As If He were to be Informed

Selection from Arcana Coelestia ~ Emanuel Swedenborg

There remaineth therefore a rest to the people of God. For he that is entered into his rest, he also hath ceased from his own works, as God did from His. Let us labour therefore to enter into that rest, lest any man fall after the same example of unbelief.

For the Word of God is quick, and powerful, and sharper than any two-edged sword, piercing even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner of the thoughts and intents of the heart.

Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of Him with whom we have to do. (Hebrews 4:9-13)

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It is a common thing in the Word for Jehovah to question a man, and for men to reply, although Jehovah knew all before, not only what is done, but also the causes and the ends, and thus all the least and inmost things. But as man is not aware of this, and believes that no one can possibly know what he does in secret when no one sees it, and still less what he thinks, therefore the matter takes place according to the man's belief. But still it is really true that even ordinary spirits perceive a man's thoughts better than does the man himself; angelic spirits still more interior things of his thoughts; and angels things even more interior, namely, the causes and the ends, of which the man knows but little.

It has been given me to know this by much and continual experience lasting many years.

As spirits and angels perceive these things, what must be the case with the Lord, or Jehovah, who is infinite, and who gives to all their ability to perceive.

(from Arcana Coelestia 1931)

The Divine Apart from Time and Space

Selection from Divine Love and Wisdom ~ Emanuel Swedenborg

The Divine, Apart from Space, Fills All Spaces
The Divine, Apart from Time, is in All Time

There are two things proper to nature - space and time. From these man in the natural world forms the ideas of his thought, and thereby his understanding. If he remains in these ideas, and does not raise his mind above them, he is in no wise able to perceive things spiritual and Divine, for these he involves in ideas drawn from space and time; and so far as that is done the light [lumen] of his understanding becomes merely natural. To think from this lumen in reasoning about spiritual and Divine things, is like thinking from the thick darkness of night about those things that appear only in the light of day. From this comes naturalism. But he who knows how to raise his mind above ideas of thought drawn from space and time, passes from thick darkness into light, and has discernment in things spiritual and Divine, and finally sees the things which are in and from what is spiritual and Divine; and then from that light he dispels the thick darkness of the natural lumen, and banishes its fallacies from the middle to the sides. Every man who has understanding is able to transcend in thought these properties of nature, and actually does so; and he then affirms and sees that the Divine, because omnipresent, is not in space. He is also able to affirm and to see the things that have been adduced above. But if he denies the Divine Omnipresence, and ascribes all things to nature, then he has no wish to be elevated, though he can be.

All who die and become angels put off the two above mentioned properties of nature, namely, space and time; for they then enter into spiritual light, in which objects of thought are truths, and objects of sight are like those in the natural world, but are correspondent to their thoughts. The objects of their thought which, as just said, are truths, derive nothing at all from space and time; and though the objects of their sight appear as if in space and in time, still the angels do not think from space and time. The reason is, that spaces and times there are not fixed, as in the natural world, but are changeable according to the states of their life. In the ideas of their thought, therefore, instead of space and time there are states of life, instead of spaces such things as have reference to states of love, and instead of times such things as have reference to states of wisdom. From this it is that spiritual thought, and spiritual speech therefrom, differ so much from natural thought and natural speech therefrom, as to have nothing in common except as regards the interiors of things, which are all spiritual. ... Now, because the thoughts of angels derive nothing from space and time, but everything from states of life, when it is said that the Divine fills spaces angels evidently cannot comprehend it, for they do not know what spaces are; but when, apart from any idea of space, it is said that the Divine fills all things, they clearly comprehend it.

To make it clear that the merely natural man thinks of spiritual and Divine things from space, and the spiritual man apart from space, let the following serve for illustration.

The merely natural man thinks by means of ideas which he has acquired from objects of sight, in all of which there is figure partaking of length, breadth, and height, and of shape determined by these, either angular or circular. These [conceptions] are manifestly present in the ideas of his thought concerning things visible on earth; they are also in the ideas of his thought concerning those not visible, such as civil and moral affairs. This he is unconscious of; but they are nevertheless there, as continuations.

