AC 6644 - "And Joseph Died"; AC 6648 - The Renewed Church In a Person to Eternity

AC 6644

And Joseph died,
and all his brethren, and all that generation.
(Exodus 1:6)

"And Joseph died,"
means that the case would now be different
with the internal of the church;
"and all his brethren, and all that generation,"
means also with the external in particular and in general;
"and the sons of Israel were fruitful, and were productive,"
means that the truths of the church increased as to good;
"and multiplied, and became very exceeding numerous,"
means that they increased very much
as to truths from good;
"and the land was filled with them,"
means even to fullness of the church.

AC 6648

. . . the subject now treated of is the renewed church;
for with the church in person the case is this:
while it is being set up anew the person is in truths
and by means of these good increases;
but when the church with him has been set up anew,
then the person is in good,
and from good in truths,
which then increase continually --
but little during his life in the world,
because here
cares for food and clothing, and for other things,
act as a hindrance;
but in the other life immeasurably,
and this perpetually to eternity;
for the wisdom which is from the Divine has no end.
Thus the angels are perfected continually,
and thus all are perfected who become angels
when they come into the other life;
for everything which is of wisdom
is of infinite extension,
and the things of wisdom are infinite in number.
From this it can be seen
that wisdom can increase to eternity,
and yet not reach far beyond the first degree;
for the reason that the Divine is infinite,
and that such is the case with what is from the infinite.

AC 6637 - What Belonging to a Church Really Is

AC 6637

As Israel represents the good of truth, or spiritual good,
and his sons spiritual truths in the natural,
therefore the sons of Israel represent the church;
for the church is the church
from spiritual good and from the derivative truths.
He who is not in spiritual good,
that is, in the good of charity,
and in spiritual truths, that is, in the truths of faith,
is not of the church,
in spite of his having been born within it.
For the whole heavenly kingdom of the Lord
is in the good of love and of faith;
and unless the church is in the like,
it cannot be the church,
because it is not conjoined with heaven,
for the church is the Lord's kingdom on earth.

Its being called the church
is not from the fact that the Word is there,
and that there are doctrinal things therefrom,
nor from the fact that the Lord is known there,
and that the sacraments are there;
but it is the church from the fact
that people live according to the Word,
or according to doctrine from the Word,
and so that the doctrine is the rule of life.
Those who are not of this character
are not of the church, but are outside of it;
and those who live in evil,
thus those who live contrary to doctrine,
are further outside the church than the Gentiles
who know nothing whatever of the Word, of the Lord,
and of the sacraments;
for the former,
because they know the goods and truths of the Church,
extinguish the church in themselves,
which the Gentiles cannot do,
because they do not know them.
Be it further known
that everyone who lives
in the good of charity and of faith
is a church and kingdom of the Lord,
and from this is called a temple,
and also a house, of God.
The church in general is constituted of those
who are churches in particular,
however far apart they may be.
This then is the church which is meant here
and in what follows by the "sons of Israel."

AC 6628-6633 - Lost Wisdom and the Lost Doctrine of Charity

AC 6628 - 6633

. . . the Doctrine of Charity
was the doctrine in the Ancient Churches,
and that this doctrine conjoined all the churches,
and so made one out of many;
for they acknowledged
as people of the church
all who lived in the good of charity,
and called them brethren,
however greatly they might be at variance in the truths
which at this day are called the truths of faith.
In these one instructed another,
and this was among their works of charity;
nor were they indignant
if one did not accede to the opinion of another,
knowing that
everyone receives truth
in proportion as he is in good.

Such being the character of the Ancient Churches,
they were more interior people,
and being more interior they were more wise;
for those who are in the good of love and of charity
are as to the internal
people in heaven,
and in an angelic society there which is in like good.
From this they have
an elevation of mind to interior things,
and consequently to the things of wisdom;
for wisdom can come from no other source than heaven,
that is, through heaven from the Lord;
and in heaven there is wisdom,
because there they are in good.

But in course of time this ancient wisdom decreased;
for insofar as the human race removed itself
from the good of love to the Lord
and of charity toward the neighbor,
so far it also removed itself from wisdom,
because so far it removed itself from heaven.
From this it is that people from internal became external,
and this successively.

And when a person became external,
he also became worldly and corporeal;
and when he is of this character
he no longer cares for the things of heaven;
for they have been so far removed
as not to be believed to exist;
because the delights of earthly loves,
and with these all evils
which from these loves
are delightful to him,
then take complete possession of the whole person;
and then all that he hears about the life after death,
about heaven, and about hell,
is like chaff in the wind,
which flies away as fast as it is seen.

From this also it is
that the Doctrine of Charity,
which was so precious among the ancients,
is at this day one of the lost things;
for who at this day knows
what in the genuine sense charity is,
and what in the genuine sense the neighbor is?
when yet this doctrine abounds
in arcana so many and so great
that it cannot be described as to a thousandth part.
The whole Sacred Scripture is nothing else
than the doctrine of love and of charity,
as the Lord also teaches, saying,
"You shall love the Lord thy God from all your heart,
and in all your soul,
and in all your mind;
this is the first and great commandment:
the second is like unto it,
You shall love your neighbor as thyself;
on these two commandments
hang the law and the prophets" (Matt. 22:37-40).
"The law and the prophets" are the Word
in all and each of its parts.

As the doctrine of charity is at this day
one of the lost things,
and as the doctrine of faith is consequently
much alienated from the truth,
this doctrine may
of the Lord's Divine mercy be delivered
before the several chapters of the Book of Exodus,
and thus be restored to the church.

AC 6603, 6605 - In the Spiritual World

AC 6603

In the spiritual world
the affection of knowing truth and good
corresponds to the serenity of the atmosphere.

