The 'Very' Internal of the Church

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Love, and the faith derived from it, are the internal of the church. No other faith is meant as being the internal of the church than that which is of love or charity, that is, which is from love or charity.

Faith, in a general sense, is all the doctrinal teaching of the church.

But doctrine [doctrinale] separated from love or charity, by no means makes the internal of the church, for doctrine is only knowledge which is of the memory, and this exists also with the worst men, and even with infernals.

But the doctrine that is from charity, or that is of charity, does make the internal of the church, for this is of the life. The life itself is the internal of all worship; and so is all doctrine that flows from the life of charity and it is this doctrine that is of faith which is here meant. That it is this faith which is the internal of the church, may be seen from this consideration alone, that he who has the life of charity is acquainted with all things of faith. If you will, just examine all doctrinal things, and see what and of what quality they are; do they not all pertain to charity, and consequently to the faith that is from charity

Take only the Precepts of the Decalogue:

• The first of these is to worship the Lord God. He who has the life of love or of charity worships the Lord God, because this is his life.

• Another precept is to keep the Sabbath. He who is in the life of love, or in charity, keeps the Sabbath holy, for nothing is more sweet to him than to worship the Lord, and to glorify Him every day.

• The precept, "Thou shalt not kill," is altogether of charity. He who loves his neighbor as himself, shudders at doing anything that injures him, still more at killing him.

• So too the precept, "Thou shalt not steal;" for he who has the life of charity would rather give of his own to his neighbor, than take anything away from him.

• And so with the precept, "Thou shalt not commit adultery;" he who is in the life of charity the rather guards his neighbor's wife, lest anyone should offer her such injury, and regards adultery as a crime against conscience, and such as destroys conjugial love and its duties.

• To covet the things that are the neighbor's is also contrary to those who are in the life of charity; for it is of charity to desire good to others from one's self and one's own; such therefore by no means covet the things which are another's.

These are the precepts of the Decalogue which are more external doctrinal things of faith.

These are not only known in the memory by him who is in charity and its life, but are in his heart; and he has them inscribed upon himself, because they are in his charity, and thus in his very life; besides other things of a dogmatic nature which he in like manner knows from charity alone — for he lives according to a conscience of what is right. The right and the truth which he cannot thus understand and explore, he believes simply or from simplicity of heart to be so because the Lord has said so; and he who so believes does not do wrong, even though what he thus accepts is not true in itself, but apparent truth.

As for example —

if anyone believes that the Lord is angry, punishes, tempts, and the like. Or if he holds that the bread and wine in the Holy Supper are significative, or that the flesh and blood are present in some way in which they explain it — it is of no consequence whether they say the one thing or the other, although there are few who think about this matter, or even if they do think about it, provided this is done from a simple heart, because they have been so instructed, and nevertheless live in charity — these, when they hear that the bread and wine in the internal sense signify the Lord's love toward the whole human race, and the things which are of this love, and man's reciprocal love to the Lord and the neighbor, they forthwith believe, and rejoice that it is so. Not so they who are in doctrinal things and not in charity; these contend about everything, and condemn all whoever they may be that do not say (they call it "believe") as they do.

From all this everyone can see that love to the Lord and charity toward the neighbor are the internal of the church.

(from Arcana Coelestia 1798)

The Delight of Conjugial Love

Selection from Conjugial Love ~ Emanuel Swedenborg

• DIVINE LOVE, BY DIVINE WISDOM, IN DIVINE USE

• UNLESS IT GOES ON TO PRODUCE SEED – OFFSPRING – 'USEFULNESS' – IT IS INTENTION WITHOUT REALIZATION

• ALL THINGS IN THE UNIVERSE THEREFORE ARE PROCREATED AND FORMED FROM USE, IN USE, AND FOR USE

— A MEMORABLE RELATION —

There appeared to me in the eastern quarter a grove of palms and laurels arranged in spiral convolutions. I approached and entered, and walked in the winding ways through some of the spiral turns; and at the end of the ways saw a garden, which formed the center of the grove. There was a small bridge that separated them, and a gate on the side towards the grove, a gate also on the side next the garden.

I drew near, and the keeper opened the gates.

I asked him, "What is the name of this garden?" He said, "Adramandoni," that is, The Delight of Conjugial Love. I went in, and lo! olive trees, and from olive tree to olive tree trailing and pendent vines, and under and among them shrubs in blossom. In the midst of the garden was a grassy circle on which husbands and wives were sitting, and young men and maidens in pairs; and on elevated ground in the midst of the circle there was a small fountain leaping high by the force of its stream. As I came near the circle I saw two angels in purple and scarlet, conversing with those who were sitting on the grass. They were speaking on the origin of conjugial love and on its delights. And because the conversation was about this love there was eager attention and full reception, and thence an exaltation in the speech of the angels as from the fire of love.

From their conversation I gathered briefly this: They spoke first of the difficulty of tracing and the difficulty of perceiving the origin of conjugial love, because its origin is Divine-celestial; for it is Divine love, Divine wisdom and Divine use, which three proceed from the Lord as one, and flow thence as one into the souls of men, and through the souls into the minds, and there into the interior affections and thoughts, through these into the desires near to the body, and from these through the bosom into the genital region, where all things derived from the first origin are together, and together with the successives constitute conjugial love.

After this the angels said, "Let the intercourse of speech be by question and answer; for the perception of a subject acquired from hearing alone, though it flows in, does not remain unless the hearer of himself also thinks from himself and questions about it."

Then some of that conjugial assembly said to the angels, "We have heard that the origin of conjugial love is Divine-celestial, because it is from the influx from the Lord into the souls of men; and that because from the Lord, it is love, wisdom, and use, which are the three essentials that together make the one Divine essence; and that nothing but what is of the Divine essence can proceed from Him and flow into the inmost of man, which is called his soul; and that in their descent into the body these three are changed into what is analogous and correspondent.

Now therefore we ask, "First, What is meant by the third essential proceeding Divine, which is called use?"

The angels replied, "Love and wisdom without use are but ideas of abstract thought, which also after some tarrying pass away as the winds. But in use the two are brought together and there make a one which is called real. Love cannot rest unless it is doing, for love is the active itself of life; nor can wisdom exist and subsist except from love and with it, while it is doing; and doing is use. We therefore define use to be doing good from love by wisdom. Use is the good itself. Since these three, love, wisdom, and use, flow in into the souls of men, it is evident why it is said that all good is from God; for everything done from love by wisdom is called good; and a use also is a thing done. What is love without wisdom but something illusory? And what is love with wisdom without use but a breath of the mind? But love and wisdom with use not only make the man, but also are the man. Yea, which will perhaps surprise you, they propagate man; for in the seed of man is his soul, in perfect human form, covered over with substances from the purest things of nature, out of which a body is formed in the womb of the mother. This use is the supreme and the ultimate use of Divine love by Divine wisdom."

