183. These things saith he that hath the seven spirits of God. That this signifies the Lord from whom come all the truths of heaven and of the church is evident from the fact that it is the Son of man who says these things, and also those which are addressed to the angels of the other churches; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63, 151). By the seven spirits of God are meant all the truths of heaven and of the church, because the Spirit of God in the Word signifies the Divine truth proceeding from the Lord. In many passages in the Word mention is made of spirit, and this, when said of man, signifies Divine truth received in his life, thus his spiritual life; but when said of the Lord it signifies the Divine which proceeds from Him, which in general terms is called Divine truth. But because few at this day know what is meant by spirit in the Word, I desire first to show from quotations, that spirit, when said of man, signifies Divine truth received in the life, thus his spiritual life. Now as these two things, the good of love and the truth of faith, constitute the spiritual life of man, therefore, in several passages in the Word, mention is made of heart and spirit, and also of heart and soul; by heart is signified the good of love, and by spirit the truth of faith; the latter is also signified by soul, for by this term in the Word is meant man's spirit.

That by spirit, when said of man, is signified truth received in the life, is evident from the following passages.

[2] In Ezekiel:

"Make you a new heart and a new spirit; why will ye die, O house of Israel?" (18:31).

In the same:

"A new heart will I give you, and a new spirit will I give in the midst of you" (36:26).

In David:

"Create in me a clean heart, O God, and renew a firm spirit within me. The sacrifices of God are a broken spirit: a broken and contrite heart God does not despise" (Psalms 51:10, 17).

In these passages heart signifies the good of love, and spirit the truth of faith, from which man has spiritual life; for there are two things that constitute man's life, good and truth; these two when united in man constitute his spiritual life.

[3] Because heart signifies good, and spirit truth, when both are received in the life, therefore heart, in the opposite sense, signifies evil, and spirit falsity; for most expressions in the Word have also an opposite sense. Heart and spirit are used in this sense in the following passages in David:

"A generation that sets not their heart aright, and whose spirit is not steadfast with God" (Psalms 78:8).

In Ezekiel:

"Every heart shall melt, and every spirit shall faint" (21:7).

In Moses:

"Jehovah hath made heavy the spirit of the king of Heshbon, and hath hardened his heart" (Deuteronomy 2:30).

In Isaiah:

"Conceive chaff, bring forth stubble; fire shall devour your spirit" (33:11).

In Ezekiel:

"Woe unto the foolish prophets, who go away after their own spirit" (13:3).

In the same:

"That which ascendeth upon your spirit shall never come to pass" (20:32).

[4] From these considerations it is evident, that the whole of man's life is meant by heart and spirit; and because his whole life has reference to these two, namely, to good and truth, and, in the spiritual sense, to love and faith, therefore, by heart and spirit those two lives are meant. This is also why heart and spirit signify man's will and understanding, because these two faculties constitute his life; for a man has no life but in those faculties; the reason is, that the will is the receptacle of good and its love, or of evil and its love, and the understanding is the receptacle of truth and its faith, or of falsity and its faith, and, as has been said, all things in man have reference to good and truth or to evil and falsity, and, in the spiritual sense, to love and faith (see The Doctrine of the New Jerusalem 28-35). The reason why by spirit, when said of man, is signified truth or falsity, and hence his life from the one or the other is, that by spirit is properly meant the spirit which is in man, and which thinks, and this it does either from truths or from falsities. But, as said above, the two things that constitute man's life are understanding and will. The life of the understanding is to think from either truths or falsities, and the life of the will is to affect, or inflame with love, those things which the understanding thinks. These two lives of a man's spirit correspond to the two lives of his body, which are the life of the respiration of the lungs and the life of the pulse of the heart; man's spirit is united to the body by this correspondence (as may be seen above, n. 167, and in the work, Heaven and Hell 446, 447).

[5] Because of this correspondence, the spirit is so named from a term which, in the original, and in several other languages, signifies wind; therefore to expire is frequently expressed in the Word by giving up the spirit. Thus in David:

"I have taken away their spirit, he has expired" (Psalms 104:29).

