(From notebook in the Archives)
By Bishop W. F. Pendleton
Parents should avoid remarks that make children feel they are a burden.
Conversation on subjects that are of uncharitable nature in the presence of children.
The sense of protection which children feel in the sphere of their parents.
The disposition in children to beg for things, as money, from their parents. Are they infected by begging spirits? Something for nothing.
The end of a child is to be regarded in the treatment used, or discipline exercised, or general tendency or trend of its thought and habit.
Avoid making rules.
Observance of Sunday by children.
THE AGE OF INFANCY
I. The conjunction of Conjugial Love with the Love of Infants.
The end in the creation of the universe is an angelic Heaven from the human race. A. C. 6697, 9237, 9441. D. L. W. 167, 170, 171, 329, 300. D. P. 27, 323-4. T. C. R. 13, 773. A. E. 294. D. W. XII, 5.
This also is the end in the Conservation of the Universe, which is a perpetual creation. A. C. 3648, 4322, 5116, 6482, 9502, 10076. P. 3. C. L. 85, 86, 183. T. 46, 224. S. D. 1714.
The Human Race is the Seminary of Heaven. L. J. 6, 9, 10, 13.
Conjugial Love is the Seminary of the human race.
Is a child worse than other children because he appears to be worse?
The sphere of the Love of Infants is also a sphere of Peace. H. 288, 290.
Opening lessons. H. 285, 286, 289, 1726, 2780, 5662.
The peace of infancy. H. 288
The rational idea of peace. H. 290.
Tranquility. H. 290. A. C. 3696, 91, 92, 4681.
The lusts of self love and the love of the world take away peace. A. C. 3170, 5662, 8722.
Peace is the delight of the good of innocence and love. A. E. 22.
In Conjugial Love is peace. C. L. 180.
Care of the morrow as the opposite of both innocence and peace.
Content with ones lot.
Innocence and peace are the two inmost things of heaven; called inmost because they proceed immediately from the Lord.
Innocence that from which is all the good of heaven.
Every good has its delight.
The delight of the good of innocence is what is called peace, but peace from the Divine Peace of the Lord is the inmost of that delight.
This peace is the Divine Itself affecting with beatitude the good itself which is with the angels, and is perceived as a delight of heart when they are in the good of their life.
But in order to know what peace is it is necessary to know what it is not, or the opposite.
Many knows by experience what natural peace is, and what it is not, and he knows what it is by knowing what it is not. But he does not from this know what spiritual peace is or what it is not. He knows what this peace is not, and so what it is by temptations. But natural peace is not peace in itself, unless the former be in it.
Natural peace is defined in Webster to be a state of quiet or tranquility; freedom from disturbance or agitation; calm; repose; specifically: a) Exemption from, or cessation of, war with public enemies, b) Public quiet, order, and contentment in obedience to law. C) Exemption from or subjection of, agitating passions; tranquility of mind or conscience. d) Reconciliation; agreement after variance; harmony; concord.
Read H. H. 290.
Natural peace is not properly peace, but tranquility.
But no real distinction between peace and tranquility is seen in the light of the world. (See definition of the two in Webster.)
Genuine tranquility is from peace and where man is in this he is wholly at rest, is in heaven; for combat has ceased, falses and evils have crossed to invade, and man is undisturbed by untowered conditions in the world.
By peace the ancients understood in the supreme sense, the Lord Himself; in the internal sense, His Kingdom, and life in His Kingdom or salvation; but in the external sense, safety in the world, or health, that is, tranquility of life in the civil state, in ones occupation and in the home, as well as tranquility of mind and body from the health of both.
Tranquility arising, or rather descending from spiritual peace is called the tranquility of peace, tranquility from without arising from worldly success or prosperity; health of body, etc., is not the tranquility of peace.
Read A. C. 3696.
The lusts of the love of self and the love of the world are what take away peace; that which takes away peace also takes away tranquility. Read A. C. 8722, 5662.
Care for the morrow and natural anxieties opposed to the state of innocence and peace. A. C. 5178-9, 6202, 6210, 8247.
Innocence and peace rest in content with ones lot. A. C. 4981, 5051.
The origin of this love in the inmost Heaven. S. D. 1201, 1906, 1683. De Conj. Pp. 26, 27.