Finally, the angels said, "Let this be the conclusion: That all fructification, all propagation, and all prolification come originally of the influx of love, wisdom and use from the Lord; of immediate influx from the Lord into the souls of men; of mediate influx into the souls of animals; and of influx yet more mediate into the inmosts of vegetables. And all these are effected in the ultimates from the firsts. It is plain that fructifications, propagations, and prolifications are continuations of creation; for creation cannot be from any other source than from Divine Love, by Divine wisdom, in Divine use. All things in the universe therefore are procreated and formed from use, in use, and for use."

Afterwards those that were sitting on the grassy banks asked the angels, "Whence are the delights of conjugial love, which are innumerable and ineffable?" The angels answered, "They are from the uses of love and wisdom. And this may be seen from the fact that in so far as one loves to be wise for the sake of genuine use he is in the vein and potency of conjugial love, and in so far as he is in these two he is in delights. Use effects this, because love by wisdom delight each in the other, and they play as it were like little children, and as they grow up, they enter into genial conjunction. This is as if by betrothals, nuptials, marriages, and propagations; and these continue with variety to eternity. These things take place between love and wisdom inwardly in use; but these delights in their beginnings are imperceptible, but become perceptible more and more as they descend thence by degrees and enter the body. They enter through degrees, from the soul into the interiors of man's mind, from these into its exteriors, thence into the inmost bosom, and from this into the genital region. Yet these heavenly nuptial sports in the soul are not in the least perceived by man; but they insinuate themselves thence into the interiors of the mind, under the form of peace and innocence; and into the exteriors of the mind in the form. of blessedness, pleasantness, and joy; but into the inmost bosom under the form of the delights of inmost friendship; and into the genital region, by influx continuous even from the soul, with the very sense of conjugial love, as the delight of delights. These nuptial sports of love and wisdom in use in the soul, in proceeding towards the inmost bosom become enduring, and in that bosom present themselves sensibly under an infinite variety of delights; and by virtue of the wonderful communication of the inmost bosom with the genital region, these delights become there delights of conjugial love, which are exalted above all delights that are in heaven and in the world, for the reason that the use of conjugial love is the most excellent of all uses, because therefrom comes the procreation of the human race, and from the human race the angelic heaven."

To this the angels added, "That they who are not in the love of becoming wise from the Lord for the sake of use, know nothing of the variety of delights innumerable, which come of love truly conjugial. For with those that do not love to become wise from genuine truths, but love to be in insanity from falsities, and through this insanity do evil uses from some love, with such the way to the soul is closed; whence it results that the heavenly nuptial sports of love and wisdom in the soul, intercepted more and more, cease, and together with them conjugial love, with its vein, its potency, and its delights."

To this the hearers responded, "That they perceived that conjugial love is according to the love of becoming wise for the sake of use, from the Lord." The angels replied, "So it is." And then upon the heads of some of them appeared garlands of flowers. They asked, "Why is this?" The angels said, "Because they have more profoundly understood." All then left the garden, and these in their midst.

(from Conjugial Love 183)

From the School of Wisdom

Selection from True Christian Religion ~ Emanuel Swedenborg
— A MEMORABLE RELATION —

I was once talking with two angels, one from the eastern* and the other from the southern heaven. When they perceived that I was meditating upon the arcana of wisdom respecting love, they said, "Do you know anything about the schools of wisdom in our world?"

I answered, "Not yet."

They said that there were many such, and that those who love truths from spiritual affection, or because they are truths, and because by means of them wisdom is acquired, come together at a given signal and discuss and settle those questions that spring from a deeper understanding.

They then took me by the hand, saying, "Follow us, and you shall see and hear; the signal has been given for a meeting today."

I was led over a plain to a hill; and behold, at the foot of the hill was an arcade of palms reaching to its very top. This we entered and ascended; and on the top or summit of the hill a grove was seen, and among its trees the raised ground formed a kind of theater, within which was a level spot paved with little stones of various colors. Around this in quadrangular form seats were placed upon which lovers of wisdom were sitting; and in the middle of the theater there was a table, upon which was laid a paper sealed with a seal.

Those who were seated invited us to the still vacant seats; but I answered, "I have been brought here by two angels to see and hear, not to sit."

Then the two angels went to the table in the middle of the level spot, and broke the seal of the paper, and read to those seated the arcana of wisdom written on the paper, which they were now to discuss and unfold. These arcana were written by angels of the third heaven, and let down upon the table. There were three:

First, What is "the image of God," and what is "the likeness of God," into which man was created?

Second, Why is man not born into the knowledge proper to any love, when even beasts and birds, both the noble and the ignoble, are born into the knowledges proper to all their loves?

Third, What does "the tree of life" and what does "the tree of the knowledge of good and evil" signify, and what is signified by "eating" of them?

Underneath was written,

"Unite the answers to these three in one opinion. Write it on a fresh paper, and place it on this table, and we shall see. If the opinion seems well-balanced and correct, each one of you shall receive the prize for wisdom."

Having read this the two angels withdrew, and were taken up into their heavens.

Then those sitting upon the seats began to discuss and unfold the arcana proposed to them, speaking in this order, first those, who sat on the north side, then those on the west, next those on the south, and lastly those on the east. And they took up the first subject of discussion, which was, What is "the image of God" and what is "the likeness of God" into which man was created? In the first place there was read to all of them these words from the Book of Creation

God said, Let us make man into Our image, after Our likeness. So God created man into His own image, into the likeness of God made He him (Gen. 1:26, 27).

In the day that God created man, into the likeness of God made He him (Gen. 5:1).

Those who sat on the north spoke first, saying that an image of God and a likeness of God are the two lives breathed into man by God, which are the life of the will and the life of the understanding; for we read:

Jehovah God breathed into the nostrils [of Adam] the breath of lives, and man was made into a living soul (Gen. 2:7).

This seems to mean that there was breathed into him the will of good and the perception of truth, thus the soul of lives. And inasmuch as life from God was breathed into him, image and likeness signify integrity in him from love and wisdom, and from righteousness and judgment."

To this those sitting on the west assented, adding, however, that the state of integrity breathed into Adam from God is continually breathed into every man after him; but in man it is as into a receptacle; and man is an image and likeness of God in proportion as he becomes a receptacle.

Afterwards the third in order, who were those seated at the south, said, "An image of God and a likeness of God are two distinct things but in man they are united by creation; and we see as if from some interior light that while the image of God may be destroyed by man, the likeness of God cannot. This we see as through a network, in that Adam retained the likeness of God after he had lost the image of God; for after the curse we read:

Behold the man has become as one of us, knowing good and evil (Gen. 3:22)

and after this he was called a likeness of God, but not an image of God (Gen. 5:1). But let us leave to our companions who sit at the east, and are therefore in superior light, to say what is properly an image of God, and what is properly a likeness of God."