In Ezekiel:

The Lord Jehovih said to the dry bones, "Behold, I bring spirit into you, that ye may live: and the Lord Jehovih said, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again" (37:5, 9, 10).

In the Apocalypse:

"The two witnesses were slain by the beast that came up out of the abyss, but after three days and a half the spirit of life from God entered into them, and they stood upon their feet" (11:7, 11).

In Luke:

Jesus, taking the hand of the dead maid, "cried, saying, Maid, arise; and her spirit came again, and she arose straightway" (8:54, 55).

[6] When these passages are understood it will be evident what is signified by spirit when said of man, in numerous places in the Word, from which the following only shall be adduced; as in John:

"Except anyone be born of water and of the spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit" (3:5, 8).

In the same:

The Lord breathed on the disciples, and said, "Receive ye the Holy Spirit" (20:21, 22).

In the Book of Genesis:

"Jehovah breathed into man's nostrils the breath of lives" (2:7);

besides other places.

[7] That spirit, in the spiritual sense, signifies truth, and man's life thence derived, which is intelligence, is quite clear from the following passages. In John:

"The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (4:23).

In Daniel:

"In him was an excellent spirit of knowledge and understanding. I have heard concerning thee that the spirit of God is in thee, and that light and understanding and excellent wisdom are found in thee" (5:12, 14).

In Moses:

"Thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom" (Exodus 28:3).

In Luke:

John "grew, and waxed strong in spirit" (1:80).

And concerning the Lord,

Jesus "the child grew, and waxed strong in spirit, and was filled with wisdom" (2:40).

[8] When it is known what is signified by the term spirit when used in reference to man, its meaning may be known when said of Jehovah, or the Lord, to whom are attributed all the things which a man has, face, eyes, ears, arms, hands, as also heart and soul, thus also spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the Holy Spirit, by which is meant Divine truth proceeding from the Lord, as is evident from many passages in the Word.

The reason why Divine truth proceeding from the Lord is the spirit of God is, that all the life which men possess is therefrom, as also the heavenly life of those who receive that Divine truth in faith and life. That this is the spirit of God, the Lord himself teaches in John:

"The words that I speak unto you, they are spirit, and they are life" (6:63).

In Isaiah:

"There shall go forth a rod out of the stem of Jesse: the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might" (11:1, 2).

Again:

"I have put my spirit upon him: he shall bring forth judgment to the nations" (42:1).

Again:

"When [the enemy] shall come like a river, the spirit of Jehovah shall lift up a standard against him" (59:19).

Again:

"The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach the gospel to the poor" (61:1).

And in John:

"He whom the Father hath sent, speaketh the words of God; for God hath not given the spirit by measure" (3:34);

this is said of the Lord. That the Holy Spirit is Divine truth proceeding from the Lord, is evident in John:

"I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. When he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself, he shall receive of mine and shall show it unto you" (16:7, 13, 14).

[9] That the Comforter, here mentioned, is Divine truth proceeding from the Lord is quite clear; for it is said the Lord himself spoke "the truth" to them, and declared that, when He should go away, He would send the Comforter, the Spirit of Truth, who should guide them into all truth, and that He would not speak from himself but from the Lord. It is here said, he shall receive of mine, because Divine truths proceed from the Lord; and mine is said of what proceeds; for the Lord himself is Divine love, and that which proceeds from Him is Divine truth, thus is His own (see what is said in the work, Heaven and Hell 139, 140, and the preceding numbers, and in The Doctrine of the New Jerusalem 307). That to go forth and to proceed is meant by being sent and sending, may be seen in Arcana Coelestia 2397, 4710, 6831, 10561; in like manner here by I will send Him unto you.

[10] That the Comforter is the Holy Spirit is evident in John:

"The Comforter, the Holy Spirit, he shall teach you all things" (14:26).

In the same:

Jesus stood and cried with a loud voice: "Saying, If anyone thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit which they that believe on him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified" (7:37-39).

