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)

NJHD 177 - regeneration requires learning and living

NJHD 177
No one can be regenerated
unless he knows such things as are of the new life, that is, of spiritual life.
The things which are of the new life, or which are of the spiritual life,
are truths which are to be believed and goods which are to be done;
the former are of faith, the latter of charity.

These things no one can know from himself,
for a person apprehends only those things which are obvious to the senses,
from which he procures to himself a light which is called natural light,
from which he sees nothing else than what relates to the world and to self,
but not the things which relate to heaven and to God.
These he must learn from revelation.

As
that the Lord, who is God from eternity,
came into the world to save the human race;
that He has all power in heaven and in earth;
that the all of faith and the all of charity, thus all truth and good, is from Him;
that there is a heaven, and a hell;
and that a person is to live to eternity,
in heaven if he has done well,
in hell if he has done evil.

NJHD 163 - repentance & the remission of sins

NJHD 163
He who lives the life of charity and faith does the work of repentance daily;
he reflects upon the evils which are with him,
he acknowledges them,
he guards against them,
he supplicates the Lord for help.
For a person of himself continually lapses,
but he is continually raised by the Lord, and led to good.

NJHD 150, 153-154 - merit

NJHD 150, 153-154
They who do good that they may merit,
do not do good from the love of good,
but from the love of reward,
for he who wills to merit,
wills to be rewarded . . ..

Genuine charity and genuine faith is without any merit,
for good itself is the delight of charity,
and truth itself is the delight of faith . . ..

That good is not to be done for the sake of reward,
the Lord Himself teaches in Luke:

If you love those who love you, what grace have you?
for sinners do the same;
rather love your enemies, and do good, and lend, hoping for nothing;
then shall your reward be great,
and you shall be the sons of the Most High.
(Luke 6:32-35)

That a person cannot do good that is good from himself,
the Lord also teaches in John:

A man cannot take anything unless it be given Him from heaven.
(John 3:27)

Jesus said, I am the vine, you are the branches:
as the branch cannot bear fruit from itself,
unless it shall abide in the vine,
so neither can you unless you shall abide in Me:
He who abides in Me and I in him,
he bears much fruit,
for except from Me
you cannot do anything.
(John15:4-8)

NJHD 144 - freedom

NJHD 144
The freedom of doing good,
and the freedom of doing evil,
though they appear alike in the external form,
are as different and distant from each other as heaven and hell are:

the freedom of doing good also is from heaven,
and is called heavenly freedom;
but the freedom of doing evil is from hell,
and is called infernal freedom;
so far, also, as a person is in the one,
so far he is not in the other . . .

they who are in infernal freedom
believe that it is slavery and compulsion
not to be allowed to will evil and think falsity at their pleasure,
but they who are in heavenly freedom
abhor willing evil and thinking falsity,
and would be tormented if they were compelled to do so.

NJHD 133-134 - conscience

NJHD 133
In a true conscience
is a person's spiritual life itself,
for there his faith is conjoined to charity.
On which account to act from conscience
is to them to act from their spiritual life . . . .

NJHD 134
A person has a conscience of what is good,
and a conscience of what is just.
The conscience of what is good
is the conscience of the internal person,
and the conscience of what is just
is the conscience of the external person.
The conscience of what is good
consists in acting according to the precepts of faith from internal affection;
but the conscience of what is just
consists in acting according to civil and moral laws from external affection.

NJHD 124 - piety, charity

NJHD 124
Piety consists in thinking and speaking piously,
in devoting much time to prayers,
in behaving humbly at that time,
in frequenting temples and listening devoutly to the preaching there,
in frequently every year receiving the Sacrament of the Supper,
and in performing the other parts of worship according to
the ordinances of the church.

But the life of charity consists in willing well and doing well to the neighbor,
in acting in every work from justice and equity,
from good and truth,
and in like manner in every office;
in a word, the life of charity consists in performing uses.

Divine worship primarily consists in this life,
but secondarily in the former;

wherefore he who separates one from the other,
that is, who lives the life of piety,
and not at the same time the life of charity,
does not worship God.
He thinks indeed of God,
but not from God but from himself,
for he thinks continually of himself,
and nothing of the neighbor;
and if he thinks of the neighbor,
he holds him in low estimation,
if he be not also such as himself.
And likewise he thinks of heaven as a reward,
thence in his mind there is merit, and also the love of self,
as also contempt or neglect of uses, and thus of the neighbor,
and at the same time he cherishes a belief that he is blameless.

NJHD 121 - trust or confidence

NJHD 121
Trust or confidence,
which in an eminent sense is called saving faith,
is given with those only who are in good as to life,
consequently with those who are in charity.

(AC 2982, 4352, 4683, 4689, 7762, 8240, 9239-9245)

NJHD 108, 110-111 - real faith

NJHD 108, 110-111
No one can know what faith is in its essence,
unless he knows what charity is,
because where there is no charity there is no faith,
for charity makes one with faith as good does with truth.

Charity conjoins itself with faith with a person,
when a person wills that which he knows and perceives;
to will is of charity,
and to know and perceive is of faith.
Faith enters into a person, and becomes his,
when he wills and loves that which he knows and perceives;
meanwhile it is without him.

Faith does not become faith with a person, unless it becomes spiritual,
and it does not become spiritual, unless it becomes of the love;
and it then becomes of the love,
when a person loves to live truth and good, that is,
to live according to those things which are commanded in the Word.

NJHD 117-118 - persuasive faith and its dangers

NJHD 117-118
Faith is persuasive,
when the Word and the doctrine of the church are believed and loved,
not for the sake of truth and of a life according to it,
but for the sake of gain, honor, and the fame of erudition, as ends;
wherefore they who are in that faith,
do not look to the Lord and to heaven,
but to themselves and the world.
They who in the world aspire after great things, and covet many things,
are in a stronger persuasion
that what the doctrine of the church teaches is true
than they who do not aspire after great things and covet many things:
the reason is,
because the doctrine of the church is to the former
only a means to their own ends,
and so far as the ends are coveted,
so far the means are loved,
and are also believed.
But the case in itself is this:
so far as they are in the fire of the loves of self and of the world,
and from that fire speak, preach, and act,
so far they are in that persuasion,
and then they know no other than that it is so;
but when they are not in the fire of those loves,
then they believe little, and many not at all.
So it is evident,
that persuasive faith is a faith of the mouth and not of the heart,
thus that in itself it is not faith.