Then after a period of silence, those seated towards the east arose from their seats and looked up to the Lord, and again took their seats, and said that an image of God is a receptacle of God; and as God is love itself and wisdom itself, an image of God is the reception in that receptacle of love and wisdom from God; while a likeness of God is a perfect likeness and full appearance that love and wisdom are in man, and are therefore entirely his. For man has no other feeling than that he loves from himself and is wise from himself, or that he wills what is good and understands truth from himself; nevertheless, this is not from himself in the least degree, but from God. God alone loves from Himself and is wise from Himself, because He is love itself and wisdom itself. The likeness or appearance that love and wisdom, or good and truth, are in man as his own, is what makes man to be man, and makes him capable of conjunction with God, and thus of living to eternity; from which it follows that man is man from his being able to will what is good and understand truth wholly as if from himself, and yet with the ability to know and believe that he does so from God; for as man knows and believes this, God puts His image in man; but not so if man believes that he does this from himself, and not from God.

When this had been said there came upon them a zeal arising from a love for the truth, from which they spoke as follows: "How can man receive anything of love and wisdom, and retain it and reproduce it, unless he feels it to be his own? And how is any conjunction with God by means of love and wisdom possible unless there has been given to man something by which he may reciprocate the conjunction? For without a reciprocal no conjunction is possible. And the reciprocal of conjunction is man's loving God and doing what is of God as if from himself, and yet believing that it is from God. Moreover, how can man live to eternity unless he is joined to the eternal God? Consequently, how can man be man without that likeness in him?"

These remarks were approved by all, and they said, "Let us form a conclusion from all this." This was done as follows: "Man is a receptacle of God, and a receptacle of God is an image of God; and as God is love itself and wisdom itself, man is a receptacle of these; and the receptacle becomes an image of God in the measure in which it receives. And man is a likeness of God from his feeling that the things that are from God are in him as his own; and yet from that likeness he is only so far an image of God as he acknowledges that love and wisdom, or good and truth, are not his own in him, and are not from him, but are solely in God, and consequently from God."

After this they took up the second subject of discussion, Why is man not born into the knowledge proper to any love, when even beasts and birds, both the noble and the ignoble, are born into the knowledges proper to all their loves? They first confirmed the truth of the proposition by various arguments, as, that man is born into no knowledge, not even into a knowledge of marriage love. They inquired and learned from investigators the fact that an infant from connate knowledge does not even know its mother's breast, but learns of it from the mother or nurse by being put to the breast; that it merely knows how to suck, and this it has acquired from continual suction in the mother's womb; that subsequently it does not know how to walk, or to articulate sound into any human word, and not even to express by sounds its love's affections as beasts do; furthermore, that it does not know what food is suitable for it, as beasts do, but seizes upon whatever comes in its way, clean or unclean, and puts it in its mouth. The investigators said that man without instruction knows nothing whatever of the modes of loving the sex, virgins and youths even knowing nothing about it until they have been taught by others. In a word, man is born a purely corporeal thing, like a worm, and so continues unless he acquires knowledge, understanding, and wisdom from others.

After this they confirmed the fact that both noble and ignoble animals, as the beasts of the earth, the birds of heaven, reptiles, fishes, and the smaller creatures called insects, are born into all the knowledges proper to their life's loves, as into all things pertaining to nutrition, to their habitations, to sexual love and prolification, and all things pertaining to the rearing of their offspring. All this they confirmed by wonderful facts which they recalled to memory from what they had seen, heard, and read in the natural world, where they had formerly lived, and where the animals are real and not representative. When the truth of the proposition had been thus established, they applied their minds to the investigation and discovery of the reasons by means of which this arcanum might be unfolded and made clear. And they all said that these things could spring only from the Divine wisdom, to the end that man might be man, and beast might be beast; and thus man's imperfection at birth becomes his perfection, and the beast's perfection at birth is its imperfection.

Then those on the north began to express their views; and they said that man is born without knowledges in order that he may be able to receive all knowledges; while if he were born into knowledges he would not be capable of receiving other knowledges beyond those into which he had been born, nor would he be capable of making any knowledge his own. This they illustrated by the comparison that man at birth is like ground in which no seed has been sown, but which nevertheless is capable of receiving all seeds and of causing them to grow and bear fruit; while a beast is like ground already sown, and full of grasses and herbs, which can receive no other seeds than those already sown, or if it did, would choke them. For this reason man is many years in coming to maturity, during which he can be cultivated, like soil, and bring forth, as it were, all kinds of crops, flowers, and trees, while the beast matures in a few years, during which it is capable of improvement only in the things into which it was born.

Afterwards those on the west spoke, and said, "Man is not, as a beast is, born a knowledge, but is born a faculty and inclination - a faculty for knowing and an inclination for loving. Moreover, he is born a faculty for loving both what pertains to self and the world and what pertains to God and heaven. Consequently, man at birth is merely an organ, living only an obscure life through the external senses, and with no internal senses, to the end that his life may develop step by step, and he may become first a natural man, then a rational man, and finally a spiritual man; and this he could not become if he were born into knowledges and loves as beasts are. For that development is limited by connate knowledges and affections of love, while mere connate faculties and inclinations do not limit it. This is what gives man the ability to be perfected to eternity in knowledges, intelligence, and wisdom.

Those on the south followed, and pronounced their opinion, saying that it is impossible for man to derive any knowledge from himself, and since he has no connate knowledge he can only gain it from others. "And as man can acquire no knowledge from himself, neither can he any love, since where knowledge is not love is not. Knowledge and love are inseparable companions, as inseparable as will and understanding, or as affection and thought, or even as essence and form. Therefore as man acquires knowledge from others, love unites with it as a companion. The most general love that unites itself is the love of knowing, and afterwards the love of understanding and of being wise. No beast has these loves, but man only; and they flow in from God.

We agree with our fellow-members on the west that man is not born into any love, and consequently not into any knowledge, but is born merely into an inclination for loving and thus into a faculty for receiving knowledge, not from himself but from others, that is, through others. We say through others, because neither do these receive anything from themselves, but originally from God. We agree also with our fellow-members on the north, that man at his birth is like soil in which no seeds have been planted, but in which all seeds, both noble and ignoble, may be planted. This is why man was called homo [man], from humus [soil], and Adam [Hebrew for man], from adamah, which means soil. To this we add that beasts are born into natural loves, and from these into knowledges corresponding thereto; and yet they have no ability to learn or to think or to understand or to be wise from knowledges; but are impelled to these by their loves, much as the blind are conducted through the streets by dogs (for beasts are blind so far as understanding is concerned; or rather, beasts are like persons walking in sleep, who do whatever they do from blind knowledge, their understanding being asleep)."