The Love of Infants in the Heavens C. L. 410, H. 332, A. C. 2302. S. D. 1683, A. C. 5391, H. 391, S. D. 3152, De Conj. Pp. 21-23.
The Love of Infants increases as it descends. C. L. 402, SS D. 1683, A. C. 1865 (cf. 5912) H. 556, C. L. 206.
In the Lord Love Itself and Wisdom Itself, thus Life Itself, was the soul; but the soul in man is not life, but a recipient of life. T. C. R. 25.
The soul is the inmost form of all the forms of the body. T. C. R. 697.
It is the proximate receptacle of life from God, and thus the habitation of God. Ibid.
The inmost of man, or the soul, is that from which man is man, and distinguished from brute animals, and it is as it were the ate or entrance of the Lord, that is, of celestial and spiritual things into man; what is there performed cannot be comprehended by man, because it is above all his rational from which he thinks. A. C 1940
By this internal or inmost, man lives after death, and to eternity; it is the first form itself from which man is made and is a man; by it the Lord is united to man, and the heaven itself nearest the Lord is from these human internals, but still it is above the inmost angelic heaven. But these internals have not life in themselves, but are forms recipient of the life of the Lord. Man in evil is, as it were, separated from this internal, but still not actually separated, for he would not then live after death. A. C. 1999
The primitive or inmost is not in the form of the body, but in another most perfect form known to the Lord alone. 3633.
The things which inflow from God inflow proximately into the soul of man, and through the soul into the rational mind, and through this into the things which make the body. The soul is not life in itself, but is a recipient of life from God, Who is Life in Itself. The inmost and first of the receptacle sin man is his soul. The mind (mens) is subordinate to the soul, and the body is subordinate to the mind. The human soul, because it is a superior spiritual substance, receives influx immediately from God; but the human mind, because it is an inferior spiritual substance, receives influx from God mediately through the spiritual world; and the body because it is from the substances of nature, which are called matters, receives influx from God mediately by the natural world. Inf. 8. Read H. H. 39 (cf. L. J. 25) C. L. 101, 158.
MAN BEFORE BIRTH
I. The soul is from the father the body from the mother.
he first essential is the soul; the second is the body conceived and derived from the soul, prepared in the womb of the mother; the third essential is operation which proceeds from the soul and body together. T. C. R. 167. To ill. The doctrine of the Trinity.
Education is mainly concerned with the third essential.
Hence man begins from the soul, which is the essence itself of the seed, this I not only initiates but also produces in their order the things of the body, and afterwards that which proceeds from those two, the soul and body together, namely the operation. T. C. R. 166. Hence the soul and body do not make the man, but three together, soul, body, and operation.
It is manifest that the all of life is from this, that the soul of man can form a body so wonderfully in the womb, and its manifold members and organs in such a series, and its interiors to the image of heaven. A. C. 6468 Treating of Influx and the commerce of the soul and the body.
The soul of man begins in the ovum of the mother, and is afterwards perfected in the womb, and is there encompassed by a tender body. The regeneration of man takes place in like manner. A. C. 3570
Every man has from his father the esse of his life, which is called his soul, the existere of life thence is what is called the body, hence the body is the likeness of the soul; hence it is that men are born in the likeness of their fathers, and families are distinguished. 10823. H. D. 287.
The human body is a proceeding from the esse of the father, which is called his soul; for the likeness of the father, as to the various affections of love, is extant in the children, even in their faces; hence every family has something peculiar to itself, by which it is distinguished from anotherso especially with the Lord. 10269, Read 1921 here.
Man receives one thing from the father, and another from his mother; he receives from his father all that is internal; the soul itself or the life is from his father, but from the mother he receives all that is external; in a word, the interior man or the spirit itself is from the father, but the exterior man or the body itself is from the mother; which every one can comprehend only from this, that the soul itself is implanted by the father which begins to clothe itself with a bodily form in the ovum; whatever is afterward adjourned, as well in the ovem as in the womb, is of the mother, for nothing is added from any other source. A. C. 1815.
