SS 57 - enlightenment from the Lord

SS 57
The genuine truth which must be of doctrine
appears in the sense of the letter to none
but those who are in enlightenment from the Lord.

Enlightenment is from the Lord alone,
and exists with those who love truths
because they are truths
and make them of use for life.
With others there is no enlightenment in the Word.
The reason why enlightenment is from the Lord alone
is that the Lord is in all things of the Word.
The reason why enlightenment exists with those who love truths
because they are truths
and make them of use for life
is that such are in the Lord
and the Lord in them.
For the Lord is His own Divine truth,
and when this is loved because it is Divine truth
(and it is loved when it is made of use),
the Lord is in it with the man.
This the Lord teaches in John:

In that day you shall know that you are in Me and I in you.
He that has My commandments,
and does them,
he loves Me,
and I will love him, and will manifest Myself to him;
and I will come unto him,
and make My abode with him.
(John 14:20-21, 23)

And in Matthew:

Blessed are the pure in heart, for they shall see God.
(Matthew 5:8)

These are they who are in enlightenment when they are reading the Word,
and to whom the Word shines and is translucent.

SS 42 - a ruby and a diamond

SS 42
As, in its inmost bosom, from its celestial sense,
our Word is like a flame that enkindles;
and as, in its middle bosom, from its spiritual sense,
it is like a light that enlightens;
it follows that in its ultimate bosom,
from its natural sense which has within it the two more interior senses,
the Word is like a ruby and a diamond;
like a ruby from its celestial flame,
and like a diamond from its spiritual light.
And as from its transparency the Word is like this in the sense of the letter,
the Word in this sense of the letter is meant by
the foundations of the wall of the New Jerusalem;
by the Urim and Thummim in Aaron's ephod;
by the garden of Eden in which had been the king of Tyre;
by the curtains and veils of the Tabernacle;
and by the externals of the Temple at Jerusalem.
But in its very glory
the Word was represented by the Lord when He was transfigured.

SS 36- the natural sense, or sense of the letter, of the Word

SS 36
The Word in its ultimate or natural sense,
which is the sense of the letter,
is signified also by the wall of the Holy Jerusalem,
the structure of which was of jasper;
and by the foundations of the wall, which were precious stones;
and likewise by the gates, which were pearls

And the building of the wall of it was of jasper:
and the city was pure gold, like unto clear glass.
And the foundations of the wall of the city
were garnished with all manner of precious stones.
The first foundation was jasper; the second, sapphire;
the third, a chalcedony; the fourth, an emerald;
The fifth, sardonyx; the sixth, sardius; the seventh, chrysolyte;
the eighth, beryl; the ninth, a topaz; the tenth, a chrysoprasus;
the eleventh, a jacinth; the twelfth, an amethyst.
And the twelve gates were twelve pearls:
every several gate was of one pearl:
and the street of the city was pure gold,
as it were transparent glass.
(Revelation 21:18-21);

for Jerusalem signifies the church as to doctrine.
. . . it is now evident that the sense of the letter of the Word,
which is the natural sense,
is the basis, container, and support of its interior senses,
which are the spiritual and the celestial.

SS 25 - the Lord appearing in the clouds

SS 25
The reason why the spiritual sense of the Word
has been at this day disclosed by the Lord
is that the doctrine of genuine truth has now been revealed;
and this doctrine,
and no other,
is in accord with the spiritual sense of the Word.
This sense, moreover,
is signified by the appearing of the Lord in the clouds of heaven
with glory and power:

At that time
the sign of the Son of Man will appear in the sky,
and all the nations of the earth will mourn.
They will see the Son of Man coming on the clouds of the sky,
with power and great glory.
And He will send his angels with a loud trumpet call,
and they will gather his elect from the four winds,
and from one end of the heavens to the other.
(Matt. 24:30, 31)

SS 17 - the Lord's miracles

SS 17 [4]
. . . the Lord's miracles, which were Divine
because they signified the various states of those
with whom the church was to be set up anew by the Lord.
Thus when the blind received sight,
it signified that they who had been in ignorance of truth
should receive intelligence;
when the deaf received hearing,
it signified that they who had previously heard nothing
about the Lord and the Word should hearken and obey;
when the dead were raised,
it signified that they who otherwise would spiritually perish
would become living;
and so on.

