From Swedenborg's Works

 

True Christian Religion #12

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12. (v) THERE ARE MANY THINGS IN THE WORLD WHICH CAN LEAD THE HUMAN REASON, IF IT WISHES, TO GRASP AND DEDUCE THAT THERE IS A GOD AND THAT HE IS ONE.

This truth can be supported by countless things in the visible world; for the universe is like a theatre, upon the stage of which demonstrations of the existence of God and His oneness are continually being presented. To illustrate this I shall relate this account from my experiences in the spiritual world.

Once when I was talking with angels, some newcomers from the natural world arrived. On seeing them I made them welcome, and told them many facts they did not know about the spiritual world. After this conversation I asked them what learning about God and nature they brought with them from the world.

'We have been taught,' they said, 'that nature performs all the operations which take place in the whole of creation. After the act of creation God assigned to nature and stamped upon her this ability and power; God only supports and preserves everything from being destroyed. Consequently everything on earth which comes into existence, is born or re-born, is to-day put down to nature.'

I replied that nature of herself performs no operation; but it is God who does this by means of nature. Since they demanded a proof, I said: 1 'Those who believe in the working of God in the details of Nature can find many sights in the world in favour of their belief in God, many more than in favour of nature.

[2] Those who favour the working of God in the details of nature pay attention to the amazing sights to be seen in the reproduction of both plants and animals. In the case of plants, a tiny seed cast into the ground produces a root, by means of the root a stem, and so in order branches, twigs, leaves, flowers and fruit, until the result is fresh seeds, just as if the seed knew the pattern of successive stages or processes which lead to its renewal. Can any rational person think that the sun, which is nothing but fire, has this knowledge, or that it can instruct its heat and light to produce such effects, and that it can act purposefully? A person whose reasoning faculty is uplifted, on seeing and duly considering these facts, is inevitably led to think that they come from Him who possesses infinite wisdom, that is, from God. Those who acknowledge the working of God in the details of nature are further confirmed in their view on seeing these things; those on the other hand who do not make this acknowledgment see them not with the eyes of reason set in the face, but with eyes in the back of the head; these are the people who get all the ideas in their heads from the bodily senses and support their fallacious beliefs by saying 'Surely you see it is the sun which produces all these results by its heat and light. Something you cannot see cannot be anything.'

[3] 'Those seeking support for a Divine origin pay attention to the amazing sights to be seen in animal reproduction. First of all I may mention eggs, which contain the chick hidden in its seed together with everything needed for its development, and its whole future growth after hatching until it becomes a bird resembling its mother. Further if we consider flying creatures in general, the mind which thinks profoundly boggles at the astonishing facts about them; that the smallest as well as the largest, the invisible as well as the visible, that is, tiny insects as well as birds and large animals, possess sensory organs of sight, smell, taste and touch; also motor organs or muscles which allow them to fly and walk; also viscera attached to a heart and lungs, all controlled by brains. Those who attribute everything to nature admittedly see these things, but they think of them merely as facts and call them the products of nature. They say this because they have turned their minds away from thinking about the Divine. This turning away from the Divine prevents them from thinking rationally, much less spiritually, about the amazing sights they see in nature. Their thoughts are limited to the senses and matter, so that they think in nature from nature, rather than above her. Their only difference from animals is that they enjoy the faculty of rationality, that is, they can understand if they wish.

[4] 'Those who have turned away from thoughts of the Divine, which makes them dependent upon the bodily senses, do not realise that the sight of the eye is so coarse and gross that it sees a group of tiny insects as a dark mass. Yet every one of these is endowed with the powers of sensation and movement, that is to say, it is provided with fibres and vessels, a tiny heart, breathing pores, viscera and brain. These are constructed of the simplest natural substances, and their systems answer to the vital principle in its lowest degree, for even the tiniest organs are individually activated by it. Since the sight of the eye is so gross that a number of creatures, each with its countless parts, look like a small dark mass, and yet those who rely on their senses found their thought and judgment on those visual powers, it is obvious how blunted their minds are and thus how blind they are on spiritual matters.

[5] 'Anyone can, if he wishes, find support for the Divine idea in the sights of nature, and also further if he thinks about God and His omnipotence in the creation of the universe and His omnipresence in preserving it. As when he considers the birds of the air, each species of which knows its proper food and where to find it; it recognises its kind by sight and sound; it knows which birds are its friends and which its enemies; they know how to nestle under their plumage, they form pairs, cleverly construct nests, lay eggs in them and sit on them; they know how long to sit, and in due season hatch their chicks, whom they love dearly, protecting them under their wings, providing food and nourishing them, and continuing until they can look after themselves and perform the same service. Anyone who is willing to think how the Divine influences the natural world by means of the spiritual can see this in these facts. He can even, if he wishes, say in his heart, 'Such knowledge cannot be acquired from the sun's heat and light, for the sun which is the origin and essence of nature is nothing but fire. Consequently the radiation of its heat and light is totally devoid of life.' This may lead them to deduce that such things are the effect of Divine influence working on the lowest forms of nature by means of the spiritual world.

[6] 'Anyone can find support for the Divine idea from the sights of nature, when he looks at grubs. The pleasure of a certain love makes them seek and aspire to change their earthly condition into one analogous to the heavenly condition. Therefore they creep into suitable places, surround themselves with a cocoon and so put themselves into a womb that they may be born again. There they become chrysallises, pupae, nymphs, and finally butterflies. And when they have undergone their metamorphosis and have put on the lovely wings typical of their species, they fly up into the air as into their private heaven, play happily together, mate, lay eggs and see to the continuation of their race. Then they feed on lovely, sweet food provided by flowers. Can anyone, who finds support for the Divine idea in the sights of nature, fail to see a picture of man's earthly state in their life as grubs and his heavenly state when they become butterflies? But those who support the idea of nature admittedly see these facts, but because they have mentally rejected the idea of man's heavenly state, they call these nothing but the workings of nature.

[7] 'Anyone can find support for the Divine idea from the sights of nature when he pays attention to the facts known about bees. They know how to collect wax and suck up honey from roses and other flowers, how to construct cells as their tiny homes and arrange them so as to resemble a city with streets by which to come in and go out. They smell out from a distance the flowers and plants from which they collect wax for building and honey to eat. When they are loaded with these they know their bearings to fly home to their hive, and thus provide themselves with food for the coming winter, as if they could foresee it. They set a mistress or queen over them; she is the mother of their offspring. They build a sort of court above their own quarters for the queen surrounded by her courtiers. When the time comes for her to give birth, she goes around accompanied by her courtiers, called drones, from one cell to the next and lays her eggs which the attendant crowd seal in to protect them from the air. These produce their new stock. Later on when this grows up sufficiently to behave in the same way, it is expelled from the hive; the swarm first of all gathers into a cloud to keep together in formation, and then flies off to find themselves a home. Towards autumn the drones, because they have brought home no wax or honey, are taken out and stripped of their wings, so that they cannot come back and consume the food to which they have done nothing to contribute; and much more might be said. From all this it can be clearly seen that for the sake of the service they perform to human beings the Divine influence coming through the spiritual world has given them an organisation similar to that of men on earth, or indeed of angels in the heavens.

[8] 'Is there anyone of unimpaired reason who does not see that such effects are not produced in them by the natural world? What has the sun, the origin of nature, in common with an organisation which rivals and mirrors the organisation of the heavens? These and similar facts concerning the lower animals confirm in his belief the man who makes a profession of and worships nature. But the man who professes belief in and worships God uses the same facts to reinforce his belief in God; for the spiritual man sees in them spiritual facts, while the natural man sees natural ones, in other words, each sees what he is. For my part, such facts have been evidence to me of the influence of the spiritual world coming from God on the natural. Consider too whether you could think analytically about any type of organisation, or any civil law, or any moral virtue, or any spiritual truth, if the Divine influence did not make itself felt as a result of its wisdom by means of the spiritual world. I for my part have never been able to do so, nor can I now. I have consciously perceived that influence and felt it through the senses continuously for the last twenty-six years. So I make this statement as a witness.

