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<h1>The Project Gutenberg eBook, The Gist of Swedenborg, by Emanuel
Swedenborg, Edited by Julian K. Smyth and William F. Wunsch</h1>
<pre>
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 <a href = "https://www.gutenberg.org">www.gutenberg.org</a></pre>
<p>Title: The Gist of Swedenborg</p>
<p>Author: Emanuel Swedenborg</p>
<p>Editor: Julian K. Smyth and William F. Wunsch</p>
<p>Release Date: May 5, 2005 [eBook #15768]</p>
<p>Language: English</p>
<p>Character set encoding: ISO-8859-1</p>
<p>***START OF THE PROJECT GUTENBERG EBOOK THE GIST OF SWEDENBORG***</p>
<p> </p>
<h3>E-text prepared by Marilynda Fraser-Cunliffe, Diane Monico,<br />
and the Project Gutenberg Online Distributed Proofreading Team</h3>
<p> </p>
<hr class="full" />
<p> </p>
<p> </p>
<h1>THE<br />
GIST OF SWEDENBORG<br /><br /><br /></h1>
<h5>COMPILED BY</h5>
<h4>JULIAN K. SMYTH</h4>
<h5>AND</h5>
<h4>WILLIAM F. WUNSCH<br /><br /><br /></h4>
<h6>THIS BOOK IS PUBLISHED BY THE TRUSTEES<br />
OF THE IUNGERICH PUBLICATION FUND<br />
SWEDENBORG FOUNDATION, INC.<br />
NEW YORK
</h6>
<h4>1920</h4>
<hr style="width: 65%;" />
<h2>TABLE OF CONTENTS</h2>
<div class="ctr"><table border="0" cellpadding="2" cellspacing="0" summary="Table of Contents">
<tr><td><a href="#FOREWORD"><b>FOREWORD</b></a></td></tr>
<tr><td><a href="#BIOGRAPHICAL_NOTE"><b>BIOGRAPHICAL NOTE</b></a></td></tr>
<tr><td><a href="#THE_GIST_OF_SWEDENBORG"><b>THE GIST OF SWEDENBORG</b></a></td></tr>
<tr><td><a href="#GOD_THE_LORD"><b>GOD THE LORD</b></a></td></tr>
<tr><td><a href="#MAN"><b>MAN</b></a></td></tr>
<tr><td><a href="#THE_WARFARE_OF_REGENERATION"><b>THE WARFARE OF REGENERATION</b></a></td></tr>
<tr><td><a href="#MARRIAGE"><b>MARRIAGE</b></a></td></tr>
<tr><td><a href="#THE_SACRED_SCRIPTURES"><b>THE SACRED SCRIPTURES</b></a></td></tr>
<tr><td><a href="#THE_LIFE_OF_CHARITY_AND_FAITH"><b>THE LIFE OF CHARITY AND FAITH</b></a></td></tr>
<tr><td><a href="#THE_DIVINE_PROVIDENCE"><b>THE DIVINE PROVIDENCE</b></a></td></tr>
<tr><td><a href="#DEATH_AND_THE_RESURRECTION"><b>DEATH AND THE RESURRECTION</b></a></td></tr>
<tr><td><a href="#THE_FIRST_THREE_STATES_AFTER_DEATH"><b>THE FIRST THREE STATES AFTER DEATH</b></a></td></tr>
<tr><td><a href="#HEAVEN"><b>HEAVEN</b></a></td></tr>
<tr><td><a href="#HELL"><b>HELL</b></a></td></tr>
<tr><td><a href="#COMMUNICATION_WITH_THE_SPIRITUAL_WORLD"><b>COMMUNICATION WITH THE SPIRITUAL WORLD</b></a></td></tr>
<tr><td><a href="#THE_CHURCH"><b>THE CHURCH</b></a></td></tr>
<tr><td><a href="#MEMORABLE_SAYINGS"><b>MEMORABLE SAYINGS</b></a></td></tr>
</table></div>
<hr style="width: 65%;" />
<h2><a name="FOREWORD" id="FOREWORD"></a>FOREWORD</h2>
<p>The reason for a compilation such as is
here presented should be obvious. Swedenborg's
theological writings comprise some
thirty or more substantial volumes, the result
of the most concentrated labor extending over
a period of twenty-seven years. To study these
writings in their whole extent, to see them in
their minute unfoldment out of the Word of
God, is a work of years. It is doubtful if there
is a phase of man's religious experience for
which an interpretation is not here to be found.
Notwithstanding this immense sweep of doctrine
there are certain vital, fundamental truths
on which it all rests:—the Christ-God, Man a
spiritual being, the warfare of Regeneration,
Marriage, the Sacred Scriptures, the Life of
Charity and Faith, the Divine Providence,
Death and the Future Life, the Church. We
have endeavored to press within the small
compass of this book passages which give
the gist of Swedenborg's teachings on
these subjects.</p>
<p>The compilers would gladly have made
room for the interpretative and philosophical
teachings which contribute so much to the
content and form of Swedenborg's theology;
but they have confined their effort to setting
forth briefly and clearly the positive spiritual
teachings, where these seemed most packed
with religious meaning and moment.</p>
<p>The translation of the passages here
brought together has been carefully revised.</p>
<p class="citation5">JULIAN K. SMYTH.</p>
<hr style="width: 65%;" />
<h2><a name="BIOGRAPHICAL_NOTE" id="BIOGRAPHICAL_NOTE"></a>BIOGRAPHICAL NOTE</h2>
<p>Emanuel Swedenborg was born at Stockholm,
January 29, 1688.</p>
<p>A devout home (the father was a Lutheran
clergyman, and afterwards Bishop of
Skara) stimulated in the boy the nature which
was to become so active in his culminating
life-work. A university education at Upsala,
however, and studies for five years in England,
France, Holland and Germany, brought other
interests into play first. The earliest of these
were mathematics and astronomy, in the pursuit
of which he met Flamsteed and Halley.
His gift for the detection and practical employment
of general laws soon carried him
much farther afield in the sciences. Metallurgy,
geology, a varied field of invention,
chemistry, as well as his duties as an Assessor
on the Board of Mines and of a legislator in
the Diet, all engaged him, with an immediate
outcome in his work, and often with results in
contributions to human knowledge which are
gaining recognition only now. The <i>Principia</i>
and two companion volumes, dedicated to his
patron, the Duke of Brunswick, crowned his
versatile productions in the physical sciences.
Academies of science, at home and abroad,
were electing him to membership.</p>
<p>Conspicuous in Swedenborg's thought all
along was the premise that there is a God and
the presupposition of that whole element in
life which we call the spiritual. As he pushed
his studies into the fields of physiology and
psychology, this premised realm of the spirit
became the express goal of his researches.
Some of his most valuable and most startling
discoveries came in these fields. Outstanding
are a work on <i>The Brain</i> and two on the
<i>Animal Kingdom</i> (kingdom of the <i>anima</i>, or
soul). As his gaze sought the soul, however,
in the light in which he had more and more
successfully beheld all his subjects for fifty-five
years, she eluded direct knowledge. He was
increasingly baffled, until a new light broke in
on him. Then he was borne along, in a profound
humiliation of his intellectual ambitions,
by another way. For when the new
light steadied, he had undergone a personal
religious experience, the rich journals of
which he himself never published. But what
was of public concern, his consciousness was
opened into the world of the spirit, so that he
could observe its facts and laws as, for so long,
he had observed those of the material world,
and in its own world could receive a revelation
of the doctrines of man's spiritual life.</p>
<p>It was now, for the first time, too, that
he gave a deep consideration to the condition
of the Christian Church, revealed in otherworld
judgment to be one of spiritual devastation
and impotency. To serve in the
revelation of "doctrine for a New Church"
became his Divinely appointed work. He
forwent his reputation as a man of science,
gave up his assessorship, cleared his desk of
everything but the Scriptures. He beheld in
the Word of God a spiritual meaning, as he
did a spiritual world in the world of phenomena.
In revealing both of these the Lord,
he said, made His Second Coming. For the
rest of his long life Swedenborg gave himself
with unremitting labor but with a saving calm
to this commanding cause, publishing his great
Latin volumes of Scripture interpretation and
of theological teaching at Amsterdam or London,
at first anonymously, and distributing
them to clergy and universities. The titles of
his principal theological works appear in the
following compilation from them. Upon his
death-bed this herald of a new day for Christianity
solemnly affirmed the reality of his
experience and the reception by him of his
teaching from the Lord.</p>
<p>Swedenborg died in London, March 29,
1772. In 1908 his remains were removed
from the Swedish Church in that city to
the cathedral at Upsala, where they lie in
a monument erected to his memory by the
Swedish Parliament.</p>
<p class="citation5">WILLIAM F. WUNSCH.</p>
<div class="blockquot"><p><i>Documents Concerning the Life and Character of Swedenborg</i>
(3 vols.) 1875-1877, R.L. Tafel, is the main collection of biographical
material; <i>The Life and Mission of Emanuel Swedenborg</i>,
1883, Benjamin Worcester, and <i>Emanuel Swedenborg, His Life,
Teachings and Influence</i>, 1907, George Trobridge, are two of the
better known biographies.</p></div>
<hr style="width: 65%;" />
<h2><a name="THE_GIST_OF_SWEDENBORG" id="THE_GIST_OF_SWEDENBORG"></a>THE GIST OF SWEDENBORG</h2>
<div class="ctr">
"At this day nothing but the self-evidenced reason
of love will re-establish the Church."—<i>Canons</i>,
Prologue.
</div>
<hr style="width: 65%;" />
<h2><a name="GOD_THE_LORD" id="GOD_THE_LORD"></a>GOD THE LORD</h2>
<div class="blockquot">
<span>"Believe in God: believe also in Me."</span>
<p class="citation20"><i>John</i>, <span class="smcap">XIV, 1</span><br /></p>
<span>"My Lord, and my God!"</span>
<p class="citation20"><i>John</i>, <span class="smcap">XX</span>, 28<br /></p>
</div>
<hr style="width: 65%;" />
<h3>ONE AND INFINITE</h3>
<p>God is One, and Infinite. The true quality
of the Infinite does not appear; for
the human mind, however highly analytical
and exalted, is itself finite, and the finiteness
in it cannot be laid aside. It is not fitted,
therefore, to see the Infinity of God, and
thus God, as He is in Himself, but can see
God from behind in shadow; as it is said of
Moses, when he asked to see God, that he was
placed in a cleft of the rock, and saw His
hinder side. It is enough to acknowledge
God from things finite, that is, created, in
which He is infinitely.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 28</p>
<h3>"INTO HIS MARVELLOUS LIGHT"</h3>
<p>We read in the Word that Jehovah God
dwells in light inaccessible. Who, then,
could approach Him, unless He had
come to dwell in accessible light, that is, unless
He had descended and assumed a Humanity
and in it had become the Light of the world?
