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diff --git a/old/14026.txt b/old/14026.txt new file mode 100644 index 0000000..cb0c9a1 --- /dev/null +++ b/old/14026.txt @@ -0,0 +1,4475 @@ +The Project Gutenberg eBook, Spiritual Life and the Word of God, by +Emanuel Swedenborg + + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + + + + +Title: Spiritual Life and the Word of God + +Author: Emanuel Swedenborg + +Release Date: November 11, 2004 [eBook #14026] + +Language: English + +Character set encoding: ISO-646-US (US-ASCII) + + +***START OF THE PROJECT GUTENBERG EBOOK SPIRITUAL LIFE AND THE WORD OF +GOD*** + + +E-text prepared by William J. Rotella + + + +SPIRITUAL LIFE AND THE WORD OF GOD + +by + +EMANUEL SWEDENBORG (1688-1772) + +Extracted from the Apocalypse Explained + + + + + + + +Contents + +Part First--THE SPIRITUAL LIFE + + I. How Spiritual Life is Acquired + II. Goods of Charity + III. Shunning Evils + IV. Cleansing the Inside + V. What Religion Consists In + +Part Second--THE COMMANDMENTS + + I. The First Commandment + II. The Second Commandment + III. The Third Commandment + IV. The Fourth Commandment + V. The Fifth Commandment + VI. The Sixth Commandment + VII. The Seventh Commandment +VIII. The Eighth Commandment + IX. The Ninth and Tenth Commandments + X. The Commandments in General + +Part Third--PROFANATIONS OF GOOD AND TRUTH + + I. Goods and Truths and Their Opposites + II. The First Kind of Profanation + III. The Second Kind of Profanation + IV. The Third Kind of Profanation + V. The Fourth and Fifth Kinds of Profanation + +Part Fourth--THE DIVINE WORD + + I. The Holiness of the Word + II. The Lord is the Word + III. The Lord's Words Spirit and Life + IV. Influx and Correspondence + V. The Three Senses of the Word + VI. Conjunction by the Word + VII. The Sense of the Letter + + + + +Part First--THE SPIRITUAL LIFE + +I. How Spiritual Life is Acquired + +Spiritual life is acquired solely by a life according to the +commandments in the Word. These commandments are given in summary in +the Decalogue, namely, Thou shalt not commit adultery, Thou shalt not +steal, Thou shalt not kill, Thou shalt not bear false witness, Thou +shalt not covet the goods of others. These commandments are the +commandments that are to be done, for when a man does these his works +are good and his life is spiritual, and for the reason that so far as a +man shuns evils and hates them so far he wills and loves goods. + +For there are two opposite spheres that surround man, one from hell, the +other from heaven; from hell a sphere of evil and falsity therefrom, +from heaven a sphere of good and of truth therefrom; and these spheres +do [not immediately] affect the body, but they affect the minds of men, +for they are spiritual spheres, and thus are affections that belong to +the love. In the midst of these man is set; therefore so far as he +approaches the one, so far he withdraws from the other. This is why so +far as a man shuns evils and hates them, so far he wills and loves goods +and the truths therefrom; for no one can at the same time serve two +masters, for he will hate the one and will love the other. (Matt. vi. +24). + +But let it be noted, that man must do these commandments from religion, +because they are commanded by the Lord; and if he does this from any +other consideration whatever, for instance, from regard merely to the +civil law or the moral law, he remains natural, and does not become +spiritual. For when a man acts from religion, he acknowledges in heart +that there is a God, a heaven and a hell, and a life after death. But +when he acts from regard merely to the civil and moral law, he may act +in the same way, and yet in heart may deny that there is a God, a heaven +and a hell, and a life after death. And if he shuns evils and does +goods, it is merely in the external form, and not in the internal; thus +while he is outwardly in respect to the life of the body like a +Christian, inwardly in respect to the life of his spirit he is like a +devil. All this makes clear that a man can become spiritual, or receive +spiritual life, in no other way than by a life according to religion +from the Lord. + +I have had proof that this is true from angels of the third or inmost +heaven, who are in the greatest wisdom and happiness. When asked how +they had become such angels, they said it was because during their life +in the world they had regarded filthy thoughts as abominable, and these +had been to them adulteries; and had regarded in like manner frauds and +unlawful gains, which had been to them thefts; also hatreds and +revenges, which had been to them murder; also lies and blasphemies, +which had been to them false testimonies; and so with other things. +When asked again whether they had done good works, they said they loved +chastity, in which they were because they had regarded adulteries as +abominable; that they loved sincerity and justice, in which they were +because they had regarded frauds and unlawful gains as abominable; that +they loved the neighbor because they had regarded hatreds and revenges +as abominable; that they loved truth because they had regarded lies and +blasphemies as abominable, and so on; and that they perceived that when +these evils have been put away, and they acted from chastity, sincerity, +justice, charity and truth, it was not done from themselves, but from +the Lord, and thus that all things whatsoever that they had done from +these were good works, although they had done them as if from +themselves; and that it was on this account that they had been raised up +by the Lord after death into the third heaven. Thus it was made clear +how spiritual life, which is the life of the angels of heaven, is +acquired. + +It shall now be told how that life is destroyed by the faith of the +present day. The faith of this day is that it must be believed that God +the Father sent His Son, who suffered the cross for our sins, and took +away the curse of the law by fulfilling it; and that this faith apart +from good works will save everyone, even in the last hour of death. By +this faith instilled from childhood and afterward confirmed by +preachings, it has come to pass that no one shuns evils from religion, +but only from civil and moral law; thus not because they are sins but +because they are damaging. + +Consider, when a man thinks that the Lord suffered for our sins, that He +took away the curse of the law, and that merely to believe these things, +or to have faith in them without good works saves, whether this is not +to regard as of little worth the commandments of the Decalogue, all the +life of religion as prescribed in the Word, and furthermore all the +truths that inculcate charity. Separate these, therefore, and take them +away from man, and is there any religion left in him? For religion does +not consist in merely thinking this or that, but in willing and doing +that which is thought; and there is no religion when willing and doing +are separated from thinking. From this it follows that the faith of +this day destroys spiritual life, which is the life of the angels of +heaven, and is the Christian life itself. + +Consider further, why the ten commandments of the Decalogue were +promulgated from Mount Sinai in so miraculous a way; why they were +engraved on two tables of stone, and why these were placed in the ark, +over which was placed the mercy-seat with cherubs, and the place where +those commandments were was called the Holy of holies, within which +Aaron was permitted to enter only once a year, and this with sacrifices +and incense; and if he had entered without these, he would have fallen +dead; also why so many miracles were afterward performed by means of +that ark. Have not all throughout the whole globe a knowledge of like +commandments? Do not their civil laws prescribe the same? Who does not +know from merely natural lumen, that for the sake of order in every +kingdom, adultery, theft, murder, false witness, and other things in the +Decalogue are forbidden? Why then must those same precepts have been +promulgated by so many miracles, and regarded as so holy? Can there be +any other reason than that everyone might do them from religion, and +thus from God, and not merely from civil and moral law, and thus from +self and for the sake of the world? Such was the reason for their +promulgation from Mount Sinai and their holiness; for to do these +commandments from religion purifies the internal man, opens heaven, +admits the Lord, and makes man as to his spirit an angel of heaven. And +this is why the nations outside the church who do these commandments +from religion are all saved, but not anyone who does them merely from +civil and moral law. + +Inquire now whether the faith of this day, which is, that the Lord +suffered for our sins, that he took away the curse of the law by +fulfilling it, and that man is justified and saved by this faith apart +from good works, does not cancel all these commandments. Look about and +discover how many there are at this day in the Christian world who do +not live according to this faith. I know that they will answer that +they are weak and imperfect men, born in sins, and the like. But who is +not able to think from religion? This the Lord gives to everyone; and +in him who thinks these things from religion the Lord works all things +so far as he thinks. And be it known that he who thinks of these things +from religion believes that there is a God, a heaven, a hell, and a life +after death; but he who does not think of these things from religion +does not, I affirm, believe them. (A.E., n. 902.) + +II. Goods of Charity + +What is meant by goods of charity or good works is at this day unknown +to most in the Christian world, because of the prevalence of the +religion of faith alone, which is a faith separated from goods of +charity. For if only faith contributes to salvation, and goods of +charity contribute nothing, the idea that these goods may be left undone +has place in the mind. But some who believe that good works should be +done do not know what is meant by good works, thinking that good works +are merely giving to the poor and doing good to the needy and to widows +and orphans, since such things are mentioned and seemingly commanded in +the Word. Some think that if good works must be done for the sake of +eternal life they must give to the poor all they possess, as was done in +the primitive church, and as the Lord commanded the rich man to sell all +that he had and give to the poor, and take up the cross and follow Him +(Matt. xix. 21). (A.E., n. 932.) + +It has just been said that at this day it is scarcely known what is +meant by charity, and thus by good works, unless it be giving to the +poor, enriching the needy, doing good to widows and orphans, and +contributing to the building of churches and hospitals and lodging +houses; and yet whether such works are done by man and for the sake of +reward is not known; for if they are done by man they are not good, and +if for the sake of reward they are not meritorious; and such works do +not open heaven, and thus are not acknowledged as goods in heaven. In +heaven no works are regarded as good except such as are done by the Lord +in man, and yet the works that are done by the Lord in man appear in +outward form like those done by the man himself and cannot be +distinguished even by the man who does them. For the works done by the +Lord in man are done by man as if by himself; and unless they are done +as if by himself they do not conjoin man to the Lord, thus they do not +reform him. (A.E., n. 933.) + +But for works to be done by the Lord, and not by man, two things are +necessary: first, there must be an acknowledgment of the Lord's Divine, +also that He is the God of heaven and earth even in respect to the +Human, also that every good that is good is from Him; and secondly, it +is necessary that man live according to the commandments of the +Decalogue, by abstaining from those evils that are there forbidden, that +is, from worshipping other gods, from profaning the name of God, from +thefts, from adulteries, from murders, from false witness, from coveting +the possessions and property of others. These two things are requisite +that the works done by man may be good. The reason is that every good +comes from the Lord alone, and the Lord cannot enter into man and lead +him so long as these evils are not set aside as sins; for they are +infernal, and in fact are hell with man, and unless hell is set aside +the Lord cannot enter and open heaven. This is what is meant by the +Lord's words to the rich man: + +Who asked Him about eternal life, and said that he had kept the +commandments of the Decalogue from his youth; whom the Lord is said to +have loved, and to have taught that one thing was lacking to him, that +he should sell all that he had and take up the cross (Matt. xix. 16-22; +Mark x. 17-22; Luke xviii. 18-23). + +"To sell all that he had" signifies that he should relinquish the things +of his religion, which were traditions, for he was a Jew, and also +should relinquish the things that were his own, which were loving self +and the world more than God, and thus leading himself; and "to follow +the Lord" signifies to acknowledge Him only and to be led by Him; +therefore the Lord also said, "Why callest thou Me good? There is none +good but God only." "To take up his cross" signifies to fight against +evils and falsities, which are from what is one's own (proprium). +(A.E., n. 934.) + +III. Shunning Evils + +In the previous chapter two things are said to be necessary that works +may be good, namely, that the Divine of the Lord be acknowledged, and +that the evils forbidden in the Decalogue be shunned as sins. The evils +enumerated in the Decalogue include all the evils that can ever exist; +therefore the Decalogue is called the ten commandments, because "ten" +signifies all. + +The first commandment, "Thou shalt not worship other gods," includes not +loving self and the world; for he that loves self and the world above +all things worships other gods; for everyone's god is that which he +loves above all things. + +The second commandment, "Thou shalt not profane the name of God," +includes not to despise the Word and doctrine from the Word, and thus +the church, and not to reject these from the heart, for these are God's +"name." + +The fifth commandment, "Thou shalt not steal," included the shunning of +frauds and unlawful gains, for these also are thefts. + +The sixth commandment, "Thou shalt not commit adultery," includes having +delight in adulteries and having no delight in marriages, and in +particular cherishing filthy thoughts respecting such things as pertain +to marriage, for these are adulteries. + +The seventh commandment, "Thou shalt not kill," includes not hating the +neighbor nor loving revenge; for hatred and revenge breathe murder. + +The eighth commandment, "Thou shalt not bear false witness," includes +not to lie and blaspheme; for lies and blasphemies are false +testimonies. + +The ninth commandment, "Thou shalt not covet thy neighbor's house," +includes not wishing to possess or to divert to oneself the goods of +others against their will. + +The tenth commandment, "Thou shalt not covet thy neighbor's wife, his +man-servants," and so on, includes not wishing to rule over others and +to subject them to oneself, for the things here enumerated mean the +things that are man's own. Anyone can see that these eight commandments +relate to evils that must be shunned, and not to goods that must be +done. (A.E., n. 935.) + +But many, I know, think in their heart that no one can of himself shun +these evils enumerated in the Decalogue, because man is born in sins and +has therefore no power of himself to shun them. But let such know that +anyone who thinks in his heart that there is a God, that the Lord is the +God of heaven and earth, that the Word is from Him, and is therefore +holy, that there is a heaven and a hell, and that there is a life after +death, has the ability to shun these evils. But he who despises these +truths and casts them out of his mind, and still more he who denies +them, is not able. For how can one who never thinks about God think +that anything is a sin against God? And how can one who never thinks +about heaven, hell, and the life after death, shun evils as sins? Such +a man does not know what sin is. + +Man is placed in the middle between heaven and hell. Out of heaven +goods unceasingly flow in, and out of hell evils unceasingly flow in; +and as man is between he has freedom to think what is good or to think +what is evil. This freedom the Lord never takes away from anyone, for +it belongs to his life, and is the means of his reformation. So far, +therefore, as man from this freedom has the thought and desire to shun +evils because they are sins, and prays to the Lord for help, so far does +the Lord take them away and give man the ability to refrain from them as +if of himself, and then to shun them. + +Everyone is able from natural freedom to shun these same evils because +of their being contrary to human laws. This every citizen of a kingdom +does who fears the penalties of the civil law, or the loss of life, +reputation, honor, wealth, and thus of office, gain, and pleasures; even +an evil man does this. And the life of such a man appears exactly the +same in external form as the life of one who shuns these evils because +they are contrary to the Divine laws; but in internal form it is wholly +unlike it. The one acts from natural freedom only, which is from man; +the other acts from spiritual freedom, which is from the Lord; both +acting from freedom. When a man is able to shun these same evils from +natural freedom, why is he not able to shun them from spiritual freedom, +in which he is constantly held by the Lord, provided he thinks to will +this because there is a heaven, a hell, a life after death, punishment +and reward, and prays to the Lord for help? + +Let it be noted, that every man when he is beginning the spiritual life +because he wishes to be saved, fears sins on account of the punishments +of hell, but afterward on account of the sin itself, because it is in +itself abominable, and finally on account of the truth and good that he +loves, thus for the Lord's sake. For so far as anyone loves truth and +good, thus the Lord, he so far turns away from what is contrary to +these, which is evil. All this makes clear that he that believes in the +Lord shuns evils as sins; and conversely, he that shuns evils as sins +believes; consequently to shun evils as sins is the sign of faith. +(A.E., n. 936.) + +But as all the evils into which man is born derive their roots from a +love of ruling over others and from a love of possessing the goods of +others, and all the delights of man's own life flow forth from these two +loves, and all evils are from them, so the loves and delights of these +evils belong to man's own life. And since evils belong to the life of +man, it follows that man from himself can be no means refrain from them, +for this would be from his own life to refrain from his own life. An +ability to refrain from them of the Lord is therefore provided, and that +he may have this ability the freedom to think that which he wills and to +pray to the Lord for help is granted him. He has this freedom because +he is in the middle between heaven and hell, consequently between good +and evil. And being in the middle he is in equilibrium; and he who is +in equilibrium is able easily and as of his own accord to turn himself +the one way or the other; and the more so because the Lord continually +resists evils and repels them, and raises man up and draws him to +Himself. And yet there is combat, because the evils which belong to +man's life are stirred up by the evils that unceasingly rise up from +hell; and then man must fight against them, and, indeed, as if of +himself. If he does not fight as if of himself the evils are not set +aside. (A.E., n. 938.) + +IV. Cleansing the Inside + +It is acknowledged that man's interior must be purified before the good +that he does is good; for the Lord says, + +"Thou blind Pharisee, cleanse first the inside of the cup and of the +platter, that the outside may be clean also" (Matt. xxiii. 26). + +Man's interior is purified only as he refrains from evils, in accordance +with the commandments of the Decalogue. So long as man does not refrain +from these evils and does not shun and turn away from them as sins, they +constitute his interior, and are like an interposed veil or covering, +and in heaven this appears like an eclipse by which the sun is obscured +and light is intercepted; also like a fountain of pitch or of black +water, from which nothing emanates but what is impure. That which +emanates therefrom and that appears before the world as good is not +good, because it is defiled by evils from within, for it is Pharisaic +and hypocritical good. This good is good from man and is meritorious +good. It is otherwise when evils have been removed by a life according +to the commandments of the Decalogue. + +Now since evils must be removed before goods can become good the Ten +Commandments were the first of the Word, being promulgated from Mount +Sinai before the Word was written by Moses and the prophets. And these +do not set forth goods that must be done, but evils that must be +shunned. For the same reason these commandments are the first things to +be taught in the churches; for they are taught to boys and girls in +order that man may begin his Christian life with them, and by no means +forget them as he grows up; although he does so. The same is meant by +these words in Isaiah: + +"What is the multitude of sacrifices" to Me? Your meat offering, your +incense, "your new moons, and your appointed feasts, My soul hateth. . . +And when you multiply prayer I will not hear. . . Wash you, make you +clean; put away the evil of your doings from before Mine eyes; cease to +do evil . . . . Then though your sins were as scarlet they shall be +white as snow; though they were red as purple they shall be as wool" +(i. 11-19). + +"Sacrifices," "meat offerings," "incense," "new moons," and "feasts," +also "prayer," mean all things of worship. That these are wholly evil +and even abominable unless the interior is purified from evils is meant +by "Wash you, make you clean, put away the evil of your doings, and +cease to do evil." That afterward they are all goods is meant by words +that follow. (A.E., n. 939.) + +When man's interior is purified from evils by his refraining from them +and shunning them because they are sins, the internal which is above it, +and which is called the spiritual internal, is opened. This +communicates with heaven; consequently man is then admitted into heaven +and is conjoined to the Lord. + +There are two internals in man, one beneath and the other above. While +man lives in the world he is in the internal which is beneath and from +which he thinks, for it is natural. This may be called for the sake of +distinction the interior. But the internal that is above is that into +which man comes after death when he enters heaven. All angels of heaven +are in this internal, for it is spiritual. This internal is opened to +the man who shuns evils as sins; but it is kept closed to the man who +does not shun evils as sins. + +This internal is kept closed to the man who does not shun evils as sins, +because the interior, that is, the natural internal, until man has been +purified from sins, is hell; and so long as there is hell there heaven +cannot be opened; but as soon as hell has been set aside it is opened. +But let it be noted that in the measure in which the spiritual internal +and heaven are opened to man, the natural internal is purified from the +hell that is there. This is not done at once, but successively by +degrees. All this makes clear that man from himself is hell, and that +man is made a heaven by the Lord, consequently that he is snatched out +of hell by the Lord, and raised up into heaven to the Lord, not without +means but through means; and these means are the commandments just +mentioned, by which the Lord leads him who wishes to be led. (A.E., n. +940.) + +When the spiritual internal is opened, and through it communication with +heaven and conjunction with the Lord are granted, enlightenment takes +place with man. He is enlightened especially when he reads the Word, +because the Lord is in the Word, and the Word is Divine truth, and +Divine truth is light to angels. Man is enlightened in the rational, +for this directly underlies the spiritual internal, and receives light +from heaven and transfers it into the natural when it is purified from +evils, filling it with the knowledges of truth and good, and adapting to +them the knowledges (scientiae) that are from world, for the sake of +proof and agreement. Thus man has a rational, and thus he has an +understanding. He who believes that man has a rational and an +understanding before his natural has been purified from evils is +deceived, for the understanding is seeing truths of the church from the +light of heaven; and the light of heaven does not flow into those not +purified. And as the understanding is perfected, the falsities of +religion and of ignorance and all fallacies are dispersed. (A.E., n. +941.) + +When a man has been admitted by the opening of his internal into heaven, +and receives light therefrom, the same affections that angels of heaven +have, with their pleasures and delights, are communicated to him. The +first affection then granted is an affection for truth; the second is an +affection for good; and the third is an affection for bringing forth +fruits. For when a man has been admitted into heaven and into its light +and heat he is like a tree growing from its seed. His first budding +forth is from enlightenment; his blossoming before the fruit is from an +affection for truth; the putting forth of fruit that follows is from an +affection for good; the multiplication of itself again into trees is +from an affection for producing fruit. The heat of heaven, which is +love, and the light of heaven, which is the understanding of truth from +that love, bring forth in subjects of life things like those that the +heat of the world and its light bring forth in subjects not of life. +That like things are brought forth is from correspondence. But in both +cases the production is effected in springtime; and springtime in man is +when he enters heaven, which is effected when his spiritual internal is +opened; before that it is the time of winter to him. (A.E., n. 942.) + +Man has affection for truth when he loves truth and turns away from +falsity. He has an affection for good when he loves good uses and turns +away from evil uses. He has an affection for bringing forth fruit when +he loves to do goods and to be serviceable. All heavenly joy is in +these affections and from them, and this joy cannot be described by +comparisons, for it is supereminent and eternal. (A.E., n. 943.) + +Into this state the man comes who shuns evils because they are sins, and +looks to the Lord; and so far as he comes into this state he turns away +from and hates evils as sins, and acknowledges in heart and worships the +Lord only, and His Divine in the Human. This is a summary. (A.E., n. +944.) + +When a man is in that state he is raised up from what is his own +(proprium); for a man is in what is his own (proprium) when he is only +in the natural external, but he is raised up from what is his own +(proprium) when he is in the spiritual internal. This raising up from +what is his own man perceives only by this, that he does not think +evils, and that he turns away from thinking them, and takes delight in +truths and in good uses. And yet if such a man advances further into +that state he perceives influx by a kind of thought; but he is not +withheld from thinking and willing as if from himself, for this the Lord +wills for the sake of reformation. Nevertheless, man should acknowledge +that nothing of good or of truth therefrom is from himself, but all is +from the Lord. (A.E., n. 945.) + +It follows from this that when man shuns and turns away from evils as +sins and is raised up into heaven by the Lord, he is not longer in what +is his own (proprium), but in the Lord, and thus he thinks and wills +goods. Again, since man acts as he thinks and wills, for every act of +man goes forth from the thought of his will, it follows that when he +shuns and turns away from evils he does goods from the Lord and not from +self; and this is why shunning evils is doing goods. The goods that a +man does in this way are what are meant by good works; and good works in +their whole complex are what are meant by charity. Man cannot be +reformed unless he thinks, wills, and does as if from himself, since +that which is done as if by the man himself is conjoined to him and +remains with him, while that which is not done as if by the man himself, +not being received in any life of sense, flows through like ether; and +this is why the Lord wills that man should not only shun and turn away +from evils as if of himself, but should also think, will, and do as if +of himself, and yet acknowledge in heart that all these things are from +the Lord. This he must acknowledge because it is the truth. (A.E., n. +946.) + +V. What Religion Consists In + +Religion with man consists in a life according to the Divine +commandments, which are contained in a summary in the Decalogue. He +that does not live according to these can have no religion, since he +does not fear God, still less does he love God; nor does he fear man, +still less does he love him. Can one who steals, commits adultery, +kills, bears false witness fear God or man? Nevertheless everyone is +able to live according to these commandments; and he who is wise does so +live as a civil man, as a moral man, and as a natural man. And yet he +who does not live according to them as a spiritual man cannot be saved; +since to live according to them as a spiritual man means to live so for +the sake of the Divine that is in them, while to live according to them +as a civil man means for the sake of justice and to escape punishments +in the world; and to live according to them as a moral man means for the +sake of honesty, and to escape the loss of reputation and honor; while +to live according to them as a natural man means for the sake of what is +human, and to escape the repute of having an unsound mind. + +All laws, civil, moral, and natural, prescribe that one must not steal, +must not commit adultery, must not kill, must not bear false witness; +and yet a man is saved not by shunning these evils from these laws +alone, but by shunning them also from spiritual law, thus shunning them +as sins. For with such a man there is