THE DOCTRINE OF LIFE (pt. 92)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 92)
NO ONE CAN SHUN EVILS AS SINS
SO AS TO BE INWARDLY AVERSE TO THEM
EXCEPT BY MEANS OF COMBATS AGAINST THEM

Everybody knows from the Word and from doctrine drawn from it that the Own* of man is evil from his birth, and that this is the reason why from inborn concupiscence he loves evils and is drawn into them. This is why he desires to have revenge, and to commit fraud, defamation, and adultery. And unless he takes thought that such things are sins, and on this account resists them, he does them whenever an opportunity offers, provided that his reputation and thereby his honors and gains do not suffer. Consider also that unless he has religion the man does these things from delight.

(LIFE 92)

* The Latin word proprium is the term used in the original text that in this and other places has been rendered by the expression "Own." The dictionary meaning of proprius, as an adjective, is "one's own," "proper," "belonging to one's self alone," "special," "particular," "peculiar." The neuter of this which is the word proprium, when used as a noun means "possession," "property;" also "a peculiarity," "characteristic mark," "distinguishing sign," "characteristic." The English adjective "own" is defined by Webster to mean "belonging to," "belonging exclusively or especially to," "peculiar;" so that our word "own" is a very exact equivalent of proprius, and if we make it a noun by writing it "Own," in order to answer to the Latin proprium, we effect a very close translation. [TR.]

THE DOCTRINE OF LIFE (pt. 91)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 91)
IN PROPORTION AS ANYONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION HE LOVES THE TRUTH

It is a general opinion at the present day that to be saved consists in believing this thing or that which the church teaches, and that it does not consist in keeping the commandments (which are, Do not kill, Do not commit adultery, Do not steal, Do not bear false witness) in both the restricted and the extended sense. For it is maintained that works are not regarded by God, but faith, when nevertheless the truth is that in proportion as anyone is in these evils, in that same proportion he has no faith. (See above n. 42-52.)

Take counsel of reason and observe whether, so long as he is in the concupiscence [lust] of these evils, any murderer, adulterer, thief, or false witness is able to have faith; and also, further, whether the concupiscence [lust] of these evils can be shaken off in any other way than by refusing to will to commit them for the reason that they are sins, that is, because they are infernal and devilish. So that whoever imagines that being saved consists in believing this thing or that which is taught by the church, while himself remaining thus evil in feeling and in character, must needs be a "foolish man," in accordance with the words of the Lord in Matthew 7:26: And every one that heareth these sayings of mine, and doeth them not, shall be likened unto a foolish man, which built his house upon the sand

Such a church is thus described in Jeremiah:

Stand in the gate of Jehovah's house, and proclaim there this word: Thus saith Jehovah of Armies the God of Israel, Amend your ways and your doings; trust ye not in lying words, saying, The temple of Jehovah, the temple of Jehovah, the temple of Jehovah, are these. Will ye steal, murder, and commit adultery, and swear falsely, and come and stand before Me in this house, which is called by My name, and say, We are delivered, while ye do all these abominations? Is this house become a den of robbers? Behold, I, even I, have seen it, saith Jehovah (Jer. 7:2-4, 9-11).

(LIFE 91)

THE DOCTRINE OF LIFE (pt. 90)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 90)
IN PROPORTION AS ANYONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION HE LOVES THE TRUTH

It is the truth that is meant by the "seed in the field," of which the Lord said:
A sower went forth to sow, and as he sowed some fell upon the way, and it was trodden down, and the fowls of heaven devoured it; and some fell upon stony places, and as soon as it was sprung up, because it had no root it withered away; and some fell among thorns, and the thorns sprung up with it and choked it; and other fell into the good ground, and sprung up, and bare fruit manifold (Luke 8:5-8; Matt. 13:3-8; Mark 4:3-8).

• The "sower" is the Lord
• The "seed" is His Word, thus the truth
• The "seed upon the way" exists with those who do not care for the truth
• The "seed upon stony places" exists with those who do care for the truth, but not for its own sake, thus not interiorly
• The "seed in the midst of thorns" exists with those who are in the concupiscences of evil
• BUT the "seed in good ground" exists with those who love the truths that are in the Word from the Lord, and do them from Him, thus who bear fruit.

That these things are meant is evident from the explication of the parable by the Lord (Matt. 13:19-23, 37; Mark 4:14-20; Luke 8:11-15).

From all this it is evident that the truth of the Word cannot take root in those who do not care for the truth, nor in those who love the truth outwardly and not inwardly, nor in those who are in the concupiscences of evil, but in those in whom the concupiscences of evil have been dispersed by the Lord. In these the "seed" - that is, the truth - takes root in their spiritual mind (concerning which above, n. 86 at the end).