Who cannot see that to approach Jehovah the
Father in His light is as impossible as to take
the wings of the morning and to fly with them
to the sun?</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 176</p>
<h3>THE CHRIST-GOD</h3>
<p>We ought to have faith in God the
Saviour, Jesus Christ, because that is
faith in the visible God in Whom is the
Invisible; and faith in the visible God, Who is
at once Man and God, enters into man. For
while faith is spiritual in essence it is natural
in form, for everything spiritual, in order to
be anything with a man, is received by him
in what is natural.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 339</p>
<p>Man's conjunction with the Lord is not
with His supreme Divine Being itself, but with
His Divine Humanity, and by this with the
supreme Divine Being; for man can have no
idea whatever of the supreme Divine Being of
the Lord, utterly transcending his thought as
it does; but of His Divine Human Being he
can have an idea. Hence the Gospel according
to John says that no one has at any time
seen God except the only-begotten Son, and
that there is no approach to the Father save
by Him. For the same reason He is called
a Mediator.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 4211</p>
<h3>GOD-MAN</h3>
<p>In the Lord, God and Man are not two but
one Person, yea, altogether one, as soul and
body are. This is plain in many of the
Lord's own utterances; as that the Father and
He are one; that all things of the Father are
His, and all His the Father's; that He is in
the Father, and the Father in Him; that all
things are given into His hand; that He has
all power; that whosoever believes in Him
has eternal life; that He is God of heaven
and earth.</p>
<p class="citation5">—<i>Doctrine Concerning the Lord, n.</i> 60</p>
<p>There is one God, and the Lord is He, His
Divinity and Humanity being one Person.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 122</p>
<p>They who think of the Lord's Humanity,
and not at the same time of His Divinity, by
no means allow the expression "Divine Humanity";
for they think of the Humanity by
itself and of the Divinity by itself, which is
like thinking of man apart from his soul or
life, which, however, is no conception of man,
still less of the Lord.</p>
<p class="citation5">—<i>Apocalypse Explained, n.</i> 26</p>
<h3>WHY HE CAME</h3>
<p>The Lord from eternity, Who is Jehovah,
came into the world to subdue the hells
and to glorify His Humanity. Without
Him no mortal could have been saved; and
they are saved who believe in Him.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 2</p>
<p>The Lord came into the world to save
the human race which would otherwise have
perished in eternal death. This salvation the
Lord effected by subjugating the hells, which
infested every man coming into the world and
going out of the world, and by glorifying His
Humanity; for so He can hold the hells subdued
to eternity. The subjugation of the hells,
and the glorification at the same time of His
Humanity, were effected by temptations let
into the Humanity He had from the mother,
and by unbroken victories. His passion on
the cross was the last temptation and complete
victory.</p>
<p class="citation5">—<i>Heavenly Doctrine, n.</i> 293</p>
<h3>HOW HE CAME</h3>
<p>Because, from His essence, God burned
with the love of uniting Himself to man,
it was necessary that He should cover
Himself around with a body adapted to reception
and conjunction. He therefore descended
and assumed a human nature in
pursuance of the order established by Him
from the creation of the world. That is, He
was to be conceived by a power produced from
Himself; He was to be carried in the womb;
He was to be born, and then to grow in wisdom
and in love, and so was to approach to union
with His Divine origin. Thus God became
Man, and Man God.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 838</p>
<h3>THE LIFE ON EARTH</h3>
<p>The Lord had at first a human nature
from the mother, of which He gradually
divested Himself while He was in the
world. Accordingly He kept experiencing
two states: a state of humiliation or privation,
as long and as far as He was conscious in the
human nature from the mother; and a state
of glorification or union with the Divine, as
long and as far as He was conscious in the
Humanity received from the Father. In the
state of humiliation He prayed to the Father
as to One other than Himself; but in the state
of glorification He spoke with the Father as
with Himself. In this state He said that the
Father was in Him, and He in the Father, and
that the Father and He were one.</p>
<p>The Lord consecutively put off the human
nature assumed from the mother, and put on
a Humanity from the Divine in Himself,
which is the Divine Humanity and the Son
of God.</p>
<p class="citation5">—<i>Doctrine Concerning the Lord, nn.</i> 29, 35</p>
<h3>THE LOVE OF HIS LIFE</h3>
<p>When the Lord was in the world, His
life was altogether the life of a love for
the whole human race, which He
burned to save forever. That life was of
the intensest love by which He united Himself
to the Divine and the Divine to Himself.
For being itself, or Jehovah, is pure mercy
from love for the whole human race; and that
life was one of sheer love, as it can never be
with any man.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2253</p>
<h3>"COME UNTO ME"</h3>
<p>Do you, my friend, flee evil, and do good,
and believe in the Lord with your
whole heart and with your whole soul,
and the Lord will love you, and give you love
for doing, and faith for believing. Then will
you do good from love, and from a faith which
is confidence will you believe. If you persevere
in this, a reciprocal conjunction will take
place, and one that is perpetual, indeed is salvation
itself, and everlasting life.</p>
<p class="citation5">—<i>True, Christian Religion, n.</i> 484</p>
<h3>THE TRINITY; THE FULNESS OF HIS BEING</h3>
<p>They who are truly men of the Church,
that is, who are in love to the Lord and in
charity toward the neighbor, know and
acknowledge a Trine. Still, they humble
themselves before the Lord, and adore Him
alone, inasmuch as they know that there is no
approach to the Divine Itself, called the
Father, but by the Son; and that all that is holy,
and of the Holy Spirit, proceeds from Him.
When they are in this idea, they adore no other
than Him, by Whom and from Whom are all
things; consequently they adore One.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2329</p>
<p>God is one in essence and in person. This
God is the Lord. The Divinity itself, which is
called Jehovah "the Father," is the Lord
from eternity. The Divine Humanity is "the
Son" begotten from His Divine from eternity,
and born in the world. The proceeding Divinity
is "the Holy Spirit."</p>
<p class="citation5">—<i>Divine Providence, n.</i> 157</p>
<hr style="width: 65%;" />
<h2><a name="MAN" id="MAN"></a>MAN</h2>
<div class="blockquot">
<span>"Lord, what is man that Thou art mindful of him;<br /></span>
<span>And the son of man that Thou visitest him?"<br /></span>
<p class="citation20"><i>Psalm</i>, <span class="smcap">VIII</span>, 4<br /></p>
</div>
<hr style="width: 65%;" />
<h3>GOD'S UNRELAXED EFFORT</h3>
<p>The object of creation was an angelic
heaven from the human race; in other
words, mankind, in whom God might be
able to dwell as in His residence. For this
reason man was created a form of Divine order.
God is in him, and as far as he lives according
to Divine order, fully so; but if he does not live
according to Divine order, still God is in him,
but in his highest parts, endowing him with the
ability to understand truth and to will what is
good. But as far as man lives contrary to
order, so far he shuts up the lower parts of his
mind or spirit, and prevents God from descending
and filling them with His presence.
Then God is in him, but he is not in God.</p>
<p class="citation5">—<i>True Christian Religion, nn.</i> 66, 70</p>
<h3>AN INSTRUMENT OF LIFE</h3>
<p>Man is an instrument of life, and God
alone is life. God pours His life into
His instrument and every part of him,
as the sun pours its heat into a tree and every
part of it. God also gives man to feel this life
in himself as his own. God wills that he should
do so, that man may live as of himself according
to the laws of order, which are as many
as there are precepts in the Word, and may
dispose himself to receive the love of God.
But still God perpetually holds with His finger
the perpendicular above the scales, and
regulates, but never violates by compulsion,
man's free decision. Man's free will is from
this: that he feels life in himself as his, and
God leaves him so to feel, that reciprocal conjunction
may take place between Him and man.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 504</p>
<h3>"ABIDE IN ME"</h3>
<p>Man is so created that he can be more
and more closely united to the Lord.
He is so united not by knowledge
alone, nor by intelligence alone, nor even by
wisdom alone, but by a life in accordance with
these. The more closely he is united to the
Lord, the wiser and happier he becomes, the
more distinctly he seems to himself to be his
own, and the more clearly he perceives that he
is the Lord's.</p>
<p class="citation5">—<i>Divine Providence, nn.</i> 32 <i>et al.</i></p>
<h3>TWO MINDS: TWO WORLDS</h3>
<p>Man is so created as to live simultaneously
in the natural world and in the
spiritual world. Thus he has an internal
and an external nature or mind; by the
former living in the spiritual world, by the
latter in the natural world.</p>
<p class="citation5">—<i>Heavenly Doctrine</i>, n. 36</p>
<h3>INALIENABLE POWERS</h3>
<p>There are in man from the Lord two
capacities by which the human being is
distinguished from the beasts. One capacity
is the ability to understand what is true
and what is good. It is called rationality, and
is a capacity of his understanding. The other
capacity is the ability to do the true and the
good. It is called freedom, and is a power of
the will. By virtue of his rationality, man can
think what he pleases, as well against God
as with Him, and with his neighbor or against
his neighbor. He can also will and do what
he thinks; and when he sees evil and fears
punishment, by virtue of freedom he can refrain
from doing. By these two capacities
man is man and is distinguished from the
beasts. Man has these twin powers from the
Lord, and they are from Him every moment;
nor are they ever taken away, for if they were,
man's humanity would perish. The Lord is in
these two powers with every man, with the evil
as well as the good. They are His abiding-place
in the race. Thence it is that every
human being, evil as well as good, lives
to eternity.</p>
<p class="citation5">—<i>Divine Love and Wisdom, n.</i> 240</p>
<h3>THE DRAG OF HEREDITY</h3>
<p>Man inclines to the nature he derives
hereditarily, and lapses into it. Thus
he strengthens any evil in it, and also
adds others of himself. These evils are quite
opposed to the spiritual life. They destroy it.
Unless, therefore, a man receives new life from
the Lord, which is spiritual life, he is condemned;
for he wills nothing else and thinks
nothing else than concerns him and the world.</p>
<p class="citation5">—<i>Heavenly Doctrine, n.</i> 176</p>
<h3>LOVES OF SELF AND THE WORLD</h3>
<p>The reason why the love of self and the
love of the world are infernal loves, and
yet man has been able to come into them,
and thus to ruin will and understanding in
him, is as follows: By creation the love of self
and the love of the world are heavenly loves;
for they are loves of the natural man serving
his spiritual loves, as a foundation does a
house. From the love of self and the world, a
man wishes well by his body, desires food,
clothing and habitation, takes thought for his
household, seeks occupation to be useful,
wishes also for obedience's sake to be honored
according to the dignity of the thing he does,
and to be delighted and recreated by the pleasures
of the world;—yet all this for the sake
of the end, which must be use. By this a man
is in position to serve the Lord and to serve
the neighbor. But when there is no love of
serving the Lord and the neighbor, but only
a love of serving oneself at the world's hands,
then from being heavenly that love becomes
infernal, for it causes a man to sink mind and
character in his <i>proprium</i>, or what is his own,
which in itself is the whole of evil.</p>
<p class="citation5">—<i>Divine Love and Wisdom, n.</i> 396</p>
<h3>THE NEED FOR SELF-ACTION</h3>
<p>No one can cleanse himself of evils by
his own power and abilities; but neither
can this be done without the power and
abilities of the man, used as his own. If this
strength were not to all appearance his own,
no one would be able to fight against the flesh
and its lusts, which, nevertheless, is enjoined
upon all men. He would not think of combat.
