All Things of the Word are Translucent From the Lord

Selection from Arcana Coelestia ~ Emanuel Swedenborg

What is translucid there from internal truths, and all things from the Lord

And they saw the God of Israel: and there was under his feet as it were a paved work of a sapphire stone, and as it were the body of heaven in his clearness. Exodus 24:10

That this signifies what is translucid there from internal truths, and all things from the Lord, is evident from the signification of "a work of sapphire," as being the quality of the literal sense of the Word when the internal sense is perceived within it, thus when the Divine truth that proceeds from the Lord, such as it is in heaven, shines through.

For the Word is the Divine truth that proceeds from the Lord, which in its origin is Divine, and in its progress through the heavens is -

• celestial in the inmost heaven
• in the second or middle heaven is spiritual
• in the first or ultimate heaven is spiritual natural
• in the world is natural and worldly, such as it is in the sense of the letter, which is for man.

From this it is evident that this latter sense, which is the last in order, contains within it the spiritual and the celestial senses, and inmostly the Divine Itself, and as these senses are contained in the ultimate or literal sense, and become apparent to those who apprehend the Word spiritually, it is therefore represented by a work of sapphire, in that it transmits the rays of heavenly light, or is translucid.

That some idea of this shining through may be presented, take as an example human speech. In its first origin this is the end [or purpose] which the man desires to set forth by the speech. This end is his love - for what a man loves, he has as his end. From this flows the man's thought, and finally his speech. That this is so, everyone who reflects well, can know and perceive. That the end is the first of speech, is evident from the general law that in all intelligence there is an end; and that without an end there is no intelligence. And that thought is the second thing of speech flowing from the first, is also manifest; for no one can speak without thought, nor think without an end. That from this follows the speech of words, and that this is the ultimate which properly is called speech, is known. This being so, the man who attends to the speech of another does not attend to the expressions or words of the speech, but to their sense, which comes from the thought of the speaker, and he who is wise attends to the end for the sake of which he spoke from his thought; that is, to what he intends and what he loves. These three things are presented in the speech of man, and to these the speech of words serves as an ultimate plane.

From this comparison an idea can be formed about the Word in the letter - for this is attended to and perceived in heaven in exactly the same way as is usually the thought of a man which is presented by the speech of words - in the inmost heaven as the intention or end is usually attended to and perceived. But the difference is that the sense of the letter of the Word, when read by man, is not heard or perceived in heaven, but only the internal sense, because only the spiritual and celestial senses of the Word are perceived in heaven, and not its natural sense. Thus one sense passes into another, because they correspond; and the Word has been written wholly by correspondences. From this it is plain what is meant by the shining through signified by "a work of sapphire" when said of the Word.

But he who cannot think intellectually, that is, abstractedly from material things, cannot apprehend these things, nor indeed that there can be any other sense in the Word than that which stands forth in the letter, and if he is told that there is a spiritual sense in it, which is of truth, and within this a celestial sense, which is of good, and that these senses shine through from the literal sense, he will first be amazed, afterward he will reject it as of no account, and finally he will ridicule it.

That at the present day there are such persons in the Christian world, especially among the learned of the world, has been shown me by living experience. Also. that those who reason against this truth, claim to be wiser than those who affirm it, when yet in those primeval times called the golden and the silver ages, learning consisted in speaking and writing in such manner that the sense of the letter was not attended to, except insofar as the hidden wisdom shone through from it, as can be plainly seen from the oldest books, even among the Gentiles, and likewise from remains in their languages,

for their chief science was the science of correspondences and the science of representations, which sciences are now among the things that have been lost.

That under the Lord's feet there appeared as it were a work of sapphire, and that this signifies the shining through of the Word in the sense of the letter, is because a "stone" in general signifies truth, and a "precious stone" truth shining through from the Divine of the Lord. This was signified by the "twelve precious stones" in the breast plate of Aaron, which was called "the Urim and Thummim."

