იმის თქმა, რომ თითოეულ ჩვენგანს აქვს შინაგანი „თვით“ და გარეგანი „თვით“ არ არის განსაკუთრებით რევოლუციური. ჩვენ ყველას გვაქვს ბუნებრივი განცდა, რომ ჩვენი აზრები და გრძნობები "შიგნით" ვართ და ჩვენი სხეულები და მოქმედებები "გარედან" ვართ.

როგორც ამას შვედბორგი განმარტავს, ”შინაგანი” და ”გარეგნობა” უფრო ნიუანსია: ჩვენი შინაგანი წარმომადგენლები ჩვენი აზრები და განზრახვებია, აგრეთვე ჩვენი გაგება და სიყვარული სულიერი და ღვთიური ჭეშმარიტების შესახებ და როგორ უნდა იყოს ისინი ჩვენს მიერ დამუშავებული. შვედბორგი ასევე მიუთითებს იმაზე, რომ ჩვენ გვყავს შინაგანები, რომლებმაც ვიცით და ისეთებიც, რომელთა შესახებ არ ვიცით და რაც მხოლოდ უფალმა იცის, არის ჩვენს შიგნით.

ექსტერნალები შინაგანთა გამოხატულებაა. შინაგანად, აზროვნებასა და ზრახვებზე, თუ არაა ექსტერნალიზაცია, მცირე მნიშვნელობა აქვთ. მიუხედავად ამისა, ექსტერიერები გარეშე შინაგანი ძალებით შეიძლება იქცეს მკვდარი, ჩვეულებრივი ჩვევები და თვალთმაქცობა. შვედბორგი ამბობს, რომ ფიზიკური სამყარო და მასში არსებული ჩვენი საქმიანობა სულიერი სამყაროს გარეგან სიბრტყეს ქმნის.

მოდით ვთქვათ, რომ თქვენ ამზადებთ თქვენი ოჯახის საყვარელ სადილს. როდესაც თქვენ გაზომავთ ინგრედიენტებს, ღუმელის ტემპერატურას განსაზღვრავთ, ფიქრობთ, როდის უნდა დაიწყოთ კერძის მომზადება კონკრეტულ დროს, ეს არის ყველა გარეგანი აზროვნება. როდესაც თქვენ წარმოიდგინეთ, რა ბედნიერი იქნება თქვენი მეუღლე და შვილები, რა კარგი იქნება, რომ იჯდეს ერთად ჭამა, ხალხისთვის სიამოვნების გრძნობა, შინაგანი აზროვნება და გრძნობა.

რომელი უფრო მნიშვნელოვანია? საბოლოო ჯამში, ჩვენი ადგილი სამოთხეში (ან ჯოჯოხეთში) განისაზღვრება იმით, რაც ჩვენ გვიყვარს, რა გვახარებს. ასე რომ, ნათელია, რომ საბოლოოდ შიდა საგნები უფრო მნიშვნელოვანია. ეს აზრი იმის გამო ხდება, რომ ისინი უფრო მაღალს გრძნობენ თავს, ისევე როგორც ისინი ჩვენი ნაწილისგან არიან, რომლებიც უფრო „ჩვენები არიან“.

მაგრამ ექსტერნალებიც მნიშვნელოვანია. თუ მხოლოდ ამ საჭმელზე ფიქრობ, მაგრამ სინამდვილეში არ აცხრობ მას, შენ არ გაგიზიარებ სიყვარულს ოჯახთან ერთად ძალიან სრულყოფილი გზით. მეორესთვის, ჩვენი ექსტერიერები მოგვცემს შეცვლის შესაძლებლობას. ჩვენ შეგვიძლია გავაკეთოთ ის, რაც სწორად გვაქვს გარეგანი ზონების შემთხვევაშიც კი, თუ სინამდვილეში არ გვინდა, და თუ ამას ვიცავთ და უფალს ვთხოვთ, რომ დაეხმაროს, ის საბოლოოდ შეგვცვლის ჩვენს ისე, რომ გვიყვარს სიკეთეების გაკეთება.

Swedenborg კიდევ ერთი საკვანძო პუნქტს აკეთებს შინაგანთა და ექსტერნატორებთან დაკავშირებით, ეს არის ის, რომ სანამ ინტერნალებს შეუძლიათ "აიძულონ" ექსტერნალები (თქვენს ღრმა აზრებს და გრძნობებს შეუძლიათ გააკონტროლონ ის, რასაც აკეთებთ გარედან), თქვენი ექსტერნალები ვერ "აიძულებენ" თქვენს შინაგანს (რაც თქვენ ხართ) იძულებული გახდი გარედან არ გააკონტროლო შენი აზრები და გრძნობები შიგნიდან). ჩვენ ამას ვხედავთ ყველა იმ დროს, როდესაც ერთი ერი ცდილობს სხვაზე მმართველობას, ან როდესაც რეპრესიული რეჟიმი ცდილობს საკუთარი ხალხის გაკონტროლებას. საბოლოოდ, გული და გონება ვერ კონტროლდება.

