EU 84 - heaven-made

EU 84
They do not fear death there,
except on account of leaving the consort, children or parents;
for they know that they will live after death,
and that they are not going out of life,
because they are going into heaven.
Therefore they do not call it dying, but being heaven-made.

This has been posted before, but the last sentence always seems something wonderful to keep in mind.

EU 70 - to wish for salvation

EU 70
. . . to wish to merit salvation is not spiritual;
for it comes from the proprium,
not from the Lord.

EU 49 - ancient times

EU 49
. . . the most ancient people on this earth lived in like manner,
namely, that they were distinguished into nations, families, and houses
that all at that time were content with their own possessions
that it was a thing altogether unknown
for one person to enrich himself from the goods of another,
and to have dominion from self-love;
and that on this account the ancient times,
and especially the most ancient,
were more acceptable to the Lord than succeeding times:
and such being the state of the world,
innocence also then reigned,
and with it wisdom;
every one then did what was good from good,
and what was just from justice.
To do what is good and just
with a view to their own honor, or gain, was unknown.
At the same time they spoke nothing but what was true,
and this not so much from truth as from good,
that is, not from the understanding separate from the will,
but from the will conjoined with the understanding.
Such were the ancient times . . ..

EU 34 - uses; EU 38 - Aristotle

EU 34
. . . uses . . . are the ends of knowledges . . .

EU 38
. . . there were two discoursing with each other above my head,
and on inquiring who they were,
it was said that one of them was most renowned in the learned world,
and it was given me to believe that it was Aristotle.

. . . the terms which he invented,
and which he imposed on subjects of thought,
were forms of expression by which he described interior things;
also that he was excited to such things by a delight of the affection,
and by a desire of knowing the things of the thought and understanding,
and that he followed obediently whatever his spirit had dictated.
Therefore he applied himself to the right ear,
contrary to the custom of his followers,
who are called schoolmen,
and who do not go from thought to terms,
but from terms to thoughts,
thus in a contrary way;
and many of them do not even proceed to thoughts,
but stick solely in terms, which if they apply,
it is to confirm whatever they desire,
and to impose on falsities an appearance of truth
according to their cupidity of persuading.
Hence philosophical things are rather means of becoming insane
than means of becoming wise;
and hence they have darkness instead of light.

. . . think continually concerning use,
and from what is interior.

He next showed me,
what idea he had conceived of the Supreme Deity,
namely, that he had represented Him to himself as having a human face,
and encompassed about the head with a radiant circle;
and that now be knew that the Lord is Himself that Man,
and that the radiant circle is the Divine from Him,
which not only flows into heaven, but also into the universe,
disposing and ruling all things therein.
He added, Whosoever disposes and rules heaven,
also disposes and rules the universe,
because the one cannot be separated from the other.
He also said that he believed in one God only,
whose attributes and qualities were distinguished by a variety of names,
and that these names were by others worshiped as gods.

EU 4 - the whole of creation

Earths in the Universe 4

Whoever duly considers,
concludes that so immense a whole
must needs be a means to an end,
which is the ultimate of creation,
which end is the kingdom of heaven,
wherein the Divine may dwell with angels and men;
for the visible universe,
or the heaven resplendent with stars so innumerable,
which are so many suns,
is only a means for the existence of earths, and of people upon them,
of whom may be formed a heavenly kingdom.
From these things a rational man must needs be led to conceive,
that so immense a means,
adapted to so great an end,
was not constituted for a race of men
and for a heaven thence derived from one earth only;
for what would this be to the Divine,
which is infinite,
and to which thousands, yea, ten thousands of earths,
all full of inhabitants,
would be small and scarce anything.

Appendix to The White Horse

APPENDIX TO THE WHITE HORSE

When the Lamb opened the seals of the book
horses went out in order,
first a white horse,
second a red horse, third a black horse, and fourth a pale horse.
(Revelation vi 1-8)

It is obvious
that by the book whose seals the Lamb opened
the Word is meant,
out of which nothing else could come except the understanding of it.
What other meaning could horses coming out of an opened book have!