That the Holy Spirit is Divine truth proceeding from the Lord, which flows into man, both immediately from the Lord Himself and mediately by angels and spirits, is clear also from the above words. For the Lord declares that he who believes on Him, out of his belly shall flow rivers of living water; and then it is added that He spake this concerning the Spirit which they should receive; for water, in the spiritual sense, signifies truth, and rivers of living water, Divine truth from the Lord in abundance; the same is therefore meant by the Spirit which they should receive. (That water signifies truth, and living water Divine truth, may be seen above, n. 71.) And because Divine truth proceeds from the Lord's Human glorified, and not immediately from His Divine itself, because this was glorified in itself from eternity, it is therefore here said,

"The Holy Spirit was not yet, because Jesus was not yet glorified."

(That to glorify is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by his last temptation and victory on the cross, may be seen in The Doctrine of the New Jerusalem 293-295, 300-306.)

[11] In heaven they greatly wonder that those who form the church do not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when, notwithstanding, the doctrine received in the whole Christian world teaches that, - "As is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet nevertheless there are not two, but one Christ; He is one, not by changing the Divinity into the humanity, but by the Divinity receiving to itself the humanity. He is altogether one, not by a commixing of two natures, but one person alone, because as the body and soul are one man, so God and man is one Christ." This is from the creed of Athanasius.

Now because the Lord's Divine and Human are not two, but one Person alone, and are united as the soul and body, it can be known that the Divine which is called the Holy Spirit goes forth and proceeds from His Divine by means of the Human, thus from the Divine Human; for nothing whatever can proceed from the body except out of the soul by means of the body, because all the life of the body is from its soul. And because, as is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest or least, it follows that the proceeding Divine, which is called the Holy Spirit, proceeds from the Divine itself of the Lord by means of His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and that the Father is in Him and He in the Father (concerning which, see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and consequently believe otherwise, the angels have said is from the fact that they think of the Human of the Lord as separate from His Divine; which nevertheless is contrary to the doctrine that teaches that the Divine and Human of the Lord are not two persons, but one Person alone, and united as soul and body.

That this is in the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But that they have divided the Divine and Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, was because they did not know that when the Lord fully glorified His Human He put off the Human taken from the mother, and put on that from the Father (according to what is shown in The Doctrine of the New Jerusalem 295). That this distinction was also made in a certain council, on account of the Pope, by those who were then present, in order that he might be acknowledged as the Lord's vicar, may be seen in Arcana Coelestia 4738.

[12] That the Spirit of God is Divine truth, and hence spiritual life to the man who receives it, is further evident from the following passages. In Micah:

"I am full of power with the Spirit of Jehovah, and of judgment" (3:8).

In Isaiah:

"I will pour out waters upon him that is thirsty, and rivulets upon the dry ground, and my spirit upon thy seed" (44:3).

Again:

"In that day shall Jehovah of hosts be for a spirit of judgment to him that sitteth in judgment, and for strength to them" (28:5, 6).

In Ezekiel:

"That ye may know that I will put my spirit in you that ye may live" (37:14).

In Joel:

"I will pour out my spirit upon all flesh; and also upon the men-servants, and upon the handmaids" (2:28).

In the Apocalypse:

"The testimony of Jesus is the spirit of prophecy" (19:10).

Because the Spirit of God signifies Divine truth, it is therefore called

the Spirit of the mouth of Jehovah (Psalms 33:6)

"the spirit of his lips" (Isaiah 11:4);

"the breath of God," and "the spirit of his nostrils" (Lamentations 4:20; Psalms 18:15; Job. 4:9).

In Matthew:

John said, "I indeed baptize you with water unto repentance; but he that cometh after me shall baptize you with the Holy Spirit and with fire" (3:11).

To baptize, in the spiritual sense, signifies to regenerate; the Holy Spirit is Divine truth, and fire is Divine good. (That to baptize signifies to regenerate, may be see above, n. 71; and that fire is the good of love, n. 68.)

[13] From these considerations it is now evident what is meant by the words of the Lord to His disciples:

"Going . . . baptize into the name of the Father, and of the Son, and of the Holy Spirit" (28:19).

