Wednesday, August 26, 2009

DP 129 - something external cannot compel something internal

It is a law of Divine Providence
that a person not be compelled by external means to think and will,
thus to believe and love,
matters having to do with religion;
but that a person bring himself to do so and at times compel himself.

DP 129

(1) No one is reformed by miracles and signs, because they compel.

(2) No one is reformed by visions or by communications with the dead, because they compel.

(3) No one is reformed by threats and punishments, because they compel.

(4) No one is reformed in states devoid of rationality and freedom.

(5) It is not contrary to rationality and freedom to compel oneself.

(6) The outer self must be reformed by the inner self, and not the reverse.

Tuesday, August 25, 2009

DP 121 - purification

DP 121
Many people think
that simply believing what the church teaches
purifies a person of his evils.
Others believe that doing good is what purifies;
others, that it is knowing, speaking and teaching
such matters as have to do with the church;
others, that it is reading the Word and books of piety;
others, that it is going often to church, hearing sermons,
and especially partaking of the Holy Supper;
others, that it is renouncing the world and pursuing a life of piety;
others, that it is confessing oneself guilty of all sins; and so on.
None of these, however, purifies a person at all
unless he examines himself,
sees his sins,
acknowledges them,
condemns himself on account of them,
and repents by desisting from them.
Moreover, all of this he must do as though of himself,
and yet with an acknowledgment at heart
that he does so from the Lord.

Monday, August 24, 2009

DP 101-102 - life makes character and brings conjunction

DP 101 [3] - 102
In the spiritual world,
the world every person comes into after death,
no one asks what your faith was or what your doctrine was,
but what your life was like,
whether it was of this character or that.
The reason is
that people there know that the character of a person's life
determines the character of his faith,
indeed the character of his doctrine.
For it is the life that forms for itself its doctrine,
and that forms for itself its faith.

From what we have now said it can be seen
that it is a law of Divine providence that a person put away evils,
for without their removal
the Lord cannot be conjoined with the person
and bring him by His power into heaven.

Sunday, August 23, 2009

DP 92, 94 - The conjunction of the Lord with a person . . .

DP 92
Conjunction with the Lord and regeneration are one,
for to the extent someone is conjoined with the Lord,
to the same extent he is regenerate.

. . . a person ought to acknowledge
that he does good and thinks truth not of himself
but from the Lord;
and therefore that the good that he does
and the truth that he thinks
are not his.
To think in this way,
impelled by some love of the will,
because it is the truth,
occasions conjunction.
For a person then turns his face to the Lord,
and the Lord turns His face to the person.

DP 94
A conjunction of the Lord with a person
and a reciprocal one of the person with the Lord
is formed by loving the neighbor as oneself
and loving the Lord above all.

To love the neighbor as oneself
consists simply in not dealing dishonestly or unjustly with him,
not hating him or burning with vengeance against him,
not cursing or defaming him,
not committing adultery with his wife,
and not doing other like things to him.

To love the Lord above all
consists simply in not doing evil to the Word,
because the Lord is present in the Word;
in not doing evil to the sanctities of the church,
because the Lord is present in the sanctities of the church;
and in not doing evil to anyone's soul,
because everyone's soul is in the Lord's hand.

(Emphasis mine. What a loving and amazing image!)

Saturday, August 22, 2009

DP 75 - It is a law of Divine providence that a person act in freedom according to his reason.

DP 75
A human being has reason and freedom, or rationality and liberty,
and these two faculties are present in a person from the Lord.

Natural freedom everyone has herditarily.

Rational freedom results from love of one's reputation
for the sake of honor or material gain.

Spiritual freedom results from a love of eternal life.
No one else comes into that love and its delight
but one who thinks that evils are sins
and for that reason does not will them,
and who at the same time looks to the Lord.
As soon as a person does this, he is in that state of freedom.
For no one can resist willing evils because they are sins
and for that reason not do them
except by the exercise of an interior or higher freedom
which results from an interior or higher love that he has.

This kind of freedom does not appear at first to be freedom,
even though it is.
But afterward it does appear to be so,
and a person then acts in real freedom in accordance with real reason,
thinking, willing, speaking and doing what is good and true.

This state of freedom grows
as the exercise of natural freedom decreases and becomes its servant,
and as it unites itself with rational freedom and purifies it.

Anyone can come into this freedom
provided he is willing to believe that life is eternal,
and that any delight and blessedness of life in time, for a time,
is but as a fleeting shadow
compared to the delight and blessedness of life in eternity, to eternity.
Moreover, a person can believe this,
if he is willing to,
because he has rationality and freedom,
and because the Lord
from whom he has these two faculties
continually gives him the ability.

Friday, August 21, 2009

DP 59 - In everything that it does, the Lord's Divine providence regards something infinite and eternal.

DP 59
. . . throughout its progress in a person,
Divine providence regards his eternal state.
For it can regard nothing else,
because the Divine is infinite and eternal,
and the infinite and eternal
or the Divine
does not exist in time.
Consequently all future events are present to it.

Thursday, August 20, 2009

DP 45 - the Lord's Divine providence has as its end a heaven from the human race

DP 45
Since the Lord's Divine providence has as its end
a heaven from the human race, it follows
  • that it has as its end a conjunction of the human race with Him. . ..
  • that it has as its end that a person be conjoined
    more and more closely with Him . . .
    for the person then has heaven in him more interiorly.
  • . . . that a person through that conjunction
    become wiser . . .
    and that he become happier . . .
    because a person gains heaven
    as a result of wisdom
    and in accordance with it,
    and through it
    also happiness.
  • And finally, that Divine Providence has as its end
    that a person appear to himself
    more and more distinctly to be his own person,
    and yet recognize more clearly
    that he is the Lord's . . ..

Wednesday, August 19, 2009

DP 16 - our rationality and freedom are of the Lord's Divine Providence for our salvation

DP 16

Moreover, because it is better for a person
to be impelled by evil and at the same time by falsity
than to be impelled by good and at the same time by evil,
therefore the Lord permits this,
not as one who wills it,
but as one powerless to prevent it,
owing to the end, which is salvation.