Moreover, all the miracles related in the Word
contain in them such things as belong to the Lord,
to heaven, and to the church.
This makes these miracles Divine,
and distinguishes them from those which are not Divine.

TCR 791 - June 19th - and also - SS 1-2 - The Sacred Scripture, or the Word, is Divine Truth Itself.

True Christian Religion 791 - NOTE
After this work was finished
the Lord called together His twelve disciples who followed Him in the world;
and the next day He sent them all forth throughout the whole spiritual world
to preach the Gospel that THE LORD GOD JESUS CHRIST reigns,
whose kingdom shall be for ages and ages,
according to the prediction in Daniel (7:13, 14), and in Revelation (11:15).

Also that blessed are those that come to the marriage supper of the Lamb.
(Revelation. 19:9)

This took place on the nineteenth day of June, 1770.
This is what is meant by these words of the Lord:

He shall send His angels
and they shall gather together His elect,
from the end of the heavens to the end thereof.
(Matthew 24:31)

Blessed day, everyone!

The Doctrine of the Sacred Scripture 1-2 -
It is in everybody's mouth that the Word is from God,
is Divinely inspired, and is therefore holy;
and yet hitherto no one has known wherein it is Divine.
For in the letter the Word appears like a common writing,
in a style that is strange,
and neither so sublime nor so brilliant
as apparently are the writings of the day.
For this reason a man who worships nature as God,
or in preference to God,
and who consequently thinks from himself and what is proper to himself,
and not from heaven from the Lord,
may easily fall into error in respect to the Word,
and into contempt for it,
and while reading it may say to himself,
What is this?
What is that?
Can this be Divine?
Could God, whose wisdom is infinite, speak in this manner?
Wherein consists its holiness, and from where comes its holiness,
except from religious feeling and its consequent persuasion?

But he who thinks in this way
does not consider that Jehovah Himself, the God of heaven and earth,
spoke the Word through Moses and the prophets,
and that it must therefore be Divine truth itself,
for what Jehovah Himself speaks can be nothing else.
Nor does he consider that the Lord,
who is the same as Jehovah,
spoke the Word that is in the Gospels,
much of it with His own mouth,
and the rest from the spirit of His mouth, which is the Holy Spirit.
This is why, as He Himself says,
there is Life in His words,
that He is the Light which enlightens,
and that He is the Truth.

DLORD 65 - a summary

Great and marvelous are your works, Lord God Almighty.
Just and true are your ways, King of the ages.
Who will not fear you, O Lord, and bring glory to your name?
For you alone are holy.
All nations will come and worship before you,
for your righteous acts have been revealed.
(Revelation 15:3-4)

DLORD 65
i. God is one in Person and Essence, and this God is the Lord.
ii. All Holy Scripture treats of Him alone.
iii. He came into the world to subdue the hells, and to glorify His Human;
and He accomplished both by admitting temptations into Himself,
and did so fully by the last of them which was the passion of the cross.
Thereby He became the Redeemer and Savior;
and thereby merit and righteousness are His alone.
iv. The statement that He "fulfilled all things of the law"
means that He fulfilled all things of the Word.
v. By the passion of the cross He did not take away sins,
but bore them as the Prophet, that is to say,
He suffered that there should be represented, in Himself,
the church in respect to its maltreatment of the Word.
vi. The imputation of His merit is not anything at all
unless thereby is meant the forgiveness of sins after repentance.