They who are in persuasive faith do not know,
from any internal enlightenment,
whether the things which they teach be true or false;
yea, neither do they care,
provided they be believed by the common people;
for they are in no affection of truth for the sake of truth.
Wherefore they recede from faith,
if they are deprived of honors and gains,
provided their reputation be not endangered.
For persuasive faith is not inwardly with a person,
but stands without, in the memory only,
out of which it is taken when it is taught.
Wherefore also that faith with its truths vanishes after death;
for then there remains only that faith which is inwardly in a person,
that is, which is rooted in good,
thus which has become of the life.

NJHD 86, 89-90 - Who is our neighbor?

NJHD 86
The distinctions of neighbor,
which the people of the church ought altogether to know,
are according to the good which is with everyone;
and because all good proceeds from the Lord,
therefore the Lord is the neighbor
in the highest sense and in a supereminent degree,
and the origin is from Him.

NJHD 89-90
. . . they who do not love themselves more than others,
as is the case with all who belong to the kingdom of the Lord,
will derive the origin of neighbor from Him
whom they ought to love above all things,
consequently, from the Lord;
and they will esteem everyone as the neighbor
according to the quality of his love to Him and from Him.

. . . when good is loved
the Lord is loved,
for it is the Lord
from whom good is,
who is in good,
and who is good itself.

NJHD 97, 100-101, 104 - What of charity?

NJHD 97
Everyone should provide for himself the necessaries of life,
such as food, raiment, habitation,
and many other things which the state of civil life,
in which he is, necessarily requires,
and this not only for himself, but also for his own,
and not only for the present time, but also for the future;
for unless a person procures for himself the necessaries of life,
he cannot be in a state to exercise charity,
for he is in want of all things.

NJHD 100-101
It is believed by many,
that love towards the neighbor consists in giving to the poor,
in assisting the indigent, and in doing good to everyone;
but charity consists in acting prudently,
and to the end that good may result.
He who assists a poor or indigent evil doer
does evil to the neighbor through him,
for through the assistance which he renders,
he confirms him in evil,
and supplies him with the means of doing evil to others.
It is otherwise with him who gives support to the good.

But charity extends itself much more widely than to the poor and indigent;
for charity consists in doing what is right in every work,
and our duty in every office.

NJHD 104
Charity therefore is an internal affection,
from which a person wills to do good,
and this without remuneration;
the delight of his life consists in doing it.
With them who do good from internal affection,
there is charity in each thing which they think and speak,
and which they will and do;
it may be said that a person and an angel,
as to his interiors, is charity,
when good is his neighbor.
So widely does charity extend itself.

NJHD 72 - What is service?

NJHD 72
To serve others
is to do good to them from good will,
and to perform uses.

NJHD 54- 55 - Just what is it that our ruling love does?

NJHD 54
The very life of a person is his love,
and such as the love is,
such is the life, yea,
such is the whole person.
But it is the governing or ruling love which constitutes the person.
That love has many loves subordinate to it, which are derivations.
These appear under another form,
but still they are all in the ruling love,
and constitute, with it, one kingdom.
The ruling love is as their king and head;
it directs them,
and, through them, as mediate ends,
it regards and intends its own end,
which is the primary and ultimate end of them all;
and this it does both directly and indirectly.
That which is of the ruling love is what is loved above all things.

NJHD 55
That which a person loves above all things
is continually present in his thought, and also in his will,
and constitutes his most essential life.
As for example,
he who loves riches above all things,
whether money or possessions,
continually revolves in his mind how he may obtain them.
He inmostly rejoices when he acquires them,
he grieves inmostly when he loses them;
his heart is in them.

NJHD 51 - of sciences and knowledges

NJHD 51
Of sciences and knowledges, by which the internal spiritual person is opened.
Those things are called scientifics,
which are in the external or natural person, and its memory,
but not those which are in the internal or spiritual person.
(AC 3019, 3020, 3293, 3309, 4967, 9918, 9922)

The external person is respectively the world,
because the laws of Divine order existing in the world are inscribed therein;
and the internal person is respectively heaven,
because the laws of Divine order existing in heaven are inscribed therein.
(AC 4523, 4524, 5368, 6013, 6057, 9278, 9279, 9283, 9709, 10156, 10472; HH 51-58).

There are scientifics which concern natural things,
scientifics which relate to the civil state and life,
scientifics which relate to the moral state and life,
and scientifics which relate to the spiritual state and life.
(AC 5774, 5934)
But for distinction's sake,
those which relate to the spiritual state and life are called knowledges,
consisting principally of doctrinals.
(AC 9945)

A person ought to be imbued (infused) with sciences and knowledges,
since by these he learns to think,
then to understand what is true and good,
and finally to be wise,
that is to live according to them.
(AC 129, 1450, 1451, 1453, 1548, 1802)

Scientifics are as it were mirrors,
in which the truths and goods of the internal person appear,
and are perceived as in an image.
(AC 5201)

Scientifics, because they are in the light of the world,
are involved and obscure respectively to those things
which are in the light of heaven. . . .
(AC 2831)

NJHD 47 - the Lord governs

NJHD 47

The Lord
from the internal,
where there is peace,
governs the external,
where there is turbulence.
(AC 5396)

NJHD 43 - the internal and external person

NJHD 43
It is so provided and ordered by the Lord,
that so far as a person thinks and wills from heaven,
so far the internal spiritual person is opened and formed.
It is opened into heaven even to the Lord,
and the formation is according to those things which are of heaven.
But, on the contrary,
so far as a person does not think and will from heaven,
but from the world, so far the internal spiritual person is closed,
and the external is opened.
The opening is into the world,
and the formation is to those things which are of the world.

NJHD 34 - spiritual truths

NJHD 34
Spiritual truths cannot be comprehended,
unless the following universals are known:

I. All things in the universe have relation to good and truth,
and to the conjunction of both,
in order that they may be anything;
consequently to love and faith, and their conjunction.

