1385. Er zijn geesten, die tot de streek van de huid, vooral van de schubachtige huid behoren, die over alles willen redeneren en geenszins gewaarworden, wat goed en waar is, en die het zelfs hoe meer zij redeneren, des te minder gewaarworden, doordat zij in het redeneren de wijsheid stellen, en ook zo als wijs gezien te worden. Hun werd gezegd, dat de wijsheid van de engelen bestaat in het innerlijk gewaarworden of iets goed en waar is, zonder geredeneer; maar zij begrijpen niet, dat zo’n innerlijke gewaarwording kan bestaan Het zijn diegenen, die in het leven van het lichaam het goede en het ware verward hebben door wetenschappelijke en filosofische dingen, en zich vandaar voor geleerder hielden dan anderen en die van te voren niet enig beginsel van het ware uit het Woord hadden opgenomen; en zij hebben daarom minder gezonde rede.

51. Of sciences and knowledges, by which the internal spiritual man is opened.

Those things are called scientifics, which are in the external or natural man, and its memory, but not those which are in the internal or spiritual man (n. 3019-3020, 3293, 3309, 4967, 9918, 9922). Scientifics, as belonging to the external or natural man, are respectively instruments of service, inasmuch as the external or natural man is made to serve the internal or spiritual man, just as the world is made to serve heaven (n. 5077, 5125, 5128, 5786, 5947, 10272, 10471). The external man is respectively the world, because the laws of Divine order existing in the world are inscribed therein; and the internal man is respectively heaven, because the laws of Divine order existing in heaven are inscribed therein (n. 4523-4524, 5368, 6013, 6057, 9278-9279, 9283, 9709, 10156, 10472); and in the work on Heaven and Hell (n. 51-58).

There are scientifics which concern natural things, scientifics which relate to the civil state and life, scientifics which relate to the moral state and life, and scientifics which relate to the spiritual state and life (n. 5774, 5934). But for distinction's sake, those which relate to the spiritual state and life are called knowledges, consisting principally of doctrinals (n. 9945).

Man ought to be imbued with sciences and knowledges, since by these he learns to think, then to understand what is true and good, and finally to be wise, that is 129 to live according to them ¹ (n. Arcana Coelestia 129, 1450-1451, 1453, 1548, 1802). Scientifics and knowledges are the first things, on which is built and founded the civil, moral, and spiritual life of man; but they are to be learned for the sake of the use of life as their end (n. 1489, 3310). Knowledges open the way to the internal man, and then conjoin it with the external according to uses (n. 1563, 1616). The rational is born by sciences and knowledges (n. 1895, 1900, 3086). Yet not by sciences and knowledges themselves, but by the affection of uses from them, and according to such affection (n. 1895). The internal man is opened and successively perfected by sciences and knowledges, provided man has some good use for an end, particularly a use that regards eternal life (n. 3086). Then the scientifics and knowledges which are in the natural man meet the spiritual things from the celestial and spiritual man and adopt those which agree (n. 1495). Uses of heavenly life are then extracted, refined, and elevated by the Lord, through the internal man, from the scientifics and knowledges which are in the natural man (n. 1895-1896, 1900-1902, 5871, 5874, 5901). And the scientifics which are incongruous and adverse are rejected to the sides and exterminated (n. 5871, 5886, 5889). The sight of the internal man calls nothing forth from the scientifics and knowledges of the external man, but such as are of its love (n. 9394[1-6]). Scientifics and knowledges are disposed in bundles, and conjoined according to the loves which introduced them (n. 5881). Then in the sight of the internal man, those which are of the love are in the middle and in clearness, but those which are not of the love are at the sides and in obscurity (n. 6068, 6084). Scientifics and knowledges with man are successively implanted in his loves, and dwell in them (n. 6325). Man would be born into every science, and thereby into intelligence, if he were born into love to the Lord and love towards the neighbor; but because he is born into the love of self and the world, he is born in total ignorance (n. 6323, 6325). Science, intelligence, and wisdom are the sons of love to the Lord and of love towards the neighbor (n. 1226, 2049, 2116).

Scientifics and knowledges, because they are of the external or natural man, are in the light of the world; but truths, which are become truths of love and faith, and have thus obtained life, are in the light of heaven (n. 5212). Nevertheless the truths, which have thus obtained life, are comprehended by man through natural ideas (n. 5510). Spiritual influx is through the internal man into the scientifics and knowledges which are in the external (n. 1940, 8005). Scientifics and knowledges are the receptacles and as it were the vessels of the truth and good of the internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922). Therefore by "vessels" in the Word, in the spiritual sense, are signified scientifics and knowledges (n. 3068-3069, 3079, 9394, 9544, 9723-9724). Scientifics are as it were mirrors, in which the truths and goods of the internal man appear, and are perceived as in an image (n. 5201[1-7]). And there they are together as in their ultimate (n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071, 6077). Scientifics, because they are in the light of the world, are involved and obscure respectively to those things which are in the light of heaven; thus the things which are in the external man respectively to those in the internal (n. 2831). For which reason also by "involved" in the Word is signified what is scientific (n. 2831). So also by "the obscurity of a cloud" (n. 8443, 10551).