[9] 'Can nature have as its aim the fulfilment of a purpose, and arrange these purposes into organised structures? Only a wise being can do this; and no one could so order and structure the universe except God, whose wisdom is infinite. Who else can foresee and provide what men need to eat and clothe themselves: the crops of the field, the fruits of the earth and animals for food, and clothing from the same sources? One of the astonishing things in this is that those insignificant insects called silk-worms dress both women and men in silk and adorn them magnificently, from queens and kings down to maids and servants; and that those insignificant insects called bees supply wax to illuminate splendidly churches and halls. These and many more are the outstanding proofs that God of Himself performs all the workings of nature by means of the spiritual world.

[10] 'To this I must add that I have seen in the spiritual world those who found confirmation of their naturalistic view in the sights of the world, to such an extent that they became atheists. Seen in spiritual light, their understandings seemed to be open underneath, but closed on top, because their thoughts had been turned downwards to earth, and not up to heaven. Above their sensual area, which is the lowest level of the understanding, there appeared a sort of covering flashing with hellish fire, in some cases black as soot, in others livid like a corpse. Therefore let everyone take care not to confirm his belief in nature, but seek rather proofs of God; there is no lack of material.'

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THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH 1-3 (i) THE WHOLE OF THE SACRED SCRIPTURE AND ALL THE DOCTRINES EXTRACTED FROM IT BY CHURCHES THROUGHOUT CHRISTENDOM TEACH THAT THERE IS A GOD AND HE IS ONE. 6-7 (ii) THERE IS A GENERAL FEELING EMANATING FROM GOD AND FLOWING INTO MEN'S SOULS THAT THERE IS A GOD, AND THAT HE IS ONE. 8 (iii) THAT IS WHY THERE IS NO NATION THROUGHOUT THE WORLD POSSESSED OF RELIGION AND SOUND REASON WHICH DOES NOT ACKNOWLEDGE GOD AND THE FACT THAT HE IS ONE. 9-10 (iv) THERE ARE MANY REASONS WHY NATIONS AND PEOPLES HAVE FORMED VARYING IDEAS OF THE NATURE OF THAT ONE GOD, AND CONTINUE TO DO SO. 11 (v) THERE ARE MANY THINGS IN THE WORLD WHICH CAN LEAD THE HUMAN REASON, IF IT WISHES, TO GRASP AND DEDUCE THAT THERE IS A GOD AND THAT HE IS ONE. 12 (vi) IF THERE HAD NOT BEEN ONE GOD, THE UNIVERSE COULD NOT HAVE BEEN CREATED AND KEPT IN EXISTENCE. 13 (vii) ANY PERSON WHO DOES NOT ACKNOWLEDGE GOD IS EXCOMMUNICATED FROM THE CHURCH AND DAMNED. 14 (viii) THE CHURCH CANNOT HOLD TOGETHER AT ALL IN THE CASE OF A PERSON WHO ACKNOWLEDGES NOT ONE GOD, BUT SEVERAL. 15 (i) THE ONE GOD IS NAMED JEHOVAH FROM HIS BEING, THAT IS, FROM THE FACT THAT HE ALONE IS, [WAS] AND WILL BE, AND BECAUSE HE IS THE FIRST AND THE LAST, THE BEGINNING AND THE END, ALPHA AND OMEGA. 19 (ii) THE ONE GOD IS SUBSTANCE ITSELF AND FORM ITSELF, AND ANGELS AND MEN ARE SUBSTANCES AND FORMS DERIVED FROM HIM; TO THE EXTENT THAT THEY ARE IN HIM AND HE IN THEM, SO FAR ARE THEY IMAGES AND LIKENESSES OF HIM. 20 (iii) THE DIVINE BEING IS BEING (ESSE) IN ITSELF, AND AT THE SAME TIME COMING-INTO-BEING (EXISTERE) IN ITSELF. 21-22 (iv) THE DIVINE BEING AND COMING-INTO-BEING IN ITSELF CANNOT GIVE RISE TO ANOTHER DIVINE WHICH IS BEING AND COMING-INTO-BEING IN ITSELF. CONSEQUENTLY ANOTHER GOD OF THE SAME ESSENCE IS IMPOSSIBLE. 23 (v) THE PLURALITY OF GODS IN ANCIENT TIMES, AS WELL AS TODAY, WAS ENTIRELY THE RESULT OF A FAILURE TO UNDERSTAND THE DIVINE BEING. 24 (i) GOD IS INFINITE, BECAUSE HE-IS AND COMES INTO BEING IN HIMSELF, AND EVERYTHING IN THE UNIVERSE IS AND COMES INTO BEING FROM HIM. 28 (ii) GOD IS INFINITE, BECAUSE HE EXISTED BEFORE THE WORLD DID, AND THUS BEFORE SPACE AND TIME CAME INTO EXISTENCE. 29 (iii) SINCE THE MAKING OF THE WORLD GOD IS NON-SPATIALLY IN SPACE AND NON-TEMPORALLY IN TIME. 30 (iv) THE INFINITY OF GOD AS PREDICATED OF SPACE IS CALLED IMMENSITY, AND AS PREDICATED OF TIME IS CALLED ETERNITY. DESPITE THESE PREDICATIONS HIS IMMENSITY IS TOTALLY DEVOID OF SPACE AND HIS ETERNITY IS TOTALLY DEVOID OF TIME. 31 (v) THERE IS MUCH IN THE WORLD WHICH CAN ENABLE ENLIGHTENED REASON TO SEE THE INFINITY OF GOD THE CREATOR. 32 (vi) EVERY CREATED OBJECT IS FINITE, AND THE INFINITE IS CONTAINED IN FINITE OBJECTS AS IN RECEIVERS, AND IN HUMAN BEINGS AS IMAGES OF IT. 33-34 (i) GOD IS LOVE ITSELF AND WISDOM ITSELF, THESE TWO MAKING UP HIS ESSENCE. 37 (ii) GOD IS GOOD ITSELF AND TRUTH ITSELF, BECAUSE GOOD REFERS TO LOVE AND TRUTH TO WISDOM. 38 (iii) SINCE GOD IS LOVE ITSELF AND WISDOM ITSELF, HE IS LIFE ITSELF, OR LIFE IN ITSELF. 39-40 (iv) LOVE AND WISDOM ARE ONE IN GOD. 41-42 (v) THE ESSENCE OF LOVE IS LOVING OTHERS THAN ONESELF, WISHING TO BE ONE WITH THEM AND DEVOTING ONESELF TO THEIR HAPPINESS. 43-45 (vi) THESE PROPERTIES OF THE DIVINE LOVE WERE THE REASON THE UNIVERSE WAS CREATED, AND ARE THE REASON IT IS PRESERVED IN EXISTENCE. 46-47 (i) OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE ARE PROPERTIES OF THE DIVINE WISDOM RESULTING FROM THE DIVINE LOVE. 50-51 (ii) THE OMNIPOTENCE, OMNISCIENCE AND OMNIPRESENCE OF GOD CANNOT BE RECOGNISED EXCEPT THROUGH A KNOWLEDGE OF ORDER, AND THESE FACTS ABOUT ORDER: THAT GOD IS ORDER, AND THAT HE INTRODUCED ORDER INTO THE UNIVERSE AND ALL ITS PARTS SIMULTANEOUSLY WITH ITS CREATION. 52-55 (iii) GOD'S OMNIPOTENCE PROCEEDS AND WORKS IN THE UNIVERSE AND ALL ITS PARTS IN ACCORDANCE WITH THE LAWS OF HIS ORDER. 56-58 (iv) GOD IS OMNISCIENT, THAT IS, HE PERCEIVES, SEES AND KNOWS DOWN TO THE TINIEST DETAIL EVERYTHING THAT HAPPENS ACCORDING TO ORDER; AND FROM THESE THINGS ALSO WHAT HAPPENS CONTRARY TO ORDER. 59-62 (v) GOD IS PRESENT EVERYWHERE FROM FIRST TO LAST IN HIS ORDER. 63-64 (vi) MAN WAS CREATED TO BE A FORM FOR DIVINE ORDER. 65-67 (vii) MAN HAS FROM DIVINE OMNIPOTENCE POWER AGAINST EVIL AND FALSITY, AND FROM DIVINE OMNISCIENCE WISDOM ABOUT GOOD AND TRUTH, AND FROM DIVINE OMNIPRESENCE IS IN GOD, TO THE EXTENT THAT HE LIVES IN ACCORDANCE WITH THE DIVINE ORDER. 68-70 THE CREATION OF THE UNIVERSE 75-80 CHAPTER TWO 81-84 (ii) JEHOVAH GOD CAME DOWN AS THE DIVINE TRUTH, WHICH IS THE WORD, YET HE DID NOT SEPARATE THE DIVINE GOOD FROM IT. 85-88 (iii) HE TOOK UPON HIMSELF HUMAN FORM IN ACCORDANCE WITH HIS DIVINE ORDER. 89-91 (iv) THE HUMAN BY WHICH HE BROUGHT HIMSELF INTO THE WORLD IS THE SON OF GOD. 92-94 (v) THE LORD BY ACTS OF REDEMPTION MADE HIMSELF RIGHTEOUSNESS. 95-96 (vi) BY THE SAME ACTS THE LORD UNITED HIMSELF WITH THE FATHER, AND THE FATHER WITH HIM. 97-100 (vii) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON. It follows that Jehovah God became man and man became God in one person as the consequence of all the previous propositions in this chapter, and particularly these two: Jehovah the Creator of the universe came down and took upon Himself 101-103 (viii) HIS PROGRESS TOWARDS UNION WAS HIS STATE OF EXINANITION, AND THE UNION ITSELF IS HIS STATE OF GLORIFICATION. 104-106 (ix) FROM THIS TIME ON NO ONE FROM CHRISTIAN COUNTRIES CAN COME INTO HEAVEN, UNLESS HE BELIEVES IN THE LORD GOD THE SAVIOUR, AND APPROACHES HIM ALONE. 107-108 ADDITIONAL NOTE 109 (i) THE REAL REDEMPTION WAS THE CONQUEST OF THE HELLS AND THE ORDERING OF THE HEAVENS, AND PREPARATION BY THIS MEANS FOR A NEW SPIRITUAL CHURCH. 115-117 (ii) BUT FOR THAT REDEMPTION NO PERSON COULD HAVE BEEN SAVED, NOR COULD THE ANGELS HAVE REMAINED UNHARMED. 