. . . a person's intellect can be elevated
into the light of wisdom and see truths,
or acknowledge them when he hears them,
while his love remains below.
For a person may thus be with his intellect in heaven,
but with his love in hell;
and to be in such a state cannot be denied a person,
because he cannot have taken from him the two faculties
which make him human and distinguish him from animals,
and which are the only means by which
he can be regenerated and thus saved,
namely rationality and freedom.
For owing to these a person can act in accordance with wisdom,
and also act in accordance with a love devoid of wisdom,
and can from the wisdom above look upon the love below,
and so see his thoughts, intentions, and affections,
and thus the evils and falsities and goods and truths of his life and doctrine,
without a knowledge and acknowledgment of which in himself
he cannot be reformed.

Tuesday, August 18, 2009

DP 2 - The Lord's government of what is created from the Lord's Divine love and wisdom is what we call Divine providence.

Divine Providence
DP 2

. . . the government of the Lord's Divine love and wisdom
is what we call Divine providence.
But because we discussed creation there,
(in Divine Love and Wisdom)
and not the preservation of the state of things subsequent to creation,
which is what the Lord's government is,
therefore we are now going to take this up here.
In this chapter, however,
we will discuss the preservation of the union
of Divine love and Divine wisdom, or of Divine good and Divine truth,
in subjects that have been created . . ..

Monday, August 17, 2009

DLW 432 - the last number is about the very beginning of a form of heaven

DLW 432
The rudimentary form of the human being and its nature from conception.
The nature of the rudimentary or initial form of the human being in the womb after conception is something no one can know, because it cannot be seen. Moreover, it also originates from a spiritual essence, which in natural light does not fall within the scope of the eye.
Now because some people in the world are of a temperament to direct their minds even to an investigation of the elemental form of the human being or paternal seed that occasions conception, and because many of them have fallen into the error of thinking that the human being exists in its complete form from its first origin or commencement, and is afterward perfected by growing, I have had disclosed to me the nature of that commencement or first origin in its true form.
This was disclosed to me by angels who had it revealed to them by the Lord; and because they incorporated it into their wisdom, and it is the delight of their wisdom to communicate to others what they know, therefore they were given permission to present before my eyes in the light of heaven a model of the human being's initial form, the nature of which was as follows.
[2] I saw what looked like the tiny image of a brain, having the faint outline of an undefined face in front, without any appendage. The upper, convex part of this rudimentary form had a structure composed of contiguous little globular or spherical masses, and each little spherical mass was composed of ones still more minute, and each of these in like manner of ones the most minute of all. Thus it consisted of three degrees. It was in the concave part of this toward the front that I saw the undefined outline of a face.
The convex part was covered with a very thin membrane or meninx, which was transparent.
The convex part, which was the model of a cerebrum in miniature, was also divided into two, shall I say, prominences, as the cerebrum in its larger form is divided into two hemispheres. And I was told that the right prominence was a recipient vessel of love, and the left prominence a recipient vessel of wisdom, and that through marvelous interconnections they were as though consorts and domestic partners.
[3] Furthermore I was shown in the light of heaven that shone upon it that the structure of the image's little cerebellum was, in respect to its inner orientation and continuous motion, in the order and form of heaven, and that its outer structure was in conflict with it in opposition to that order and form.
[4] After I had seen and been shown the foregoing, the angels told me that the two inner degrees, which were in the order and form of heaven, were recipient vessels of love and wisdom from the Lord, and that the outer degree, which was in conflict with them in opposition to the order and form of heaven, was the recipient vessel of hellish love and insanity-the reason being that a person is born by a hereditary defect into evils of every kind, and that these evils are seated in the outermost constituents there. Moreover, they said that this defect is not removed unless the higher degrees are opened, which, as we said, are recipient vessels of love and wisdom from the Lord.
So then, because love and wisdom are the essence of what it is to be human-since love and wisdom in their essence are the Lord, and this initial form of a person is their recipient vessel-it follows that this initial form has within it a continual effort toward the human form, which it also gradually assumes.

Sunday, August 16, 2009

DLW 414 - the elevation of the intellect and will

DLW 414
. . . the intellect can be elevated into the light of heaven
and draw from it wisdom.
. . . love or the will can be equally elevated,
if it loves such matters as are matters of the light of heaven,
or matters of wisdom.
However, love or the will cannot be elevated
by any measure of honor, glory or material gain as its end,
but by a love of useful service,
not so much for its own sake,
but for the sake of the neighbor.
And because this love is bestowed only from heaven by the Lord,
and is bestowed by the Lord
when a person refrains from evils as being sins,
therefore it is by these means that love or the will can be elevated also,
and apart from these means it cannot be.

The will's love, however, is elevated into the warmth of heaven,
whereas the intellect is elevated into the light of heaven,
and if both are elevated,
a marriage of the two takes place there,
which we call the heavenly marriage,
because it is a marriage of heavenly love and wisdom.
That is why we say that love is elevated also
if it loves its partner wisdom in the same degree.
Love for the neighbor from the Lord
is the love proper to wisdom,
or the genuine love proper to the human intellect.

DLW 409 - good and truth look to each other

DLW 409 [2]
. . . good looks to truth for its expression,
and truth looks to good for its being.

Saturday, August 15, 2009

DLW 404 - perception of truth

DLW 404 [2]
. . . everyone possesses a perception of truth
to the degree of his affection for understanding it.

Friday, August 14, 2009

DLW 386 - a person's mind is the person himself

DLW 386
A person's mind is his spirit,
and the spirit is the person,
the body being the outward instrument
by which the mind or spirit
senses and acts in the physical world.

Thursday, August 13, 2009

DLW 379 - vital warmth

DLW 379
. . . love emanates from the spiritual sun
where the Lord is as warmth,
and it is also felt by the angels as warmth.
This spiritual warmth,
which in its essence is love,
is what flows by correspondence into the heart and its blood,
imparting to it its warmth
and at the same time animating it.

Wednesday, August 12, 2009

DLW 359 - an image of God

DLW 359
A person cannot be an image of God
according to His likeness
unless God is in him and inmostly in his life.

Tuesday, August 11, 2009

DLW 336 - good forms of use

DLW 336
. . . all good endeavors come from the Lord . . .
By forms of use from the Lord
we mean likewise
all matters that perfect a person's rational faculty,
which enable the person to receive a spiritual character from the Lord.

. . . love calls everything that it does useful.

Monday, August 10, 2009

DLW 335 - forms of use from the Lord

DLW 335
. . . all useful ends are infinitely one in the Lord,
and do not originate in mankind except from the Lord.
For a person cannot do good of himself
but only from the Lord.
Good is what we are calling a useful end.