With a spiritual man it is different, especially with an angel of heaven, whose thought has nothing in common with figure and form that derives anything from spiritual length, breadth, and height, but only with figure and form derived from the state of a thing resulting from the state of its life. Consequently, instead of length of space he thinks of the good of a thing from good of life; instead of breadth of space, of the truth of a thing from truth of life; and instead of height, of the degrees of these. Thus he thinks from the correspondence there is between things spiritual and things natural. From this correspondence it is that in the Word "length" signifies the good of a thing, "breadth" the truth of a thing, and "height" the degrees of these.

From this it is evident that an angel of heaven, when he thinks of the Divine Omnipresence, can by no means think otherwise than that the Divine, apart from space, fills all things. And that which an angel thinks is truth, because the light which enlightens his understanding is Divine Wisdom.

This is the basis of thought concerning God; for without it, what is to be said of the creation of the universe by God-Man, of His Providence, Omnipotence, Omnipresence and Omniscience, even if understood, cannot be kept in mind; since the merely natural man, even while he has these things in his understanding, sinks back into his life's love, which is that of his will; and that love dissipates these truths, and immerses his thought in space, where his lumen, which he calls rational, abides, not knowing that so far as he denies these things, he is irrational. That this is so, may be confirmed by the idea entertained of this truth, that GOD is a MAN. Read with attention, I pray you, what has been said, [in a recent article entitled, "God Is VERY MAN"], and your understanding will accept it. But when you let your thought down into the natural lumen which derives from space, will not these things be seen as paradoxes? and if you let it down far, will you not reject them? This is why it is said that the Divine fills all spaces of the universe, and why it is not said that God-Man fills them. For if this were said, the merely natural lumen would not assent. But to the proposition that the Divine fills all space, it does assent, because this agrees with the mode of speech of the theologians, that God is omnipresent, and hears and knows all things.

As the Divine, apart from space, is in all space, so also, apart from time, is it in all time. For nothing which is proper to nature can be predicated of the Divine, and space and time are proper to nature.

Space in nature is measurable, and so is time. This is measured by days, weeks, months, years, and centuries; days are measured by hours; weeks and months by days; years by the four seasons; and centuries by years. Nature derives this measurement from the apparent revolution and annual motion of the sun of the world.

But in the spiritual world it is different. The progressions of life in that world appear in like manner to be in time, for those there live with one another, as men in the world live with one another; and this is not possible without the appearance of time. But time there is not divided into periods as in the world, for their sun is constantly in the east and is never moved away; for it is the Lord's Divine Love that appears to them as a sun. Wherefore they have no days, weeks, months, years, centuries, but in place of these there are states of life, by which a distinction is made which cannot be called, however, a distinction into periods, but into states. Consequently, the angels do not know what time is, and when it is mentioned they perceive in place of it state; and when state determines time, time is only an appearance. For joyfulness of state makes time seem short, and joylessness of state makes time seem long; from which it is evident that time in the spiritual world is nothing but quality of state. It is from this that in the Word, "hours," "days," "weeks," "months," and "years," signify states and progressions of state in series and in the aggregate; and when times are predicated of the church, by its "morning" is meant its first state, by "mid-day" its fullness by "evening" its decline, and by "night" its end. The four seasons of the year "spring," "summer," "autumn," and "winter," have a like meaning.

From the above it can be seen that time makes one with thought from affection; for from that is the quality of man's state. And with progressions of time, in the spiritual world, distances in progress through space coincide; as may be shown from many things. For instance, in the spiritual world ways are actually shortened or are lengthened in accordance with the longings that are of thought from affection. From this, also, comes the expression, "spaces of time." Moreover, in cases where thought does not join itself to its proper affection in man, as in sleep, the lapse of time is not noticed.

Now as times, which are proper to nature in its world, are in the spiritual world pure states, which appear progressive because angels and spirits are finite, it may be seen that in God they are not progressive because He is Infinite, and infinite things in Him are one. From this it follows that the Divine in all time is apart from time.

He who has no knowledge of God apart from time and is unable from any perception to think of Him, is thus utterly unable to conceive of eternity in any other way than as an eternity of time; in which case, in thinking of God from eternity he must needs become bewildered; for he thinks with regard to a beginning, and beginning has exclusive reference to time. His bewilderment arises from the idea that God had existence from Himself, from which he rushes headlong into an origin of nature from herself; and from this idea, he can be extricated only by a spiritual or angelic idea of eternity, which is an idea apart from time; and when time is separated, the Eternal and the Divine are the same, and the Divine is the Divine in itself, not from itself. The angels declare that while they can conceive of God from eternity, they can in no way conceive of nature from eternity, still less of nature from herself and not at all of nature as nature in herself. For that which is in itself is the very Esse, from which all things are; Esse in itself is very life, which is the Divine Love of Divine Wisdom and the Divine Wisdom of Divine Love. For the angels this is the Eternal, an Eternal as removed from time as the uncreated is from the created, or the infinite from the finite, between which, in fact, there is no ratio.