118-120 (iii) THE LORD THUS REDEEMED NOT ONLY MEN, BUT ALSO ANGELS. 121-122 (iv) REDEMPTION WAS AN ENTIRELY DIVINE DEED. 123 (v) THIS REDEMPTION COULD ONLY BE EFFECTED BY AN INCARNATE GOD. 124-125 (vi) THE PASSION ON THE CROSS WAS THE LAST TEMPTATION WHICH THE LORD UNDERWENT AS THE GREATEST PROPHET; THIS WAS THE MEANS BY WHICH HE GLORIFIED HIS HUMAN, THAT IS, UNITED IT WITH HIS FATHER'S DIVINE; SO THIS WAS NOT IN ITSELF THE REDEMPTION. 126-131 (vii) IT IS A FUNDAMENTAL ERROR ON THE PART OF THE CHURCH TO BELIEVE THAT THE PASSION ON THE CROSS WAS THE REAL ACT OF REDEMPTION. THAT ERROR, TOGETHER WITH THE ERRONEOUS BELIEF IN THREE DIVINE PERSONS EXISTING FROM ETERNITY, HAS SO PERVERTED THE WHOLE CHURCH THAT THERE IS NO REMAINDER OF 132-133 (i) THE HOLY SPIRIT IS DIVINE TRUTH, AND ALSO THE DIVINE POWER AND ACTIVITY WHICH PROCEEDS FROM THE ONE GOD, IN WHOM IS THE DIVINE TRINITY, AND SO FROM THE LORD GOD THE SAVIOUR. 139-141 (ii) THE DIVINE POWER AND ACTIVITY MEANT BY THE HOLY SPIRIT ARE, GENERALLY SPEAKING, REFORMATION AND REGENERATION, WHICH LEAD TO RENEWAL, QUICKENING, SANCTIFICATION. AND JUSTIFICATION; AND THESE LEAD TO PURIFICATION FROM EVILS AND THE FORGIVENESS OF SINS, AND ULTIMATELY TO SALVATION. 142-145 (iii) THE DIVINE POWER AND ACTIVITY MEANT BY THE SENDING OF THE HOLY SPIRIT, WITH THE CLERGY TAKES THE PARTICULAR FORM OF ENLIGHTENMENT AND INSTRUCTION. 146-148 (iv) THE LORD CONFERS THESE BENEFITS ON THOSE WHO BELIEVE IN HIM. 149-152 (v) THE LORD WORKS OF HIMSELF FROM THE FATHER, AND NOT THE REVERSE. 153-155 (vi) A PERSON'S SPIRIT IS HIS MIND, AND WHATEVER COMES FROM IT. 156-157 ADDITIONAL NOTE 158 (i) THERE IS A DIVINE TRINITY CONSISTING OF FATHER, SON AND HOLY SPIRIT. 164-165 (ii) THOSE THREE, FATHER, SON AND HOLY SPIRIT, ARE THE THREE ESSENTIALS OF A SINGLE GOD, WHICH MAKE ONE AS SOUL, BODY AND ACTIVITY DO WITH A PERSON. 166-169 (iii) THIS TRINITY DID NOT EXIST BEFORE THE CREATION OF THE WORLD, BUT IT WAS PROVIDED AND MADE AFTER THE CREATION OF THE WORLD, WHEN GOD BECAME INCARNATE, AND THEN WAS IN THE LORD GOD, THE REDEEMER AND SAVIOUR, JESUS CHRIST. 170-171 (iv) A TRINITY OF DIVINE PERSONS FROM ETERNITY, OR EXISTING BEFORE THE CREATION OF THE WORLD, IMPLIES THINKING ABOUT A TRINITY OF GODS; AND THIS THOUGHT CANNOT BE BANISHED BY A VERBAL CONFESSION OF BELIEF IN ONE GOD. 172-173 (v) THE TRINITY OF PERSONS WAS UNKNOWN TO THE APOSTOLIC CHURCH, BUT WAS THE INVENTION OF THE COUNCIL OF NICAEA, LEADING TO ITS INTRODUCTION INTO THE ROMAN CATHOLIC CHURCH, AND THUS TO THE CHURCHES WHICH SPLIT FROM IT. 174-176 (vi) THE TRINITY AS DEFINED BY THE COUNCIL OF NICAEA AND BY ATHANASIUS CAUSED A FAITH TO ARISE WHICH HAS PERVERTED THE WHOLE CHRISTIAN CHURCH. 177-178 (vii) THIS IS THE SOURCE OF THE ABOMINATION OF DESOLATION AND THE AFFLICTION SUCH AS HAS NEVER BEEN NOR SHALL BE, BOTH OF WHICH THE LORD PREDICTED IN DANIEL, THE GOSPELS AND REVELATION. We read in Daniel: 179-181 (viii) FURTHER, UNLESS A NEW HEAVEN AND A NEW CHURCH ARE FOUNDED BY THE LORD, NO FLESH CAN BE SAVED. 182 (ix) FROM A TRINITY OF PERSONS, EACH OF WHICH INDIVIDUALLY IS GOD, AS ASSERTED BY THE ATHANASIAN CREED, MANY ABSURD IDEAS OF VARIOUS KINDS HAVE ARISEN ABOUT GOD, WHICH ARE MERE FANCIES AND ABORTIONS. 183-184 CHAPTER FOUR 189-192 II. The Word contains a spiritual sense unknown up to the present. 193 (i) WHAT THE SPIRITUAL SENSE IS. 194 From the Lord there proceed, one after the other, the celestial Divine, the spiritual Divine and the natural Divine. The name 'celestial Divine' is given to whatever proceeds from His Divine love, and it is good. 195 (ii) THE SPIRITUAL SENSE IS PRESENT IN EVERY PART AND DETAIL OF THE WORD. 196-198 The Lord, when He was in the world, spoke by means of correspondences; so He spoke spiritually as well as naturally. This can be proved by His parables, the individual expressions of which contain a spiritual sense. Let us take as an example the parable of the ten virgins. He said: 199 (iii) IT IS THE SPIRITUAL SENSE WHICH MAKES THE WORD DIVINELY INSPIRED AND HOLY IN EVERY WORD. 200 (iv) THE SPIRITUAL SENSE OF THE WORD HAS UP TO THE PRESENT BEEN UNKNOWN. 201-207 (v) THE SPIRITUAL SENSE OF THE WORD WILL IN FUTURE ONLY BE GRANTED TO THOSE WHO ARE IN POSSESSION OF GENUINE TRUTHS FROM THE LORD. 208 (vi) REMARKABLE EFFECTS PRODUCED BY THE WORD FROM ITS SPIRITUAL SENSE. 209 III. The literal sense of the Word is the basis, container and support of its spiritual and celestial senses. 210-213 IV. The Divine truth in the literal sense of the Word is in its fulness, holiness and power. 214-216 (i) THE TRUTHS OF THE LITERAL SENSE OF THE WORD ARE MEANT BY THE PRECIOUS STONES FORMING THE FOUNDATIONS OF THE NEW JERUSALEM IN Revelation 21:17-21). 217 (ii) THE FORMS OF GOOD AND TRUTH IN THE LITERAL SENSE OF THE WORD ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD. 218 (iii) THE PRECIOUS STONES IN THE GARDEN OF EDEN, IN WHICH THE KING OF TYRE IS SAID TO HAVE BEEN, HAVE A SIMILAR MEANING. We read in Ezekiel: 219 (iv) TRUTHS AND DIFFERENT KINDS OF GOOD IN THEIR OUTERMOST FORMS, OF THE SORT FOUND IN THE LITERAL SENSE OF THE WORD, WERE REPRESENTED BY THE CURTAINS, VEILS AND POSTS OF THE TABERNACLE. 220 (v) LIKEWISE, THE EXTERNAL FEATURES OF THE TEMPLE AT JERUSALEM. 221 (vi) THE WORD IN ITS GLORY WAS REPRESENTED IN THE LORD AT HIS TRANSFIGURATION. 222 (vii) THE POWER OF THE WORD AT ITS OUTERMOST LEVEL WAS REPRESENTED BY THE NAZIRITES. 223 (viii) THE WORD'S POWER IS BEYOND DESCRIPTION. 224 V. The doctrine of the church is to be drawn from the literal sense of the Word and supported by it. 225 (i) THE WORD IS NOT TO BE UNDERSTOOD WITHOUT DOCTRINE. 226-228 (ii) DOCTRINE IS TO BE DRAWN FROM THE LITERAL SENSE OF THE WORD, AND PROVED BY MEANS OF IT. 229-230 (iii) THE GENUINE TRUTH IN THE LITERAL SENSE OF THE WORD, ON WHICH DOCTRINE IS BASED, IS NOT VISIBLE TO ANY BUT THOSE WHO ARE ENLIGHTENED BY THE LORD. 231-233 VI. The literal sense of the Word produces a link with the Lord and association with the angels. 234-239 VII. The Word is to be found in all the heavens and is the source of the angels' wisdom. 240-242 VIII. The church depends on the Word, and what the church is like in the case of each person depends on how he understands the Word. 243-247 IX. The details of the Word all contain a marriage of the Lord and the church, and so a marriage of good and truth. 248-253 X. Heresies can be extracted from the literal sense of the Word, but confirming them leads to damnation. 254-260 An example from nature may serve to illustrate this idea, that many things in the literal sense of the Word are appearances of truth, in which genuine truths are hidden; and that it is not injurious to think and to speak in simple terms according to the appearances of truth, but that it is 257 The reason why it is injurious to confirm the appearances of truth in the Word, thus leading to the creation of a fallacy and so the destruction of the Divine truth hidden within it, is precisely because every detail of the literal sense of the Word communicates with heaven. 258 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 It should furthermore be known that the literal sense is a protection to prevent the genuine truths hidden within being harmed. It acts as a protection because that sense can be twisted in different directions and explained as it is understood, without its internal being harmed or violated. 