religion, and a belief that there +is a God, a heaven and a hell, and a life after death; with such a man +there is a civil life, a moral life, and a natural life; a civil life +because there is justice, a moral life because there is honesty, and a +natural life because there is manhood. + +But he who does not live according to these commandments as a spiritual +man is neither a civil man, nor a moral man, nor a natural man; for he +is destitute of justice, of honesty, and even of manhood, since the +Divine is not in these. For there can be nothing good in and from +itself, but only from God; so there can be nothing just, nothing truly +honest or truly human in itself and from itself, but only from God, and +only when the Divine is in it. Consider whether anyone who has hell in +him, or who is a devil, can do what is just from justice or for the sake +of justice; in like manner what is honest, or what is truly human. The +truly human is what is from order and according to order, and what is +from sound reason; and God is order, and sound reason is from God. In a +word, he who does not shun evils as sins is not a man. Everyone who +makes these commandments to belong to his religion becomes a citizen and +an inhabitant of heaven; but he who does not make them to belong to his +religion, although in externals he may live according to them from +natural, moral, and civil law, becomes a citizen and an inhabitant of +the world, but not of heaven. + +Most nations possess a knowledge of these commandments, and make them +the commandments of their religion, and live according to them because +God so wills and has commanded; and through this they have communication +with heaven and conjunction with God, consequently they are saved. But +most in the Christian world at this day do not make them the +commandments of their religion, but only of their civil and moral life; +and they do this that they may not appear in external form to act +fraudulently and make unlawful gains, commit adulteries, manifestly +pursue others from deadly hatred and revenge, and bear false witness, +and do not refrain from these things because they are sins and against +God, but because they have fears for their life, their reputation, their +office, their business, their possessions, their honor and gain, and +their pleasure; consequently if they were not restrained by these bonds +they would do these things. Because, therefore, such form for +themselves no communication with heaven or conjunction with the Lord, +but only with the world and with self, they cannot be saved. + +Consider is respect to yourself, when these external bonds have been +taken away, as is done with every man after death, if there are no +internal bonds, which are from fear and love of God, thus from religion, +to restrain and hold you back, whether you would not rush like a devil +into thefts, adulteries, murders, false witnesses, and lusts of every +kind, from a love of these and a delight in them. That this is the case +I have both seen and heard. (A.E., n. 948.) + +So far as evils are set aside as sins so far goods flow in, and so far +does man afterward do goods, not from self, but from the Lord. + +As, first, so far as one does not worship other gods, and thus does not +love self and the world above all things, so far acknowledgment of God +flows in from the Lord, and then he worships God, not from self but from +the Lord. + +Secondly, so far as one does not profane the name of God, that is, so +far as he shuns the lusts arising from the loves of self and of the +world, so far he loves the holy things of the Word and of the church; +for these are the name of God, and are profaned by the lusts arising +from the loves of self and of the world. + +Thirdly, so far as one shuns thefts, and thus shuns frauds and unlawful +gains, so far sincerity and justice enter, and he loves what is sincere +and just from sincerity and justice, and thus does what is sincere and +just not from self but from the Lord. + +Fourthly, so far as one shuns adulteries and thus shuns unchaste and +filthy thoughts, so far marriage love enters, which is the inmost love +of heaven, and in which chastity itself has its seat. + +Fifthly, so far as one shuns murders, and thus shuns deadly hatreds and +revenges that breathe murder, so far the Lord enters with mercy and +love. + +Sixthly, so far as one shuns false testimonies, and thus shuns lies and +blasphemies, so far truth from the Lord enters. + +Seventhly, so far as one shuns a covetousness for the house of others, +and thus shuns the love and consequent lusts for possessing the goods of +others, so far charity toward the neighbor enters from the Lord. + +Eighthly, so far as one shuns a covetousness for the wives of others, +their servants, etc., and thus shuns the love and consequent lusts of +ruling over others (for the things enumerated in this commandment are +what belong to man), so far love to the Lord enters. + +These eight commandments include the evils that must be shunned, but the +two others, namely, the third and fourth, include certain things that +must be done, namely, that the Sabbath must be kept holy, and that +parents must be honored. But how these two commandments should be +understood, not by men of the Jewish church but by men of the Christian +church, will be told elsewhere. (A.E., n. 949). + + + + +Part Second--THE COMMANDMENTS + +I. The First Commandment + +"Thou shalt not make to thee other gods" includes not loving self and +the world above all things; for that which one loves above all things is +his god. There are two directly opposite loves, love of self and love +to God, also love of the world and love of heaven. He who loves himself +loves his own (proprium); and as a man's own (proprium) is nothing but +evil he also loves evil in its whole complex; and he who loves evil +hates good, and thus hates God. He who loves himself above all things +sinks his affections and thoughts in the body, and thus in his own +(proprium), and from this he cannot be raised up by the Lord; and when +one is sunk in the body and in his own (proprium) he is in corporeal +ideas and in pleasures that pertain solely to the body, and thus in +thick darkness in respect to higher things; while he who is raised up by +the Lord is in light. He who is not in the light of heaven but in thick +darkness, since he sees nothing of God, denies God and acknowledges as +god either nature or some man, or some idol, and even aspires to be +himself worshipped as a god. From this it follows that he who loves +self above all things worships other gods. + +The same is true, but in a less degree, of one who loves the world; for +there cannot be so great a love of the world as of one's own (proprium); +therefore the world is loved because of one's own and for the sake of +one's own, because it is serviceable to it. Love of self means +especially the love of ruling over others from a mere delight in ruling +and for the sake of eminence, and not from a delight in uses and for the +sake of public good; while love of the world means especially a love of +possessing goods in the world from a mere delight in possession and for +the sake of riches, and not from a delight in uses from these and for +the sake of the consequent good. These loves are both of them without +limit, and rush on, so far as scope is given, to infinity. (A.E., n. +950.) + +It is not believed in the world that the love of ruling from a mere +delight in ruling, and the love of possessing goods from a mere delight +in possession, and not from delight in uses, conceal in themselves all +evils, and also a contempt for and rejection of all things pertaining to +heaven and the church; and for the reason that man is stirred up by the +love of self and love of the world to right doing in respect to the +church, to the country, to society, and to the neighbor, by making good +deeds honorable and looking for reward. Therefore this love is called +by many the fire of life, and the incitement to great things. + +But it is to be noted that so far as these two loves give uses the first +place and self the second they are good, while so far as they give self +the first place and uses the second they are evil, since man then does +all things for the sake of self and consequently from self, and thus in +every least thing he does there is self and what is his own (proprium), +which regarded in itself is nothing but evil. But to give uses the first +place and self the second is to do good for the sake of the church, the +country, society, and the neighbor; and the goods that man does to these +for the sake of these are not from man but from the Lord. The +difference between these two is like the difference between heaven and +hell. Man does not know that there is such a difference, because from +birth and thus from nature he is in these loves, and because the delight +of these loves continually flatters and pleases him. + +But let him consider that a love of ruling from delight in ruling, and +not from a delight in uses, is wholly devilish; and such a man may be +called an atheist; for so far as he is in that love he does not in his +heart believe in the existence of God, and to the same extent he derides +in his heart all things of the church, and he even hates and pursues +with hatred all who acknowledge God, and especially those who +acknowledge the Lord. The very delight of the life of such is to do +evil and to commit wicked and infamous deeds of every kind. In a word, +they are very devils. + +This a man does not know so long as he lives in the world: but he will +know that it is so when he comes into the spiritual world, as he does +immediately after death. Hell is full of such, where instead of having +dominion they are in servitude. + +Moreover, when they are looked at in the light of heaven they appear +inverted, with the head downward and the feet upward, since they gave +rule the first place and uses the second; and that which is in the first +place is the head, and that which is in the second is the feet; and that +which is the head is loved, but that which is the feet is despised. +(A.E., n. 951.) + +He who supposes that he acknowledges and believes that there is a God +before he abstains from the evils forbidden in the Decalogue, especially +from the love of ruling from a delight in ruling, and from the love of +possessing the goods of the world from a delight in possession, and not +from delight in uses, is mistaken. Let a man confirm himself as fully +as he can, from the Word, from preachings, from books, and from the +light of reason, that there is a God, and thus be persuaded that he +believes, yet he does not believe unless the evils that spring from love +of self and of the world have been removed. The reason is that evils +and their delights block up the way, and shut out and repel goods and +their delights from heaven, and prevent their establishment. And until +heaven is established there is only a faith of the lips, which in itself +is no faith, and there is no faith of the heart, which is real faith. A +faith of the lips is faith in externals, a faith of the heart is faith +in internals; and if the internals are crowded with evils of every kind, +when the externals are taken away (as they are with every man after +death), man rejects from them even the faith that there is a God. +(A.E., n. 952.) + +So far as a man resists his own two loves, which are the love of ruling +from the mere delight in rule and the love of possessing the goods of +the world from the mere delight in possession, thus so far as he shuns +as sins the evils forbidden in the Decalogue, so far there flows in +through heaven from the Lord, that there is a God, who is the Creator +and Preserver of the universe, and even that God is one. This then +flows in for the reason that when evils have been removed heaven is +opened, and when heaven is opened man no longer thinks from self but +from the Lord through heaven; and that there is a God and that God is +one is the universal principle in heaven which comprises all things. +That from influx alone man knows and as it were sees that God is one, is +evident from the common confession of all nations, and from a repugnance +to think that there are many gods. + +Man's interior thought, which is the thought of his spirit, is either +from hell or from heaven; it is from hell before evils have been +removed, but from heaven when they have been removed. When this thought +is from hell man sees no otherwise than that nature is god, and that the +inmost of nature is what is called the Divine. When such a man after +death becomes a spirit he calls anyone a god who is especially powerful; +and also himself strives for power that he may be called a god. All the +evil have such madness lurking inwardly in their spirit. But when a man +thinks from heaven, as he does when evils have been removed, he sees +from the light in heaven that there is a God and that He is one. Seeing +from light out of heaven is what is meant by influx. (A.E., n. 954.) + +When a man shuns and turns away from evils because they are sins he not +only sees from the light of heaven that there is a God and the God is +one, but also that God is a Man. For he wishes to see his God, and he +is incapable of seeing Him otherwise than as a Man. Thus did the +ancients before Abraham and after him see God; thus do the nations in +lands outside the church see God from an interior perception, especially +those who are interiorly wise although not from knowledges; thus do all +little children and youths and simple well-disposed adults see God; and +thus do the inhabitants of all earths see God; for they declare that +what is invisible, since it does not come into the thought, does not +come into faith. The reason of this is that the man who shuns and turns +away from evils as sins thinks from heaven; and the whole heaven, and +everyone there, has no other idea of God than that He is a Man; nor can +he have any other idea, since the whole heaven is a man in the largest +form, and the Divine that goes forth from the Lord is what makes heaven; +consequently to think otherwise of God than according to that Divine +form, which is the human form, is impossible to angles, since angelic +thoughts pervade heaven. + +(That the whole heaven in the complex answers to a single man may be +seen in the work on Heaven and Hell, n. 51-86; and that the angels think +according to the form of heaven, n. 200-212.) + +This idea of God flows in from heaven into all in the world, and has its +seat in their spirit; but it seems to be rooted out in those in the +church who are in intelligence from what is their own (proprium), indeed +so rooted out as to be no longer a possible idea; and this for the +reason that they think of God from space. But when these become spirits +they think otherwise, as has been made evident to me by much experience. +For in the spiritual world an indeterminate idea of God is no idea of +Him; consequently the idea there is determined to someone who has his +seat either on high or elsewhere, and who gives answers. + +From a general influx which is from the spiritual world men have +received ideas of God as a Man variously according to the state of +perception; and for this reason the triune God is with us called +Persons; and in paintings in churches God the Father is represented as a +man, the Ancient of Days. It is also from a general influx that men, +both living and dead, who are called saints, are adored as gods by the +common people in Christian Gentilism, and their sculptured images are +esteemed. The same is true of many nations elsewhere, of the ancient +peoples in Greece, in Rome, and in Asia, who had many gods, all of whom +were regarded by them as men. This has been said to make known that +there is an intuition, namely, in man's spirit, to see God as a man. +That is called an intuition which is from general influx. (A.E., n. +955.) + +As man from a general influx out of heaven sees in his spirit that God +is a Man, it follows that those who are of the church where the Word is, +if they shun and turn away from evils as sins, see, from the light of +heaven in which they then are, the Divine in the Lord's Human, and the +trine in Him, and Himself to be the God of heaven and earth. But those +who by intelligence from what is their own (proprium) have destroyed in +themselves the idea of God as a Man are unable to see this; neither do +they see from the trinity that is in their thought that God is one; they +call Him one with the lips only. But those who have not been purified +from evils, and therefore are not in the light of heaven, do not in +their spirit see the Lord to be the God of heaven and earth; but in +place of the Lord some other being is acknowledged; by some of these +someone whom they believe to be God the Father; by others someone whom +they call God because he is especially powerful; by others some devil +whom they fear because he can bring evil upon them; by others Nature, as +in the world; and by others no God at all. It is said in their spirit, +because they are such after death when they become spirits; therefore +what lay concealed in their spirit in the world then becomes manifest. +But all who are in heaven acknowledge the Lord only, since the whole +heaven is from the Divine that goes forth from Him, and answers to Him +as a Man; and for this reason no one can enter heaven unless he is in +the Lord, for he enters into the Lord when he enters into heaven. If +others enter they lose their mind and fall backward. (A.E., n. 956.) + +The idea of God is the chief of all ideas; for such as this idea is such +is man's communication with heaven and his conjunction with the Lord, +and such is his enlightenment, his affection for truth and good, his +perception, intelligence, and wisdom; for these are not from man but +from the Lord according to conjunction with Him. The idea of God is the +idea of the Lord and His Divine, for no other is God of heaven and God +of earth, as He Himself teaches in Matthew: + +"Authority has been given unto Me in heaven and on earth" (xxviii. 18). + +But the idea of the Lord is more or less full and more or less clear; it +is full in the inmost heaven, less full in the middle, and still less +full in the outmost heaven; therefore those who are in the inmost heaven +are in wisdom, those who are in the middle in intelligence, and those +who are in the outmost in knowledge. The idea is clear in the angels +who are at the center of the societies of heaven; and less clear in +those who are round about, according to the degrees of distance from the +center. + +All in the heavens have places allotted them according to the fullness +and clearness of their idea of the Lord, and they are in correspondent +wisdom and in correspondent felicity. All those who have no idea of the +Lord as Divine, like the Socinians and Arians, are under the heavens, +and are unhappy. Those who have a twofold idea, namely, of an invisible +God and of a visible God in a human form, also have their place under +the heavens, and are not received until they acknowledge one God, and +Him visible. Some in the place of a visible God see as it were +something aerial, and this because God is called a spirit. If this idea +is not changed in them into the idea of a Man, thus of the Lord, they +are not accepted. But those who have an idea of God as the inmost of +nature are rejected, because they cannot help falling into the idea of +nature as being God. All nations that have believed in one God, and have +had an idea of Him as a Man, are received by the Lord. From all this it +can be seen who those are that worship God Himself and who those are +that worship other gods, thus who live according to the first +commandment of the Decalogue and who do not. (A.E., n. 957.) + +II. The Second Commandment + +The second commandment is, "Thou shalt not profane the name of God." + +In the first place, what is meant by "the name of God" shall be told, +and afterward what is meant by "profaning" it. "The name of God" means +every quality by which God is worshipped. For God is in His own +quality, and is His own quality. His essence is Divine love, and His +quality is Divine truth therefrom united with Divine good; thus with us +on earth it is the Word; consequently it is said in John: + +"The Word was with God, and the Word was God" (i. 1). + +So, too, it is the doctrine of genuine truth and good from the Word; for +worship is according to that. + +Now as His quality is manifold, for it comprises all things that are +from Him, so He has many names; and each name involves and expresses His +quality in general and in particular. He is called "Jehovah," "Jehovah +of Hosts," "Lord," "Lord Jehovah," "God," "Messiah (or Christ)," +"Jesus," "Saviour," "Redeemer," "Creator," "Former," "Maker," "King," +and "the Holy One of Israel," "the Rock" and "the Stone of Israel," +"Shiloh," "Almighty," "David," "Prophet," "Son of God," and "Son of +Man," and so on. All these names are names of the one God, who is the +Lord; and yet where they occur in the Word they signify some universal +Divine attribute or quality distinct from other Divine attributes or +qualities. So, too, where He is called "Father, Son, and Holy Spirit," +three are not meant, but one God; that is, there are not three Divines, +but one; and this trine which is one is the Lord. + +Since each name signifies some distinct attribute or quality, "to +profane the name of God" does not mean to profane His name itself but +His quality. "Name" signifies quality for the reason that in heaven +everyone is named according to his quality; and the quality of God or +the Lord is everything that is from Him by which He is worshipped. For +this reason, since no Divine quality of the Lord is acknowledged in hell +the Lord cannot be named there; and in the spiritual world His names +cannot be uttered by anyone except so far as His Divine is acknowledged; +for there all speak from the heart, thus from love and consequent +acknowledgment. (A.E., n. 959.) + +Since "the name of God" means that which is from God and which is God, +and this is called Divine truth, and with us the Word, this must not be +profaned, because it is in itself Divine and most holy; and it is +profaned when its holiness is denied, which is done when it is despised, +rejected, and treated contemptuously. When this is done heaven is +closed and man is left to hell. For as the Word is the only medium of +conjunction of heaven with the church, so when the Word is cast out of +the heart that conjunction is dissolved; and because man is then left to +hell he no longer acknowledges any truth of the church. + +There are two things by which heaven is closed to the men of the church. +One is a denial of the Lord's Divine, and the other is a denial of the +holiness of the Word; and for this reason, that the Lord's Divine is the +all of heaven; and Divine truth, which is the Word in the spiritual +sense, is what makes heaven; which makes clear that he who denies the +one or the other denies that which is the all of heaven and from which +heaven is and exists, and thus deprives himself of communication and +consequent conjunction with heaven. To profane the Word is the same as +"blaspheming the Holy Spirit," which is not forgiven to anyone, +consequently it is said in this commandment that he who profanes the +name of God shall not be left unpunished. (A.E., n. 960.) + +As Divine truth or the Word is meant by "the name of God," and the +profanation of it means a denial of its holiness, and thus contempt, +rejection, and blasphemy, it follows that the name of God is interiorly +profaned by a life contrary to the commandments of the Decalogue. For +there can be a profanation that is inner and not outer, and there can be +a profanation that is inner and at the same time outer, and there can be +also a kind of profanation that is outer and not at the same time inner. +Inner profanation is wrought by the life, outer by the speech. Inner +profanation, which is wrought by the life, becomes outer also, or of the +speech, after death. For then everyone thinks and wills, and so far as +it can be permitted, speaks and acts, according to his life; thus not as +he did in the world. In the world man is wont [accustomed], for the +world's sake and to gain reputation, to speak and act otherwise than as +he thinks and wills from his life. This is why it has been said that +there can be a profanation that is inner and not at the same time outer. +That there can be also a kind of profanation that is outer and not at +the same time inner is possible from the style of the Word, which is not +at all the style of the world, and for this reason it may be to some +extent despised from an ignorance of its interior sanctity. (A.E., n. +962.) + +He who abstains from profaning the name of God, that is, the holiness of +the Word, by contempt, rejection, or any blasphemy, has religion; and +such as his abstinence is such is his religion. For no one has religion +except from revelation, and with us revelation is the Word. Abstinence +from profaning the holiness of the Word must be from the heart, and not +merely from the mouth. Those who abstain from the heart live from +religion; but those who abstain merely from the mouth do not live from +religion, for they abstain either for the sake of self or for the sake +of the world, in that the Word can be made to serve them as a means of +acquiring honor and gain; or they abstain from some fear. But of these +many are hypocrites who have no religion. (A.E., n. 963.) + +III. The Third Commandment + +The third commandment is, to keep the Sabbath holy. + +The third and fourth commandments of the Decalogue contain things that +must be done, namely, that the Sabbath must be kept holy, and that +parents must be honored. The other commandments contain things that are +not to be done, namely, that other gods must not be worshipped; that the +name of God must not be profaned; that one must not steal, must not +commit adultery, must not bear false witness, must not covet the goods +of others. These two commandments are commandments to be done because +the sanctification of the rest of the commandments depends upon these, +for the "Sabbath" signifies the union in the Lord of the Divine itself +and the Divine Human, also His conjunction with heaven and the church, +and thus the marriage of good and truth in the man who is being +regenerated. This being the signification of the Sabbath, it was the +chief representative of all things of worship in the Israelitish Church, +as is evident in Jeremiah (xvii. 20-27), and elsewhere. It was the +chief representative of all things of worship, because the first thing +in all things of worship is the acknowledgment of the Divine in the +Lord's Human, for without that acknowledgment man can believe and do +only from self, and to believe from self is to believe falsities, and to +do from self is to do evils, as is also evident from the Lord's words in +John: + +To those asking, "What shall we do that we might work the works of God?" +Jesus said, "This is the work of God, that ye believe on Him whom God +hath sent" (vi. 28, 29). + +And in the same, + +"He that abideth in Me and I in him, the same beareth much fruit; for +apart from Me ye can do nothing" (xv. 5). + +That the Sabbath represented that union and the holy acknowledgment of +it, has been fully shown in the Arcana Coelestia, namely, that the +"Sabbath" signified in the highest sense the union of the Divine itself +and the Divine Human in the Lord, in the internal sense the conjunction +of the Lord's Human with heaven and with the church, in general the +conjunction of good and truth, thus the heavenly marriage (n. 8495, +10356, 10730). Therefore the rest on the Sabbath day signified the +state of that union, because the Lord then has rest; also through that +union there is peace and salvation in the heavens and on the earth. In +a relative sense it signified the conjunction of man with the Lord, +because man then has peace and salvation (n. 8494, 8510, 10360, 10367, +10370, 10374, 10668, 10730). The six days preceding the Sabbath +signified the labors and combats that precede union and conjunction (n. +8510, 8888, 9431, 10360, 10667). The man who is being regenerated is in +two states, the first when he is in truths and by means of truths is +being led to good and into good, the other when he is in good. When man +is in the first state he is in combats or temptations; but when he is in +the second state he is in the tranquillity of peace. The former state +is signified by the six days of labor that precede the Sabbath; and the +latter state is signified by the rest on the Sabbath day (n. 9274, 9431, +10360). The Lord also was in two states: the first when He was Divine +truth and from it fought against the hells and subjugated them, the +other when He was made Divine good by union with the very Divine in +Himself. The former state was signified in the highest sense by the six +days of labor, and the latter by the Sabbath (n. 10360). Because such +things were represented by the Sabbath, it was the chief representative +of worship, and the holiest of all (n. 10357, 10372). "To do work on +the Sabbath day" signified to be led not by the Lord but by self, thus +to be disjoined (n. 7893, 8495, 10360, 10362, 10365). The Sabbath day +is not now representative, but is a day of instruction (n. 10360 at the +end). (A.E., n. 965.) + +IV. The Fourth Commandment + +The fourth commandment of the Decalogue is that parents must be honored. + +This commandment was given because honor to parents represented and thus +signified love to the Lord and love toward the church, for "father" in +the heavenly sense, that is, the Heavenly Father, is the Lord; and +"mother" in the heavenly sense, that is, the heavenly mother, is the +church; "honor" signifies good of love; and "length of days," which such +will have, signifies the happiness of eternal life. So is this +commandment understood in heaven, where no father but the Lord is known, +and no mother but the kingdom of the Lord, which is also the church. +For the Lord gives life from Himself, and through the church He gives +nourishment. That in the heavenly sense no father in the world can be +meant, and indeed, when man is in a heavenly idea, can be mentioned, the +Lord teaches in Matthew: + +"Call no man your father on earth; for one is your Father who is in the +heavens" (xxiii. 