AC 6605

. . . everyone in an angelic society is a heaven in least form.
The varieties of their human form are in accordance
with the quality of good and of truth with them.
So it is that every spirit and angel appears in a form
wholly in accordance with the communication
of his thoughts and affections with the societies.
Consequently the more they are in good and truth,
so are they in a more beautiful form.

AC 6587 - In Order for a Church to Exist

AC 6587 [2-3]

A church in order to exist must be internal and external,
for there are those who are in the internal of the church,
and those who are in its external;
the former are few,
but the latter are very numerous.
Nevertheless with those with whom is the internal church,
the external must be also,
for the internal of the church
cannot be separated from its external;
and also with those with whom is the external church,
the internal must be also,
but with these the internal is in obscurity.

The internal of the church consists in
willing good from the heart,
and in being affected with good;
and its external consists in doing it,
and this according to the truth of faith
which the person knows from good;
but the external of the church
consists in the devout performance of rituals,
and in doing works of charity,
according to the precepts of the church.
From this it is evident that the internal of the church
is the good of charity in the will.
Therefore when this ceases,
the church itself also ceases,
for the good of charity is its essential.
External worship indeed remains afterward, as before,
but then it is not worship, but a rite,
which is preserved because it has been so appointed;
but this rite, which appears like worship,
is like a shell without a kernel,
for it is an external which remains
wherein is no internal.
When such is the state of the church it is at its end.

AC 6580 - Establishing the Spiritual Church Within Us

AC 6580

In the preceding verses of this chapter (Genesis 50)
the subject treated of is the spiritual church
that was to be set up again;
and after the external or natural
has been made completely submissive
to the internal or spiritual --
which is meant by Joseph's brethren
falling down before him
and offering themselves to him for servants --
the subject now treated of
is this church when set up again,
which is described in these verses
by Joseph's dwelling in Egypt,
and by sons being born of Ephraim,
and of Machir the son of Manasseh.

With the person who is a spiritual church
there is life from the internal
in the memory-knowledges of the church;
for the memory-knowledges with him
are made subordinate,
and reduced into such order
that they receive the influx of good and of truth,
so as to be receptacles of influx from the internal.
It is otherwise with those who are not a church,
the memory-knowledges with these persons
being so disposed
that things confirmatory of truth and good
have been rejected to the sides,
thus far removed from the light of heaven;
and thereafter the things that remain
are receptive of falsity and evil.

AC 6574 - Temptations in the Spiritual World; AC 6578 - Hope and Trust

AC 6574 [2-3] - Temptations in the Spiritual World

In the other life
the Lord permits infernal spirits
to lead the good into temptation,
consequently to pour in evils and falsities;
which they do with all endeavor;
for when they are doing this,
they are in their life and its delight.
But the Lord Himself is then present
with those in temptation,
both immediately, and mediately by angels,
and resists by rebutting the falsities of the infernal spirits,
and by dissipating their evil,
thus giving refreshment, hope, and victory.
So with those who are in the truths of good,
the truths of faith and the goods of charity
are more inwardly implanted
and more strongly confirmed.
This is the means by which spiritual life is bestowed.

From all this it is evident
what is meant in the internal sense
by the words in this verse, namely,
that those who have been alienated from truth and good,
as are the spirits who induce temptations,
intend nothing but evil,
but that the Divine turns it into good,
and this according to order from eternity,
from which comes life
to those who are in the truths of good.
For be it known that the infernal spirits
to whom it is permitted thus to trouble the good,
intend nothing but evil;
for they desire with all their might
to drag them down from heaven and cast them into hell;
because it is the very delight of their life
to destroy anyone as to his soul; thus to eternity.
But not one whit is permitted them by the Lord,
except to the end that good may come of it,
namely, that truth and good
may be brought into shape and strengthened
with those who are in temptation.
In the universal spiritual world reigns the end
which proceeds from the Lord,
which is that nothing whatever,
not even the least thing, shall arise,
except that good may come from it.
It is from this that the Lord's kingdom is called
a kingdom of ends and uses.

AC 6578 - Hope and Trust

. . . there is a marriage
of truth which is of the understanding,
and of good which is of the will,
in every detail of the Word;
for "comforting" is said of the understanding,
and "speaking upon the heart," of the will;
therefore also his "comforting them" means hope,
for this is of the understanding by means of truth;
and his "speaking upon their heart" means trust,
for this is of the will by means of good,
because genuine trust is impossible with any
but those who are in the good of charity;
and genuine hope with any
but those who are in the good of faith.

AC 6551 - Why the Cave Of Machpela Is Mentioned So Often

AC 6551

That something special is meant
by Abraham's having bought
the cave of the field of Machpelah,
which is before Mamre,
from Ephron the Hittite,
is evident from its being said so many times,
as in previous chapters:

The field of Ephron which was in Machpelah,
which was before Mamre, was made sure.
(Genesis 23:17)

After this, Abraham buried Sarah his wife
in the cave of the field of Machpelah
upon the faces of Mamre.
And the field and the cave that is there
were deeded to Abraham
for a possession of a sepulcher
from the sons of Heth.
(Genesis 23:19, 20)

They buried Abraham in the cave of Machpelah,
in the field of Ephron the son of Zohar the Hittite,
which is upon the faces of Mamre;
the field which Abraham bought
from the sons of Heth.
(Genesis 25: 9,10)

Bury me in the cave that is in the field of Machpelah,
which is upon the faces of Mamre,
in the land of Canaan,
which Abraham bought with the field
from Ephron the Hittite, for a possession of a sepulcher.
The purchase of the field,
and of the cave that is therein,
was from the sons of Heth .
(Genesis 49:30-32)

And in this chapter:
They buried him in the cave of the field of Machpelah,
which Abraham bought with the field
for a possession of a sepulcher,
from Ephron the Hittite,
upon the faces of Mamre.
(Genesis 50:13)

The special thing which is meant
by this frequent repetition in nearly the same words,
is that by Abraham, Isaac, and Jacob
is represented the Lord;
by their burial is represented
resurrection and resuscitation;
by the cave of the field of Machpelah,
the beginning of regeneration;
by Ephron the Hittite,
those who receive the good of faith
and suffer themselves to be regenerated;
and by the sons of Heth, the spiritual church.
And it is because all these things combined
mean the setting up again of a spiritual church
that they are so many times repeated.