(from Divine Love and Wisdom 69-76)

'The Word' Throughout the Ages

Selection from Arcana Coelestia ~ Emanuel Swedenborg

We read in John:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the light of men.  And the light appeareth in the darkness, but the darkness comprehended it not.  And the Word was made flesh and dwelt within us; and we beheld His glory, the glory as of the only-begotten of the Father, full of grace and truth (1:1-5, 14).

Few know what is here meant by the "Word." That it is the Lord, is evident from the several particulars; but the internal sense teaches that it is the Lord as to His Divine Human that is meant by the "Word," for it is said: "the Word was made flesh and dwelt within us, and we beheld His glory." And because the Divine Human is meant by the "Word," all that Truth also is meant which relates to Him, and is from Him, in His kingdom in the heavens, and in His church on the earth. Hence it is said that "in Him was life, and the life was the light of men, and the light appeareth in the darkness." And because Truth is meant by the "Word," all revelation is meant, and thus also the Word itself or Holy Scripture.

As regards the Word specifically, it had existed in all times, but not the Word which we have at this day.

There had been another Word in the Most Ancient Church which was before the flood, and another Word in the Ancient Church which was after the flood; then came the Word written by Moses and the prophets in the Jewish Church; and lastly the Word that was written by the Evangelists in the new church. The reason why there has been a Word at all times, is that by the Word there is communication of heaven with earth; and also because the Word treats of good and truth, from which man is to live happy forever; and on this account in the internal sense it treats of the Lord alone, because all good and truth are from Him.

The Word in the Most Ancient Church which was before the flood was not a written Word, but was revealed to everyone who was of that church. For they were celestial men, and therefore were in the perception of good and truth, as the angels are (with whom moreover they were in company), so that they had the Word written on their hearts. As they were celestial men, and had companionship with angels, all the things which they saw and apprehended by any of the senses were to them representative and significative of the celestial and spiritual things which are in the Lord's kingdom; so that they indeed saw worldly and earthly things with their eyes, or apprehended them by some other sense, but from them and by means of them they thought of celestial and spiritual things. In this way, and in no other, were they able to speak with angels; for the things with the angels are celestial and spiritual things, and when they come down to man they fall into such things as are with him in the world. That each one of the things in the world represents and signifies something in the heavens, has been shown from the first chapter of Genesis up to this point. Thence came the representatives and significatives which, when communication with angels began to cease, were collected by those meant by "Enoch," as was signified by the words (Gen. 5:24) "Enoch walked by himself with God, and was no more, for God took him".

From this source was the Word in the Ancient Church which was after the flood. As the man of this church was spiritual and not celestial, he knew but did not perceive what the representatives and significatives involved; and as they involved Divine things, they came to be in use among those men, and were employed in their Divine worship; and this in order that they might have communication with heaven; for as before said, all things in the world represent and signify such things as are in heaven. They also had a written Word, which consisted of Histories and Prophecies, like the Word of the Old Testament; but in process of time that Word was lost. The Histories were called "Wars of Jehovah," and the Prophecies were called "Enunciations," as is evident in Moses (see Num. 21:14, 27), where they are quoted. Their histories were written in the prophetic style, and were, for the most part, made up histories, like those in the first eleven chapters of Genesis; as is plain from the quotations from them in Moses, where are these words:

Therefore it is said in the Book of the Wars of Jehovah, Vaheb in Suphah, and the rivers of Arnon, and the slope of the rivers that inclineth toward the dwelling of Ar, and leaneth upon the border of Moab (Num. 21:14-15)

Their prophecies were written like the prophecies of the Old Testament, as is likewise plain from the quotations made from them also in Moses, where are these words:

Wherefore the Enunciations (or the Prophetic Enunciators) say, Come ye to Heshbon, let the city of Sihon be built and established; for a fire is gone out of Heshbon, a flame from the city of Sihon; it hath devoured Ar of Moab, the lords of the high places of Arnon. Woe to thee, Moab; thou hast perished, O people of Chemosh; he hath given his sons as escapers, and his daughters into captivity, unto Sihon king of the Amorite. And we have shot at them; Heshbon is perished even unto Dibon, and we have laid waste even unto Nophah, which reacheth unto Medeba (Num. 21:27-30).