260 XI. The Lord when in the world fulfilled everything in the Word, and thus became the Word, that is, Divine truth, even in its outermost form. 261-263 XII. Before the time of the Word which we have in the world to-day, there was another Word, now lost. 264-266 XIII. The Word also serves to enlighten those who are outside the church and do not possess the Word. 267-272 XIV. If the Word did not exist, no one would know of the existence of God, heaven and hell, and life after death, even less of the Lord. 273-276 The Ten Commandments were the height of holiness for the Israelite church. 283-286 The literal sense of the Ten Commandments contains general instructions on doctrine and life; but their spiritual and celestial senses contain universal instructions. 287-290 THE FIRST COMMANDMENT 291-296 THE SECOND COMMANDMENT 297-300 THE THIRD COMMANDMENT 301-304 THE FOURTH COMMANDMENT 305-308 THE FIFTH COMMANDMENT 309-312 THE SIXTH COMMANDMENT 313-316 THE SEVENTH COMMANDMENT 317-320 THE EIGHTH COMMANDMENT 321-324 THE NINTH AND TENTH COMMANDMENTS 325-328 The Ten Commandments contain everything to do with love for God and everything to do with love towards the neighbour. 329-331 CHAPTER SIX. FAITH 336 I. Saving faith is in the Lord God the Saviour Jesus Christ. 337-339 The reason why we must believe, that is, have faith in God the Saviour Jesus Christ is that it is faith in a visible God, in whom there is an invisible God; and faith in a visible God, who is man and at the same time God, enters into a person. 339 II. Faith in brief is this, that a person who lives a good life and holds a proper belief is saved by the Lord. 340-342 The previous section (336-339) showed that saving faith is in the Lord God the Saviour Jesus Christ. But the question may be raised, what is the leading point of faith in Him? The answer is that it is acknowledgment that He is the Son of God. 342 III. A person acquires faith by approaching the Lord, learning truths from the Word, and living by them. 343-348 The being of the faith of the new church is: (1) Complete faith in the Lord God, the Saviour Jesus Christ; (2) Trust, that a person who lives a good life and holds a proper belief is saved by Him. 344 Having given a summary of the things which go to make up spiritual faith, I shall now give too a summary of the things which go to make up purely natural faith. This is essentially a firm conviction which pretends to be faith, but is a conviction of falsity, known as heretical faith. 345-348 IV. The mass of truths, which cohere as it were in a bundle, raises the level of faith and brings it to perfection. 349-354 (i) It is evident that the truths of faith are capable of being multiplied to infinity from the wisdom of the angels in heaven being for ever increasing. The angels also say that there is never any limit to wisdom, and the only source of wisdom is from Divine truths analytically arranged by 350 (ii) The truths of faith are arranged into groupings, and thus, so to speak, into bundles, a fact that up to the present has been unknown. The reason for this ignorance is that the spiritual truths, out of which the whole of the Word is woven, have been rendered invisible, because of the 351 (iii) It follows from what has been said above that faith is brought to perfection in proportion to the volume and coherence of the truths. This is demonstrated in the case of everyone who assembles the reasons, and perceives the effectiveness of multiple groups, when they cohere as one. 352-353 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 (iv) However numerous the truths of faith are and however varied they appear, they are made one by the Lord, who is the Word, the God of heaven and earth, the God of all flesh, the God of the vineyard or the church, the God of faith and light itself, truth and everlasting life. 354 V. Faith without charity is no faith, and charity without faith is no charity, and both are lifeless unless the Lord gives them life. 355-361 (i) It was shown above in the third section (343-348) that a person can acquire faith for himself. This showed that faith is in its essence truth, and anyone can acquire truths from the Word; and that in so far as anyone acquires them for himself and loves them, so far does he begin to acquire 356 (ii) A person can acquire charity for himself. 357 (iii) A person can acquire for himself a life of faith and charity. 358 (iv) But still faith, charity or life in either of them is not in the least created by man, but only by the Lord. 359 I stated before that faith present in a person is to begin with natural, and as he comes closer to the Lord it becomes spiritual, and the same with charity. But no one yet knows the distinction between natural and spiritual faith and charity. 360-361 VI. The Lord, charity and faith make one, just as in a person life, will and understanding do; if they are separated, each of them is destroyed, like a pearl collapsing into dust. 362-367 (i) The Lord flows into every human being with all His Divine love, all His Divine wisdom, and so with all His Divine life. 364 (ii) The Lord flows in likewise in the case of every person with the whole essence of faith and charity. 365 (iii) How the influences flowing in from the Lord are received by the person depends upon his form. Form here means the person's state as regards his love together with his wisdom, in other words, as regards his affections for the various kinds of good of charity, and at the same time his 366 (iv) The person, however, who separates the Lord, charity and faith is not a form which can receive them, but rather one which destroys them. 367 VII. The Lord is charity and faith in the person, and the person is charity and faith in the Lord. 368-372 (i) It is being linked with God, which affords a person salvation and everlasting life. 369 (ii) A link is impossible with God the Father, but it is possible with the Lord, and through Him with God the Father. 370 (iii) The link with the Lord is reciprocal, so that the Lord is in the person, and he is in the Lord. 371 (iv) This reciprocal link between the Lord and man is created by means of charity and faith. 372 VIII. Charity and faith are present together in good deeds. 373-377 (i) Charity is having good will, and good deeds are doing good from a good will. 374 (ii) Charity and faith are merely unstable mental concepts unless, when possible, they are realised in deeds and come into existence together in them. 375-376 (iii) Charity alone does not produce good deeds, much less does faith alone, but charity and faith together do. 377 IX. There is true faith, spurious faith and hypocritical faith. 378 IX. There is true faith, spurious faith and hypocritical faith. 378-381 (i) There is only one true faith, and this is in the Lord God the Saviour Jesus Christ, and is possessed by those who believe Him to be the Son of God, the God of heaven and earth, and one with the Father. 379 (ii) Spurious faith is any faith which departs from the true and only faith, and is possessed by those who climb up another way and look upon the Lord not as God, but merely as a human being. 380 (iii) Hypocritical faith is no faith at all. 381 X. The wicked have no faith. 382-384 (i) The wicked have no faith because evil belongs to hell and faith to heaven. 383 (ii) All those in the Christian world have no faith who reject the Lord and the Word, although they live moral lives, and talk, teach and write rationally, even about faith. 