Because man is a rational being, he must
resist evils from the power and the abilities
given him by the Lord, which appear to him
as his own; an appearance that is granted for
the sake of regeneration, imputation, conjunction,
and salvation.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 438</p>
<hr style="width: 65%;" />
<h2><a name="THE_WARFARE_OF_REGENERATION" id="THE_WARFARE_OF_REGENERATION"></a>THE WARFARE OF REGENERATION</h2>
<div class="ctr">
<span>"Blessed be the Lord my strength,<br /></span>
<span>Who teacheth my hands to war,<br /></span>
<span>And my fingers to fight:<br /></span>
<span>My goodness, and my fortress;<br /></span>
<span>My high tower and my deliverer;<br /></span>
<span>My shield, and He in whom I trust;<br /></span>
<span>Who subdueth my people under me."<br /></span>
<p class="citation20">—<i>Psalm,</i> <span class="smcap">CXLIV</span>, 1, 2<br /></p>
</div>
<hr style="width: 65%;" />
<h3>"TO HIM THAT OVERCOMETH"</h3>
<p>Because man is reformed by conflicts
with the evils of his flesh and by victories
over them, the Son of Man says to each
of the seven Churches, that He will give gifts
"to him that overcometh."</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 610</p>
<p>Without moral struggle no one is regenerated,
and many spiritual wrestlings succeed
one after another. For, inasmuch as regeneration
has for its end that the life of the old man
may die and the new and heavenly life be implanted,
there will unfailingly be combat. The
life of the old man resists and is unwilling to
be extinguished, and the life of the new man
cannot enter, except where the life of the old
has been extinguished. From this it is plain
that there is combat, and ardent combat, because
for life.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 8403</p>
<h3>REPENTANCE AND THE REMISSION OF SINS</h3>
<p>He who would be saved, must confess his
sins, and do repentance. <i>To confess sins</i>
is to know evils, to see them in oneself, to
acknowledge them, to make oneself guilty and
condemn oneself on account of them. Done
before God, this is to confess sins. <i>To do
repentance</i> is to desist from sins after one has
thus confessed them and from a humble heart
has besought forgiveness, and then to live a
new life according to the precepts of charity
and faith.</p>
<p>He who merely acknowledges generally
that he is a sinner, making himself guilty of all
evils, without examining himself,—that is,
without seeing his sins,—makes a confession
but not the confession of repentance. Inasmuch
as he does not know his evils, he lives
as before.</p>
<p>One who lives the life of charity and
faith does repentance daily. He reflects upon
the evils in him, acknowledges them, guards
against them, and beseeches the Lord for help.
For of oneself one continually lapses toward
evil; but he is continually raised up by the
Lord and led to good.</p>
<p>Repentance of the mouth and not of the
life is not repentance. Nor are sins pardoned
on repentance of the mouth, but on repentance
of the life. Sins are constantly pardoned man
by the Lord, for He is mercy itself; but still
they adhere to man, however he supposes they
have been remitted. Nor are they removed
from him save by a life according to the precepts
of true faith. So far as he lives
according to these precepts, sins are removed;
and so far as they are removed, so far they
are remitted.</p>
<p class="citation5">—<i>Heavenly Doctrine, nn.</i> 159-165</p>
<h3>TEMPTATION AND PRAYER</h3>
<p>When a man shuns evils as sins, he
flees them because they are contrary to
the Lord and to His Divine laws; and
then he prays to the Lord for help and for
power to resist them—a power which is never
denied when it is asked. By these two means
a man is cleansed of evils. He cannot be
cleansed of evils if he only looks to the Lord
and prays; for then, after he has prayed, he
believes that he is quite without sins, or that
they have been forgiven, by which he understands
that they are taken away. But then he
still remains in them; and to remain in them is
to increase them. Nor are evils removed
only by shunning them; for then the man looks
to himself, and thereby strengthens the origin
of evil, which was that he turned himself back
from the Lord and turned to himself.</p>
<p class="citation5">—<i>The Doctrine Concerning Charity, n.</i> 146</p>
<h3>THE GREAT ARENA</h3>
<p>In temptations the hells fight against man,
and the Lord for him. To every falsity
which the hells inject, there is an answer
from the Divine. The falsities inflow into
the outward man, the answer into the inward
man, coming to perception scarcely otherwise
than as hope, and the resulting consolation, in
which, however, there is a multitude of things
of which the man is unaware.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 8159</p>
<p>In temptations a man is left, to all appearance,
to himself alone; yet he has not been left
alone, for God is then most present in his inmost
being, and upholds him. When anyone
overcomes in temptation, therefore, he enters
into closer union with God.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 126</p>
<h3>"BY LITTLE AND LITTLE"</h3>
<p>When man is being regenerated, he is
not regenerated speedily but slowly.
The reason is that all things which he
has thought, purposed and done since infancy,
have added themselves to his life and have
come to constitute it. They have also formed
such a connection among themselves that no
one thing can be removed unless all are at the
same time. Regeneration, or the implantation
of the life of heaven in man, begins in his infancy,
and continues to the last of his life in
the world, and is perfected to eternity.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 9334</p>
<h3>A NEW MAN</h3>
<p>When a man is regenerated, he becomes
altogether another, and a new, man.
While his appearance and his speech
are the same, yet his mind is not; for his mind
is then open toward heaven, and there dwell in
it love for the Lord, and charity toward the
neighbor, together with faith. It is the mind
which makes another and a new man. The
change of state cannot be perceived in man's
body, but in his spirit. When it [the body] is
put off then his spirit appears, and in altogether
another form, too, when he has been
regenerated; for it has then a form of love and
charity with inexpressible beauty, in the place
of the earlier form, which was one of hatred
and cruelty with a deformity also inexpressible.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 3212</p>
<h3>CHILDHOOD</h3>
<div class="blockquot"><span>"It is not the will of your Father who is in heaven
that one of these little ones should perish."</span>
<p class="citation20">
—<i>Matthew</i>, <span class="smcap">XVIII</span>, 14<br />
</p>
</div>
<p>Never could a man live,—certainly not
as a human being,—unless he had in himself
something vital, that is, some innocence,
neighborly love, and mercy. This a man receives
from the Lord in infancy and childhood.
What he receives then is treasured up
in him, and is called in the Word the <i>remnant</i>
or <i>remains</i>, which are of the Lord alone with
him, and they make it possible for him truly
to be a man on reaching adult age. These
states are the elements of his regeneration,
and he is led into them; for the Lord works
by means of them. These <i>remains</i> are also
called "the living soul" in all flesh.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 1050</p>
<p>All states of innocence from infancy on,
of love toward parents, brothers, teachers and
friends; of charity to the neighbor, and also
of mercy to the poor and needy; all states of
goodness and truth, with their goods and
truths, impressed on; the memory, are preserved
in man by the Lord, and are stored
up unconsciously to himself in his internal
man, and are carefully kept from evils
and falsities. They are all so preserved by
the Lord that not the smallest of them is lost.
Every state from infancy even to extreme old
age not only <i>remains</i> in another life, but also
returns. Returning, these states are such as
they were during a man's abode in the world.
Not only the goods and truths, stored up in the
memory, remain and return, but likewise all
the states of innocence and charity; and when
states of evil and the false, or of wickedness
and phantasy recur, these latter states are attempered
by the former through the Divine operation
of the Lord.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 561</p>
<h3>PRAYER</h3>
<div class="blockquot">
<span>"O Thou who hearest prayer;<br /></span>
<span>Unto Thee shall all flesh come."<br /></span>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">LXV</span>, 2<br /></p>
</div>
<p>Prayer, in itself considered, is speech
with God. There is then some inward
view of the objects of the prayer, and
answering to that something like an influx into
the perception or thought. Thus there is a
kind of opening of the man's interiors toward
God, with a difference according to the man's
state and according to the nature of the object
of the prayer. If one prays out of love and
faith and only about and for things heavenly
and spiritual, then there appears in the prayer
something like revelation, which shows itself
in the affection of the suppliant, in hope, solace,
or an inner gladness.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2535</p>
<h3>THE SERVICE OF WORSHIP</h3>
<div class="blockquot">
<span>"I will come into Thy house in the multitude of Thy mercy;<br /></span>
<span>In Thy fear will I worship toward Thy holy temple."<br /></span>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">V</span>, 7<br /></p>
</div>
<p>One should not omit the practice of external
worship. Things inward are
excited by external worship; and outward
things are kept in holiness by external
worship, so that things inward can flow in.
Moreover, a man is imbued in this way with
knowledge, and prepared to receive celestial
things, so as to be endowed with states of holiness,
though he is unaware of it. These states
of holiness the Lord preserves to him for the
use of eternal life; for in the other life all
one's states of life recur.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 1618</p>
<h3>THE SACRAMENTS</h3>
<p>Baptism and the Holy Supper are the
holiest acts of worship.
Baptism and the Holy Supper are as it
were two gates, through which a man is introduced
into eternal life. After the first gate
there is a plain, which he must traverse; and
the second is the goal where the prize is, to
which he directed his course; for the palm is
not given until after the contest, nor the reward
until after the combat.</p>
<p class="citation5">—<i>True Christian Religion, nn.</i> 667, 721</p>
<h3>I. BAPTISM</h3>
<p>Baptism was instituted for a sign that
a man is of the Church and for a memorial
that he is to be regenerated. For
the washing of baptism is no other than spiritual
washing, which is regeneration. All
regeneration is effected by the Lord through
truths of faith and a life according to them.
Baptism, therefore, testifies that a man is of the
Church and that he can be regenerated; for it
is in the Church that the Lord is acknowledged,
Who regenerates man, and there the
Word is, where are truths of faith, by which
is regeneration.</p>
<p class="citation5">—<i>Heavenly Doctrine, nn.</i> 202, 203</p>
<p>The sign of the cross which a child receives
on the forehead and breast at baptism is a sign
of inauguration into the acknowledgment and
worship of the Lord.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 682</p>
<h3>II. THE HOLY SUPPER</h3>
<p>The Holy Supper was instituted that by
means of it there might be conjunction of
the Church with heaven, and thus with
the Lord. When one takes the bread, which
is the Body, one is conjoined with the Lord by
the good of love to Him, from Him; and when
one takes the wine, which is the Blood, one is
conjoined to the Lord by the good of faith in
Him, from Him.</p>
<p class="citation5">—<i>Heavenly Doctrine, nn.</i> 210, 213</p>
<p>In the Holy Supper the Lord is fully
present, both as to His glorified Humanity,
and as to the Divine. And because He is fully
present, therefore the whole of His redemption
is; for where the Lord the Redeemer is, there
redemption is. Therefore all who observe the
Holy Communion worthily, become His redeemed,
and receives the fruits of redemption,
namely, liberation from hell, union with the
Lord, and salvation.</p>
<p class="citation5">—<i>True Christian Religion, nn.</i> 716, 717</p>
<h3>THE RESPONSIBLE LIFE IN THE WORLD</h3>
<div class="blockquot">
<span>"Take My yoke upon you, and learn of Me."<br /></span>
<p class="citation20">—<i>Matthew</i>, <span class="smcap">XI</span>, 29<br /></p>
</div>
<p>There are those who believe that it is
difficult to live the life which leads to
heaven, which is called the spiritual life,
because they have heard that one must renounce
the world, must divest himself of the
lusts called the lusts of the body and the flesh,
and must live spiritually. They take this to
mean that they must cast away worldly things,
which are especially riches and honors; that
they must go continually in pious meditation
on God, salvation, and eternal life; and must
spend their life in prayers and in reading the
Word and pious books. But those who renounce
the world and live in the spirit in this
manner acquire a melancholy life, unreceptive
of heavenly joy. To receive the life of heaven
a man must by all means live in the world and
engage in its duties and affairs and by a moral
and civil life receive the spiritual life.</p>
<p>That it is not so difficult to live the life
of heaven, as some believe, may be seen from
this: when a matter presents itself to a man
which he knows to be dishonest and unjust,
but to which he inclines, it is only necessary
for him to think that it ought not to be done
because it is opposed to the Divine precepts.