9). + +That "Father" signifies the Lord in relation to Divine good may be seen +in the Apocalypse Explained (n. 32, 200, 254, 297). That "mother" +signifies the Lord's kingdom, the church, and Divine truth, may be seen +in the Arcana Coelestia (n. 289, 2691, 2717, 3703, 5581, 8897); that +"length of days" signifies the happiness of eternal life (n. 8898); and +the "honor" signifies good of love (n. 8897), and Apocalypse Explained +(n. 228, 345). All this makes clear that the third and fourth +commandments involve arcana relating to the Lord, namely, acknowledgment +and confession of His Divine, and worship of Him from good of love. +(A.E., n. 966.) + +V. The Fifth Commandment + +The fifth commandment is, "Thou shalt not steal." By "thefts" both open +thefts and those not open are meant, such as unlawful usury and gains, +which are effected by fraud and craft under various pretenses to make +them appear lawful, or so done clandestinely as not to appear at all. +Such gains are commonly made by higher and lower managers of the goods +of others, by merchants, also by judges who sell judgments and thus make +justice purchasable. These and many other things are thefts that must +be abstained from and shunned, and finally renounced as sins against +God, because they are against the Divine laws that are in the Word and +against this law, which is one among the fundamental laws of all +religions in the whole globe. For these ten commandments are +universals, given to the end that in living from these a man may live +from religion, since by a life from religion man is conjoined with +heaven, while a life according to these from obedience to civil and +moral law conjoins man with the world and not with heaven, and to be +conjoined with the world and not with heaven is to conjoined with hell. +(A.E., n. 967.) + +Man is so created as to be an image of heaven and an image of the world, +for he is a microcosm. He is born of his parents an image of the world, +and he is born again to be an image of heaven. To be born again is to +be regenerated; and man is regenerated by the Lord by means of truths +from the Word and a life according to them. Man is an image of the +world in respect to his natural mind, and he is an image of heaven in +respect to his spiritual mind. The natural mind, which is the world, is +beneath; and the spiritual mind, which is heaven, is above. The natural +mind is full of all kinds of evil, such as thefts, adulteries, murders, +false witnesses, covetousnesses, and even blasphemies and profanations +respecting God. These evils and many others have their seat in that +mind, for the loves of them are there, and thus the delights of +thinking, willing, and doing them. + +These things are inborn in that mind from parents, for man is born and +grows up into the things that are in that mind, and is restrained only +by the bonds of civil law and by the bonds of moral life from doing +them, and from thus manifesting the tendencies of his depraved will. +Who cannot see that the Lord cannot flow in out of heaven into man and +teach him and lead him until these evils have been removed? For they +obstruct, repel, pervert, and suffocate the truths and goods of heaven, +which present themselves from above, press down, and strive to flow in. +For evils are infernal and goods are heavenly, and everything infernal +burns with hatred against everything heavenly. + +This makes clear that before the Lord can flow in with heaven out of +heaven and form man to the image of heaven, those evils that lie heaped +up in the natural mind must needs be removed. Moreover, as the removal +of evils must come first before man can be taught and led by the Lord, +the reason is evident why in eight commandments of the Decalogue the +evil works that must not be done are recounted, but not the good works +that must be done. Good does not exist together with evil, nor does it +exist until evils have been removed; for until then there is no way +possible from heaven into man. Man is like a dark sea, the waters of +which must be removed on either side before the Lord in a cloud and in +fire can give a passage to the sons of Israel. The "dark sea" signifies +hell, "Pharaoh with the Egyptians" the natural man, and "the sons of +Israel" the spiritual man. (A.E., n. 969.) + +Communication with heaven is not possible until the evils and the +falsities therefrom with which the natural mind is stopped up have been +removed; for these are like black clouds between the sun and the eye, or +like a wall between the light of heaven and the lumen of a candle in a +chamber. For so long as a man is in the lumen of the natural man only he +is like one shut up in a chamber where he sees by a candle. But as soon +as the natural man has been purified from evils and falsities therefrom +he is as if he saw through windows in the wall the things of heaven from +the light of heaven. For as soon as evils have been removed, the higher +mind, which is called the spiritual mind, is opened, and this, viewed in +itself, is a type or image of heaven. Through this mind the Lord flows +in and enables man to see from the light of heaven, and through this He +also reforms and at length regenerates the natural man, and implants in +it truths in the place of falsities and goods in the place of evils. +This the Lord does through spiritual love, which is a love for truth and +good. Man is then placed in the midst between two loves, between the +love of evil and the love of good; and when the love of evil recedes the +love of good takes its place. The love of evil recedes solely through a +life according to the commandments of the Decalogue, that is, through +refraining from evils there enumerated because they are sins, and +finally shunning them as infernal. + +In a word, so long as man does not refrain from evils because they are +sins the spiritual mind is shut; but as soon as he refrains from evils +because they are sins the spiritual mind is opened, and with that mind +heaven also. And when heaven is opened man comes into another light in +respect to all things of the church, heaven, and eternal life; although +so long as man lives in this world the difference between this and the +former light is scarcely noticeable, and for the reason that in the +world man thinks naturally even about spiritual things, and until he +passes from the natural into the spiritual world spiritual things are +enclosed in natural ideas; but in the spiritual world spiritual things +are disclosed, perceived, and made evident. (A.E., n. 970.) + +So far as man refrains from evils and shuns and turns away from them as +sins, good flows in from the Lord. The good that flows in is an +affection for knowing and understanding truths, and an affection for +willing and doing goods. But man cannot refrain from evils by shunning +and turning away from them of himself, for he himself is in evils from +his birth, and thus from nature; and evils cannot of themselves shun +evils, for this would be like a man's shunning his own nature, which is +impossible; consequently it must be the Lord, who is Divine good and +Divine truth, who causes man to shun them. + +Nevertheless, man ought to shun evils as if of himself, for what a man +does as if of himself becomes his and is appropriated to him as his own; +while what he does not as if of himself in no wise becomes his or is +appropriated to him. What comes from the Lord to man must be received by +man; and it cannot be received unless he is conscious of it that is, as +if of himself. This reciprocation is a necessity to reformation. + +This is why the ten commandments were given, and why it is commanded in +them that man shall not worship other gods, shall not profane the name +of God, shall not steal, shall not commit adultery, shall not kill, +shall not covet the house, wife, or servants of another, thus that man +shall refrain from doing these things by thinking, when the love of evil +allures and incites, that they must not be done because they are sins +against God, and in themselves are infernal. So far, therefore, as a +man shuns these evils so far the love of truth and good enters from the +Lord; and this love causes man to shun these evils, and at length to +turn away from them as sins. And as the love of truth and good puts +these evils to flight it follows that man shuns them not from himself +but from the Lord, since the love of truth and good is from the Lord. +If a man shuns evils merely from a fear of hell they are withdrawn; but +goods do not take their place; for as soon as the fear departs the evils +return. + +To man alone is it granted to think as if of himself about good and +evil, that is, that good must be loved and done because it is Divine and +remains to eternity, and that evil must be hated and not done because it +is devilish and remains to eternity. To think thus is not granted to +any beast. A beast can do good and shun evil, yet not of itself, but +either from instinct or habit or fear, and never from the thought that +such a thing is a good or an evil, thus not of itself. Consequently, +one who would have it believed that man shuns evils or does goods not as +if of himself but from an imperceptible influx, or from the imputation +of the Lord's merit, would also have it believed that man lives like a +beast, without thought of, or perception of, or affection for, truth and +good. + +That this is so has been made clear to me from manifold experience in +the spiritual world. Every man after death is there prepared either for +heaven or for hell. From the man who is prepared for heaven evils are +removed, and from the man who is prepared for hell goods are removed; +and all such removals are effected as if by them. Likewise those who do +evils are driven by punishments to reject them as if of themselves; but +if they do not reject them as if of themselves the punishments are of no +avail. By this it was made clear that those who hang down their hands, +waiting for influx or for the imputation of the Lord's merit, continue +in the state of their evil and hang down their hands forever. + +To shun evils as sins is to shun the infernal societies that are in +them, and man cannot shun these unless he repels them and turns away +from them; and a man cannot turn away from them with repulsion unless he +loves good and from that love does not will evil. For a man must either +will evil or will good; and so far as he wills good he does not will +evil; and it is granted him to will good when he makes the commandments +of the Decalogue to be of his religion, and lives according to them. + +Since man must refrain from evils as sins as if of himself, these ten +commandments were inscribed by the Lord on two tables, and these were +called a covenant; and this covenant was entered into in the same way as +it is usual to enter into covenants between two, that is, one proposes +and the other accepts, and the one who accepts consents. If he does not +consent the covenant is not established. To consent to this covenant is +to think, will, and do as if of oneself. Man's thinking to shun evil +and to do good as if of himself is done not by man, but by the Lord. + +This is done by the Lord for the sake of reciprocation and consequent +conjunction; for the Lord's Divine love is such that it wills that what +is its own shall be man's, and as these things cannot be man's, because +they are Divine, it makes them to be as if they were man's. In this way +reciprocal conjunction is effected, that is, that man is in the Lord and +the Lord in man, according to the words of the Lord Himself in John +(xiv. 20); for this would not be possible if there were not in the +conjunction something belonging as it were to man. What man does as if +of himself he does as if of his will, of his affection, of his freedom, +consequently of his life. Unless these were present on man's part as if +they were his there could be no receptivity, because nothing reactive, +thus no covenant and no conjunction; in fact, no ground whatever for the +imputation that man had done evil or good or had believed truth or +falsity, thus that there is from merit a hell for anyone because of evil +works, or from grace a heaven for anyone because of good works. (A.E., +n. 971.) + +He who refrains from thefts, understood in a broad sense, and even shuns +them from any other cause than religion and for the sake of eternal +life, is not cleansed of them; for only by such refraining is heaven +opened. For it is through heaven that the Lord removes evils in man, as +through heaven He removes the hells. For example, there are higher and +lower managers of property, merchants, judges, officers of every kind, +and workmen, who refrain from thefts, that is, from unlawful modes of +gain and usury, and who shun these, but only to secure reputation and +thus honor and gain, and because of civil and moral laws, in a word, +from some natural love or natural fear, thus from merely external +constraints, and not from religion; but the interiors of such are full +of thefts and robberies, and these burst forth when external constraints +are removed from them, as takes place with everyone after death. Their +sincerity and rectitude is nothing but a mask, a disguise, and a deceit. +(A.E., n. 972.) + +So far then as the various kinds and species of theft are removed, and +the more they are removed, the kinds and species of goods to which they +by opposition correspond enter and occupy their place; and these have +reference in general to what is sincere, right and just. For when a man +shuns and turns away from unlawful gains through fraud and craft he so +far wills what is sincere, right, and just, and at length begins to love +what is sincere because it is sincere, what is right because it is +right, and what is just because it is just. He begins to love these +things because they are from the Lord, and the love of the Lord is in +them. For to love the Lord is not to love the person, but to love the +things that go forth from the Lord, for these are the Lord in man; thus +it is to love sincerity itself, right itself, and justice itself. And +as these are the Lord, so far as a man loves these, and thus acts from +them, so far he acts from the Lord and so far the Lord removes +insincerity and injustice in respect to the very intentions and +volitions in which they have their roots, and always with less +resistance and struggle, and therefore with less effort than in the +first attempts. Thus it is that man thinks from conscience and acts +from integrity,--not the man of himself but as if of himself; for he +then acknowledges from faith and also from perception that it seems as +if he thought and did these things from himself, and yet he does them +not from himself but from the Lord. (A.E., n. 973.) + +When a man begins to shun and turn away from evils because they are sins +all things that he does are good, and may be called good works; with a +difference according to the excellence of the use. For what a man does +before he shuns and turns away from evils as sins are works done by the +man himself; and as the man's own (proprium), which is nothing but evil, +is in these, and they are done for the sake of the world, so they are +evil works. But the works that a man does after he shuns and turns away +from evils as sins are works from the Lord, and because the Lord is in +these and heaven with Him they are good works. + +The difference between works done by man and works done by the Lord in +man is not apparent to man's vision, but is clearly evident to the +vision of angels. Works done by man are like sepulchers outwardly +whitened, which within are full of dead men's bones. They are like +platters and cups outwardly clean, but containing unclean things of +every kind. They are like fruits inwardly rotten, but with the outer +skin still shining; or like nuts and almonds eaten by worms within, +while the shell remains untouched; or like a foul harlot with a fair +face. Such are the good works done by man himself, since however good +they appear on the outside, within they are full of impurities of every +kind; for their interiors are infernal, while their exteriors appear +heavenly. + +But as soon as man shuns and turns away from evils as sins his works +are good not only outwardly but inwardly also; and the more interior +they are the more they are good, for the more interior they are the +nearer they are to the Lord. Then they are like fruits that have a +fine-flavored pulp, in the center of which are depositories with many +seeds, from which new trees, even to whole gardens, may be produced; +but everything and all things in his natural man are like eggs from +which swarms of flying creatures may be produced, and gradually fill a +great part of heaven. In a word, when man shuns and turns away from +evils as sins the works that he does are living works, while those that +he did before were dead works; for what is from the Lord is living but +what is from man is dead. (A.E., n. 974.) + +It has been said that so far as a man shuns and turns away from evils as +sins he does goods, and that the goods that he does are such good works +as are described in the Word, for the reason that they are done in the +Lord; also that these works are good so far as man turns away from the +evils opposed to them, because so far they are done by the Lord and not +by man. Nevertheless, works are more or less good according to the +excellence of the use; for works must be uses. The best are those that +are done for the sake of uses to the church. Next in point of goodness +come those that are done as uses to one's country; and so on, the uses +determining the goodness of the works. + +The goodness of works increases in man according to the fullness of +truths from affection for which they are done; since the man who turns +away from evils as sins wishes to know truths because truths teach uses +and the quality of their good. This is why good loves truth and truth +loves good, and they wish to be conjoined. So far, therefore, as such a +man learns truths from an affection for them so far he does goods more +wisely and more fully, more wisely because he knows how to distinguish +uses and to do them with judgment and justice, and more fully because +all truths are present in the performance of uses, and form the +spiritual sphere that the affection for them produces. (A.E., n. 975.) + +Take judges for an example: All who make justice venal [purchasable] by +loving the office of judging for the sake of gain from judgments, and +not for the sake of uses to their country, are thieves, and their +judgments are thefts. It is the same if judgments are given according to +friendship or favor, for friendships and favors are also profits and +gains. When these are the end and judgments are the means, all things +that are done are evil, and are what are meant in the Word by "evil +works" and "not doing judgment and justice, perverting the right of the +poor, of the needy, of the fatherless, of the widow, and of the +innocent." And when such do justice, and yet regard profit as the end +while they do a good work, to them it is not good; for justice, which is +Divine, is to them a means, and such gain is the end; and that which is +made the end is everything, while that which is made the means is +nothing except so far as it is serviceable to the end. Consequently, +after death such judges continued to love what is unjust as well as what +is just, and are condemned to hell as thieves. I say this from what I +have seen. These are such as do not abstain from evils because they are +sins, but only because they fear punishments of the civil law and the +loss of reputation, honor, and office, and thus of gain. + +It is otherwise with judges who abstain from evils as sins and shun them +because they are contrary to the Divine laws, and thus contrary to God. +Such make justice their end, and they venerate, cherish, and love it as +Divine. In justice they see God, as it were, because everything just, +like everything good and true, is from God. They always join justice +with equity and equity with justice, knowing that justice must be of +equity in order to be justice, and that equity must be of justice in +order to be equity, the same as truth is of good and good is of truth. + +As such make justice their end, their giving judgments is doing good +works; yet these works, which are judgments, are to them more or less +good as there is in their judgments more or less of regard for +friendship, favor, or gain; also as there is more or less in them of a +love of what is just for the sake of the public good, which is that +justice may prevail among their fellow citizens, and that those who live +according to the laws may have security. Such judges have eternal life +in a degree that accords with their works; for they are judged as they +themselves have judged. (A.E., n. 976.) + +Take as an example managers of the goods of others, higher or lower. If +these secretly by arts or under some pretext by fraud deprive their +kings, their country, or their masters of their goods, they have no +religion and thus no conscience, for they hold the Divine law respecting +theft in contempt and make it of no account. And although they frequent +churches, devoutly listen to preachings, observe the sacrament of the +Supper, pray morning and evening, and talk piously from the Word, yet +nothing from heaven flows in and is present in their worship, piety, or +discourse, since their interiors are full of theft, plundering, robbery, +and injustice; and so long as these are within, the way into them from +heaven is closed; consequently all the works they do are evil works. + +But the managers of property who shun unlawful gains and fraudulent +profits because they are contrary to the Divine law respecting theft, +have religion, and thus also conscience; and all the works they do are +good, for they act from sincerity for the sake of sincerity, and from +justice for the sake of justice, and furthermore are content with their +own, and are cheerful in mind and glad in heart whenever it happens that +they have refrained from fraud; and after death they are welcomed by the +angels and received by them as brothers, and are presented with good +things even to abundance. But the opposite is true of evil managers; +these after death are cast out of societies, and afterward seek wages +and finally are sent into the caverns of robbers to labor there. (A.E., +n. 977.) + +Take merchants as an example: All their works are evil works so long as +they do not regard as sins, and thus shun as sins, unlawful gains and +wrongful usury, also fraud and craft; for such works cannot be done from +the Lord, but must be done from man himself. And the more expert they +are in skillfully and artfully contriving devices from within for +overreaching their companions the more evil are their works. And the +more expert they are in bringing such devices into effect under the +pretense of sincerity, justice, and piety, the more evil still are their +works. The more delight a merchant feels in such things the more do his +works have their origin in hell. + +But if he acts sincerely and justly in order to acquire reputation, and +wealth through reputation, even so as to seem to act from a love of +sincerity and justice, and yet does not act sincerely and justly from +affection for the Divine law or from obedience to it, he is still +inwardly insincere and unjust, and his works are thefts, for through a +pretense of sincerity and justice he seeks to steal. + +That this is so becomes evident after death, when man acts from his +inner will and love, and not from the outer; for then he thinks about +and devises nothing but sharp practices and robberies, and withdraws +himself from those who are sincere, and betakes himself either to +forests or deserts, where he devotes himself to stratagems. In a word, +all such become robbers. + +But it is otherwise with merchants who shun as sins thefts of every +kind, especially the more interior and hidden, which are effected by +craft and deceit. All the works of such are good, because they are from +the Lord; for the influx from heaven, that is, through heaven from the +Lord, for accomplishing such works is not intercepted by the evils just +mentioned. To such riches do no harm, because to them riches are means +for uses. Their tradings are the uses by which they serve their country +and their fellow citizens; and through their riches they are in a +condition to perform those uses to which affection for good leads them. +(A.E., n. 978.) + +From what has been said above, what is meant in the Word by good works +can now be seen, namely, that they are all works done by man when evils +have been set aside as sins. For the works done after this are done by +man only as if by him; for they are done by the Lord; and all works done +by the Lord are good, and are called goods of life, goods of charity, +and good works; as for instance, all judgments of a judge who has +justice as his end, all who venerates and loves it as Divine, and who +detests as infamous decisions made for the sake of rewards or +friendship, or from favor. Thus he consults the good of his country by +causing justice and judgment to reign therein as in heaven; and thus he +consults the peace of every innocent citizen and protects him from the +violence of evildoers. All these are good works. So all services of +managers and dealings of merchants are good works when they shun +unlawful gains as sins against the Divine laws. When a man shuns evils +as sins he daily learns what a good work is, and an affection for doing +good grows in him, and an affection for knowing truths for the sake of +good; for so far as he knows truths he can perform works more fully and +more wisely, and thus his works become more truly good. Refrain, +therefore, from asking in thyself, "What are the good works that I must +do, or what good must I do to receive eternal life?" Only refrain from +evils as sins and look to the Lord, and the Lord will teach and lead +you. (A.E., n. 979.) + +VI. The Sixth Commandment + +Thus far five commandments of the Decalogue have been explained. Now +follows the explanation of the sixth commandment, "Thou shalt not commit +adultery." + +Who at this day can believe that the delight of adultery is hell in man, +and that the delight of marriage is heaven in him, consequently so far +as he is in the one delight he is not in the other, since so far as man +is in hell he is not in heaven? Who at this day can believe that the +love of adultery is the fundamental love of all hellish and devilish +loves, and that the chaste love of marriage is the fundamental love of +all heavenly and Divine loves; consequently so far as a man is in the +love of adultery he is in every evil love, if not in act yet in +endeavor; and on the other hand, so far as he is in the chaste love of +marriage he is in every good love, if not in act yet in endeavor? Who +at this day can believe that he who is in the love of adultery believes +nothing of the Word, thus nothing of the church, and even in his heart +denies God; and on the other hand, that he who is in the chaste love of +marriage is in charity and in faith, and in love to God; also that the +chastity of marriage makes one with religion, and the lasciviousness of +adultery makes one with naturalism? + +All this is at this day unknown because the church is at its end, and is +devastated in respect to truth and in respect to good; and when the +church is such, the man of the church, by influx from hell, comes into +the persuasion that adulteries are not detestable things and +abominations, and thus comes into the belief that marriages and +adulteries do not differ in their essence, but only as a matter of +order, and yet the difference between them is like the difference +between heaven and hell. That such is the difference between them will +be seen in what follows. This, then, is why in the Word in its +spiritual sense heaven and the church are meant by nuptials and +marriages, and hell and rejection of all things of the church are meant +in the Word in its spiritual sense by adulteries and whoredoms. (A.E., +n. 981.) + +Since adultery is hell in man and marriage is heaven in him, it follows +that so far as a man loves adultery he removes himself from heaven; +consequently adulteries close heaven and open hell, and this they do so +far as they are believed to be allowable and are perceived to be more +delightful than marriages. The man, therefore, who confirms himself in +adulteries and commits them from the favor and consent of his will, and +turns away from marriage, closes heaven to himself, until finally he +ceases to believe anything of the church or of the Word, and becomes a +wholly sensual man, and after death an infernal spirit; for, as has been +said above, adultery is hell, and thus an adulterer is a form of hell. +And since adultery is hell it follows that unless a man abstains from +adulteries and shuns them and turns away from them as infernal he shuts +up heaven to himself, and does not receive the least influx therefrom. +Afterward he reasons that marriages and adulteries are alike, but that +marriages must be maintained in kingdoms for the sake of order and the +training of offspring; also that adulteries are not criminal, since +children are equally born from them; and they are not harmful to women, +since they can endure them, and by them the procreation of the human +race is promoted. He does not know that these and other like reasonings +in favor of adulteries ascend from the Stygian [extremely dark] waters +of hell, and that the lustful and bestial nature of man which inheres in +him from birth attracts them and sucks them in with delight, as a swine +does excrement. That such reasonings, which at this day possess the +minds of most men in the Christian world, are diabolical, will be seen. +(A.E., n. 982.) + +That marriage is heaven and that adultery is hell cannot be better seen +than from considering their origin. The origin of true marriage love is +the Lord's love for the church; and this is why the Lord is called in +the Word a "Bridegroom" and a "Husband," and the church a "bride" and a +"wife." It is from this marriage that the church is a church in general +and in particular. The church in particular is a man in whom the church +is. From this it is clear that the Lord's conjunction with a man of the +church is the very origin of true marriage love; and how that +conjunction can be the origin shall be told. + +The Lord's conjunction with a man of the church is a conjunction of good +and truth; good is from the Lord, and truth is a man, and from this is +the conjunction that is called the heavenly marriage, and from that +marriage true marriage love exists between the married pair that are in +such conjunction with the Lord. + +From this it is now evident that true marriage love is from the Lord +alone, and exists in those who are in the conjunction of good and truth +from the Lord. As this conjunction is reciprocal it is said by the Lord +that + + They are in Him, and He in them (John xiv. 20). + +This conjunction or this marriage was thus established