AC 6516 - When the Word Is Read

AC 6516

When the Word is being read,
the Lord flows in and teaches;
and wonderful to say
there are writings in the spiritual world also,
which I have sometimes seen,
and have been able to read,
but not to understand;
yet they are clearly understood by good spirits and angels,
because they are in accord with their universal language;
and it has been given me to know
that every word therein,
down to the very syllables,
involves such things as belong to that world,
thus spiritual things;
and that they are there perceived from the breathing,
and from the affection resulting from their utterance,
thus from a softer or harsher modifying forth;
but this perhaps scarcely anyone will believe.
This has been disclosed
in order that it may be known
that the names in the Word,
having been written in heaven,
are at once perceived there
in respect to their meaning.

AC 6502 - "Medicine"

AC 6502

. . . "medicine" means
that which preserves from falsities and evils;
for when the truth of faith leads to the good of life,
it preserves, because it withdraws from evils.

AC 6497 - Genesis 50, an Overview

AC 6497

After treating of Abraham, Isaac, and Jacob,
by whom in the supreme sense is represented the Lord,
this last chapter of Genesis
in the internal sense treats of the church --
that after the celestial church had perished,
a spiritual church was instituted by the Lord.
The beginning and progress of this church
are described in the internal sense,
and at the close of the chapter, its end;
and that in its stead
the mere representative of a church was instituted
among the descendants of Jacob.

 

Several Short Passages About the Lord's Loving Providence

AC 6485

. . . for many reasons
Providence acts silently and secretly;
and that if it acted openly,
a person could not possibly be reformed.

AC 6487

All the things which are from the Lord are most essential;
but they do not follow in order from necessity,
but in a manner
that is applicable to the freedom of a person.

AC 6489

. . . nothing is permitted
except for the end that some good may come out of it;
but as a person has freedom,
in order that he may be reformed,
he is bent from evil to good
so far as he suffers himself to be bent in freedom . . ..

AC 6494

. . . not even a hair falls from the head
without the will of God.

AC 6495

. . . the influx which is from the Lord
is the good of heavenly love,
thus of love toward the neighbor.
In this love the Lord is present,
for He loves the universal human race,
and desires to eternally save every member of it;
and as the good of this love is from Himself,
He Himself is in it;
thus He is present with the person
who is in the good of this love.

AC 6472 - The Lord Flows Into All, Yet Leaves Us in Freedom; AC 6476 - The Lord's Prayer

AC 6472 - The Lord Flows Into All, Yet Leaves Us in Freedom

. . . the Lord inflows in two ways:
through heaven mediately,
and from Himself immediately;
and that from Himself
He flows both into a person's rational things,
which are his interior things,
and into his natural things,
which are his exterior ones.
That which flows in from the Lord
is the good of love and the truth of faith,
for that which proceeds from the Lord
is the Divine truth in which is the Divine good;
but these are variously received with a person,
namely, in accordance with his quality.

The Lord does not compel a person
to receive what flows in from Himself;
but leads in freedom,
and so far as the person allows,
through freedom leads to good.
Thus the Lord leads a person according to his delights,
and also according to fallacies
and the principles received therefrom;
but gradually He leads him out from these;
and this appears to the person
as if it were from himself.
Thus the Lord does not break these things,
for this would be to do violence to freedom,
which however must needs exist,
in order that the person may be reformed.
That the Lord flows in with a person in this manner,
namely, not only mediately through heaven,
but also immediately from Himself,
both into the interior and the exterior things in the person,
is a secret hitherto unknown.

AC 6476 - The Lord's Prayer

Whenever I have been reading the Lord's prayer,
I have plainly perceived an elevation toward the Lord
which was like an attraction,
and at the same time my ideas were open,
and from this there was effected a communication
with some societies in heaven;
and I noticed that there was an influx from the Lord
into every detail of the prayer,
thus into every idea of my thought
that was from the meaning of the things in the prayer.
The influx was effected with inexpressible variety,
that is, not the same at one time as another;
so also it was made evident
how infinite are the things contained in the prayer,
and that the Lord is present in every one of them.
 

AC 6443 - Those Who Are Being Elevated Into Heaven

AC 6443

. . . those who are being elevated into heaven
are at first in obscurity;
for they cannot come to clearness
until they have been in heaven,
and have been instructed
with respect to truths
by the Lord through the angels,
into whose society they are sent;
for there is need of time
in order that the obscurity induced by falsities
may be dissipated.

** The Way of Holiness **

And a highway will be there;
it will be called the Way of Holiness.
The unclean will not journey on it;
it will be for those who walk in that Way;
wicked fools will not go about on it.
No lion will be there,
nor will any ferocious beast get up on it;
they will not be found there.
But only the redeemed will walk there,
and the ransomed of the Lord will return.
they will enter Zion with singing;
everlasting joy will crown their heads.
Gladness and joy will overtake them,
and sorrow and sighing will flee away.

(Isaiah 35:8-10)

AC 6439 - When

AC 6439

. . . when the Lord is present it shall be done . . ..

AC 6435 - Mountains and Hills

AC 6435 [15]

The reason why "mountains" and "hills" meant
the goods of celestial and spiritual love,
was that they were prominent above the earth,
and by things prominent and high
were meant those which were of heaven,
and in the supreme sense which were of the Lord.
For the "land of Canaan"
meant the Lord's heavenly kingdom;
as a consequence all things in that land were meaningful,
the "mountains" and "hills"
being meaningful of such things as are high;
for when the most ancient people
who were of the celestial church
ascended a mountain
they thought of height, and from height, of what is holy,
because Jehovah or the Lord
was said to dwell "in the highest,"
and because in the spiritual sense
"height" denoted the good of love.