II. With a person there is will and understanding,
and the will is the receptacle of good,
and the understanding the receptacle of truth,
and all things with a person have relation to those two,
and to their conjunction,
as all things relate to good and truth, and their conjunction.

III. There is an internal person and an external,
and they are distinct one from the other like heaven and the world,
and nevertheless that they ought to make one,
in order that a person may be truly a person.

IV. The light of heaven is that in which the internal person is,
and the light of the world that in which the external is;
and the light of heaven is the Divine truth itself,
from which is all intelligence.

V. There is a correspondence
between the things which are in the internal,
and those which are in the external person;
and consequently they appear in each under a different form,
so that they can only be discerned by the science of correspondences.

NJHD 27 - truth vanishes

NJHD 27
Truth when it is conjoined to good,
vanishes out of the memory
because it then becomes of life.
(AC 3108)

NJHD 21, 24 - evil, good & truth

NJHD 21
Evil is heavy . . .

NJHD 24 - A Summary:
Faith is by truths.
Charity towards the neighbor is by truths.
Love to the Lord is by truths.
Conscience is by truths.
Innocence is by truths.
Purification from evils is by truths.
Regeneration is by truths.
Intelligence and wisdom are by truths.
The beauty of angels, and also of men,
as to the interiors which are their spirits, is by truths.
Power against evils and falsities is by truths.
Order, such as it is in heaven, is by truths.
The church is by truths.
Heaven is with man by truths.
Man becomes man by truths.
Nevertheless all these things are by truths from good,
and not by truths without good; and good is from the Lord.
All good is from the Lord.

The summary with reference numbers to the Arcana is posted in comments.

NJHD 9 - Where does wisdom come from?

NJHD 9
. . . they who are in the good of love and charity,
as to the internal person,
are in heaven,
and as to that are in an angelic society which is in similar good.
Hence they enjoy an elevation of mind towards interior things,
and, consequently, they are in wisdom;
for wisdom can come from no other source than from heaven,
that is, through heaven from the Lord;
and in heaven there is wisdom,
because there they are in good.

Wisdom consists in seeing truth from the light of truth;
and the light of truth is the light which is in heaven.
But in process of time that ancient wisdom decreased;
for as mankind removed themselves from the good of love to the Lord,
and of love towards the neighbor,
which love is called charity,
they removed themselves in the same proportion from wisdom
because, in the same proportion, they removed themselves from heaven.
Hence it was that mankind, from being internal, became external,
and this successively;
and when he became external,
he became also worldly and corporeal.
When such is his quality,
he cares but little for the things of heaven;
for the delights of earthly loves,
and the evils which, from those loves,
are delightful to him,
then possess him entirely.

NJHD 4 - living

NJHD 4
To live the life of faith,
is to live according to the doctrine of the church;
and to live
is to will and to do.

HH 603 - the last number in Heaven & Hell

HH 603
These things which have been said in this work
about heaven, the world of spirits, and hell,
will be obscure to those
who are not in the delight of knowing spiritual truths,
but will be clear to those who are in the delight,
and especially to those
who are in the true affection of truth for the sake of truth,
that is, who love truth because it is true;
for whatever is loved enters with light into the mind's thought,
especially when the truth is loved,
because all truth is in light.

HH 577 - angels have wisdom - evil spirits have malice & cunning

HH 577
In the same degree in which angels have wisdom and intelligence
infernal spirits have malice and cunning;
for the case is the same, since the spirit of a person
when released from the body is in his good or in his evil -
if an angelic spirit in his good,
and if an infernal spirit in his evil.
Every spirit is his own good or his own evil
because he is his own love . . ..

. . . the Lord cannot protect a person
unless he acknowledges the Divine and lives a life of faith and charity;
for otherwise a person turns himself away from the Lord
and turns himself to infernal spirits,
and thus his spirit becomes imbued with a malice like theirs.

Nevertheless,
a person is continually withdrawn by the Lord from the evils . . ..

HH 556 & 565- How is it that the love of self and the love of the world are so diabolical?

HH 556
The love of self is wishing well to oneself alone,
and to others only for the sake of self,
even to the church, one's country, or any human society.
It consists also in doing good to all these
solely for the sake of one's own reputation, honor, and glory;
and unless these are seen in the uses he performs in behalf of others
he says in his heart,
How does it concern me?
Why should I do this?
What shall I get from it?
and therefore he does not do it.

HH 565.
. . . in respect to the love of the world:
it is a love opposed to heavenly love in a less degree than love of self,
because the evils hidden within it are lesser evils.
The love of the world consists in one's desiring to secure to himself,
by any kind of artifice, the wealth of others,
and in setting his heart upon riches,
and permitting the world to draw him and lead him away from spiritual love,
which is love towards the neighbor,
and thus from heaven and from the Divine.
But this love is manifold.
There is a love of wealth for the sake of being exalted to honors,
when these alone are loved.
There is a love of honors and dignities
with a view to the increase of wealth.
There is a love of wealth for the sake of various uses
that give delight in the world.
There is a love of wealth merely for the sake of wealth,
which is a miserly love; and so on.

HH 549 - the Lord's unceasing presence

HH 549
The Lord from His Divine Essence,
which is goodness, love, and mercy,
is unable to deal in the same way with every person,
because evils and their falsities prevent,
and not only quench His Divine influx
but even reject it.
Evils and their falsities are like black clouds
which interpose between the sun and the eye,
and take away the sunshine and the serenity of its light;
although the unceasing endeavor of the sun
is to dissipate the opposing clouds . . ..
From this comparison it can be seen
that the Lord is unceasingly present with everyone,
but that He is received variously.

HH 533 - Is it difficult to lead the life that leads to heaven?