from creation. +The man was created to be an understanding of truth, and the woman to be +an affection for good; and thus the man to be a truth, and the woman to +be a good. When understanding of truth which is in the man makes one +with the affection for good which is in the woman, there is a +conjunction of the two minds into one. This conjunction is the +spiritual marriage from which marriage love descends. For when two minds +are so conjoined as to be one mind there is love between them; and when +this love, which is the love of spiritual marriage, descends into the +body it becomes the love of natural marriage. That this is so anyone +can clearly perceive if he will. A married pair who interiorly or in +respect to their minds love each other mutually and reciprocally also +love each other mutually and reciprocally in respect to their bodies. +It is well known that all love descends into the body from an affection +of the mind, and that apart from such an origin no love exists. + +Since then the origin of marriage love is the marriage of good and +truth, which marriage in its essence is heaven, it is clear that the +origin of the love of adultery is a marriage of evil and falsity, which +in its essence is hell. Heaven is a marriage because all who are in the +heavens are in a marriage of good and truth; and hell is adultery +because all who are in the hells are in a marriage of evil and falsity. +From this it follows that marriage and adultery are as opposite as +heaven and hell are. (A.E., n. 983.) + +Man was so created as to be spiritual and celestial love, and thus an +image and likeness of God. Spiritual love, which is a love for truth, +is an image of God; and celestial love, which is a love for good, is a +likeness of God. All angels in the third heaven are likenesses of God; +and all angels in the second heaven are images of God. Man can become +the love which is an image or likeness of God only by a marriage of good +and truth; for good and truth inmostly love one another, and ardently +long to be united that they may be one; and for the reason that Divine +good and Divine truth go forth from the Lord united, therefore they must +be united in an angel of heaven and in a man of the church. + +This union is by no means possible except by a marriage of two minds +into one, since, as has been said before, man was created to be an +understanding of truth, and thus a truth, and woman was created to be an +affection for good, and thus a good; therefore in them a conjunction of +good and truth is possible. For marriage love which descends from that +conjunction is the veriest medium by which man (homo) becomes the love +that is an image or likeness of God. For the married pair who are in +conjugal love from the Lord love one another mutually and reciprocally +from the heart, thus from inmosts; and therefore although apparently two +they are actually one, two in respect to their bodies, but one in +respect to life. + +This may be compared to the eyes, which are two as organs but one in +respect to the sight; also to the ears, which are two as organs but one +in respect to hearing; so, too, the arms and the feet are two as members +but one in respect to use, the arms one in respect to action, and the +feet one in respect to walking. So with the other pairs with man. All +these have reference to good and truth, the organ or member on the right +to good, and that on the left to truth. It is the same with a husband +and wife between whom there is a true marriage love; they are two in +respect to their bodies but one in respect to life; consequently in +heaven the married pair are not called two angels but one. All this +makes clear that through marriage man becomes a form of love, and thus a +form of heaven, which is an image and likeness of God. + +Man is born into a love of evil and falsity, which love is the love of +adultery; and this love cannot be turned about and changed into +spiritual love, which is an image of God, and still less into celestial +love, which is a likeness of God, except by a marriage of good and truth +from the Lord, and not fully except by a marriage of two minds and two +bodies. From this it is clear why marriages are heavenly and adulteries +infernal; for marriage is an image of heaven, and true marriage love is +an image of the Lord, while adultery is an image of hell, and love of +adultery is an image of the devil. Moreover, marriage love appears in +the spiritual world in form like an angel, and love of adultery in form +like a devil. Reader, treasure this up within you, and after death, +when you are living as a spirit-man, inquire whether this is true, and +you will see. (A.E., n. 984.) + +How profane and thus how much to be detested adulteries are can be seen +from the holiness of marriages. All things in the human body, from the +head to the sole of the feet, both interior and exterior, correspond to +the heavens, and in consequence man is a heaven in its least form, and +also angels and spirits are in form perfectly human, for they are forms +of heaven. All the members devoted to generation in both sexes, +especially the womb, correspond to societies of the third or inmost +heaven, and for the reason that true marriage love is derived from the +Lord's love for the church, and from the love of good and truth which is +the love of the angels of the third heaven; therefore marriage love, +which descends therefrom as the love of that heaven, is innocence, which +is the very being (esse) of every good in the heavens. And for this +reason embryos in the womb are in a state of peace, and when they have +been born as infants are in a state of innocence; so, too, is the mother +in relation to them. + +As this is the correspondence of the genital organs in the two sexes, it +is evident that by creation they are holy, and therefore they are +devoted solely to chaste and pure marriage love, and are not to be +profaned by the unchaste and impure love of adultery, by which man +converts the heaven in himself into hell; for as the love of marriage +corresponds to the love of the highest heaven, which is love to the Lord +from the Lord, so the love of adultery corresponds to the love of the +lowest hell. + +The love of marriage is so holy and heavenly because it has its +beginning in the inmosts of man from the Lord Himself, and it descends +according to order to the outmosts of the body, and thus fills the whole +man with heavenly love and brings him into a form of the Divine love, +which is the form of heaven, and is an image of the Lord. But the love +of adultery has its beginning in the outmosts of man from an impure +lascivious fire there, and thus, contrary to order, penetrates toward +the interiors, always into the things that are man's own, which are +nothing but evil, and brings these into a form of hell, which is an +image of the devil. Therefore a man who loves adultery and turns away +from marriage is in form a devil. + +As the organs of generation in the two sexes correspond to the societies +of the third heaven, and the love of a married pair corresponds to the +love of good and truth, so those organs and that love correspond to the +Word. The reason is that the Word is Divine truth united to Divine good +going forth from the Lord; and this is why the Lord is called "the +Word," also why in every particular of the Word there is a marriage of +good and truth, or a heavenly marriage. That there is such a +correspondence is a mystery not yet known in the world, but it has been +made evident and proved to me by much experience. + +From this also it is clear how holy and heavenly marriages are in +themselves, and how profane and diabolical adulteries are. And for this +reason adulterers make no account of Divine truths and thus of the Word, +and if they were to speak from the heart they would even blaspheme the +holy things that are in the Word. This they do when they have become +spirits after death, for every spirit is compelled to speak from the +heart, that his interior thoughts may be revealed. (A.E., n. 985.) + +As all the delights that man has in the natural world are turned into +correspondent delights in the spiritual world, so are the delights of +the love of marriage and the delights of the love of adultery. The love +of marriage is represented in the spiritual world as a virgin, whose +beauty is such as to inspire the beholder with the charms of life; while +the love of adultery is represented in the spiritual world by an old +woman, whose deformity is such as to inspire in the beholder a coldness +and death to every charm of life. Therefore in the heavens the angels +are beautiful according to the quality of marriage love in them, and in +the hells the spirits are deformed according to the quality of the love +of adultery in them. In a word, the angels of heaven have life in their +faces, in the movements of the body, and in their speech, in the measure +of their marriage love, while the spirits of hell have death in their +faces in the measure of their love of adultery. + +In the spiritual world the delights of marriage love are represented to +the sense by odors from fruits and flowers of various kinds, while the +delights of the love of adultery are there represented to the sense by +the stenches from excrements and putridities of various kinds. +Moreover, the delights of the love of adultery are actually turned into +such things, since all things pertaining to adultery are spiritual +filth. Therefore from the brothels in the hells stenches pour forth +that excite vomiting. (A.E., n. 986.) + +How holy in themselves, that is, from creation, marriages are can be +seen from the fact that they are the nurseries of the human race; and as +the angelic heaven is from the human race they are also the nurseries of +heaven; consequently by marriages not only the earths but also the +heavens are filled with inhabitants; and as the end of the entire +creation is the human race, and thus heaven, where the Divine itself may +dwell as in its own and as it were in itself, and as the procreation of +mankind according to Divine order is accomplished through marriages, it +is clear how holy marriages are in themselves, that is, from creation, +and thus how holy they should be esteemed. It is true that the earth +might be filled with inhabitants by fornications and adulteries as well +as by marriages, but not heaven; and for the reason that hell is from +adulteries but heaven from marriages. + +Hell is from adulteries because adultery is from the marriage of evil +and falsity, from which hell in the whole complex is called adultery; +while heaven is from marriages because marriage is from the marriage of +good and truth, from which heaven in its whole complex is called a +marriage. That is called adultery where its love, which is called a love +of adultery, reigns, whether it be within wedlock or apart from it, and +that is called marriage where its love, which is called marriage love, +reigns. + +When procreations of the human race are effected by marriages in which +the holy love of good and truth from the Lord reigns, then it is on +earth as it is in the heavens, and the Lord's kingdom on earth +corresponds to the Lord's kingdom in the heavens. For the heavens +consist of societies arranged according to all the varieties of +celestial and spiritual affections, from which arrangement the form of +heaven springs, and this pre-eminently surpasses all other forms in the +universe. There would be a like form on the earth if the procreations +there were effected by marriages in which a true marriage love reigned; +for then, however many families might descend in succession from one +head of a family, there would spring forth as many images of the +societies of heaven in a like variety. + +Families would then be like fruit-bearing trees of various kinds, +forming as many different gardens, each containing its own kind of +fruit, and these gardens taken together would present the form of a +heavenly paradise. This is said in the way of comparison, because +"trees" signify men of the church, "gardens" intelligence, "fruits" +goods of life, and "paradise" heaven. I have been told from heaven that +with the most ancient people, from whom the first church on this globe +was established, which was called by ancient writers the golden age, +there was such a correspondence between families on the earth and +societies in the heavens, because love to the Lord, mutual love, +innocence, peace, wisdom, and chastity in marriages then prevailed; and +it was also told me from heaven that they were then inwardly horrified +at adulteries, as at the abominable things in hell. (A.E., n. 987.) + +That heaven is from marriages and hell from adulteries has been shown +above. What this means shall now be told. The hereditary evils into +which man is born are not from Adam's having eaten of the tree of +knowledge, but from the adulteration of good and the falsification of +truth by parents, thus from the marriage of evil and falsity, from which +a love of adultery springs. The ruling love of parents by means of a +germ from it passes over into the offspring and is transcribed upon it +and becomes its nature. If the love of the parents is a love of adultery +it is also a love of evil for falsity and of falsity for evil. From +this source man has all evil, and from evil he has hell. All this makes +clear that it is from adulteries that man has hell, until he is reformed +by the Lord by means of truths and a life according to them. And no one +can be reformed unless he shuns adulteries as infernal and loves +marriages as heavenly. In this and in no other way is hereditary evil +broken and rendered milder in the offspring. + +It is to be noted, however, that while from adulterous parents man is +born a hell, he is not born for hell but for heaven. For the Lord +provides that no one shall be condemned to hell on account of hereditary +evils, but only on account of the evils that the man has actually made +his own by his life, as can be seen from the lot of infants after death, +all of whom are adopted by the Lord, educated under His auspices in +heaven, and saved. This makes clear that every man, although from the +evils with which he is born he is a hell, is born not for hell but for +heaven. + +It is the same with every man born from adultery if he does not himself +become an adulterer. Becoming an adulterer means living in the marriage +of evil and falsity by thinking evils and falsities from a delight in +them and by doing them from a love for them. Every man who does this +becomes an adulterer. Moreover, it is from Divine justice that no one +suffers punishments on account of the evils of his parents, but only on +account of his own; therefore the Lord provides that hereditary evils +shall not return after death, but only one's own evils, and it is only +for those that return that a man is then punished. (A.E., n. 989.) + +It has been said that the difference between a love of marriage and a +love of adultery is like that between heaven and hell. There is a like +difference between the delights of these loves; for delights derive +their all from the loves from which they spring. The delights of the +love of adultery derive what they are from the delights of doing evil +uses, thus of evil-doing; and the delights of the love of marriage from +the delights of doing good uses, thus of well-doing. Therefore such as +the delight of the evil is in doing evil such is the delight of their +love of adultery; because a love of adultery descends therefrom. That +it descends from that scarcely anyone can believe; and yet such is its +origin. From this it is evident that the delight of adultery ascends +from the lowest hell. But the delight of the love of marriage, since it +is from the love of the conjunction of good and truth and from the love +of doing good, is a heavenly delight; and it comes down from the inmost +or third heaven, where love to the Lord from the Lord reigns. + +From this it can be seen that the difference between these two delights +is like that between heaven and hell. And yet, for a wonder, it is +believed that the delight of marriage and the delight of adultery are +similar; nevertheless the difference between them is such as has now +been described. But the difference can be discerned and felt only by one +who is in the delight of marriage love. One who is in that delight +plainly feels that in the delight of marriage there is nothing impure or +unchaste, thus nothing lascivious; and that in the delight of adultery +there is nothing but what is impure, unchaste, and lascivious. He feels +that unchastity comes up from beneath, and that chastity comes down from +above. But one who is in the delight of adultery is incapable of +feeling this, because he feels what is infernal as his heavenly. + +From all this it follows that the love of marriage, even in its outmost +act, is purity itself and chastity itself; and that the love of adultery +in its acts is impurity itself and unchastity itself. Since the +delights of these two loves are alike in outward appearance, although +inwardly they are wholly unlike, because opposites, the Lord provides +that the delights of adultery shall not ascend into heaven and that the +delight of marriage shall not descend into hell; and yet that there +shall be some correspondence of heaven with prolification in adulteries, +though none with the delight itself in them. (A.E., n. 990.) + +It has been said that marriage love, which is natural, descends from the +love of good and truth, which is spiritual; this spiritual therefore is +in the natural love of marriage as a cause is in its effect. So from +the marriage of good and truth there comes forth a love of bearing +fruit, that is, good through truth and truth from the good; and from +that love a love of producing offspring descends, and in that love there +is every delight and pleasure. + +On the contrary, love of adultery, which is natural, springs from a love +of evil and falsity, which is spiritual; consequently this spiritual is +in the natural love of adultery as a cause is in its effect. So from +the marriage of evil and falsity by love there comes forth a love of +bearing fruit, namely, evil through falsity and falsity from evil; and +from that love a love of producing offspring in adulteries descends, and +in that love there is every delight and pleasure. + +There is every delight and pleasure in the love of producing offspring, +because all that is delightful, pleasurable, blessed, and happy, in the +whole heaven and in the whole world, has been from creation brought +together into the effort and thus into the act of bringing forth uses; +and these joys increase in an ascending degree to eternity, according to +the goodness and excellence of the uses. This make evident why the +pleasure of producing offspring, which surpasses every other pleasure, +is so great. It surpasses every other because its use, which is the +procreation of the human race, and thus of heaven, surpasses all other +uses. + +From this, too, comes the pleasure and delight of adultery; but as +prolification by adulteries corresponds to the bringing forth of evil +through falsity and of falsity from evil, that pleasure or delight +decreases and becomes vile by degrees until it is changed at last into +aversion and disgust. Because, as has been said above, the delight of +the love of marriage is a heavenly delight, so the delight of adultery +is an infernal delight, so the delight of adultery is from a certain +impure fire, which as long as it lasts, counterfeits the delight of the +love of good, but in itself it is the delight of the love of evil, which +is in its essence the delight of hatred against good and truth. And +because this is its origin there is not love between an adulterer and an +adulteress except such as the love of hatred is, which is such that they +can be in conjunction in externals but not in internals. For in the +externals there is something fiery, but in the internals there is +coldness; therefore after a short time the fire is extinguished and +coldness succeeds, either with impotence or a turning away as from +something filthy. + +It has been granted me to see that love in its essence, and it was such +that within it was deadly hatred, while without it appeared like a fire +from burning dung and putrid and stinking matters. And as that fire +with its delight burnt out, so by degrees the life of mutual discourse +and intercourse expired, and hatred came forth, manifested first as +contempt, afterward as aversion, then as rejection, and finally as abuse +and contention. And what was wonderful, although they hated each other +they could from time to time come together and for the time feel the +delight of hatred as the delight of love; but this came from a hankering +of the flesh. + +What the delight of hatred and thus of doing evil is with those who are +in hell can neither be described nor believed. To do evil is the joy of +their heart, and this they call their heaven. Their delight in doing +evil derives its all from hatred and vengeance against good and truth; +when, therefore, they are moved by a deadly and devilish hatred they +rage against heaven, especially against those who are from heaven and +who worship the Lord; for they violently burn to slaughter them, and +because they cannot destroy their bodies they desire to destroy their +souls. It is, therefore, the delight of hatred which, becoming a fire +in the extremes and being injected into the lusting flesh, becomes for +the moment the delight of adultery,--the soul in which the hatred lies +concealed then withdrawing itself. It is for this reason that hell is +called adultery, and also that adulterers are desperately unmerciful, +savage, and cruel. This, then, is the infernal marriage. (A.E., n. +991.) + +It has been said that the love of adultery is a fire enkindled from +impurities that soon burns out and is turned into cold, and into an +aversion corresponding to hatred. But the reverse is true of the love of +marriage. This is a fire enkindled from a love of good and truth and +from a delight in well-doing, thus from love to the Lord and from love +toward the neighbor. This fire, which from its origin is heavenly, is +full of innumerable delights, as many, in fact, as are the delights and +blessednesses of heaven. It has been told me that the charms and +pleasantnesses of that love, which are manifested from time to time, are +so many and such that they cannot be numbered or described. Moreover, +they are multiplied with continued increase to eternity. These delights +have their origin in the fact that the married pair wish to be united +into one in respect to their minds, and into such a union heaven +breathes from the marriage of good and truth from the Lord in heaven. +(A.E., n. 992.) + +That true marriage love contains in itself ineffable delights that can +neither be numbered nor described can be seen from the fact that this is +the fundamental love of all celestial and spiritual loves, since through +that love man becomes love; for from it each of the married pair loves +the other as good loves truth and truth loves good, thus +representatively as the Lord loves heaven and the church. Such a love +can come forth only through a marriage in which the man is truth and the +wife is good. When a man through marriage has become such a love he is +also in love to the Lord and in love toward the neighbor, and thus in a +love for all good and in a love for all truth. For from man as a love +loves of every kind must proceed; therefore marriage love is the +fundamental love of all the loves of heaven. And as it is the +fundamental love of all the loves of heaven it is also the foundation of +all the delights and joys of heaven, since every delight and joy is of +love. From this it follows that heavenly joys, in their order and in +their degrees, have their origins and their causes in marriage love. + +From the felicities of marriages a conclusion may be drawn respecting +the infelicities of adulteries, namely, that the love of adultery is the +fundamental love of all infernal loves, which are in themselves not +loves, but hatreds, consequently from the love of adultery hatreds of +every kind gush forth, both against God and against the neighbor, and in +general against every good and truth of heaven and the church; therefore +to it all infelicities belong, for, as has been said before, from +adulteries man becomes a form of hell, and from the love of adulteries +he becomes an image of the devil. That from the marriages in which +there is true marriage love all delights and felicities increase even +till they become the delights and felicities of the inmost heaven, and +that all that is undelightful and unhappy in the marriages in which love +of adultery reigns increases in direfulness even to the lowest hell, can +be seen in the work on Heaven and Hell (n. 386). (A.E., n. 993.) + +True marriage love is from the Lord alone. It is from the Lord alone +because it descends from the Lord's love for heaven and the church, and +thus from the love of good and truth; for good is from the Lord, and +truth is in heaven and the church; and from this it follows that true +marriage love in its first essence is love to the Lord. And from this +it is that no one can be in true marriage love and in its +pleasantnesses, delights, blessings, and joys, unless he acknowledges +the Lord alone, that is, that the trinity is in Him. One who approaches +the Father as a person by Himself, or the Holy Spirit as a person by +Himself, and not these as in the Lord, can have no marriage love. + +The genuine conjugal principle is given especially in the third heaven, +because the angels there are in love to the Lord and acknowledge Him +alone as God, and do His commandments. To them doing the commandments +is loving the Lord. To them the Lord's commandments are the truths in +which they receive Him. There is conjunction of the Lord with them, and +of them with the Lord; for they are in the Lord because they are in +good, and the Lord is in them because they are in truths. This is the +heavenly marriage, from which true marriage love descends. (A.E., n. +995.) + +As true marriage love in its first essence is love to the Lord from the +Lord it is also innocence. Innocence is loving the Lord as one's Father +by doing His commandments and wishing to be led by Him and not by +oneself, thus like a little child. As that love is innocence, it is the +very being (esse) of all good; and therefore man has so much of heaven +in himself, or he is so much in heaven, as he is in marriage love, +because he is so far in innocence. It is because true marriage love is +innocence that the playfulness between a married pair is like the play +of little children; and this is so in the measure in which they love +each other, as is evident in the case of all in the first days after the +nuptials, when their love emulates true marriage love. The innocence of +marriage love is meant in the Word by the "nakedness" at which Adam and +his wife blushed not; and for the reason that there is nothing of +lasciviousness, and thus nothing of shame, between a married pair, any +more than between little children when they are naked together. (A.E., +n. 996.) + +Since marriage love in its first essence is love to the Lord from the +Lord, and thus is innocence, marriage love is also peace, such as angels +in the heavens have. For as innocence is the very being (esse) of all +good, so peace is the very being (esse) of all delight from good, +consequently is the very being (esse) of all joy between the married +pair. As, then, all joy is of love, and marriage love is the +fundamental love of all the loves of heaven, so peace itself has its +seat chiefly in marriage love. Peace is bliss of heart and soul arising +from the conjunction of the Lord with heaven and the church, as well as +from conjunction of good and truth, when all conflict and combat of evil +and falsity with good and truth has ceased. And as marriage love +descends from such conjunction so all the delight of that love descends +and derives its essence from heavenly peace. Moreover, this peace +shines forth in the heavens as heavenly bliss from the faces of a +married pair who are in that love, and who mutually regard each other +from that love. But such heavenly bliss, which inmostly affects the +delights of loves, and is called peace, can be granted only to those who +can be joined together inmostly, that is, as to their very hearts. +(A.E., n. 997.) + +Man has such and so much of intelligence and wisdom as he has of +marriage love. The reason is that marriage love descends from the love +of good and truth as an effect does from its cause, or as the natural +from its spiritual; and from the marriage of good and truth the angels +of the three heavens have all their intelligence and wisdom; for +intelligence and wisdom are nothing else than the reception of light and +heat from the Lord as a sun, that is, the reception of Divine truth +joined to Divine good, and of Divine good joined to Divine truth; thus +it is a marriage of good and truth from the Lord. + +That it is such has been made clearly evident by angels in the heavens. +When these are separated from their consorts they are indeed in +intelligence, but not in wisdom; but when they are with their consorts +they are also in wisdom; and what seemed wonderful, as they turn the +face to their consort they are to the same extent in a state of wisdom; +for the conjunction of truth and good is effected in the spiritual world +by looking; and the wife there is good and the husband truth; therefore +as truth turns itself to good so truth becomes living. By intelligence +and wisdom ingenuity in reasoning about truths and goods is not meant, +but a capacity to see and understand truths and goods, and this capacity +man has from the Lord. (A.E., n. 998.) + +True marriage love is a source of power and protection against the +hells, as it is against the evils and falsities that ascend from the +hells, and for the reason that through marriage love man has conjunction +with the Lord, and the Lord alone has power over all the hells; also +because through marriage love man has heaven and the church; +consequently as the Lord unceasingly protects heaven and the church from +the evils and falsities that rise up from the hells, so He protects all +who are in true marriage love, because such and no others have heaven +and the church. For heaven and the church are a marriage of good and +truth, from which is marriage love, as has been said above. And this is +why through marriage love man has peace, which is inmost joy of heart +from a complete safety from the hells and a protection from infestations +of the evil and falsity therefrom. (A.E., n. 999.) + +Those