That these prophecies involve heavenly arcana, as do the prophecies of the Old Testament, is clearly manifest not only from their having been transcribed by Moses and applied to the state of things of which he was then writing, but also from the fact that nearly the same words are found in Jeremiah, inserted in the prophecies of that book; in which it is evident, from what has been said about the internal sense of the Word, that there are as many heavenly arcana as there are words. The words in Jeremiah are:

A fire is gone forth out of Heshbon, and a flame from among Sihon, and hath devoured the corner of Moab, and the crown of the head of the sons of tumult. Woe unto thee, O Moab, the people of Chemosh has perished, for thy sons are taken into captivity, and thy daughters into captivity (Jer. 48:45-46).

From this also it is plain that that Word also had an internal sense.

That with them there were prophecies which in the internal sense treated of the Lord and of His kingdom, may be seen not only from what has been shown, but also from the prophecies of Balaam, who was from Syria, spoken of in Moses (Num. 23:7-10, 18-25; 24:3-10, 15-25), which are expressed in a style similar to the other prophecies of the Word, and plainly foretell the Lord's coming, in these words:

I see Him, but not now; I behold Him, but not nigh; there shall come forth a Star out of Jacob, and a Scepter shall rise out of Israel and shall smite through the corners of Moab, and break down all the sons of Sheth (Num. 24:17).

These prophecies, like the former, are called "Parables" [Enuntiata], for the same word is used (Num. 23:7, 18; 24:3, 15, 20).

A Word afterwards followed in the Jewish Church that in like manner was written by representatives and significatives, so that it might have within it an internal sense understood in heaven, and that thus by the Word there might be communication, and the Lord's kingdom in the heavens be united to the Lord's kingdom on earth. Unless everything in the Word represents, and unless all the words by which everything therein is written, signify the Divine things pertaining to the Lord, thus the celestial and spiritual things belonging to His kingdom, the Word is not Divine; but being so it could not possibly be written in any other style; for by means of this style and not possibly by any other, human things and human words correspond to heavenly things and heavenly ideas, even to the least jot. From this it is that if the Word is read even by a little child, the Divine things therein are perceived by the angels.

In regard to the Word of the New Testament which is in the Evangelists, as the Lord spoke from the Divine itself, the several things spoken by Him were representative and significative of Divine things, thus of the heavenly things of His kingdom and church, as has been abundantly shown above.

(from Arcana Coelestia 2894 - 2900)

The Soul of "The Word"

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The historicals [of the Word] are representatives and all the words are significative. The case is the same with all the historicals of the Word, not only with those in the books of Moses, but also with those in the books of Joshua, Judges, Samuel, and Kings. In all these, nothing is apparent but mere history; but although it is history in the sense of the letter, still in the internal sense there are arcana of heaven, which lie stored up and hidden there, and which can never be seen so long as the mind, together with the eye, is kept in the historicals; nor are they revealed until the mind is removed from the sense of the letter.

The Word of the Lord is like a body that contains within it a living soul; the things belonging to the soul do not appear while the mind is so fixed in corporeal things that it scarcely believes that there is a soul, still less that it will live after death; but as soon as the mind withdraws from corporeal things, those which are of the soul and life become manifest. And this also is the reason, not only why corporeal things must die before man can be born anew, or be regenerated, but also why the body itself must die so that he may come into heaven and see heavenly things.

Such also is the case with the Word of the Lord: its corporeal things are those which are of the sense of the letter; and when the mind is kept in these, the internal things are not seen at all; but when the former are as it were dead, then for the first time are the latter presented to view. But still the things of the sense of the letter are similar to those which are with man while in the body, to wit, to the knowledges of the memory that come from the things of sense, and which are general vessels that contain interior or internal things within them. It may be known from this that the vessels are one thing, and the essentials contained in the vessels another. The vessels are natural; the essentials contained in the vessels are spiritual and celestial. So likewise the historicals of the Word, and all the expressions in the Word, are general, natural, and indeed material vessels, in which are things spiritual and celestial; and these in no wise come into view except by the internal sense.