AC 6427 - The Spiritual Kingdom

AC 6427 [1-2]

This kingdom consists of those
who are in the truth of faith,
but who make this the truth of life,
and thus good;
for when the truth of faith is lived,
it becomes good,
and is called the "good of truth,"
but in its essence
it is truth in act.

In the Lord's spiritual church
the truth of faith is various,
for what is said to be truth in one church
which in another is said not to be truth,
and this according to the doctrine of each;
thus it is doctrinal things that are called truths.
These truths are what are conjoined with good,
and make the good of the spiritual church;
and thus its good becomes such as is its truth,
for good has its quality from truths.

Consequently it is evident
that the good of the spiritual church is impure;
and because it is impure,
the spiritual cannot be admitted into heaven
except by Divine means.
The absolute Divine means was
that the Lord came into the world
and made the Human in Himself Divine;
by this the spiritual were saved.
But because the good with them is impure,
they must needs be infested by evils and falsities,
and thus be in combats;
but the Lord provides that by means of these combats
the impurity in them may gradually be purified,
for the Lord fights for them.

AC 6423 - The Strength of Truth

AC 6423

The strength of doctrine is truth,
for doctrine in which there is no truth is of no avail.
The reason why truth is strong,
is that good acts through truth;
for good is of such a nature
that nothing of evil or of falsity can approach it,
thus none of the infernal crew,
who flee far away when good approaches,
or an angel who is in good.
But in order that good may fight
with that crew which is with a person from hell,
and protect him in every way . . .
it acts through truth,
for in this way it can approach them.

AC 6408 - Heavenly Blessedness; AC 6410 - Heavenly Usefulness

AC 6408 - Heavenly Blessedness

. . . Asher was so called from "blessedness."
This blessedness cannot be easily described,
because it is internal,
and seldom shows itself with anyone in the very body,
thus seldom to the sense.
For during his life in the body,
a person has a distinct sensation
of what takes place in his body,
but a very obscure one of what takes place in his spirit,
because while a person is in the body
worldly cares act as a hindrance,
and where these cares exist
the blessedness of the affections
cannot flow so far as into the bodily sense
unless natural and sensuous things
have been reduced to agreement with inward ones,
and even then only obscurely,
as a tranquillity from contentment of mind;
but after departure from this life it manifests itself,
and is perceived as something blessed and happy,
and then it affects both the interiors and the exteriors.
In a word, the blessedness of the celestial affections
is that of the soul or spirit itself,
flowing in by an internal way,
and penetrating toward the body,
where it is received
so far as the delights of natural and sensuous loves
do not stand in the way.

AC 6410 - Heavenly Usefulness

The delight from good
and the pleasantness from truth
which cause blessedness in heaven,
do not consist in idleness,
but in activity;
for in idleness delight and pleasantness
become undelight and unpleasantness;
but in activity delight and pleasantness
are permanent and constantly uplift,
and cause blessedness.
With those who are in heaven,
activity consists in the performance of uses
(which to them is delight from good),
and in relishing truths with the end of uses
(which to them is pleasantness from truth).

AC 6406 - Works

AC 6406

Works are nothing but
good and truth themselves in outward form;
for good which is of the will,
and truth which is of the understanding,
when put forth into act,
are called "works;"
from this it is evident that
such as are the good and truth,
such are the works.
 

AC 6396 - The First Truth

AC 6396

For with the person who is being regenerated by the Lord
the case is this.
He is first in truth
and not in any good of life from truth;
next he is in the good of life from truth,
but not yet from good;
afterward, when he has been regenerated,
he is in the good of life from good,
and he then perceives truth from good,
and multiplies it in himself;
these are the degrees of regeneration.
By "Dan" are meant those
who are in the good of life from truth,
but not yet from good;
the good with them as yet lies deeply hidden in truth,
and gives them the affection of truth,
and impels them to live according to truth.
Those who are such are in the Lord's kingdom;
but as they do not do good from good,
but from truth,
that is, not from a new will,
but from the intellectual,
and thus not from love,
but from obedience
because it is so commanded,
those are therefore among those in the Lord's kingdom
who are in the first or ultimate heaven.

AC 6388 - Issachar

AC 6388

. . . in the original tongue "Issachar" means "hire."
That "Issachar" here means reward from works,
and previously mutual love,
is because by "Issachar" are here meant those
who are in a certain kind and appearance of mutual love,
that is, of charity toward the neighbor,
and who desire to be rewarded
for the goods which they do.
Thus they not only defile,
but also pervert genuine mutual love, or charity;
for those who are in genuine mutual love
are in their delight and bliss
when they are benefiting the neighbor,
for they desire nothing more.
This delight and bliss
are what is meant by "hire" in the Word;
for the delight and bliss is itself the reward;
and in the other life this becomes
the joy and happiness which are in heaven,
thus it becomes heaven to them.
For when those who are in this love perform uses,
and do good to others,
they are in such joy and happiness
that then for the first time
they seem to themselves to be in heaven;
this is given them by the Lord,
to everyone according to the uses he performs.
But the happiness vanishes
as soon as they think of reward,
for being in the reward itself,
thought about reward
renders that love impure, and perverts it;
the reason of which is
that they are then thinking about themselves,
and not about the neighbor,
that is, about making themselves happy,
and not others,
except insofar as it affects themselves.
Thus they convert love toward the neighbor
into love toward themselves,
and so far as they do this,
so far the joy and happiness from heaven
cannot be communicated to them,
for they concentrate upon themselves
the influx of happiness from heaven,
and do not transmit it to others;
and they are like objects
which do not transmit the rays of light,
but absorb them.
Objects which transmit the rays of light
appear in light, and sparkle,
but those which absorb them
appear opaque, and sparkle not at all;
and therefore those who are of this nature
are separated from angelic society,
like those who have nothing in common with heaven.
These are they who are here described
under the name of "Issachar."