who are in true marriage love, when after death they become +angels, return to their early manhood and to youth, the males, however +spent with age, becoming young men, and the wives, however spent with +age, becoming maidens. Each of the married pair returns to the flower +and joy of the age when marriage love begins to exalt the life with new +delights, and to inspire playfulness for the sake of prolification. The +man who while he lived in the world had shunned adulteries as sins, and +who has been inaugurated by the Lord into marriage love, comes into this +state first outwardly and afterward more and more interiorly to +eternity. + +As such continue to grow young more interiorly it follows that true +marriage love continually increases and enters into its charms and +satisfactions, which have been provided for it from the creation of the +world, and which are the charms and satisfactions of the inmost heaven, +arising from the love of the Lord for heaven and the church, and thus +from the love of good for truth and truth for good, which loves are the +source of every joy in the heavens. Man thus grows young in heaven +because he then enters into the marriage of good and truth; and in good +there is the conatus [instinct] to love truth continually, and in truth +there is the conatus [instinct] to love good continually; and then the +wife is good in form and the husband is truth in form. From that conatus +[instinct] man puts off all the austerity, sadness, and dryness of old +age, and puts on the liveliness, gladness, and freshness of youth, from +which the conatus [instinct] becomes living and a joy. + +I have been told from heaven that such then have the life of love, which +cannot otherwise be described than as the life of joy itself. That the +man who lives in true marriage love in the world comes after death into +the heavenly marriage, which is the marriage of good and truth springing +from the marriage of the Lord with the church, is clearly evident from +this, that from the marriages in the heavens, although the married pair +have consociations there like those on the earth, children are not +born, but instead of children goods and truths, and thus wisdom, as has +been said above. And this is why births, nativities, and generations +mean in the Word, in its spiritual sense, spiritual births, nativities, +and generations, and sons and daughters mean the truths and goods +of the church, and other like things are meant by daughters-in-law, +mothers-in-law, and fathers-in-law. This also makes clear that +marriages on the earth correspond to marriages in the heavens; and that +after death man comes into the correspondence, that is, comes from +natural bodily marriage into spiritual heavenly marriage, which is +heaven itself and the joy of heaven. (A.E., n. 1000.) + +From marriage love angels have all their beauty; thus each angel has +beauty in the measure of that love. For all angels are forms of their +affections, for the reason that it is not permitted in heaven to +counterfeit with the face things that do not belong to one's affection; +consequently their faces are types of their minds. When, therefore, +they have marriage love, and love of wisdom, these loves in them give +form to their faces, and show themselves like vital fires in their eyes; +to which innocence and peace add themselves, which complete their +beauty. Such are the forms of the inmost angelic heaven; and they are +truly human forms. (A.E., n. 1001.) + +From what has been thus far presented what the good is that results from +chastity in marriage can be inferred, consequently what the good works +of chastity are that a man does who shuns adulteries as sins against +God. The good works of chastity concern either the married pair +themselves, or their offspring and posterity, or the heavenly societies. + +The good works of chastity that concern the married pair themselves are +spiritual and celestial loves, intelligence and wisdom, innocence and +peace, power and protection against the hells and against the evils and +the falsities therefrom, and manifold joys and felicities to eternity. +Those who live in chaste marriages, as before described, have all these. + +The good works of chastity that concern the offspring and posterity are +that so many and so great evils do not become innate in families. For +the ruling love of parents is transmitted to the offspring and sometimes +to remote posterity, and becomes their hereditary nature. This is +broken and softened in parents who shun adulteries as infernal and love +marriages as heavenly. The good works of chastity that concern the +heavenly societies are that chaste marriages are the charms of heaven, +that they are its nurseries, and that they are its supports. They +supply charms to heaven by communications; they are nurseries to heaven +by producing offspring; and they are supports to heaven by their power +against the hells; for at the presence of conjugal love devilish spirits +become furious, insane, and mentally impotent, and cast themselves into +the deep. (A.E., n. 1002.) + +From the goods enumerated and described that result from chaste +marriages it may be concluded what the evils are that result from +adulteries; for such evils are the opposites of such goods; that is, in +place of the spiritual and celestial loves that those have who live in +chaste marriages, there are the infernal and devilish loves that those +have who are in adulteries. So in place of the intelligence and wisdom +that those have who live chastely in marriages there are the insanities +and follies that those have who are in adulteries; in place of the +innocence and peace that those have who live in chaste marriages there +are the deceit and no peace that those have who are in adulteries; in +place of the power and protection against the hells that those have who +live chastely in marriages there are the very Asmodean demons and the +hells that those have who live in adulteries; in place of the beauty +that those have who live chastely in marriages there is the deformity +that those have who live in adulteries, which is monstrous according to +what they are. Their final lot is that from the extreme impotence to +which they are at length reduced they become emptied of all the fire and +light of life, and dwell alone in deserts as images of the slothfulness +and weariness of their own life. (A.E., n. 1003.) + +True marriage love is impossible except between two, like the Lord's +love toward heaven, which is one from Him and in Him, or toward the +church, which like heaven is one from Him and in Him. All who are in +the heavens and who are in the church must be one through mutual love +from love to the Lord. An angel in heaven or a man in the church who +does not thus make one with the rest is not of heaven or of the church. +Moreover, in the whole heaven and in the whole world there are two +things to which all things have reference; these two are called good and +truth, from which, when joined into one, all things in heaven and in the +world have had existence and subsistence. When these are one, good is +in truth and truth is in good, and truth is of good and good is of +truth; thus one recognizes the other as its mutual and reciprocal, or as +an agent recognizes its reagent, each in its turn. + +This universal marriage is the source of marriage love between husband +and wife. The husband has been so created as to be the understanding of +truth, and the wife so created as to be the will of good, and thus the +husband to be a truth and the wife a good, as well as that both may be +truth and good in form, which form is man, and an image of God. + +Since, then, for truth to come to be of good and good to be of truth +mutually and reciprocally has its origin in creation, so it is +impossible for one truth to be united to two diverse goods, or the +reverse; neither is it possible for one understanding to be united to +two diverse wills or the reverse; neither for one person who is +spiritual to be united to two diverse churches; neither in like manner +for one man (vir) to be inmostly united to two women. Inmost union is +like that of soul and heart; the soul of the wife is the husband, and +the heart of the husband is the wife. The husband communicates and +conjoins his soul to the wife by actual love; it is in his seed; and the +wife receives it in her heart, and from this the two become one, and +then each and all things in the body of the one look to their mutual in +the body of the other. This is genuine marriage, which is possible only +between two. For it is by creation that all things of the husband, both +of his mind and of his body, have their mutual in the mind and in the +body of the wife; and thus the most particular things look mutually to +each other and will to be united. From this looking and conatus +[instinct] marriage love springs. + +All things in the body, which are called members, viscera, and organs, +are nothing but natural corporeal forms corresponding to the spiritual +form of the mind; from this each and all things of the body so +correspond to each and all things of the mind that whatever the mind +wills and thinks the body at its command instantly brings forth into +act. When, therefore, two minds act as one their two bodies are +potentially so united that they are no more two but one flesh. To will +to become one flesh is marriage love; and such as the willing is, such +is that love. + +It is allowed to confirm this by a wonderful thing in the heavens. +There are married pairs there in such marriage love that the two can be +one flesh, and are one whenever they wish, and they then appear as one +man. I have seen and talked with such; and they said that they have one +life, and are like the life of good in truth and the life of truth in +good, and are like the pairs in man, that is, like the two hemispheres +of the brain enclosed in one membrane, the two ventricles of the heart +within a common covering, likewise the two lobes of the lungs; these, +although they are two, yet are one in regard to life and the activities +of life, which are uses. They said that their life so conjoined is full +of heaven, and is the very life of heaven with its infinite beatitudes, +for the reason that heaven that heaven also is such from the marriage of +the Lord with it, for all the angels of heaven are in the Lord and the +Lord in them. + +Furthermore, they said that it is impossible for them to think from any +intention about an additional wife or woman, because this would be +turning heaven into hell, consequently if an angel merely thinks of such +a thing he falls from heaven. They added that natural spirits do not +believe such conjunctions as theirs to be possible, for the reason that +with those who are merely natural there is no marriage from a spiritual +origin, which is of good and truth, but only a marriage from a natural +origin; therefore there is no union of minds, but only a union of bodies +from a lascivious disposition in the flesh; and this lust is from a +universal law impressed upon and thus implanted in everything animate +and inanimate from creation. The law is that everything in which there +is force wills to produce its like and to multiply its kind to infinity +and to eternity. As the posterity of Jacob, who were called the sons of +Israel, were merely natural men, and thus their marriages were not +spiritual but carnal, so they were permitted on account of the hardness +of their hearts to take more wives than one. (A.E., n. 1004.) + +But it is to be noted that adulteries are more and less infernal and +abominable. The adulteries that spring from more grievous evils and +their falsities are more grievous, and those from the milder evils and +their falsities are milder; for adulteries correspond to adulterations +of good and consequent falsifications of truth; adulterations of good +are in themselves evils, and falsifications of truth are in themselves +falsities. According to correspondences with these the hells are +arranged into genera and species. (A.E., n. 1006.) + +In brief, from every conjunction of evil and falsity in the spiritual +world a sphere of adultery flows forth, but only from those who are in +falsities in regard to doctrine and in evils in regard to life; not from +those who are in falsities in regard to doctrine but are in goods in +regard to life, for in such there is no conjunction of evil and falsity, +but only in the former. That sphere flows forth particularly from +priests who have taught falsely and lived wickedly; for these have +adulterated and falsified the Word. Although such were not adulterers in +the world, adultery is excited by them; but it is an adultery called +sacerdotal [priestly] adultery, which is distinguishable from other +adulteries. All this makes clear that the origin of adulteries is the +love and consequent conjunction of evil and falsity. (A.E., n. 1007.) + +Adulteries are less abhorrent to Christians than to the heathen, and +even to some barbarous nations, for the reason that at present in the +Christian world there is no marriage of good and truth, but a marriage +or evil and falsity. For the religion and doctrine of faith separated +from good works is a religion and doctrine of truth separated from good; +and truth separated from good is not truth, but inwardly regarded is +falsity; and good separated from truth is not good, but inwardly +regarded is evil. Consequently in the Christian religion there is +doctrine of falsity and evil, from which origin a desire and inclination +for adultery from hell flow in; and this is why adulteries are believed +in the Christian world to be allowable, and are practiced without shame. +For, as has been said above, the conjunction of evil and falsity is +spiritual adultery, from which according to correspondence natural +adultery springs. For this reason "adulteries" and "whoredoms" signify +in the Word adulterations of good and falsifications of truth; and for +this reason Babylon is called in the Apocalypse a "harlot," and +Jerusalem is so called in the Word of the Old Testament; and the Jewish +nation was called by the Lord "an adulterous nation," and "from their +father the devil." (A.E., n. 1008.) + +He that abstains from adulteries from any other motive than because they +are sins and are against God is still an adulterer; as for instance when +anyone abstains from them from fear of the civil law and its penalties, +from fear of the loss of reputation and thus of honor, from fear of +resulting diseases, from fear of upbraidings at home from his wife and +consequent intranquility of life, from fear of chastisement by the +servants of the injured husband, from poverty, or from avarice; from +infirmity arising from abuse or from age or impotence or disease; in +fact, when one abstains because of any natural or moral law, and does +not at the same time abstain because of the Divine law, he is interiorly +unchaste and an adulterer, since he none the less believes that +adulteries are not sins, and therefore declares them lawful in his +spirit, and thus commits them in spirit, although not in the body; +consequently after death when he becomes a spirit he speaks openly in +favor of them, and commits them without shame. + +It has been granted me in the spiritual world to see maidens who +regarded whoredoms as wicked because they are contrary to the Divine +law, and also maidens who did not regard them as wicked and yet +abstained from them because the resulting bad name would turn away +suitors. These latter I saw encompassed with a dusky cloud in their +descent to those below, while the former I saw encompassed with a +shining light in their ascent to those above. (A.E., n. 1009.) + +VII. The Seventh Commandment + +In what now follows something shall be said about the seventh +commandment, which is, "Thou shalt not kill." In all the commandments +of the Decalogue, as in all things of the Word, two internal senses are +involved (besides the highest which is a third), one that is next to the +letter and is called the spiritual moral sense, another that is more +remote and is called the spiritual celestial sense. + +The nearest sense of this commandment, "Thou shalt not kill," which is +the spiritual moral sense, is that one must not hate his brother or +neighbor, and thus not defame or slander him; for thus he would injure +or kill his reputation and honor, which is the source of his life among +his brethren, which is called his civil life, and afterward he would +live in society as one dead, for he would be numbered among the vile and +wicked, with whom no one would associate. When this is done from enmity, +from hatred, or from revenge, it is murder. + +Morever, by many in the world this life is counted and esteemed in equal +measure with the life of the body. And before the angels in the heavens +he that destroys this life is held to be as guilty as if he had +destroyed the bodily life of his brother. For enmity, hatred, and +revenge breathe murder and will it; but they are restrained and curbed +by fear of the law, of resistance and of loss of reputation. And yet +these three are endeavors toward murder; and every endeavor is an act, +for it goes forth into act when fear is removed. This is what the Lord +teaches in Matthew: + +"Ye have heard that it was said to them of old, Thou shalt not kill; and +whosoever shall kill shall be liable to the judgment. But I say unto +you, that whosoever is angry with his brother without cause shall be +liable to the judgment; whosoever shall say to his brother, Raca, shall +be liable to the council; but whosoever shall say, Thou fool, shall be +liable to the hell of fire." (v. 21-26) + +But the more remote sense of this commandment, Thou shalt not kill, +which is called the celestial spiritual sense, is that one shall not +take away from man the faith and love of God, and thus his spiritual +life. This is murder itself, because from this life man is a man, the +life of the body serving this life as the instrumental cause serves its +principal cause. Moreover, from this spiritual murder moral murder is +derived; consequently he who is in the one is also in the other; for he +who wills to take away a man's spiritual life is in hatred against him +if he cannot take it away, for he hates the faith and love in him, and +thus the man himself. These three, namely, spiritual murder, which +pertains to faith and love, moral murder, which pertains to reputation +and honor, and natural murder, which pertains to the body, follow in a +series one from the other, like cause and effect. (A.E., n. 1012.) + +As all who are in hell are in hatred against the Lord, and thus in +hatred against heaven, for they are against goods and truths, so hell is +the essential murderer or the source of essential murder. It is the +source of essential murder because man is man from the Lord through the +reception of good and truth; consequently destruction of good and truth +is destruction of the human itself, thus the killing of man. + +That those who are in hell are such has not yet been known in the world, +because in those who belong to hell and therefore after death come into +hell no hatred against good and truth, or against heaven, or still less +against the Lord, is evident. For everyone while he lives in the world +is in externals; and these externals are taught and trained from infancy +to counterfeit such things as are honest and decorous, right and +equitable, and good and true. Nevertheless, hatred lies concealed in +their spirit, and this in equal degree with the evil of their life. And +as hatred is in the spirit it breaks forth when the externals are laid +aside, as is the case after death. + +This infernal hatred against all who are in good is deadly hatred +because it is hatred against the Lord. This can be seen particularly in +their delight in doing evil, which is such as to exceed in degree every +other delight, for it is a fire that burns with a lust for destroying +souls. Moreover, it has been ascertained that this delight is not from +hatred against those whom they attempt to destroy, but from hatred +against the Lord Himself. And since man is a man from the Lord, and the +human which is from the Lord is good and truth, and since those who are +in hell are, from hatred against the Lord, eager to kill the human, +which is good and truth, it follows that hell is the source of murder +itself. (A.E., n. 1013.) + +From what has been said above it can be seen that all who are in evils +in respect to life, and in the falsities therefrom, are murderers; for +they are enemies and haters of good and truth, since evil hates good and +falsity hates truth. The evil man does not know he is in such hatred +until he becomes a spirit; then hatred is the very delight of his life. +Consequently from hell, where all the evil are, there constantly +breathes forth a delight in doing evil from hatred; while from heaven, +where all the good are, there constantly breathes forth a delight in +doing good from love. Therefore two opposite spheres meet each other in +the middle region between heaven and hell, and engage in reciprocal +combat. While man lives in the world he is in this middle region. If +he is then in evil and in falsities therefrom he passes over to the side +of hell, and thus comes into a delight in doing evil from hatred. But +if he is in good and in truths therefrom, he passes over to the side of +heaven, and thus comes into a delight in doing good from love. + +The delight in doing evil from hatred, which breathes forth from hell, +is a delight in killing. But as they cannot kill the body they wish to +kill the spirit; and to kill the spirit is to take away spiritual life, +which is the life of heaven. This makes clear that the commandment, +"Thou shalt not kill," involves also thou shalt not hate thy neighbor, +also thou shalt not hate the good of the church and its truth; for if +one hates good and truth he hates the neighbor; and to hate is to wish +to kill. This is why the devil, by whom hell in the whole complex is +meant, is called by the Lord, + +"A murderer from the beginning" (John viii, 44). + +Since hatred, which is a desire to kill, is the opposite of love to the +Lord and also of love toward the neighbor, and since these loves are +what make heaven in man, it is evident that hatred, being thus opposite, +is what makes hell in him. Nor is infernal fire anything else than +hatred; and in consequence the hells appear to be in a fire with a dusky +glow according to the quality and quantity of the hatred, and in a fire +with a dusky flame according to the quantity and quality of the revenge +from hatred. + +Since hatred and love are direct opposites, and since hatred in +consequence constitutes hell in man, just as love constitutes heaven in +him, so the Lord teaches, + +"If thou shalt offer thy gift upon the altar, and shalt there remember +that thy brother hath aught against thee, leave there thy gift before +the altar, and go; first be reconciled to they brother, and then coming +offer thy gift. Be well disposed toward thine adversary whiles thou art +in the way with him; lest haply the adversary deliver thee to the judge, +and the judge deliver thee to the officer, and thou be cast into prison. +Verily, I say unto thee, Thou shalt not come out thence till thou hast +paid the uttermost farthing" (Matt. v. 23-26). + +To be delivered to the judge, and by the judge to the officer, and by +him to be cast into prison, depicts the state of the man who is in +hatred after death from his having been in hatred against his brother in +the world, "prison" meaning hell, and "paying the uttermost farthing" +signifying the punishment that is called the fire everlasting. (A.E., +n. 1015.) + +Since hatred is infernal fire it is clear that it must be put away +before love, which is heavenly fire, can flow in, and by light from +itself give life to man; and this infernal fire can in no wise be put +away unless man knows whence hatred is and what it is, and afterward +turns away from it and shuns it. There is in every man by inheritance a +hatred against the neighbor; for every man is born into a love of self +and of the world, and in consequence conceives hatred, and from it is +inflamed against all who do not make one with him and favor his love, +especially against those who oppose his lusts. For no one can love +himself above all things and love the Lord at the same time; neither can +anyone love the world above all things and love the neighbor at the same +time; since no one can serve two masters at the same time without +despising and hating the one while he honors and loves the other. +Hatred is especially in those who are in a love of ruling over all; with +others it is unfriendliness. + +It shall be told what hatred is. Hatred has in itself a fire which is +an endeavor to kill man. That fire is manifested in anger. There is a +seeming hatred and consequent anger in the good against evil; but this +is not hatred, but an aversion to evil; neither is it anger, but a zeal +for good in which heavenly fire inwardly lies concealed. For the good +turn away from what is evil, and are seemingly angry at the neighbor, in +order that they may remove the evil; and thus they have regard to the +neighbor's good. (A.E., n. 1016.) + +When a man abstains from hatred and turns away from it and shuns it as +devilish, love, charity, mercy, clemency flow in through heaven from the +Lord, and then for the first time the works that he does are works of +love and charity; while the works he had done before, however good might +be their appearance in the external form, were all works of love of self +and of the world, in which hatred lurked whenever they were not +rewarded. So long as hatred is not put away so long man is merely +natural; and the merely natural man remains in all his inherited evil, +nor can he become spiritual until hatred, with its root, which is love +of ruling over all, is put away; for the fire of heaven, which is +spiritual love, cannot flow in so long as the fire of hell, which is +hatred, stands in the way and shuts it out. (A.E., n. 1017.) + +VIII. The Eighth Commandment + +The eighth commandment of the Decalogue, "Thou shalt not bear false +witness," shall now be explained. "To bear false witness" signifies in +the sense nearest to the letter to lie about the neighbor by accusing +him falsely. But in the internal sense it signifies to call what is just +unjust, and what is unjust just, and to confirm this by means of +falsities; while in the inmost sense it signifies to falsity the truth +and good of the Word, and on the other hand to prove a falsity of +doctrine to be true by confirming it by means of fallacies, appearances, +fabrications, knowledges falsely applied, sophistries, and the like. +The confirmations themselves and the consequent persuasions are false +witnesses, for they are false attestations. + +From this it can be seen that what is here meant is not only false +witness before a judge, but even a judge himself who in perverting right +makes what is just unjust, and what is unjust just, for he as well as +the witness himself acts the part of a false witness. The same is true +of every man who makes what is straight to appear crooked, and what is +crooked to appear straight; likewise any ecclesiastical leader who +falsifies the truth of the Word and perverts its good. In a word, every +falsification of truth, spiritual, moral, and civil, which is done from +an evil heart, is false witness. (A.E., n. 1019.) + +When a man abstains from false testimonies understood in a moral and +spiritual sense, and shuns and turns away from them as sins, a love of +truth and a love of justice flow in from the Lord through heaven. And +when, in consequence, the man loves truth and loves justice he loves the +Lord, for the Lord is truth itself and justice itself. And when a man +loves truth and justice it may be said that truth and justice love him, +because the Lord loves him; and as a consequence his utterances become +utterances of truth, and his works become works of justice. (A.E., n. +1020.) + +IX: The Ninth and Tenth Commandments + +The ninth commandment, "Thou shalt not covet thy neighbor's house," is +now to be treated of. There are two loves from which all lusts spring +and flow forth perpetually like streams from their fountains. These +loves are called love of the world and love of self. Lust is a love +continually desiring, for what a man loves, that he continually longs +for. But lusts belong to the love of evil, while desires and affections +belong to the love of good. Now because love of the world and love of +self are the fountains of all lusts, and all evil lusts are forbidden in +these last two commandments, it follows that the ninth commandment +forbids the lusts that flow from love of the world, and the tenth +commandment the lusts that flow from love of self. "Not to covet a +neighbor's house" means not to covet his goods, which in general are +possessions of wealth, and not to appropriate them to oneself by evil +arts. This lust belongs to love of the world. (A.E., n. 1021.) + +The tenth commandment is "Thou shalt not covet (or try to get possession +of) thy neighbor's wife, his man-servant, or his maid-servant, his ox, +or his ass." These are lusts after what is man's own, because the wife, +man-servant, maid-servant, ox, and ass, are within his home, and the +things within a man's home mean in the spiritual internal sense the +things that are his own, that is, the wife means affection for spiritual +truth and good, "man-servant and maid-servant," affection for rational +truth and good serving the spiritual, and "ox and ass" affection for +natural good and truth. These signify in the Word such affections; but +because coveting and trying to get possession of these affections means +to wish and eagerly desire to subject a man to one's own authority or +bidding, it follows that lusting after these affections means the lusts +of the love of self, that is, of the love of ruling, for thus does one +make the things belonging to a companion to be his own. + +From this it can now be seen that the lust of the ninth commandment is a +lust of the love of the world, and that the lusts of the tenth +commandment are lusts of the love of self. For, as has been said +before, all lusts are of love, for it is love that covets; and as there +are two evil loves to which all lusts have reference, namely, love of +the world and love of self, it follows that the lust of the ninth +commandments has reference to love of the world, and the lust of this +commandment to love of self, especially to the love of ruling. (A.E., +n. 1022.) + +X. The Commandments in General + +The commandments of the Decalogue are called the ten words or ten +commandments, because "ten" signifies