It is clear that a horse means the understanding of truth
and a chariot doctrine from the same words . . . .

A falsified and ruined understanding of truth that is in the Word
is also meant by the red, black, and pale horses of Revelation vi 4, 5, 8

WH 12 - The Word is written by correspondences, and thus by representatives.

WH 12
The Word as to the sense of the letter is written by mere correspondences,
that is, by such things as represent and signify
the spiritual things of heaven and the church.
(AC 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899)

This was done for the sake of the internal sense,
which is there in every part.
(AC 2899)

Consequently for the sake of heaven,
since those who are in heaven
do not understand the Word according to the sense of its letter,
which is natural,
but according to the internal sense,
which is spiritual.
(AC 2899)

The Lord spoke by
correspondences, representatives, and significatives,
because He spoke from the Divine.
(AC 9049, 9063, 9086, 10126, 10728)

The Lord thus spoke before the world,
and at the same time before heaven.
(AC 2533, 4807, 9049, 9063, 9086)

WH 8 & 11- doctrine & the internal sense of the Word

WH 8
The true doctrine of the church is the doctrine of charity and faith.
(AC 2417, 4766, 10,763, 10765)

The doctrine of faith does not constitute the church,
but the life of faith,
which is charity.
(AC 809, 1798, 1799, 1834, 4468, 4677, 4766, 5826, 6637)

WH 11
The internal sense
is in itself
the genuine doctrine of the church.
(AC 9025, 9460, 10,401)

The Word in the literal sense is as a cloud,
and in the internal sense it is glory. . . :
"The Lord shall come in the clouds of heaven with glory."
"Clouds" . . . signify the Word in the sense of the letter,
and "glory" the Word in its internal sense . . .

WH 1 - The White Horse - understanding the internal sense of the Word

The White Horse 1
THE WHITE HORSE mentioned in THE APOCALYPSE CHAPTER 19

In the Apocalypse of John
the Word is thus described as to its spiritual or internal sense:

I saw heaven opened,
and behold a white horse,
and He that sat upon him was called faithful and true,
and in justice He does judge and make war.
His eyes were as a flame of fire;
and upon His head were many diadems;
and He has a name written that no one knew but He Himself.
And He was clothed with a vesture dipped in blood;
and His name is called the Word of God.
And the armies which were in the heavens followed Him upon white horses,
clothed in fine linen white and clean.
And He has upon His vesture and upon His thigh a name written,
King of kings and Lord of lords.
(Revelation 9:11-14, 16).

No one can know what each of these expressions involves,
except from the internal sense.

By "heaven being opened"
is represented and signified,
that the internal sense of the Word is seen in heaven,
and thence by those in the world to whom heaven is opened.
"The horse," which was white,
represents and signifies the understanding of the Word as to its interiors;
. . . this is the signification of "a white horse,". . ..
That "He that sat upon him"
is the Lord as to the Word, thus the Word, is manifest, for it is said,
"His name is called the Word of God;"
who, from good, is called
"faithful and judging in justice;"
and from truth, is called
"true, and who makes war in justice;"
for the Lord Himself is justice.
"His eyes, as a flame of fire,"
signify the Divine truth, from the Divine good of His Divine love.
"The many diadems upon His head,"
signify all the goods and truths of faith.
"Having a name written that no one knew but He Himself,"
signifies that the quality of the Word in the internal sense
is seen by no one but Himself, and those to whom He reveals it.
"Clothed in a vesture dipped in blood,"
signifies the Word in the letter, to which violence has been offered.
"The armies in the heavens which followed Him upon white horses,"
signify those who are in the understanding of the Word as to its interiors.
"Clothed in fine linen, white and clean,"
signify the same persons in truth from good.
"Upon His vesture and upon his thigh a name written"
signifies truth and good, and their quality. . . .
"King of kings, and Lord of lords,"
is the Lord as to the Divine truth and as to the Divine good;
the Lord is called "King" from the Divine truth,
And He is called "Lord" from the Divine good . . ..

From these particulars,
and from those which precede and follow in that chapter,
it is evident, that therein is predicted,
that about the last time of the church
the spiritual or internal sense of the Word would be opened;
but what would come to pass at that time,
is also described there (verses 17-21).