AC 6386 - Three Definitions

AC 6386

Doctrinal things are those which are from the Word;

knowledges are those
which are from doctrinal things on the one side
and from memory-knowledges on the other;

and memory-knowledges are those
which belong to experience,
either one's own or that of others.

 

AC 6369 - Young and Old Lions; AC 6371 - The Coming of the Lord; AC 6373 - Shiloh, After Coming of the Lord

AC 6369 - Young and Old Lions

A "young lion" denotes
one who is in power through truth from good,
and an "old lion" one who is in power through good.
For those who are in celestial good never fight,
but are safe through good;
because where they come,
the evil flee away,
for the evil cannot endure their presence;
it is these who are meant by an "old lion."

AC 6371 - The Coming of the Lord

Before the coming of the Lord into the world,
there was influx of life with people and with spirits
from Jehovah or the Lord through the celestial kingdom,
that is, through the angels who were in that kingdom,
and from there they then had the sovereignty.
But when the Lord came into the world,
and thereby made the Human in Himself Divine,
He put on just that
which was with the angels of the celestial kingdom,
thus He put on this sovereignty.
For previously the Divine transflux through that heaven
had been the Divine Human;
it was also the Divine Man which was presented to view
when Jehovah so appeared;
but this Divine Human ceased
when the Lord Himself made the Human in Himself Divine.
This shows how the case is with this secret.
The angels of that kingdom have indeed
great sovereignty now,
but only insofar as they are in
the Lord's Divine Human through love to Him.

AC 6373 - Shiloh, the Coming of the Lord

Until Shiloh come.
(Genesis 49:10)

That this means the coming of the Lord,
and the tranquillity of peace then,
is evident from the meaning of "Shiloh,"
as being the Lord,
who is called "Shiloh" from the fact
that He pacified and made all things tranquil;
for in the original, "Shiloh"
is derived from a word which means tranquillity.
The reason why the Lord is here called "Shiloh"
is plain from what was said above
about the celestial kingdom and its sovereignty;
for when the Divine was presented to view
through that kingdom
there was in tranquillity,
because the things in heaven, and the things in hell,
could not thereby be reduced into order,
for the Divine which flowed through that kingdom
could not be pure,
because heaven is not pure;
thus neither was that kingdom so strong
that all things could by means of it
be kept in order;
and therefore also the infernal and diabolical spirits
were then raising themselves up from the hells
and were ruling over the souls
who were arriving from the world.
The result was that none could be saved but the celestial;
and at last scarcely they,
unless the Lord had taken on the Human
and had made this in Himself Divine;
whereby the Lord reduced all things into order,
first those in heaven,
and afterward those in the hells;
thus producing the tranquillity of peace.

AC 6351 - Spiritual Good and Spiritual Truth; AC 6353 - Heaven and the Wicked; AC 9355 - Truth

AC 6351 - Spiritual Good and Spiritual Truth

. . . spiritual good does not desire to know
the evils which are of their will;
. . . neither does the truth of spiritual good desire to know
the falsities of the thought derived from there.

AC 6353 [2] - Heaven and the Wicked

. . . heaven is denied by the Lord to no one,
but the life and the communication of life
(which is perceived in heaven
in the way an odor is on earth by its recipients)
render it impossible for the wicked to dwell there,
because they are tormented by the evil of their life
there more than in the deepest hell.

AC 6355

. . . truth is glory to those who are in spiritual good.

AC 6343 - Power and Strength

AC 6343

You are my strength.
(Genesis 49:3)

That this means power in good by means of faith,
is evident from the representation of Reuben,
who here is "you,"
as being faith in the understanding;
and from the signification of "strength,"
as being the power that is in good.
As regards power, namely,
the power of thinking and willing,
of perceiving,
of doing what is good,
of believing,
and of dissipating falsities and evils,
it is all from good through truth;
good is the principal,
and truth is only the instrumental.
That there is meant the power that is in good,
is because "strength" means this power,
whereas "forces" mean the power of truth . . ..

That the Word is holy, and in its interiors most holy,
is very evident from the fact
that in every detail of the Word
there is the heavenly marriage,
that is, the marriage of good and truth, thus heaven;
and that in every detail of the inmost sense
there is the marriage of the Lord's Divine Human
with His kingdom and church;
indeed, in the supreme sense
there is the union of
the Divine Itself and the Divine Human in the Lord.
These most holy things
are in every detail of the Word
a manifest proof
that the Word has descended from the Divine.
That this is so may be seen from the fact
that where mention is made of good,
mention is made of truth also;
and where the internal is spoken of,
the external also is spoken of.
There are also words which constantly mean good,
and words which constantly mean truth,
and words which mean both good and truth;
and if they do not mean them,
still they are predicated of them, or involve them.
From the predication and meaning of these words
it is plain that, as before said,
in every detail there is the marriage of good and truth,
that is, the heavenly marriage,
and in the inmost and supreme sense
the Divine marriage which is in the Lord,
thus the Lord Himself.

He who does not know
that the expressions in the Word
are significative of spiritual and celestial things,
and that some are said of good, and some of truth,
cannot but believe that such expressions
are mere repetitions, said merely to fill up,
and therefore in themselves useless;
and from this it is
that those who think wrongly about the Word,
regard such expressions as ground for contempt;
when yet the veriest Divine things are stored therein,
namely, the heavenly marriage,
which is heaven itself;
and the Divine marriage,
which is the Lord Himself.
This sense is the "glory" in which the Lord is,
and the literal sense is the "cloud" in which is this glory.