This will be evident to everyone from the mere fact that many things in the Word are said according to appearances, and indeed according to the fallacies of the senses, as that the Lord is angry, that He punishes, curses, kills, and many other such things; when yet in the internal sense they mean quite the contrary, namely, that the Lord is in no wise angry and punishes, still less does He curse and kill. And yet to those who from simplicity of heart believe the Word as they apprehend it in the letter, no harm is done while they live in charity. The reason is that the Word teaches nothing else than that everyone should live in charity with his neighbor, and love the Lord above all things. They who do this have in themselves the internal things; and therefore with them the fallacies taken from the sense of the letter are easily dispelled.

The Most Ancient Church, which was celestial, looked upon all earthly and worldly, and also bodily things, which were in any wise objects of the senses, as being dead things; but as each and all things in the world present some idea of the Lord's kingdom, consequently of things celestial and spiritual, when they saw them or apprehended them by any sense, they thought not of them, but of the celestial and spiritual things; indeed they thought not from the worldly things, but by means of them; and thus with them things that were dead became living.

The things thus signified were collected from their lips by their posterity and were formed by them into doctrinals, which were the Word of the Ancient Church, after the flood.

With the Ancient Church these were significative; for through them they learned internal things, and from them they thought of spiritual and celestial things. But when this knowledge began to perish, so that they did not know that such things were signified, and began to regard the terrestrial and worldly things as holy, and to worship them, with no thought of their signification, the same things were then made representative. Thus arose the Representative Church, which had its beginning in Abram and was afterwards instituted with the posterity of Jacob. From this it may be known that representatives had their rise from the significatives of the Ancient Church, and these from the celestial ideas of the Most Ancient Church.

The nature of representatives may be manifest from the historicals of the Word, in which all the acts of the fathers, Abram, Isaac, and Jacob, and afterwards those of Moses, and of the judges and kings of Judah and Israel, were nothing but representatives. Abram in the Word, as has been said, represents the Lord; and because he represents the Lord, he represents also the celestial man; Isaac likewise represents the Lord, and thence the spiritual man; Jacob in like manner represents the Lord, and thence the natural man corresponding to the spiritual.

But with representatives the character of the person is not considered at all, but the thing which he represents; for all the kings of Judah and of Israel, of whatever character, represented the Lord's kingly function; and all the priests, of whatever character, represented His priestly function. Thus the evil as well as the good could represent the Lord and the celestial and spiritual things of His kingdom; ... the representatives were altogether separated from the person. Hence then it is that all the historicals of the Word are representative; and because they are representative, it follows that all the words of the Word are significative, that is, that they have a different signification in the internal sense from that which they bear in the sense of the letter.

(from Arcana Coelestia 1408-1409)

A Medium of Conjunction of Heaven with Man

Selection from Heaven and Hell ~ Emanuel Swedenborg

Those who think from interior reason can see that there is a connection of all things through intermediates with the First, and that whatever is not in connection is dissipated. For they know, when they think about it, that nothing can continue in existence from itself, but from what is prior to itself, thus all things from the First; also that the connection with what is prior is like the connection of an effect with its efficient cause; for when the efficient cause is taken away from its effect then the effect is dissolved and disappears. Because the learned thought thus they saw and said that continuing in existence is a perpetual coming into existence; thus that all things perpetually come into existence from the First, from which they came into existence, that is, they continue to exist. But what the connection of everything is with that which is prior to itself, thus with the First which is the source of all things, cannot be told in a few words, because it is various and diverse. It can only be said in general that there is a connection of the natural world with the spiritual world, and that in consequence there is a correspondence of all things in the natural with all things in the spiritual world; also that there is a connection and consequently a correspondence of all things of man with all things of heaven.

Man is so created as to have a conjunction and connection with the Lord, but with the angels of heaven only an association. Man has association with the angels, but not conjunction, because in respect of the interiors of his mind man is by creation like an angel, having a like will and a like understanding. Consequently, if a man has lived in accordance with the Divine order he becomes after death an angel, with the same wisdom as an angel. Therefore, when the conjunction of man with heaven is spoken of, his conjunction with the Lord and association with the angels is meant; for heaven is not heaven from the proprium of the angels but from the Divine of the Lord.  It is the Divine of the Lord that makes heaven.