In like manner in Ezekiel:

Full of wisdom, and perfect in beauty, thou hast been in Eden the garden of God; every precious stone was thy covering, the ruby, the topaz, the diamond, the tarshish [beryl], the onyx, and the jasper, the sapphire, the chrysoprase, the emerald, and gold. The work of thy timbrels and of thy pipes was in thee, in the day that thou wast created they were prepared. Thou wast perfect in thy ways in the day that thou wast created (Ezek. 28:12, 13, 15);

speaking of Tyre, by which is signified the church in respect to the knowledges of truth and of good; her intelligence and wisdom, such as it had been in her infancy, that is, in the first age, is described by these precious stones; "the day that she was created" signifies the first state when they were regenerated, for "creation" in the Word denotes regeneration, or the new creation of man.

Like things are signified by the precious stones in John:

The foundations of the wall of the city were adorned with every precious stone. The first foundation was jasper; the second, sapphire; the third, chalcedony; the fourth, emerald; the fifth, sardonyx; the sixth, sardius; the seventh, chrysolite; the eighth, beryl; the ninth, topaz; the tenth, chrysoprase; the eleventh, jacinth; the twelfth, amethyst (Rev. 21:19, 20).

The subject here treated of is the holy Jerusalem coming down out of heaven, by which is meant a new church among the nations, after the present church in our European world has been vastated; the precious stones which are the foundations denote truths Divine shining through in the ultimate of order.

Truth Divine shining through in the ultimate of order, which is the Word in the letter, is especially signified by the "sapphire," as in Isaiah:

O thou afflicted, and tossed with tempests, and not comforted, behold I will set thy stones with antimony, and lay thy foundations in sapphires (Isa. 54:11).

Here also the subject treated of is the church that will succeed the former, which is meant by "the desolate having more sons than the married one" (verse 1); "setting stones" denotes arranging the truths of the church; "foundations in sapphires" denotes truths shining through in ultimates.

The same is signified by "sapphire" in Jeremiah:

Her Nazirites were whiter than snow, they were whiter than milk, their bones were redder than pearls, their polish was sapphire (Lam. 4:7).

In the representative sense "the Nazirites" signified the Lord as to the Divine natural, consequently also the Divine truth that proceeds from Him in ultimates, which is the Word in the sense of the letter; for the hair, which is here meant by the "Nazirites," and which is said to be "whiter than snow and whiter than milk," signifies truth in ultimates, "whiteness" being predicated of truth; the "bones that are red" denote memory-truths, which are the ultimate ones, and serve the others as servants; "redness" is predicated of the good of love which is in the truths. From this it is evident that a "sapphire" denotes truth in ultimates translucent from internal truths.

In Ezekiel:

Above the expanse that was over the head of the cherubs was the likeness of a throne, as the appearance of a sapphire stone; and upon the likeness of the throne as it were the appearance of a man sitting upon it (Ezek. 1:26; 10:1).

"Cherubs" denote the guard and providence of the Lord lest there should be any approach to Him except through good; "the throne upon which was the appearance of a man" denotes Divine truth from the Divine good of the Lord. From this it is plain that "a sapphire stone" denotes truth translucent from internal truths-namely, a "stone" denotes truth, and a "sapphire" translucence.

That all things of the Word are translucent from the Lord, is because the Divine truth which is from the Lord is the one only thing from which are all things; for that which is first is the one only thing in the sequents and derivatives, because they are and come forth from it; and Divine truth is the Lord. Wherefore also in the supreme sense of the Word nothing is treated of but the Lord alone, His love, His providence, His kingdom in the heavens and on earth, and especially the glorification of His Human.

That Divine truth is the Lord Himself, is evident from the fact that whatever proceeds from anyone is himself, just as that which proceeds from a man while speaking or acting is from his will and understanding. The will and understanding make the man's life, thus the man himself. For man is not man from the form of the face and the body, but from the understanding of truth, and the will of good. From this it can be seen that that which proceeds from the Lord is the Lord; that this is Divine truth.