The essence of spiritual love is to do good to others,
not for one's own sake,
but for their sake.
Infinitely more is it the essence of Divine love.
The case is the same as with the love of parents for their children,
who do good to them out of love,
not for their own sake but for the children's sake.
This is clearly seen in a mother's love for her little children.

Sunday, August 09, 2009

DLW 308 - the ends in creation are useful ends

DLW 308
. . . nothing can come into being from God the Creator
and so be created by Him .
except what is useful,
and that to be useful,
it must exist for the sake of others.

Saturday, August 08, 2009

DLW 297 - useful endeavor is love produced through wisdom

DLW 297
. . . love has as its end
and intends
some useful endeavor,
and that it produces the useful endeavor through wisdom;
for love cannot produce any useful endeavor of itself,
but only by means of wisdom.
Indeed, what is love unless there is something that is loved?
This something is useful endeavor.
And because useful endeavor is that which is loved,
and it is produced through wisdom,
it follows that useful endeavor is the containing medium of love and wisdom.

It can be seen from this that . . .
the Divine element of love,
the Divine element of wisdom,
and the Divine element of useful endeavor -
are in the Lord,
and that in essence
they are the Lord.

Friday, August 07, 2009

DLW 282 - The Lord from eternity, who is Jehovah, created the universe and everything in it from Himself and not from nothing.

DLW 282
The Lord from eternity, who is Jehovah,
created the universe and everything in it from Himself and not from nothing.
People throughout the world know,
and every wise person from an interior perception acknowledges,
that there is one God who is the Creator of the universe.
People also know from the Word
that God, the Creator of the universe, is called Jehovah,
so named from the verb to be, because He alone just is.

Jehovah is called the Lord from eternity
because it was Jehovah who assumed a humanity
in order to save people from hell.
Moreover at that time He commanded His disciples to call Him Lord.
Consequently in the New Testament Jehovah is called the Lord,
as can be seen from considering the following statement.

[In the Old Testament:]
You shall love Jehovah your God with all your heart, and with all your soul...
(Deuteronomy 6:5)

And in the New Testament:
You shall love the Lord your God with all your heart, and with all your soul...
(Matthew 22:37)

Thursday, August 06, 2009

DLW 271 - seeing good and evil

DLW 271 [2]
No one can see good when he is caught up in evil,
but a person prompted by good can see evil.
Evil lies below as though in a cave.
Good sits above as though on a mountain.

Wednesday, August 05, 2009

DLW 258 - raising the rational and the love

DLW 258 [2]
If a person does not become rational
to the highest level of which he is capable,
it is because the love which resides in his will
cannot be elevated in the same way as the wisdom
which resides in his intellect.
The love which resides in his will
can be elevated only by his refraining from evils as being sins,
and afterward by his doing goods of charity, or useful services,
which the person then does from the Lord.
Consequently, if the love residing in his will is not elevated at the same time,
then no matter how far the wisdom residing in his intellect may ascend,
still it sinks back down again to his love.

Tuesday, August 04, 2009

DLW 240 - two faculties - rationality & freedom; DLW 242, 246 - looking to the Lord

DLW 240
A person has in him two faculties from the Lord
which distinguish him from animals.
One of these faculties
is his ability to understand what is true and what is good.
This faculty is called rationality, and it is a faculty of his intellect.
The other faculty
is his ability to do what is true and good.
This faculty is called freedom, and it is a faculty of his will.

DLW 242, 246
Spiritual light flows in through the three degrees in a person,
but not spiritual warmth
except to the extent
that the person refrains from evils as being sins
and looks to the Lord.

For as long as a person is caught up in evils,
he is also caught up in a love for them,
being driven by a lust for them,
and a love of evil and its lust
are prompted by a love opposed to spiritual love and affection.
This love or lust cannot be removed
except by refraining from evils as being sins;
and because a person cannot refrain from them on his own
but from the Lord,
he must therefore look to the Lord.

Monday, August 03, 2009

DLW 218, 220, 230 - motion, action of hands, useful endeavor itself

DLW 218
. . . because motion is the final degree of endeavor,
it is through motion that endeavor exerts its power.

DLW 220
. . . the angels who are present with a person . . .
know merely from any action done through the hands
what a person is like in regard to his intellect and will,
and so in regard to his charity and faith,
thus in regard to the inner life which is the life of his mind,
and in regard to the outward life which results from that in the body.

DLW 230
. . . because the Lord is love itself and wisdom itself,
therefore He is also useful endeavor itself.
For love has as its end a useful result,
which it produces through wisdom.

Sunday, August 02, 2009

DLW 213-4, 216 - affection, thought, and the action of useful endeavor

DLW 213-4, 216
As regards love and wisdom,
love is the end,
wisdom the cause or means,
and useful endeavor the effect,
and useful endeavor embraces, contains,
and is the foundation of love and wisdom.
Moreover, useful endeavor so embraces and so contains them
that all the qualities of the love
and all the qualities of the wisdom
are actually present in it . . ..

. . . every affection has some relation to love,
every thought some relation to wisdom,
and every action some relation to useful endeavor.

Charity, faith and good work exist in a succession of like degrees;
for charity is a matter of affection,
faith a matter of thought,
and good work a matter of action.

Will, understanding and practice similarly exist in a succession of like degrees;
for will is a matter of love and so of affection,
understanding a matter of wisdom and so of faith,
and practice a matter of useful endeavor and so of work.

As all the qualities of wisdom and love are present in useful endeavor,
therefore, so all the qualities of thought and affection are present in action,
all the qualities of faith and charity in good work, and so on.

. . . unless the will and intellect,
or affection and thought,
or charity and faith,
enter into and clothe themselves in works or deeds when possible,
they are altogether like puffs of air which pass away,
or like mirages which fade and vanish;
furthermore, that they remain for the first time in a person
and become matters of his life
when the person puts them into practice and does them.
That is because the final element embraces, contains,
and is the foundation of the prior ones.

Saturday, August 01, 2009

DLW 202, 203 - to think

DLW 202
To think in accord with ends
is the mark of wisdom;
in accord with causes,
the mark of intelligence;
and in accord with effects,
the mark of knowledge.