all; consequently the ten words +mean all things of the Word, and thus all things of the church in brief. +All things of the Word and all things of the church in brief are meant, +because there are in each commandment three interior senses, each sense +for its own heaven, for there are three heavens. The first sense is the +spiritual moral sense; this is for the first or outmost heaven; the +second sense is the celestial spiritual sense, which is for the second +or middle heaven; and the third sense is the Divine celestial, which is +for the third or inmost heaven. There are thus three internal senses in +every least particular of the Word. For from the Lord, who is in things +highest, the Word has been sent down in succession through the three +heavens even to the earth, and thus has been accommodated to each +heaven; and therefore the Word is in each heaven and I may say in each +angel in its own sense, and is read by them daily; and there are +preachings from it, as on the earth. + +For the Word is Divine truth itself, thus Divine wisdom, going forth +from the Lord as a sun, and appearing in the heavens as light. Divine +truth is the Divine that is called the Holy Spirit, for it not only goes +forth from the Lord but it also enlightens man and teaches him, as is +said of the Holy Spirit. As the Word in its descent from the Lord has +been adapted to the three heavens, and the three heavens are joined +together as inmosts are with outmosts through intermediates, so, too, +are the three senses of the Word; which shows that the Word is given +that by it there may be a conjunction of the heavens with each other, +and a conjunction of the heavens with the human race, for whom the sense +of the letter is given, which is merely natural and thus the basis of +the other three senses. That the ten commandments of the Decalogue are +all things of the Word in brief can be seen only from the three senses +of those commandments, which are as above stated. (A.E., n. 1024). + +What these three senses in the commandments of the Decalogue are can be +seen from the following summary explanation. The first commandment, +"Thou shalt not worship other gods beside Me," involves in the spiritual +moral sense that nothing else nor anyone else is to be worshipped as +Divine; nothing else, that is, Nature, by attributing to it something +Divine of itself; nor anyone else, that is, any vicar of the Lord or any +saint. In the celestial spiritual sense it involves that one God only +is to be acknowledged, and not several according to their qualities, as +the ancients did, and as some heathens do at this day, or according to +their works, as Christians do at this day, who make out one God because +of creation, another because of redemption, and another because of +enlightenment. + +This commandment in the Divine celestial sense involves that the Lord +alone is to be acknowledged and whorshipped, and a trinity in Him, +namely, the Divine itself from eternity, which is meant by the Father, +the Divine Human born in time, which is meant by the Son of God, and the +Divine that goes forth from both, which is meant by the Holy Spirit. +These are the three senses of the first commandment in their order. +From this commandment viewed in its threefold sense it is clear that it +contains and includes in brief all things that concern the essence of +the Divine. + +The second commandment, "Thou shalt not profane the name of God," +contains and includes in its three senses all things that concern the +quality of the Divine, since "the name of God" signifies His quality, +which in its first sense is the Word, doctrine from the Word, and +worship of the lips and of the life from doctrine; in its second sense +it means the Lord's kingdom on the earth and the Lord's kingdom in the +heavens; and in its third sense it means the Lord's Divine Human, for +this is the quality of the Divine itself. + +In the other commandments there are likewise three internal senses for +the three heavens; but these, the Lord willing, will be considered +elsewhere. (A.E., n. 1025.) + +As the Divine truth united to Divine good goes forth from the Lord as a +sun, and by this heaven and the world were made (John i. 1, 3, 10), it +follows that it is from this that all things in heaven and in the world +have reference to good and to truth and to their conjunction in bringing +forth something. These ten commandments contain all things of Divine +good and all things of Divine truth, and there is also in them a +conjunction of these. But this conjunction is hidden; for it is like +the conjunction of love to the Lord and love toward the neighbor, Divine +good belonging to love to the Lord, and Divine truth to love toward the +neighbor; for when a man lives according to Divine truth, that is, loves +his neighbor, the Lord flows in with Divine good and conjoins Himself. +For this reason there were two tables on which these ten commandments +were written, and they were called a covenant, which signifies +conjunction; and afterward they were placed in the ark, not one beside +the other, but one above the other, for a testimony of the conjunction +between the Lord and man. Upon one table the commandments of love to +the Lord were written, and upon the other table the commandments of love +toward the neighbor. The commandments of love to the Lord are the first +three, and the commandments of love toward the neighbor are the last +six; and the fourth commandment, which is "Honor thy father and thy +mother," is the mediating commandment, for in it "father" means the +Father in the heavens, and "mother" means the church, which is the +neighbor. (A.E., n. 1026.) + +Something shall now be said about how conjunction is effected by means +of the commandments of the Decalogue. Man does not conjoin himself to +the Lord, but the Lord alone conjoins man to Himself, and this He does +by man's knowing, understanding, willing, and doing these commandments; +and when man does them there is conjunction, but if he does not do them +he ceases to will them, and when he ceases to will them he ceases also +to understand and know them. For what does willing amount to if man +when he is able does not do? Is it not a figment of reason? From this +it follows that conjunction is effected when a man does the commandments +of the Decalogue. + +But it has been said that man does not conjoin himself to the Lord, but +that the Lord alone conjoins man to Himself, and that conjunction is +effected by doing; and from this it follows that it is the Lord in man +that does these commandments. But anyone can see that a covenant cannot +be entered into and conjunction be effected by it unless there is some +return on man's part, not only in consent but also in acceptance. To +this end the Lord has imparted to man a freedom to will and act as if of +himself, and such a freedom that man does not know otherwise, when he is +thinking about truth and doing good, than that the freedom is in himself +and thus from himself. There is this return on man's part in order that +conjunction may be effected. But as this freedom is from the Lord, and +continually from Him, man must by all means acknowledge that thinking +about and understanding truth and willing and doing good are not from +himself, but are from the Lord. + +Consequently when man through the last six commandments conjoins himself +to the Lord as if of himself, the Lord then conjoins Himself to man +through the first three commandments, which are that man must +acknowledge God, must believe in the Lord, and must keep His name holy. +These man does not believe, however much he may think that he does, +unless the evils forbidden in the other table, that is, in the last six +commandments, he abstains from as sins. These are the things pertaining +to the covenant on the part of the Lord and on the part of man, through +which there is reciprocal conjunction, which is that man may be in the +Lord and the Lord in man (John xiv. 20). (A.E., n. 1027.) + +It is said by some that he who sins against one commandment of the +Decalogue sins also against the rest, thus that he who is guilty of one +is guilty of all. It shall be told how far this is in harmony with the +truth. When a man transgresses one commandment, assuring himself that it +is not a sin, thus offending without fear of God, because he has thus +rejected the fear of God he does not fear to transgress the rest of the +commandments, although he may not do this in act. + +For example, when one does not regard as sins frauds and illicit gains, +which in themselves are thefts, neither does he regard as a sin adultery +with the wife of another, hating a man even to murder, lying about him, +coveting his house and other things belonging to him; for when he +rejects from his heart in any one commandment the fear of God he denies +that anything is a sin; consequently he is in communion with those who +in like manner transgress the other commandments. He is like an infernal +spirit who is in a hell of thieves; and although he is not an adulterer, +nor a murderer, nor a false witness, yet he is in communion with such, +and can be persuaded by them to believe that such things are not evils, +and can be led to do them. For he who becomes an infernal spirit +through the transgression of one commandment, no longer believes it to +be a sin to do anything against God or anything against the neighbor. + +But the opposite is true of those who abstain from the evil forbidden in +one commandment, and who shun and afterward turn away from it as a sin +against God. Because such fear of God, they come into communion with +angels of heaven, and are led by the Lord to abstain from the evils +forbidden in the other commandments and to shun them, and finally to +turn away from them as sins; and if perchance they have sinned against +them, yet they repent and thus by degrees are withdrawn from them. +(A.E., n. 1028.) + + + + +Part Third--PROFANATIONS OF GOOD AND TRUTH + +I. Goods and Truths and Their Opposites + +The Divine good that goes forth from the Lord is united with His Divine +truth, as heat from the sun is with light in the time of spring. But +angels, who are recipients of the Divine good and Divine truth going +forth from the Lord, are distinguished as celestial and spiritual. +Those who receive more of the Lord's Divine good than of His Divine +truth are called celestial angels; because these constitute the kingdom +of the Lord that is called the celestial kingdom. But the angels who +receive more of the Lord's Divine truth than of his Divine good are +called spiritual angels, because of these the Lord's spiritual kingdom +consists. This makes clear that goods and truths have a twofold origin, +namely, a celestial origin and a spiritual origin. Those goods and +truths that are from a celestial origin are the goods and truths of love +to the Lord; while those goods and truths that are from a spiritual +origin are the goods and truths of love toward the neighbor. The +difference is like that between higher and lower, or between inner and +outer; thus like that between things that are in a higher or inner +degree, and those that are in a lower or outer degree; and what this +difference is can be seen from what has been said in the work on Heaven +and Hell about the three degrees of the heavens, and thus of the angels +and their intelligence and wisdom (H.H., n. 33, 34, 38, 39, 208, 209, +211, 435). (A.E., n. 1042.) + +As the heavens are divided into two kingdoms, namely, into a celestial +kingdom and a spiritual kingdom, so are the hells divided into two +domains opposite to those kingdoms. The domain opposite to the celestial +kingdom is called devilish, and the domain opposite to the spiritual +kingdom is called infernal. These domains are distinguished in the Word +by the names Devil and Satan. There are two domains in the hells, +because the heavens and the hells are opposite to each other; and +opposite must fully correspond to opposite that there may be +equilibrium. For the springing forth and permanence of all things, both +in the natural world and in the spiritual world, depend upon an exact +equilibrium between two activities that are opposite; and when these act +against each other manifestly, they act by forces, but when not +manifestly they act by endeavors (canatus). By means of equilibriums +all things in both worlds are preserved; without this all things would +perish. In the spiritual world the equilibrium is between good from +heaven and evil from hell; and thus between truth from heaven and +falsity from hell. For the Lord arranges unceasingly that all kinds and +species of good and truth in the heavens shall have opposite to them in +the hells evils and falsities of kinds that correspond by opposition; +thus goods and truths from a celestial origin have for their opposites +evils and falsities that are called devilish; and in like manner goods +and truths from a spiritual origin have for their opposites evils and +falsities that are called infernal. The cause of these equilibriums is +to be found in the fact that the same Divine goods and Divine truths +that the angels in the heavens receive from the Lord, the spirits in the +hells turn into evils and falsities. All angels, spirits, and men are +kept by the Lord in equilibrium between good and evil, and thus between +truth and falsity, in order that they may be in freedom; and thus may be +led from evil to good and from falsity to truth easily and as if by +themselves, although in fact they are led by the Lord. For the same +reason they are led in freedom from good to evil, and from truth to +falsity, and this, too, as if by themselves, although the leading is +from hell. (A.E., n. 1043.) + +II. The First Kind of Profanation + +Profanations are of many kinds. The most grievous kind is when one +acknowledges and lives according to the truths and goods of the Word, of +the church, and of worship, and afterward denies them and lives contrary +to them, or even lives contrary to them and does not deny them. Such +profanation effects a conjunction and coherence of good with falsity, +and of truth with evil, and from this it comes to pass that man is at +the same time in heaven and in hell; consequently, when heaven wills to +have its own, and hell wills to have its own, and yet they cohere, they +are both swept away, and thus the proper human life perishes, and the +man becomes like a brute animal, continually delirious, and carried +hither and thither by fantasy like a dragon in the air, and in his +fantasy shreds and specks appear like giants and crowds, and a little +platter like the universe; and so on. + +As such have no longer any human life they are not called spirits, but +something profane, nor are they called he or she, but it; and when they +are seen in the light of heaven they appear like dried skeletons. But +this kind of profanation is rare, since the Lord provides against a +man's entering into a belief in truth and a life of good unless he can +be kept in them continually even to the end of his life. (A.E., n. +1047.) + +It has been said that the most grievous kind of profanation is when the +truths of the Word are acknowledged in faith and confirmed in the life, +and man afterward recedes from faith and lives wickedly, or if he does +not recede from faith he nevertheless lives wickedly. But one who is in +faith and in a life according to it from childhood to youth, and +afterward in adult age recedes from faith and from a life of faith, does +not profane, for the reason that the faith of childhood is a faith of +the memory, and is the master's faith in the child; while the faith of +adult age is a faith of the understanding, and thus a man's own faith. +This faith a man can profane if he recedes from it and lives contrary to +it, but not the former. For nothing enters the life of a man and +affects it except what comes into the understanding and from that into +the will; and a man does not think from his own understanding and act +from his own will until he arrives at adult age. Before that he has +thought merely from knowledge and acted merely from obedience; and this +does not make a part of his life, and therefore cannot be profaned. + +In a word, whatever a man thinks, speaks, and does, from the +understanding with the will favoring it, this belongs to his life or +comes to be of his life; and if this is holy it is profaned by his +receding. But the profanations of this kind are more or less grievous +according to the quality of the truth and the consequent faith, and +according to the quality of the good and the consequent life, and +according to the quality of the withdrawal from these; and therefore +there are many specific differences in this profanation. (A.E., n. +1049.) + +Why the state of profaners after death is so horrible shall be +disclosed. Man has two minds, a natural and a spiritual. The natural +mind is opened to him by knowledges (scientiae et cognitiones) of truth +and good, and the spiritual mind is opened by a life according to these; +and this is effected in those who know, acknowledge, and believe the +truths of the Word and live according to them. In others that mind is +not opened. When the spiritual mind has been opened, the light of +heaven, which is Divine truth, flows through it into the natural mind, +and there arranges truths in a corresponding order. Therefore when a +man passes over into a contrary state, and either in faith or life +denies the truths of the Word that he has previously acknowledged, the +things that are in the natural mind no longer correspond with those that +are in the spiritual mind; consequently heaven with its light flows in +through the spiritual mind into non-corresponding things, or into things +opposite to those that correspond in the natural man; and from this a +fantasy arises that is so direful that they seem to themselves to fly in +the air like dragons, while shreds and specks appear to them like giants +and crowds, and a little ball like the whole globe, and other like +things. The reason of this is that they have heaven in the spiritual +mind and hell in the natural mind, and when heaven, which is in the +spiritual mind, acts into hell, which is in the natural mind, such +things appear. And as this destroys all things pertaining to the +understanding, and the will with the understanding, the man comes to be +no longer a man. And this is why a profaner is no longer called a man, +nor he or she, but it, for he is a brute. (A.E., n. 1050.) + +This kind of profanation exists especially in those who acknowledge the +Lord and His Divine, and the Word and its holiness; and for the reason +that the Lord alone by means of truths from the Word opens heaven to the +man who lives according to those truths; and unless heaven is opened +such profanation is not possible. And this shows why the Gentiles, who +are ignorant of the Lord and know nothing about the Word, cannot bring +upon themselves such profanation; neither can the Jews, for they deny +the Lord from their infancy, and heaven is not opened to them by means +of the Word; neither can the impious who have been such from childhood; +for, as has been said, those only profane who believe rightly and live +rightly, and afterward believe wrongly and live wrongly. Besides this +kind of profanation there are other kinds that shall be treated of. +(A.E., n. 1051.) + +III. The Second Kind of Profanation + +There is another kind of profanation of holy things that those come into +who have supremacy as their end, and regard the holy things of the Word, +of the church, and of worship, as means. The Divine order is that +heaven and the church, and consequently the holy things of these, be the +end, and supremacy the means for promoting that end. For when holy +things are the end and supremacy the means, the Lord is worshipped and +adored; but when supremacy is the end and holy things the means, man +instead of the Lord is worshipped and adored. For the means look to the +end as servants look to their master, and the end looks to the means as +a master looks to his servants; consequently as a master esteems and +loves his servants according to the compliance they render to his will, +so a man who has supremacy as his end esteems and loves the holy things +of the Word, of the church, and of worship, according to the compliance +they render to his end, which is supremacy. And on the other hand, as a +lord despises and dismisses servants and takes others in their place +when they are not subservient to his will, so a man who has supremacy as +his end despises and rejects the holy things of the church, and takes +other things in their place when they are not subservient to his end, +which is supremacy. + +From this it is clear that in those who have supremacy as their end, +holy things are of no account except so far as they are subservient to +the end, and also that they are not holy, but are profane when they are +subservient to this end; and for the reason that the end, when it is +supremacy, is the man himself, and as this end is love of self it is the +man's own (proprium); and man's own when viewed in itself is nothing but +evil, and indeed is profane, and the end joins to itself the means that +they may be as one. In this kind of profanation are all those who are +in sacred ministries, and who are seeking by means of the holy things of +the church to gain honor and glory, and these and not use, which is the +salvation of souls, are what give them joy of heart. (A.E., n. 1053.) + +Those who are in this kind of profanation cannot do otherwise than +adulterate the goods of the Word and falsify its truths, and thus +pervert the holy things of the church; for these are not in accord with +the end, which is the supremacy of man over them, for they are Divine +things that cannot be mere servants; therefore from necessity, that the +means may be in accord with the end, goods are turned into evils, truths +into falsities, and thus holy things into things profane, and this in an +increasing degree as the supremacy, which is the end, is increased. + +That this is so can be clearly seen from the Babylon of the present day, +to which the holy things of the Word, of the church and of worship, are +means, and supremacy is the end. So far as they have magnified +supremacy they have minimized the holiness of the Word, and have +actually exalted above it the holiness of the Pope's decrees; they have +claimed to themselves power over heaven, and even over the Lord Himself, +and they have instituted the idolatrous worship of men, both living and +dead, and this until there is nothing left of Divine good and Divine +truth. + +That the holy things of the Word, of the church, and of worship, have +been so changed is of the Lord's Divine providence; not of His +providence that this should be done, but of His providence that when men +wish to rule and do rule by means of the holy Divine things, they should +choose falsity in place of truth and evil in place of good, for +otherwise they would defile holy things, and render them abominable +before angels; but when holy things no longer exist this cannot be done. +Take as an example what has been done with the Holy Supper instituted by +the Lord: they have separated the bread and the wine, giving the bread +to the people and drinking the wine themselves. For "bread" signifies +good of love to the Lord, and "wine" the truth of faith in Him; and good +separated from truth is not good, nor is truth separated from good +truth, for truth is truth from good, and good is good in truth. And so +in other things. (A.E., n. 1054.) + +Those who are in the love of self, and from that in the love of ruling, +and who covet, acquire, and afterward exercise supremacy by means of the +holy things of the Word, of the church, and of worship, are those who +profane. For the delight of the love of ruling for self's sake, that +is, for the sake of eminence, and consequent homage and a kind of +worship of self, is an infernal delight. Moreover, this prevails in +hell, for in hell everyone wills to be the greatest, while in heaven +everyone wills to be the least; and to rule over holy things from an +infernal delight is to profane them. + +But this second kind of profanation of the holy things of the church is +not like the former kind of the profanation of them. Those fall into +the former kind in whom a communication with heaven has been effected by +the opening of their spiritual mind; while this second kind of +profanation those fall into in whom the spiritual mind has not been +opened, or communication with heaven effected through it. For so long +as the delight of the love of ruling resides in man, that mind cannot be +opened, and communication with heaven is not possible to him. + +Moreover, the lot of these profaners after death differs from the lot of +the former. The former, as has been said, are in an unceasing delirium +of fantasy; but these hate the Lord, hate heaven, hate the Word, hate +the church, and hate all its holy things; and they come into such hatred +because their dominion is taken away from them, and thus their state is +changed into its opposite. They appear like something fiery, and their +hell appears like a conflagration; for infernal fire is nothing else +than a lust for ruling from love of self. These are among the worst, +and are called devils, while the others are called satans. (A.E., n. +1055.) + +The love of ruling by the holy things of the church as means wholly +shuts up the interiors of the human mind from the inmosts toward the +outmosts, according to the kind and strength of that love. But to make +clear that they are shut up, something shall first be said about the +interiors belonging to the human mind. Man has a spiritual mind, a +rational mind, a natural mind, and a sensual mind. By means of the +spiritual mind man is in heaven and is a heaven in its least form. By +means of the natural mind he is in the world and is a world in its least +form. Heaven in man communicates with the world in him by means of the +rational mind, and with the body by means of the sensual mind. The +sensual mind is the first to be opened in man after his birth; after +that the natural mind, and as he seeks to become intelligent the +rational mind, and as he seeks to become wise the spiritual mind. And +at length, as man becomes wise the spiritual mind becomes to him as the +head, and the natural mind as the body, and the rational mind serves as +a neck to join this to the head, and then the sensual mind becomes like +the sole of the foot. + +In little children the Lord so arranges all these minds by means of the +inflow of innocence from heaven that they can be opened. But with those +who begin from childhood to be inflamed with the lust of ruling through +the holy things of the church as means, the spiritual mind is wholly +shut; so, too, is the rational mind, and finally the natural mind, even +to the sensual mind, or as it is said in heaven, even to the nose. And +thus men become merely sensual, and are the most stupid of all in things +spiritual and thus in things rational, and the most crafty of all in +worldly and thus in civil matters. That they are so stupid in spiritual +things they do not themselves know, because in heart they do not believe +these things, and because they believe craft to be prudence and cunning +to be wisdom. And yet all of this kind differ according to the kind and +strength of their lust for ruling and for exercising rule, also +according to the kind and strength of the persuasion that they are holy, +and according to the kind of good and truth from the Word that they +profane. (A.E., n. 1056.) + +Profaners of this kind are stupid and foolish in spiritual things, but +are crafty and keen in worldly things, because they make one with the +devils in hell, and because, as has been said above, they are merely +sensual, and are therefore in what is their own (proprium), which draws +its delight of life from the unclean effluvia that exhale from waste +matters in the body, and that are emitted from dunghills; and these +cause a swelling of their breasts when their pride is active and the +titillation of these cause delight. That such is the source of their +delight is made evident by their delights after death when they are +living as spirits; for then more than the sweetest odors do they love +the rank stenches arising from the gases of the belly and from +outhouses, which to their smell are more fragrant than thyme. The +approach and touch of these close up the interiors of their mind, and +open the exteriors pertaining to the body, from which come their +quickness in worldly things and their dullness in spiritual things. + +In a word, the love of ruling by means of the holy things of the church +corresponds to filth, and its delight to a stench indescribable by +words, and at which angels shudder. Such is the exhalation from their +hells when they are opened; but they are kept closed because of the +oppression and occasional swooning which they produce. (A.E., n. 1057.) + +IV. The Third Kind of Profanation + +In the third kind of profanation are those who with devout gestures and +pious utterance worship Divine things, and yet in heart and spirit deny +them; thus who venerate the holy things of the Word and of the church +and of worship outwardly or before the world, and yet at home or in +secret deride them. When those of this class are in a holy external, +and are teaching in a church or conversing with the common people, they +do not know otherwise than that what they are saying is so; but as soon +as they return into themselves their thought is reversed. Because these +are such they can counterfeit angels of light, although they are angels +of darkness. + +From this it is clear that this kind of profanation is a hypocritical +kind. They are not unlike images made of filth and gilded, or like +fruits rotten within but with a beautiful skin, or like nuts eaten by +worms within but with a whole shell. From all this it is evident that +their internal is diabolical, and therefore that their holy external is +profane. + +Such are some of the rulers in the Babylon of the present day, and many +of a certain society in Babylon, as those of them know who claim to +themselves dominion over the souls of men and over heaven. For to +believe as they do, that power has been given them to save and to admit +into heaven, is the very opposite of acknowledging in heart that there +is a God, and for the reason that man, in order to be saved and admitted +into heaven, must look to the Lord and pray to Him. But a man who +believes that such power has been given him looks to himself, and +believes the things that are the Lord's to be in himself; and to believe +this, and at the same time to believe that there is a God or that God is +in him, is impossible. For