HH 533
That it is not so difficult to live the life of heaven as some believe
can now be seen from this,
that when any thing presents itself to a person
that he knows to be dishonest and unjust,
but to which his mind is borne,
it is simply necessary for him to think that it ought not to be done
because it is opposed to the Divine precepts.
If a person accustoms himself so to think,
and from so doing establishes a habit of so thinking,
he is gradually conjoined to heaven;
and so far as he is conjoined to heaven
the higher regions of his mind are opened;
and so far as these are opened
he sees whatever is dishonest and unjust,
and so far as he sees these evils
they can be dispersed,
for no evil can be dispersed until it is seen.
Into this state a person is able to enter because of his freedom,
for is not any one able from his freedom to so think?
And when man has made a beginning
the Lord quickens all that is good in him,
and causes him not only to see evils to be evils,
but also to refrain from willing them,
and finally to turn away from them.
This is meant by the Lord's words,

My yoke is easy and My burden is light.
(Matthew 11:30)

But it must be understood
that the difficulty of so thinking and of resisting evils increases
so far as man from his will does evils,
for in the same measure
he becomes accustomed to them until he no longer sees them,
and at length loves them
and from the delight of his love excuses them,
and confirms them by every kind of fallacy,
and declares them to be allowable and good.
This is the fate of those who in early youth plunge into evils without restraint,
and also reject Divine things from the heart.

HH 522 - Divine mercy operates through Divine truths which are the laws of order. These Divine means bring heaven to a person.

HH 522
But the life of heaven can be implanted in no one
unless he abstains from evil,
for evil obstructs.
So far, therefore, as a person abstains from evil
he is led by the Lord
out of pure mercy
by His Divine means,
and this from infancy to the end of his life in the world
and afterwards to eternity.
This is what is meant by the Divine mercy.

HH 523
The Lord never does anything contrary to order,
because He Himself is Order.
The Divine truth that goes forth from the Lord is what constitutes order;
and Divine truths are the laws of order.
It is in accord with these laws that the Lord leads a person.
Consequently to save a person by mercy apart from means
would be contrary to Divine order,
and what is contrary to Divine order
is contrary to the Divine.
Divine order is heaven in a person . . . .

Palm Sunday

Jesus sent two disciples, saying unto them,
Go into the village that is over against you,
and straightway you shall find a she-ass tied,
and a colt with her;
loose them, and bring them unto Me.
This was done that it might be fulfilled
which was spoken by the prophet, saying,
Tell ye the daughter of Zion,
Behold thy King comes to you, meek, sitting upon a she-ass,
and upon a colt the son of a beast of burden.
And they brought the she-ass and the colt,
and put their garments upon them, and set Him thereon.
(Matthew 21:1-2, 4-5, 7).

AC 2781 [8] To "ride upon an ass"
was a sign that the natural was made subordinate . . ..
From this their signification,
and because it belonged to the highest judge and to a king to ride upon them,
and at the same time that the representatives of the church might be fulfilled,
it pleased the Lord to do this: as is thus described in John:

On the next day a great multitude that had come to the feast,
when they heard that Jesus was coming to Jerusalem,
took branches of palm trees,
and went forth to meet Him, and cried,
Hosanna, Blessed is He that cometh in the name of the Lord,
even the King of Israel.
And Jesus, having found a young ass, sat thereon;
as it is written,
Fear not, daughter of Zion;
behold your King comes sitting on the colt of a she-ass.
These things understood not His disciples at the first;
but when Jesus was glorified,
then remembered they that these things were written of Him,
and that they had done these things unto Him.
(John 12:12-16; Mark 11:1-12; Luke 19:28-41).

[9] From all this it is now evident
that all and everything in the church of that period
was representative of the Lord,
and therefore of the celestial and spiritual things that are in His kingdom
-even to the she-ass and the colt of a she-ass,
by which the natural man as to good and truth was represented.
The reason of the representation was
that the natural man ought to serve the rational,
and this the spiritual,
this the celestial,
and this the Lord . . . .

HH 512 - the third state after death

HH 512
The third state of a person after death,
that is, of his spirit, is a state of instruction.
This state is for those who enter heaven and become angels.
It is not for those who enter hell,
because such are incapable of being taught,
and therefore their second state is also their third . . ..

For one can be prepared for heaven
only by means of knowledges of good and truth,
that is, only by means of instruction,
since one can know what spiritual good and truth are,
and what evil and falsity are, which are their opposites,
only by being taught.
One can learn in the world what civil and moral good and truth are,
which are called justice and honesty,
because there are civil laws in the world that teach what is just,
and there is interaction with others
whereby a person learns to live in accordance with moral laws,
all of which have relation to what is honest and right.
But spiritual good and truth are learned from heaven,
not from the world.
They can be learned from the Word
and from the doctrine of the church that is drawn from the Word
and yet
unless a person in respect to his interiors
which belong to his mind
is in heaven
spiritual good and truth cannot flow into his life;
and a person is in heaven
when he both acknowledges the Divine
and acts justly and honestly for the reason that he ought so to act
because it is commanded in the Word.
This is living justly and honestly for the sake of the Divine,
and not for the sake of self and the world . . ..

HH 502 & 506 - the second state after death

HH 502
When the first state. . . has been passed through,
the man-spirit is let into the state of his interiors,
or into the state of his interior will and its thought,
in which he had been in the world
when left to himself to think freely and without restraint.
Into this state he unconsciously glides. . .
the man-spirit is in himself and in his very life;
for to think freely from his own affection
is the very life of a person, and is himself.

HH 506
All that have lived a good life in the world
and have acted from conscience,
who are such as have acknowledged the Divine
and have loved Divine truths,
especially such as have applied those truths to life,
seem to themselves, when let into the state of their interiors,
like one aroused from sleep into full wakefulness,
or like one passing from darkness into light.
They then think from the light of heaven,
thus from an interior wisdom,
and they act from good,
thus from an interior affection.
Heaven flows into their thoughts and affections
with an interior blessedness and delight
that they had previously had no knowledge of;
for they have communication with the angels of heaven.
They then acknowledge the Lord and worship Him from their very life,
for being in the state of their interiors they are in their proper life;
and as freedom pertains to interior affection
they then acknowledge and worship the Lord from freedom.
Thus, too, they withdraw from external sanctity
and come into that internal sanctity in which worship itself truly consists.
Such is the state of those that have lived a Christian life
in accordance with the commandments in the Word.

HH 498 - the first state after death

HH 498
This first state of a person after death continues with some for days,
with some for months, and with some for a year;
but seldom with any one beyond a year;
for a shorter or longer time with each one
according to the agreement or disagreement
of his interiors with his exteriors.
For with everyone the exteriors and interior must make one and correspond.
In the spiritual world no one is permitted to think and will in one way
and speak and act in another.
Everyone there must be an image of his own affection or his own love,
and therefore such as he is inwardly such he must be outwardly;
and for this reason a spirit's exteriors are first disclosed
and reduced to order
that they may serve the interiors as a corresponding plane.