If a man accustoms himself to think so, and
from so doing establishes a habit of so thinking,
he is gradually conjoined to heaven. So
far as he is conjoined to heaven the higher
regions of his mind are opened; and so far
as these are opened he sees whatever is dishonest
and unjust; and so far as he sees these evils
they can be dispersed—for no evil can be dispersed
until it is seen.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 528, 533</p>
<h3>THE DECALOGUE</h3>
<div class="blockquot"><span>"Come, let us join ourselves to the Lord in a perpetual
covenant that shall not be forgotten."</span>
<p class="citation20">—<i>Jeremiah</i>, <span class="smcap">L</span>, 5<br />
</p>
</div>
<p>The conjunction of God with man, and of
man with God, is taught in the two Tables
which were written with the finger of
God, called the Tables of the Covenant. These
Tables obtain with all nations who have a religion.
From the first Table they know that
God is to be acknowledged, hallowed and
worshipped. From the second Table they
know that a man is not to steal, either openly
or by trickery, nor to commit adultery, nor to
kill, whether by blow or by hatred, nor to bear
false witness in a court of justice, or before
the world, and further that he ought not to will
those evils. From this Table a man knows the
evils which he must shun, and in the measure
that he knows them and shuns them, God conjoins
him to Himself, and in turn from His
Table gives man to acknowledge, hallow and
worship Him. So, also, He gives him not to
meditate evils, and, in so far as he does not
will them, to know truths freely.</p>
<p class="citation5">—<i>Apocalypse Explained, n.</i> 1179</p>
<p>As one views the two tables, it is plain that
they are so conjoined that God from His table
looks to man, and that in turn man from his
table looks to God. Thus the regard is reciprocal.
God for His part never ceases to
regard man, and to put in operation such things
as are for his salvation; and if man receives
and does the things in his table, reciprocal
conjunction is effected, and the Lord's words
to the lawyer will have come to pass, "This
do, and thou shalt live."</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 287</p>
<hr style="width: 65%;" />
<h2><a name="MARRIAGE" id="MARRIAGE"></a>MARRIAGE</h2>
<div class="blockquot"><p>"Jesus said: 'Have ye not read that He who made
them at the beginning made them male and female, and
said, For this cause shall a man leave father and mother
and shall cleave to his wife; and they twain shall be one
flesh. Wherefore they are no more twain but one flesh.
What, therefore, God hath joined together, let not man
put asunder.'"</p>
<p class="citation20">
—<i>Matthew</i>, <span class="smcap">XIX</span>, 4, 5<br />
</p>
</div>
<hr style="width: 65%;" />
<h3>A PRICELESS JEWEL</h3>
<p>The conjugial inclination of one man to
one wife is the jewel of human life and
the depository of the Christian religion.</p>
<p class="citation5">—<i>Conjugial Love, n.</i> 457</p>
<h3>THE PROGRESSIVE CHASTITY OF MARRIAGE</h3>
<p>The love in marriage is from its origin
and correspondence heavenly, spiritual,
holy, pure and clean above every other
love which the angels of heaven or men of the
Church have from the Lord. It is such from
its origin, which is the marriage of good and
truth; also from its correspondence with the
marriage of the Lord and the Church. If it be
received from its Author, Who is the Lord,
sanctity from Him follows, which continually
cleanses and purifies it. Then, if there be in
man's will a longing for it and an effort toward
it, this love becomes continually cleaner and
purer. All who are in such love shun extra-conjugial
loves (which are conjunctions with
others than their own conjugial partner) as
they would shun the loss of the soul and the
lakes of hell; and in the measure that married
partners shun such conjunctions, even in respect
of libidinous desires of the will and any intentions
from them, so far love truly conjugial
is purified with them, and becomes successively
spiritual.</p>
<p class="citation5">—<i>Conjugial Love, nn.</i> 64, 71</p>
<h3>THE HEIGHT OF SERVICE</h3>
<p>Conjugial love is the love at the foundation
of all good loves, and is inscribed
on all the least life of the human being.
Its delights therefore surpass the delights of
all other loves, and it also gives delight to other
loves, in the measure of its presence and union
with them. Into it all delights from first to
last are collected, on account of the superior
excellence of its use, which is the propagation
of the human race, and from it of an angelic
heaven. As this service was the supreme end
of creation, all the beatitudes, satisfaction, delights,
pleasantnesses and pleasures, which the
Lord the Creator could possibly confer upon
man, are gathered into this love.</p>
<p class="citation5">—<i>Conjugial Love, n.</i> 68</p>
<h3>ITS WHOLE ESTATE</h3>
<p>The states of conjugial love are Innocence,
Peace, Tranquillity, Inmost
Friendship, full Confidence, and mutual
desire of mind and heart to do each other every
good. From all of these come blessedness,
satisfaction, agreeableness and pleasure; and
as the eternal fruition of them, heavenly happiness.
These states can be realized only in the
marriage of one man with one wife.</p>
<p class="citation5">—<i>Conjugial Love, nn.</i> 180, 181</p>
<hr style="width: 65%;" />
<h2><a name="THE_SACRED_SCRIPTURES" id="THE_SACRED_SCRIPTURES"></a>THE SACRED SCRIPTURES</h2>
<div class="blockquot">
<span>"They testify of Me."<br /></span>
<p class="citation20">—<i>John</i>, <span class="smcap">V</span>, 39<br /></p>
</div>
<hr style="width: 65%;" />
<h3>GOD'S WORD</h3>
<p>In its inmosts the Sacred Scripture is no
other than God, that is, the Divine which
proceeds from God.... In its derivatives
it is accommodated to the perception of angels
and men. In these it is Divine likewise, but
in another form, in which this Divine is called
"Celestial," "Spiritual," and "Natural."
These are no other than coverings of God.
Still the Divine, which is inmost, and is covered
with such things as are accommodated
to the perceptions of angels and men, shines
forth like light through crystalline forms, but
variously, according to the state of mind which
a man has formed for himself, either from
God or from self. In the sight of the man who
has formed the state of his mind from God,
the Sacred Scripture is like a mirror in which
he sees God, each in his own way. The truths
which he learns from the Word and which
become a part of him by a life according to
them, compose that mirror. The Sacred Scripture
is the fulness of God.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 6</p>
<h3>IN ITS BOSOM SPIRITUAL</h3>
<p>The Word in its bosom is spiritual. Descending
from Jehovah the Lord, and
passing through the angelic heavens, the
Divine (in itself ineffable and imperceptible)
became level with the perception of angels
and finally the perception of man. Hence the
Word has a spiritual sense, which is within
the natural, just as the soul is in the body, or as
thought is in speech, or volition in action.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 193</p>
<h3>THE LETTER OF THE WORD</h3>
<p>The truths of the sense of the letter of the
Word are in part appearances of truth,
and are taken from things in nature, and
thus accommodated and adapted to the grasp
of the simple and also of little children. But
being correspondences, they are receptacles
and abodes of genuine truth; and are like enclosing
and containing vessels. The naked
truths themselves, which are enclosed and contained,
are in the Word's spiritual sense; and
the naked goods in its celestial sense.</p>
<p>The doctrine of genuine truth can also be
drawn in full from the literal sense of the
Word; for the Word in this sense is like a
man clothed, whose face and hands are bare.
All that concerns man's life, and so his salvation,
is bare; the rest is clothed.</p>
<p class="citation5">—<i>Doctrine Concerning the Sacred Scripture, nn.</i> 40, 55</p>
<h3>ITS LANGUAGE</h3>
<p>The whole natural world corresponds to
the spiritual world; not only generally,
but in detail. Whatever comes forth in
the natural world from the spiritual, is therefore
called correspondent. The world of
nature comes forth and subsists from the spiritual
world, just as an effect does from its
efficient cause.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 89</p>
<p>What is Divine presents itself in the world
in what corresponds. The Word is therefore
written wholly in correspondence. Therefore
the Lord, too, speaking as He did from the
Divine, spoke in correspondence.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 201</p>
<p>"And behold a ladder set on the earth,
and its head reaching to heaven: and behold
the angels of God ascending and descending
on it. And behold Jehovah standing above it."
The ladder set between earth and heaven, or
between the lowest and the highest, signifies
communication. In the original tongue the
term ladder is derived from an expression
which signifies a path or way, and a path or
way is predicated of truth. By a ladder, therefore,
one extremity of which is set on the earth,
while the other reaches to heaven, is signified
the communication of truth which is in the
lowest place with truth which is in the highest,
indeed with inmost good and truth, such
as are in heaven, and from which heaven itself
is an ascent as it were from what is lowest,
and afterward when the order is inverted, a
descent, and is the order of man's regeneration.
The arcanum which lies concealed in
the internal sense of these words is, that all
goods and truths descend from the Lord, and
ascend to Him, for man is so created that the
Divine things of the Lord may descend
through him even to the ultimates of nature,
and from the ultimates of nature may ascend
to Him; so that man might be a medium uniting
the Divine with the world of nature, and
uniting the world of nature with the Divine,
that thus, through man, as through the uniting
medium, the very ultimate of nature might live
from the Divine, which would be the case had
man lived according to Divine order.</p>
<p class="citation5">—<i>Arcana Coelestia, nn.</i> 3699-3702</p>
<h3>ITS FUNCTION</h3>
<p>Divine truth, in passing from the Lord
through the three heavens to men in the
world, is written and made the Word in
each heaven. The Word, therefore, is the
union of the heavens with one another, and of
the heavens with the Church in the world.
Hence there flows in from the Lord through
the heavens a holy Divine with the man who
acknowledges the Divine in the Lord and the
holy in the Word, while he reads it. Such a
man can be instructed and can draw wisdom
from the Word as from the Lord Himself or
from heaven itself, in the measure that he
loves it, and thus can be nourished with the
same food with which the angels themselves
are fed, and in which there is life, according
to these words of the Lord:</p>
<div class="blockquot"><p>"The words that I speak unto you, they
are spirit, and they are life."</p>
<p>"The water that I shall give him shall be
in him a well of water springing up
into everlasting life."</p>
<p>"Man shall not live by bread alone, but by
every word which proceedeth out of
the mouth of God."</p>
</div>
<p class="citation5">—<i>Apocalypse Explained, n.</i> 1074</p>
<h3>HOW TO USE IT</h3>
<p>They who, in reading the Word, look to
the Lord, by acknowledging that all truth
and all good are from Him, and nothing
from themselves,—they are enlightened, and
see truth and perceive what is good from the
Word. That enlightenment is from the light
of heaven.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 9405</p>
<h3>ITS DISSEMINATION OF LIGHT</h3>
<p>There cannot be any conjunction with
heaven unless somewhere upon the earth
there is a Church where the Word is and
by it the Lord is known. It is sufficient that
there be a Church where the Word is, even
though it should consist of few relatively. The
Lord is present by it, nevertheless, in the whole
world. The light is greatest where those are
who have the Word. Thence it extends itself
as from a centre out to the last periphery.