Finally those on the east spoke and said, "We assent to what our brethren have said, that man derives no knowledge from himself, but only from and through others, in order that he may recognize and acknowledge that all his knowledge, understanding, and wisdom are from God; also that man can in no other way be born and begotten of God, and become His image and likeness. For man becomes an image of God by acknowledging and believing that he has received and continues to receive from God every good of charity and every truth of wisdom and faith, and none whatever from himself; while he is a likeness of God by his feeling these goods and truths to be in himself as if they were from himself. This he feels because he is not born into knowledges but acquires them; and what he requires seems to him to be from himself. Moreover to so feel is bestowed upon man by God in order that he may be a man and not a beast, since it is through man's willing, thinking, loving, understanding, and being wise as if from himself, that he receives knowledges, and exalts them to intelligence, and, by using them, to wisdom; thus God conjoins man to Himself, and man conjoins himself to God. All this could not be done unless it had been provided by God that man should be born in total ignorance."

After this had been said it was the desire of all that a conclusion be drawn from the points discussed, and this was done as follows: "Man is born into no knowledge that he may be capable of entering into all knowledge and progressing into intelligence, and through this into wisdom; and he is born into no love that he may be capable of entering, into all love by the application of knowledges from intelligence, and into love to God through love of the neighbor, and thus of being conjoined to God, and thereby becoming man and living forever."

After this they took up the paper and read the third subject of discussion, which was, What is signified by "the tree of life," and by "the tree of the knowledge of good and evil," and by "eating" of them? They all requested that those in the east should unfold this arcanum, because it was a matter of deeper understanding, and because those from the east were in flaming light, that is, in the wisdom of love, and this wisdom is meant by "the garden of Eden," in which those two trees were placed.

They replied, "We will speak; but as man receives nothing from himself, but everything from God, we will speak from Him, and yet from ourselves as if from ourselves." And they said, "A tree signifies man, and its fruit the good of life therefore 'the tree of life' signifies man living from God; and as love and wisdom, or charity and faith, or good and truth, constitute the life of God in man, 'the tree of life' signifies a man who has these within him from God, and in consequence, eternal life. The tree of life of which it shall be given to eat (mentioned in Rev. 2:7; 22:2, 14) has the same signification.

'The tree of the knowledge of good and evil' signifies a man who believes that he lives from himself and not from God; thus that love and wisdom, or charity and faith, that is, good and truth, are not God's in man, but his own, the reason for this belief being that man thinks and wills and speaks and acts in all likeness and appearance as if from himself; and as man thereby persuades himself that he is himself a god, the serpent said

God doth know that in the day ye eat of the fruit of that tree your eyes shall be opened, and ye shall be as God, knowing good and evil (Gen. 3:5).

"'Eating' of these trees signifies reception and appropriation, 'eating of the tree of life' reception of eternal life, and 'eating of the tree of the knowledge of good and evil' the reception of damnation. 'The serpent' means the devil in respect to the love of self and the conceit of one's own intelligence; this love is the possessor of that tree, and the men who are in the conceit derived from that love are such trees. It is therefore a monstrous error to believe that Adam was wise and did good from himself, and that this was his state of integrity; when in fact Adam was himself cursed on account of that belief; for this is what is meant by his 'eating of the tree of the knowledge of good and evil;' and this was why he then fell from his state of integrity, which had been his possession because of his believing that he was wise and did good from God, and in no respect from himself, which is what is meant by his 'eating of the tree of life.' The Lord alone when He was in the world was wise from Himself and did good from Himself, because the Divine Itself was in Him, and was His from His birth; therefore by His own power He became the Redeemer and Savior."

From all this they formed this conclusion: "'The tree of life, ' 'the tree of the knowledge of good and evil,' and 'eating' therefrom, mean that man's life is God in him, and when God is in him he has heaven and eternal life; while the death of man is the persuasion and belief that his life is not God, but himself, and this belief leads to hell and eternal death, which is damnation."

After this they looked at the paper left by the angels on the table, and saw written upon it, "Bring these three together in one opinion;" and bringing them together they saw that the three formed one coherent series, and the series or opinion was as follows: "Man was so created as to be capable of receiving love and wisdom from God, and yet in all likeness as if from himself, and this for the sake of reception and conjunction; and this is why man is not born into any love, nor into any knowledge, nor even into any power to love and be wise from himself. Therefore when he attributes every good of love and every truth of faith to God he becomes a living man; but when he attributes them to himself he becomes a dead man."

This they wrote on a fresh paper, and placed it on the table; and behold, immediately angels came in, a bright cloud and carried the paper away to heaven.

And when it had been read there, those sitting upon the seats heard from heaven the words, "Well done, well done, well done." And presently one from heaven was seen flying as it were with what appeared like two wings on his feet and two on his temples, bringing rewards, which were robes, caps, and laurel wreaths. He descended and gave to those sitting at the north robes of an opaline color; to those at the west robes of scarlet; to those at the south caps with borders ornamented with bands of gold and pearls, and with their tops on the left side adorned with diamonds cut in the form of flowers; while to those on the east he gave wreaths of laurel in which were rubies and sapphires. And all, decorated with these rewards, went home from the school of wisdom with joy.

(True Christian Religion 48)
* For a study of quarters in the spiritual world, see Heaven and Hell # 141 - 153; 154 - 161

Doctrine by 'The Power of Natural Truth from Spiritual'

Selection from Apocalypse Explained ~ Emanuel Swedenborg

And she brought forth a man child, who was to rule all nations with a rod of iron: ... (Revelation 12:5)

"A son, a male" signifies the doctrine of truth for the church which is called "the New Jerusalem," because "son" signifies truth, and "a son, a male" signifies the truth of doctrine from the Word, consequently the doctrine of genuine truth which is for the church. It means the doctrine for the church which is called the New Jerusalem, because "the woman that brought forth a son, a male" means that church. The doctrine of truth which is for the church is also signified by "male" in the following passages. In Moses:

God created man into His image, into the image of God created He him. Male and female created He them (Gen. 1:27).

Male and female created He them, and blessed them, and called their name Man, in the day when they were created (Gen. 5:2).

What is involved in the things that are related in the first chapters of Genesis respecting the creation of heaven and earth, paradise, and eating from the tree of knowledge, no one can know except from the spiritual sense, for these historical things are made-up historicals, and yet they are holy, because every least particular is inwardly or in its bosom spiritual.

It describes the establishment of the Most Ancient Church, which surpassed all the churches on this earth;

• its establishment is meant by the creation of heaven and earth

• its intelligence and wisdom by the garden in Eden

• its decline and fall by eating from the tree of knowledge.

From this it is clear that "Man," who is called "Adam and Eve," means that church, for it is said "male and female created He them, and called their name Man;" and as that church is meant by the two, it follows that "the male" means its truth, and "the female" its good, so too, "male" means doctrine, and "female," the life, since the doctrine of truth is also the doctrine of love and charity, thus the doctrine of life; and the life of good is also the life of love and charity, thus the life of doctrine, that is, life according to doctrine. These two are meant by "male [and female]," and these taken together and conjoined in marriage are called "Man" [Homo], and also constitute the church, which is meant by "Man," as has been said above. So, again, Adam is from a word that means ground, and ground from its reception of seeds signifies the church in respect to the truths of doctrine, for in the Word seeds signify truths; while Eve is from a word that means life, as it is said:

Because she was to be the mother of all living (Gen. 3:20).