CLJ 64 - saints

CLJ 64
The worship of saints
is such an abomination in heaven,
that whenever they hear of it
they are horrified,
because as far as worship is paid to any person,
in so far it is withheld from the Lord,
for thus He alone cannot be worshiped;
and if the Lord alone is not worshiped,
a discrimination is made,
which destroys communion,
and the felicity of life which flows from it.

CLJ 28 & 30 - how the universal judgment was effected, the dragon & the salvation of the sheep

CLJ 28
The Lord was seen in a bright cloud with angels,
and a sound as of trumpets was heard from it;
which was a sign representative
of the protection of the angels of heaven by the Lord,
and of the gathering of the good from every side.
For the Lord does not bring destruction upon anyone,
but only protects His own,
and draws them away from communication with the evil;
and when they are withdrawn,
the evil come into their own lusts,
and from them rush into every kind of abomination.
Then all who were about to perish,
were seen together like a great dragon,
with its tail extended in a curve, and elevated towards heaven,
bending itself about on high in various directions,
as though it would destroy heaven, and draw it down.
But the effort was vain,
for the tail was cast down, and the dragon,
which had also appeared elevated, sank down.
It was granted me to see this representation,
that I might know and make known
who are meant by "the dragon" in the Apocalypse; namely,
that "the dragon" means all who read the Word,
hear preachings, and perform the holy things of the church,
making no account of the lusts of evil by which they are enticed,
and interiorly they meditate thefts and frauds,
adulteries and obscenities, hatred and revenge, lies and blasphemies;
and who thus live in spirit like devils,
and in body like angels.
These constituted the body of the dragon,
but the tail was constituted of those who,
when in the world, were in faith separated from charity,
and were like the former as to thoughts and intentions.

CLJ 30
The salvation of the sheep.
After the Last Judgment was accomplished,
there was then joy in heaven,
and also light in the world of spirits, such as was not before.
The joy in heaven and its quality,
after the dragon was cast down,
is described in the Apocalypse (12:10-12);
and there was light in the world of spirits,
because those infernal societies
had been interposed like clouds which darken the earth.
A similar light also then arose with men in the world,
from which they had new enlightenment.

CLJ 2 & 13 - evening & night and morning & day

Continuation concerning the Last Judgment 2 & 13

CLJ 2
The subject of the Last Judgment is continued,
principally that it may be known
what the state of the world and the church was before the Last Judgment,
and what the state of the world and the church has become since;
also, how the Last Judgment was accomplished upon the Reformed.

CLJ 13
The state of the world and of the church
before the Last Judgment was like evening and night,
but after it, like morning and day.
When the light of truth does not appear, and truth is not received,
there is a state of the church in the world like evening and night;
. . . there was a state before the Last Judgment . . .
but when the light of truth appears, and the truth is received,
there is a state of the church in the world like morning and day.

Watch, for ye know not when the Lord of the house will come,
whether at evening, at midnight,
at cock-crowing, or in the morning.
(Mark 13:35)

Jesus said, I must work while it is day;
the night comes, when no one can work.
(John 9:4)

Since such things are meant by "evening and night,"
therefore the Lord,
in order to fulfil the Word,
also was buried in the evening
and afterward rose again in the morning.

LJ 73 - after the Last Judgment, spiritual freedom has been restored

Last Judgment 73

The state of the world hereafter
will be altogether similar to what it has been heretofore,
for the great change which has taken place in the spiritual world,
does not induce any change in the natural world as to the external form . . .
for the Word in its prophecies does not treat of the kingdoms on earth,
nor of the nations there, thus neither concerning their wars,
nor of famines, pestilences, and earthquakes there,
but of such things as correspond to them in the spiritual world . . . .
But henceforth the person of the church
will be in a more free state of thinking on matters of faith,
thus on the spiritual things which relate to heaven,
because spiritual freedom has been restored to him.
For all things in the heavens and in the hells are now reduced into order,
and all thought concerning Divine things
and against the Divine inflows from thence;
from the heavens all thought which is in harmony with Divine things,
and from the hells all which is against Divine things.
But a person does not observe this change of state in himself,
because he does not reflect upon it,
and because he knows nothing of spiritual freedom and of influx;
nevertheless it is perceived in heaven,
and also by a person himself after his death.
Because spiritual freedom has been restored to mankind,
therefore the spiritual sense of the Word has now been disclosed,
and by it interior Divine truths have been revealed . . ..