DLORD 62-64 - the New Jerusalem

DLORD 62-64

I saw a new heaven and a new earth,
for the former heaven and the former earth were passed away.
And I John saw the Holy City New Jerusalem
coming down from God out of heaven.
And I heard a great voice out of heaven, saying,
Behold, the tabernacle of God is with men,
and He will dwell with them,
and they shall be His people,
and God Himself shall be with them, their God.
And He that sat upon the throne said,
Behold, I make all things new.
And He said unto me,
Write, for these words are true and faithful.
(Revelation 21:1-3, 5)

By the "new heaven," and by the "new earth,"
which John saw,
after the former heaven and the former earth had passed away,
is not meant a new starry and atmospheric heaven
such as appears before the eyes of men,
nor a new earth such as that on which men dwell;
but there is meant a newness of the church in the spiritual world,
and a newness of the church in the natural world.

By the "Holy City Jerusalem"
is meant this New Church as to doctrine,
and therefore it was seen coming down from God out of heaven,
for the doctrine of genuine truth comes to us from the Lord through heaven,
and from no other source.

That by "bride" and "wife" is meant the church,
when the Lord is meant by "bridegroom" and "husband," is well known.
The church is a "bride" when she is desirous to receive the Lord;
and a "wife," when she does receive Him.

. . . "city" in the spiritual sense of the Word signifies doctrine,
and therefore "holy city" signifies the doctrine of Divine truth from the Lord.

DLORD 60-61 - God is One in both Person and Essence; that the Trinity is in Him; and that this God is the Lord.

DLORD 60-61
God is One in both Person and Essence;
that the Trinity is in Him;
and that this God is the Lord.

The reason why these truths relative to the Lord
are now for the first time made publicly known,
is that it has been foretold in the Revelation (chapters 21 and 22)
that a New Church, in which this doctrine will hold the chief place,
is to be instituted by the Lord at the end of the former church.
It is this Church which is meant by the "New Jerusalem,"
and no one can come into it
who does not acknowledge the Lord as the God of heaven and earth.

This I can declare-that the universal heaven acknowledges the Lord alone;
and that no one who does not acknowledge Him is admitted into heaven;
for heaven is heaven from the Lord.
It is precisely this acknowledgment from love and faith
which causes all there to be in the Lord and the Lord in them,
as the Lord Himself teaches in John:

In that day ye shall know
that I am in My Father,
and you in Me, and I in you.
(John14:20).

Abide in Me,
and I in you.
I am the vine,
you are the branches,
he that abides in Me and I in him,
the same brings forth much fruit,
for without Me you can do nothing;
if any one abide not in Me,
he is cast forth.
(John15:4-6; 17:22, 23)

The reason why this has not been previously seen from the Word,
is that if it had been previously seen
it would not have been received,
because the Last Judgment had not been effected.
Before that event the power of hell prevailed over the power of heaven,
and as man is in the midst between the two,
it is evident that the devil (which is hell)
would have plucked it out of men's hearts,
and would also have profaned it.
But this state of power on the part of hell
was completely broken by the Last Judgment,
which has now been executed.
Since that Judgment - thus now -
every person who craves to be enlightened and wise can be so.

DLORD 46, 50 - The Holy Spirit is the Divine Proceeding from the Lord, and this is the Lord Himself.

DLORD 46
the Holy Spirit . . .
is the Lord's presence with a person through angels and spirits,
by and according to which
the person is enlightened and taught.


DLORD 50
Jesus cried, saying,
if anyone thirst
let him come unto Me and drink;
he that believes in Me,
as the Scripture has said,
out of his belly shall flow streams of living water.
This He said of the spirit
which they that believe in Him should receive.
For the Holy Spirit was not yet,
because Jesus was not yet glorified.
(John 7:37-39)

Jesus breathed on His disciples, and said,
Receive ye the Holy Spirit.
(John 20:22)

[3] As the "Spirit of Truth" or "Holy Spirit" is the same as the Lord,
who is the Truth itself, it is said,
"the Holy Spirit was not yet,
because Jesus was not yet glorified"
(John 7:39);
for after His glorification or complete unition with the Father,
which was effected by the passion of the cross,
the Lord was Divine wisdom and Divine truth itself,
thus the Holy Spirit.
The reason why the Lord breathed on the disciples and said,
"Receive ye the Holy Spirit,"
was that all the breathing of heaven is from the Lord.
For angels as well as people have breathing and beating of the heart;
their breathing
being according to their reception of wisdom from the Lord,
and their beating of the heart or pulse
being according to their reception of Divine love from the Lord.