These two, doctrine and life, when taken together and joined as it were in marriage, are called "Man," and also constitute the church, because man is man from the understanding of truth and from the will of good, consequently from the doctrine of life, since this is of the understanding, and from the life of doctrine, because this is of the will. It is similar with the church, for the church is in man, and is the man himself.

That these two, which are signified by "male and female," are not to be two but one, the Lord teaches in the Gospels:

Jesus said, Have ye not read that He who made them from the beginning of creation made them male and female, and they twain shall be one flesh? Therefore they are no more twain, but one flesh (Matt. 19:4-6; Mark 10:6, 8).

This, like every particular of the Word, must be understood not only naturally, but also spiritually, and unless it is also understood spiritually no one can know what is signified by "male and female [or husband and wife] shall be no more twain but one flesh" (as it is also said in Gen. 2:24). Here, as above, "male and female" signify in the spiritual sense truth and good, consequently the doctrine of truth, which is the doctrine of life, and the life of truth, which is the life of doctrine; these must be not two but one, since truth does not become truth with man without the good of life, nor does good become good with anyone without the truth of doctrine, for good becomes spiritual good only by means of truths, and spiritual good is good, but natural good without it is not good. When these are one, then truth is of good and good is of truth, and this one is meant by "one flesh." It is similar with doctrine and life; these also constitute one man of the church when the doctrine of life and the life of doctrine are conjoined with him, for doctrine teaches how one must live and do, and life lives the doctrine and does it. From this it can also be seen that "a son, a male" signifies the doctrine of love and charity, consequently the doctrine of life.

~~~

Who is to tend all the nations with an iron rod, signifies that this doctrine by the power of natural truth from spiritual will convince and refute those who are in falsities and evils and yet are in the church where the Word is. This is evident from the signification of "to tend," as being to teach, but here to convince and refute, because it is said that "he is to tend with an iron rod;" also from the signification of "all the nations," as being those who are in falsities and evils; also from the signification of an "iron rod," as being the power of a natural truth from spiritual, for "rod" or "staff" signifies power, and it is predicated of spiritual Divine truth, and "iron" signifies truth in the natural man. It is the power of the truth of the natural man from the spiritual that is signified by the "iron rod," because all the power that truths in the natural man have is from the influx of truth and good from the spiritual man, that is, from the influx of Divine truth from the Lord through the spiritual man into the natural; for the Lord alone has power, and He exercises it through Divine truth that proceeds from Him. But that this may be more clearly perceived it shall be shown:

(1) That the Lord has infinite power can be seen from this, that He is the God of heaven and the God of earth; that He created the universe filled with numberless stars, which are suns; and in the universe so many systems and earths in these systems; these systems and the earths in them exceeding in number many hundred thousands; also that He alone preserves and continually sustains these because He created them. Moreover, as He created the natural worlds, so He created the spiritual worlds above them, and these He perpetually fills with angels and spirits to the number of myriads and myriads. Under these, again, He has hid away the hells, as many in number as the heavens. And to each and every thing in the worlds of nature and in the worlds above nature, He alone gives life; and because He alone gives life, no angel, spirit, or man is able to move a hand or foot except from Him. What infinite power the Lord has is especially evident from this, that all who come from so many earths into the spiritual worlds, numbering some myriads every week from our earth alone, consequently so many myriads from so many thousand earths in the universe, the Lord alone receives, and by a thousand secret ways of Divine wisdom leads everyone to the place of his life; the faithful to their places in the heavens, and the unfaithful to their places in the hells; and the thoughts, intentions, and wills of all, everywhere He rules in most particular and in most universal things; and He causes each and every one in the heavens to enjoy their happiness, and each and every one in the hells to be held in their bonds, even so that not one of them ventures to lift a hand, much less to rise up to do harm to any angel; and all are thus held in order and in bonds, howsoever the heavens and the hells may be multiplied to eternity. These and many other things too numerous to be mentioned, could not possibly be if the Lord did not have infinite power. That the Lord alone rules all things He Himself teaches in Matthew:


All authority is given to Me in heaven and in earth (Matt. 28:18).

And that He is the Life (John 5:26; 11:25, 26; 14:6).

(2) The Lord has infinite power from Himself through His Divine truth, because Divine truth is the Divine proceeding, and from the Divine that proceeds from the Lord all those things that have been said above in respect to His infinite power are effected. Divine truth regarded in itself is Divine wisdom, which extends itself in every direction, like the light and heat from the sun in our world; for in the spiritual world, where angels and spirits are, the Lord is seen as a sun, from Divine love; all that proceeds from that sun is called Divine truth; and that which proceeds brings forth; also that which proceeds is Himself, because it is from Him; consequently the Lord in the heavens is Divine truth. But that it may be known that the Lord has infinite power through Divine truth, something must be said of its essence and existence. This cannot be comprehended from the natural man and its light but by means of such things as proceed from the sun of the world, from which and by which that sun has all power in its world and in the earths that are under its heat and light. From the sun, of our world auras and atmospheres proceed as from their fountain; these are called ethers and airs. From this source nearest about it is pure ether, at a greater distance from it are less pure ethers, and at length airs; but these ethers and airs are around the earths. These ethers and airs when made active in mass produce heat, but when modified in their least parts give light. Through these the sun exercises all its power and produces all its effect outside of itself, thus through ethers and airs by heat as a means and at the same time by light as a means.


From this some idea can be formed of the Lord's infinite power through Divine truth.

Likewise from Him as a sun similar auras and atmospheres emanated, but such as are spiritual, because they are from Divine love, which constitutes that sun. That there are such atmospheres in the spiritual world is clear from the respiration of angels and spirits. Those spiritual auras and atmospheres that are nearest to the Lord as a sun are the most pure; but according to the degrees in which they are removed from Him they are less and less pure. Therefore there are three heavens, the inmost heaven in a purer aura, the middle heaven in an aura less pure, and the lowest heaven in an aura still less pure. These auras or atmospheres, which are spiritual, because they have sprung from the Lord as a sun, when made active in common exhibit heat, but when modified in their least parts exhibit light. That heat, which in its essence is love, and that light, which in its essence is wisdom, are called specifically Divine truth; but together with the auras, which are also spiritual, they are called the Divine proceeding. Now from these the heavens were created, and also the worlds; for all things that exist in the natural world are produced from the spiritual world, as effects from their effecting causes. From this the creation of heaven and earth by means of Divine truth proceed from the Lord as a sun, which is above the angelic heavens, can be seen as in a natural mirror. It can also in some degree be comprehended that the Lord has infinite power by means of the Divine proceeding, which in general is called Divine truth. This also is meant by these words in John:


In the beginning was the Word, and the Word was with God, and God was the Word; all things were made by Him, and without Him was not anything made that was made. And the world was made by Him (John 1:1, 3, 10).

And in David:


By the Word of Jehovah were the heavens made (Ps. 33:6).