LJ 58 - Light proceeds from the center towards the circumferences, and illuminates.

LJ 58
. . . they who are in the light of truth from the Word are in the center,
and they who are in the light of truth from the Word
are also in the light of heaven,
for the light of heaven is from the Divine truth,
and the Word is that in which this is.

LJ 57 - Peter

LJ 57
Thou art Peter, and upon this rock will I build My church.
(Matt. 16:18, seq.)

By this is not meant that any power was given to Peter,
but that it is given to truth from good,
for in the heavens all power belongs to truth from good,
or to good through truth;
and since all good,
and all truth,
are from the Lord,
and nothing from man,
that all power is the Lord's.

LJ 41 - the state of the church

LJ 41
The quality of the Lord's church on earth,
cannot be seen by any person,
so long as he lives in the world,
still less how the church
in process of time
has turned aside from good to evil.
The reason is,
that a person will he is living in the world,
is in externals,
and only sees those things which appear before his natural man;
but the quality of the church as to spiritual things,
which are its internals,
does not appear in the world.
Yet it does appear in heaven as in clear day,
for the angels are in spiritual thought,
and also in spiritual sight,
and hence see nothing but spiritual things.

LJ 39 - faith and the life of charity

LJ 39 - Section: From the Arcana

They who make faith alone saving,
excuse a life of evil;
and they who are in a life of evil,
have no faith,
because they have no charity.
(AC 3865, 7766, 7778, 7790, 7950, 8094)

They are inwardly in the falsities of their own evil,
although they do not know it.
(AC 7790, 7950)

Therefore good cannot be conjoined to them.
(AC 8981, 8983)

Faith alone,
or faith separated from charity,
is as the light of winter,
in which all things of the earth are torpid,
and nothing is produced;
but faith with charity
is as the light of spring and of summer,
in which they all bloom and are made productive.
(AC 2231, 3146, 3412, 3413)

To know truths,
to will truths,
and to be affected by truths for truth's sake,
that is, because they are truths,
is charity.
(AC 3876, 3877)

Charity consists in an internal affection of doing truth,
and not in an external affection without it.
(AC 2429, 2442, 3776, 4899, 4956, 8033)

Therefore charity consists in performing uses for the sake of uses,
and its kind is according to the uses.
(AC 7038, 8253)

Charity is a person's spiritual life.
(AC 7081)

LJ 36 - faith and charity make one

LJ 36
. . . faith is not only to believe,
but to will and do,
therefore there is no faith
if there is no charity.
Charity or love is to will and to do.

LJ 25 - the spiritual of every person is in conjunction with the Divine

LJ 25
. . . the spiritual of every person is in conjunction with the Divine,
since it can think of the Divine,
and also love the Divine,
and be affected with all things which are from the Divine,
such as those which the church teaches,
and therefore it can be conjoined to the Divine by thought and will,
which are the two faculties of the spiritual person,
and constitute his life;
and that which can thus be conjoined to the Divine,
can never die,
for the Divine is with it,
and conjoins it to Himself.

LJ 20 - people were created to become angels

LJ 20
He who has been instructed concerning Divine order,
may moreover understand, that man was created to become an angel,
because in him is the ultimate of order,
in which ultimate,
whatever belongs to celestial and angelic wisdom
may be formed, renewed, and multiplied. . . .

God said,
Let us make man in our image,
according to our likeness;
and God created man in His image,
in the image of God created He him;
male and female created He them;
and God blessed them,
and God said unto them,
be fruitful and multiply.
(Genesis 1 26-28)

"To create in the image of God, and in the likeness of God,"
is to confer upon a person all things of Divine order from firsts to ultimates,
and thus to make him an angel as to the interiors of his mind.