DLORD 45 - God is One, and the Lord is that God.

DLORD 45
Jesus said,
The first of all the commandments is,
Hear, O Israel,
The Lord our God is one Lord;
therefore thou shalt love the Lord thy God with all thy heart,
and with all thy soul.
(Mark 12:29, 30)

I am Jehovah
and there is none else there is no God besides Me
that they may know from the rising of the sun,
and from the west,
that there is no God besides Me:
I am Jehovah and there is none else.
(Isaiah 45:5, 6)

I am Jehovah thy God,
and thou shalt acknowledge no God but Me;
for there is no Savior besides Me.
(Hosea 13:4)

As the Lord alone is the Saviour and the Redeemer,
and as it is said that Jehovah is that Savior and Redeemer,
and that there is none besides Him,
it follows that the one God is no other than the Lord.

DLORD 35 - Why could the Lord be tempted?

Jehovah of hosts is His name,
and thy Redeemer the Holy One of Israel,
the God of the whole earth shall He be called.
(Isaiah 54:5)

DLORD 35 [3]
[3] As from His birth the Lord had a human from the mother,
and as He by successive steps put it off,
it follows that while He was in the world He had two states,
the one called the state of humiliation or emptying out [exinanitio],
and the other the state of glorification or unition
with the Divine called the Father.
He was in the state of humiliation at the time and in the degree
that He was in the human from the mother;
and in that of glorification at the time and in the degree
that He was in the Human from the Father.
In the state of humiliation He prayed to the Father
as to one who was other than Himself;
but in the state of glorification He spoke with the Father
as with Himself.
In this latter state He said that the Father was in Him and He in the Father,
and that the Father and He were one.
But in the state of humiliation
He underwent temptations,
and suffered the cross,
and prayed to the Father not to forsake Him.
For the Divine could not be tempted,
much less could it suffer the cross.
From what has been said
it is now evident that by means of temptations and continual victories in them,
and by the passion of the cross
which was the last of the temptations,
the Lord completely conquered the hells,
and fully glorified His Human . . ..

DLORD 30 - Jehovah

DLORD 30 [4]
. . . by the Lord form eternity
is meant His Divine as Source
which in the Word is "Jehovah."
. . . by Lord, and also by Jehovah,
after his His Human was glorified,
is meant the Divine and the Human together,
as a one;
and that by the Son, alone,
is meant the Divine Human.

DLORD 19, 22 - the Son of God, the Son of man

DLORD 19, 22
The Lord in respect to the Divine Human is called the Son of God;
and respect the the Word, the Son of man.

He who knows what in the Lord is called "the Son of God,"
and what in Him is called "the Son of man,"
is able to see many of the secret things of the Word;
for at one time the Lord calls Himself "the Son,"
at another "the Son of God,"
and at another "the Son of man,"
everywhere according to the subject that is being treated of.

When His Divinity, His oneness with the Father,
His Divine power, faith in Him, life from Him,
are being treated of,
He calls Himself "the Son," and "the Son of God."

But where His passion, Judgment, His advent,
and, in general, redemption, salvation,
reformation, and regeneration, are treated of,
He calls Himself "the Son of man;"
the reason of which is
that He is then meant in respect to the Word.

DLORD 18 - repentance and the remission of sins

DLORD 18 [5]
Repentance and the remission of sins are thus described by the Lord in John:

He came unto His own,
but His own received Him not;
but to as many as received Him
to them gave He power to become the sons of God,
even to them that believe in His name who were born,
not of bloods,
nor of the will of the flesh,
nor of the will of man,
but of God.
(John 1:11-13)

By "His own," are meant those who were then of the church,
where was the Word;
by "the sons of God," and "those who believe in His name,"
are meant those who believe in the Lord,
and who believe the Word;
by "bloods,"
are meant falsifications of the Word,
and confirmations of falsity thereby;
"the will of the flesh," is man's Own pertaining to the will,
which in itself is evil;
"the will of man," is man's Own pertaining to the understanding,
which in itself is falsity;
those "born of God,"
are those who have been regenerated by the Lord.