He that is conceived of Jehovah, has no other Internal, that Jehovah, wherefore He was as to the very life itself Jehovah Himself; Jehovah or the Divine Essence cannot be divided, as the soul of a mans father, from which his offspring is conceived; for so far as the offspring recedes from the likeness of the father, so far it recedes from the father, thus more and more as age proceeds, thence it is that the love of a father towards his children diminishes according to the progression of age; it was otherwise with the Lord, He did not recede as to the Human Essence, as age progressed, but continually acceded, even to perfect union; hence it may appear that He is the same with Jehovah the Father. A. C. 1921
The internal of every man is from his father, the external from his mother; or what is the same, the soul itself is from the father, the body, by which the soul is clothed is from the mother; still the soul with the body make one. A. C. 2005
The inmost of the life of every man, which is called the soul, is from the father, but that which clothes that inmost, which is called the body, is from the mother; that the inmost of life, which is from the father, continually inflows and operates into the external which is from the mother, and strives to make this similar to itself, even in the womb, may appear from children, that they are born into the disposition (indoles) of the father, and sometimes grandchildren and great-grandchildren into the disposition of the grandfather and great-grandfather; this is because the soul, which is from the father, continually wills to make the external, which is from the mother, similar to itself and the image of itself. When it is so done with man, it may appear that it was so done especially with the Lord (namely in the Glorification of His Human). A. C. 6716
That by the Son of Mary is understood the merely Human, appears manifestly from the generation of men, that the soul is from the father and the body from the mother; for the soul is in the seed of the father; and this (the soul) is clothed by a body within the mother, or what is the same, all the spiritual, which a man has, is from the father, and all the material which he has is from the mother; as to the Lord, the Divine which He had, was from Jehovah the Father, and the Human which He had was from the mother. T. C. R. 92
The soul of every one is from the father, and is only clothed with a body from the mother; for the soul is in the seed, and it is that which is clothed with a body from the mother. The seed is the first form of the love in which the father is; it is the form of his ruling love with nearest (proximate) derivations, which are the affections of that inmost love; these are veiled over by the things of moral, civil, and spiritual life, which make the external of life, even with the evil; into this external of life every infant is born, thence it is that he is lovable, but as he becomes a boy or grows up he comes from that external to the interior, and at length to the ruling love of his father, which, if it was evil, and was not tempered and bent by means from his education, becomes his love, as it was his fathers. To ill. The increase of hereditary evil. D. P. 277.
In the seed of man is his soul in a perfect human form veiled by substances from the purest things of nature, out of which a body is formed in the womb by the mother. C. L. 183
THE FORMATION OF MAN IN THE WOMB BY THE LORD
Read D. W. II, III, IV, V, VIII(1).
Angels of the inmost heaven with infants in the womb. A. C. 5052, 5054. S. D. 1201
The embryo in the womb derives more from the good of innocence than after it is born. A. E. 710
Celestial love inflows from heaven with mothers during the time of gestation, and also with the embryo hence exists the love of the infant with mothers, and innocence with infants.
When man is an embryo, or while in the womb, he is in the kingdom of the heart, but after birth in the kingdom of the lungs; if he suffers himself to be brought by the truths of faith into this good of love, he returns to the kingdom of the heart in the Grand Man, for thereby he returns again into the womb and is reborn. 4931
MAN AT BIRTH
1) Man at birth is more of a brute than any animal. T. C. R. 417, C. L. 350, A. C. 987
2) Man is born into no exercise of life, as the brute animals. A. C. 1050
3) Every man is born into complete ignorance. A. C. 2557, C. L. 133, 134, A. C. 10318, 10319, H. 202, C. L. 350
4) Common influx into animals, because they are born into the order of their life, but particular influx into man, because he is not born into the order of his life. A. C. 5850, 6323, H. 296, Cf. 350.
5) What man would be if born into the order of his life. A. C. 1902, 6323, 7750, H. 352, D. P. 275-6, Cf. 2557, H. 202, C. L. 202-6.
6) Man is born into the ultimate degree of the natural world, how he is elevated into the higher degrees. W. 67
7) The three degrees of altitude are in every man from birth, and are successively opened. W. 236-241, P. 32
8) Every man is born with the faculty of understanding truths, even to the inmost degree, in which the angels of the third heaven are. W. 258, 259, 270, Cf. 4592.
9) Man is born merely corporeal, but with the faculty of becoming perfected. A. C. 4038, C. L. 94, 447.