"The Word" signifies Divine truth.

(3) All power is together in ultimates, and therefore the Lord has infinite power from first things through ultimates. What is meant by ultimates shall first be explained. First things are the things that are in the Lord, and those that most nearly proceed from Him; ultimates are those that are most remote from Him, that is, the things in nature, and the ultimate things in it. These are called ultimates because spiritual things, which are prior, close into them and rest and repose upon them as upon their foundation; therefore they are immovable, and are called the ultimates of Divine order. All power is in ultimates because prior things are together in them, coexisting therein in an order that is called simultaneous. For there is a connection of all things from the Lord Himself through the things which are of heaven and the things of the world even to these ultimates; and because prior things that proceed successively are together in ultimates, as has been said, it follows that power itself is in ultimates from things first. But Divine power is power by the Divine proceeding, which is called Divine truth, as has been shown in the preceding article.

For this reason the human race is to the heavens as a base to a column, or as a foundation to a palace; consequently the heavens subsist in order upon the things of the church that are with men in the world, thus upon Divine truths in ultimates which are such Divine truths as are in the sense of the letter of the Word. What power there is in these truths cannot be told in a few words; into these ultimates with man the Lord flows in from Himself, thus from things first, and rules and keeps together in order and connection all things in the spiritual world.

Now because Divine power itself resides in these ultimates, the Lord Himself came into the world and became Man that He might be in ultimates at the same time as in things first, to the end that through ultimates from things first, He might reduce all things to order that had become disordered, namely, all things in the hells and also all things in the heavens. This was the reason of the Lord's coming, for at the time just before His coming there was no Divine truth in ultimates with men in the world, and none whatever in the church which was then with the Jewish nation, that had not been falsified and perverted, and consequently there was no foundation for the heavens; unless, therefore, the Lord had come into the world and had thus Himself assumed the ultimate, the heavens that were made up of the inhabitants of this earth would have been transferred elsewhere, and the whole human race on this earth would have perished in eternal death. But now the Lord, on the earth as in the heavens, is in His fullness, and thus in His omnipotence, because He is in ultimates and in things first. Thus the Lord is able to save all who are in Divine truths from the Word, and in a life according to them, for He can be present and dwell with such in ultimate truths from the Word, because ultimate truths are also His, and are Himself, because they are from Him, according to His words in John:


He that hath My commandments and doeth them, he it is that loveth Me; and My Father will love him, and we will come unto him and make our abode with Him (John 14:21, 23).

(4) So far as angels and men are recipients of Divine truth from the Lord they are powers. This can be seen from what has been said above, namely, that the Lord has infinite power, and that He alone through His Divine truth has power; also from this, that angels, and men also, are nothing but forms recipient of Divine truth; for this reason angels signify in the Word Divine truths, and are called "gods." It therefore follows that according to the measure and quality of their reception of Divine truth from the Lord they are powers.

(5) Power resides in the truths of the natural man so far as it receives influx from the Lord through the spiritual man. This follows from what precedes, namely, that Divine truths in ultimates from things first have all power, and the natural man is a receptacle of ultimates. But to the natural mind of man there are two ways, one from heaven, the other from the world; the way from heaven leads through the spiritual mind into the rational and through this into the natural, and the way from the world is through the sensual which stands forth nearest to the world and clings to the body. From this it can be seen that the Lord flows in with Divine truth into the natural man only through the spiritual, and so far as the natural man receives influx therefrom is there power in it. By the power in it is meant power against the hells, which is the power to resist evils and falsities, and to put them away; and so far as these are resisted and put away man comes into angelic power and also into intelligence, and becomes "a son of the kingdom."

(6) The truths of the natural man without that influx have nothing of power. This follows as a consequence from what has just been said. The truths of the natural man without influx through the spiritual man have in themselves nothing of the Lord, thus also nothing of life; and truths without life are not truths, and in fact when regarded interiorly are falsities, and falsities have nothing whatever of power, since they are opposites of truths, which have all power. These things have been here set forth to make known what is meant by the power of natural truth from spiritual, which is signified by the "iron rod with which the son a male born of the woman is to tend all nations.

"Rod and staff" signify power, and indeed, the power of Divine truth, chiefly for the reason that they were branches or boughs of trees, and these signify the knowledges of truth and good, which are the truths of the natural man; and as they also supported the body, they signified power. This is still more true of an "iron rod," because iron likewise signifies the truth of the natural man, and because of its hardness it signifies power that cannot be resisted. That "rods and staffs" thence signify the power of Divine truth is derived from correspondence. Therefore in the spiritual world, where all things that appear are correspondences, the use of staffs is a representative of the power of those that use them. It was similar in the Jewish Church, which, like the ancient churches, was a representative church. This is why Moses wrought miracles and signs in Egypt, and afterwards in the desert, by stretching forth his staff, as that:

• The waters smitten with the staff were turned into blood (Exod. 7:1-21)

• Frogs came up from the rivers and pools, over which the staff was stretched forth (Exod. 8:1 et seq.)

• From the dust smitten with the staff there came lice (Exod. 8:12 et seq.)

• When the staff was stretched toward heaven there came thunders and hail (Exod. 9:23 et seq.)

• Locusts came forth (Exod. 10:12 et seq.)

• The Sea Suph when the staff was stretched forth over it was divided, and afterwards returned (Exod. 14:16, 21, 26)

• From the rock in Horeb, smitten with the staff, waters came forth (Exod. 17:5 et seq.; Num. 20:7-13)

• Joshua prevailed over Amelek when Moses held up his hand with the staff, and Amelek prevailed when Moses let it down (Exod. 17:9-12)

• Also fire went up out of the rock and consumed the flesh and the unleavened cakes which Gideon offered, when the angel of Jehovah touched it with the end of his staff (Judg. 6:21)

These miracles were wrought by the stretching forth of a staff, because a "staff" from correspondence signifies the power of the Lord through Divine truth.

(from Apocalypse Explained 724 - 727)

The Reception of Life from God

Selection from True Christian Religion ~ Emanuel Swedenborg

Every created thing is finite; and the Infinite is in finite things as in its receptacles, and is in men as in its images.

Every created thing is finite because all things are from Jehovah God through the sun of the spiritual world, which most nearly encompasses Him; and that sun is composed of the substance that has gone forth from Him, the essence of which is love.

From the sun, by means of its heat and light, the universe has been created from its firsts to its lasts.

THE CREATION OF THE UNIVERSE

A MEMORABLE RELATION

One day I was meditating upon the creation of the universe; and this being perceived by the angels above me on the right side, where were some who from time to time meditated and reasoned on this subject, one of them descended and invited me to join them; and coming into the spirit I went with him; and having joined them I was taken to the prince, in whose palace I saw some hundreds assembled, with the prince in the midst.