From these things it is evident
that those are saved who are in the good of love
and in the truths of faith from the Lord,
and not those who are in what is their own.

DLORD 15, 17 - by the passion of the cross the Lord did not take away sins, but bore them

DLORD 15 [2]
. . . it shall first be stated what is meant by bearing iniquities,
and afterwards what by taking them away.
To bear iniquities means to endure grievous temptations;
and also to suffer the Jews to treat Him as they had treated the Word . . .

DLORD 17
To take away sins means the same as to redeem a person,
and to save him;
for the Lord came into the world to render salvation possible to people.

. . . the Lord did not take away sins by the passion of the cross;
but that He takes them away, that is, removes them,
in those who believe in Him by living according to His commandments;
as He also teaches in Matthew:

Think not that I am come to loosen the law and the prophets.
Whosoever shall loosen the least of these commandments,
and shall teach men so,
shall be called the least in the kingdom of the heavens;
but whosoever shall do and teach them
shall be called great in the kingdom of the heavens.
(Matt. 5:17, 19)

[3] . . . sins cannot be taken away from a person
except by actual repentance,
which consists in his seeing his sins,
imploring the Lord's help,
and desisting from them


(A portion of Doctrine of the Lord 16 is posted in comments here - it has to do with the significations of the various stages of the passion on the cross.)

DLORD 14 - the Lord's combats with the hells

DLORD 14 [10]
As the Last Judgment executed by the Lord
when He was in the world
was effected by means of combats with the hells,
and by their subjugation,
this coming Judgment is treated of in many passages.
As in David:

Jehovah comes to judge the earth;
He shall judge the world in righteousness,
and the people in truth.
(Psalm 96:13).

DLORD 8, 11 - the Lord fulfilled

DLORD 8, 11
At the present day many persons believe
that when it is said of the Lord
that He fulfilled the law,
the meaning is
that He fulfilled all the commandments of the Decalogue,
and thus became righteousness,
and also justified the people of this world through this matter of faith.
This however is not the meaning.
The meaning is
that the Lord fulfilled all things written concerning Himself
in the Law and the Prophets,
that is, in universal Holy Scripture,
because this treats solely of Him . . .

. . . that the Lord fulfilled all things of the law
is not meant that He fulfilled all the commandments of the Decalogue,
but that He fulfilled all things of the Word.

DLORD 2 - approaching the Lord

Doctrine of the Lord 2

. . . everyone who,
while reading the Word,
approaches the Lord alone,
and prays to Him,
is enlightened in the Word.

EU 169 - loving the Lord

EU 169
. . . to love the Lord
is to love the commandments which are from Him,
which is to live according to them
from love.

EU 159 - effort & action, the will & body

EU 159
The soul and the body constitute one person.
The likeness between both
is like that between that which is in effort
and that which is in the act,
for the act is the effort acting,
and so the two are one.
Effort in a person is called the will,
and effort acting is called action.
The body is the instrument,
by which the will, which is the principal, acts;
and the instrument and the principal in acting are one;
thus the soul and the body are one.

The angels in heaven have such an idea concerning the soul and the body;
and thus they know
that the Lord made His Human Divine from the Divine in Himself,
which He had as His soul from the Father.

EU 151 - a sanctuary of trees

EU 151
They are constructed of trees,
not cut down, but growing in their native soil.
They said that on their earth
there were trees of wonderful growth and height.
These from their beginnings they arrange in order,
so that they serve for porticos and walks,
and by cutting and pruning the branches when they are tender,
they fit and prepare them
so that while they are growing
they may intertwine and unite
to make the base and floor of the sanctuary,
and rise on the sides for the walls,
and bend above into arches for the roof.
By these means they construct the sanctuary with admirable art,
elevated high above the earth,
and they also prepare an ascent into it
by successive branches of the trees extending out and firmly connected.
Moreover they adorn the sanctuary without and within in various ways,
by bending the leafy bows into various forms.
Thus they build entire groves.
. . . what these sanctuaries are within . . .
the light of their sun is let into them
through apertures between the branches,
and is here and there transmitted through crystals,
by which the light falling on the walls
is variegated into colors like the rainbow,
especially the colors blue and orange . . .