AC 6335, 6337 - The Twelve

AC 6335

As regards the setting in order
of the truths of faith and of the goods of love,
which is here meant,
and is presented in the internal sense in this chapter,
be it known that the twelve tribes of Israel
represented in general
all truths and goods in one complex,
thus all the truths and goods which proceed from the Lord,
and consequently those which are in heaven,
and of which heaven consists.
And because they are all represented in general,
they are also represented severally in particular;
for generals contain in them particulars,
as wholes contain parts.

AC 6337

. . . the truths and goods
which are represented by Jacob and his sons
are what constitute the church;
therefore by Jacob is represented the church;
and so also by his sons.
That the quality of the state is meant,
is because the representation
of the truths and goods of the church
is according to the order in which the sons of Jacob
or the tribes are mentioned in the Word.
One quality is signified when Reuben is mentioned first,
for when Reuben is mentioned first
the quality begins from faith;
but when Judah is mentioned first,
then the quality begins from love;
and it is different still
when some other one is mentioned first.
The quality is also varied
according to the order in which
the rest of the tribes are mentioned after these.
. . . From this it is then that the twelve tribes
have a different meaning
when mentioned in one order in the Word,
from what they have when mentioned in another;
thus they have a different meaning in this chapter
from what they have elsewhere.

 

AC 6328-6332 - In Short, the Meaning of Genesis 49

 AC 6328 - 6332

In this chapter the subject treated of in the internal sense
is not the descendants of Jacob,
and what would befall them;
but the truths of faith and the goods of love
which the twelve tribes named from the sons of Jacob
represent and signify.

It first treats of faith separated from charity,
which is utterly rejected.
This faith is "Reuben," "Simeon," and "Levi."

It then treats of the celestial church,
which is the "tribe of Judah,"
and in the supreme sense there,
of the Divine Human of the Lord.

Then of the rest of the tribes
according to the states of good and truth
which they represent.

Lastly of the celestial spiritual church which is "Joseph;"
and here also in the supreme sense
of the Divine Human of the Lord.

AC 6325 - A Recipient of the Lord's Life

AC 6325

. . . the person who is led by the Lord is in freedom itself,
and thus in delight and bliss itself;
goods and truths are appropriated to him;
there is given him an affection and desire
for doing what is good,
and then nothing is more delightful to him
than to perform uses.
There is given him a perception of good,
and also a sensation of it;
and there is given him intelligence and wisdom;
and all these as his own;
for he is then a recipient of the Lord's life.

AC 6303 - "And God shall be with you."

AC 6303

And God shall be with you.
(Genesis 48:21)

That this means the Divine providence of the Lord,
is evident from the meaning of "God shall be with you,"
as being the Divine providence of the Lord;
for when the Lord is with anyone,
He leads him,
and provides that all things which happen,
whether sad or joyful,
befall him for good:
this is the Divine providence.
The reason why it is called the providence "of the Lord"
is that it is said, "God shall be with you,"
and by "God" and by "Jehovah" in the Word
is meant the Lord,
for there is no other God besides Him;
for He is the very Father and He is the very Son,
for they are one;
the Father is in Him, and He in the Father,
as He Himself teaches in John 14:8-11:

Philip said, "Lord, show us the Father
and that will be enough for us."

Jesus answered:
"Don't you know Me, Philip,
even after I have been among you such a long time?
Anyone who has seen Me has seen the Father.
How can you say, 'Show us the Father'?
Don't you believe that I am in the Father,
and that the Father is in Me?
The words I say to you are not just My own.
Rather, it is the Father, living in Me,
who is doing His work.
Believe Me when I say
that I am in the Father and the Father is in Me . . .."

AC 9299 - In Order for an Internal to Be an Internal of the Church

AC 6299 [2-3]

In order for an internal to be an internal of the church,
it must needs be in the external of the church,
for the external holds the place of the foundation
on which the internal stands,
and is the receptacle into which the internal flows.
Consequently it is that the natural, which is external,
must needs be regenerated;
for unless it is regenerated,
the internal has neither foundation nor receptacle;
and if it has no foundation nor receptacle,
it utterly perishes.
This then is what is meant by
his own spiritual being
in the truth of the intellectual and the good of the will.

As an illustration of this matter take this example.
The very affection of charity
which a person feels within himself
as a quietude and bliss
in benefiting the neighbor
without regard to any recompense,
is the internal of the church;
but to will this good and to do it from truth,
that is, because it has been so commanded in the Word,
is the external of the church.
If the natural, which is the external,
is not in agreement,
that is, does not will nor do this good,
because it sees in it no recompense,
thus nothing of self. . .
then the internal  
has no foundation, nor corresponding receptacle,
except such as either
rejects, or perverts, or extinguishes the influx;
and therefore the internal perishes,
that is, is closed and stopped up,
so that nothing from heaven
can pass into the natural through the internal,
except some light of a general nature
that passes through the chinks everywhere round about,
in order that there may be a faculty
of thinking, of willing, and of speaking,
but according to that which is in the natural,
thus in favor of evil and falsity against good and truth,
to which purpose it makes subservient
that amount of spiritual light
which in a general manner flows in
through the chinks everywhere round about.

AC 6292 - The Ritual of Blessing; AC 9298 - Blessing

AC 6292 - The Ritual of Blessing

. . . when he was blessing,
Israel placed his hand on the head,
was from a ritual received from the ancients;
for in the head are the very intellectual and will of a person,
but in the body are acts according these,
and compliance;
thus putting the hand on the head
was a representative that a blessing
was being communicated to the intellectual and the will,
thus to the person himself.
From that ancient time
the same ritual remains even to this day,
and is in use in inaugurations,
and also in the act of blessing.