Thence comes the enlightenment of nations and
peoples outside the Church, too, by the Word.</p>
<p class="citation5">—<i>Doctrine concerning the Sacred Scripture, nn.</i> 104, 106</p>
<h3>A CANON ON A NEW PRINCIPLE</h3>
<p>The books of the Word are all those which
have an internal sense. In the Old Testament
they are the five books of Moses, the
book of Joshua, the book of Judges, the two
books of Samuel, the two books of Kings,
the Psalms of David, the Prophets Isaiah,
Jeremiah, Lamentations, Ezekiel, Daniel,
Hosea, Joel, Amos, Obadiah, Jonah, Micah,
Nahum, Habakkuk, Zephaniah, Haggai,
Zecharaiah, Malachi; and in the New Testament
the four Evangelists, Matthew, Mark,
Luke, John; and the Apocalypse.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 10,325</p>
<hr style="width: 65%;" />
<h2><a name="THE_LIFE_OF_CHARITY_AND_FAITH" id="THE_LIFE_OF_CHARITY_AND_FAITH"></a>THE LIFE OF CHARITY AND FAITH</h2>
<div class="blockquot"><p>"He hath showed thee, O man, what is good; and
what doth the Lord require of thee, but to do justly and
to love mercy, and to walk humbly with thy God."</p>
<p class="citation20">—<i>Micah,</i> <span class="smcap">VI</span>, 8<br />
</p>
</div>
<hr style="width: 65%;" />
<h3>THE LAW OF CHARITY</h3>
<p>Not to do evil to the neighbor is the first
thing of charity, and to do good to him
fills the second place.... That a man
cannot do good which in itself is good before
evil has been removed, the Lord teaches in
many places: "Do men gather grapes of
thorns, or figs of thistles? Neither can a corrupt
tree bring forth good fruit"—<i>Matt.</i>
XVI, 18.</p>
<p>So in Isaiah: "Wash you, make you clean;
put away the evil of your doings from before
Mine eyes; cease to do evil; learn to do well"
(I, 16,17).</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 445</p>
<h3>GOOD IN ITS WHOLENESS</h3>
<p>Before repentance good is not done
from the Lord, but from the man. It has
not, therefore, the essence of good within
it, however it appears like good outwardly.
Good after repentance is another thing altogether.
It is a whole good, unobstructed from
the Lord Himself. It is lovely; it is innocent;
it is agreeable, and heavenly. The Lord is in
it, and heaven. Good itself is in it. It is alive,
fashioned of truths. Whatever is thus from
good, in good, and toward good, is nothing less
than a use to the neighbor, and hence it is a
serving. It puts away self and what is one's
own, and thus evil, with every breath. Its
form is like the form of a charming and beautifully
colored flower, shining in the rays of
the sun.</p>
<p class="citation5">—<i>The Doctrine of Charity, n.</i> 150</p>
<h3>THE MAN OF CHARITY</h3>
<p>Every man who looks to the Lord and
shuns evils as sins, if he sincerely, justly
and faithfully performs the work which
belongs to his office and employment, becomes
an embodiment of charity.</p>
<p class="citation5">—<i>The Doctrine of Charity</i>, VII</p>
<p>In common belief charity is nothing else
than giving to the poor, succoring the needy,
caring for widows and orphans, contributing
to the building of hospitals, infirmaries, asylums,
orphanages, and especially churches,
and to their decoration and income. But most
of these things are not the proper activities
of charity, but extraneous to it. A distinction
is to be made between the duties of charity,
and its benefactions. By the duties of charity
those exercises of it are meant, which proceed
directly from charity itself. These have to do
primarily with one's occupation. By the benefactions
those aids are meant which are given
outside of, and over and above the duties.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 425</p>
<h3>THE ACTIVITY OF CHARITY</h3>
<p>Charity is an inward affection, moving
man to do what is good, and this without
recompense. So to act is his life's delight.</p>
<p>The life of charity is to will well and to
do well by the neighbor; in all work, and in
every employment, acting out of regard to
what is just and equitable, good and true. In
a word, the life of charity consists in the performance
of uses.</p>
<p class="citation5">—<i>Heavenly Doctrine, nn.</i> 106, 124</p>
<h3>FAITH THE PARTNER OF CHARITY</h3>
<p>Neither charity alone nor faith alone
can produce good works, any more than a
husband alone or a wife alone can have
offspring. The truths of faith not only illuminate
charity, but qualify it, too; and, moreover,
they nourish it. A man, then, who has
charity and not truths of faith, is like one
walking in a garden in the night-time, snatching
fruit from the trees without knowing
whether it is of a good or evil use.</p>
<p class="citation5">—<i>True Christian Religion, n. 377</i></p>
<h3>THE PATRIOTISM OF CHARITY</h3>
<p>One's country is the neighbor more than
a society, for it consists of many societies,
and consequently the love of it is a
more extended and a higher love. Besides, to
love one's country is to love the public welfare.
A man's country is the neighbor because it is
like a parent; for there he was born; it has
nourished and still nourishes him; it has protected
him from harm, and still protects him.
From love for it he ought to do good to his
country according to its needs, some of which
are natural, and others spiritual. The country
ought to be loved, not as a man loves himself,
but more than himself. This is a law inscribed
on the human heart. And from the
law has issued the proposition, which has the
assent of every true man, that if ruin threatens
the country from an enemy or other source, it
is illustrious to die for it, and glorious for a
soldier to shed his blood for it. This is a
common saying, because so much should one's
country be loved. Those who love their country,
and from good will do good to it, after
death love the Lord's kingdom, for this is their
country there; and they who love the Lord's
kingdom, love the Lord, for He is the All in
all of His Kingdom.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 414</p>
<h3>FAITH AND DOUBT</h3>
<p>There are those who are in doubt before
they deny, and there are those who
are in doubt before they affirm. Those in
doubt before they deny, are men who incline
to a life of evil. When that life sways them,
they deny things spiritual and celestial to the
extent that they think of them. But those in
doubt before they affirm, are men who incline
to a life of good. When they suffer themselves
to be turned to this life by the Lord, they then
affirm things spiritual and celestial to the extent
that they think of them.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2568</p>
<h3>THE FAITH OF THE FAITHFUL</h3>
<p>It is one thing to know truths, another to
acknowledge them, and yet another to have
faith in them. Only the faithful can
have faith.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 896</p>
<p>The only faith that endures with man
springs from heavenly love. Those without
love have knowledge merely, or persuasion.
Just to believe in truth and in the Word is not
faith. Faith is to love truth, and to will and do
it from inward affection for it.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 482</p>
<p>If a man thinks to himself or says to another,
"Who can have that inward acknowledgment
of truth which is faith? I cannot,"
I will tell him how he may: "Shun evils as
sins, and go to the Lord, and you will have as
much as you desire."</p>
<p class="citation5">—<i>Doctrine Concerning Faith, n.</i> 12</p>
<h3>NEIGHBORS</h3>
<p>Not only is the individual man the
neighbor, but the collective man, too.
A society, smaller or larger, is the neighbor;
the Church is; the Kingdom of the Lord
is; and above all the Lord Himself. These
are the neighbor, to whom good is to be done
from love. These are also the ascending degrees
of the neighbor; for a society consisting
of many is the neighbor in a higher degree
than is the individual; one's country in a still
higher degree; the Church in a still higher
degree than one's country; in a degree higher
still the Kingdom of the Lord; and in the
highest degree the Lord Himself. These degrees
of ascent are like the steps in a ladder, at
the top of which is the Lord.</p>
<p class="citation5">—<i>Heavenly Doctrine, n.</i> 91</p>
<h3>DIVERSIONS</h3>
<p>There is an affection in every employment,
which puts the mind upon the
stretch and keeps it intent upon its work
or study. If it is not relaxed, this becomes
heavy, and its desire meaningless; as salt, when
it loses its saltness, no longer stimulates, and
as the bow on the stretch, unless it is unbent,
loses the force it gets from its elasticity. Continuously
intent upon its work, the mind wants
rest; and dropping to the physical life, it seeks
pleasures there that answer to its activities.
As is the mind in them, such are the pleasures,
pure or impure, spiritual or natural, heavenly
or infernal. If it is the affection of charity
which is in them, all diversions will recreate
it—shows, games, instrumental and vocal
music, the beauties of field and garden, social
intercourse generally. There remains deep in
them, being gradually renewed as it rests, the
love of work and service. The longing to resume
this work breaks in upon the diversions
and puts an end to them. For the Lord flows
into the diversions from heaven, and renews
the man; and He gives the man an interior
sense of pleasure in them, too, of which those
know nothing who are not in the affection
of charity.</p>
<p class="citation5">—<i>Doctrine of Charity, nn.</i> 127, 128, 130</p>
<hr style="width: 65%;" />
<h2><a name="THE_DIVINE_PROVIDENCE" id="THE_DIVINE_PROVIDENCE"></a>THE DIVINE PROVIDENCE</h2>
<div class="blockquot">
<span>"He leadeth me."<br /></span>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">XXIII</span>, 2<br /></p>
</div>
<hr style="width: 65%;" />
<h3>THE DIVINE PURPOSE</h3>
<p>The Divine Providence has for an end a
heaven which shall consist of men who
have become angels or who are becoming
angels, to whom the Lord can impart from
Himself all the blessedness and felicity of
love and wisdom.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 27</p>
<h3>THE LAWFUL ORDER OF PROVIDENCE</h3>
<p>In all that proceeds from the Lord the
Divine Providence is first. Indeed, we
may say that the Lord <i>is</i> Providence, as we
say that God is Order; for the Divine Providence
is Divine Order with regard above all
to the salvation of man. As order is impossible
without laws, it follows that as God is order
so is He the Law of His order. And as the
Lord is His Providence, He is also the Law
of His Providence. The Lord cannot act contrary
to the laws of His Providence, for to act
contrary to them would be to act contrary
to Himself.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 331</p>
<h3>A WORLD-WIDE LEADING</h3>
<p>The Lord provides that there shall be religion
everywhere, and in each religion
the two essentials of salvation, which are,
to acknowledge God, and not to do evil because
it is contrary to God. It is provided furthermore
that all who have lived well and acknowledge
God should be instructed by angels
after death. Then, they who, in the world,
were in the two essentials of religion, accept
the truths of the Church, such as they are in
the Word, and acknowledge the Lord as the
God of heaven and the Church. It has also
been provided by the Lord that all who die
infants shall be saved, wherever they may have
been born.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 328</p>
<h3>THE DIVINE PERSEVERANCE</h3>
<p>The Divine Providence differs from all
other leading and guidance in this, that it
continually regards what is eternal, and
continually leads to salvation, and this through
various states, now glad, now sad,—states
which a man cannot understand at all, and yet
they all conduce to his life to eternity.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 8560</p>
<h3>IN THE STREAM OF PROVIDENCE</h3>
<p>The Divine Providence is universal, that
is, in the leasts of all things. They who
are in the stream of Providence are borne
along continually to happiness, whatsoever the
appearance of the means may be. They are in
the stream of Providence, who put their trust
in the Divine, and ascribe all things to Him.
They are not in the stream of Providence who
trust themselves alone and ascribe all things
to themselves. As far as one is in the stream
of Providence, so far one is in a state of peace.