HH 489 - those that have been in heaven

HH 489 [5]
. . . it is said by those that have been in heaven
that they have seen
what eye has never seen;
and from a perception of Divine things communicated to them
by those who are there,
that they have heard
what ear has never heard.

HH 481 & HH 484 - heavenly loves & deeds are from the Lord

HH 481
Heavenly love consists in loving what is good, honest, and just,
because it is good, honest and just,
and in doing this from love;
and those that have this love
have a life of goodness, honesty, and justice,
which is the heavenly life.
Those that love what is good, honest, and just,
for its own sake,
and who do this or live it,
love the Lord above all things,
because this is from Him;
they also love the neighbor,
because this is the neighbor who is to be loved.

HH 484
The love from which deeds are done is either heavenly or infernal.
Works and deeds of moral and civil life,
when they are done from heavenly love, are heavenly;
for what is done from heavenly love
is done from the Lord,
and everything done from the Lord is good.

HH 472 & 475 - thought, will, deed

HH 472
If the thought and will are good
the deeds and works are good;
but if the thought and will are evil
the deeds and works are evil,
although in outward form they appear alike.

HH 475
To think and to will without doing,
when there is opportunity,
is like a flame enclosed in a vessel and goes out;
also like seed cast upon the sand,
which fails to grow,
and so perishes with its power of germination.
But to think and will and from that to do
is like a flame that gives heat and light all around,
or like a seed in the ground
that grows up into a tree or flower and continues to live.
Everyone can know that willing and not doing,
when there is opportunity,
is not willing;
also that loving and not doing good,
when there is opportunity,
is not loving,
but mere thought that one wills and loves;
and this is thought separate,
which vanishes and is dissipated.
Love and will constitute the soul itself of a deed or work,
and give form to its body in the honest and just things that the person does.
This is the sole source of a person's spiritual body,
or the body of his spirit;
that is, it is formed solely out of the things
that the person does from his love or will.
In a word,
all things of a person and his spirit are contained in his deeds or works.

HH 467 & 468 - the inner memory & true rationality

HH 467
People living in the world
who are in love to the Lord and charity toward the neighbor
have with them
and in them
angelic intelligence and wisdom,
but it is then stored up in the inmosts of the inner memory;
and they are not at all conscious of it
until they put off corporeal things.
Then the natural memory is laid asleep
and they awake into their inner memory,
and then gradually into angelic memory itself.

HH 468
The genuine rational faculty consists of truths
and not of falsities;
whatever consists of falsities is not rational.
There are three kinds of truths,
civil, moral, and spiritual.
Civil truths relate to matters of judgment
and of government in kingdoms,
and in general to what is just and equitable in them.
Moral truths pertain to the matters of everyone's life
which have regard to companionships and social relations,
in general to what is honest and right,
and in particular to virtues of every kind.
But spiritual truths relate to matters of heaven and of the church,
and in general to the good of love and the truth of faith.

[2] In every person there are three degrees of life.
The rational faculty is opened to the first degree by civil truths,
to the second degree by moral truths,
and to the third degree by spiritual truths.
But it must be understood
that the rational faculty that consists of these truths
is not formed and opened by person's knowing them,
but by his living according to them;
and living according to them
means loving them from spiritual affection;
and to love truths from spiritual affection
is to love what is just and equitable
because it is just and equitable,
what is honest and right because it is honest and right,
and what is good and true because it is good and true;
while living according to them
and loving them from the bodily affection
is loving them for the sake of self
and for the sake of one's reputation, honor or gain.
Consequently, so far as person loves these truths from a bodily affection
he fails to become rational,
for he loves,
not them,
but himself . . ..

[3] All this shows how a person becomes rational,
namely, that he becomes rational to the third degree
by a spiritual love of the good and truth
which pertain to heaven and the church;
he becomes rational to the second degree
by a love of what is honest and right;
and to the first degree by a love of what is just and equitable.

HH 457-459 - natural faces / spiritual faces

HH 457
When the spirit of a person first enters the world of spirits,
which takes place shortly after his resuscitation . . .
his face and his tone of voice resemble those he had in the world,
because he is then in the state of his exteriors,
and his interiors are not as yet uncovered.
This is a person's first state after death.
But subsequently his face is changed, and becomes entirely different,
resembling his ruling affection or ruling love,
in conformity with which the interiors of his mind had been
while he was in the world and his spirit while it was in the body.
For the face of a person's spirit
differs greatly from the face of his body.
The face of his body is from his parents,
but the face of his spirit is from his affection,
and is an image of it.
When the life of the spirit in the body is ended,
and its exteriors are laid aside and its interiors disclosed,
it comes into this affection.
This is a person's second state.
. . . in the other life no one is permitted
to counterfeit affections that are not his own,
and thus assume looks that are contrary to his love.
All in the other life are brought into such a state as to speak as they think,
and to manifest in their looks and gestures the inclinations of their will.
And because of this
the faces of all become forms and images of their affections;
and in consequence all that have known each other in the world
know each other in the world of spirits,
but not in heaven nor in hell.

HH 458
The faces of hypocrites are changed more slowly than those of others,
because by practice they had formed a habit
of so managing their interiors as to imitate good affections;
consequently for a long time they appear not unbeautiful.
But as that which they had assumed is gradually put off,
and the interiors of the mind
are brought into accord with the form of their affections,
they become after awhile more misshapen than others.
Hypocrites are such as have been accustomed to talk like angels,
but interiorly have acknowledged nature alone
and not the Divine,
and have therefore denied what pertains to heaven and the church.

HH 459
It should be known
that everyone's human form after death
is the more beautiful in proportion
as he has more interiorly loved Divine truths
and lived according to them;
for everyone's interiors are opened and formed
in accordance with his love and life;
therefore the more interior the affection is
the more like heaven it is,
and in consequence the more beautiful the face is.
This is why the angels in the inmost heaven are the most beautiful,
for they are forms of celestial love.
But those that have loved Divine truths more exteriorly,
and thus have lived in accordance with them in a more external way,
are less beautiful; for exterior affections only shine forth from their faces. . ..

