in outward form appeared beautiful and delightful, but unseen snakes and serpents of various kinds were hidden there. The narrow way did not seem to be so much adorned with trees and flowers, but appeared sad and dark; and yet there were in it angel infants most beautifully adorned, in delightful paradises and flower-gardens, which the spirits did not see. They were then asked which way they wished to go. They said, The broad way; when suddenly their eyes were opened, and in the broad way they saw the serpents, but in the narrow way the angels. They were then again asked which way they wished to go, whereupon they remained silent; and so far as their sight was opened, they said that they wished to go the narrow way; and so far as their sight was closed, that they wished to go the broad way.

Although the language used in the Word to man appears simple, and in some passages unpolished, it is the angelic language itself, but in its lowest form; for when the angelic speech, which is spiritual, falls into human words, it cannot fall into any other speech than such as this; every single thing therein being representative, and every single word being significative. As the ancients had interaction with spirits and angels, they had no other speech than this, which was full of representatives, and in every expression of which there was a spiritual sense. The books of the ancients were also written in this way; for it was the study of their wisdom so to speak and so to write. From this also it is evident how far man afterwards removed himself from heaven. At this day he does not even know that there is in the Word anything else than that which appears in the letter; not even that there is a spiritual sense within; and whatever is said beyond the literal sense is called mystical, and is rejected merely on this account. Hence also it is that communication with heaven is at this day intercepted, insomuch that few believe there is any heaven, and wonderful to say, among the learned and erudite much fewer than among the simple.

Whatever is seen anywhere in the universe is representative of the Lord's kingdom, insomuch that there is not anything in the atmospheric and starry universe, or in the earth and its three kingdoms, which is not in its own manner representative. All things in nature, in both general and particular, are ultimate images, inasmuch as from the Divine are celestial things which are of good, from celestial things spiritual things which are of truth, and from both celestial and spiritual things are natural things. From this it is evident how gross, nay, how earthly and also inverted is that human intelligence which ascribes everything to nature separate or exempt from an influx prior to itself, or from an efficient cause. Moreover they who so think and speak seem to themselves to be wiser than others; that is, in attributing all things to nature, when yet on the contrary angelic intelligence consists in ascribing nothing to nature, but all and everything to the Divine of the Lord, thus to life, and not to anything dead. The learned know that subsistence is a perpetual coming forth; but still it is contrary to the affection of falsity and thence to a reputation for learning to say that nature continually subsists, as it originally came into existence, from the Divine of the Lord. Inasmuch therefore as each and all things subsist, that is, continually come forth, from the Divine, and as each and all things thence derived must needs be representative of those things whereby they came into existence, it follows that the visible universe is nothing else than a theater representative of the Lord's kingdom; and that this kingdom is a theater representative of the Lord Himself.

From very much experience I have been instructed that there is but ONE ONLY LIFE, which is that of the Lord, and which flows in and causes man to live, nay, causes both the good and the evil to live. To this life correspond forms which are substances, and which by continual Divine influx are so vivified that they appear to themselves to live from themselves. This correspondence is that of the organs with their life; but such as are the recipient organs, such is the life which they live. Those men who are in love and charity are in correspondence, for the life itself is received by them fitly; but they who are in what is contrary to love and charity are not in correspondence, because the life itself is not received fitly; hence such a life comes forth as is in accordance with their quality. This may be illustrated by natural forms into which the light of the sun flows; such as are the recipient forms, such are the modifications of light in connection with them. In the spiritual world the modifications are spiritual; and therefore in that world such as are the recipient forms, such is their intelligence and such their wisdom. Hence good spirits and angels appear as the very forms of charity, while wicked spirits and infernals appear as forms of hatred.

The representations that come forth in the other life are appearances, but living ones, because they are from the light of life. The light of life is the Divine wisdom, which is from the Lord alone. Hence all things that come forth from this light are real; and are not like those things that come forth from the light of the world. Wherefore they who are in the other life have sometimes said that the things they see there are real things, and the things which man sees are in comparison not real; because the former things live, and thus immediately affect their life, while the latter things do not live, thus do not immediately affect the life, except insofar and in such a manner as the things in their minds which are of this world's light conjoin themselves fitly and correspondently with the things of the light of heaven. From all this it is now evident what representations are, and what correspondences.

(from Arcana Coelestia 3472; 3475-3477; 3482-3485)

The "Word" as it exists in the heavens

Selections from Arcana Coelestia ~ Emanuel Swedenborg
WHAT IS REPRESENTED AND SIGNIFIED IN THE INTERNAL SENSE NOT HITHERTO KNOWN TO ANYONE

[T]he world, even the learned world, has hitherto supposed the histories of the Word to be nothing but histories, and to involve nothing deeper. And although they have said that every iota is Divinely inspired, they have meant nothing further than that the historical facts have been disclosed, and that something of a doctrinal nature that could be applied to the doctrine of faith may be deduced from them and be of use to both teachers and learners; and that because these have been Divinely inspired they have Divine power in the mind, and work for good above all other history. Regarded in themselves, however, historical matters effect but little toward man's amendment, and nothing at all for his eternal life, since in the other life they are forgotten. For what would it amount to there to know respecting the maid Hagar that she was given by Sarai to Abram? Or to know about Ishmael, or even about Abram? Nothing but what belongs to the Lord and is from the Lord is necessary to souls in order that they may enter into heaven and enjoy its happiness, that is, eternal life. It is for the sake of these things that the Word exists, and these are the things that are contained in its interiors.