Such alone know and believe that the Divine
Providence of the Lord is in each and all
things, yea, in the leasts of all things.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 8478</p>
<h3>CARE FOR THE MORROW</h3>
<p>It is not contrary to order to look out for
one's self and one's dependents. Those have
"care for the morrow" who are not content
with their lot, who do not trust in the Divine
but themselves, and who regard only worldly
and earthly things and not heavenly. With
such there prevails universally a solicitude
about things future, a desire to possess everything,
and to rule over all. They grieve if they
do not get what they desire, and suffer torment
when they lose what they have. Then they
grow angry with the Divine, rejecting it together
with everything of faith, and cursing
themselves. Altogether different is it with
those who trust in the Divine. Though they
have care for the morrow, yet they have it not;
for they do not think of the morrow with solicitude,
still less with anxiety. Whether they
get what they wish or not, they are composed,
not lamenting over losses, but being content
with their lot. If they become rich, they do
not set their hearts upon riches. If they are
exalted to honors, they do not look upon themselves
as worthier than others. If they become
poor, they are not cast down. If their
condition be mean, they are not dejected. They
know that with those who put their trust in the
Divine, all things work toward a happy state
to eternity.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 8478</p>
<h3>THE SUFFERANCE OF EVIL</h3>
<p>The chief aim and effort of the Lord's
Divine Providence is that a man shall be
in what is good and in what is true at the
same time; for thereby man is man, since he is
then an image of the Lord. But because, in
his life in the world, he can be in what is good
and in what is false at the same time, and also
in what is evil and what is true at the same
time, nay, even in evil and at the same time in
good, and thus be a double man, as it were, and
because this division destroys God's image and
so destroys the man, therefore the Lord's Divine
Providence in all its workings seeks to
prevent this division. Furthermore, because
it is better for man to be in what is evil and
in the same time in what is false than to be in
good and at the same time in evil, therefore
the Lord permits it; not as one willing it, but
as one unable to prevent it consistently with the
end, which is salvation.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 16</p>
<hr style="width: 65%;" />
<h2><a name="DEATH_AND_THE_RESURRECTION" id="DEATH_AND_THE_RESURRECTION"></a>DEATH AND THE RESURRECTION</h2>
<div class="blockquot">
<span>"I laid me down and slept:<br /></span>
<span>I awaked: for the Lord sustained me."<br /></span>
<p class="citation20">—<i>Psalm,</i> <span class="smcap">III</span>, 5<br /></p>
</div>
<div class="blockquot"><p>"Now that the dead are raised, even Moses showed
at the bush, when he called the Lord the God of
Abraham, and the God of Isaac, and the God of Jacob:
for He is not a God of the dead, but of the living; for
to Him all are living."</p>
<p class="citation20">—<i>Luke</i>, XX, 37, 38<br />
</p>
</div>
<hr style="width: 65%;" />
<h3>IMMORTAL BY ENDOWMENT</h3>
<p>Man has been so created that as to his
inward being he cannot die; for he can
believe in God, and also love God, and
thus be united to God in faith and love; and to
be united to God is to live to eternity.</p>
<p class="citation5">—<i>Heavenly Doctrine, n.</i> 223</p>
<h3>FROM WORLD TO WORLD</h3>
<p>When the body is no longer able to perform
its functions in the natural world,
a man is said to die. Still the man does
not die; he is only separated from the bodily
part which was of use to him in the world.
The man himself lives. He lives, because he
is man by virtue, not of the body, but of the
spirit; for it is the spirit in man which thinks;
and thought together with affection makes the
man. It is plain, then, that when a man dies,
he only passes from one world into the other.... The
spirit of man after separation remains
awhile in the body, but not after the
motion of the heart has entirely ceased. This
takes place with a variation according to the
diseased condition of which the man dies. As
soon as the motion ceases, the man is resuscitated.
This is done by the Lord alone.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 445, 447</p>
<h3>UNHURT BY DEATH</h3>
<p>When a man passes from the natural
world into the spiritual, he takes with
him everything that belongs to him as
a man except his earthly body. (This he leaves
when he dies, nor does he ever resume it.<a name="FNanchor_A_1" id="FNanchor_A_1"></a><a href="#Footnote_A_1" class="fnanchor">[A]</a>)
He is in a body as he was in the natural world;
and to all appearance there is no difference.
But his body is spiritual, and is therefore separated
or purified from things terrestrial. And
when what is spiritual touches and sees what is
spiritual, it is just the same as when what is
natural touches and sees what is natural.... A
human spirit also enjoys every sense, external
and internal, which he enjoyed in the
world. He sees as before, hears and speaks
as before, smells and tastes as before, and feels
when he is touched. He also longs, desires,
craves, thinks, reflects, is stirred, loves, wills,
as he did previously.... In a word, when
a man passes from the one life into the other,
or from the one world into the other, it is as
though he had passed from one place to another;
and he carries with him all that he possesses
in himself as a man. It cannot, then, be
said, that after death a man has lost anything
that really belonged to him. He carries his
natural memory with him, too; for he retains
all things whatsoever which he has heard, seen,
read, learned and thought in the world, from
earliest infancy even to the last of life.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 461</p>
<div class="footnote"><p><a name="Footnote_A_1" id="Footnote_A_1"></a><a href="#FNanchor_A_1"><span class="label">[A]</span></a> Heavenly Doctrine, n. 225.</p>
</div>
<h3>THE WORLD OF SPIRITS</h3>
<p>Every man at death comes first into the
world of spirits, which is midway between
heaven and hell; and there he passes
through his own states, and is prepared either
for heaven or for hell according to his life.... It
is to be observed that the world of
spirits is one thing, and the spiritual world
another. The spiritual world embraces the
world of spirits and heaven and hell.</p>
<p class="citation5">—<i>Divine Love and Wisdom, n.</i> 140</p>
<h3>THE WAY OF ONE'S OWN LOVE</h3>
<p>After death every one goes the way of
his love—he who is in a good love, to
heaven, and he who is in a wicked love,
to hell. Nor does he rest until he is in that
society where his ruling love is. What is
wonderful, every one knows the way.</p>
<p>Every one's state after death is spiritual,
which is such that he cannot be anywhere but
in the delight of his own love, which he has
acquired for himself by his life in the natural
world. From this it appears plainly that no
one can be let into the delight of heaven who
is in the delight of hell.... This may be
still more certainly concluded from the fact
that no one is forbidden after death to ascend
to heaven. The way is shown him, opportunity
is given him, and he is let in. But when one
who is in the delight of evil comes into heaven,
and breathes in its delight, he begins to be
oppressed, and racked at heart, and to feel
in a swoon, in which he writhes like a snake
put near a fire; and with his face turned away
from heaven and toward hell, he flees headlong,
nor does he rest until he is in the society of
his own love.</p>
<p class="citation5">—<i>Divine Providence, nn.</i> 319, 338</p>
<p>It is an abiding truth that every man rises
again after death into another life, and presents
himself for judgment. This judgment,
however, is circumstanced as follows: As
soon as his bodily parts grow cold, which takes
place after a few days, he is raised by the Lord
at the hands of celestial angels who first are
with him. If he is such that he cannot be with
them, he is received by spiritual angels, and
in turn afterwards by good spirits. For all
who come into the other life, whoever they
may be, are grateful and welcome new-comers.
But as every one's desires follow him, he who
has led a bad life cannot remain long with
angels or good spirits, but in turn separates
himself from them, until at length he comes to
spirits of a life conforming with the life he
had in the world. Then it seems to him as if
he were back in the life of the body; his present
life being, in fact, a continuation of his past
life. With this life his judgment commences.
They who have led a bad life in process of time
descend into hell; they who have led a good
life, are by degrees raised by the Lord
into heaven.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2119</p>
<hr style="width: 65%;" />
<h2><a name="THE_FIRST_THREE_STATES_AFTER_DEATH" id="THE_FIRST_THREE_STATES_AFTER_DEATH"></a>THE FIRST THREE STATES AFTER DEATH</h2>
<div class="blockquot"><p>"He that is unjust, let him be unjust still; and he
that is filthy, let him be filthy still; and he that is righteous,
let him be righteous still; and he that is holy, let him
be holy still."</p>
<p class="citation20">
—<i>Rev</i>., <span class="smcap">XXII, 11</span><br />
</p>
</div>
<hr style="width: 65%;" />
<h3>CONTINUATION OF THE OUTWARD LIFE</h3>
<p>There are three states through which a
man passes after death, before he enters
either heaven or hell. The first state is
that of his outward nature and life; the second,
that of his inward nature and life; and the
third, one of preparation. A man passes
through these states in the world of spirits.</p>
<p>The first state of a man after death is like
his state in the world, because he is then similarly
in things outward. His appearance is
similar, and so are his speech, his mental habit,
and his moral and civil life. As a result he
does not know but that he is still in the world,
unless he pays attention to things that meet
his eye, and to what the angels told him at his
resuscitation, that now he is a spirit. Thus one
life is carried on into the other, and death is
only the transition.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 491, 493</p>
<h3>REVELATION OF THE INNER LIFE</h3>
<p>After the first state is past, which is the
state of the outward nature and life, a
spirit is admitted into the state of his
inward will and thought, in which, on being
left to himself to think freely and unchecked,
he had been in the world. He slips unawares
into this state, just as he did in the world.
When he is in this state, he is in himself, and
in his very life; for to think freely from the
affection properly one's own, is the very life
of man, and is the man.</p>
<p>When a spirit is in the state of his inward
nature and life, it appears plainly what manner
of man he was in the world; for then he acts
from his very self. A man who was inwardly
in good in the world, then acts rationally and
wisely—more wisely, in fact, than he did in the
world; for he has been loosed from connection
with the body, and so with worldly things,
which caused obscurity and, as it were, interposed
a cloud. But a man who was in evil in
the world, then acts foolishly and insanely—more
insanely, in fact, than he did in the world,
for now he is in freedom and not coerced. For
when he lived in the world, he was sane in his
outward life, for so he assumed the appearance
of a rational man. When, therefore,
his outward life is laid off, his insanities reveal
themselves.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 502, 505</p>
<h3>INSTRUCTED FOR HEAVEN</h3>
<p>The third state of a man after death is a
state of instruction. This is a state in the
experience of those who enter heaven and
become angels.</p>
<p>Instruction in heaven differs from instruction
on earth, in that knowledge is not committed
to memory, but to life; for the memory
of spirits is in their life, inasmuch as they
receive and become imbued with everything
that agrees with their life, and they do not
receive, still less do they become imbued with,
anything that disagrees with it; for spirits are
affections, and are in a human form like their
affections. Being such, they have inspired in
them continually an affection for truth for the
sake of the uses of life; for the Lord provides
that every one may love the uses which suit
his genius, a love that is exalted, too, by the
hope of becoming an angel.... With every
one, therefore, the affection of truth is united
to the affection of use, so fully that they act
as one. Thereby truth is planted in service,
so much so that the truths which angelic spirits
learn, are truths of use. Thus are they instructed
and prepared for heaven.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 512, 517</p>
<hr style="width: 65%;" />
<h2><a name="HEAVEN" id="HEAVEN"></a>HEAVEN</h2>
<div class="blockquot"><p>"Blessed are they that do His commandments, that
they may have right to the tree of life; and may enter
in through the gates into the city."</p>
<p class="citation20">
—<i>Rev</i>., <span class="smcap">XXII</span>, 14<br />
</p>
</div>
<div class="blockquot"><span>"Thou wilt show me the path of life;<br /></span>
<span>In Thy presence is fulness of joy;<br /></span>
<span>At Thy right hand there are pleasures forevermore."<br /></span>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">XVI, II</span><br /></p>
</div>
<hr style="width: 65%;" />
<h3>"THE KINGDOM OF GOD IS WITHIN YOU"</h3>
<p>Heaven is in a man; and they who
have heaven within themselves, come
into heaven. Heaven in a man is to acknowledge
the Divine, and to be led by
the Divine.</p>
<p>Every angel receives the heaven which is
around him according to the heaven which is
within him. Unless heaven is within a man,
none of the heaven around him flows in and
is received.</p>
<p>Love to the Lord is the love regnant in
the heavens; for there the Lord is loved above
all things. Thus the Lord is All in all there.