HH 445 & 447 - our life is our spirit and only the Lord can raise us up

HH 445
When the body
is no longer able to perform the bodily functions in the natural world
that correspond to the spirit's thoughts and affections,
which the spirit has from the spiritual world,
a person is said to die.
This takes place when the respiration of the lungs
and the beatings of the heart cease.
But the person does not die;
he is merely separated from the bodily part that was of use to him in the world,
while the person himself continues to live.
It is said that the person himself continues to live
since a person is not a person because of his body but because of his spirit,
for it is the spirit that thinks in a person,
and thought with affection is what constitutes a person.
Evidently, then, the death of a person
is merely his passing from one world into another.
And this is why in the Word in its internal sense
"death" signifies resurrection and continuation of life.

HH 447
After the separation
the spirit of a person continues in the body for a short time,
but only until the heart's action has wholly ceased,
which happens variously . . .
with some the motion of the heart continuing for some time,
with others not so long.
As soon as this motion ceases the person is resuscitated;
but this is done by the Lord alone.
Resuscitation means the drawing forth of the spirit from the body,
and its introduction into the spiritual world. . ..

HH 432 - What part of us is spiritual?

HH 432
Whoever duly considers the subject can see
that as the body is material it is not the body that thinks,
but the soul, which is spiritual.
. . . and what is spiritual receives what is spiritual and lives spiritually,
which is to think and to will.

HH 421, 423, 430 - What is the world of spirits?

HH 421
The world of spirits is not heaven, nor is it hell,
but it is the intermediate place or state between the two;
for it is the place that man first enters after death;
and from which
after a suitable time
he is either raised up into heaven
or cast down into hell
in accord with his life in the world.

HH 423
Let something first be said about
the conjunction of the understanding and the will,
and its being the same thing as the conjunction of good and truth,
that being the conjunction that is effected in the world of spirits.
A person has an understanding and a will.
The understanding receives truths and is formed out of them,
and the will receives goods and is formed out of them;
therefore whatever a person understands and thinks from his understanding
he calls true,
and whatever a person wills and thinks from his will
he calls good.
From his understanding a person can think
and thus perceive
both what is true and what is good;
and yet he thinks what is true and good from the will
only when he wills it and does it.
When he wills it and from willing does it,
it is both in his understanding and in his will,
consequently in the person.

HH 430
While a person's rational mind is being formed
it corresponds to the world of spirits,
what is above it corresponding to heaven
and what is below to hell.
With those preparing for heaven
the regions above the rational mind are opened,
but those below are closed to the influx of evil and falsity;
while with those preparing for hell
the parts below it are opened,
and the parts above it are closed to the influx of good and truth.
Thus the latter can look only to what is below themselves, that is, to hell;
while the former can look only to what is above themselves, that is, to heaven.
To look above themselves is to look to the Lord,
because He is the common center to which all things of heaven look;
while to look below themselves is to look backwards from the Lord
to the opposite center, to which all things of hell look and tend.

HH 420 - the immensity of heaven

HH 420
. . . heaven is never closed,
and that there is no time predetermined,
or any limit of number;
and that those are called the "elect"
who are in a life of good and truth;
and those are called "poor"
who are lacking in knowledges of good and truth and yet desire them;
and such from that desire are also called hungry.

Those that have conceived an idea
of the small extent of heaven from the Word . . .
believe it to be in one place,
where all are gathered together;
when, in fact, heaven consists of innumerable societies.

Such also have no other idea
than that heaven is granted to everyone from mercy apart from means,
and thus that there is admission and reception from mere favor;
and they fail to understand
that the Lord from mercy leads everyone who accepts Him,
and that he accepts Him
who lives in accordance with the laws of divine order,
which are the precepts of love and of faith,
and that the mercy that is meant
is to be thus led by the Lord from infancy
to the last period of life in the world and afterwards to eternity.
Let them know, therefore,
that every person is born for heaven,
and that he is received that receives heaven in himself in the world,
and he that does not receive it is shut out.

HH 408 - power and wisdom from the Lord

HH 408
. . . in heaven he that is least is greatest,
since he is called least who has,
and wishes to have,
no power or wisdom from himself,
but only from the Lord,
he that is least in that sense
having the greatest happiness,
and as he has the greatest happiness,
it follows that he is greatest;
for he has thereby
from the Lord
all power and excels all in wisdom.

HH 400, 402, 403 - love, use, idleness

HH 400 [4]
. . . love to the Lord and love to the neighbor
wish to share with others all that is their own,
for this is their delight,
while the loves of self and of the world
wish to take away from others what they have,
and take it to themselves . . .

HH 402
. . . uses are the goods of love and charity in which angels are;
therefore everyone has delights
that are in accord with his uses,
and in the degree of his affection for use.

HH 403
There were some spirits who believed
from an opinion adopted in the world
that heavenly happiness consists in an idle life
in which they would be served by others;
but they were told
that happiness never consists in abstaining from work
and getting satisfaction therefrom.
This would mean everyone's desiring the happiness of others for himself,
and what everyone wished for no one would have.
Such a life would be an idle not an active life,
and would stupefy all the powers of life . . .

HH 387 - goods in act

HH 387
. . . with all in the heavens
goods are goods in act,
which are uses.

HH 372 - one angel

HH 372
Good and truth conjoined in an angel or a person are not two but one,
since good is then good of truth
and truth is truth of good.
This conjunction may be likened to a person's thinking what he wills
and willing what he thinks,
when the thought and will make one,
that is, one mind;
for thought forms,
that is, presents in form
that which the will wills,
and the will gives delight to it;
and this is why a married pair in heaven
are not called two, but one angel.

HH 361 - the rich in heaven

HH 361
They have an abundance of all things for the uses of life,
but they do not in the least set their heart on these things,
but only on uses.
Uses are clearly seen as if they were in light,
but the gold and silver are seen obscurely,
and comparatively as if in shade.
This is because while they were in the world they loved uses,
and loved gold and silver only as means and instruments.
It is the uses that are thus resplendent in heaven,
the good of use like gold
and the truth of use like silver.
Therefore their wealth in heaven is such as their uses were in the world,
and such, too, are their delight and happiness.
Good uses
are providing oneself and one's own with the necessaries of life;
also desiring wealth for the sake of one's country
and for the sake of one's neighbor,
whom a rich person can in many ways benefit more than a poor person.
These are good uses
because one is able thereby to withdraw his mind
from an indolent life which is harmful,
since in such a life a person's thoughts run to evil
because of the evil inherent in him.
These uses are good to the extent that they have the Divine in them,
that is, to the extent that a person looks to the Divine and to heaven,
and finds his good in these,
and sees in wealth only a subservient good.