But he who does not know the arcana of heaven may suppose that the case with the Divine truth that proceeds from the Lord is no different from that of the speech which proceeds from a man. But Divine truth is not speech; but is the Divine filling the heavens, just as light and heat from the sun fill the world.

This may be illustrated by the spheres that proceed from the angels in heaven, and which are spheres of the truth of faith and good of love from the Lord. But the Divine sphere which proceeds from the Lord and is called "Divine Truth," is universal, and as just said fills the whole heaven and makes everything of life there. It appears there before the eyes as light which illumines not only the sight, but also the minds. It is also the same that makes the understanding in man. This is meant in John:

In Him was life, and the life was the light of men. That was the true Light which lighteth every man that cometh into the world; and the world was made through Him (John 1:4, 9-10).

The subject here treated of is the Divine truth, which is called "the Word."  It is said that the Divine truth, or the Word, is the Lord Himself.

This light, which is the Divine truth that proceeds from the Lord, was pictured by the ancients with radiant circles of a golden color around the head and body of God, represented as a man, for the ancients perceived God no otherwise than under the human form.

When a man is in good, and from good in truths, he is then raised into this Divine light, and into its interior light according to the amount and quality of his good. From this he has a general enlightenment, in which from the Lord he sees innumerable truths, which he perceives from good, and then he is led by the Lord to perceive and be imbued with those truths which are suited to him, and this in respect to the veriest singulars in order, just as is conducive to his eternal life. It is said "in respect to the veriest singulars," because the universal providence of the Lord is universal because it is in the veriest singulars, for singulars taken together are called "universal".

(Arcana Coelestia 9407)

The Divine and The Human in the Lord

Selection from Apocalypse Explained ~ Emanuel Swedenborg

And I saw, and behold a Lamb standing on the Mount Zion, and with Him a hundred forty-four thousand having the name of His Father written upon their foreheads. (Revelation 14:1)

One who does not know what the Word is in the sense of the letter might think that when "God and the Lamb" are mentioned, and here "the Lamb and the Father," two are meant, and yet the Lord alone is meant by the two.

It is the same in the Word of the Old Testament, where mention is made of "Jehovah," "the Lord Jehovih," "Jehovah of Hosts," "Lord," "Jehovah God," "God" in the plural and in the singular, "the God of Israel," "the Holy one of Israel," "the King of Israel," "Creator," "Savior," "Redeemer," "Shaddai," "Rock," and so on, and yet by all these names only one is meant, and not many; for the Lord is named variously according to His Divine attributes.

So again, in the Word of the New Testament, where "Father," "Son," and "Holy Spirit," are mentioned as three; and yet by these three names one only is meant:
• "Father" means the Lord as to the Divine Itself which He had as the soul from the Father
• "the Son" means the Divine Human
• "the Holy Spirit" the Divine proceeding
thus the three are one, the same as "the Lamb" and "the Father" are here.

That when the Lord mentioned the Father, He meant the Divine in Himself, and thus Himself, can be seen from many passages in the Word of both Testaments, but I will here quote a few from the Word of the Gospels, from which it can be seen that by "the Father" the Lord meant the Divine in Himself, which was in Him as the soul is in the body; and that when He mentioned the Father and Himself as two, He meant Himself by both, for the soul and the body are one, the soul belonging to its body, and the body to its soul. That the Divine which is called "the Father" was the Divine Itself of the Lord from which His Human existed and from which it was made Divine is clearly evident from His conception from the Divine Itself. In Matthew:

The angel of the Lord appeared to Joseph in a dream, saying, Fear not to take unto thee Mary thy bride, for that which is begotten in her is of the Holy Spirit. And Joseph knew her not until she had brought forth her firstborn Son (1:20, 25).