a man to believe that God is in him when he +thinks himself to be above the holy things of the church, and heaven to +be in his power, is like ascribing that belief to Lucifer, who burns +with the fire of ruling over all things. If such a man thinks that God +is in him he cannot think this otherwise than from himself; and thinking +from himself that God is in him is thinking not that God is in him, but +that he himself is God, as is said of Lucifer in Isaiah (xiv. 13, 14), +by whom is there meant Babylon, as is evident from the fourth and +twenty-second verses of the same chapter. + +Moreover, such a man of himself, when power is given him, shows forth +what he is of himself, and this by degrees according to his elevation. +From this it is clear that such are atheists, some avowedly, some +clandestinely, and some ignorantly. And as they regard dominion as an +end, and the holy things of heaven and the church as means, they +counterfeit angels of light in face, gesture, and speech, and thus +profane holy things. (A.E., n. 1058.) + +Those who are in this kind of profanation, which is hypocritical, differ +in this respect, that there are those who have less ability and those +who have more ability to conceal the interiors of their mind, that they +may not be disclosed, and to shape the exteriors, which pertain to face +and mouth, into an expression of sanctity. When such after death become +spirits they appear encompassed with a cloud, in the midst of which is +something black, like an Egyptian mummy. But as they are raised up as +it were into the light of heaven, that bright cloud changes to a +diabolical duskiness, not from any shining through it, but from a +breathing through it, and the consequent disclosing. In hell, +therefore, these are black devils. The differences in this kind of +profanation are known from the blackness, as being more or less +horrifying. (A.E., n. 1059.) + +V. The Fourth and Fifth Kinds of Profanation + +A fourth kind of profanation is to live a life of piety, by frequenting +churches, listening devoutly to preachings, observing the sacrament of +the Supper, and the other appointed forms of worship, reading the Word +at home, and sometimes books of devotion, and habitually praying morning +and evening, and yet making the precepts of life that are in the Word, +particularly in the Decalogue, of no account, by acting dishonestly and +unjustly in business and in judgments for the sake of gain or influenced +by friendship; committing whoredom and adultery when lust inflames and +urges; burning with hate and revenge against those who do not favor +their gain or honor; lying, and speaking evil of the good, and good of +the evil, and so on. When a man is in these evils, and has not been +purified from them by turning away from them and hating them, and still +worships God devoutly, as has been said above, then he profanes; for he +mingles his internals which are impure with externals that are pious, +and these he defiles. + +For there can be nothing external that does not proceed and have +existence from internals. The actions and speech of man are his +externals, and thoughts and volitions are his internals. Man can speak +only from thought, and can act only from volition. When the life of the +thoughts and of the will is infected with craft, cunning, and violence, +it must needs be that these, as interior evils of the life, will flow +into the speech and actions pertaining to worship and piety, and defile +them as filth defiles waters. + +This worship is what is meant by "Gog and Magog" (Apoc. xx. 8), and is +thus described in Isaiah: + +"What is the multitude of sacrifices unto Me, meat offerings, incense, +sabbaths, new moons, appointed feasts, and prayers, when your hands are +full of bloods? Wash you, make you clean, put away the wickedness of +your doings . . . ; cease to do evil" (i. 11-19). + +This kind of profanation is not hypocritical like the former, because +the man who is in it believes that he will be saved by external worship +separate from internal, and does not know that the worship by which he +can be saved is external worship from internal. (A.E., n. 1061.) + +Those who give themselves up wholly to a life of piety, who walk +continually in pious meditations, who pray frequently upon their knees, +and talk about salvation, faith, and love at all times and in all +places, and yet do not shun frauds, adulteries, hatreds, blasphemies, +and the like, as sins against God, nor fight against them, such are the +kind that are more fully profaners; for by the impurities of their minds +they defile the piety of their lips, especially when they renounce the +world and lead solitary lives. Of this kind there are some who are +still more profaners; these are like those just described, but by +reasonings and by the Word falsely interpreted they defend their vices +as adulteries and lusts that belong to their nature, and thus to their +enjoyment. Such first regard themselves as free from danger, afterward +as blameless, and at length as holy; and thus under the veil of sanctity +they cast themselves into uncleannesses with which both themselves and +their garments are polluted. (A.E., n. 1062.) + +To this class of profaners those especially belong who read the Word and +know about the Lord; because from the Lord through the Word are all +things holy that can be profaned; things not from that source cannot be +profaned. That is said to be profane that is the opposite of what is +holy, and that offers violence to what is holy and destroys it. From +this it follows that those who do not read the Word and do not approach +the Lord, as is the case with the Papists, still less those who know +nothing about the Lord and the Word, like the Gentiles, do not belong to +this class of profaners. + +Those who belong to this class of profaners appear after death at first +with a face of human color, around which float many wandering stars; and +those of them that had been leaders sometimes appear shining about the +lips. But as they are brought into the light of heaven, the stars and +the shining of the lips vanish, and the color of the face is changed to +black, and likewise their garments. But the blackness of these +profaners tends to blue, as the blackness of the other kind of profaners +tends to red, for the reason that the latter profane the goods of the +Word and of the church, while the others profane the truths of the Word +and of the church. For red derives from the sun its signification of +good, while blue derives from the sky its signification of truth. +(A.E., n. 1063.) + +The fifth kind of profanation is not like the others that have been +treated of, for it consists in jesting from the Word and about the Word. +For those who make jokes from the Word do not regard it as holy, and +those who joke about it hold it in no esteem. And yet the Word is the +very Divine truth of the Lord with men, and the Lord is present in the +Word, and heaven also; for every particular of the Word communicates +with heaven, and through heaven with the Lord; therefore to jest from +the Word or about the Word is to bespatter the holy things of heaven +with the dust of the earth. (A.E., n. 1064.) + + + + +Part Fourth--THE DIVINE WORD + +I. The Holiness of the Word + +It was said of old that the Word is from God, Divinely inspired, and +thus holy; and yet it has not been known heretofore where in the Word +the Divine is. For the Word appears in the letter like a common writing +in a foreign style, and a style not so sublime or so lucid as appears in +the writings of the present ages. For this reason a man who worships +nature more than God, or in place of God, and thus thinks from himself +and what is his own (proprium), and not from the Lord out of heaven, can +easily fall into error respecting the Word, and into contempt for it, +saying in his heart when he reads it, What is this, or what is that? Is +this Divine? Can God who has infinite wisdom speak in this manner? +Where is its holiness, and from what source, unless from the religion +whose ministers it serves? and other like things. But that it may be +known that the Word is Divine, not only in every meaning but also in +every expression, its internal sense, which is spiritual, and which is +in its external sense, which is natural, as a soul in its body, has now +been revealed. This sense can bear witness to the Divinity and +consequent holiness of the Word; and can convince even the natural man +that the Word is Divine if he is willing to be convinced. (A.E., n. +1065.) + +In brief, the Word is Divine truth itself, which gives wisdom to angels +and enlightens men. As Divine truth goes forth from the Lord, and as +what goes forth is Himself out of Himself, the same as light and heat go +forth from the sun and are the sun, that is, are of the sun out of it, +and as the Word is Divine truth, it is therefore the Lord, as it is +called in John (i. 1-3, 14). In as much as Divine truth, which is the +Word, in its descent into the world from the Lord, has passed through +the three heavens, it has become accommodated to each heaven, and lastly +to men also in the world. This is why there are in the Word four +senses, one outside of the other from the highest heaven down to the +world, or one within the other from the world up to the highest heaven. +These four senses are called the celestial, the spiritual, the natural +from the celestial and spiritual, and the merely natural. This last is +for the world, the next for the lowest heaven, the spiritual for the +second heaven, and the celestial for the third. These four senses +differ so greatly from one another that when one is exhibited beside the +other no connection can be recognized; and yet they make one when one +follows the other; for one follows from the other as an effect from a +cause, or as what is posterior from what is prior; consequently as an +effect represents its cause and corresponds to its cause, so the +posterior sense corresponds to the prior; and thus it is that all four +senses make one through correspondences. + +From all this these truths follow. The outmost sense of the Word, which +is the sense of the letter, and the fourth in order, contains in itself +the three interior senses, which are for the three heavens. These three +senses are unfolded and exhibited in the heavens when a man on the earth +is reverently reading the Word. Therefore the sense of the letter of +the Word is that from which and through which there is communication +with the heavens, also from which and through which man has conjunction +with the heavens. The sense of the letter of the Word is the basis of +Divine truth in the heavens, and without such a basis Divine truth would +be like a house without a foundation; and without such a basis the +wisdom of the angels would be like a house in the air. It is the sense +of the letter of the Word in which the power of Divine truth consists. +It is the sense of the letter of the Word through which man is +enlightened by the Lord, and through which he receives answers when he +wishes to be enlightened. It is the sense of the letter of the Word by +which everything of doctrine on the earth must be established. In the +sense of the letter of the Word is Divine truth in its fullness. In the +sense of the letter of the Word Divine truth is in its holiness. (A.E., +n. 1066.) + +That the Word is Divine truth itself, which gives wisdom to angels and +enlightens men, can be perceived or seen only by a man enlightened. For +to a worldly man, whose mind has not been raised above the sensual +sphere, the Word in the sense of the letter appears so simple that +scarcely anything could be more simple; and yet Divine truth, such as it +is in the heavens and from which angels have their wisdom, lies +concealed in it as in its sanctuary. For the Word in the letter is like +the adytum [sanctum] in the midst of a temple covered with a veil, +within which lie deposited mysteries of heavenly wisdom such as no ear +hath heard. For in the Word and in every particular of it there is a +spiritual sense, and in that sense a Divine celestial sense, which +regarded in itself is Divine truth itself, which is in the heavens and +which gives wisdom to angels and enlightenment to men. + +The Divine truth that is in the heavens is light going forth from the +Lord as a Sun, which is Divine love. And as the Divine truth that goes +forth from the Lord is the light of heaven, so it is the Divine wisdom. +It is this that illuminates both the minds and the eyes of angels, and +it is this also that enlightens the minds of men, but not their eyes, +and that enables them to understand truth and also to perceive good when +man reads the Word from the Lord and not from self; for he is then a +participator with angels, and has an inward perception like the +spiritual perception of angels; and that spiritual perception which the +angel-man has flows into his natural perception which is his own while +in the world and enlightens it. Consequently the man who reads the Word +from an affection for truth has enlightenment through heaven from the +Lord. (A.E., n. 1067.) + +II. The Lord is the Word + +Since the Word is Divine truth, and this goes forth from the Lord's +Divine Esse (being), as light from the sun, it follows that the Lord is +the Word because He is Divine truth. The Lord is the Word, because He +is Divine truth, and this goes forth His Divine Esse (being), which is +Divine love, because the Divine love was in Him when in the world as a +soul is in its body; and as Divine truth goes forth from Divine love as +light goes forth from the sun, as has been said, so the Lord's Human in +the world was Divine truth going forth from the Divine love that was in +Him. That the Divine itself, which is called "Jehovah" and the +"Father," and which is the Divine love, was in the Lord from conception, +is evident in the Gospels of Matthew and Luke. In Matthew from these +words: + +When Mary the mother of Jesus had been betrothed to Joseph, "before they +came together she was found with child of the Holy Spirit." And the +angle said to Joseph in a dream, "Fear not to take unto thee Mary thy +wife, for that which is conceived in her is of the Holy Spirit" . . . +This came to pass that it might be fulfilled which was spoken of the +Lord by the prophet: . . . "Behold a virgin shall be with child, and +shall bring forth a son." And Joseph "knew her not until she had +brought forth her firstborn son; and he called His name Jesus" (i. +18-25). + +And in Luke from these words: + +The angel said to Mary, "Behold thou shalt conceive in thy 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." . . . Then Mary said unto the +angel, "How shall this be, seeing I know not a man?" The angel answered +her, "The Holy Spirit shall come upon thee, and the power of the Most +High shall overshadow thee; wherefore also the Holy Thing that shall be +born of thee shall be called the Son of God" (i. 30-35). + +It was because He was conceived of Jehovah that He is so frequently +called in the Word "the Son of God," and Jehovah is called His "Father." +Jehovah in respect to His Esse (being) is Divine love, and in respect to +His Existere (outgo) He is Divine good united to Divine truth. + +From this it can be seen what is meant by: + +The Word that was with God and that was God, and also was the light that +enlighteneth every man (John i. 1-10), namely, that it was Divine truth +going forth from the Lord, thus the Lord in respect to His Existere +(outgo). That the Lord in respect to His Existere was Divine truth, and +that this was His Divine Human, because this came forth from His Divine +Esse as a body from its soul, these words in John clearly certify: + +The Word became flesh and dwelt among us, and we beheld His glory, glory +as of the only begotten of the Father (i. 14). + +"The Word" is the Divine truth, which also is "glory"; "flesh" means the +Divine Human; "the only begotten of the Father" means the springing +forth or going forth from the Divine Esse in Him. (A.E., n. 1069.) + +But as the world does not know how the words in John (i. 1, 2, 14) that +the Lord is the Word, are to be understood, this shall be further +explained. It is known in the church that God is good itself and truth +itself, and thus that all the good that an angel has and that a man has +is from God, and likewise all truth. Now since the Lord is God He is +also Divine good and Divine truth; and this is what is meant by "the +Word, that was with God, and was God," and also was "the light that +enlighteneth every man," and that also "became flesh," that is, Man in +the world. + +That when the Lord was in the world He was the Divine truth, which is +the Word, He Himself teaches in many passages where He calls Himself +"the Light," also where He calls Himself "the Way, the Truth, and the +Life"; and where He says that "the Spirit of truth" goes forth from Him. +"The Spirit of truth" is the Divine truth. When the Lord was +transfigured He represented the Word, "His face that shone as the sun" +represented its Divine good; and His garments, which were "bright as the +light" and "white as snow," represented its Divine truth. "Moses and +Elijah," who then talked with the Lord, also signified the Word, "Moses" +the historical Word and "Elijah" the prophetic Word. Moreover, all +things of the Lord's passion represented the kind of violence that the +Jewish nation offered to the Word. Again, the Lord from Divine truth, +which He is, is called "God," "King," and "Angel," and is meant by "the +rock in Horeb," and "the rock" where Peter is spoken of. All this makes +clear that the Lord is the Word, because He is Divine truth. The Word +in the letter, which is with us, is the Divine truths in outmosts. +(A.E., n. 1070.) + +As it cannot but transcend the comprehension that the Lord in relation +to His Human in the world was the Word, that is, Divine truth; according +to these words in John, + +"And the Word became flesh, and dwelt among us, and we saw His glory, +the glory as of the only begotten of the Father" (i. 14), it shall be +explained, as far as possible, to the comprehension. It can be said of +every regenerate man that he is his own truth and his own good, since +the thought which belongs to his understanding is from truths, and the +affection which belongs to his will is from goods. Whether you say, +therefore, that a man is his own understanding and his own will, or that +a man is his own truth and his own good, it amounts to the same thing. +The body is mere obedience; for it speaks that which man thinks from the +understanding, and does that which he wills from affection. Thus these +things and the body mutually correspond and make one, like an effect and +its effecting cause; and these taken together constitute the human. + +As it can be said of the regenerate man that he is his own truth and his +own good, so it can be said of the Lord as Man, that He is truth itself +or Divine truth, and good itself or Divine good. All this makes evident +the truth that the Lord in relation to His Human in the world was Divine +truth, that is the Word; and that everything that He then said was +Divine truth, which is the Word; and that since the time when he went to +the Father, that is, became one with the Father, the Divine truth going +forth from Him is the Spirit of truth, which goes out and goes forth +from Him, and at the same time from the Father in Him. (A.E., n. 1071.) + +III. The Lord's Words Spirit and Life + +That the Word is holy and Divine from inmosts to outermosts is not +evident to the man who leads himself, but is evident to the man whom the +Lord leads. For the man who leads himself sees only the external of the +Word, and forms his opinion of it from its style; but the man whom the +Lord leads forms his opinion of the external of the Word from the +holiness that is in it. + +The Word is like a garden, that may be called a heavenly paradise, in +which are delicacies and charms of every kind, delicacies from the +fruits, and charms from the flowers; and in the middle of it trees of +life, and near them fountains of living water, and round about trees of +the forest, and near them rivers. The man who leads himself forms his +opinion of that paradise, which is the Word, from its circumference, +where the trees of the forest are; but the man whom the Lord leads forms +his opinion of it from the middle of it, where the trees of life are. +The man whom the Lord leads is actually in the middle of it, and looks +to the Lord; but the man who leads himself actually sits down at the +circumference, and looks away from it to the world. + +Again, the Word is like fruit within which there is a nutritious pulp, +and in the middle of it seed vessels, in which inmostly is a living germ +that germinates in good soil. Again, the Word is also like a most +beautiful infant, about which, except the face, there are wrappings upon +wrappings; the infant itself is in the inmost heaven, the wrappings are +in the lower heavens, and the general covering of the wrappings is on +the earth. As the Word is such it is holy and Divine from inmosts to +outermosts. (A.E., n. 1072.) + +The Word is such because in its origin it is the Divine itself that goes +forth from the Lord, and is called Divine truth; and when this descended +to men in the world it passed through the heavens in their order +according to their degrees, which are three; and in each heaven it was +recorded in accommodation to the wisdom and intelligence of the angels +there. Finally it was brought down from the Lord through the heavens to +men, and there it was recorded and made known in adaptation to man's +understanding and apprehension. This, therefore, is the sense of its +letter, and in this lies Divine truth such as it is in the three +heavens, stored up in distinct order. + +From this it is clear that the entire wisdom of the angels in the three +heavens has been imparted by the Lord to our Word, and in its inmost +there is the wisdom of the angels of the third heaven, which is +incomprehensible and ineffable to man, because full of mysteries and +treasures of Divine verities. These lie stored up in each particular +and in all the particulars of our Word. And as Divine truth is the Lord +in the heavens, so the Lord Himself is present, and may be said to dwell +in all the particulars and each particular of His Word, as He does in +His heavens; and in the same way as He has said of the ark of the +covenant, in which were deposited only the Ten Commandments written on +the two tables, the first-fruits of the Word, for He said that He would +speak there with Moses and Aaron, that He would be present there, that +He would dwell there, and that it was His holy of holies, and His +dwelling place as in heaven. (A.E., n., 1073.) + +As the Divine truth, in passing from the Lord Himself through the three +heavens down to men in the world, is recorded and becomes the Word in +each heaven, so the Word is a bond of union of the heavens with each +other, and a bond of union of the heavens with the church in the world. +For the Word is the same everywhere, differing only in perfection of +glory and wisdom according to the degrees in which the heavens are; +consequently the holy Divine from the Lord flows in through the heavens +into the man in the world who acknowledges the Lord's Divine and the +holiness of the Word whenever he reads the Word; and so far as such a +man loves wisdom he can be instructed and can imbibe wisdom from the +Word as from the Lord Himself, or from heaven itself, and can thus be +nourished with the food with which the angels themselves are nourished, +and in which there is life; according to these words of the Lord: + +"The words that I speak unto you are spirit and are life" (John vi. 63). +"The water that I will give you shall become . . . a fountain of water +springing up unto eternal life" (John iv. 14). "Man doth not live by +bread alone, but by every word that proceedeth out of the mouth of God" +(Matt. iv. 4). "Work . . . for the meat that abideth unto eternal life, +which the Son of man shall give unto you" (John vi. 27). + +Such is the Word. (A.E., n. 1074.) + +It has been said that the Divine truth goes forth from the Lord, and +that the Word is from that, and that through the Word angels and men +have wisdom. But so long as it is unknown how Divine truth goes forth +from the Lord, this may be said but it cannot be understood. Divine +truth, which is the same as Divine wisdom, goes forth from the Lord as +light and heat do from the sun. The Lord is Divine love itself, and +love appears in the heavens from correspondence as fire, and the Lord's +Divine love as a sun, glowing and resplendent like the sun of the world. +From that sun, which is high above the heavens where the angels are, and +which is Divine love, heat and light go forth; the heat therefrom is +Divine good, and the light therefrom is Divine truth. The heat is +Divine good, because all heat of life going forth from love is felt as +good, for it is spiritual heat; and the light is Divine truth because +all light going forth from love is felt as truth, for it is spiritual +light; consequently it is from that light that the understanding sees +truths, and it is from that heat that the will is sensible of goods; and +this is why in the Word love is meant by heavenly fire and wisdom by +heavenly light. + +It is the same with a man and with an angel. Every angel and man is his +own love, and a sphere flowing out from his love encompasses every man +and angel. That sphere consists of the good of his love and of the +truth of his love, for love gives forth both, as fire gives forth both +heat and light; from the will of a man or angel it gives forth good, and +from his understanding it gives forth truth. This sphere, when the man +or angel is good, has an extension into the heavens in every direction +according to the character and amount of the love, and into the hells in +every direction when the man or angel is evil. But the sphere of the +love of a man or an angel has a finite extension into a few societies +only of heaven or hell, while the sphere of the Lord's love, being +Divine, has an infinite extension, and creates the heavens themselves. +(A.E., n. 1076.) + +The Word of the Lord is wonderful in this respect, that in every +particular of it there is a reciprocal union of good and truth, which +testifies that the Word is the Divine that goes forth from the Lord, +which is Divine good and Divine truth reciprocally united; and also +testifies that in the Word there is a marriage of the Lord with heaven +and the church, which also is reciprocal. There is a marriage of good +and truth, also of truth and good, in every particular of the Word, in +order that it may be a source of wisdom to angels and of intelligence to +men, for from good alone no wisdom or intelligence is born, neither from +truth alone, but from their marriage when the love is reciprocal. This +reciprocal love the Lord sets forth in John: + +"He that eateth My flesh and drinketh My blood abideth in Me and I in +him" (vi. 56). + +In the same, + +"In that day ye shall know, that . . . ye are in Me and I in you. He +that hath My commandments and doeth them, he it is that loveth Me; . . . +and I will love him" (xiv. 20, 21). + +The reciprocality is that such are in the Lord and the Lord is in them, +also that whoever loves the Lord, the Lord also will love him. "To have +His commandments" is to be in truths, and "to do them" is to be in good. + +Reciprocality is also described by the Lord in His union with the +Father, in these words, + +"Philip, . . . How sayest thou, Show us the Father? Believest thou not +that I am in the Father and the Father in Me? . . . Believe Me, that I +am in the Father and the Father in Me" (John xiv. 9-11). + +From this reciprocal union of the Divine and the Human in the Lord the +reciprocal union of Divine good and Divine truth goes forth; and this +goes forth from the Lord's Divine love; and the same is true of the +Lord's reciprocal union with heaven and the church, and in general the +reciprocal union of good and truth in an angel of heaven and in a man of +the church. And as good is of charity and truth is of faith, and as +charity and faith make the church, it follows that the church is in a +man when there is a reciprocal union of charity and faith in him. +Again, as good is of the will and truth is of the understanding, and as +the will and understanding make man, it follows that a man is a man +according to the union of the will and all things belonging to it with +the understanding and all things belonging to it, and this reciprocally. +This union is what is called marriage, which from creation is in every +particular of heaven and in every particular of the world; and from this +is the production and the generation of all things. That in every +particular of the Word there is such a marriage that good loves truth +and truth loves good, thus mutually and in turn, is disclosed in the +spiritual sense of the Word; and it is from this marriage that good and +truth are one and not two, and are one when good is of truth and truth +is of good. (A.E., n. 1077). + +The Word in the sense of the letter appears very simple, and yet there +is stored up in it the wisdom of the three heavens, for each least +particular of it contains interior and more interior senses; an interior +sense such as exists in the first heaven, a still more interior sense +such as exists in the second heaven, and an inmost sense such as exists +in the third heaven. These senses are in the sense of the letter, one +within the other, and are evolved therefrom one after the other, each +from its own heaven, when the Word is read by a man who is led by the +Lord. These interior senses differ in a degree of light and wisdom +according to the heavens, and yet they make one by influx, and thus by +correspondences. How they thus make one shall be told in what follows. +All this makes clear how the Word was inspired by the Divine, and that +it was written from an inspiration to which nothing else in the world +can in anywise be compared. The mysteries of wisdom of the three +heavens contained in it are the mystical things of which many have +spoken. (A.E., n. 1079.) + +IV. Influx and Correspondence + +It has been said that there is a Word in each heaven and that these +Words are in our Word in their order, and that they thus make one by +influx and consequent correspondences. Here, therefore, it shall be told +what correspondence is and what influx is; otherwise what the Word is +inwardly in its bosom, thus in respect to its life from the Lord, which +is its soul, cannot be understood. + +But what correspondence is and what influx is shall be illustrated by +examples. The changes of the face that are called