Since the interior regions in a person,
which are those of his will and intellect,
are like the heavens in their degrees -
because a person is,
in respect to the interior elements which are those of his mind,
a heaven in miniature form -
therefore the perfections of these are also like those of the heavens.
These perfections, however,
are not apparent to any person as long as he lives in the world,
for he is then in the lowest degree;
and from the lowest degree one cannot discern the higher degrees.
But after death they are discerned,
for the person then comes into the degree
which corresponds to his love and wisdom.
For he then becomes an angel,
thinking and saying things inexpressible to his natural self.
Indeed, he then experiences an elevation of all his mental faculties
not in a simple progression, but in a threefold progression.

Friday, July 31, 2009

DLW 198 - the Divine is the substance of creation

DLW 198
. . . the Divine is substance in itself
or the one and only substance,
so it is the substance from which each and all things have been created,
thus that God is the all in all things of the universe. . .:

  • That Divine love and wisdom are substance and form.
  • That Divine love and wisdom are substance and form in themselves,
  • thus the one and only absolute.
  • That everything in the universe has been created
    by Divine love and wisdom.
  • That the created universe is consequently an image of Him.
  • That the Lord alone is heaven, in which angels dwell.

Thursday, July 30, 2009

DLW 179 - angels

DLW 179
. . . it is an angel's love and wisdom that cause him to be seen as a person.

Wednesday, July 29, 2009

DLW 171, 1722 - receiving and then producing an effect

DLW 171, 172
For the Lord the Creator
continually raises up from the earth
forms of useful endeavor and activity in succession,
culminating in the human being,
who in respect to his body is from the same origin.
The human being is then raised up
by his reception of love and wisdom from the Lord.
Moreover, in order that he may receive love and wisdom,
all the means have been provided.
He has also been formed
such that he is capable of receiving them if only he is willing.

. . . there is nothing so inert and lifeless
that it has in it no capability of producing an effect.
Even sand emits an exhalation
such that it assists in producing something further,
thus in producing an effect.

Tuesday, July 28, 2009

DLW 142 - loving the Lord and a love of ruling

DLW 142
Since these two loves -
love toward the Lord
and a love of ruling stemming from a love of self -
are altogether opposed to each other,
and because people who are prompted by love toward the Lord
all turn to the Lord as the sun,
it can be seen that people
who are prompted by a love of ruling stemming from a love of self
all turn their back to the Lord.
They turn thus in opposite directions
for the reason that people who are prompted by love toward the Lord
love nothing more than to be led by the Lord,
and they want the Lord alone to rule,
whereas people who are prompted by a love of ruling
stemming from a love of self
love nothing more than to lead themselves,
and they want only themselves to rule.
We say a love of ruling stemming from a love of self,
because a love of ruling is possible
that stems from a love of performing useful services,
a love which,
because it goes hand in hand with love for the neighbor,
is a spiritual love.
But this love cannot be called a love of ruling,
but a love of performing useful services.

Monday, July 27, 2009

DLW 129, 134 - looking to the Lord

DLW 129
Angels turn their faces continually to the Lord as the sun,
and thus have the south to their right,
the north to their left,
and the west to their rear.
Everything we say here about angels
and their turning to the Lord as the sun
must be interpreted as applying to people, too, in respect to their spirit.
For in respect to his mind a person is a spirit,
and if he lives in a state of love and wisdom, he is an angel.
Consequently after death,
when he puts off his outer coverings which he took from the natural world,
he also becomes a spirit or angel.
Furthermore,
because angels continually turn their faces to the sun in the east,
thus to the Lord,
people also say of a person
who is in a state of love and wisdom from the Lord
that he sees God, that he looks to God, that he has God before his eyes,
meaning that in his life he is like an angel.
People say things like this in the world
both because they actually occur in heaven
and because they actually occur in a person's spirit.
Who does not see God before him when he prays,
in whatever direction his face is turned?

DLW 134
One does not find anything natural
that does not have its cause from something spiritual.

Sunday, July 26, 2009

DLW 84, 90[2], 92 - the light and warmth of the spiritual world reside in our minds

DLW 84, 90[2], 92
Everything spiritual has some relation to good and truth,
and as such it can spring from no other origin than Divine love and wisdom,
for all good is connected with love,
and all truth with wisdom.

Every person in the interiors of his mind is a spirit.
When a person dies,
he departs altogether from the world of nature,
leaving all of its properties behind,
and enters into a world which has not a speck of nature in it.

. . . every person in the interiors of his mind is in that world,
in the midst of spirits and angels there,
and he thinks because of its light,
and loves because of its warmth.

Saturday, July 25, 2009

DLW 78, 80 - The Divine in the greatest and least of things is the same.

DLW 78, 80
It appears as though the Divine were not the same
in one individual as in another . . ..
But this is, owing to the appearance, a fallacy.
The person may be of a different character,
but the Divine is not of a different character in him.
The person is a recipient,
and a recipient or receiving vessel is variable.

The Divine is also the same
in the greatest and least of all created things that are without life;
for it is present in every good of the use they serve.
They are, however, without life,
because they are not forms of life but forms of useful endeavors;
and the form varies in accordance with the goodness of the use.

Friday, July 24, 2009

DLW 57 - Everything in the created universe is a recipient of the Divine love and wisdom of the human God.

DLW 57
. . . angels are not angels of themselves,
but are angels in consequence of their conjunction with the human God;
and that conjunction depends on their reception of
Divine good and Divine truth,
which are God,
and which appear to emanate from Him,
even though they are in Him.
Moreover, their reception depends on their application of the laws of order
- which Divine truths are - to themselves,
because of their freedom to think and will in accordance with reason,
faculties that they have from the Lord as though they were theirs.

The same is the case with people on earth.

Thursday, July 23, 2009

DLW 25, 39 - a gift

DLW 25
. . . the very ability to think rationally
regarded in itself is not a person's own,
but is God's gift to him.

DLW 39
. . . to the extent that a person does do from love what wisdom teaches,
to the same extent he is an image of God.

Wednesday, July 22, 2009

DLW 11 - heaven

Divine Love and Wisdom

DLW 11
. . . it is the Divine existing in angels which forms heaven.

Tuesday, July 21, 2009

DF 69 - charity is the soul of faith

DF 69
Faith separated from charity is no faith,
because charity is the life, the soul and the essence of faith;
and where there is no faith because there is no charity,
there is no Church.

Sunday, July 19, 2009

DF 49 - two evil religious concepts

DF 49
There are two evil religious concepts
into which every church in course of time degenerates,
one that adulterates its goods,
and the other that falsifies its truths.
The one which adulterates the goods of the church
springs from the love of rule;
and the one which falsifies the truths of the church
springs from the conceit of self-intelligence.