(LIFE 90)

THE DOCTRINE OF LIFE (pt. 89)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 89)
IN PROPORTION AS ANYONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION HE LOVES THE TRUTH

In proportion as anyone loves the truth, in the same proportion he desires to know it, and in the same proportion is affected at heart when he finds it. No one else comes into wisdom.

And in proportion as anyone loves to do the truth, in the same proportion he is sensible of the pleasantness of the light in which the truth is.

It is the same with all the other things spoken of above [in the foregoing articles]; with sincerity and justice in the case of one who shuns thefts of every kind; with chastity and purity in the case of one who shuns adulteries of every kind; and with love and charity in the case of one who shuns murders of every kind; and so forth.

On the other hand, one who is in the opposites to these heavenly things knows nothing about them, although everything that is truly something is present in them.

(LIFE 89)

THE DOCTRINE OF LIFE (pt. 88)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 88)
IN PROPORTION AS ANYONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION HE LOVES THE TRUTH

As lying and the truth are two opposite things, it follows that in proportion as anyone shuns lying as sin, in the same proportion he loves the truth.

(LIFE 88)

THE DOCTRINE OF LIFE (pt. 87)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 87)
IN PROPORTION AS ANYONE SHUNS FALSE
WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION HE LOVES THE TRUTH

• To "bear false witness," in the natural sense, means not only to play the false witness, but also to lie, and to defame.

• In the spiritual sense, to "bear false witness" means to declare some false thing to be true or some evil thing good, and to persuade others that it is so; and the converse.

• And in the highest sense, to "bear false witness" means to blaspheme the Lord and the Word.

These are the three senses of "bearing false witness." That these make a one in the man who bears false witness, utters a lie, or defames, is evident from ... the three senses of all things of the Word....

(LIFE 87)

THE DOCTRINE OF LIFE (pt. 86)

THE DOCTRINE OF LIFE
for the
NEW JERUSALEM
FROM THE TEN COMMANDMENTS
Emanuel Swedenborg
— Doctrinal Series —
(pt. 86)
IN PROPORTION AS ANYONE SHUNS THEFTS OF EVERY KIND
AS SINS, IN THE SAME PROPORTION HE LOVES SINCERITY.

Man possesses a natural mind and a spiritual mind.

The natural mind is below, and the spiritual mind above. The natural mind is the mind of man's world, and the spiritual mind is the mind of his heaven. The natural mind may be called the animal mind, and the spiritual mind the human mind. Man is discriminated from the animal by possessing a spiritual mind. By means of this mind he can be in heaven while still in the world; and it is by means of this mind also that man lives after death.

In his understanding a man is able to be in the spiritual mind, and consequently in heaven, but unless he shuns evils as sins he cannot be in the spiritual mind and consequently in heaven, as to his will. And if he is not there as to his will, he is not in heaven, in spite of the fact that he is there in understanding, for the will drags the understanding down, and causes it to be just as natural and animal as it is itself.

Man may be compared to a garden, his understanding to light, and his will to heat. 

In wintertime a garden is in light but not in accompanying heat, but in summertime it is in light accompanied by heat. Just so a man who is in the light of the understanding alone is like a garden in wintertime, whereas one who is in the light of the understanding and at the same time in the heat of the will is like a garden in summertime. Moreover the understanding is wise from spiritual light, and the will loves from spiritual heat, for spiritual light is Divine wisdom, and spiritual heat is Divine love.

So long as a man does not shun evils as sins, the concupiscences of evils block up the interiors of the natural mind on the part of the will, being like a thick veil there, and like a black cloud beneath the spiritual mind, and they prevent its being opened. But in very deed the moment a man shuns evils as sins, the Lord inflows from heaven, takes away the veil, dispels the cloud, opens the spiritual mind, and so introduces the man into heaven.

So long as the concupiscences of evils block up the interiors of the natural mind (in the way we have indicated), so long is the man in hell; the moment, however, that these concupiscences have been dispersed by the Lord, the man is in heaven. Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man natural; but the moment they have been dispersed by the Lord, he is spiritual.

Furthermore: so long as the concupiscences of evils block up the interiors of the natural mind, so long is the man animal, differing only in his ability to think and speak, even of such things as he does not see with his eyes, which ability he derives from his capacity of uplifting his understanding into the light of heaven. The moment however that these concupiscences have been dispersed by the Lord, the man is a man, because he then thinks what is true in the understanding from what is good in the will.

And furthermore:

so long as the concupiscences of evils block up the interiors of the natural mind, the man is like a garden in winter time, but the moment these concupiscences have been dispersed by the Lord, he is like a garden in summer time.

The conjunction in a man of the will and the understanding is meant in the Word by "heart and soul," and by "heart and spirit." For example:

that we must love God:
With all the heart, and with all the soul (Matt. 22:37).

And that God will give:
A new heart, and a new spirit (Ezek. 11:19; 36:26-27).

The "heart" means the will and its love, and the "soul" and the "spirit," the understanding and its wisdom.

(LIFE 86)