384 I 394-396 (i) THE WILL AND THE UNDERSTANDING. 397 (ii) GOOD AND TRUTH. 398 (iii) LOVE IN GENERAL. 399 (iv) SELF-LOVE AND THE LOVE OF THE WORLD IN PARTICULAR. 400 (v) THE INTERNAL MAN AND THE EXTERNAL MAN. 401 (vi) THE PURELY NATURAL AND SENSUAL MAN. 402 II. When the three loves are duly subordinated, they increase a person's perfection; but when they are not, they corrupt and turn him upside down. 403-405 III. Every person taken singly is the neighbour who is to be loved, but he should be loved according to the quality of his good. 406-411 IV. Man collectively, which is one's community, great or small, and as a group of communities, which is one's country, is the neighbour who is to be loved. 412-414 V. The neighbour who is to be loved in a higher degree is the church, and in the highest degree the Lord's kingdom. 415-416 VI. The essence of loving the neighbour is not loving a person, but the good in him. 417-419 VII. Charity and good deeds are two different things, as are wishing well and doing good. 420-421 VIII. Real charity is dealing fairly and faithfully in whatever position, business or work one is engaged in, and with those with whom one comes into contact. 422-424 IX. The kindnesses of charity are giving to the poor and helping the needy, but with prudence. 425-428 X. Some charitable duties are public, some domestic and some private. 429-432 XI. Charitable recreations are lunches, dinners and parties. 433-434 XII. The first thing in charity is to banish evils, the second is to do good deeds which may be of use to the neighbour. 435-438 XIII. In the exercise of charity a person avoids attributing merit to deeds, so long as he believes that all good is from the Lord. 439-442 XIV. When a moral life is at the same time spiritual, this is charity. 443-445 XV. A bosom friendship contracted with a person without regard to his spiritual character is harmful after death. 446-449 XVI. Spurious charity, hypocritical charity and dead charity. 450-453 XVII. Bosom friendship between the wicked is implacable hatred between them. 454-455 XVIII. The linking of love to God and love towards the neighbour. 456-458 CHAPTER EIGHT 463-465 I. The fact that two trees, one of life and one of the knowledge of good and evil, were put in the Garden of Eden, means that man was given free will in spiritual matters. 466-469 II. Man is not life, but a receiver of life from God. 470-474 III. So long as a person lives in the world, he is kept midway between heaven and hell, and he is there in spiritual equilibrium. This is free will. 475-478 IV. The fact that evil is permitted, a state enjoyed by everyone's internal man, makes it obvious that man has free will in spiritual matters. 479-482 V. Without free will in spiritual matters the Word would not be of any use, nor in consequence would the church be. 483-484 VI. Without free will in spiritual matters man would have no means of establishing a mutual link with the Lord. The result would be not imputation, but complete predestination, which is a detestable doctrine. 485 Predestination is the offspring of the faith of the church at the present time, because it is the product of a belief in man's utter impotence and lack of choice in spiritual matters. 486-488 VII. But for free will in spiritual matters God would be responsible for evil, and thus there could be no imputation of charity and faith. 489-492 VIII. Anything spiritual to do with the church which enters freely and is freely accepted lasts, anything that does not, does not last. 493-496 IX. A person's will and understanding enjoy this free will; but wrong doing in both the spiritual and natural worlds is curbed by laws, since otherwise society in either world would cease to exist. 497-499 X. If people did not have free will in spiritual matters, everyone throughout the world could in the course of a single day have been brought to believe in the Lord. But this would be impossible, because what a person does not accept of his own free will does not last. 500-502 The question is asked today why miracles do not happen as they once did; for people think that if they took place, everyone would acknowledge them in his heart. The reason why miracles do not take place at the present time as they did formerly is that they compel and take away free will in 501 I. Repentance is the first stage in the development of the church in a person. 510-511 II. Contrition, which is said at the present time to precede faith and to be followed by the consolation of the Gospel, is not repentance. 512-515 III. A mere verbal confession that one is a sinner is not repentance. 516-519 IV. Man is born with a tendency to every kind of evil, and if he does not partially remove evils by repentance, he remains subject to them, and if so cannot be saved. 520-524 The saying goes that no one can keep the law completely, and this is even more difficult, because the person who breaks one of the Ten Commandments breaks them all. Yet this manner of speaking does not mean what it sounds like. 523-524 V. Recognition of sin and a person's self-examination are the beginnings of repentance. 525-527 VI. Real repentance is examining oneself, recognising and acknowledging one's sins, appealing to the Lord and beginning a new life. 528-531 VII. True repentance means not only examining what one does in one's life, but also what one intends in one's will to do. 532-534 VIII. Those too repent who do not examine themselves, but still refrain from evil actions because they are sins. This kind of repentance is practised by those who perform charitable deeds for religious reasons. 535-537 IX. Confession ought to be made before the Lord God the Saviour, and then prayer should be offered for help and the power to resist evils. 538-560 X. Real repentance is easy for those who have repented a number of times, but highly distasteful to those who have not. 561-563 XI. A person who has never repented, or looked into himself and examined himself, ends up not knowing what is the evil that damns him and what the good that saves him, 564-566 I. Unless a person is born again and as it were created anew, he cannot enter the kingdom of God. 572-575 II. A new birth or creation can only be brought about by the Lord through charity and faith as the two means with the person's co-operation. 576-578 III. Since all have been redeemed, everyone can be regenerated, in each case depending on the person's state. 579-582 IV. The process of regeneration is on the model of a person's conception, gestation in the womb, birth and upbringing. 583-586 Many scholars have maintained that the development not only of trees but of all plants corresponds to human reproduction. So by way of an appendix I shall add a few remarks on this subject. 585 V. The first stage of re-birth is called reformation, a process affecting the understanding; the second stage is called regeneration, a process affecting the will and thus the understanding, 587-590 VI. The internal man must be reformed first, and the external by means of the internal; that is how a person is regenerated. 591-595 VII. When this happens, a struggle ensues between the internal and the external man, and the victor then controls the other. 596-600 VIII. When a person is regenerated, he acquires a new will and a new understanding. 