And in Luke:

The angel said to Mary, Behold, thou shalt conceive in the womb and bring forth a Son, and shalt call His name Jesus. He shall be great, and shall be called the Son of the Most High. But Mary said unto the angel, How shall this be, since I know not a man? And the angel answered and said, The Holy Spirit shall come upon thee, and the power of the Most High shall overshadow thee; therefore that Holy Thing that shall be born of thee shall be called the Son of God (1:31, 32, 34, 35).

From this it is evident that the Lord, from conception, is Jehovah God; and to be Jehovah God from conception is to be so as to the life itself, which is called the soul from the Father, from which the body has life. From this it is clearly evident that it is the Lord's Human that is called the Son of God, for it is said "the Holy Thing that shall be born of thee shall be called the Son of God."

That it is the Lord's Human that is called "the Son of God" can be seen further from the Word of both the Old and New Testaments in many passages. ... here only such passages will be quoted as testify that by "the Father" the Lord meant the Divine in Himself, thus Himself, as follows. 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 Word became flesh and dwelt among us, and we saw His glory, the glory as of the only-begotten of the Father, full of grace and truth (1:1, 2, 14).

Evidently "the Word" means the Lord as to the Divine Human, for it is said that "the Word became flesh, and we saw His glory, the glory as of the only-begotten of the Father." It is also evident that the Lord is God, even as to the Human, that is, that the Lord's Human is also Divine, for it is said, "the Word was with God, and God was the Word;" and this Word became flesh. "The Word" means the Lord as to Divine truth.

In the same:

My Father worketh even until now, therefore also I work. But the Jews sought to kill Him, because He said that God was His own Father, making Himself equal with God. But Jesus answered and said, The Son can do nothing of Himself except what He seeth the Father doing; for whatever things He doeth these also the Son doeth in like manner. As the Father raiseth up the dead and quickeneth them, even so the Son quickeneth whom He will. He that honoreth not the Son honoreth not the Father which sent Him. Verily, verily, I say unto you that the hour is coming when the dead shall hear the voice of the Son of God; and they that hear shall live. As the Father hath life in Himself so also gave He to the Son to have life in Himself (John 5:17-27).

That "the Father" means here the Divine in the Lord, which was His life, as the soul of the father is in every man, and that "the Son" means the Human, which lived from the Divine Itself which was in Him, and thus became Divine, consequently that Father and Son are one, is evident from these words of the Lord, namely, that "the Son doeth like things as the Father," that the Son like the Father "raiseth up the dead and quickeneth them," that the Son like the Father "hath life in Himself," and that "they that hear the voice of the Son shall live;" from all which it is clearly evident that the Father and the Son are one as soul and body are; as well as from the fact that "the Jews sought to kill Him because He said that God was His own Father, making Himself equal with God."

In the same:

All that which the Father giveth to Me shall come unto Me. Everyone that hath heard from the Father and hath learned, cometh unto Me. Not that anyone hath seen the Father save He who is with the Father, He seeth the Father. I am the living bread which came down out of heaven. As the living Father hath sent Me I also live by the Father (John 6:37, seq.).

Here the Lord says of His Human that it came down out of heaven, and that everyone has life through Him, because the Father and He are one; and that the life of the Father is in Him, as the soul from a father is in the son.

In the same:

To my sheep I give eternal life, and they shall never perish, neither shall anyone pluck them out of My Father's hand. I and the Father are one. And the Jews were indignant that He made Himself God. He said, Say ye of Him whom the Father hath sanctified and sent into the world, Thou blasphemest, because I said I am the Son of God? If I do not the works of My Father believe Me not; but if I do, believe the works, that ye may know and believe that the Father is in Me and I in the Father (John 10:28-38)

Here the Lord speaks of the Father as of another, saying, "No one shall pluck the sheep out of my Father's hand," also, "If I do not the works of My Father believe Me not, but if I do, believe the works;" and yet that they might not believe that the Father and He were two He saith, "The Father and I are one;" and that they might not believe that they were one merely by love, He adds, "that ye may know and believe that the Father is in Me and I in the Father." From this it is clear that by "the Father" the Lord meant Himself, or the Divine in Himself from conception; and that by "the Son whom the Father sent" He meant His Human, for this was sent into the world by being conceived of God the Father and born of a virgin.