LJ 13 - Every Divine work has respect to infinity and eternity.

Last Judgment 13

Every Divine work
has respect to infinity and eternity,
is evident
from many things which exist both in heaven and in the world:
in neither of them
is there ever given one thing exactly similar to,
or the same as, another:
no two faces are either alike or identical,
nor will be to eternity:
in like manner the mind of one is never altogether like that of another;
wherefore there are as many faces and as many minds
as there are people and angels.

That such infinite variety is in each and in all,
is because they all originate from the Divine,
which is infinite;
hence there is a certain image of infinity everywhere,
to the end that the Divine may regard all things as His own work,
and at the same time,
that all things,
as His work,
may have respect to the Divine.

The angelic heaven is the end
for which all things in the universe were created,
for it is the end on account of which the human race exists,
and the human race is the end
regarded in the creation of the visible heaven,
and the earths included in it.
Where fore that Divine work, namely, the angelic heaven,
primarily has respect to infinity and eternity,
and therefore to its multiplication without end,
for the Divine Himself dwells therein.

NJHD 311-312 - Ecclesiastical & Civil Government

NJHD 311-312
There are two things which ought to be in order with men, namely,
the things which are of heaven,
and the things which are of the world.
The things which are of heaven are called ecclesiastical,
and those which are of the world are called civil.

Order cannot be maintained in the world without governors,
who are to observe all things which are done according to order,
and which are done contrary to order;
and who are to reward those who live according to order,
and punish those who live contrary to order.
If this be not done,
the human race will perish;
for the will to command others, and to possess the goods of others,
from heredity is connate (closely joined, united) with everyone,
whence proceed enmities, envyings, hatreds, revenges,
deceits, cruelties, and many other evils.
Wherefore, unless they were kept under restraint by the laws,
and by rewards suited to their loves,
which are honors and gains for those who do goods;
and by punishments contrary to those loves,
which are the loss of honors, of possessions, and of life,
for those who do evils;
the human race would perish.

NJHD 280 - the Lord

NJHD 280
There is One God,
who is the Creator
and Conservator of the universe;
thus who is the God of heaven
and the God of the earth.

NJHD 268 & 269 - Providence

NJHD 268
The Divine Providence of the Lord
extends to the most minute things of a person's life;
for there is only one fountain of life,
which is the Lord,
from whom we are, we live, and we act.

NJHD 269
. . . the Divine Providence does not regard that which soon passes away,
and ends with the life of a person in the world,
but that it regards that which remains to eternity,
thus which has no end.

NJHD 261 - The Word is written by correspondences, and thus by representatives.

NJHD 261
They who despise the Word
on account of the apparent simplicity and rudeness of its style,
and who fancy that they would receive the Word,
if it were written in a different style,
are in a great error.
(AC 8783)

The mode and style of writing,
which prevailed amongst the most ancient people,
was by representatives and significatives.
(AC 605, 1756, 9942)

The ancient wise men were delighted with the Word,
because of the representatives and significatives therein . . ..
(AC 2592, 2593)

If a man of the Most Ancient Church had read the Word,
he would have seen the things which are in the internal sense clearly,
and those which are in the external sense obscurely.
(AC 4493)

The sons of Jacob were brought into the land of Canaan,
because all the places in that land,
from the most ancient times,
were made representative.
(AC 1585, 3686, 4447, 5136, 6516)

And thus that the Word might there be written,
in which Word those places were to be mentioned
for the sake of the internal sense.
(AC 3686, 4447, 5136, 6516)

But nevertheless the Word was changed,
for the sake of that nation,
as to the external sense,
but not as to the internal sense.
(AC 10453, 10461, 10603, 10604)

NJHD 256 - The Word is not understood except by those who are enlightened, and they are enlightened who live Its Truth.