601-606 IX. A person who is regenerate is in touch with the angels of heaven, one who is not with the spirits of hell. 607-610 X. In so far as a person is regenerated, so far are his sins removed; this removal is the forgiveness of sins. 611-614 XI. Regeneration is impossible without free will in spiritual matters. 615-617 XII. Regeneration is impossible without truths through which faith may be formed, and with which charity may link itself. 618-620 CHAPTER ELEVEN 626-627 II. Imputation as part of present-day faith is a double concept. There is imputation of Christ's merit and imputation of salvation as a result. 628-631 III. The idea of faith imputing the merit and righteousness of Christ the Redeemer sprang first from the decrees of the Council of Nicaea concerning three Divine Persons from eternity; and this faith has been accepted by the whole Christian world from that time to the present. 632-635 IV. Faith which imputes Christ's merit was unknown to the earlier, Apostolic church, and is nowhere to be understood in the Word. 636-639 V. It is impossible for Christ's merit and righteousness to be imputed. 640-642 VI. There is imputation but it is of good and evil, and at the same time of faith. 643-646 VII. The faith and concept of imputation in the new church cannot by any means be combined with the faith and concept of imputation current in the former church. If they are combined, there is such a clash and conflict that a person loses all trace of anything to do with the church. 647-649 VIII. The Lord imputes good to everyone and hell imputes evil to everyone, 650-653 IX. It is what faith combines with which is the deciding factor. If true faith combines with good, that is a decision for everlasting life; but if faith combines with evil, that is a decision for everlasting death. 654-657 X. One's thoughts are not imputed to anyone, only one's will. 658-660 CHAPTER TWELVE 667-669 II. The washing called baptism means spiritual washing, which is purification from evils and falsities, and so regeneration. 670-673 III. Baptism was instituted to take the place of circumcision, because the circumcision of the foreskin was a representation of the circumcision of the heart. The purpose of baptism was so that the internal church should take the place of the external, which in every detail prefigured the 674-676 IV. The first purpose of baptism is to be introduced to the Christian Church, and at the same time brought into the company of Christians in the spiritual world. 677-680 V. The second purpose of baptism is so that a Christian may get to know and acknowledge the Lord Jesus Christ, the Redeemer and Saviour, and follow him. 681-683 VI. The third purpose of baptism, which is its end in view, is a person's regeneration. 684-687 VII. By John's baptism the way was prepared for Jehovah the Lord to come down into the world and carry out redemption. 688-691 CHAPTER THIRTEEN. THE HOLY SUPPER. 698-701 II. A knowledge of correspondences allows us to know what is meant by the Lord's flesh and blood, much the same as by bread and wine. This is that the Lord's flesh and the bread mean the Divine good of His love and also all the good of charity; and the Lord's blood and the wine mean the Divine 702-710 Anyone who has received enlightenment from heaven can perceive for himself that flesh here does not mean flesh, neither does blood mean blood, but that both in the natural sense mean the passion on the cross, of which they are a memorial. 704-705 The reason why the Lord's blood means His Divine truth and that of the Word is that His flesh means in the spiritual sense the Divine good of love, and these two are made one in the Lord. 706 It is clearly established from the Lord's words that bread has much the same meaning as flesh: 707 WINE MEANS MUCH THE SAME AS BLOOD, AS IS PERFECTLY CLEAR FROM THE LORD'S WORDS: 708 III. By understanding this it is possible to grasp the fact that the Holy Supper contains everything to do with the church and heaven, both at the universal and at the particular level. 711-715 IV. The Lord is wholly present in the Holy Supper, and so is the whole of redemption. 716-718 V. The Lord is present and opens heaven to those who worthily approach the Holy Supper. He is also present to those who approach it unworthily, but He does not open heaven to them. Consequently just as baptism is being introduced to the church, so the Holy Supper is being introduced to heaven. 719-721 VI. The people who worthily approach the Holy Supper are those who have faith in the Lord and charity towards the neighbour, so those who have been regenerated. 722-724 VII. Those who worthily approach the Holy Supper are in the Lord and the Lord is in them. Thus it is through the Holy Supper that they are linked with the Lord. 725-727 VIII. The Holy Supper for those who approach it worthily is a kind of guarantee and seal put on their adoption as sons of God. 728-730 CHAPTER FOURTEEN 753-756 II. The present time is the final period of the Christian church foretold and described by the Lord in the Gospels and Revelation. 757-759 III. This final period of the Christian church is absolute night, in which the previous churches ended. 760-763 IV. This night is followed by morning, and morning is the Lord's coming. 764-767 V. The Lord's coming does not mean His coming to destroy the sky we see and the earth where we live, and to create a new heaven and a new earth, as many people up to now have imagined through not understanding the spiritual sense of the Word. 768-771 VI. This, which is the Lord's second coming, is taking place in order that the wicked should be separated from the good, and those should be saved who believe in Him and have done so; and so that a new heaven of angels and a new church on earth should be formed from them. 772-775 VII. This, the Lord's second coming, is not in person, but in the Word, which is from Him and which He is. 776-778 VIII. This, the Lord's second coming, is taking place by means of a man, to whom He has shown Himself in person, and whom He has filled with His spirit, so that he may teach the doctrines of the new church which come from the Lord through the Word. 779-780 IX. This is the meaning of the new heaven and the new earth, and of the New Jerusalem coming down from there, as described in Revelation. 781-785 X. This new church is the crown of all the churches which have up to now existed upon earth. 786-791 SUPPLEMENT 792-795 Luther, Melanchthon and Calvin in the spiritual world. 796 As for Melanchthon, I was allowed to learn a lot about his fate his first coming into the spiritual world, and what it was later upon on, not only from angels, but from himself, for I spoke with him a number of times, though not as often or at as close range as with Luther. 797 On the subject of Calvin, I heard the following. (1) When he first arrived in the spiritual world, he did not believe he was anywhere but still in the world in which he was born. 798-799 The Dutch in the spiritual world. 800-805 The British in the spiritual world. 806-812 The Germans in the spiritual world. 813-816 The Roman Catholics in the spiritual world. 817-821 The Saints of the Roman Catholics in the spiritual world. 822-827 The Mohammedans in the spiritual world. 828-834 The Africans in the spiritual world; also something about other nations. 835-840 The Jews in the spiritual world. 841-845
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True Christian Religion 335