In the same:

Jesus cried out and said, He that believeth in Me believeth not in Me but in Him that sent Me, and He that seeth Me seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46).

From this also it is clear that by "the Father" the Lord meant Himself, and by "the Son whom the Father sent" His Divine Human, for He says, "He that seeth Me seeth Him that sent Me," also "he that believeth in Me believeth not in Me but in Him that sent Me;" and yet He says that they are to believe in Him (verse 36, and elsewhere).

In the same:

Jesus, knowing that the Father had given all things into His hands, and that He came forth from God and returned to God, said, He that receiveth Me receiveth Him that sent Me (John 13:3, 20).

As the Father and He were one, and the Lord's Human was Divine from the Divine in Himself, therefore all things of the Father were His, which is meant by "the Father had given all things into His hands;" and because they were one He says, "He that receiveth Me receiveth Him that sent Me;" "Coming forth from the Father and returning to the Father" means to be conceived and thus to exist from Him, and to be united to Him like the soul to the body.

In the same:

I am the way, the truth, and the life; no one cometh to the Father but through Me. If ye have known Me ye have known My Father also; and henceforth ye have known Him and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Have I been so long time with you and thou dost not know Me, Philip? He that seeth Me seeth the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father and the Father in Me? The Father that abideth in Me, He doeth the works. Believe Me, that I am in the Father and the Father in Me (John 14:6-11).

Here it is plainly declared that the Father and He are one, and that the union is like the union of soul and body; thus that it is such a union that he who seeth Him seeth the Father. This union is further confirmed in this chapter. And as the union was such, and as no one can approach the soul of man but only the man himself, the Lord says:

That they should go to Him and should ask the Father in His name, and that He would give to them (John 16:23, 24).

This union is also meant by:

He went forth from the Father and came into the world, and again He leaves the world and goeth to the Father (John 16:5, 10, 16, 17, 28.)

As the Father and He were one He also says:

All things whatsoever the Father hath are Mine, and therefore the Paraclete, which is the Holy Spirit, was to receive from the Lord what He should speak (John 16:13-15).

And elsewhere:

Father, Thou hast given Me authority over all flesh, that to everyone whom Thou hast given Me I may give eternal life. This is life eternal, that they may know Thee the only God, and Jesus Christ whom Thou hast sent. All Mine are Thine, and Thine are Mine (John 17:2, 3, 10).

Here, too, it is plainly declared that all things of the Father are the Lord's, as all things of the soul are man's; for man and the soul are one, as life and the subject of life are one. That even as to the Human the Lord is God is evident from these words of the Lord, "that they may know Thee the only God, and Jesus Christ whom Thou hast sent."

As "the Father" and "the Son of God" are one, the Lord says that: When He cometh to judgment He will come in the glory of His Father (Mark 8:38; Luke 9:26); And in His own glory (Matt. 25:31); And that He hath all authority in the heavens and on the earth (Matt. 28:18).

That "the Son of God" means the Lord's Divine Human is also made manifest in other passages in the Word; also in passages in the Old Testament. As in Isaiah:

Unto us a Child is born, unto us a Son is given, upon whose shoulder is the government; and His name shall be called Wonderful, Counselor, God, Mighty, the Father of Eternity, Prince of Peace (9:6).

And in the same:

A virgin shall conceive and shall bear a Son, and His name shall be called God-with-us (Isa. 7:14).