Every time I read of this, it fills me with awe.

EU 123 - the security of the Lord

EU 123
. . . a person is joined to the Lord by faith and love to Him,
that is, by truths of doctrine and goods of life from Him;
and when he is conjoined to the Lord,
he is secure from the assaults of evil spirits from hell.

EU 114-119 - Why was the Lord born on this earth?

EU 114-119

That the principal reason was because of the Word,
is because the Word is the Divine truth itself,
which teaches a person that there is a God,
that there is a heaven and a hell,
and that there is a life after death;
and teaches moreover how a person ought to live and believe,
in order to come into heaven, and thus into eternal happiness.
All these things would have been altogether unknown without a revelation . . .

That the Word might be written on our earth,
is because the art of writing has existed here from the most ancient time,
first on the bark of trees, next on parchment,
afterwards on paper, and lastly published by types.
This was provided by the Lord for the sake of the Word.

That the Word might afterwards be published through out the whole earth,
is because there is commerce here between all nations,
both by land and water, to all parts of the globe;
hence that the Word once written might be conveyed
from one nation to another, and be taught everywhere.

That the Word once written might be preserved to all posterity,
consequently for thousands and thousands of years,
and that it has been so preserved is well known.

That thus it might be made manifest that God became Man;
for this is the first and most essential,
for the sake of which the Word was revealed.
For no one can believe in God, and love God,
whom he cannot comprehend under some appearance;
wherefore they who acknowledge
what is invisible and thus incomprehensible,
in thought sink into nature,
and thus believe in no God.
Hence it pleased the Lord to be born on this earth,
and to make this manifest by the Word,
that it might not only be known on this globe,
but also might be made manifest thereby
to spirits and angels even from other earths,
and likewise to the Gentiles from our own earth.

It is to be known that the Word on our earth,
given through heaven from the Lord,
is the union of heaven and the world;
for which end there is a correspondence
of all things contained in the letter of the Word
with the Divine things in heaven;
and the Word in its supreme and inmost sense treats of the Lord,
of His kingdom in the heavens and the earths,
and of love and faith from Him and in Him,
consequently of life from Him and in Him.
Such things are presented to the angels in heaven,
when the Word of our earth is read and preached.

EU 94 - a flame and a bird

EU 94
I saw a most beautiful flame of varying color, purple, and also bright red,
and the colors with a beautiful ruddy glow from the flame,
I also saw a certain hand, to which this flame adhered,
at first on the back, afterward in the palm,
and thence it played round the hand on all sides.
This lasted for some little time.
Then the hand with its flamy light was removed to a distance,
and where it rested there was a bright light.
In that brightness the hand receded,
and then the flame was changed into a bird,
which at first was of the same colors as the flame,
and the colors glittering in like manner;
but gradually the colors were changed,
and with the colors the vigor of life in the bird.
It flew round about and at first around my head,
then forward into a certain narrow chamber,
which appeared like a shrine;
and as it flew farther forward, so its life receded,
till at length it became as of stone,
at first of a pearl color, afterward dark;
but though without life, it was still flying.

They perceived that such a sight could not but signify something celestial.
They knew that the flame signified celestial love and its affections;
that the hand to which the flame adhered, signified life and its power;
the changes of colors, varieties of life as to wisdom and intelligence;
and the bird also the same,
but with the difference
that the flame signified celestial love and the things of that love,
and the bird signified spiritual love and the things of that love
(celestial love is love to the Lord,
and spiritual love charity toward the neighbor),
and that the changes of the colors and at the same time of the life in the bird,
until it became as of stone,
signified successive changes of spiritual life as to intelligence.

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)

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.