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Conjugial Love 416, 417, 418, 419, 420, 421

Divine Love and Wisdom 351, 352, 353, 354, 355, 356, 357


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Divine Love and Wisdom #352

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352. If people turn from thinking about Divinity when they see nature's miracles and therefore become sense-centered, they do not take into account the fact that their eyesight is so crude that they see a host of tiny insects as a single cloud. Yet each one of those insects is designed for sensing and for moving, which means it is equipped with fibers and vessels, with tiny hearts, windpipes, viscera, and brains. These are woven together out of the most delicate substances in nature, and the ways they are woven are responsive to a particular life that activates their smallest elements quite precisely.

If we consider the fact that our eyesight is so crude that a host of such creatures, each one with all its countless complexities, looks to us like a little cloud, and then realize that in spite of this, people who are sense-centered think and judge on the basis of this sight, we can see how coarsened their minds are, and therefore how benighted they are in spiritual matters.

  
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Divine Love and Wisdom 1-3 God alone--the Lord--is love itself, because he is life itself. Both we on earth and angels are life-receivers. I will be offering many illustrations of this in works on divine providence and life. 4-6 Divinity is not in space. Given the divine omnipresence--presence with everyone in the world, with every angel in heaven, and with every spirit under heaven--there is no way a merely physical image can compass the thought that Divinity, or God, is not in space. 7-10 God is the essential person. Throughout all the heavens, the only concept of God is a concept of a person. The reason is that heaven, overall and regionally, is in a kind of human form, and Divinity among the angels is what makes heaven. 11-13 In the Divine-Human One, reality and its manifestation are both distinguishable and united. Wherever there is reality, there is its manifestation: the one does not occur without the other. In fact, reality exists through its manifestation, and not apart from it. 14-16 In the Divine-Human One, infinite things are distinguishably one. It is recognized that God is infinite: he is in fact called the Infinite One. But he is called infinite because he is infinite. 17-22 There is one human God who is the source of everything. All the elements of human reason unite in, and in a sense center on, the fact that a single God is the Creator of the universe. 23-27 The true divine essence is love and wisdom. If you gather together everything you know, focus your mind's insight on it, and look through it carefully from some spiritual height to discover what is common to everything, the only conclusion you can draw is that it is love and wisdom. 28-33 Divine love is a property of divine wisdom, and divine wisdom is a property of divine love. On the divine reality and the divine manifestation being distinguishably one in the Divine-Human One, see 14-16 above. 34-39 Divine love and wisdom is substance and is form. The everyday concept of love and wisdom is that they are something floating around in, or breathed out by, thin air or ether. Hardly anyone considers that in reality and in function they are substance and form. 40-43 Divine love and wisdom are substance and form in and of themselves, and are therefore wholly "itself" and unique. I have just given evidence that divine love and wisdom is substance and form, and I have also said that the divine reality and its manifestation is reality and manifestation in and 44-46 Divine love and wisdom cannot fail to be and to be manifested in others that it has created. The hallmark of love is not loving ourselves but loving others and being united to them through love. The hallmark of love is also being loved by others because this is how we are united. 47-51 Everything in the universe was created by the divine love and wisdom of the Divine-Human One. The universe, from beginning to end and from first to last, is so full of divine love and wisdom that you could call it divine love and wisdom in an image. 52-54 Everything in the created universe is a vessel for the divine love and wisdom of the Divine-Human One. We acknowledge that everything in the universe, great and small, has been created by God. 55-60 All the things that have been created reflect the human in some respect. There is evidence for this in every detail of the animal kingdom, in every detail of the plant kingdom, and in every detail of the mineral kingdom. 61-64 The useful functions of everything created tend upward, step by step, from the lowest to us, and through us to God the Creator, their source. As already stated [52], these "lowest things" are all the elements of the mineral kingdom--various forms of matter, some stony substances, some saline, 65-68 Divinity fills all space in the universe nonspatially. Nature has two basic properties: space and time. In this physical world, we use them to form the concepts of our thinking and therefore the way we understand things. 69-72 Divinity is in all time, nontemporally. Just as Divinity is in all space nonspatially, it is in all time nontemporally. Nothing proper to the physical world can be attributed to Divinity, and space and time are proper to the physical world. 73-76 Divinity is the same in the largest and smallest things. This follows from the two preceding sections, from Divinity being nonspatially present in all space and nontemporally present in all time. 77-82 Angelic Wisdom about Divine Love 83-88 Warmth and light emanates from the sun that arises from divine love and wisdom. In the spiritual world where angels and spirits live, there is just as much warmth and light as there is in the physical world where we live. 89-92 That sun is not God. Rather, it is an emanation from the divine love and wisdom of the Divine-Human One. The same is true of warmth and light from that sun. "The sun that angels see" (the sun that gives them warmth and light) does not mean the Lord himself. 93-98 The spiritual warmth and light that result from the emanation from the Lord as the sun form a single whole just as his divine love and wisdom do. Part 1 explains how divine love and wisdom form a single whole in the Lord. 99-102 The sun of the spiritual world is seen at a middle elevation, as far from angels as our physical world's sun is from us. Many people bring with them from our world an image of God as high overhead and of the Lord as being in heaven among its angels. 103-107 The distance between the sun and angels in the spiritual world is an apparent distance that depends on their acceptance of divine love and wisdom. All the illusions that are prevalent among evil people and simple people come from appearances that have been taken as facts. 108-112 Angels are in the Lord and the Lord is in them; and since angels are vessels, the Lord alone is heaven. Heaven is called God's dwelling and God's throne, so people think that God lives there like a monarch in a realm. 113-118 The east in the spiritual world is where the Lord is seen as the sun, and the other directions follow from that. Now that I have discussed the spiritual world's sun and its essence, its warmth and light, and the Lord's consequent presence, I need to talk as well about the regions of that world. 119-123 The regions in the spiritual world are not caused by the Lord as the sun but by the angels, depending on their receptivity. I have stated that angels live in distinct regions, some in the east, some in the west, some in the south, and some in the north. 124-128 Angels always face the Lord as the sun, so south is on their right, north on their left, and west behind them. All these statements about angels and the way they face the Lord as the sun should also be understood as applying to us spiritually, since we are spirits as to our minds, and angels if 129-134 Everything in the deeper reaches of angels' minds and bodies alike is turned toward the Lord as the sun. Angels have discernment and volition, and they have faces and bodies. Further, there are deeper levels of discernment and volition and deeper contents of their faces and bodies. 135-139 Every kind of spirit turns toward her or his ruling love in the same way. First I need to define "angel" and "spirit." Immediately after death we come into a world of spirits that is halfway between heaven and hell. 140-145 The divine love and wisdom that emanate from the Lord as the sun and constitute heaven's warmth and light is the emanating Divinity that is the Holy Spirit. I explained in Teachings for the New Jerusalem on the Lord that God is one in both person and essence, consisting of a trinity, and that 146-150 The Lord created the universe and everything in it by means of that sun that is the first emanation of divine love and wisdom. "The Lord" means God from eternity or Jehovah, who is called the Father and the Creator, because as explained in Teachings for the New Jerusalem on the Lord, the Lord 151-156 The physical world's sun is nothing but fire and is therefore dead; and since nature has its origin in that sun, nature is dead. In no respect whatever can creation itself be attributed to the physical world's sun: it is due entirely to the spiritual world's sun. 157-162 There would be no creation if it were not for this pair of suns, one living and one dead. Generally speaking, the universe is divided into two worlds, a spiritual one and a physical one. Angels and spirits are in the spiritual world, and we are in the physical world. 