Saturday, July 18, 2009

DF 35-37 - two universals of the Christian faith

DF 35-37
It is a universal of Faith
  • that God is One in Person and in essence.
  • . . . that no mortal could have been saved
    unless the Lord had come into the world.
  • . . . that He came into the world in order to remove hell from man,
    and He removed it by combats against it and victories over it;
    thus He subdued it,
    and reduced it into order
    and under obedience to Himself.
  • . . . that He came into the world in order to glorify the Human
    which He took upon Him in the world,
    that is, in order to unite it to the all-originating Divine;
    thus hell was disposed into order by Him,
    and He holds it under subjection to eternity.
  • And inasmuch as neither of these mighty works
    could have been accomplished except by means of temptations
    even to the uttermost of them,
    which was the passion of the cross,
    He therefore underwent this uttermost temptation.
These are the universals of the Christian Faith concerning the Lord.

The universal of the Christian Faith on the part of man
  • is that he believe in the Lord,
    for through believing in Him
    there is effected conjunction with Him,
    by which comes salvation.
  • To believe in Him is to have confidence that He will save,
    and as no one can have this confidence except one who lives aright,
    therefore this also is meant by believing in Him.
These two universals of the Christian Faith
have already been treated of specifically;

the first, which regards the Lord, in Doctrine of the Lord;
and second, which regards man, in Doctrine of Life.

Friday, July 17, 2009

DF 26, 27, 30, 33 - the storehouse

KNOWLEDGES OF TRUTH AND OF GOOD
ARE NOT MATTERS OF REAL BELIEF
UNTIL A PERSON IS IN CHARITY,
BUT ARE THE STOREHOUSE OF MATERIAL
OUT OF WHICH THE FAITH OF CHARITY CAN BE FORMED.

DF 26-27, 30, 33
As every person regards uses not only for the sake of life in this world,
but also should regard uses for the sake of his life in heaven
(for into this life he will come after his life here, and will live in it to eternity)
therefore from childhood
every one acquires knowledges of truth and good from the Word . . ..

If he shuns evils as sins,
then these knowledges become those of a faith that has spiritual life within it.
But if he does not shun evils as sins,
then these knowledges are nothing but knowledges,
and so not become those of a faith that has any spiritual life within it.

In the first state, before charity is felt,
faith appears to them as though it were in the first place,
and charity in the second;
but in the second state,
when charity is felt,
faith betakes itself to the second place,
and charity to the first.

The first state is called reformation,
and the second regeneration.
In this latter state

a person grows in wisdom every day,
and every day good multiplies truths and causes them to bear fruit.

From these few words
it may be considered settled
that the knowledges of truth and good are not really things of faith
until the person is in charity,
but that they are the storehouse of material
out of which the faith of charity can be formed.
With a regenerate person
the knowledges of truth become truths,
and so do the knowledges of good,
for the knowledge of good in in the understanding,
and the affection of good in the will,
and what is in the understanding is called truth,
and what is in the will is called good.

Thursday, July 16, 2009

DF 14, 15 - Good is nothing but Use.

DF 14, 15
Good is nothing but Use,
so that in its very origin
charity is the affection of use;
and as use loves the means,
the affection of use produces the affection of the means,
and from this the knowledge of them,
and through this progression
the affection of use comes forth into manifest being,
and becomes charity.

Affection, which belongs to the will,
brings forth nothing from itself except by means of thought,
which is of the understanding (the converse also being true),
for in order that anything may come forth into manifest being
the two must act in conjunction.
For consider:
If you take away from thought all affection belonging to some love,
can you exercise thought?
Or if from the affection you take away all thought,
are you then able to be affected by anything?
Or, what is much the same,
if you take away affection from thought, can you speak anything?
Or if you take away thought or understanding from affection,
can you do anything?
It is the same with charity and faith.

Wednesday, July 15, 2009

DF - 3-4, 6, 12 - Faith is an internal acknowledgment of truth.

Doctrine of Faith for the New Jerusalem

DF 3-4, 6, 12
The reason spiritual things can be comprehended is
that in respect to the understanding
a person may be uplifted into the light of heaven,
in which light
none but spiritual things appear,
and these are the truths of faith.
For the light of heaven is spiritual light.
This then is the reason
why those who are in the spiritual affection of truth
possess an internal acknowledgment of truth.

. . . faith and truth are a one.
For this reason the ancients
(who from their affection for truths thought more about them
than the men of our time)
instead of saying Faith, were accustomed to say Truth.
For the same reason also truth and faith
are one word in the Hebrew language, namely Amuna or Amen.

If any one should think within himself, or say to some one else,
"Who is able to have the internal acknowledgment of truth which is faith? not I;"
let me tell him how he may have it:
Shun evils as sins,
and come to the Lord,
and you will have as much of it as you desire.

Tuesday, July 14, 2009

DLIFE 108 - shunning evils

IF ANY ONE SHUNS EVILS
FOR ANY OTHER REASON
THAN BECAUSE THEY ARE SINS,
HE DOES NOT SHUN THEM,
BUT MERELY PREVENTS THEM
FROM APPEARING BEFORE THE WORLD.

DLIFE 108
There are moral people
who keep the commandments of the second table of the Decalogue,
not committing fraud, blasphemy, revenge, or adultery;
and such of them as confirm themselves in the belief
that such things are evils because they are injurious to the public weal,
and are therefore contrary to the laws of humane conduct,
practice charity, sincerity, justice, chastity.
But if they do these goods and shun those evils merely because they are evils,
and not at the same time because they are sins,
they are still merely natural people,
and with the merely natural the root of evil
remains imbedded and is not dislodged;
for which reason the goods they do are not goods,
because they are from themselves.

Monday, July 13, 2009

DLIFE 102 & 106 - A person ought to shun evils as sins and fight against them as of himself.

A PERSON OUGHT TO SHUN EVILS AS SINS
AND FIGHT AGAINST THEM AS OF HIMSELF.

DLIFE 102 & 106
The Lord loves a person and wills to dwell with him,
yet He cannot love him and dwell with him
unless He is received and loved in return.
From this alone comes conjunction.
For this reason the Lord has given a person freedom and reason,
freedom to think and will as of himself,
and reason in accordance with which he may do so.
To love and to be conjoined with one
in whom there is nothing reciprocal is not possible,
nor is it possible to enter in and abide with one in whom there is no reception.