He flows into all the angels, and into each of
them. He disposes them; He induces a likeness
of Himself on them, and causes Heaven to
be where He is. Hence an angel is heaven in
the least form; a society is heaven in a greater
form; and all the societies together are heaven
in the greatest form.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 319, 54, 58</p>
<h3>AN ACTUAL WORLD</h3>
<p>In general, what appears in heaven, appears
the same as it does in our material
world of three kingdoms. Things appear
before the eyes of angels just as objects of the
three kingdoms do before the eyes of men in the
world. Still there is this difference: the things
which appear in heaven, have a spiritual origin,
and those which appear in our world a
material origin. Objects of a spiritual origin
affect the senses of angels because these senses
are spiritual, as those of a material origin
affect the senses of men, inasmuch as their
senses are material. Heavenly objects are said
to have a spiritual origin, because they exist
from the Divine which proceeds from the
Lord as a Sun; and the Divine that proceeds
from the Lord as a Sun is spiritual. For there
the Sun is not fire, but Divine Love, appearing
before the eyes of the angels as the sun of the
world does before the eyes of men; and whatever
proceeds from the Divine Love is Divine
and is spiritual. Of this origin are all things
which exist in the heavens, and they appear
in forms like those in our world. It is due
to the order of creation that they appear in
such forms. According to that order, things
which are of love and wisdom with the
angels, on descending into the lower sphere
in which angels are in respect of their bodies
and of their sensation, present themselves in
such forms and under such types. These are
correspondences.</p>
<p class="citation5">—<i>Apocalypse Explained, n.</i> 926</p>
<h3>A WORLD OF ACTION</h3>
<p>All heaven's delights are united to uses
and inhere in them, because uses are the
goods of love and charity, in which the
angels are. The angels find all their happiness
in use, from use, and according to use.
There is the highest freedom in this because it
proceeds from interior affection, and is conjoined
with ineffable delight. Uses exist in
the heavens in all variety and diversity. Never
is the use of one angel quite the same as that of
another; nor the delight. What is more, the
delights of any one person's use are countless.
These countless and various delights are nevertheless
united in an order so that they mutually
regard one another, as do the uses of every
member, organ and inner part of the body.
They are even more like the uses of each vessel
and fibre in every member, organ and vital
part; each and all of which are so related that
they regard each of its own good in the other,
and thus in all, and all in each. As a result of
this general and several regard they act as one.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 402, 403, 404, 405</p>
<h3>OUR CHILDREN IN HEAVEN</h3>
<p>Every little child, wheresoever born,
whether within the Church or out of it,
whether of pious parents or of impious,
is received by the Lord at death; is educated
in heaven; is taught and imbued with affections
of good and by these with knowledges of truth;
and then, as he is perfected in intelligence and
wisdom, is introduced into heaven and becomes
an angel.</p>
<p>When children die, they are still children
in the other life. They have the same infantile
mind, the same innocence in ignorance, and the
same tenderness in all things. They have
only the rudimentary capacity of becoming
angels; for children are not yet angels,
but are to become angels. The state of
children in the other life far surpasses that
of children in the world; for they are not
clothed with an earthly body, but with a body
like that of the angels. The earthly body is
in itself heavy, and does not receive its first
sensations and impulses from the interior or
spiritual world, but from the exterior or natural
world. In this world, therefore, infants
must learn to walk, to control the body's motions,
and to talk. Even their senses, like sight
and hearing, must be developed by use. It is
quite otherwise with children in the other life.
Being spirits, they act at once in expression of
their inner being, walking without practice,
and also talking, but at first from general affections
not yet distinguished into ideas of
thought. They are quickly initiated into
these, too, however; and this for the reason
that outer and inner are homogeneous
with them.</p>
<p>The Lord flows into the ideas of children
chiefly from their inmost soul, for nothing has
closed their ideas, as with adults. No false
principles have closed them to the understanding
of truth, nor any evil life to the reception
of good, nor to becoming wise.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 416, 330, 331, 836</p>
<h3>TOWARD THE MORNING OF LIFE</h3>
<p>The Lord is present with every human
being, urgent and instant to be received;
and when a man receives Him, as he does
when he acknowledges Him as his God, Creator,
Redeemer and Saviour, then is His first
Coming, which is called the dawn. From
this time the man begins to be enlightened, as
to understanding in things spiritual, and to
advance into a more and more interior wisdom.
As he receives this wisdom from the Lord, so
he advances through morning into day, and
this day lasts with him into old age, even to
death; and after death he passes into heaven
to the Lord Himself, and there, though he
died an old man, he is restored to the morning
of his life, and to eternity he develops the beginnings
of the wisdom that was implanted in
the natural world.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 766</p>
<p>The people of heaven are continually
advancing towards the spring-time of life;
and the more thousands of years they live, the
more delightful and happy is the spring to
which they attain. Women who have died old
and worn out with age, and have lived in faith
in the Lord and in charity to the neighbor,
come, with the succession of years, more and
more into the flower of youth and early
womanhood, and into a beauty exceeding
every idea of beauty ever formed through the
sight. In a word, to grow old in heaven is
to grow young.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 414</p>
<hr style="width: 65%;" />
<h2><a name="HELL" id="HELL"></a>HELL</h2>
<div class="blockquot">
<span>"If I make my bed in hell; behold, Thou art there."<br /></span>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">CXXXIX</span>, 8<br /></p>
</div>
<hr style="width: 65%;" />
<h3>EVIL IS HELL</h3>
<p>Evil with man is hell with him; for it
is the same thing whether we say evil or
hell. And as a man is the cause of his
own evil, therefore he, and not the Lord, also
leads himself into hell. So far is the Lord
from leading man into hell, that He delivers
him from it as far as a man does not will and
love to be in his own evil.</p>
<p>All a man's will and love remains with
him after death. He who wills and loves evil
in the world, wills and loves the same evil in
the other life; and then he no longer suffers
himself to be withdrawn from it. This is the
reason that a man who is in evil is bound fast to
hell and is actually there, too, in spirit, and
after death he desires nothing more than to be
where his evil is. After death, therefore, a
man casts himself into hell, and not the Lord.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 547</p>
<h3>EVIL AND PUNISHMENT</h3>
<p>All evil bears its punishment with it.
Evil spirits are punished because the fear
of punishment is the one means of subduing
evils in this state. Exhortation no
longer avails, nor instruction, nor fear of the
law nor fear for one's reputation; for now the
spirit acts from a nature which cannot be
coerced or broken except by punishment.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 509</p>
<p>It is a law in the other life that no one
shall become worse than he had been in
the world.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 6559</p>
<h3>GOD WILLS THE DAMNATION OF NONE</h3>
<p>If men could be saved by immediate mercy,
all would be saved, even those in hell; and
indeed there would be no hell, because the
Lord is mercy itself and good itself. Therefore
it is contrary to His Divine Nature to
say that He can save all immediately, and does
not save them. We know from the Word that
the Lord wills the salvation of all and the
damnation of none.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 524</p>
<h3>MASTER PASSIONS OF HELL</h3>
<p>Love of self and love of the world rule
in the hells and also constitute them.
Love to the Lord and love toward the
neighbor rule in the heavens and also constitute
them. These loves are diametrically opposite.
Love of self consists in wishing well to oneself
alone, and not to others except for the sake
of oneself, not even to the Church, to one's
country, or to any human society; also in
doing good to them, but for the sake of one's
reputation, honor and glory. Unless he sees
these in the services he renders them, he says
in his heart, "Of what use is it? Why should
I do it? Of what advantage will it be to
me?", and he leaves it undone. His delight
is only that of self-love. And because the delight
which springs from his love makes the
life of a man, therefore his life is the life of
self; and the life of self is life from man's
<i>proprium</i>; and the <i>proprium</i> of man, viewed
in itself, is nothing but evil. Love of self is
of such a quality, too, that, as far as the reins
are given it, it rushes on until at length it
desires to rule not only over the whole earth,
but over the whole heaven, too, and over the
Divine Himself.</p>
<p class="citation5">—<i>Heaven and Hell, nn.</i> 554, 556, 559</p>
<h3>"OUR NAME IS LEGION"</h3>
<p>Men have believed hitherto that there is
some one devil who is over the hells,
and that he was created an angel of
light; but that after he turned rebel, he was
cast down with his crew into hell. Men have
had this belief because the Devil is named in
the Word, and Satan, and also Lucifer, and
in these passages the Word has been understood
according to the sense of the letter, when
yet hell is meant in them by the Devil and
Satan.... That there is no single Devil to
whom the hells are subject, is also evident from
this fact, that all who are in the hells, like all
who are in the heavens, are from the human
race; and that from the beginning of the creation
to this time they amount to myriads of
myriads, every one of whom is a devil of a
sort according with his opposition to the
Divine in the world.</p>
<p class="citation5">—<i>Heaven and Hell, n.</i> 544</p>
<hr style="width: 65%;" />
<h2><a name="COMMUNICATION_WITH_THE_SPIRITUAL_WORLD" id="COMMUNICATION_WITH_THE_SPIRITUAL_WORLD"></a>COMMUNICATION WITH THE SPIRITUAL WORLD</h2>
<div class="blockquot"><p>"Blessed is the man that walketh not in the counsel
of the ungodly, nor standeth in the way of sinners, nor
sitteth in the seat of the scornful. But his delight is in
the law of the Lord; and in His law doth he meditate
day and night."</p>
<p class="citation20">—<i>Psalm</i>, <span class="smcap">I</span>, 1, 2<br />
</p>
</div>
<hr style="width: 65%;" />
<h3>ONE'S SPIRITUAL COMPANY</h3>
<p>The mind of a man is his spirit which
lives after death; and a man's spirit is
constantly in company with spirits like
himself in the spiritual world. Man does not
know that in respect to his mind he is in the
midst of spirits because the spirits with whom
he is in company in that world, think and speak
spiritually. The spirit of man, however, while
in the material body, thinks and speaks naturally;
and spiritual thought and speech cannot
be understood, nor perceived, by the
natural human being; nor the reverse. Hence,
too, it is that spirits cannot be seen. Yet
when a man's spirit is in society with
spirits in their world, then he is in spiritual
thought and speech with them, too, because his
inner mind is spiritual, but the outer natural;
wherefore by his inner nature he communicates
with them, and by his outer being with men.
By this communication a man perceives and
thinks analytically. If there were no such
communication, man would no more think
than a beast, nor any differently from a beast.
Indeed, were all commerce with spirits cut off,
a man would instantly die.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 475</p>
<h3>"MINISTERS OF HIS, THAT DO HIS PLEASURE"</h3>
<p>Man is quite ignorant that he is governed
by the Lord through angels and
spirits, and that there are at least two
spirits with a man and two angels. Through
the spirits a communication of the man with
the world of spirits is effected; and through
the angels, with heaven. As long as a man
is not regenerated, he is governed quite otherwise
than when he is regenerated. While
unregenerated, there are evil spirits with him,
who dominate him so fully that the angels,
though present, can scarcely do more than
guide him, so that he shall not hurl himself
into the lowest evil, and bend him to some
good—to some good by means of his own
desires, indeed, and to some truth through
even fallacies of sense. Then, through the
spirits who are with him, he has communication
with the world of spirits, but
not so much with heaven, for the evil spirits
rule with him, and the angels only avert their
rule. When, however, a man is regenerated,
then the angels rule and inspire in him all
good and truth, and a horror and dread of evil
and falsity. The angels lead the man indeed,
but serve only as ministers, for it is the Lord
alone, Who, by angels and spirits, governs man.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 50</p>
<p>It is an office of the angels to inspire charity
and faith in a man, to observe the direction
his enjoyments take, and to restrain and bend
them to good, as far as they can in man's free
choice. They are forbidden to act violently,
and so to break a man's cupidities and principles;
but are bidden to act gently. It is also
an office of theirs to govern evil spirits who are
from hell. When evil spirits infuse evils and
what is false, the angels instill what is true and
good, by which they at least temper an evil.