Then one of them said, "We perceived here that you were meditating upon the creation of the universe; and we too have sometimes indulged in like meditation; but we have never been able to reach a conclusion, because there clung to our thoughts the idea of a chaos, as having been the great egg, as it were, out of which each thing and all things in the universe in their order were hatched; whereas we now perceive that so great a universe could not have been so brought forth. Then there also clung to our minds another idea, namely, that all things were created by God out of nothing; but we are now able to see that out of nothing nothing comes. From these two ideas we have never yet been able to extricate our minds, and to see with any degree of clearness how creation was accomplished. Therefore we have called you from the place where you were, that you might set forth your mediation on this subject."

Having heard this I replied, "I will do so." And I said, "I have meditated on this subject for a long time, but to no purpose. But since I have been introduced by the Lord into your world I have perceived how idle it would be to try to form a conclusion about the creation of the universe without first knowing that there are two worlds, one in which angels are, and the other in which men are; and that men through death pass from their world to the other.  I then also saw that there are two suns, one from which all spiritual things flow, and the other from which all natural things flow; and that the sun from which all spiritual things flow is nothing but love from Jehovah God, who is in its midst, and that the sun from which all natural things flow is nothing but fire. Having learned these facts, at one time when in a state of enlightenment I was permitted to perceive that the universe was created by Jehovah God by means of the sun in the midst of which He is; and as there can be no love apart from wisdom, that the universe was created by Jehovah God from His love by means of His wisdom. The truth of this is evinced by all things and each thing I have seen in the world where you are, and in the world where I am in the body. 

It would take too much space to explain how creation progressed from its primordial state; but when I have been in a state of enlightenment I have perceived that by means of the heat and light from the sun of your world spiritual atmospheres, which are in themselves substantial, were created one from another. As there were three of these atmospheres, and consequently three degrees of them, three heavens were made; one for the angels who are in the highest degree of love and wisdom, a second for those who are in the second degree, and a third for those who are in the lowest degree. But as this spiritual universe cannot exist without a natural universe wherein it can work out its effects and uses, so at the same time a sun was created from which all natural things proceed, and through which in like manner, by means of heat and light, three atmospheres were created, encompassing the three former as a shell its kernel, or as bark its wood; and finally by means of these atmospheres the terraqueous globe was created where men, beasts, fishes, trees, shrubs, and herbs were formed of earthly substances, composed of soil, stones, and minerals.

This is a very general outline of creation and its progress. It would require many volumes to explain the particular and most particular things of it; yet all things point to the conclusion that God did not create the universe out of nothing, for as you have said, out of nothing nothing comes, but that He created it by means of the sun of the angelic heaven, which is from His very Esse, and is therefore nothing but love joined with wisdom. That the universe, by which is meant both the spiritual world and the natural world, was created from the Divine love by means of the Divine wisdom is attested and proved by each thing and all things in it; and this, if you will consider these things in their order and connection, you will be able to see clearly in the light that illuminates the perceptions of your understanding. But it must be kept in mind that the love and wisdom which make one in God are not love and wisdom in an abstract sense, but are in Him as substance; for God is the Very, the Only, and thus the primal Substance and Essence, which has Being and Subsistence in itself.

That it was from the Divine love and the Divine wisdom that each and all things were created is meant by these words in John:

The Word was with God, and God was the Word. All things were made by Him, and the world was made by Him (John 1:1, 3, 10),

'God' signifying here the Divine love, and the 'Word' the truth or Divine wisdom; therefore in the same passage the Word is called 'Light', and in relation to God 'Light' means the Divine wisdom."

When I had finished and was bidding them adieu, some rays of light from the sun there descended through the angelic heavens into their eyes, and through these into the abodes of their minds; and when thus enlightened they assented to what I had said, and afterwards followed me into the hall; and my former companion took me to the house where he had found me, and from there he reascended to his own society. (TCR 76)

All that is important now is to know that one thing was formed from another, and thus degrees were constituted, three in the spiritual world and three corresponding to them in the natural world, and the same number in the passive materials of which the terraqueous globe is composed. The origin and nature of these degrees has been fully explained in the Angelic Wisdom concerning the Divine Love and the Divine Wisdom (published at Amsterdam in 1763), and a small work on The Interaction of the Soul and the Body (published at London in 1769). Through these degrees all things posterior are made receptacles of things prior, and these again of things still prior, and so in succession receptacles of the primitive elements which constitute the sun of the angelic heaven; and thus have things finite been made receptacles of the infinite. This is in agreement with the wisdom of the ancients, according to which each thing and all things are divisible to infinity. It is a common idea that, because the finite cannot grasp the infinite, things finite cannot be receptacles of the infinite; but in what has been set forth in my works respecting creation it has been shown that God first rendered His infinity finite by means of substances emitted from Himself, from which His nearest surrounding sphere, which constitutes the sun of the spiritual world, came into existence; and that then through that sun He perfected the other surrounding spheres, even to the outmost, which consists of passive materials; and in this manner, by means of degrees, He rendered the world more and more finite. This much has been said to satisfy human reason, which never rests until it perceives a cause.

That the infinite Divine is in men as in its images is evident from the Word, where we read:

And God said, Let us make man in Our image, after Our likeness. So God created man into His own image, into the image of God created He him (Gen. 1:26, 27).

From this it follows that man is an organic form recipient of God, and is an organic form that is in accordance with the kind of reception. The human mind, which makes man to be man, and in accordance with which man is man, is formed into three regions in accordance with the three degrees; in the first degree, in which also are the angels of the highest heaven, the mind is celestial; in the second degree, in which are the angels of the middle heaven, it is spiritual; and in the third degree, in which are the angels of the lowest heaven, it is natural.

The human mind, organized in accordance with these three degrees, is a receptacle of Divine influx; nevertheless, the Divine flows into it no further than man prepares the way or opens the door. If man does this as far as to the highest or celestial degree he becomes truly an image of God, and after death an angel of the highest heaven; but if he prepares the way or opens the door only to the middle or spiritual degree, he becomes an image of God, but not in the same perfection; and after death he becomes an angel of the middle heaven. But if man prepares the way or opens the door only to the lowest or natural degree, in case he acknowledges God and worships Him with actual piety he becomes an image of God in the lowest degree, and after death an angel of the lowest heaven. But if man does not acknowledge God and does not worship Him with actual piety he puts off the image of God and becomes like some animal, except that he enjoys the faculty of understanding, and consequently of speech; and if he then closes up the highest natural degree, which corresponds to the highest celestial, he becomes as to his loves like a beast of the earth; and if he closes up the middle natural degree, which corresponds to the middle spiritual degree, he becomes in his love like a fox, and in his Intellectual vision like a bird of night; while if he also closes up the lowest natural degree in its relation to his spiritual he becomes in his love like a wild beast, and in his understanding of truth like a fish.