AC 6298 - Blessing

And he blessed them in this day
(Genesis 48:20)

That this means foresight and providence eternally,
is evident from the meaning of "blessing,"
as being prediction,
but in the supreme sense the Lord's foresight;
and because it is foresight, it is also Providence,
for the one is impossible without the other;
for evil is foreseen and good is provided,
and the evil which is foreseen
is by providence bent into good.
That here "to bless" denotes foresight and providence,
is because Israel, who here blesses,
in the supreme sense is the Lord.
That eternally is meant,
is evident from the meaning of "this day," or "today,"
as being what is eternal.

AC 6280 - "Angel"; AC 6284 - Internal Good and Truth

AC 6280 [7] - "Angel"

. . . by an "angel" in the Word,
in the internal sense,
is not meant an angel,
but something Divine in the Lord.

AC 6284 - Internal Good and Truth

Internal good and truth must be in external good and truth,
in order for these to be good and truth.
For . . . the external is merely a formed something,
of such a nature that the internal can be in it,
and lead a life there
according to the influx into itself from the Lord.
And the internal too is merely something providing
an outward form
when considered in relation to what is supreme,
namely the Lord.
He is the Source of all life,
and things below Him are forms
that are merely receivers of life,
ranged by degrees in order
down to the last and lowest, which is the body.

AC6266 - Bowing

AC 6266

And he bowed himself with his face to the earth.
(Genesis 48:12)

That this means their humiliation,
is evident from the meaning of
"bowing himself with his face to the earth,"
as being interior humiliation;
for such bowing is a bodily act
that corresponds to humiliation of mind;
consequently they who adore God from the heart,
thus bow themselves.

AC 6240 - The Real Rational Person

AC 6240 [2]

Many in the world suppose
that a rational person is one
who can reason acutely about many things,
and so join his reasonings together
that his conclusions may appear like truth;
but this is found in the very worst of people,
who are able to reason skillfully
and persuade that evils are goods,
and that falsities are truths;
and the reverse.
But he who reflects can see that this is vicious fantasy,
and not what is rational.

The rational consists in
inwardly seeing and perceiving that good is good,
and from this that truth is truth;
for the sight and perception of such people
are from heaven.
That they who are of the Lord's spiritual church
are interiorly natural,
is because they only acknowledge as truth
that which they have received from
their parents and masters,
and afterward have confirmed in themselves;
and do not see inwardly, and perceive,
whether it is true from any other source
than that they have confirmed it in themselves.

It is otherwise with the celestial;
and it is from this that the latter are rational,
but the former interiorly natural.
The internal celestial
which is represented by Joseph,
is in the rational;
whereas the spiritual good
which is represented by Israel,
is in the interior natural;
for it is the spiritual who are represented by Israel,
and the celestial who are represented by Joseph.

AC 6232 - Indefinite and Infinite

AC 6232 [1-2]

That called indefinite is which cannot be
defined and limited by number;
nevertheless what is indefinite
is finite relatively to what is infinite,
and so finite that there is no ratio between the two.

That truths and goods can increase indefinitely
comes from the fact
that they proceed from the Lord, who is infinite.
That truths and goods are of this nature,
may be seen from the fact
that the universal heaven is in truth and good,
and yet no one is in exactly
the same truth and good as another.
This would still be the case if heaven were
a thousand and a thousand times greater.
The same may be seen from the fact
that the angels are being perfected to eternity,
that is, they continually grow in good and truth,
and yet cannot arrive at the grade of any perfection,
because there always remains an indefinite scope;
for truths are indefinite in number,
and each truth has an indefinite scope within it . . ..

AC 6222 - Manasseh and Ephraim - The Intellectual & Will of the Church

AC 6222

And he took his two sons with him, Manasseh and Ephraim.
(Genesis 48:1)

That this signifies the will and the intellectual of the church born from the internal, is evident from the representation of Manasseh, as being the new will in the natural, and its quality (concerning which see n. 5354e); and from the representation of Ephraim, as being the new intellectual in the natural, and its quality (n. 5354); that they were born from the internal is signified by their being the sons of Joseph, by whom is represented the internal celestial (n. 5869, 5877).

[2] It is necessary to explain what is meant by the intellectual and the will of the church. The intellectual of the church is to perceive from the Word what the truth of faith is, and what the good of charity. It is known that the literal sense of the Word is of such a nature that whatever tenet a man embraces, he confirms from that sense; and this because the things of the literal sense of the Word are general vessels which receive truths, and because the quality of these vessels does not appear as through a transparency until they have received truths; thus because they are only generals, which must first be learned by man, in order that he may receive the particulars and singulars in a fit and proper manner. That the literal sense of the Word is of such a nature that whatever tenet a man embraces he confirms from that sense, is very manifest from so many heresies which have existed in the church, and still do so, each of which is confirmed by its partisans from the literal sense of the Word, and so confirmed that they thoroughly believe it to be true; and thereafter if they were to hear from heaven the very truth, they would not receive a bit of it.

[3] The reason is that they have not the intellectual of the church; for the intellectual of the church consists in a man's perceiving, when he reads the Word and carefully compares one passage with another, what is to be believed, and what is to be done. This intellectual is to be found in such men only as are enlightened by the Lord, and who in the Christian world are also called the enlightened; and this enlightenment is to be found in such men only as desire to know truths, not for the sake of reputation and glory, but for the sake of life and use. This very enlightenment is received by the intellectual in a man, for it is the intellectual which is enlightened. This is very evident from the fact that they who have little of the intellectual cannot possibly see such things from the Word; but have faith in those whom they believe to be enlightened. Be it known further that they who have been regenerated, receive from the Lord an intellectual capable of being enlightened. It is the light of heaven from the Lord which flows into the intellectual and enlightens it; for the intellectual has its light, its sight, and consequently its perception, from no other source.