As in a person there are reception and reciprocality,
the church teaches that a person must examine himself,
confess his sins before God,
desist from them,
and lead a new life.

Sunday, July 12, 2009

DLIFE 94-97 - No one can shun evils as sins, so as to hold them inwardly in aversion, except by combats against them.

NO ONE CAN SHUN EVILS AS SINS,
SO AS TO HOLD THEM INWARDLY IN AVERSION,
EXCEPT BY COMBATS AGAINST THEM.

DLIFE 96-97
The person who fights against evils cannot but fight as of himself;
for he who does not fight as of himself does not fight . . ..
But still it should be clearly understood
that the Lord alone fights against evils in a person,
and that it only appears to the person as if he fought from himself;
and that the Lord wills that it should so appear to a person,
since without this appearance
there could be no combat and consequently no reformation.

This combat is not grievous,
except for those who have relaxed all restraints upon their lusts,
and who have deliberately indulged them;
and also for those who have confirmed themselves in rejecting
the holy things of the Word and the Church.
For others, however, it is not grievous;
let them resist evils in intention only once a week,
or twice in a month,
and they will perceive a change.

Saturday, July 11, 2009

DLIFE 89 - false witness

IN PROPORTION
AS ANY ONE SHUNS FALSE WITNESS OF EVERY KIND AS SIN,
IN THE SAME PROPORTION
HE LOVES THE TRUTH.

DLIFE 89
In proportion as anyone loves the truth,
in the same proportion he desires to know it,
and in the same proportion is affected at heart when he finds it.
No one else comes into wisdom.
And in proportion as anyone loves to do the truth,
in the same proportion
he is sensible of the pleasantness of the light in which the truth is.
It is the same with all the other things spoken of above;
with sincerity and justice
in the case of one who shuns thefts of every kind;
with chastity and purity
in the case of one who shuns adulteries of every kind;
and with love and charity
in the case of one who shuns murders of every kind; and so forth.

Friday, July 10, 2009

DLIFE 80-8 - theft

IN PROPORTION
AS ANY ONE SHUNS THEFTS OF EVERY KIND AS SINS,
IN THE SAME PROPORTION
HE LOVES SINCERITY.

DLIFE 80-81
To "steal," in the natural sense,
means not only to commit theft and robbery,
but also to defraud,
and under some pretext take from another his goods.
But in the spiritual sense to "steal"
means to deprive another of his truths of faith and his goods of charity.
And in the highest sense to "steal"
means to take away from the Lord that which is His,
and attribute it to one's self,
and thus to claim righteousness and merit for one's self.
These are the "thefts of every kind."
And they also make a one,
as do adulteries of every kind, and murders of every kind . . ..
The reason why they make a one is that they are one within another.

The evil of theft enters more deeply into a person than any other evil,
because it is conjoined with cunning and deceit;
and cunning and deceit insinuate themselves
even into the spiritual mind of a person
in which is his thought with understanding.

Thursday, July 09, 2009

DLIFE 74, 76 - adulteries of every kind

IN PROPORTION
AS ANY ONE SHUNS ADULTERIES OF EVERY KIND AS SINS,
IN THE SAME PROPORTION
HE LOVES CHASTITY.

DLIFE 74
To "commit adultery," . . .means, in the natural sense,
not only to commit whoredom,
but also to do obscene things,
to speak lascivious things,
and to think about filthy things.
But in the spiritual sense to "commit adultery" means
to adulterate the goods of the Word,
and to falsify its truths.
In the highest sense to "commit adultery" means
to deny the divinity of the Lord,
and to profane the Word.
These are the "adulteries of every kind."
The natural person is able to know from rational light
that to "commit adultery" includes in its meaning
the doing of things obscene,
the speaking of things lascivious,
and the thinking of things that are filthy;
but he does not know that to commit adultery
means also to adulterate the goods of the Word
and to falsify its truths,
and still less that it means
to deny the divinity of the Lord
and to profane the Word.
Consequently neither does he know
that adultery is so great an evil
that it may be called diabolism itself,
for he who is in natural adultery
is also in spiritual adultery, and the converse.

DLIFE 76
. . . the lasciviousness of adultery and the chastity of marriage
stand toward each other exactly as do hell and heaven,
and that the lasciviousness of adultery makes hell in a person,
and the chastity of marriage makes heaven.

Wednesday, July 08, 2009

DLIFE 67 - murder

IN PROPORTION
AS ANYONE SHUNS MURDERS OF EVERY KIND AS SINS,
IN THE SAME PROPORTION
HE HAS LOVE TOWARD THE NEIGHBOR.

DLIFE 67
"Murders of every kind"
include enmity, hatred, and revenge of every kind, which breathe murder,
for murder lies hidden in them, like fire in wood underneath the ashes.
Infernal fire is nothing else,
and this is the origin of the expressions to "kindle with hatred,"
and to "burn with revenge."
All these are "murders" in the natural sense.
But in the spiritual sense "murders"
mean all methods of killing and destroying the souls of men,
which methods are varied and many.
And in the highest sense "murder" means to hate the Lord.
These three kinds of "murder" form a one, and cleave together,
for he who wills the murder of a person's body in this world,
after death wills the murder of his soul,
and wills the murder of the Lord,
for he burns with anger against Him,
and desires to blot out His name.

Tuesday, July 07, 2009

DLIFE - shunning evils as sins

DLIFE 66
. . . no one is able to shun evils as sins
unless he acknowledges the Lord
and goes to Him,
and unless he fights
against evils
and so removes his lusts.

Monday, July 06, 2009

DLIFE 56 & 57 - Lord's presence in His Ten Words, which are the commandments of the decalogue

DLIFE 56 & 57
So great a power and so great a holiness existed in that Law
for the further reason that it was a complex of all things of religion
for it consisted of two tables
of which the one contains all things that are on the part of God,
and the other in a complex all things that are on the part of man.
The commandments of this Law are therefore called the "Ten Words,"
and are so called because "ten" signifies all.