But man has, in addition, what angels do not have, that he is not only in respect of his interiors in the spiritual world, but also at the same time in respect of his exteriors in the natural world. His exteriors which are in the natural world are all things of his natural or external memory and of his thought and imagination therefrom; in general, cognitions and knowledges with their delights and pleasures so far as they savour of the world, also many pleasures pertaining to the sensual things of the body, together with his senses themselves, his speech, and his actions. And all these are the ultimates in which the Lord's Divine influx terminates; for that influx does not stop midway, but goes on to its ultimates. All this shows that the ultimate of Divine order is in man; and being the ultimate it is also the basis and foundation.

As the Lord's Divine influx does not stop midway but goes on to its ultimates, as has been said, and as this middle part through which it passes is the angelic heaven, while the ultimate is with man, and as nothing can exist unconnected, it follows that the connection and conjunction of heaven with the human race is such that one continues in existence from the other, and that the human race apart from heaven would be like a chain without a hook; and heaven without the human race would be like a house without a foundation.

But man has severed this connection with heaven by turning his interiors away from heaven, and turning them to the world and to self by means of his love of self and of the world, thereby so withdrawing himself that he no longer serves as a basis and foundation for heaven; therefore the Lord has provided a medium to serve in place of this basis and foundation for heaven, and also for the conjunction of heaven with man. This medium is the Word.

I have been told from heaven that the most ancient people, because their interiors were turned heavenwards, had immediate revelation, and by this means there was at that time a conjunction of the Lord with the human race. After their times, however, there was no such immediate revelation, but there was a mediate revelation by means of correspondences, inasmuch as all their Divine worship was maintained by correspondences, and for this reason the Churches of that time were called representative Churches. For it was then known what correspondence is and what representation is, and that all things on the earth correspond to spiritual things in heaven and in the Church, or what is the same, represent them. Therefore the natural things that constituted the externals of their worship served them as media for thinking spiritually, that is, thinking with the angels. When the knowledge of correspondences and representations had been blotted out of remembrance then the Word was written, in which all the words and their meanings are correspondences, and thus contain a spiritual or internal sense, in which are the angels. In consequence, when a man reads the Word and perceives it according to the sense of the letter or the external sense, the angels perceive it according to the internal or spiritual sense; for all the thought of angels is spiritual while the thought of man is natural. These two kinds of thought appear diverse; nevertheless they are one because they correspond. Thus it was that after man separated himself from heaven and severed the bond, the Lord provided a medium of conjunction of heaven with man by means of the Word.

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There is also a conjunction of heaven by means of the Word with those who are outside the Church where there is no Word; for the Lord's Church is universal, and is with all who acknowledge the Divine and live in charity. Moreover, such are taught after death by angels and receive Divine truths.... The universal Church on the earth in the sight of the Lord resembles one man, just as heaven does; but the Church where the Word is and where the Lord is known by means of it is like the heart and lungs in that man. It is known that all the viscera and members of the entire body draw their life from the heart and lungs through various derivations; and it is thus that those of the human race live who are outside the Church where the Word is, and who constitute the members of that man.

Again, the conjunction of heaven by means of the Word with those who are at a distance may be compared to light radiating from a centre all around. The Divine light is in the Word, and there the Lord with heaven is present, and from that presence those at a distance are in light; but it would be otherwise if there were no Word. This may be more clearly seen from ... the form of heaven in accordance with which all who are in heaven have association and communication. But while this arcanum may be comprehended by those who are in spiritual light, it cannot be comprehended by those who are only in natural light; for those who are in spiritual light clearly see innumerable things, while those who are only in natural light do not see, or see as one obscure thing.

Unless such a Word had been given on this earth, the man of this earth would have been separated from heaven, and if separated from heaven he would have ceased to be rational, for the human rational comes into existence from an influx of the light of heaven.

Again, the man of this earth is such that he is not capable of receiving immediate revelation and of being taught about Divine truths by such revelation, as the inhabitants of other earths are, who have been described in a special little work (Earths in the Universe). For the man of this earth is more in worldly things, that is, in externals, than the men of other earths, and it is internal things that are receptive of revelation; if it were received in external things the truth would not be understood.