Evidently "a Child born" and "a Son given" here mean the Lord as to the Divine Human. And that the Lord is God also as to it, thus that His Human is Divine, is clearly said, for it is said that "His name shall be called God," "God-with-us," "the Father of Eternity."

Many other passages besides these might be quoted to prove, that by "the Father" in the Word the Lord meant His Divine which was the life or soul of His Human, and not another separate from Himself. Nor indeed could He have meant any other. Thus the Divine and the Human in the Lord, according to the doctrine of the Christian world, are not two but one person, altogether like soul and body; as is declared in clear terms in the Athanasian Creed. And as God and Man in the Lord are not two but one Person, and thus are united like soul and body, it follows that the Divine which the Lord had from conception was what He called "the Father," and the Divine Human was what He called "the Son;" consequently that they were both Himself. From these things it can now be seen that "the name of the Father written on their foreheads" means the Lord as to His Divine.

(from Apocalypse Explained 852)

Doing Good From The Word

Selection from Apocalypse Explained ~ Emanuel Swedenborg

All things of the church are perverted when the good of charity, which is the good of life, is separated and removed from faith as not contributing and effecting anything to salvation. Thereby all things of the Word and thence all things of the church are falsified, for the Lord says that the law and the prophets hang on these two commandments,

To love God above all things, and the neighbor as thyself.

These two commandments signify to live and act according to the commandments of the Word; for to love is to will and to do, since what a man interiorly loves, that he wills, and what he wills that he does. "The law and the prophets" signify all things of the Word.

There are two principles of evil and falsity into which the church successively falls.

• One is dominion over all things of the church and of heaven, which dominion is meant in the Word by "Babel" or "Babylonia;" into this the church falls by reason of evil
• The other is the separation of faith from charity, in consequence of which separation all the good of life perishes; (this is meant in the Word by "Philistia," and is signified by "the he-goat" in Daniel, and by "the dragon" in Revelation; into this the church falls by reason of falsity.)

"The dragon" especially signifies the religion of faith separate from charity — some things whereby the defenders of faith separate seduce the world: —

They especially seduce by teaching that as from oneself no one can do good that is in itself good, or can do good without placing merit in it, so good works can contribute nothing to salvation; nevertheless, goods should be done on account of use for the public good, and these are the goods that are meant in the Word and thence in preachings, and in some of the prayers of the church.

How great an error this is shall now be told.

When a man does good from the Word, that is, because it is commanded by the Lord in the Word, he does it not from himself but from the Lord, for the Lord is the Word (John 1:1, 14), and the Lord is in those things that man has from the Word, as He teaches in these words in John:

He that keepeth My Word, I will come unto him and will make My abode with him (John 14:23).

This is why the Lord so often commands that His words and commandments must be done; and that those who do them shall have eternal life; so also that everyone will be judged according to his works. From this it then follows that those who do good from the Word do good from the Lord, and good from the Lord is truly good, and so far as it is from the Lord there is no merit in it.

That good from the Word, thus from the Lord, is truly good, is evident also from these words in Revelation:

I stand at the door and knock; if anyone hear My voice and open the door, I will come in to him and will sup with him and he with Me (Rev. 3:20).

This shows that the Lord is always and continually present and bestows the effort to do good, but that man must open the door, that is, must receive the Lord; and he receives Him when he does good from His Word. Although this appears to man to be done as of himself, yet it is not of man but of the Lord in him. It so appears to man because he has no other feeling than that he thinks from himself and acts from himself; and yet when he thinks and acts from the Word he does it as if of himself, therefore he then also believes that he does it of the Lord.

From this it can be seen that the good that a man does from the Word is spiritual good, and that this conjoins man to the Lord and to heaven.

But the good that a man does for the world's sake and for the sake of the communities in the world, which is called civil and moral good, conjoins him to the world and not to heaven.