Infernal spirits are continually assaulting, and
angels constantly giving protection. Especially
do the angels call forth goods and truths which
are with a man, and oppose them to the evils
and falsities which the evil spirits excite.
Hence a man is in the midst, nor does he apperceive
the evil or the good; and being in the
midst, is free to turn himself to the one or
to the other. By such means angels from the
Lord lead and protect a man, and this every
moment, and every moment of a moment. For,
should the angels intermit their care a single
instant, man would be plunged into evil from
which he could never afterward be led forth.
These offices the angels do from a love which
they have from the Lord; for they know nothing
pleasanter and happier than to remove
evils from a man, and to lead him to heaven.
That this is their joy, see <i>Luke</i>, XV, 7.
Scarcely any man believes that the Lord has
such a care for man, and this continually,
from the first thread of his life to the last, and
on to eternity.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 5992</p>
<h3>WHOLESOME AND UNWHOLESOME COMMUNICATION</h3>
<p>Many believe that a man can be taught
by the Lord through spirits who speak
with him. They who believe so, and
will this communication, do not know, however,
that it is attended with danger to their
souls. While a man is living in the world, he
is in the midst of spirits as to his spirit; nevertheless
spirits do not know they are with man,
nor a man that he is with spirits. But as soon
as spirits begin to speak with a man, they come
out of their spiritual state into the man's natural
state; and then they know that they are
with man, and they unite themselves to the
thoughts of his affection, and they speak with
him from those thoughts. Thence it is that the
spirit speaking is in the same principles as the
man, whether these be true or false. These
he stirs up, and through his affection, united
to the man's, strongly confirms them. All this
shows the danger in which a man is who speaks
with spirits, or who manifestly perceives their
operation. Of the nature of his affection, good
or bad, a man is ignorant, also with what others
he is associated. If his is a pride of self-intelligence,
the spirit favors every thought
from that source. Likewise there is the favoring
of principles which are inflamed from the
fire which those have who are not in truths
from any genuine affection for them. Whenever
from a like affection a spirit favors a man's
thoughts or principles, then the former leads
the latter, as the blind lead the blind, until
both fall into the ditch.</p>
<p>It is otherwise with those whom the Lord
leads. He leads those who love and will truths
from Him. Such are enlightened when they
read the Word, for there the Lord is, and He
speaks with every one according to the latter's
apprehension. When these hear speech from
spirits, as they do sometimes, they are not
taught, but are led, and this so prudently that
the man is still left to himself. For every man
is led through the affections by the Lord, and
he thinks from these freely as if of himself.
Were it otherwise, a man could not be reformed,
nor could he be enlightened.</p>
<p class="citation5">—<i>Apocalypse Explained, nn.</i> 1182, 1183</p>
<h3>AN UNBROKEN ASSOCIATION</h3>
<p>Married partners, who have lived in
truly conjugial love, are not separated
in the death of one of them. For the
spirit of the deceased partner lives continually
with the spirit of the other, not yet
deceased, and this even to the death of the
other, when they meet again and reunite, and
love each other more tenderly than before; for
now they are in the spiritual world.</p>
<p class="citation5">—<i>Conjugial Love, n.</i> 321</p>
<hr style="width: 65%;" />
<h2><a name="THE_CHURCH" id="THE_CHURCH"></a>THE CHURCH</h2>
<div class="blockquot"><p>"Behold, the tabernacle of God is with men, and
He will dwell with them, and they shall be His people,
and God Himself shall be with them, and be their God."</p>
<p class="citation20">
—<i>Rev</i>., <span class="smcap">XXI</span>, 3<br />
</p>
</div>
<hr style="width: 65%;" />
<h3>THE CHURCH IN GOD'S SIGHT</h3>
<p>The Church is in man, and not outside
of him; and the Church at large consists
of the men who have the Church in them.—The
Church consists of those who from the
heart acknowledge the Divine of the Lord,
who learn truths from Him by the Word, and
do them.—Every one who lives in the good of
charity and of faith is a Church and a Kingdom
of the Lord.—The Church in general
is constituted of those who are severally
Churches, however remote they are from one
another.—The Church of the Lord is scattered
throughout the whole world.</p>
<p class="citation5">
—<i>Heaven and Hell, n.</i> 57<br />
—<i>Apocalypse Explained, n.</i> 388<br />
—<i>Arcana Coelestia</i>, n. 6637; ib., n. 9256<br />
</p>
<h3>A SUCCESSION OF CHURCHES</h3>
<p>There have been four Churches on this
earth since the day of creation; a first, to
be called the Adamic, a second, to be
called the Noachic; a third, the Israelitish;
and a fourth, the Christian. After these four
Churches, a new one will arise, which is to
be truly Christian, foretold in <i>Daniel</i> and in
the <i>Apocalypse</i>, and by the Lord Himself in
the Evangelists, and looked for by the Apostles.</p>
<p class="citation5">—<i>Coronis</i>, Summary, I, VIII</p>
<h3>EARLY CHRISTIANITY AND ITS DECLINE</h3>
<p>When a Church is raised up by the
Lord, it is in the beginning blameless;
and one then loves the other as his
brother, as we know of the primitive Church
after the Lord's advent. At that time, all the
sons of the Church lived together like brothers,
and also called one another brother, and
mutually loved each other. But in the course
of time charity diminished, and vanished; and
as it vanished, evils succeeded; and together
with evils falsities insinuated themselves.
Hence came schisms and heresies, which would
never come to be, were charity regnant
and alive.</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 1834</p>
<h3>THE LORD'S SECOND COMING: WHEN? HOW?</h3>
<p>Now is the Lord's Second Coming, and
a New Church is to be instituted. The
Second Coming of the Lord is not a coming
in Person, but in the Word, which is from
Him, and is Himself. We read in many
places that the Lord will come in the clouds
of heaven. The "clouds of heaven" mean the
Word in its natural sense, and "glory" the
Word in its spiritual sense, and "power" the
Lord's power by means of the Word. So the
Lord is now to appear in the Word. He is not
to appear in Person because, since His ascension
into heaven, He is in the Glorified Humanity,
in which He cannot appear to any
man, unless He opens the eyes of his spirit
first, and this cannot be done with any one who
is in evils and thence in falsities. It is vain,
therefore, to believe that the Lord will appear
in a cloud of heaven in Person; but He will
appear in the Word, which is from Him, and
so is Himself.</p>
<p class="citation5">—<i>True Christian Religion, nn.</i> 115, 776, 777</p>
<p>What occurred at the end of the Jewish
Church has occurred similarly now; for at the
end of that Church, which was when the Lord
came into the world, the Word was interiorly
opened. Interior Divine truths were revealed
by the Lord, which were to serve the New
Church to be established by Him, and did
serve it, too. To-day, again, for similar
reasons, the Word has been interiorly opened,
and divine truths still more interior have been
revealed, which are to serve a New Church,
which will be called the New Jerusalem.</p>
<p class="citation5">—<i>Apocalypse Explained, n.</i> 948</p>
<h3>A NEW CHURCH</h3>
<p>It was foretold in the <i>Apocalypse</i> (XXI,
XXII) that at the end of the former Church
a New Church was to be instituted, in which
this would be the chief teaching: that God is
One in Person as well as in Essence, in Whom
is the Trinity, and that that God is the Lord.
This Church is what is there meant by the New
Jerusalem, into which only he can enter who
acknowledges the Lord alone as God of
Heaven and earth.</p>
<p class="citation5">—<i>Divine Providence, n.</i> 263</p>
<p>The descent of the New Jerusalem cannot
take place in a moment, but becomes a fact as
the falsities of the former Church are removed.
For what is new cannot enter where falsities
have previously been engendered, unless these
are eradicated; which will take place with the
clergy, and so with the laity.</p>
<p class="citation5">—<i>True Christian Religion, n.</i> 784</p>
<h3>THE ULTIMATE GOAL</h3>
<p>Were it received as a principle, that
love to the Lord and charity to the
neighbor are what the whole Law hangs
on and are what all the Prophets speak of, and
thus are the essentials of all doctrine and worship,
then the mind would be enlightened in
innumerable things in the Word, which otherwise
lie hidden in the obscurity of a false principle.
In fact, heresies would be scattered
then, and out of many one Church would come
to be, however the doctrines flowing therefrom
or leading thereto, and the rituals, might differ.
Were the case so, all men would be governed
as a single human being by the Lord; for
all would be as members and organs of one
body, which, dissimilar in form and function
though they are, still have relation to one heart
only, whereon they each and all depend. Then,
in whatever doctrine or outward worship one
might be, he would say of another, "This man
is my brother. I see that he worships the
Lord, and that he is a good man."</p>
<p class="citation5">—<i>Arcana Coelestia, n.</i> 2385</p>
<hr style="width: 65%;" />
<h2><a name="MEMORABLE_SAYINGS" id="MEMORABLE_SAYINGS"></a>MEMORABLE SAYINGS</h2>
<hr style="width: 65%;" />
<h3>MEMORABLE SAYINGS</h3>
<p>All religion has relation to life; and the
life of religion is to do good.</p>
<p>Love in act is work and deed.</p>
<p>Heaven is a kingdom of uses.</p>
<p>No one who believes in God and lives well
is condemned.</p>
<p>Shunning evils as sins is the mark of faith.</p>
<p>To resist one evil is to resist many; for
every evil is united with countless evils.</p>
<p>If you wish to be led by the Divine Providence,
employ prudence as a servant and
attendant who faithfully dispenses his Lord's
goods.</p>
<p>Where men know doctrine and think
according to it, there the Church <i>may be</i>;
but where men act according to doctrine, there
alone the Church <i>is</i>.</p>
<p>It is not the desire of an intelligent man
to be able to confirm whatever he pleases; but
to be able to see truth as truth, and falsity as
falsity, and to confirm his insight, is the way of
an intelligent man.</p>
<p>To reason only whether a thing is so or
not, is like reasoning about the fit of a cap or a
shoe without ever putting it on.</p>
<p>It is the essence of God's love to love
others outside Himself, to desire to be one with
them, and from Himself to render them
blessed.</p>
<p>The absence of God from man is no more
possible than the absence of the sun from the
earth through its heat and light.</p>
<p>Truths perish with those who do not
desire good.</p>
<p>Peace has in it confidence in the Lord—that
He governs all things, and provides all
things, and leads to a good end.</p>
<p>The Lord powerfully influences the
humble.</p>
<p>Innocence is willingness to be led by
the Lord.</p>
<p>One's distance from heaven is in proportion
to the measure of one's self-love.</p>
<p>Peace in the heavens is like spring in the
world, gladdening all things.</p>
<p>No two things mutually love each other
more than do truth and good.</p>
<p>Love consists in desiring to give our own
to another and in feeling as our own his
delight.</p>
<p>A wicked man may shun evils as <i>hurtful</i>;
none but a Christian can shun them as <i>sins</i>.</p>
<p>If a man studies the neighbor and the
Lord more than himself, he is in a state of
regeneration.</p>
<p>The Lord acts mediately through heaven,
not because he needs the aid of the angels, but
that they may have functions and offices, life
and happiness.</p>
<p>Good is like a little flame which gives
light, and causes man to see, perceive and
believe.</p>
<p>Evil itself is disunion.</p>
<p>To serve the Lord is to be free.</p>
<p> </p>
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