That such is the man of this earth is clearly evident from the state of those who are within the Church, which is such that, while they know from the Word about heaven, about hell, about the life after death, still in heart they deny these things, although among them there are some who have eagerly sought a pre-eminent reputation for learning, and who might for that reason be supposed to be wiser than others.

I have at times talked with angels about the Word, saying that it is despised by some on account of its simple style; and that nothing whatever is known about its internal sense, and for this reason it is not believed that so much wisdom lies hidden within it. The angels said that although the style of the Word seems simple in the sense of the letter, it is such that nothing can ever be compared with it in excellence, since Divine Wisdom lies concealed not only in the meaning as a whole but also in each word; and that in heaven this wisdom shines forth. They wished to declare that this wisdom is the light of heaven, because it is Divine Truth, for that which shines in heaven is the Divine Truth.

Again, they said that without such a Word there would be no light of heaven with the men of our earth, nor would there be any conjunction of heaven with them; for there is conjunction only so far as the light of heaven is present with man, and that light is present only so far as Divine Truth is revealed to man by means of the Word. This conjunction by means of the correspondence of the spiritual sense of the Word with its natural sense is unknown to man, because the man of this earth knows nothing about the spiritual thought and speech of angels, and how it differs from the natural thought and speech of men; and unless this is known it cannot in the least be known what the internal sense is, and that such conjunction is therefore possible by means of that sense. They said, furthermore, that if man knew that there is such a sense, and in reading the Word were to think in accordance with some knowledge of it, he would come into interior wisdom, and would be still more conjoined with heaven, since by this means he would enter into ideas like the ideas of the angels.

(from Heaven and Hell 303-306; 308-310)

Turning Away from the Lord

Selection from Charity ~ Emanuel Swedenborg
As far as anyone does not shun evils as sins
he remains in them

Man was created in the image and in the likeness of God, and so made that he may be a recipient of the Lord's love and wisdom.

But, because he was not willing to be a recipient, but desired to be love itself and wisdom itself, and thus as God, he inverted his form, and turned his affections and thoughts from the Lord to himself, and began to love himself more than the Lord, yea, to worship himself.

And so he alienated himself from the Lord, and looked back from Him; and in this way he perverted the image and likeness of God in himself, and made it the image and likeness of hell. This is signified by his eating of the tree of the knowledge of good and evil.

By the serpent which he obeyed is signified the sensual, which is the ultimate of the natural man, and its cupidities. This sensual of man, because it is still in existence in the world and receives its objects therefrom, loves the things of the world; and if dominion is given to it, it withdraws the mind from the objects of heaven, which are the goods of love and the truths of wisdom, in themselves Divine.

It is from this origin that, as to his proprium, man is nothing but evil, and is born into it from his parents.

But means are provided by the Lord that he may not therefore perish; which means are, that he shall look to the Lord and acknowledge that every good of love and every truth of wisdom is from Him, and nothing from himself.

He thus converts his form, by turning away from himself and turning to the Lord; and so returns to the state in which he was created, and which consisted, as has been said, in his being a recipient of good and truth from the Lord, and in no wise from himself.

And because the proprium of man, by the inversion of it, has become mere evil, the other means of recovering the image of God is to shun evils as sins.

For if a man does not shun evils as sins, but only because they are injurious, he does not look to the Lord, but only to himself, and so remains in his perverted state. But when he shuns evils as sins he fights against them because they are contrary to the Lord, and against His Divine laws; and then he prays to the Lord for help and for power to resist them, which power besought is never denied.

By these two means a man is purified from the evils that are in him from birth. If therefore he does not embrace these two means he can but remain as he was born.

He cannot be purified from evils if he only looks and prays to the Lord; for then after he has prayed, he believes that he is entirely without sins, or that they are remitted, by which he understands that they are taken away. And so he still remains in them; and to remain in them is to increase them. For they are like a disease which devours and mortifies all that is around it. Nor are evils removed by only shunning them; for in this way the man looks to himself, and thereby confirms the origin of evil, which was that he turned himself back, away from the Lord, and turned to himself.

(Posth. Charity 204)

An ONLY Substance

Selection from Divine Providence ~ Emanuel Swedenborg

The Divine love and the Divine wisdom, which are a one in the Lord and go forth from Him as a one, are in every created thing in a certain image. The Divine is in every created thing, because God the Creator, who is the Lord from eternity, produced from Himself the sun of the spiritual world, and through that sun all things of the universe, consequently that that sun, which is from the Lord, and in which the Lord is, is not only the first substance but is also the only substance from which all things are; and since this is the only substance, it follows that it is in every created thing, but with infinite variety according to uses.