As by means of this Law there is a conjunction
of the Lord with man
and of man with the Lord,
it is called the "Covenant," and the "Testimony,"
the "Covenant" because it conjoins,
and the "Testimony" because it bears witness,
for a "covenant" signifies conjunction,
and a "testimony" the attestation of it.
For this reason there were two tables,
one for the Lord and the other for man.
The conjunction is effected by the Lord,
but only when the man does the things that have been written in his table.
For the Lord is constantly present and working,
and wills to enter in,
but man must open to the Lord in the freedom which he has from Him;
for the Lord says:

Behold, I stand at the door, and knock;
if any man hear My voice, and open the door,
I will come in to him,
and will sup with him, and he with Me.

(Revelation 3:20)

Sunday, July 05, 2009

DLIFE 42, 48 - So far as any one shuns evils as sins, so far he has faith, and is spiritual.


SO FAR AS ANY ONE SHUNS EVILS AS SINS,
SO FAR HE HAS FAITH, AND IS SPIRITUAL

DLIFE 42, 48
Faith and life are distinct from each other,
like thinking and doing;
and as thinking has relation to the understanding
and doing to the will,
it follows that faith and life are distinct from each other,
like the understanding and the will.

For whatever any one wills from love,
that he wills to do,
wills to think,
wills to understand
and wills to speak;
or what is the same thing,
what any one loves from the will,
this he loves to do,
loves to think,
loves to understand
and loves to speak.
Moreover, when a person shuns evil as sin,
he is then in the Lord . . .
and the Lord works all things.

Saturday, July 04, 2009

DLIFE 32 & 37 - So far as any one shuns evils as sins, so far he loves truths.

SO FAR AS ANY ONE SHUNS EVILS AS SINS,
SO FAR HE LOVES TRUTHS

DLIFE 32, 37
There are two universals that proceed from the Lord,
Divine Good and Divine Truth:
Divine Good is of His Divine Love,
and Divine Truth is of His Divine Wisdom.
These two in the Lord are one,
and consequently proceed from Him as one;
but they are not received as one
by angels in the heavens and by people on earth.

. . . the angels of all the heavens
are so far in wisdom and intelligence
as the good with them
unites with truth.
The good which does not unite with truth
is to them not good;
and on the other hand,
the truth which does not unite with good
is to them not truth.
From this it is evident
that good conjoined with truth
constitutes love and wisdom
with angel and people;
and since an angel is an angel
from the love and wisdom with him,
and similarly a person is a person,
it is evident that good conjoined with truth
makes an angel to be an angel of heaven,
and a person to be a person of the Church.

Friday, July 03, 2009

DLIFE 8, 20-21 - In proportion as a person shuns evils as sins, in the same proportion he does goods, not from himself but from the Lord.

DLIFE 20-21
It is plainly evident from all this that in proportion as a person shuns evils,
in the same proportion is he with the Lord and in the Lord;
and that in proportion as he is in the Lord,
in the same proportion he does goods,
not from self but from Him.
From this results the general law:
IN PROPORTION AS ANY ONE SHUNS EVILS,
IN THE SAME PROPORTION HE DOES GOODS.

Two things however are requisite:
first, the person must shun evils because they are sins,
that is, because they are infernal and diabolical,
and therefore contrary to the Lord and the Divine laws,
and secondly, he must do this as of himself,
while knowing and believing that it is of the Lord.

Thursday, July 02, 2009

DLIFE 10, 14 - From himself no one can do good that is really good.

From himself no one can do good that is really good.

DLIFE 10, 14
Goods from God,
and goods from self,
may be compared to gold.
Gold that is gold from the inmost,
called pure gold, is good gold.
Gold alloyed with silver is also gold,
but is good according to the amount of the alloy.
Less good still is gold that is alloyed with copper.
But a gold made by art, and resembling gold only from its color,
is not good at all, for there is no substance of gold in it.
There is also what is gilded,
such as gilded silver, copper, iron, tin, lead,
and also gilded wood and gilded stone,
which on the surface may appear like gold;
but not being such,
they are valued either according to the workmanship,
the value of the gilded material,
or that of the gold which can be scraped off.
In goodness these differ from real gold
as a garment differs from a man.
Moreover rotten wood, dross, or even ordure, may be overlaid with gold;
and such is the gold to which pharisaic good may be likened.

. . . a person who possesses spiritual good
is also a moral person and a civic person;
and that a person who does not possess spiritual good
is neither a moral person nor a civic person,
although he may appear to be so both to himself and to others.

Wednesday, July 01, 2009

DLIFE 1, 8 - All religion is of life, and the life of religion is to do what is good.

The Doctrine of Life for the New Jerusalem

DLIFE 1
All religion is of life, and the life of religion is to do what is good.

The life of a person is his love,
and that which he loves
he not only likes to be doing,
but also likes to be thinking.

. . . doing what is good
acts as a one
with thinking what is good,
for if in a person these two things do not act as a one,
they are not of his life.

DLIFE 8
The reason why all religion is of the life,
is that after death everyone is his own life,
for the life stays the same as it had been in this world,
and undergoes no change.
For an evil life cannot be converted into a good one,
nor a good life into an evil one,
because they are opposites,
and conversion into what is opposite is extinction.

Tuesday, June 30, 2009

SS 104 & 105 [2] - a few serve as the heart and lungs

SS 104
There can be no conjunction with heaven
unless somewhere on earth there is a church where the Word is,
and where by it
the Lord is known;
for the Lord is the God of heaven and earth,
and apart from Him there is no salvation.
It is sufficient
that there be a church where the Word is,
even if it consists of comparatively few,
for even in that case
the Lord is present by its means in the whole world,
for by its means heaven is conjoined with the human race.

SS 105 [2]
As all the other members and viscera subsist and live
from these two fountains of life of the human body (the heart & lungs),
so also do all those in the whole earth
who have some sort of religion,
worship one God,
and live aright . . ..
For the Word in the church,
although existing with comparatively few,
is life to all the rest,
from the Lord through heaven,
just as there is life
for the members and viscera of the whole body
from the heart and lungs . . ..

Monday, June 29, 2009

SS 102 - an ancient Word

SS 102
. . . there was among the ancients
a Word
written entirely by correspondences,
but that it had been lost,
and they said that it is still preserved,
and is in use in that heaven where those ancient people dwell
who had possessed it in this world. . . .
The inhabitants of all these kingdoms were in representative worship,
and consequently in the knowledge of correspondences.
The wisdom of that time was derived from this knowledge,
and by its means they had an interior perception,
and a communication with the heavens.
Those who had an interior acquaintance
with the correspondences of that Word
were called wise and intelligent, and later, diviners and magi.
But as that Word was full of correspondences
which only in a remote way signified celestial and spiritual things,
and consequently began to be falsified by many,
of the Lord's Divine Providence it disappeared in course of time,
and at length was utterly lost,
and another Word,
written by correspondences less remote than the other,
was given by means of prophets among the sons of Israel.
Yet many names of places in the land of Canaan
and in the surrounding countries
were retained in this Word
with significations like those they had in the Ancient Word.
It was for this reason that Abram was commanded to go into that land,
and that his descendants, from Jacob, were brought into it.