HH 359 - the Lord's yoke is easy

HH 359
Learn of Me,
for I am meek and lowly of heart,
and ye shall find rest to your souls;
for My yoke is easy
and My burden is light.
(Matthew 11:29, 30).

The Lord's yoke is easy and His burden light
because a person is led by the Lord
and not by self
just to the extent that he resists the evils
that flow forth from love of self and of the world;
and because the Lord
then resists these evils in a person
and removes them.

HH 356 - the scientific mind and eternal life

HH 356
. . . in respect to those
that have acquired intelligence and wisdom through knowledge and science,
who are such as have applied all things to the use of life,
and have also acknowledged the Divine,
loved the Word,
and lived a spiritual moral life,
to such the sciences have served as a means of becoming wise,
and also of corroborating the things pertaining to faith.
The interiors of the mind of such . . . were seen
as transparent from light of a glistening white, flamy, or blue color,
like that of translucent diamonds, rubies, and sapphires;
and this in accordance with confirmations
in favor of the Divine and Divine truths drawn from science.
Such is the appearance of true intelligence and wisdom
when they are presented to view in the spiritual world.
This appearance is derived from the light of heaven;
and that light is Divine truth going forth from the Lord,
which is the source of all intelligence and wisdom.

HH 347 & 348 - heavenly intelligence and wisdom

HH 347
Heavenly intelligence is interior intelligence,
arising from a love for truth,
not with any glory in the world
nor any glory in heaven as an end,
but with the truth itself as an end,
by which they are inmostly affected
and with which they are inmostly delighted.
Those who are affected by and delighted with the truth itself
are affected by and delighted with the light of heaven;
and those who are affected by and delighted with the light of heaven
are also affected by and delighted with Divine truth,
and indeed with the Lord Himself;
for the light of heaven is Divine truth,
and Divine truth is the Lord in heaven.
This light enters only into the interiors of the mind;
for the interiors of the mind are formed for the reception of that light,
and are affected by and delighted with that light as it enters;
for whatever flows in and is received from heaven
has in it what is delightful and pleasant.
From this comes a genuine affection for truth,
which is an affection for truth for truth's sake.
Those who are in this affection, or what is the same thing, in this love,
are in heavenly intelligence,
and "shine in heaven as with the brightness of the firmament."

HH 348
. . . in heaven those are called wise who are in good,
and those are in good that apply Divine truths at once to the life;
for as soon as Divine truth comes to be of the life
it becomes good . . ..

HH 341 - genuine innocence is wisdom

HH 341
Genuine innocence is wisdom,
since so far as any one is wise
he loves to be led by the Lord;
or what is the same,
so far as any one is led by the Lord
he is wise.

HH 329, 332, 340 - little children in heaven

HH 329
It is a belief of some
that only such children as are born within the church
go to heaven,
and that those born out of the church do not,
and for the reason
that the children within the church are baptized
and by baptism are initiated into faith of the church.
Such are not aware that no one receives heaven
or faith through baptism;
for baptism is merely for a sign and memorial
that a person should be regenerated,
and that those born within the church can be regenerated
because the Word is there,
and in the Word are the Divine truths
by means of which regeneration is effected,
and there the Lord, who regenerates, is known.
Let them know therefore that every child,
wherever he is born,
whether within the church or outside of it,
whether of pious parents or impious,
is received when he dies by the Lord
and trained up in heaven,
and taught in accordance with Divine order,
and imbued with affections for what is good,
and through these with knowledges of what is true;
and afterwards
as he is perfected in intelligence and wisdom
is introduced into heaven and becomes an angel.
Everyone who thinks from reason can be sure
that all are born for heaven and no one for hell,
and if a person comes into hell he himself is culpable;
but little children cannot be held culpable.

HH 332
As soon as little children are resuscitated,
which takes place immediately after death,
they are taken into heaven
and confided to angel women
who in the life of the body tenderly loved little children
and at the same time loved God.
Because these during their life in the world
loved all children with a kind of motherly tenderness,
they receive them as their own . . ..

HH 340
Many may suppose that in heaven little children remain little children,
and continue as such among the angels.
Those who do not know what an angel is
may have had this opinion confirmed by paintings and images in churches,
in which angels are represented as children.
But it is wholly otherwise.
Intelligence and wisdom are what constitute an angel,
and as long as children do not possess these they are not angels,
although they are with the angels;
but as soon as they become intelligent and wise they become angels;
and what is wonderful, they do not then appear as children, but as adults,
for they are no longer of an infantile genius,
but of a more mature angelic genius.
Intelligence and wisdom produce this effect.

HH 318 & HH 319

HH 318
Any one who thinks from any enlightened reason can see
that no person is born for hell,
for the Lord is love itself
and His love is to will the salvation of all.

HH 319
. . . he who lives a moral life out of regard to the Divine
is led by the Divine;
while he who leads a moral life out of regard to men in the world
is led by himself.
[2] But this may be illustrated by an example.
He that refrains from doing evil to his neighbor
because it is antagonistic to religion,
that is, antagonistic to the Divine,
refrains from doing evil from a spiritual motive;
but he that refrains from doing evil to another merely from fear of the law,
or the loss of reputation, of honor, or gain,
that is, from regard to self and the world,
refrains from doing evil from a natural motive,
and is led by himself.

HH 312-313 - the darkness of this day

HH 312
. . . external things which are things, relating to the world and the body,
had so occupied and filled their minds
that they could not be raised into the light of heaven
and look into the things of the church beyond its doctrinals;
for when matters relating to the body and the world are loved,
as they are at the present day,
nothing but darkness flows into the mind . . ..