NJHD 256

Enlightenment is an actual opening of the interiors of the mind,
and elevation of them into the light of heaven.
(AC 10330)

Holiness from the internal, that is, through the internal from the Lord,
inflows with those who esteem the Word to be holy,
though they themselves do not know it.
(AC 6789)

They who are led by the Lord are enlightened,
and see truths in the Word,
but not they who are led by self.
(AC 10638)

They who love truth because it is truth, that is,
who love to live according to Divine truths,
are led by the Lord.
(AC 10578, 10645, 10829)

NJHD 242-243 - the church

NJHD 242-243
The church is said to be
where the Lord is acknowledged and where the Word is,
for the essentials of the church
are love and faith in the Lord from the Lord;
and the Word teaches how a person must live
that he may receive love and faith from the Lord.

That there may be a church,
there must be doctrine from the Word,
since without doctrine the Word is not understood.
Doctrine alone, however,
does not constitute the church with a person,
but a life according to it.
Hence it follows that faith alone does not constitute the church with a person,
but the life of faith,
which is charity.
Genuine doctrine is the doctrine of charity and faith together,
and not the doctrine of faith separate from charity;
for the doctrine of charity and faith together is the doctrine of life;
but not the doctrine of faith without the doctrine of charity.

NJHD 232-233 - heaven can be with everyone

NJHD 232 - 233
Heaven is with every person
according to his reception of love and faith from the Lord;
and they who receive heaven from the Lord
while they live in the world,
come into heaven after death.

They who receive heaven from the Lord
are they who have heaven in themselves,
for heaven is in a person,
as the Lord also teaches:

Neither shall they say,
The kingdom of God,
lo it is here, or lo there,
for the Kingdom of God is in you.
(Luke 17:21)

NJHD 210, 212-213 - Holy Supper

NJHD 210, 212-213
The Holy Supper was instituted by the Lord,
that by it there may be conjunction of the church with heaven,
thus with the Lord:
therefore it is the most holy thing of worship.

In the spiritual sense,
the Lord's "body" or "flesh," and the "bread,"
signifies the good of love;
and the Lord's "blood" and the "wine,"
the good of faith;
and "eating" is appropriation and conjunction.
The angels who are with the person
who goes to the Sacrament of the Supper,
understand those things in no other way,
for they perceive all things spiritually.
Hence it is,
that the holiness of love and the holiness of faith
then flow into person from the angels,
thus through heaven from the Lord,
and hence conjunction is effected.

From these things it is evident,
that when a person partakes of the bread,
which is the body,
he is conjoined to the Lord by the good of love to Him from Him;
and when he partakes of the wine,
which is the blood,
he is conjoined to the Lord by the good of faith in Him from Him.
But it is to be known
that the conjunction with the Lord by the Sacrament of the Supper,
is effected with those alone
who are in the good of love and faith in the Lord from the Lord.
With these there is conjunction by the Holy Supper;
with others there is presence, but not conjunction.

NJHD 204, 207, 208 - baptism

NJHD 204, 207, 208

This the Lord teaches in John 3:5:

Except a man be begotten of water and of the spirit,
he cannot enter into the kingdom of God.

"Water" in the spiritual sense is the truth of faith from the Word;
"the spirit" is a life according to that truth;
and "to be begotten" is to be regenerated thereby.

Let those therefore who are baptized know,
that baptism itself does not give faith nor salvation,
but it testifies that they may receive faith and be saved,
if they are regenerated.

Hence may be seen what is meant by the Lord's words in Mark:

He that believes and is baptized, shall be saved;
but he that believes not shall be condemned.
(Mark 16:16)

"He who believes"
is he who acknowledges the Lord,
and receives Divine truths from Him through the Word;
"he who is baptized"
is he who is regenerated by the Lord by means of those truths.

NJHD 197 - temptations

NJHD 197
In temptations
angels from the Lord keep a person
in the truths and goods which are with him,
but evil spirits keep him
in the falsities and evils which are with him,
whence arises a conflict and combat.
(AC 4249)

In a state of despair a person speaks bitter things,
but the Lord does not attend to them.
(AC 8165)
When the temptation is finished,
there is at first a fluctuation between the truth and falsity.
(AC 848, 857)
But afterwards truth shines,
and becomes serene and joyful.
(AC 3696, 4572, 6829, 8367, 8370)