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:

3427. 'And he called the name of the well Esek, because they contended with him' means an attitude of denial on account of those things, and also others, as being contrary to those persons, and on account of more things besides. This is clear from the fact that names given in early times were meaningful signs of a thing or of a state, 3422. In this way they were enabled to recollect many details about that thing or state, especially its essential nature. Here the well took its name from the incident of the herdsmen of Gerar disputing with Isaac's herdsmen. The fact that 'disputing' or 'contending' also means an attitude of denial, see 3425. This is the origin of the name Esek which in the original language means contention or dispute, and is derived from a related word which means oppression and violence. And since 'a well' here means the Word as regards the literal sense which holds the internal sense, 'Esek' or contention means a denial of the existence of the internal sense of the Word. The same word also includes the reasons for such denial, which, it is evident, lie with those things described just above in 3425, that is to say, things that appear to be contraries and with other things also.

[2] Thus the position with the internal sense of the Word is that those in whom no more than a knowledge of cognitions exists, who are referred to as 'the Philistines', and those in whom no more than matters of doctrine concerning faith are present, who are called 'the herdsmen of the Valley of Gerar', and with whom no charity towards the neighbour exists, inevitably refuse to recognize the existence of the internal sense of the Word. There are several reasons why they do so, the chief of which is that they do not acknowledge the Lord in their hearts, however much they confess Him with their lips. Nor in their hearts do they love the neighbour, however much they outwardly declare their love towards him. And anyone who in his heart does not acknowledge the Lord and does not in his heart love the neighbour inevitably refuses to recognize the internal sense of the Word, for the Word does not in the internal sense have anything else as its subject than love to the Lord and love towards the neighbour, on account of which the Lord says that on those two commandments depend the Law and the Prophets, that is, the whole Word, Matthew 22:37-40. I have also been allowed to see the extent to which those people do not recognize the internal sense of the Word from those who are like them in the next life. At the mere mention of the existence of the internal sense of the Word, which is not apparent in its literal sense, and of the fact that its subject is love to the Lord and towards the neighbour, not only is denial of its existence noticeable in those people but also repugnance and even loathing.

[3] This is the chief reason. A second reason is that they turn the Word completely upside down by placing the bottom on top, or what amounts to the same, making what is secondary primary. Indeed they set up faith as the essential thing of the Church, and the things that constitute love to the Lord and love towards the neighbour as the fruits of faith. But the truth is that if love to the Lord is compared to the tree of life in the paradise of Eden, charity and its works are the fruits from it, while faith and everything that is part of faith are merely the leaves. When therefore people so turn the Word upside down that they derive the fruit not from the tree but from the leaves, it is not surprising that they fail to recognize the internal sense of the Word and acknowledge merely its literal sense. For as is well known. the literal sense can be used to confirm any dogma, including the most heretical.

[4] A further reason why they do not recognize the internal sense is that the faith of people who are concerned solely with matters of doctrine concerning faith and not with goodness of life is inevitably persuasion of what is false, that is, it is a faith based on false assumptions as well as true ones. As a consequence they are more stupid than all others, for insofar as anyone is persuaded by what is false he is stupid, but insofar as anyone is concerned with goodness of life, that is, with love to the Lord and charity towards the neighbour, he has intelligence, that is, faith from the Lord. Consequently the former cannot do other than have a negative attitude regarding the internal sense of the Word, whereas the latter cannot do other than have a positive attitude. For the interiors of people who have merely a knowledge of matters of doctrine and are devoid of the good of life are closed, so much so that the light of truth from the Lord cannot flow in and enable them to discern that it is so, whereas the interiors of those in whom love to the Lord exists are open, so much so that the light of truth from the Lord can flow in, inspire their minds with affection, and enable them to discern that it is so.

[5] There is yet another reason why they do not take any delight in reading the Word, except to gain position and wealth, and a reputation on account of these things - which delight is the delight that goes with self-love and love of the world. So true is this that if such gains are not to be had they reject the Word altogether. Such people in their hearts refuse to recognize not only the internal sense of the Word when they hear about it but also the literal sense itself, no matter how much they imagine they do believe in it. For anyone whose end in view is the delight that goes with self-love and love of the world casts out of his heart altogether everything that has to do with eternal life, and speaks from his natural and bodily-minded man when he speaks about the kind of things that he calls truths not for the sake of the Lord and of His kingdom but for the sake of himself and those who are his own. These and many other considerations are what cause people called 'the herdsmen of the Valley of Gerar' and 'the Philistines' to refuse to recognize the internal sense of the Word.