3200. In deze beide verzen wordt de staat van het redelijk goede beschreven, wanneer het in de verwachting van het ware is, dat daarmee verbonden moet worden als een bruid met een echtgenoot. In de twee onmiddellijk erna volgende verzen, wordt de staat van het ware beschreven, wanneer het nabij is en het goede waarneemt, waarmee het verbonden moet worden. Maar men moet weten, dat deze staten niet in één keer ontstonden, maar voortdurend, het gehele leven van de Heer in de wereld door, totdat Hij verheerlijkt was.

Bij de wederverwekten is het evenzo gesteld, want zij worden niet opeens, in één keer wederverwekt, maar voortdurend, het gehele leven door, ook in het andere leven; want de mens kan nooit volmaakt worden.

24. [4]. Of those who are in truths from good, consequently of truths from good.

Of the difference between truth that leads to good, and truth which proceeds from good (n. 2063). Truth is not essentially truth, any further than as it proceeds from good (n. 4736, 10619); because truth has its esse from good (n. 3049, 3180, 4574, 5002, 9144); and its life (n. 2434, 3111, 6077); and because truth is the form or quality of good (n. 3049, 4574, 5951, 9154). Truth is altogether as good with man, in the same ratio and degree (n. 2429). In order that truth may be truth, it must derive its essence from the good of charity and innocence (n. 3111, 6013). The truths which are from good are spiritual truths (n. 5951).

Truth makes one with good when it proceeds from good, even so that both together are one good (n. 4301, 4337, 7835, 10252, 10266). The understanding and will make one mind and one life, when the understanding proceeds from the will, because the understanding is the recipient of truth, and the will, of good, but not when man thinks and speaks otherwise than he wills (n. 3623). Truth from good is truth in will and act (n. 4337, 4353, 4385, 4390). When truth proceeds from good, good has its image in truth (n. 3180).

In the whole heaven and world, and in the single things thereof, there is an image of marriage (n. 54, 718, 747, 917, 1432, 2173, 2516, 5194). Particularly between truth and good (n. 1904, 2173, 2508). Because all things in the universe have relation to truth and good, in order that they may be anything, and to their conjunction, in order that anything may be produced (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). The ancients also instituted a marriage between truth and good (n. 1904). The law of marriage is, that two be one, according to the words of the Lord (n. 10130, 10168-10169). Love truly conjugial descends and exists from heaven, from the marriage of truth and good (n. 2728-2729).

Man is so far wise, as he is in good and thence in truths, but not so far as he knows truths and is not in good (n. 3182, 3190, 4884). The man who is in truths from good, is actually elevated from the light of the world into the light of heaven, consequently from what is obscure into what is clear; but on the other hand, he is in the light of the world, and what is obscure, so long as he knows truths and is not in good (n. 3190, 3192). Man does not know what good is, before he is in it, and knows from it (n. 3325, 3330, 3336). Truths increase immensely when they proceed from good (n. 2846-2847, 5345). Of which increase (n. 5355). This increase is as fructification from a tree, and multiplication from seeds from which whole gardens are produced (n. 1873, 2846-2847). Wisdom increases in a like degree, and this to eternity (n. 3200, 3314, 4220-4221, 5527, 5859, 10303). The man also who is in truths from good is in a like degree enlightened, and he is so far in enlightenment when he reads the Word (n. 9382, 10548-10550, 10691, 10694). The good of love is as fire, and truth thence as light from that fire (n. 3195, 3222, 5400, 8644, 9399,9548, 9684). In heaven truths from good shine (n. 5219). Truths from good, by which is wisdom, increase according to the quality and quantity of the love of good; and on the other hand, falsities from evil, according to the quality and quantity of the love of evil (n. 4099). The man who is in truths from good comes into angelic intelligence and wisdom, and they lie hid in his interiors so long as he lives in the world, but they are opened in the other life (n. 2494). The man, who is in truths from good, becomes an angel after death (n. 8747).

Truths from good are like generations (n. 9079). They are disposed in series (n. 5339, 5343, 5530, 7408, 10303, 10308). The arrangement of truths from good compared with the fibers and blood-vessels in the body; and thence with their textures and forms, according to the uses of life (n. 3470, 3570, 3579, 9154). Truths from good form as it were a city, and this from the influx of heaven (n. 3584). The truths which are of the principal love are in the midst; and the rest are more or less remote from thence according to their degrees of disagreement (n. 3993, 4551-4552, 5530, 6028). Conversely with the evil (n. 4551-4552).