10) Man is not born rational, but into the potency, or faculty of becoming so, which is effected by scientifics and cognitions. A. C. 2557, 3161, 3175, 5081, T. C. R. 480
11) Every man is born into the evils of the love of self and of the love of the world, from his parents.
THE IGNORANCE OF MAN AT BIRTH
1. Man is born into no science of any love, when yet beasts and birds, both the noble and the ignoble, are born into the sciences of all their loves. C. L. 133
Science, knowledge of how to doSkill, how to bring into act, or effect, viz., the love.
- Thus man at birth ha snot knowledge of how anything is to be done, but animals have.
- No voluntary action. The involuntary. He cannot walkhe cannot speak a word of any human language,--he cannot give expression by sound to any affection of love,--for this would involve conscious volition,--as animals can at birth.
- Does not know what food is suitable for himself, but seized upon that which comes in his way, whether clean or unclean, and carries it to his mouth. Hence the parent chooses his food. Cannot even find his way to the mothers breast, as animals do, at birth. Knows nothing whatever of conjugial love, and its operative effects until he learns from others. In a word, man is born altogether corporeal, and he would remain so, if not taught by others.
- Has only a body at birth, and a soul or inmost, but no will and understanding. These latter come by exercise, and he must be taught their exercise.
- He knows how to suck at birth, and for this he is prepared by suction in the wombbut involuntary in the wombbut becomes voluntary when the sensation of hunger is felt, after birth.
- When the child breathes, the heart and lungs are conjoinedhe then has sensation, and voluntary motion, or is inaugurated into the exercise of voluntary motion.
- From the lungs in motion vibrations creep along the path of the membranes to the brain, to the cortical glands, and to all parts of the body,--a plane is then made in the body for the influx of life from the spiritual world, or from the Lord,--and man becomes capable of feeling and acting as of himselfthe beginning then of a human life.
As soon as the child is born, he breathes, and then he cries. He cries because he has sensation, and the sensation is one of pain, which he resists, and against which he struggles, in order to throw off that which would invade and destroy. The first act of the childs life is, therefore, a struggle, and his first experience a temptation. What temptation is,--
In the cry is some voluntary actionbut most generalfrom the general love of existence and of life, but is not expressive of any particular affection.
Hence all the cries of early infancy are only expressive of the most general love of existence, and of a struggle, and resistance to something that invades the physical life, but not of any particular affection of love. Hence it is difficult for the mother to determine the cause of the cry. But the cries of animals from birth are expressive of some particular affection of love.
Man is born into complete ignorance, and beasts are not; and yet man is immensely superior to beasts, for he is capable of thus becoming intelligent and wise, of being conjoined with God, and thus of living to eternity; but beasts do not rise from the sciences of the natural loves, into intelligence and wisdom, and they perish when their bodies perish.
There must be then some most important reason why man is born as he is, and animals are born as they are. We are taught the reason. Man is born into plenary ignorance, with out knowledge, in order that he may come into all knowledge, and thus grow, increase, and be perfected to eternity. Thus the imperfection in man in his birth becomes his perfection, and the perfection of beasts in birth is their imperfection.
Although man is not born into the science of any love, or knowledge of producing effects, or how to bring forth love into his own, still he has faculty and inclination,--he does not know but he has the faculty of knowing,--he does not love but he has the inclination to love. This faculty and inclination make the man at birth.
Furthermore he is born not only with the faculty of knowing, but of understanding, and of being wise; and he is born an inclination and hence has the ability to love, not only the things which are of self, and the world, but also the things which are of God and Heaven.
This faculty and this inclination beasts have notso man has that at birth which beasts have not,--which is from the inmost or soul, and are the endeavor from that inmost to ultimate that which is from the Divine, in forms that re human.
Man is thus born faculty and inclination, by which there is before him an eternal progression, by which he is able to ascend to meet God and become conjoined with Him, and thus live and progress forever,--to be continually born,--first natural, then rational, and finally spiritual,--for the ascent from one degree to another, from a lower to a higher, is by a birth,--rebirth, regeneration.
Man is born the lowest and vilest of all, that he may be continually reborn, and thus become the highest and best of all.