The Divine life that actuates man by means of the influx from the sun of the angelic heaven may be compared to light from the world's sun and its influx into a transparent object — the reception of life in the highest degree to the influx of light into a diamond; the reception of life in the second degree to the influx of light into a crystal; and the reception of life in the lowest degree to the influx of light into glass or a transparent membrane; but when this degree in relation to his spiritual is wholly closed up, which is the case when God is denied and Satan is worshiped, the reception of life from God may be compared to the influx of light into the opaque things of the earth, as rotten wood, or marshy ground, or dung, and so on, for the man then becomes a spiritual corpse.

(True Christian Religion 33 - 34)

When Knowledges are Lacking

Selection from True Christian Religion ~ Emanuel Swedenborg

My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. (Hosea 4:6)

The doctrine of a plurality of gods, both in past ages and at the present day, has sprung solely from a failure to understand the Divine Esse.

The unity of God is inmostly inscribed on the mind of every man, since it lies at the center of all that flows from God into the soul of man; and yet it has not descended therefrom into the human understanding, for the reason that the knowledges by which man must ascend to meet God have been lacking. For everyone must prepare the way for God, that is, must prepare himself for reception; and this is done by means of knowledges. The knowledges that have been lacking, and that enable the understanding to penetrate far enough to see that God is one, and that not more than one Divine Esse is possible, and that from Him is every thing in nature, are as follows:

(1) Heretofore no one has known anything about the spiritual world, the abode of spirits and angels, which every man enters after death.

(2) It is equally unknown that there is in that world a sun, which is pure love from Jehovah God, who is in the midst of it.

(3) That from this sun a heat goes forth, which in its essence is love, and a light which in its essence is wisdom.

(4) That in consequence all things in that world are spiritual, and affect the internal man, and constitute his will and understanding.

(5) That Jehovah God from His sun has produced not only the spiritual world and all the spiritual things in it, which are innumerable and substantial, but also the natural world and all the natural things in it, which also are innumerable but are material.

(6) Hitherto no one has known what the distinction is between the spiritual and the natural, nor even what the spiritual is in its essence.

(7) Nor has anyone known that there are three degrees of love and wisdom, in accordance with which the angelic heavens are arranged.

(8) Nor that the human mind is divided into that number of degrees, to the end that it may be raised after death into one of the three heavens, which takes place in accordance both with its life and its faith.

(9) Finally, that not the least particle of any of these things could have had existence except from a Divine Esse which in itself is the Itself, and thus the First and the Beginning, the source of all things.

Hitherto these knowledges have been lacking; and yet these are the means through which a man may rise to a knowledge of the Divine Esse.

It is said that the man rises; but the meaning is that he is raised up by God. For in acquiring knowledges for himself man exercises his freedom of choice; but as he acquires for himself knowledges from the Word by means of his understanding he prepares the way by which God comes down and raises him up. The knowledges by means of which the human understanding rises, God holding it in His hand and leading it, may be likened to the steps of the ladder seen by Jacob, which was set upon the earth with the top of it reaching to heaven, by which the angels ascended while Jehovah stood above it.

And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven: and behold the angels of God ascending and descending on it. And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac: the land whereon thou liest, to thee will I give it, and to thy seed (Gen. 28:12, 13).

It is wholly different when these knowledges are lacking, or when man despises them. In that case the elevation of the understanding might be likened to a ladder reaching from the ground to the windows in the first story of a magnificent palace which is a dwelling-place of men, and not to the windows of the second story which is a dwelling-place of spirits, and still less to the windows of the third story which is a dwelling-place of angels. The result of this is that man remains in the atmospheres and material things of nature only, and confines his eyes and ears and nostrils to these, and from these he derives no other ideas of heaven and of the Esse and Essence of God than such as pertain to the atmospheres and to matter. Thinking from such ideas man can form no conclusions about God, as to whether He is or is not, or whether He is one or many; still less what He is in respect to His Esse and Essence. This is the origin of the belief in the plurality of gods, both in past ages and at the present day.

(True Christian Religion 24)

THIS IS THE GOSPEL TO BE PREACHED

Only those who approach the very God of heaven and earth can enter heaven, because heaven is heaven from that only God, and that this God is Jesus Christ, who is the Lord Jehovah, from eternity the Creator, in time the Redeemer, and to eternity the Regenerator, thus who is at once Father, Son, and Holy Spirit. (from TCR 26)

Looking Upward or Looking Downward

Selection from Arcana Coelestia ~ Emanuel Swedenborg

Man has been so created that he can look upward, or above himself; and can also look downward, or below himself. To look above himself is to look to his neighbor, to his country, to the church, to heaven, especially to the Lord; but to look below himself is to look to the earth, to the world, and especially to himself.

That to look to his neighbor, to his country, and to the church, is to look above himself, is because this is to look to the Lord; for the Lord is in charity, and it is of charity to look to the neighbor, to one's country, and to the church, that is, to will well to them. But they look below themselves who turn themselves away from these, and will well only to themselves.

To look above oneself is to be uplifted by the Lord; for no one can look above himself, unless he is uplifted by Him who is above. But to look below himself is of man, because then he does not suffer himself to be uplifted.

They who are in the good of charity and of faith look above themselves, because they are uplifted by the Lord; but they who are not in the good of charity and of faith look below themselves, because they are not uplifted by the Lord. Man looks below himself when he turns the influx of truth and good from the Lord to himself. He who turns to himself the good and truth flowing in from the Lord, sees himself and the world before him, and does not see the Lord with His good and truth, because they are behind him, and therefore come into such obscurity to him that he cares nothing for them, and at last he denies them.

By looking above self and below self, is meant to have as the end, or to love above all things:

• By looking above self is meant to have as the end, or to love above all things, what is of the Lord and heaven
• By looking below self is meant to have as the end, or to love above all things, what is of self and the world.

The interiors of man also actually turn themselves to where the love turns itself.

The man who is in the good of charity and faith loves also himself and the world, but no otherwise than as the means to an end are loved. The love of self with him looks to the love of the Lord, for he loves himself as a means to the end that he may serve the Lord; and the love of the world with him looks to the love of the neighbor, for he loves the world as a means for the sake of the end that he may be of service to the neighbor. When therefore the means is loved for the sake of the end, it is not the means that is loved, but the end.

From this it can be seen that they who are in worldly glory, that is, in eminence and opulence above others, can look above themselves to the Lord equally as can those who are not in eminence and opulence; for they look above themselves when they regard eminence and opulence as means, and not as the end.

To look above self is proper to man, but to look below self is proper to beasts. From this it follows that insofar as a man looks below himself or downward, so far he is a beast, and also so far is an image of hell; and that insofar as he looks above himself or upward, so far he is a man, and also so far is an image of the Lord.

(Arcana Coelestia 7814-7821)