Here by the Father is meant the Divine itself, by the Son, the Divine Human, and by the Holy Spirit, the proceeding Divine which is Divine truth: thus one Divine, and yet a trinity. That this is the case, the Lord teaches in John:

"From these things ye know" the Father, "and have seen him. He that seeth me seeth the Father. I am in the Father, and the Father in me" (14:7, 9, 10).

[14] Because the proceeding Divine, which is Divine truth, flows into man both immediately and mediately by angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two called Father and Son; but I can assert that no one in heaven knows any other Holy Divine Spirit but the Divine truth proceeding from the Lord. And because the Divine truth is communicated to men also mediately by means of angels, it is therefore said of Jehovah in David,

"Jehovah God maketh his angels spirits" (Psalms 104:1, 4).

These things are now adduced to show that by the seven spirits are signified all the truths of heaven and the church from the Lord. That the seven spirits denote all the truths of heaven and the church, becomes more evident from these passages in the Apocalypse:

"The seven lamps of fire burning before the throne are the seven spirits of God" (4:5).

And moreover,

"In the midst of the elders stood a lamb, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth" (5:6).

That the spirits there mentioned do not mean spirits, is clear from the fact that the lamps, and the eyes of the Lamb are called spirits; for lamps signify Divine truths and eyes the understanding of truth; and when these are said of the Lord, His Divine wisdom and intelligence are meant (concerning which see above, n. 152).

3993. 'Removing from it every speckled and spotted member of the flock' means that everything good and true that is meant by 'Laban' and which - when mingled with evil, meant by 'speckled', or mingled with falsity, meant by 'spotted' - will be separated. This is clear from the meaning of 'removing' as separating, and from the meaning of 'member of the flock', in this case she-goats and lambs, as goods and truths, dealt with in 1824, 3519. The fact that these details and those that follow in this chapter hold arcana within them may be recognized from the consideration that for the most part they would not be worth mentioning in the Divine Word if they did not include any deeper arcana than those to be seen in the letter, such as the following: For his wages Jacob asked for the speckled and the spotted among the she-goats and for the black among the lambs; and after this, in the runners he placed rods - which he had peeled down to the white and which were of hazel and of plane - in front of Laban's flocks when these came on heat, and in the case of the lambs he set the faces of the flock towards the variegated and the black in Laban's flock, thereby making himself rich not by the use of a good skill but of an evil one. These details do not seem to hold anything Divine within them, and yet the Word is Divine in every single part, even to the smallest part of a letter. And what is more, knowing all these details does not contribute one tiny bit to a person's salvation, yet being Divine the Word does not contain within itself anything else than such things as lead to salvation and eternal life.

[2] From these details and others like them elsewhere anyone may come to the conclusion that some arcanum is concealed within them, and that although in the literal sense they are the kind of facts that are not worth mentioning, those details - every single one - are pregnant with ideas much more Divine. But what exactly these ideas may be cannot possibly be seen by anyone except from the internal sense, that is, unless he knows the way in which angels perceive these matters; for they perceive the spiritual sense when man sees the historical natural sense. How remote these two senses seem to be from each other when in fact they are closely linked to one another may become quite evident from the historical details explained above and from all other such details. The actual arcanum present within the details here and in those after them in this chapter may, it is true, be known to some extent from what has been stated already about Laban and Jacob - about 'Laban' meaning the kind of good by means of which genuine goods and truths are able to be introduced, while 'Jacob' means the good of truth. Yet few know what natural good corresponding to spiritual good is, even fewer what spiritual good is and that a correspondence ought to exist between the two, and fewer still that a type of good which merely looks like good is the means for introducing genuine goods and truths. This being so, the arcana which describe these matters cannot be explained easily and intelligibly since they fall within the poorly lit parts of the understanding. It is rather like someone talking in a foreign language, in that no matter how clearly the thing is explained in that language the hearer does not understand. Even so, because what is concealed in the internal sense of the Word is to be made known, the actual arcanum within the details here has to be discussed.