Moreover, the conjunction of the truth of faith is with spiritual good, which is the good of charity towards the neighbor, because faith in itself is spiritual, and what is spiritual cannot be conjoined with any other good than what is equally spiritual. But civil and moral good, separate from spiritual good, is not good in itself, because it is from man; yea, so far as self and the world lie concealed in it, it is evil; this good, therefore, cannot be conjoined with faith, yea, if it were to be conjoined faith would be dissipated.

(from Apocalypse Explained 741:1-4)

Blessedness and Happiness in Love and Charity

Selection from Arcana Coelestia ~ Emanuel Swedenborg

There is blessedness and happiness solely in the affection of good and of truth - 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 non-existent, 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; and 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, and 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? For 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)

How the Literal Sense of the Word Serves

Selection from Arcana Coelestia ~ Emanuel Swedenborg

How the truth of the literal sense of the Word serves spiritual truth, shall be briefly told.

The man of the church first learns truth from the literal sense of the Word, which is general truth accommodated to the apprehension of the external man, who is in natural light. This truth is received by an external way, that is, by hearing, and is stored up in the memory of the external man, where are also various memory-knowledges derived from the world.

Afterward, the things stored up in this memory are subjected to the sight or view of the internal man, who sees from the light of heaven. The internal man calls forth therefrom by selection the truths which agree with the good which flows in from the Lord by the way of the soul, and which the man had received. There the Lord conjoins these truths with good. The truths which are thus conjoined in the internal man are called "spiritual truths," and the good with which the truths are conjoined is called "spiritual good." This good, formed by means of truths, is what makes the spiritual life of man. The truths themselves there are called "the truths of faith," and the good is called "the good of charity." The good in which truths have thus been implanted is the church with man.

From this it is plain in what manner the truths of the literal sense of the Word serve for the formation of spiritual truths, in general for the formation of faith and of charity, which make the spiritual life, which life consists in being affected with truths for the sake of good, and in being affected with good from truths, and finally in being affected with truths from good.
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For the truths of the literal sense of the Word, stored up in the natural memory of man, form there as it were a field for the view of the internal man, into which light from heaven flows. From this field, as before said, the internal man selects such things as agree with the good in him, comparatively as the eye selects from the field of a garden such things as conduce to the uses of its life.

(from Arcana Coelestia 9034:2; 9035)

The Lord Alone Preserves From Evils

Selection from Arcana Coelestia ~ Emanuel Swedenborg

And said, If thou wilt diligently hearken to the voice of the Lord thy God, and wilt do that which is right in his sight, and wilt give ear to his commandments, and keep all his statutes, I will put none of these diseases upon thee, which I have brought upon the Egyptians: for I am the Lord that healeth thee. (Exodus 15:26)

All the disease that I have put on the Egyptians, I will not put upon thee. That this signifies that they are to be withheld from the evils that pertain to those who are in faith separate and in a life of evil, is evident from the signification of "disease," as being evil (of which below)

• from the representation of the Egyptians, as being those who are in faith separate and in a life of evil (see Arcana Coelestia n. 7097, 7317, 7926, 8148)

• from the signification of "not to put upon thee," when said of disease, by which evil is signified, as being that they are to be withheld from evil; for Jehovah, that is, the Lord, does not take away evil; but withholds man from it, and keeps him in good (Arcana Coelestia n. 929, 1581, 2256, 2406, 4564, 8206).

From this it is that by "not to put disease upon them" is signified that they are to be withheld from evils.

That "disease" denotes evil, is because in the internal sense are signified such things as affect the spiritual life.

The diseases which affect this life [spiritual life] are evils, and are called cupidities [‘to desire’ - covet] and concupiscences [‘beginning to desire’ - lust].

Faith and charity make the spiritual life. This life sickens when falsity takes the place of the truth which is of faith, and evil takes the place of the good which is of charity - for these bring this life unto death, which is called spiritual death, and is damnation, as diseases bring the natural life unto its death.