Inspiration implies that in every particular of the Word (as well in the historicals as in the other parts) there are celestial things which are of love or good, and spiritual things which are of faith or truth, thus Divine things. For that which is inspired by the Lord descends from Him, and does so through the angelic heaven, and so through the world of spirits down to man, with whom it is presented such as it is in the letter — but in its first origin it is altogether different. In heaven there is never any worldly history, but all is representative of Divine things, and there is no perception there of anything else, as may also be known from the fact that the things which are there are unutterable. Unless therefore the historicals were representative of Divine things, and in this way were heavenly, they could not possibly be Divinely inspired. The Word as it exists in the heavens can be known solely from the internal sense, for the internal sense is the Word of the Lord in the heavens.

That the sense of the letter of the Word is representative of Divine arcana, and that it is the receptacle and thus the repository of the Lord's celestial and spiritual things, may be illustrated by two examples:

First, that by "David" is not meant David, but the Lord.

Second, that the names signify nothing but actual things, and therefore it must be the same with all the rest of the Word.

Concerning David it is said in Ezekiel:

My servant David shall be king over them, and they shall all have one shepherd; they shall dwell upon the land, they and their sons and their sons' sons, even to eternity; and David my servant shall be their prince to eternity (Ezek. 37:24-25).

And in Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king (Hos. 3:5).

These things were written by the prophets after the time of David, and yet it is plainly said that he shall be their king and prince, from which all may see that in the internal sense it is the Lord who is meant by "David." And the case is the same in all other passages, even those which are historical, where David is named.

That the names of kingdoms, regions, cities, and men, signify actual things, may be clearly seen in the Prophets.

Take merely this example in Isaiah:

Thus said the Lord, Jehovih Zebaoth, O My people, thou inhabitant of Zion, be not afraid of Asshur; he shall smite thee with a rod, and shall lift up his staff upon thee in the way of Egypt. Jehovah of Armies shall stir up a scourge for him according to the plague of Midian at the rock of Horeb; and as His rod was upon the sea, so shall He lift it up in the way of Egypt. He shall come against Aiath, He shall pass over to Migron, at Michmash shall He command His arms; they* shall pass over Mabarah; Geba* is a lodging-place for us; Ramah* shall tremble; Gibeah of Saul shall flee; cry aloud with thy voice, O daughter of Gallim; hearken, O Laish; O thou poor Anathoth; Madmenah shall wander; the inhabitants of Gebim shall gather themselves together; as yet there is a day for a stand at Nob; the mountain of the daughter of Zion, the hill of Jerusalem, shall shake her hand; He shall cut down the thickets of the forest with iron, and Lebanon shall fall by a magnificent one (Isa. 10:24, 26-34).

Here there is almost nothing but names, from which no sense would appear unless all the names signified actual things; and if the mind were to abide in the names, this would never be acknowledged to be the Word of the Lord. But who will believe that in the internal sense they all contain arcana of heaven? and that by them is described the state of those who are endeavoring to enter into the mysteries of faith by reasonings from memory-knowledges? Some special thing belonging to that state are described by each name; and that the meaning is that these reasonings are dispersed by the Lord by means of the celestial things of love and the spiritual things of faith. That the reasoning here treated of is signified by "Asshur," may be clearly seen from what has been already shown concerning Asshur; also that memory-knowledges are signified by "Egypt." The case is the same with all other names, and also with all the several words.

(from Arcana Coelestia 1886 - 1888)

A Fiery Fight

Selections from Arcana Coelestia ~ Emanuel Swedenborg

They who have not been instructed about man's regeneration suppose that a man can be regenerated without temptation; and some that he has been regenerated when he has undergone one temptation. But be it known that without temptation no one is regenerated, and that many temptations follow on, one after another. The reason is that regeneration takes place to the end that the life of the old man may die, and the new heavenly life be insinuated, which shows that there must needs be a fight, for the life of the old man resists, and is not willing to be extinguished, and the life of the new man cannot enter except where the life of the old man has been extinguished. Hence it is evident that there is a fight on both sides, and this fight is a fiery one, because it is for life.

He who thinks from enlightened reason can see and perceive from this that no man can be regenerated without a fight, that is, without spiritual temptation; and also that he is not regenerated by one temptation, but by many. For very many kinds of evil have made the delight of his former life, that is, have made his old life; and it is impossible for all these evils to be suddenly and simultaneously mastered, because they cling to the man very firmly, having been rooted in parents from time immemorial, and consequently are innate in him, besides having been confirmed in him from his infancy through his own actual evils. All these evils are diametrically opposite to the heavenly good that is to be insinuated, and that is to make the new life.

—

When the good of charity, which makes the spiritual life, is to be insinuated, the delight of the pleasures which had made the natural life is removed. When this delight is removed, the man comes into temptation, for he believes that if he is deprived of the delight of pleasures, he is deprived of all life, because his natural life consists in this delight, or good, as he calls it. But he does not know that when this delight of life is removed, spiritual delight, or good, is insinuated by the Lord in its place. It is this good that is signified by the "manna;" the former good or delight being meant by the "flesh and bread in the land of Egypt," and the privation of this being meant by "hunger."

But it is to be carefully observed that the man who is being regenerated is not deprived of the delight of the pleasures of the body and lower mind, for he fully enjoys this delight after regeneration, and more fully than before, but in inverse ratio. Before regeneration, the delight of pleasures was everything of his life; but after regeneration, the good of charity becomes everything of his life; and then the delight of pleasures serves as a means, and as an ultimate plane, in which spiritual good with its happiness and blessedness terminates. When therefore the order is to be inverted, the former delight of pleasures expires and becomes no delight, and a new delight from a spiritual origin is insinuated in its place.

(from Arcana Coelestia 8403; 8413)