Truths when they proceed from good are arranged in the form of heaven (n. 4302, 4904, 5339, 5343, 5704, 6028, 10303). And this according to the order in which are the angelic societies (n. 10303). All truths when they proceed from good are conjoined to one another by a certain affinity, and they are as derivations of families from one father (n. 2863). All truth has a sphere of extension into heaven, according to the quality and quantity of the good from which it is (n. 8063).

The marriage of good and truth is the church and heaven with man (n. 2731, 7752-7753, 9224, 9995, 10122). Of the delight and happiness of those with whom good is in truths (n. 1470). Truths from good, in conjunction, present an image of man (n. 8370). Man is nothing but his own good, and truth thence derived; or evil, and falsity thence derived (n. 10298).

A summary: Faith is by truths (n. 4353, 4997, 7178, 10367). Charity towards the neighbor is by truths (n. 4368, 7623-7624, 8034). Love to the Lord is by truths (n. 10143, 10153, , 1031010578, 10645). Conscience is by truths (n. 1077, 2053, 9113). Innocence is by truths (n. 3183, 3494, 6013). Purification from evils is by truths (n. 2799, 5954, 7044, 7918, 9088, 10229, 10237). Regeneration is by truths (n. 1555, 1904, 2046, 2189, 9088, 9959, 10028). Intelligence and wisdom are by truths (n. 3182, 3190, 3387, 10064). The beauty of angels, and also of men, as to the interiors which are their spirits, is by truths (n. 553, 3080, 4985, 5199). Power against evils and falsities is by truths (n. 3091, 4015, 10488). Order, such as it is in heaven, is by truths (n. 3316, 3417, 3570, 4104, 5339, 5343, 6028, 10303). The church is by truths (n. 1798-1799, 3963, 4468, 4672). Heaven is with man by truths (n. 3690, 9832, 9931, 10303). Man becomes man by truths (n. 3175, 3387, 8370, 10298). Nevertheless all these things are by truths from good, and not by truths without good; and good is from the Lord (n. 2434, 4070, 4736, 5147). All good is from the Lord (n. 1614, 2016, 2904, 4151, 9981).

318. Which are the seven spirits of God, sent forth into all the earth, signifies that all wisdom and intelligence in heaven and in the church are therefrom. This is evident from the signification of "the seven spirits of God," as being Divine truth proceeding from the Lord (of which above, n. 183; and as they signify Divine truth proceeding from the Lord, they also signify the Divine wisdom or omniscience. It is evident also from the signification of "sent forth into all the earth," as being that this is the source of all wisdom and intelligence in heaven and in the church. "To be sent forth" signifies to be communicated, and "all the earth" signifies the church both in the heavens and on earth (See above, n. 304). Thence is clear why it is said that "the seven eyes of the Lamb were the seven spirits of God, sent forth into all the earth," for "seven eyes" signify the omniscience that the Lord has from Divine good through Divine truth. From this are all wisdom and intelligence, because man cannot from himself understand truth and relish good, but only from the Lord; and all wisdom and intelligence are of truth from good. Unless wisdom and intelligence be formed from it, they are not wisdom and intelligence, but folly and insanity, which appear before the ignorant and the evil like wisdom and intelligence, because of their being able to speak and reason from the memory. For what is man's own [proprium] is nothing but evil and falsity; his own voluntary [proprium ejus voluntarium] is evil, and his own intellectual therefrom [proprium ejus intellectuale] is falsity; whatever therefore is from man's own [ex proprio] is contrary to wisdom and intelligence; and what is contrary to wisdom is folly, and what is contrary to intelligence is insanity. From this it can be seen that unless man is elevated by the Lord from his selfhood [a suo proprio], which is done when he receives Divine truth not only in the memory but also in the life, it is utterly impossible for him to be wise and intelligent. But this elevation by the Lord from the selfhood [a proprio] is not apparent to man, nor is it perceived by him while he is in the world, but it first becomes apparent when he comes into his spirit, and this takes place when his spirit has been separated from his material body; but even then it is perceived only by those who come into heaven. It is said wisdom and intelligence, because wisdom is of truth from good, for man then relishes good in truth; but intelligence is of truth through which good comes, for then man has not yet a relish for good in truth, but is affected by truth because it is truth. Those who are in the Lord's celestial kingdom are in wisdom, because they are in truths from good; but those who are in the Lord's spiritual kingdom are in intelligence, because they are in truths through which good comes. (But of those who are in truths through which good comes, see in The Doctrine of the New Jerusalem 23; and of those who are in truths from good, n. 24 and of the celestial kingdom and the spiritual kingdom, in the work on Heaven and Hell 20-28.)