An animal is born once and is never reborn, never ascends beyond that which it knew at birth,--is born into its sciences and loves without faculty and inclination to that which is better and higher. Connate sciences such as animals have, limit, put bounds upon, progression.
Man cannot take ore receive or derive any knowledge from himself, but all the knowledge or science that he has or receives is from others, and these others not from themselves but from the Lord. Nor does man have any love from himself, for science and love are inseparable companions, as will and understanding, affection and thought,--they cannot be separated or received separately. Wherefore, as man receives science from others, thus mediately, so love adjourns itself as its companion. The universal love which adjoins itself is the love of knowing, of understanding and of being wise. This love no best has, but man alone, and it inflows from God.
The implanted inclination becomes this love, and there is no limit to the progression in the knowledge of this love in its various degrees.
Since therefore, man is born into complete ignorance, and must learn from others, he knows nothing from himself, but only from others and through others. And this is the case that he may know and acknowledge that all things which he understand, and is wise in, are from God.
This most important truth, therefore, that man is born into no knowledge, but receives it from others, man must know and believe, in order that he may attribute nothing to himself, but to others, and at length attribute all of wisdom to the Lord alone.
This most important truth parents must have in mind in the training of the children, viz., that there is no knowledge inborn in the child and no love,--that this knowledge, the knowledge of how to do, is to be imparted by the parent, and in the degree that this is done, the Lord adjourns love. The child led to depend on the parent for what it knows. The parent imparts knowledge which makes the plane for that which the Lord implants.
2. What has been said about the ignorance of man at birth gives the reason why Revelation is necessary.
Man does not derive the knowledge of natural things from himself but from others,--would otherwise remain a beast. So he does not derive the knowledge of spiritual things from himself or from the light of nature,--he cannot conclude from his natural knowledge that there is a God, etc.
As man must be born into order to know the things of the natural world, so he must be reborn in order to know the things of the spiritual world. It is but an appearance that he knows spiritual things before the rebirth or dawn of spiritual life, which takes place in adult life. He knows from others but not from himself, or in the light of his own mind.
If not reborn, though he appears to become a man in natural things he is still a child in spiritual things. But worse,--because he perverts and inverts that which he had in childhood, and thus becomes a devil. Remains to eternity unbornin total ignorance of all things of spiritual life, even of the knowledge that he himself lives after death.
Therefore, as man is prepared in the womb for natural birth, so in his life in the natural world as an infant and child, is he prepared for a spiritual birth; especially by the opening of the natural rational in youth is prepared for spiritual birth.
Man in infancy, childhood and youth, is as to spiritual things still in the womb, as it were. For the spiritual mind is like the natural mind previous to natural birth, inactive, inoperative, unleavened and unformed.
Life in the natural man,--bodybefore birth, but not its own till conjunction of heart and lungs,--also of scientific and delights or pleasure,--will and understanding. So spiritual life before rebirth, called remains, but not mans own till conjunction of good and truth. Hence the spiritual birth or rebirth is not a mere figure of speech, or mere comparison, but it corresponds in every particular; the spiritual man previous to spiritual birth bring actually in a similar, or corresponding condition to that of the natural man previous to natural birth. And, a sin the pains of the mother, and is born into natural life, so in the temptations of the church man is born into spiritual life, and conjunction of good and truth takes place. Companionship of pains and cry of man at birth,--and conjunction of heart and lungs by cry,--as the natural, so the spiritual life beings with temptation.
As therefore man, after birth, is taught and educated in natural things from others, so must he learn spiritual things in adult life, from others, and through others from God: in order that he may acknowledge that nothing natural or spiritual is self derived, but all from others, and through others from God.
Evil the cause of ignorance. Read A. C. 1050
3. It has been shown that man is born into complete ignorance, and some of the causes of that ignorance have been considered; other causes are now to be brought forward; and finally what man would be if born in the order of his life. Animals are so born, why not man?
Was it intended in the beginning, is it according to the order of creation that man alone should be born into complete ignorance. It is taught that man is born into ignorance and helplessness that he may acknowledge that what he has is from others and finally from God. This acknowledgment is impressed upon the very sensorium and life of the child in his inability to help himself, to do for himself, and to acquire knowledge from himself; he is therefore led to ask others for help and knowledge, and thus he comes to sensibly feel his dependence on his parents and those around him.