expressions +correspond to the affections of the mind; consequently the face changes +in respect to its expressions just as the affections of the mind change +in respect to their states. These changes in the face are +correspondences, as consequently the face itself is; and the action of +the mind into it, that the correspondences may be exhibited, is called +influx. The sight of man's thought, which is called the understanding, +corresponds to the sight of his eyes; and consequently the quality of +the thought from the understanding is made evident by the light and +flame of the eyes. The sight of the eye is a correspondence, as +consequently the eye itself is; the action of the understanding into the +eye, by which the correspondence is exhibited, is influx. Active +thought, which belongs to the understanding, corresponding to speech, +which belongs to the mouth. The speech is a correspondence, likewise +the mouth and everything belonging to it, and the action of thought into +speech and into the organs of speech is influx. The perception of the +mind corresponds to the smell of the nostrils. The smell and the +nostrils are correspondences, and the action is influx. For this reason +a man who has interior perception is said to have a keen nose, and +perceiving a thing is called scenting it out. Hearkening, which means +obedience, corresponds to the hearing of the ears; consequently both the +hearing and the ears are correspondences, and the action of obedience +into the hearing, that a man may raise his ears and attend, is influx; +therefore hearkening and hearing are both significative, hearkening and +giving ear to anyone meaning to obey, and hearkening and hearing anyone +meaning to hear with the ears. The action of the body corresponds to +the will, the action of the heart corresponds to the life of the love, +the action of the lungs, which is called respiration, corresponds to the +life of the faith, and the whole body in respect to all its members, +viscera, and organs, corresponds to the soul in respect to all the +functions and powers of its life. + +From these few examples it can be seen what correspondence is and what +influx is; and that when the spiritual, which belongs to the life of +man's understanding and will, flows into the acts which belong to his +body, it exhibits itself in a natural effigy, and there is +correspondence; also that thus the spiritual and the natural act as one +by correspondences, like interior and exterior, or like prior and +posterior, or like the effecting cause and the effect, or like the +principal cause which belongs to man's thought and will, and the +instrumental cause which belongs to his speech and action. There is +such a correspondence of natural things and spiritual not only in each +and every thing of man, but also in each every thing of the world; and +the correspondences are produced by an influx of the spiritual world and +all things of it into the natural world and all things of it. From all +this it can be seen in some measure how our Word, as to the sense of the +letter, which is natural, makes one by influx and correspondences with +the Words in the heavens, the senses of which are spiritual. (A.E., n. +1080.) + +What the Word is in respect to influx and correspondences can now be +shown. It is said in John: + +"He hath blinded their eyes and hardened their heart, lest they should +see with their eyes and understand with their heart, and should turn +themselves and I should heal them" (xii. 40). + +The "eyes" that are blinded signify the understanding of truth and +belief in it; the "heart" that is hardened signifies the will and love +of good; and "to be healed" signifies to be reformed. They were not +permitted "to turn themselves and be healed" lest they should commit +profanation; for a wicked man who is healed and who returns to his evil +and falsity commits profanation; and so it would have been with the +Jewish nation. In Matthew: + +"Blessed are your eyes, for they see; and your ears, for they hear" +(xiii. 16). + +Here, too, the "eyes" signify the understanding of truth and belief in +it; so "to see" signifies to understand and believe, and the "ears" +signify obedience, thus a life according to the truths of faith, and "to +hear" signifies to obey and live. For one is blessed not because he +sees and hears, but because he understands, believes, obeys, and lives. +In the same, + +"The lamp of the body is the eye; if the eye be sound the whole body is +light, if the eye be evil the whole body is darkened. If, therefore, +the light . . . be darkness, how great is the darkness" (vi. 22, 23). + +Here, again, the "eye" signifies the understanding of truth and belief +in it, which is called a lamp from the light of truth that man has from +understanding and belief. And because a man becomes wise from +understanding and believing in truth, it is said "if the eye be sound +the whole body is light." The "body" means the man, and "to be light" +means to be wise. But it is the reverse with the "evil eye," that is, +understanding and believing in falsity. "Darkness" means falsities, "if +the light be darkness" signifies if the truth be false or falsified, and +because truth falsified is worse than any other falsity, it is said, "If +the light be darkness, how great is the darkness." + +These few examples make clear what correspondence is and what influx is, +namely, that the eye is a correspondence of the understanding and faith, +the heart a correspondence of the will and love, the ears a +correspondence of obedience, the lamp and light correspondences of +truth, and darkness a correspondence of falsity, and so on; and as the +one is spiritual and the other is natural, and the spiritual acts into +the natural and forms it to a likeness of itself that it may appear +before the eyes or before the world, so that action is influx. Such is +the Word in each and every particular. (A.E., n. 1081.) + +The spiritual by influx presents what is correspondent to itself in the +natural, in order that the end may become a cause, and the cause become +an effect, and thus the end through the cause may present itself in the +effect as visible and sensible. This trine, namely, end, cause, and +effect, exists from creation in every heaven. The end is good of love, +the cause is truth from that good, and the effect is use. The producing +force is love, and the product therefrom is of love from good by means +of truth. The final products, which are in our world, are various, as +numerous as the objects are in its three kingdoms of nature, animal, +vegetable, and mineral. All products are correspondences. As this +trine, namely, end, cause, and effect, exists in each heaven, there must +be in each heaven products that are correspondences, and that are like +in form and aspect the objects in the three kingdoms of our earth; from +which it is clear that each heaven is like our earth in outward +appearance, differing only in excellence and beauty according to +degrees. Now in order that the Word may be full, that is, may consist +of effects in which are a cause and an end, or may consist of uses in +which truth is the cause and good is the end and love is the producing +force, it must needs consist of correspondences; and from this it +follows that the Word in each heaven is like the Word in our world, +differing only in excellence and beauty according to degrees. What this +difference is shall be told elsewhere. (A.E., n. 1082.) + +V. The Three Senses in the Word + +As there is a trine, one within another, in every last particular of the +Word, and this trine is like that of effect, cause, and end, it follows +that there are three senses in the Word, one within another, namely, a +natural, a spiritual, and a celestial; a natural for the world, a +spiritual for the heavens of the Lord's spiritual kingdom, and a +celestial for the heavens of His celestial kingdom. (That the entire +heavens are divided into two kingdoms, the spiritual and the celestial, +may be seen in Heaven and Hell, n. 20-28.) Now as there is one sense +within another, a first which is the sense of the letter for the natural +world, a second which is the internal sense for the spiritual kingdom, +and a third which is the inmost for the celestial kingdom, it follows +that a natural man draws from it his sense, a spiritual angel his sense, +and a celestial angel his sense, thus everyone what is analogous to and +in agreement with his own essence and nature. This takes place whenever +a man who is led by the Lord is reading the Word. + +But let this be illustrated by examples. When this commandment of the +Decalogue is read, "Thou shalt honor thy father and thy mother," a man +in the world understands by "father and mother" a father and mother on +the earth, and also all who are or may be in the place of father or +mother; and by "honoring" he understands to hold such in honor. But an +angel of the spiritual kingdom understands by "father" the Divine good, +and by "mother" the Divine truth, and by "honoring" loving; while an +angel of the celestial kingdom understands by "father" the Lord, and by +"mother" heaven and the church, and by "honoring" doing. + +When the fifth commandment of the Decalogue, "Thou shalt not steal," is +read, by "stealing" a man understands stealing, defrauding, and taking +away under any pretense his neighbor's goods. But an angel of the +spiritual kingdom by "stealing" understands depriving another of his +truths and goods by means of falsities and evils, while an angel of the +celestial kingdom by "not to steal" understands not to attribute to +himself the things that are the Lord's, as the good of love and the +truth of faith; for thereby good becomes not good, and truth not truth, +because they are from men. + +When the sixth commandment, "Thou shalt not commit adultery," is read, a +man by "committing adultery" understands committing adultery and +whoredom, also thinking filthy thoughts, speaking lasciviously, and +doing obscene things. But an angel of the spiritual kingdom by +"committing adultery" understands falsifying the truths of the Word and +adulterating its goods; while an angel of the celestial kingdom by +"committing adultery" understands blaspheming against the Lord, heaven, +and the church. + +When the seventh commandment, "Thou shalt not kill," is read, by +"killing" a man understands hating and desiring revenge, even to murder. +But an angel of the spiritual kingdom by "killing" understands the +killing of a man's soul by stumbling blocks to the life and by +reasonings, whereby a man is led into spiritual death, while an angel of +the celestial kingdom by "killing" understands seducing a man into +believing that there is no God and no heaven and no hell, for thus man's +eternal life is destroyed. + +When the eighth commandment, "Thou shalt not bear false witness," is +read, a man by "false witness" understands lying and defamation. But an +angel of the spiritual kingdom by "false witness" understands asserting, +proving, and persuading that falsity is truth and evil is good, or on +the other hand that truth is falsity and good is evil, while an angel of +the celestial kingdom by "false witness" understands every falsity +against the Lord, and against heaven in favor of hell. + +All this makes clear how a man draws and calls forth from the Word in +the letter a natural sense, a spiritual angel a spiritual sense, and a +celestial angel a celestial sense, much as the wood of a tree draws its +sap, the leaf its sap, and the fruit its sap, from the same soil. And +what is wonderful, this is done instantly, without the angel's knowing +what the man thinks, or the man what the angel thinks, and yet their +thoughts are one by correspondences, as end, cause, and effect are one. +Moreover, ends are actually in the celestial kingdom, causes in the +spiritual kingdom, causes in the spiritual kingdom, and effects in the +natural world. (A.E., n. 1083.) + +VI. Conjunction by the Word + +Since it is from creation that end, cause, and effect shall together +make one, so it is from creation that the heavens shall make one with +the church on the earth, but by means of the Word, when it is read by +man from a love of truth and good. For the Word was given by the Lord +to this end, that there might be a perpetual conjunction of the angels +of heaven with men on the earth, and a perpetual communication according +to conjunction. Without this medium there would be no conjunction or +communication with heaven on this earth. The conjunction and +communication are instantaneous, and for the reason that all things of +the Word in the sense of the letter are as effects, in which the cause +and the end exist together, and the effects, which are in the Word, are +called uses, their cause truths, and their ends goods; and the Divine +love, which is the Lord, unites these three together in the man who is +in an affection for uses from the Word. + +How a man draws and calls forth from the Word in the letter the natural +sense, a spiritual angel the spiritual sense, and a celestial angel the +celestial sense, and this instantly, from which there is a communication +and a conjunction, shall be illustrated by comparisons; first by +something in the animal kingdom, afterward by something in the vegetable +kingdom, and finally by something in the mineral kingdom. + +From the Animal Kingdom:--From the food, when it has been changed into +chyle, the vessels draw and call forth their blood, the fibers of the +nerves their fluid, and the substances that are the origins of fibers +their spirit, which is called the animal spirit; and this is done +through the vital heat, which in its essence is love. The vessels, the +fibers, and the substances which are their origins, are distinct from +each other, and yet they act as one throughout the body, and they act +together and on the instant. + +From the Vegetable Kingdom:--The tree, with its trunk and branches, +leaves and fruits, stands upon its root, and from the soil where its +root is draws and calls forth its sap, a coarser sap for the trunk and +branches, a purer for the leaves, and a still purer and also nobler for +the fruits and for the seeds in them; and this is done by means of heat +from the sun. Here the branches, leaves, and fruit are distinct, and +yet they extract together and instantly and from the same soil foods of +such different purity and nobleness. + +From the Mineral Kingdom:--In the bosom of the earth in certain places +there are minerals impregnated with gold, silver, copper, and iron. +From vapors stored up in the earth the gold attracts its element, silver +its element, copper and iron theirs, distinctly, together, and on the +instant, and this by means of some power of unknown heat. + +As it is allowable to illustrate spiritual things by means of +comparisons drawn from natural things, these will serve to illustrate +how interior things, which are spiritual and celestial, and by which a +man of the church has communication and conjunction with the heavens, +can be drawn and called forth and extracted and eliminated from the Word +in its outmosts, that is, the sense of the letter. Comparisons can be +made with these, because all things in the three kingdoms of nature, +animal, vegetable, and mineral, correspond to the spiritual things that +are in the three heavens, as the food of the body with which a +comparison has been made, corresponds to the food of the soul, which is +knowledge, intelligence, and wisdom; a tree, with which also a +comparison has been made, corresponds to man, the tree to man himself, +the wood to his good, the leaves to his truths, and the fruits to his +uses; so, too, gold, silver, copper, and iron, correspond to goods and +truths, gold to celestial good, silver to spiritual truth, copper to +natural good, and iron to natural truth. Moreover, these things have +these significations in the Word. And what is wonderful, the purer are +contained in the grosser and are drawn from them, as the animal spirit +and the nerve fluid are contained in blood from which the original +substances and nerve fibers draw and extract their distinct portions. +So, again, fruits and leaves draw theirs from the gross fluid that is +brought up from the soil by the wood and its bark, and so on. Thus +comparatively, as has been said, the purer senses of the Word are drawn +and called forth from the sense of the letter. (A.E., n. 1084.) + +VII. The Sense of the Letter + +As there are three senses in the Word, a natural, a spiritual, and a +celestial, and as its natural sense, which is the sense of the letter, +is a containment of the two senses, the spiritual and celestial, it +follows that the sense of the letter of the Word is the basis of those +senses. And as the angels of the three heavens receive their wisdom +from the Lord through the Word that they have, and as their Words make +one with our Word by correspondences, it also follows that the sense of +the letter of our Word is the basis, support, and foundation of the +wisdom of the angels of heaven. For the heavens rest upon the human +race as a house rests upon its foundation; so the wisdom of the angels +of heaven rests in like manner upon the knowledge, intelligence, and +wisdom of men from the sense of the letter of the Word; for, as has been +said above, communication and conjunction with the heavens are effected +through the sense of the letter of the Word. For this reason, as a +result of the Lord's Divine providence, there has been no mutilation of +the sense of the letter of the Word from its first revelation, not even +in a word or letter in the original text; for each word, and in some +measure each letter, is a support. + +From all this it is clear what a profanation it is to falsify the truths +and adulterate the goods of the Word, and how infernal it is to deny or +to weaken its holiness. As soon as that is done, for that man of the +church heaven is closed. The blasphemy against the Holy Spirit, which +cannot be forgiven, is the blasphemy of the Word by those who deny its +holiness. Since the Word is the basis of the heavens, and since the +Word was wholly falsified and adulterated by the Jewish nation by +traditions and adaptation of the sense of the letter to favor their evil +loves, lest the heavens should be endangered and the wisdom of the +angels there should become foolishness it pleased the Lord to come down +from heaven and to put on the Human and to become the Word (as is +evident from John i. 14), and thus to restore the state of heaven. +(A.E., n. 1085.) + +There is a successive order and there is a simultaneous order. In +successive order things pure and perfect appear above, and those less +pure and perfect appear below. The three heavens are in successive +order, one above another; and in the higher heavens all things are pure +and perfect, while in the lower they are less pure and perfect. +Simultaneous order exists in lower things, and fully in the lowest; for +higher things let themselves down and place themselves in the order that +is called simultaneous, in which the pure and perfect things, which were +the higher, are in the middle or center, and the less pure and perfect, +which were the lower, are in the circumferences. Therefore all things +that have come forth in successive order are together in outmosts in +their order. + +As all higher things place themselves in what is lowest in simultaneous +order, it follows that in the outmosts of the Word, which constitute the +sense of its letter, are all things of Divine truth and of Divine good, +even from their firsts. And as all things of Divine truth and Divine +good are together in their outmost, which is the sense of the letter of +the Word, there evidently is the power of Divine truth, yea, the +omnipotence of the Lord in saving man. For when the Lord operates He +operates not from first things through mediates into outmosts, but from +first things through outmosts and thus into mediates. This is why the +Lord is called in the Word the First and the Last; and this is why the +Lord assumed the Human, which in the world was Divine truth or the Word, +and glorified it even to outmosts, which are the bones and flesh, in +order that He might operate from first things through outmosts, and not +as before from man, but from Himself. + +This power in outmosts was represented by the hair with the Nazirites, +as with Samson, for the hair with the Nazirites, as with Samson, for the +hair corresponds to the outmosts of Divine truth. And for this reason, +to produce baldness was regarded in ancient times as disgraceful. + +The boys who called Elisha "bald head" were torn in pieces by bears, +because Elisha and Elijah represented the Word; and the Word without the +sense of the letter, which is like a head without hair, is destitute of +all power, and thus is no longer the Word. "Bears" signify those that +have strength from the outmost of truth. + +The power of the Word in the sense of the letter is the power to open +heaven, whereby communication and conjunction are effected, and also the +power to fight against falsities and evils, thus against the hells. A +man who is in genuine truths from the sense of the letter of the Word +can disperse and scatter the whole diabolical crew and their devices in +which they place their power, which are innumerable, and this in a +moment, merely by careful thought and an effort of the will. In brief, +in the spiritual world nothing can resist genuine truths confirmed by +the sense of the letter of the Word (A.E., n. 1086.) + +Now since all interior things, that is, the spiritual and celestial +things that are in the Words of the three heavens, are together in the +outmost sense of the Word, which is called the sense of the letter (for +in its inmosts there are the things that are in the Word that the angels +of the third heaven have, and in its middle parts the things that are in +the Words belonging to the angels of the lower heavens, and these are +encompassed by such things as exist in the nature of our world and are +included in these), so the sense of the letter of our Word is from all +these. From this it can be seen that Divine truth is in its fullness in +the sense of the letter of our Word. That is said to be full which +contains in itself all things prior, even from the first, or all things +higher even from the highest; the last is what includes these. The +fullness of the Word is like a general vessel of marble, in which are +countless lesser vessels of crystal, and in these still more numerous +vessels of precious stones, in and about which are the most delightful +things of heaven which are for those who perform noble uses according to +the Word. + +That the Word is such is not evident to man while he is in the world; +but it is evident to him when he becomes an angel. Because the Word is +such in outmosts it follows that it is not the Word until it is in that +outmost, that is, until it is in the sense of the letter. The Word not +in that outmost would be like a temple in the air and not on the earth, +or like a man having flesh but without bones. + +As Divine truth is in its fullness and also in its power in its outmost, +for when it is in that it is in all things at once, so the Lord never +works except from first things through outmosts, and thus in fullness. +For He reforms and regenerates man only through truths in outmosts, +which are natural. And this is why a man remains after his departure +out of the world to eternity such as he has been in the world. For the +same reason heaven and hell are from the human race, and angels are not +created immediately such; for in the world a man is in his fullness, +consequently he can there be conceived and born, and afterward be imbued +with knowledge, intelligence, and wisdom, and become an angel. To create +angels in any other way is impossible. + +Because the Lord works all things from things first through outmosts, +and is in His power and in His fullness in outmosts, so it pleased the +Lord to take upon Him the Human and to become Divine truth, that is, the +Word, and thus from Himself to reduce to order all things of heaven and +all things of hell, that is, to execute a last judgment. This the Lord +could accomplish from the Divine in Himself, which was in things first, +through His Human which was in outmosts, and not, as before, from His +presence or abode in the men of the church; for these had wholly +forsaken the truths and goods of the Word, in which the Lord had +previously had His dwelling-place with men. This was the chief reason +for the Lord's coming into the world, also for making His Human Divine; +for He thus put Himself into possession of a power to hold all things of +heaven and all things of hell in order for ever. This is meant by + + "Sitting at the right hand of God" (Mark xvi. 19). + +"The right hand of God" means Divine omnipotence, and "to sit at the +right hand of God" means to be in that omnipotence through the Human. +That the Lord ascended into heaven with His Human glorified even to +outmosts He testifies in Luke: + +Jesus said to the disciples, "See My hands and My feet, that it is I +Myself; handle Me and see, for a spirit hath not flesh and bones as ye +behold Me having" (xxiv. 39). + +This the Lord said just after His resurrection. "Flesh and bones" are +the outmosts of the human body, on which its strength depends. (A.E., +n. 1087.) + +Divine truth is what is called holy, but only when it is in its outmost, +and its outmost is the Word in the sense of the letter; therefore the +Divine truth there is holy, and may be called a holy place, and for the +reason that that sense contains and encloses all the holy things of +heaven and the church. The appearance is that Divine truths in the +heavens, which are called spiritual and celestial, are more holy than +the Divine truths in the sense of the letter of the Word, which are +natural; but the Divine truths in the heavens, which are called +spiritual and celestial, are comparatively like the lungs and heart in +man, which form the chest only when they are encompassed by ribs, and +enclosed in the pleura and diaphragm; for without these integuments, and +even unless connected with them by bonds, they could not perform their +vital functions. The spiritual things of the Word are like the +breathing of the lungs, its celestial things are like the systole and +diastole of the heart, and its natural things are like the pleura, the +diaphragm, and the ribs, with the moving fibers attached, by which the +motions are made reciprocal. + +Again, the spiritual and celestial things of the Word are comparatively +like the holy things of the tabernacle, which consisted of the table +upon which was the shew bread, the golden altar upon which was the +incense, the perfumes and the censor, also the lampstand with the lamps, +and still further within, the cherubim, the mercy seat, and the ark. All +these were the holy things of the Jewish and Israelitish church; +nevertheless they could not be called holy and a sanctuary until they +had been covered by curtains and veils, for without those coverings they +would have stood under the naked sky, exposed to showers and storms, to +the birds of heaven and the wild beasts of the earth, and also to +robbers that would violate, plunder, and scatter them. So would it be +with the Divine truths in the heavens, which are called spiritual and +celestial, unless they were enclosed in natural truths, like the truths +of the sense of the letter of the Word. + +Natural truths, which are the truths of the sense of the letter of the +Word, are not the very truths of heaven, but are appearances of them; +and appearances of truth encompass, enclose and contain the truths of +heaven, which are genuine truths, and cause them to be in connection and +order and to act together, like the cardiac and pulmonary organs with +their coverings and ribs, as has been said above; and when these truths +are held in connection and in order they are holy, and not till then. +This the sense of the letter of our Word does by means of the +appearances of truth of which its outmost consists; and this is why that +sense is the holy Divine itself and a sanctuary. + +But he is greatly mistaken who separates appearances of truth from +genuine truths and calls these appearances holy by themselves and of +themselves, and not the sense of the letter holy by these and from +these, and together with these. He separates these who sees only the +sense of the letter and does not explore its meaning, as those do who do +not read the Word from doctrine. The "cherubim" mean in the Word guard +and protection that the holy things of heaven be not violated, and that +the Lord be approached only through love; consequently these signify the +sense of the letter of the Word, because that is what guards and +protects. It guards and protects in this manner that man can think and +speak according to appearances of truth so long as he is well-disposed, +simple, and as it were a child; but he must take heed not to so confirm +appearances as to destroy the genuine truths in the heavens. (A.E., n. +1088.) + +It is an invariable truth that no one can understand the Word without +doctrine; for he may be led away into any errors to which he may be +inclined from some love, or to which he may be drawn from some +principle, whereby his mind becomes unsettled and uncertain, and at +length as it were destitute of truth. But he who reads the Word from +doctrine sees all things that confirm it, and many things that are +hidden from the eyes of others, and does not permit himself to be drawn +away into strange things; and thus his mind becomes so settled as to see +with certainty. + +Again, unless the Word is read from doctrine it may be drawn away to +confirm heresies, for the reason that the sense of its letter consists +of mere correspondences, and these are in great part appearances of +truth, and in part genuine truths, and unless there be doctrine for a +lamp these cannot be seen and cannot be distinguished from each other. + +And yet only from the Word can doctrine be acquired, and it can be +acquired only by those who are in enlightenment from the Lord. Those +are in enlightenment who love truths because they are truths and make +them to be of their life. Moreover, all things of doctrine must be +confirmed by the sense of the letter of the Word, because Divine truth +is in its fullness and in its power in that sense, and through it man is +in conjunction with the Lord and in consociation with the angels. In +brief, he who loves truth because it is truth can inquire of the Lord, +as it were, in doubtful matters of faith, and can receive answers from +Him, but nowhere except in the Word for the reason that the Lord is the +Word. 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