Sunday, June 28, 2009

SS 96a - the Word is like a garden

SS 96a
The Word is like a garden,
a heavenly paradise,
that contains delicacies and delights of every kind,
delicacies in its fruits and delights in its flowers;
and in the midst of the garden
trees of life with fountains of living water near them,
while forest trees surround it.
The person
who from doctrine
is in Divine truths
is at its center where the trees of life are,
and is in the actual enjoyment of its delicacies and delights;
whereas the person
who is in truths not from doctrine,
but from the sense of the letter only,
is at the outskirts,
and sees nothing but the forest vegetation.
And one who is in the doctrine of a false religion,
and who has confirmed himself in its falsity,
is not even in the forest,
but is out beyond it
in a sandy plain where there is not even grass.

Saturday, June 27, 2009

SS 83 - the marriage of good and truth in a person

SS 83
With every person there are two faculties of life,
called the understanding and the will.
The understanding is the receptacle of truth and the derivative wisdom,
and the will is the receptacle of good and the derivative love.
For a person to be a person of the church
these two must make a one,
and this they do
when the person forms his understanding from genuine truths,
which to all appearance is done as by himself;
and when his will is infilled with the good of love,
which is done by the Lord.
From this the person has a life of truth and a life of good,
a life of truth in the understanding from the will,
and a life of good in the will through the understanding.
This is the marriage of truth and good in a person,
and also the marriage of the Lord and the church in him.

Friday, June 26, 2009

SS 72-73 - the Word in heaven - and SS 77 - understanding the Word

SS 72-73
In every larger society of heaven,
a copy of the Word,
written by angels inspired by the Lord,
is kept in its sanctuary,
lest being elsewhere it should be altered in some point.
In respect to the fact that the simple understand it in simplicity
and the wise in wisdom,
our Word is indeed like that in heaven,
but this is effected in a different way.

The angels acknowledge that all their wisdom comes through the Word,
for they are in light in proportion to their understanding of the Word.
The light of heaven is Divine wisdom,
which to their eyes is light.
In the sanctuary where the copy of the Word is kept,
there is a flaming and bright light
that surpasses every degree of light in heaven that is outside of it.
The cause is . . . that the Lord is in the Word.

SS 77
The Word is spirit and life according to the understanding of it,
for its letter if not understood is dead.
And as a person has truth and life according to his understanding of the Word,
so has he faith and love according thereto,
for truth is of faith,
and love is of life.
Now as the church exists by means of faith and love, and according to them,
it follows that the church is the church
through the understanding of the Word and according to these.

SS 71 is in today's blog comments.

Thursday, June 25, 2009

SS 62 - the conjunction - through the Word - of the angels with a person

SS 67
We may now illustrate by an example
how from the natural sense in which is the Word with men,
the spiritual angels draw forth their own sense,
and the celestial angels theirs.
Take as an example five commandments of the Decalogue:

Honor thy father and thy mother.
By "father and mother" a man understands
his father and mother on earth,
and all who stand in their place,
and by to "honor" he understands to hold in honor and obey them.
But a spiritual angel understands
the Lord by "father,"
and the church by "mother,"
and by to "honor" he understands to love.
And a celestial angel understands
the Lord's Divine love by "father,"
and His Divine wisdom by "mother,"
and by to "honor" to do what is good from him.

Thou shalt not steal.
By to "steal" a man understands
to steal, defraud,
or under any pretext take from his neighbor his goods.
A spiritual angel understands
to deprive others of their truths of faith and goods of charity
by means of falsities and evils.
And a celestial angel
understands to attribute to himself what is the Lord's,
and to claim for himself His righteousness and merit.

Thou shalt not commit adultery.
By "committing adultery" a man understands
to commit adultery and fornication,
to do obscene things, speak lascivious words,
and harbor filthy thoughts.
A spiritual angel understands
to adulterate the goods of the Word, and falsify its truths.
And a celestial angel understands
to deny the Lord's Divinity and to profane the Word.

Thou shalt not kill.

By "killing," a man understands
also bearing hatred,
and desiring revenge even to the death.
A spiritual angel understands
to act as a devil and destroy men's souls.
And a celestial angel understands
to bear hatred against the Lord,
and against what is His.

Thou shalt not bear false witness.
By "bearing false witness" a man understands
also to lie and defame.
A spiritual angel understands
to say and persuade that what is false is true
and what is evil good, and the reverse.
And a celestial angel understands
to blaspheme the Lord and the Word.

From these examples it may be seen
how the spiritual and celestial of the Word are evolved and drawn out
from the natural sense in which they are.
Wonderful to say,
the angels draw out their senses without knowing
what the man is thinking about,
and yet the thoughts of the angels and of the men
make a one by means of correspondences, like end, cause, and effect.
Moreover ends actually are in the celestial kingdom,
causes in the spiritual kingdom,
and effects in the natural kingdom.
This conjunction by means of correspondences is such from creation.
This then is the source of man's association with angels
by means of the Word.

Wednesday, June 24, 2009

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.

Tuesday, June 23, 2009

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.

Monday, June 22, 2009

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.

Sunday, June 21, 2009

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)

Saturday, June 20, 2009

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.

Friday, June 19, 2009

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.

Thursday, June 18, 2009

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.

Wednesday, June 17, 2009

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.

Tuesday, June 16, 2009

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.

Monday, June 15, 2009

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.

Sunday, June 14, 2009

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.

Saturday, June 13, 2009

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 . . ..

Friday, June 12, 2009

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.

Thursday, June 11, 2009

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.

Wednesday, June 10, 2009

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.

Tuesday, June 09, 2009

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.)

Monday, June 08, 2009

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).

Sunday, June 07, 2009

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.

Saturday, June 06, 2009

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.

Friday, June 05, 2009

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.

Thursday, June 04, 2009

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.

Wednesday, June 03, 2009

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.

Tuesday, June 02, 2009

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.

Monday, June 01, 2009

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.