It is evident from this teaching, that, born in disorder, that is, into evil, man cannot be led to acknowledge his dependence on the Lord in any other way than by being born into complete ignorance of all things; and, therefore, with such a hereditary, if he were born into the scientifics or knowledges of his life, as animals are, he could not be saved; and it follows also that if he were born in a different state, i. e. into order, instead of disorder, of life, born with a hereditary inclination to good, rather than to evil, he could be born, not in ignorance, but into the knowledges of his life, as animals are, and by those knowledges be led to the acknowledgment that all things are form God, and none from himself.
There is a true order of life for man as well as for animals, and he is created, and is born from that order, or that he may come into that order; but as he is not born into it, where hereditary evil is, he must be led into it by the rebirth which is regeneration. It is indeed distinctly taught that man may be born into the order of his life, as animals are, and that it was originally that he should be, but that he is not born into that order on account of hereditary evil.
Evil is thus the cause, the source, the origin, of all ignorance; for the form of evil is falsity, and falsity is the opposite of truth, for truth is which is good is the source of all knowledge, intelligence, and wisdom; therefore the opposite of truth, which the false, is ignorance itself.
Knowledge is usually spoken of as the opposite of ignorance. Analyzing these two, regarding what is interiorly in them, we find that that which is within knowledge is truth, that truth is the spirit, the life of knowledge; and within ignorance is falsity, and that falsity is the spirit, the life of ignorance. He who is in falsity is in no truth, thus in no knowledge, is in the darkness of ignorance.
The evil man is evil because his internal will is evil, and the form of that will, which is the interior thought of the understanding, is nothing but falsity. In his interior thought, the thought of his spirit, the thought of his will, the thought of the man,--in this thought there is no truth, no knowledge, nothing there but ignorance, black, dark ignorance. Every devil in the whole of hell is in this thick darkness of ignorance; there is no truth, hence no knowledge in hell, so that the devils do not know anything, not even, as was said before, that they life after death.
This state inherited is the cause of the ignorance of man at birth, the cause that when he is born his mind is a blank, is only a soul and body, but no will and understanding. Were it not so, as was said, man could not possibly be saved.
He has at birth a mind, potentially but not actually; and as what there is of mind, the potentiality of it, is evil, because inclining to all evil, hence at birth he is ignorant, has no knowledge whatever, has only sensation and motion on the plane of the body. But as man is not damned on account of hereditary evil, the only account of that which he has deliberately made his own, therefore it is provided that he be instructed by the external way, through the senses of the body, the only way he can at first receive knowledge, and through the light of knowledge be led to resist his hereditary inclinations to evil, and thus by rebirth be introduced into intelligence and wisdom, be led back again to the true order of his life.
4. What man would be if born in the order of his life.
Love contains in itself all the knowledge which is of that love. A. C. 7750
If man were born with the above loves, he would be born into intelligence and wisdom. H.352 (end)
If man had no hereditary evil he would have all the rational and all the scientific at birth. 1902. Thus he would he have no need to learn anything. 2557.
If man were born into the love into which he was created he would not be in any evil. D. P. 257, 276.
All this confirmed by the doctrine concerning the conjugial. C. L. 202-205.
Man would thus be born affirmative and perceptive, this because he would have love and the love would begin to exercise itself at birth. How he would then be taught, trained and educated, a matter for most careful consideration,--a problem yet to be unfolded.
1) Actual evil in parents becomes hereditary in their offspring. A. C. 313, 494, 828, 2122, 2300, 2910, 3175, 3304, 3318, 3469, 3470, 3603, 3701, (3993), 41717, 4317, 4563, (4672), 4988, 5032, 5280, 6208, 8548-53, 8606, 8876, 9009, 9069, 10790-1. H. 293, 509, 423, 469, 498. S. D. 1310-11, 2424027, 48080, 4521-23.
2) The hereditaries with man, one from the father, the other from the mother. 141, 1444, 1573, 4644, 4963.
3) Hereditary evil with the Lord. 3036, 3518, 3599, 4564, 4593.
4) The distinction between hereditary evil and actual evil. A. C. 1608, 1667, (1906), 2307-8, 5353, T. 521, 822. P. 79.