Every principle is to be drawn from the truths of doctrine from the Word, which are first to be acknowledged, and then it is allowable to consult scientifics in order to confirm those truths, and thus they are corroborated (n. 6047). Thus it is allowable for those who are in the affirmative concerning the truths of faith, intellectually to confirm them by scientifics; but not for those who are in the negative, because a preceding affirmative draws all to favor its side, and a preceding negative draws all to its side (n. 2568, 2588, 3913, 4760, 6047). There is a doubting affirmative, and a doubting negative, the former with some who are good, and the latter with the evil (n. 2568). To enter from the truths of faith into scientifics is according to order; but on the other hand, to enter from scientifics into the truths of faith is contrary to order (n. 10236). In as much as influx is spiritual, and not physical or natural, thus from the truths of faith, because these are spiritual, into scientifics, because these are natural (n. 3219, 5119, 5259, 5427-5428, 5478, 6322, 9109-9110).

Whoever is in a doubting negative state, which in itself is a negative, and says that he will not believe until he is persuaded by scientifics, will never believe (n. 2094, 2832). They who do so, become insane as to those things which are of the church and heaven (n. 128-130). They fall into the falsities of evil (n. 232-233, 6047). And in the other life, when they think about spiritual things, they are as it were drunken (n. 1072). A further description of them (n. 196). Examples to illustrate that spiritual things cannot be comprehended, if the order of entering into them be inverted (n. 233, 2094, 2196, 2203, 2209). Many of the learned are more insane in spiritual things, than the simple, because they are in the negative, and have abundance of scientifics, by which they confirm the negative (n. 4760). An example of a learned man, who could understand nothing concerning spiritual life (n. 8629). They who reason from scientifics against the truths of faith, reason sharply, inasmuch as they do it from the fallacies of the senses, which captivate and persuade, for it is with difficulty these can be shaken off (n. 5700). They who understand nothing of truth, and they also who are in evil, can reason concerning the truths and goods of faith, and yet be in no enlightenment (n. 4214). Only to confirm a dogma, is not the part of an intelligent man, because falsity can be as easily confirmed as the truth (n. 1017, 2482, 2490, 4741, 5033, 6865, 7012, 7680, 7950, 8521, 8780). They who reason concerning the truths of the church, whether a thing be so or not, are evidently in obscurity respecting truths, and not yet in spiritual light (n. 215, 1385, 3033, 3428).

There are scientifics which admit Divine truths, and others which do not (n. 5213). Vain scientifics ought to be destroyed (n. 1489, 1492, 1499-1500). Those are vain scientifics which regard for their end and confirm the loves of self and the world, and which withdraw from love to the Lord and love towards the neighbor because such scientifics shut up the internal man, so that he is not then capable of receiving anything from heaven (n. 1563, 1600). Scientifics are the means of becoming wise, and the means of becoming insane; and by them the internal man is either opened or shut; and thus the rational is either cultivated or destroyed (n. 4156, 8628, 9922).

Sciences after death are of no account, but only those things which man has imbibed in his understanding and life by means of sciences (n. 2480). Nevertheless all scientifics remain after death, but they are quiescent (n. 2476-2479, 2481-2486).

The same scientifics which with the evil are falsities because applied to evils, with the good are truths, because applied to goods (n. 6917). Scientific truths with the evil are not truths, however they may appear as truths when spoken, because within them there is evil, and consequently they are falsified; and the science of those men by no means deserves to be called science, inasmuch as it is destitute of life (n. 10331).

It is one thing to be wise, another to understand, another to know, and another to do; but still, with those who are in spiritual life, they follow in order, and correspond, and are together in doing or in deeds (n. 10331). It is also one thing to know, another to acknowledge, and another to have faith (n. 896).

What is the quality of the desire of knowing, which spirits have is shown by an example (n. 1973). Angels have an immense desire of knowing and of becoming wise, inasmuch as science, intelligence and wisdom, are spiritual food (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).

The chief science with the ancients was the science of correspondences, but at this day it is lost (n. 3021, 3419, 4280, 4844, 4964, 4966, 6004, 7729, 10252). The science of correspondences flourished with the orientals, and in Egypt (n. 5702, 6692, 7097, 7779, 9391, 10407). Thence came their hieroglyphics (n. 6692, 7097). The ancients by the science of correspondences introduced themselves into the knowledges of spiritual things (n. 4749, 4844, 4966). The Word is written by mere correspondences, whence its internal or spiritual sense, the existence of which cannot be known without the science of correspondences, nor can the quality of the Word (n. 3131, 3472-3485, 8615, 10687). How much the science of correspondences excels other sciences (n. 4280).