ეს მთავარია, როდესაც ჩვენ ვცდილობთ სხვების დახმარება: თქვენ შეიძლება შეძლოთ ვინმე (თქვენი შვილი, თქვას, ან თქვენი სტუდენტი, ან ვინმე, ვინც მუშაობს თქვენთვის), აიძულოს გააკეთოს ის, რაც ფიქრობთ, რომ მართალია, მაგრამ თუ არ შეგიძიათ მიმართოთ მას ან მისი შინაგანი წარმომადგენლები, თქვენ ნამდვილად არ ცვლით მნიშვნელოვან რამეს.

ეს ასევე მნიშვნელოვანია, როდესაც საკუთარ ცხოვრებაში ვხელმძღვანელობთ: საკუთარი თავის იძულება, სწორად მოვიქცეთ, აზრი არ აქვს, თუ ჩვენ ასევე არ დავიწყებთ შიდა დიალოგს იმის შესახებ, რაც სინამდვილეში გვინდა და ჭეშმარიტად ვფიქრობთ და დავიწყოთ უფლის შიგნით გახსნა.

(Препратки: არკანა კოლესტია1999, 5828 [3], 9824 [2]; ახალი იერუსალიმი და ზეციური სწავლება46)

9824. 'And an ephod' means Divine Truth there in an outward form, in which inner things terminate. This is clear from the meaning of 'an ephod' as Divine Truth in an outward form. The reason why 'an ephod' has this meaning is that Aaron's holy garments represented forms of Divine Truth in the spiritual kingdom, in their proper order, see above in 9822, and the ephod was the outermost of the three garments, Aaron's holy garments being the ephod, the robe, and the checkered tunic. Not only does what is outermost contain inner things; but inner things also terminate in it. This applies to the human body, and therefore also applies to the heavens, to which aspects of the human body correspond. It applies similarly to truths and forms of good, for both these constitute the heavens.

[2] Since the ephod represented the most external part of the Lord's spiritual kingdom it was holier than all the other garments; and on it there was the breastplate containing the Urim and Thummim, by means of which answers from the Divine were given. The reason why the most external part is holier than the things within is that what is outermost contains all inner things in their proper order. It contains them in an outward form and in a connection which are so perfect that if what is outermost were taken away the things within would disintegrate; for the things within not only terminate there, but also exist together there. The truth of this may be recognized by people who know about the nature of things that succeed one another and those that exist together with one another, namely that those which succeed one another, that is, proceed and follow one another in their proper order, also stand together with one another at the last and lowest levels. Let end, cause, and effect exemplify this. The end is the first in order, the cause is the second, and the effect is the last and lowest, so that these too progress one after another. Yet within the effect, which is last, the cause at the same time manifests itself, as does the end within the cause. Consequently the effect is the completion of the inner or prior things, which have also been brought together in it and lodge there.

[3] The situation is similar with human will, thought, and action; will comes first, thought second, and action last. Action is also the effect that has the two prior or inner things existing together within it. For to the extent that action contains what the person thinks and what the person wills, inner things are contained in a form and in connection. This explains why the Word says that a person will be judged according to his deeds or works, which means that he will be judged according to his thought and will, for these are present within deeds as the soul is within its body. Now since inner things present themselves together in what is last and lowest, then if the order is perfect that which is last and lowest, as has been stated, is held to be holier than the inner things, because it is there that the holiness of the inner things exists in its fullness.

[4] Since inner things exist together in the last and lowest in the same way, as has been stated, as a person's thought and will - or, on a spiritual level, his faith and love - exist together in his deeds or works, John more than all the other disciples was loved by the Lord and leaned on His breast, John 13:23; 21:20, 22. This was because that disciple represented the works of charity, see Prefaces to Genesis 18, 22, and also 3934. This too shows why what is outermost or last within perfect order is holier than the things within if considered separately from it. For when the Lord is present in what is last and lowest He is at the same time present on all levels; and when He is present in it inner things are contained in their proper order, connection, and form, and are under His control and guidance, subject to His good will. This is the arcanum that was meant in 9360, as you may see.

[5] This then is the reason why the ephod, being representative of the last and lowest part of the Lord's spiritual kingdom, was held to be holier than the rest of the garments belonging to the priestly office. Therefore the ephod was the chief of the priestly vestments, being made from threads of gold in among the violet, purple, twice-dyed scarlet, and fine twined linen, Exodus 39:3, though the rest of the priests had ephods made of linen, 1 Samuel 2:18; 22:18. This goes to explain why the word 'ephod' stood for a priest's whole attire and why he was said 'to wear the ephod', meaning that he was a priest, 1 Samuel 2:28; 14:3. It also goes to explain why the breastplate was tied to the ephod and why answers were given through the Urim and Thummim there. That is to say, this vestment was a representative sign of the lowest part of the Lord's spiritual kingdom, and answers from God present themselves in things last and lowest; for they pass through all the inner levels one after another, declaring themselves on the last and lowest because they terminate there. The fact that answers were given when they wore the ephod is clear from 1 Samuel 23:6-13; 30:7-8, and also in Hosea,

The children of Israel sat many days with no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim ¹ . Hosea 3:4.