HH 313
For to the extent that a person's interiors are opened
he looks towards heaven,
but to the extent that his interiors are closed and his exteriors opened
he looks towards hell,
because the interiors of a person are formed
for the reception of all things of heaven,
but the exteriors for the reception of all things of the world;
and those who receive the world, and not heaven also, receive hell.

HH 304, 306-307 - the Word conjoins

HH 304
Mankind is so created
as to have a conjunction and connection with the Lord,
but with the angels of heaven only an affiliation.
Mankind has affiliation with the angels,
but not conjunction,
because in respect to the interiors of his mind
a person is by creation like an angel,
having a like will and a like understanding.
Consequently if a person has lived in accordance with the Divine order
he becomes after death an angel, with the same wisdom as an angel.
Therefore when the conjunction of a person with heaven is spoken of
his conjunction with the Lord and affiliation with the angels is meant;
for heaven is heaven from the Lord's Divine,
and not from what is strictly the angels' own [proprium].

HH 306
. . . when man had separated himself from heaven
and had severed the bond
the Lord provided a medium of conjunction of heaven with man
by means of the Word.

HH 307
. . . the angels that are with a person understand
these things in a wholly different way,
that is,
everything that a person understands naturally
they understand spiritually.

And yet the thoughts of angels make one with the thoughts of a person,
because they correspond;
they make one almost the same as the words of a speaker
make one with the understanding of them by a hearer
who attends solely to the meaning and not to the words.
All this shows how heaven is conjoined with man by means of the Word.

(All of HH 307 is posted in today's comments on the blog.)

HH 292-293 , 297 - conjunction with the spiritual world

HH 292
With every individual there are good spirits and evil spirits.
Through good spirits a person has conjunction with heaven,
and through evil spirits with hell.
These spirits are in the world of spirits,
which lies midway between heaven and hell.

These spirits have no knowledge whatever that they are with a person . . ..
The Lord exercises the greatest care
that spirits may not know that they are with a person;
for if they knew it they would talk with him,
and in that case evil spirits would destroy him;
for evil spirits, being joined with hell,
desire nothing so much as to destroy a person,
not alone his soul, that is, his faith and love, but also his body.

HH 293
. . . so far as a person's life is from what he inherits, and thus from self,
if he were not permitted to be in evil he would have no life;
also if he were not in freedom he would have no life;
also that he cannot be forced to what is good,
and that what is forced does not abide;
also that the good that a person receives in freedom
is implanted in his will and becomes as it were his own.
These are the reasons why a person has communication with hell
and communication with heaven.

HH 297
As to what further concerns the conjunction of heaven with the human race,
let it be noted that the Lord Himself flows into each person,
in accord with the order of heaven,
both into his inmosts and into his outmosts,
and arranges him for receiving heaven,
and governs his outmosts from his inmosts,
and at the same time his inmosts from his outmosts,
thus holding in connection each thing and all things in a person.
This influx of the Lord is called direct influx;
while the other influx that is effected through spirits is called mediate influx.
The latter is maintained by means of the former.
Direct influx, which is that of the Lord Himself,
is from His Divine Human,
and is into a person's will
and through his will
into his understanding,
and thus into his good
and through his good
into his truth,
or what is the same thing,
into his love
and through his love
into his faith;
and not the reverse,
still less is it into faith apart from love
or into truth apart from good
or into understanding that is not from will.
This Divine influx is unceasing,
and in the good is received in good,
but not in the evil;
for in them it is either rejected or suffocated or perverted;
and in consequence they have an evil life
which in a spiritual sense is death.

HH 286 - Divine peace

HH 286
Divine peace is in the Lord;
it springs from the union of the Divine Itself
and the Divine Human in Him.
The Divine of peace in heaven is from the Lord,
springing from His conjunction with the angels of heaven,
and in particular
from the conjunction of good and truth in each angel.
These are the origins of peace.
From this it can be seen
that peace in the heavens is the Divine
inmostly affecting
with blessedness
everything good therefrom,
and from this is every joy of heaven;
also that it is in its essence
the Divine joy of the Lord's Divine love,
resulting from His conjunction with heaven
and with everyone there.
This joy,
felt by the Lord in angels
and by angels from the Lord,
is peace.
By derivation from this
the angels have everything
that is blessed, delightful, and happy,
or that which is called heavenly joy.

HH 271 & 278 - wisdom & innocence

HH 271
Such are the angels of the third heaven because they are in love to the Lord,
and that love opens the interiors of the mind to the third degree,
and is a receptacle of all things of wisdom.
It must be understood also
that the angels of the inmost heaven
are still being continually perfected in wisdom,
and this differently from the angels of the outmost heaven.
The angels of the inmost heaven do not store up Divine truths in the memory
and thus make out of them a kind of science;
but as soon as they hear them they perceive them and apply them to the life.
For this reason Divine truths are as permanent with them
as if they were inscribed on them,
for what is committed in such a way to the life is contained in it.

HH 278
The innocence of wisdom is genuine innocence,
because it is internal, for it belongs to the mind itself,
that is, to the will itself and from that to the understanding.
And when there is innocence in these there is also wisdom,
for wisdom belongs to the will and understanding.
This is why it is said in heaven that innocence has its abode in wisdom,
and that an angel has just so much of innocence as he has of wisdom.
This is confirmed by the fact
that those who are in a state of innocence attribute nothing of good to themselves,
but regard all things as received and ascribe them to the Lord;
that they wish to be led by Him and not by themselves;
that they love everything that is good
and find delight in everything that is true,
because they know and perceive that loving what is good,
that is, willing and doing it, is loving the Lord,
and loving truth is loving the neighbor;
that they live contented with their own,
whether it be little or much,
because they know that they receive just as much as is good for them
-those receiving little for whom a little is useful,
and those receiving much for whom much is useful;
also that they do not themselves know what is good for them,
the Lord alone knowing this,
who looks in all things that He provides to what is eternal.

HH 268 - such is His Divine love

HH 268
. . . in the heavens there is a communication of all things;
intelligence and wisdom are communicated from one to another,
and heaven is a common sharing of all goods;
and this for the reason that heavenly love is such
that it wishes what is its own to be another's;
consequently no one in heaven perceives his own good in himself to be good
unless it is also in another;
and this is the source of the happiness of heaven.
This the angels derive from the Lord, for such is His Divine love.