Poznámky pod čarou:

2039. 'Every male [among you] is to be circumcised' means purity. This is clear from the representation and consequently the meaning of 'circumcising' in the internal sense. Circumcision or cutting off the foreskin meant nothing else than the removal and rejection of those elements which stand in the way of and defile heavenly love, namely evil desires, especially those of self-love, and falsities resulting from those desires. The reason why this is the meaning is that the genital organs of both sexes represent heavenly love. There are three kinds of love which constitute the heavenly things of the Lord's kingdom - conjugial love, the love of infants, and social or mutual love. Conjugial love is the chief love of all because it has within it the end of serving the greatest use, namely the propagating of the human race, and therefore of the Lord's kingdom for which it is the seminary. Next to conjugial love, and deriving from it, comes the love of infants, and after that social or mutual love. Whatever covers over, obstructs, and defiles those loves is meant by the foreskin, the cutting away of which, or circumcision, therefore became representative. Indeed to the extent evil desires and resulting falsities are removed, a person is purified and heavenly love can show itself. How contrary self-love is to heavenly love, and how filthy, has been stated and shown in 760, 1307, 1308, 1321, 1594, 2045, 2057. From these considerations it is plain that circumcision in the internal sense means purity.

[2] That circumcision is no more than the sign of a covenant or of conjunction becomes quite clear from the fact that circumcising the foreskin counts for absolutely nothing if unaccompanied by circumcision of the heart; and that purification from those filthy loves is what circumcision of the heart means is quite evident from the following places in the Word: In Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul, that you may live. Deuteronomy 30:6.

From these words it is clear that 'circumcising the heart' means being purified from filthy loves in order that Jehovah God or the Lord may be loved with all the heart and all the soul.

[3] In Jeremiah,

Break up your fallow ground, and do not sow among thorns. Circumcise yourselves to Jehovah, and remove the foreskin of your heart, O men of Judah and inhabitants of Jerusalem. Jeremiah 4:3-4.

'Circumcising oneself to Jehovah and removing the foreskin of the heart' is nothing other than removing such things as stand in the way of heavenly love. From this it is also clear that circumcision of the heart is something more interior that is meant by circumcision of the foreskin. In Moses,

You shall circumcise the foreskin of your heart, and you shall be stiff-necked no longer. [Jehovah] executes judgement for the orphan and the widow, and loves the sojourner, giving him bread and clothing. Deuteronomy 10:16, 18.

Here also it is plain that 'circumcising the foreskin of the heart' means being purified from the evils that accompany filthy loves and from resulting falsities. The heavenly things of love are described as charitable works, namely 'executing judgement for the orphan and widow', and 'loving the sojourner to give him bread and clothing'.

[4] In Jeremiah,

Behold, the days are coming in which I will visit every one circumcised in the foreskin - Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut and who dwell in the wilderness, for all these nations are uncircumcised, and all the house of Israel is uncircumcised in heart. Jeremiah 9:25-26.

This too shows that circumcision was a sign meaning purification. Although they are called 'circumcised in the foreskin', these nations - the Jews included along with the rest - are considered to be 'uncircumcised nations', and Israel to be 'uncircumcised in heart'. In Moses,

If at that time their uncircumcised heart is humbled. Leviticus 26:41.

Here the meaning is similar.

[5] That the foreskin and being uncircumcised means that which is unclean is clear in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

'Zion' is used to mean the celestial Church and 'Jerusalem' the spiritual Church into which the uncircumcised, which means the unclean, will not enter.

[6] That circumcision is 'a sign of the covenant' or token of conjunction is quite clear from the fact that the same was represented by the requirement to circumcise the fruits of trees also, spoken of in Moses as follows,

When you come into the land and plant any kind of tree for food you shall circumcise its foreskin, its fruit. For three years it shall be to you uncircumcised; it shall not be eaten. And in the fourth all its fruit shall be holy. to the praises of Jehovah. Leviticus 19:23-24.

'Fruit' similarly represents and means charity, as becomes clear from many places in the Word. Their 'foreskin' accordingly means the uncleanness that obstructs and pollutes charity.

[7] Here is a marvel: When angels in heaven conceive the idea of purification from natural things that are filthy, something akin to circumcision is represented very speedily in the world of spirits, for in the world of spirits angelic ideas come over as representatives. In the Jewish Church there were some representative religious ceremonies which had those same origins and there were others which did not. The spirits with whom that swift circumcision was represented in the world of spirits were people who wished to be allowed into heaven, but before they were allowed in this representation took place. This explains why Joshua was commanded to circumcise the people after they had crossed the Jordan and were about to enter the land of Canaan. The people's entry into the land of Canaan represented nothing else than the admission into heaven of those who have had faith.

[8] This is why circumcision was commanded a second time, described in Joshua as follows,

Jehovah said to Joshua, Make swords of flint for yourself; circumcise the children of Israel a second time. And Joshua made swords of flint for himself, and circumcised the children of Israel on the hill of foreskins. And Jehovah said to Joshua, This day I have rolled away the reproach of Egypt from you. And he called the name of that place Gilgal (rolling away). Joshua 5:2-3, 9.

'Swords of flint' means the truths which they were to be provided with to enable them to correct and cut back filthy loves, for without cognitions of truth no purification is possible. That 'stone' or 'flirt' means truths has been shown already, in 643, 1298, and that 'a sword' has reference to truths by which evils may be corrected is clear from the Word.