'Teraphim' means answers from God, for in former times answers were given through them, Zechariah 10:2. Furthermore the word 'ephod' in the original language is derived from the root 'to enclose all inner things', as is evident from the meaning of that word in Exodus 29:5; Leviticus 8:7.

Бележки под линия:

5828. 'And I said, He has surely been torn to pieces' means a perception that it was destroyed by evils and falsities. This is clear from the meaning of 'saying' as perception, dealt with often; and from the meaning of 'being torn to pieces as being destroyed by evils and internal good represented by 'Joseph' was destroyed, 5805. 'Being torn to pieces' has this meaning because no other kind of tearing to pieces takes place in the spiritual world than that of good by evils and falsities. It is the same with death and anything having to do with death, by which is meant in the spiritual sense not natural death but spiritual death, which is damnation. No other kind of death occurs in the spiritual world. So too with 'a tearing to pieces'. This does not mean in the spiritual sense the kind of tearing to pieces that wild animals engage in, but the tearing to pieces of good by evils and falsities. Also, in the spiritual sense, 'wild animals that tear to pieces' means evil desires and derivative false ideas; and such ideas are also represented in the next life by wild animals.

[2] The good which constantly comes from the Lord to a person is destroyed by nothing other than evils and derivative falsities, and by falsities and consequent evils. For as soon as that constantly inflowing good, coming by way of the internal man, reaches the external or natural man it encounters evil and falsity, which - acting like wild animals - employ various methods to tear apart and annihilate that good. For that reason the inflow of good by way of the internal man is blocked and halted, and the interior mind through which the inflow comes is consequently closed. Only as much of what is spiritual is allowed through as will enable the natural man to reason and speak, though he does so in terms that are solely earthly, bodily, and worldly, either in opposition to what is good and true, or else in keeping with such but in a false or deceitful way.

[3] It is a universal law that an inflow adjusts itself to the outflow, and if the outflow is blocked, so is the inflow. Through the internal man there is an inflow of good and truth from the Lord, and through the external there should be an outflow, an outflow into life, that is, in the exercise of charity. As long as that outflow is taking place the inflow from heaven, that is, from the Lord by way of heaven, is continuous. If however no outflow takes place but something stands in the way in the external or natural man, namely evil and falsity which tear the inflowing good to pieces and annihilate it, it follows from the universal law mentioned above that the inflow adjusts itself to the outflow. All this being so, the inflow of good holds itself back and accordingly closes the internal through which the inflow comes; and that closing of it leads to stupidity in spiritual matters, which is so great that the person who is like this neither knows nor wishes to know anything at all about eternal life. At length he becomes so senseless that he raises falsity as an obstacle to truth, calling falsities truths and truths falsities, and raises evil as an obstacle to good, regarding evils as forms of good and forms of good as evils. In this way he tears good completely to pieces.

[4] The word 'torn' occurs in various places in the Word, the proper meaning of which is falsities that arise from evils, while that which is destroyed by evils is called 'a carcass'. When however the expression 'torn' is used by itself, both ideas are meant since the one includes the meaning carried by the other. It is different when the one is referred to together with the other, because in that case a distinction is being made. Since what had been torn meant in the spiritual sense what had been destroyed by falsities arising from evils, people were forbidden in the representative Church to eat anything torn. They would never have been forbidden to eat it if that spiritual evil had not been meant in heaven. Apart from this, what evil could have lain in eating flesh torn by a wild animal?

[5] Regarding their not eating anything torn the following is stated in Moses,

The fat of a carcass and the fat of that which has been torn may be put to any use, provided that you do not eat it at all. Leviticus 7:24.

In the same author,

He shall not eat a carcass or that which has been torn, to be defiled by it. I am Jehovah. Leviticus 12:8.

In the same author,

You shall be men who are sanctified to Me; therefore you shall not eat flesh torn in the field, you shall throw it to the dogs. Exodus 21:31.

In Ezekiel,

Ah Lord Jehovih! The prophet says, Behold, my soul has not been polluted, and from my youth even till now I have not eaten any carcass or that which has been torn, so that abominable flesh has not come into my mouth. Ezekiel 4:14.

From these quotations it is evident that it was an abomination to eat what had been torn, not because it had been torn but because a tearing to pieces of good by falsities arising from evils was meant, 'a carcass' on the other hand being the death of good caused by evils.

[6] A tearing to pieces of good by falsities and evils is also meant in the internal sense of the following places in David,

The wicked is like a lion, he desires to tear, and like a young lion who sits in hiding-places. Psalms 17:12.

Elsewhere,

They opened their mouth against me - a lion tearing and roaring. Psalms 22:13.

And in yet another place,

Lest like a lion they seize my soul, tearing it to pieces and there is none to deliver. Psalms 7:1.

'A lion' stands for those who lay waste the Church. Above, where Joseph was the subject - at the point where he was sold by his brothers, and his tunic, which had been dipped in blood, was sent to his father - his father too said at that time,

My son's tunic! An evil wild animal has devoured him; Joseph has been torn to pieces. Genesis 37:33.

'His having been torn to pieces' means being scattered by falsities arising from evils, see 4777.