[3] In the highest sense the subject at this point is how the Lord made His own Natural Divine, and in the representative sense how the Lord regenerates the natural as it exists with man and brings it into correspondence with his interior man, that is, with that which is going to live after the death of the body. At that point it is called man's spirit which, when released from the body, takes with it every part of the external man except the flesh and bones. If the correspondence of the internal man with the external has not been effected in the temporal state, that is, during a person's life in the body, it is not effected after that. The Lord's joining of the two together through regeneration is the subject in the internal sense here.

[4] Previous sections have dealt with the general truths which a person ought to receive and acknowledge before he can be regenerated, those truths being meant by Jacob's ten sons by Leah and the servant-girls; then they deal - after he has received and acknowledged them - with the joining of the external man to the interior, that is, of the natural man to the spiritual, which was meant by 'Joseph'. Now in the sequence of ideas the subject is the fruitfulness of good and the multiplication of truth which begin to occur once the rational man has been joined to the spiritual, and in the measure that they are so joined. These are the considerations meant by the flock which Jacob acquired to himself by means of Laban's flock. 'Flock' here means good and truth, as it does many times elsewhere in the Word. 'Laban's flock' means the good that is represented by 'Laban', the nature of which has been stated above; 'Jacob's flock' means the genuine good and truth which is acquired by means of that good represented by Laban.

[5] It is the way in which genuine goods and truths are acquired that is described here. Yet this cannot by any means be comprehended unless one knows what is meant in the internal sense by 'speckled', 'spotted', 'black' and 'white', and therefore these must first be dealt with here. That which is speckled or that which is spotted consists of black and of white. In general 'black' means that which is evil, in particular man's proprium since this is nothing but evil. 'Dark' however means that which is false, and in particular false assumptions. 'White' in the internal sense means truth; strictly speaking it means the Lord's Righteousness and Merit, and from this the Lord's righteousness and merit as these exist with man. This whiteness is called bright because it shines from the light that radiates from the Lord. But 'white' in the contrary sense means self-righteousness or one's own merit. Indeed truth devoid of good has such merit within it, for when any good action performed by a person does not stem from the good of truth that person always desires something in return since he acts for the sake of himself. But when good lies behind the truth that a person carries into effect, that truth is enlightened by the light which radiates from the Lord. From this one may see what is meant by 'spotted', namely truth with which falsity has been mingled, and what by 'speckled', namely good with which evil has been mingled.

[6] Actually visible in the next life are colours so beautiful and bright that they defy description, 1053, 1624. They are the product of the variegation of light and shade within white and black. But although it appears before the eyes as light, the light there is unlike the light in the world. The light in heaven includes intelligence and wisdom, for Divine Intelligence and Wisdom from the Lord manifest themselves there as light and also light up the whole of heaven, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3339-3341, 3485, 3636, 3643, 3862. Shade likewise in the next life, although it appears as shade, is unlike shade in the world, since the shade in that life is the absence of light and as a consequence the lack of intelligence and wisdom. So because the white and the black are in the next life a product of light which has intelligence and wisdom within it, and a product of the shade which is the lack of these, it is evident that white and black mean such things as have been stated above. Consequently, since colours are the modifications of light and shade within surfaces consisting of white and black, it is the variegations produced by those modifications that are called colours, 1042, 1043, 1053.

[7] From all this one may see what is meant by speckled, or marked and dotted with black and white specks, namely good with which evil has been mingled, and also what is meant by spotted, namely truth with which falsity has been mingled. These are the things that were taken from 'Laban good' to serve in the introducing of genuine goods and truths. But in what way they are able to serve is an arcanum which can indeed be presented clearly to those who see in the light of heaven because this light, as has been stated, holds intelligence within it, but not to those who see in the light of the world unless their light of the world is lit up by the light of heaven, as it is with those who are regenerate. For every regenerate person sees goods and truths within his own natural light from the light of heaven, because the light of heaven brings sight to his understanding even as the inferior light of the world gives him natural sight.