Hence it is that by "disease" is signified in the internal sense evil; and by "the diseases of the Egyptians," the evils into which those cast themselves who had been in faith separate and in a life of evil, whereby they had infested the upright, which evils have been treated of in what precedes, where the plagues in Egypt were treated of.

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

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

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

By all the diseases here named are signified spiritual diseases, which are evils destroying the life of the will of good, and falsities destroying the life of the understanding of truth; in a word, destroying the spiritual life which is of faith and charity. Moreover natural diseases correspond to such things, for every disease in the human race is from this source, because from sin.

As death is from no other source than sin, and sin is all that which is contrary to Divine order, therefore evil closes the very smallest and most invisible vessels, of which are composed the next larger ones, also invisible; for the vessels which are smallest of all and wholly invisible are continued from man's interiors. Hence comes the first and inmost obstruction, and hence the first and inmost vitiation into the blood. When this vitiation increases, it causes disease, and finally death. If, however, man had lived a life of good, his interiors would be open into heaven, and through heaven to the Lord; and so too would the very least and most invisible little vessels (the traces of the first threads may be called little vessels, on account of the correspondence). In consequence man would be without disease, and would merely decline to extreme old age, even until he became again a little child, but a wise one; and when the body could no longer minister to his internal man or spirit, he would pass without disease out of his earthly body into a body such as the angels have, thus out of the world directly into heaven. (Arcana Coelestia 5726; see also n. 5712)

Moreover every disease corresponds to its own evil. The reason is that everything of man's life is from the spiritual world, and therefore if his spiritual life sickens, evil is derived therefrom into the natural life also, and becomes a disease there. (See what has been said from experience about the correspondence of diseases with evils, Arcana Coelestia n. 5711-5727.)

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

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

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

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

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

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

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

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

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

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

speaking of the Lord.

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

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

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

(Arcana Coelestia 8364)

The Divine Made Comprehensible

Selection from Arcana Coelestia ~ Emanuel Swedenborg

"The celestial of the spiritual," ... is meant the Lord. The same may also be said abstractedly of Him, because He [the Lord] is the celestial itself and the spiritual itself, that is, good itself and truth itself.

As regards man, these cannot indeed be conceived of abstractedly from person, because what is natural is adjoined to everything of his thought; nevertheless, when we consider that everything in the Lord is Divine, and that the Divine is above all thought, and altogether incomprehensible even to the angels, consequently if we then abstract that which is comprehensible, there remains being and coming-forth itself, which is the celestial itself and the spiritual itself, that is, good itself and truth itself.

Nevertheless, as man is such that he can have no idea of thought whatever about abstract things unless he adjoins something natural which has entered from the world through the senses (for without some such natural thing his thought perishes as in an abyss and is dissipated), therefore lest what is Divine should perish in man when he is wholly immersed in bodily and earthly things, and with whomsoever it remained it should be defiled by an unclean idea, and together with what is Divine everything celestial and spiritual thence derived should also perish, it pleased Jehovah to present Himself such as He actually is, and such as He appears in heaven, namely, as a Divine Man. For everything of heaven conspires to the human form, as may be seen from what has been shown at the end of the chapters [in the works: Arcana Cœlestia] concerning the correspondence of all things of man with the Grand Man, which is heaven. This Divine, or this of Jehovah in heaven, is the Lord from eternity. The same the Lord took also upon Him when He glorified or made Divine the human in Himself, as is very evident from the form in which He appeared before Peter, James, and John, when He was transfigured —

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light.  (Matt. 17:1, 2)

and also in which He at times appeared to the prophets. It is from this that everyone is able to think of the Divine Itself as of a Man, and at the same time of the Lord, in whom is all the Divine, and a perfect Trinity, for in the Lord the Divine Itself is the Father, this Divine in heaven is the Son, and the Divine thence proceeding is the Holy Spirit. That these are a one, as He Himself teaches, is hence manifest.

(from Arcana Cœlestia 5110:2,3)