163-166 The goal of creation--that everything should return to the Creator and that there should be a union--becomes manifest in outermost forms. First of all, I need to say something about "ends. 167-172 Angelic Wisdom about Divine Love 173-178 There are levels of love and wisdom, consequent levels of warmth and light, and also levels of atmosphere. Without a knowledge that there are levels, what they are and what they are like, what is to follow will be incomprehensible, since there are levels in everything that has been created; 179-183 There are two kinds of levels, vertical levels and horizontal levels. Knowing about levels is a kind of key to unlocking the causes of things and probing into them. In the absence of this knowledge, hardly anything can be known about causes. 184-188 Vertical levels are matched in kind, with one following from another in sequence like a purpose, a means, and a result. Since horizontal or gradual levels are like levels of light to shade, warmth to cold, hard to soft, dense to sparse, coarse to fine, and so on, and since we are familiar with 189-194 The first level is the sum and substance of all the levels. This is because the levels of every subject and every object are matched in kind, and they are matched in kind because they have been produced by the first level. 195-198 All processes of perfection increase and rise by and according to levels. I have already explained that there are two kinds of level, horizontal and vertical, in 184-188 above. 199-204 In a sequential arrangement, the first level is the highest and the third the lowest, while in a simultaneous arrangement, the first level is the center and the third level is the circumference. There is a sequential arrangement and a simultaneous one. 205-208 The final level is the composite, vessel, and foundation of the prior levels. Examples of the principle of levels that is under discussion in this part have thus far been drawn from various things that occur in our two worlds--levels of the heavens where angels live, for example, levels of the 209-216 The vertical levels find their full realization and power in their final form. I explained in the preceding section that the final level is the composite and vessel of the prior levels. It follows from this that the prior levels find their full realization in their final level. 217-221 There are levels of both kinds in everything that has been created, no matter how large or small. There is no way to offer visible examples of the fact that the largest and smallest things of all are made up of distinct and gradual, or vertical and horizontal, levels, because the smallest 222-229 There are three infinite and uncreated vertical levels in the Lord, and three finite and created levels in us. The reason there are three infinite and uncreated vertical levels in the Lord is that the Lord is love itself and wisdom itself, as explained above [28-33]. 230-235 These three vertical levels exist in each of us from birth and can be opened in sequence. As they are opened, we are in the Lord and the Lord is in us. The existence of three vertical levels in us has not been widely recognized before. 236-241 Spiritual light flows in within us through three levels, but not spiritual warmth except to the extent that we abstain from evils as sins and turn to the Lord. What I have presented thus far indicates that light and warmth emanate from the sun of heaven, that sun, described in part 2, that is 242-247 If that higher level, the spiritual level, is not opened in us, we become focused on the physical world and our sense impressions. I have just explained that there are three levels of the human mind called earthly, spiritual, and heavenly; that these levels can be opened in us in sequence; that 248-255 In its own right, the earthly level of the human mind is a continuum, but because of its responsiveness to the two higher levels, it seems to have distinct levels when it is raised up. 256-259 The earthly mind, being the envelope and vessel of the higher levels of the human mind, is reactive. If the higher levels are not opened, it acts against them; whereas if they are opened, it acts with them. 260-263 The origin of evil is in the abuse of the abilities proper to us called rationality and freedom. By rationality, I mean the ability to discern what is true and therefore what is false, and to discern what is good and therefore what is evil. 264-270 Evil and false things are absolutely opposed to good and true things because evil and false things are demonic and hellish, while good and true things are divine and heavenly. On first hearing, everyone will admit that evil and good are opposites, and that the distortions of evil are opposite 271-276 Everything in the three levels of the earthly mind is enclosed in the works that are done by our physical actions. The information about levels conveyed in this part may serve to disclose this hidden principle, namely that everything proper to our minds, to our volition and discernment, is 277-281 Angelic Wisdom about Divine Love 282-284 The Lord from eternity, or Jehovah, could not have created the universe and everything in it except as a person. If people have an earthly, physical concept of the Divine-Human One, they are utterly incapable of understanding how a human God could create the universe and everything in it. 285-289 The Lord from eternity, or Jehovah, brought forth the sun of the spiritual world out of himself, and created the universe and all its contents from it. Part 2 of the present work dealt with the sun of the spiritual world, and the following points were made there. 290-295 There are three things in the Lord that are the Lord--a divine element of love, a divine element of wisdom, and a divine element of service. These three things are made visible outside the sun of the spiritual world--the divine element of love through its warmth, the divine element of wisdom 296-301 The atmospheres--three in number in each world, spiritual and physical--in their final forms terminate in the kinds of material substance characteristic of our earth. In 173-176 [173-178] of part 3, I explained that there are three atmospheres in each world, the spiritual and the physical, 302-304 There is nothing of absolute Divinity in the material substances that make up earth, but they are still derived from absolute Divinity. On the basis of the origin of earth as described in the preceding section, we may conclude that there is no trace of absolute Divinity in the earth's material 305-306 All useful functions, which are the goals of creation, are in forms, and they get these forms from the material substances characteristic of earth. All the things I have been talking about so far--the sun, the atmospheres, and the earth--are simply means toward goals, and the goals of creation 307-318 From a functional point of view, everything in the created universe is in our image; and this testifies that God is human. The ancients called the individual person a microcosm because each of us reflects the macrocosm, that is, the universe in its entirety. 319-326 All of the Lord's creations are useful functions; and they are useful functions in the sequence, on the level, and in the specific way that they relate to humanity and through humanity to the Lord, their source. I have already made the following points on this subject. 327-335 Evil functions were not created by the Lord. Rather, they came into being along with hell. All good things that find expression in act are called functions, and all evil things that find expression in act are also called functions. 336-348 What we can see in the created universe bears witness to the fact that nature has brought forth nothing and brings forth nothing. Divinity brings forth everything from itself, and does so through the spiritual world. 349-357 Angelic Wisdom about Divine Love 358-361 Volition and discernment, the vessels of love and wisdom, are in the whole brain and every part of it and therefore in the whole body and every part of it. This will be explained in the following sequence. 362-370 There is a correspondence between volition and the heart and between discernment and the lungs. This will be presented in the following series. 371-393 From the correspondence of the heart with volition and the lungs with discernment, we can learn everything that can be known about volition and discernment or love and wisdom--everything, therefore, that can be known about the human soul. 394-431 The nature of our first stage after conception. No one can know what our first or primal stage in the womb after conception is like because we cannot see it. Further, it is composed of a spiritual substance that is not visible in physical light. 432
From Swedenborg's Works

Inbound References:

Divine Providence 5, 6, 157


   Parallel Passages:

Conjugial Love 416

True Christian Religion 12


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Thanks to the Swedenborg Foundation for the permission to use this translation.


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