[8] But all this needs to be taken a little further. No pure good, or good with which evil is not mingled, exists with anyone. Neither does any pure truth, or truth with which falsity is not mingled, exist with him. This is because man's will is nothing but evil, from which falsity is constantly passing into his understanding; for as is well known, he possesses by inheritance the evil that has been accumulated consecutively by his forefathers. From this inheritance he brings out evil into his own actions and makes it his own, adding further evil from himself to the inheritance. But the evils residing with man are of various kinds. There are evils with which goods cannot be mingled and there are evils with which they can. And the same applies to falsities. If this were not so nobody could ever have been regenerated. The evils and falsities with which goods and truths cannot be mingled are ones that are contrary to love to God and love towards the neighbour - forms of hatred, revenge, and cruelty, and consequent contempt for others in comparison with oneself, and also consequent false persuasions. But the evils and falsities with which goods and truths can be mingled are ones that are not contrary to love to God and love towards the neighbour.

[9] Take for example anyone who loves himself more than others and because of that love strives to excel others in private life and in public life, to excel them in knowledge and doctrine, and to be promoted to positions of greater importance than others, and also to greater affluence than others. If at the same time he acknowledges and adores the Lord, from the heart performs acts of kindness to the neighbour, and from conscience behaves justly and fairly, the evil that belongs to his self-love is such that good and truth can be mingled with it. For this is an evil which belongs to a person as his own and into which he is born by heredity. And to take that away from him suddenly would be to put out the fire of life that burns in him at first. But in the case of someone who loves himself more than others and because of that love despises others in comparison with himself, hates those who do not hold him in esteem and so to speak adore him, and therefore enjoys the feelings of hatred that are present in revenge and cruelty, the evil of that love is such that good and truth cannot be mingled with it because they are contraries.

[10] Take as another example anyone who believes that he is pure from sins, and so is cleansed like somebody from whom dirt has been washed away by means of much water, once he has repented and carried out the prescribed penances, or after he has made his confession and heard the confessor declare him free from sins, or after he has been to the Holy Supper. If he leads a new life, being stirred by an affection for good and truth, that falsity is such that good can be mingled with it. But if he goes on leading a carnal and worldly life as before, it is in that case a falsity with which good cannot be mingled. Also, with anyone who believes that man is saved by virtue of believing what is good and not of willing it, and yet who does will what is good and therefore does it, that falsity is such that good and truth can be attached to it. But not so if he does not will what is good and therefore does not do it.

[11] Take yet another example. If anyone does not know that man rises again after death and consequently does not believe in the resurrection, or else if anyone who does know but nevertheless doubts or practically denies it, and yet each one leads a life of truth and goodness, good and truth can be mingled with that falsity also. But if a person leads a life of falsity and evil they cannot be mingled with that same falsity because they are contraries. The falsity destroys the truth, and the evil destroys the good.

[12] And still another example. Pretence and shrewdness which have a good end in view, whether the good of the neighbour, or of one's country, or of the Church, constitute prudence. The evils that are mixed up with them can be mingled with good by reason of and for the sake of the end in view. But presence and shrewdness which have an evil end in view do not constitute prudence but trickery and deceit. Good cannot possibly be joined to these, for deceit which goes with an evil end in view brings what is of hell into every single part of a person, sets evil in the middle, and casts good away to the circumferences. This order is the order itself of hell. And so with countless other examples that could be taken.

[13] The fact that there are some evils and falsities to which goods and truths can be attached may be seen merely from the consideration that so many different dogmas and teachings exist, many of them totally heretical, and yet subscribing to each one there are people who are saved. The same may also be seen from the consideration that among gentiles outside of the Church there is another Church that is the Lord's, and that those are saved who lead charitable lives, even though falsities exist with them, 2589 2604. This could by no means be the case if there were no evils with which goods can be mingled, and no falsities with which truths can be mingled. For the evils with which goods are mingled, and the falsities with which truths are mingled, are wonderfully arranged into order by the Lord. For they are not combined with one another, still less are they made into one, but lie adjacent to and touch one another, so that in fact the goods together with the truths occupy the middle, at the central point so to speak, while the evils and falsities occupy positions radiating outwards to the surrounding areas or circumferences. Consequently the evils and falsities receive light from the goods and truths, and are variegated like patches of white and black created by light radiating from the middle or centre. This constitutes heavenly order. These are the things meant in the internal sense by 'speckled' and 'spotted'.