Now since Divine love and Divine wisdom are in the Lord, and since Divine fire and brightness are in that sun from Him, and spiritual heat and spiritual light are from that sun, and these two make a one, it follows that in a certain image this one is in every created thing. Because of this all things in the universe have relation to good and truth, and, in fact, to their conjunction, or what is the same, all things in the universe have relation to love and wisdom and to their conjunction, since good belongs to love and truth to wisdom; for love calls all that pertains to it good, and wisdom calls all that pertains to it truth. There is a conjunction of these in every created thing.

Many admit that there is an only substance which is the first substance and the source of all things, but what kind of a substance it is they do not know. They believe it to be so simple that nothing is simpler; that it may be compared to a point with no dimension; and that from an infinite number of such the forms of dimension came into existence. This, however, is a fallacy originating in the idea of space; for the idea of space makes the least to appear such. But the truth is that the simpler and purer any thing is, the more and the fuller it is. It is for this reason that the more deeply any object is examined, the more wonderful, perfect, and beautiful are the things seen in it; and thus that the most wonderful, perfect, and beautiful of all are in the first substance. This is true, because the first substance is from the spiritual sun, which, as has been said, is from the Lord, and in which the Lord is, therefore that sun is itself the only substance; and as this substance is not in space it is the all in all, and is in the greatest and the least things of the created universe.

Since that sun is the first and only substance, from which all things are, it follows that infinitely more things are in that substance than can appear in the substances that spring from it, which are called substantiate [or composite], and at length material. These things cannot appear in those substances, because they descend from that sun by degrees of a twofold kind — in accordance with which all perfections decrease. For this reason, as said above, the more deeply any thing is examined, the more wonderful, perfect, and beautiful are the things that are seen. This has been said to show that in a certain image the Divine is in every created thing, but becomes less and less apparent in its descent through the degrees, and still less apparent when a lower degree has become separated from a higher by the closing up of the higher, and by becoming itself choked up with earthy matters. ...

The end of the Divine providence is that every created thing, in general and in particular, shall be such a one; and if it is not, that it shall become such. That is, that in every created thing there shall be something both from the Divine love and from the Divine wisdom; or what is the same, that in every created thing there shall be good and truth, that is, a conjunction of good and truth. Since good is of love and truth is of wisdom, in the following, the terms good and truth will be used throughout instead of love and wisdom, and the marriage of good and truth, instead of the union of love and wisdom.

It is evident that the Divine love and the Divine wisdom, which in the Lord are one, and which go forth as one from the Lord, in a certain image are in every thing created by Him. And now something shall be said specifically about that oneness or union that is called the marriage of good and truth.

That marriage is —

(1) In the Lord Himself; for Divine love and Divine wisdom, as has been said, are a one in Him.

(2) It is from the Lord; for in every thing that goes forth from Him love and wisdom are fully united, these two going forth from the Lord as a sun, the Divine love as the heat, and the Divine wisdom as the light.

(3) These are, indeed, received by the angels as two, but are made one in them by the Lord; and the same is true of men of the church.

(4) Because of this influx of love and wisdom from the Lord as a one into angels of heaven and men of the church, and because of the reception of these by angels and men, the Lord is called in the Word the "Bridegroom" and the "Husband," and heaven and the church are called the "bride" and the "wife."

(5) Therefore, so far as heaven and the church in general or an angel of heaven and a man of the church individually are in that union, that is, in the marriage of good and truth, they are an image and likeness of the Lord, because good and truth are a one in the Lord, and, in fact, are the Lord.

(6) In heaven and in the church in general, or in an angel of heaven or a man of the church, love and wisdom are a one when the will and the understanding, and thus good and truth, make a one, or what is the same, when charity and faith make a one, or what is still the same, when doctrine from the Word and a life according to it make a one.

(7) How these two make a one in man and in all things belonging to him has been shown in the work on The Divine Love and the Divine Wisdom, in Part Five, where the creation of man and especially the correspondence of the will and understanding with the heart and lungs are treated of (n. 358-432).

(from Divine Providence 5-8)