[4] But this intellectual, which is called the intellectual of the church, is more interior than the intellectual which comes from mere memory-knowledges, for it is a perception that the thing is so, not from the dictate of memory-knowledges and philosophy, but from the dictate of the Word in its spiritual sense. For example, they who are in the intellectual of the church are able clearly to perceive that the Word everywhere teaches that love to the Lord and charity toward the neighbor are essentials of the church; and that the life of man remains after death; and that his life is from his loves; also that faith separate from charity is not faith; and that faith avails nothing for eternal life except insofar as it is joined to the good of love to the Lord and to the good of charity toward the neighbor; consequently that these and faith must be conjoined together for there to be spiritual life. That these are truths can be clearly perceived by those who have the intellectual enlightened, but not at all by those who have not this.

[5] It is believed that those have an intellectual in the things of the church who are skillful in confirming the tenets or doctrinals of their own church by many things, and this even to persuasion that it is so, and who also are skillful in dexterously confuting many heresies. But this is not the intellectual of the church; for to confirm a tenet is not of the intellectual, but of ingenuity in the sensuous, and it is sometimes found in the worst of men, and can also be done by those who believe nothing whatever, and also by those who are in very falsities. Nothing is more easy than for all such persons to confirm whatever they please, even to the point of persuading the simple. But the intellectual of the church is to perceive and see, before any tenet is confirmed, whether it is true or not, and then to confirm it.

[6] This is the intellectual which is represented by Ephraim; but the good of the church, which is represented by Manasseh, is the good of charity which is insinuated by the Lord into the man of the church by means of the truths of faith; for these, together with the good of charity, are what flow into the intellectual and enlighten it, and also make the intellectual and the will constitute one mind. That both the intellectual and the will are born from the internal, may be seen from what has frequently been said and shown above; for all the affection of good and truth, by which comes enlightenment, flows from no other source, and thus is born from no other source, than the internal; that is, through the internal from the Lord.

AC 6216-6217 - The Blessing of Ephraim and Manasseh (Genesis 48)

AC  6216 - 6217 (Genesis 48)

In this chapter the subject treated of in the internal sense
is the intellectual of the church, which is from truth,
and its will, which is from good.
The intellectual of the church is "Ephraim,"
and the will of the church is "Manasseh."

That in the church
the truth of faith which is of the intellectual
is apparently in the first place,
and the good of charity which is of the will
is apparently in the second,
is meant by Israel's putting his right hand
upon the head of Ephraim,
and his left upon the head of Manasseh.

 

AC 6197 - The Deceitful Spirits

AC 6197

Those deceitful ones chiefly insinuated such things
as were contrary to the Lord;
and then it was given me to reflect upon the fact
that no one in hell acknowledges the Lord;
but that insofar as they may,
they are full of abuse of Him;
yet they are not unwilling to hear mention made of
the Father, the Creator of the universe.
From this very plain indication it is evident
that it is the Lord who rules the universal heaven,
as He Himself teaches in Matthew:
"All power is given unto Me in heaven and in earth"
(Matthew 28:18);
and that they are opposed to the Lord
because they are opposed to heaven,
where the Lord is all in all.

AC 6180 - "And Do Mercy and Truth With Me."

AC 6180

And do mercy and truth with me.
(Genesis 47:29)

That this means humiliation,
is evident from the meaning of "doing mercy,"
as being the good of love;
and from the meaning of "doing truth,"
as being the truth of faith . . ..
These words are uttered as words of supplication,
thus of humiliation.
That "doing mercy" denotes the good of love
is because all mercy is of love;
for he who is in love or charity is also in mercy,
and the love and charity in him become mercy
when the neighbor is In need or misery,
and he affords him help in that state.
So it is that by "mercy" is meant the good of love.
That "doing truth" denotes the truth of faith
is because all truth is of faith,
and for this reason in the original tongue
faith is meant by the same expression.

AC 6148 - Salvation and Damnation

AC 6148 [6]

. . . the Divine truth separated from the Divine good
condemns everyone;
whereas the Divine truth united to the Divine good saves.
For from the Divine truth
a person is condemned to hell,
but by the Divine good he is taken out from there,
and is elevated into heaven.
Salvation is of mercy,
thus from the Divine good;
but damnation is when a person refuses mercy,
and thus rejects from himself the Divine good;
wherefore he is left to judgment from truth.

 

AC 6144 - Despair

AC 6144

Despair causes those who feel it
to acknowledge in an effectual and feeling manner
that there is nothing of truth and good from themselves,
and that from themselves they are condemned;
but that they are delivered from condemnation by the Lord;
and that salvation flows in by means of truth and good.
Despair also causes them to feel
the happiness of life which is from the Lord;
for when they come out of that state,
 they are like those who have been condemned to death,
and are set free from prison.
Moreover by means of desolations and temptations,
states contrary to heavenly life are felt,
the result of which is
the implantation of a sense and perception
 of the satisfaction and happiness of heavenly life;
for a sense and perception of what is satisfying and happy
is impossible without comparison with the opposites.
To the end therefore that full comparisons may be made,
desolations and temptations are brought to their utmost,
that is, to despair.

** For He Comes **

Let the heavens rejoice,
let the earth be glad;
let the sea resound,
and all that is in it;
let the fields be jubilant,
and everything in them.
Then all the trees of the forest will sing for joy;
they will sing before the Lord,
for He comes,
He comes to judge the earth.
He will judge the world in righteousness
and the peoples in His truth.

(Psalm 97:11-13)

AC 6135 - "Body"

AC 6135 [3] - "Body"

That in the genuine sense "body" is the good of love,
is very evident from the angels,
for when they become present,
love so pours out of them
that you would believe them to be nothing but love,
and this from their whole body,
which also appears bright and shining
from the light which is from the love;
for the good of love is like a flame
which emits from itself light,
which is the truth of faith derived from there.
This being the character of the angels in heaven,
what must not the Lord Himself be,
from whom the angels have everything of love,
and whose Divine Love appears as a Sun
from which the universal heaven has its light,
and all who are therein have their heavenly heat,
that is, their love, thus their life.
It is the Lord's Divine Human which so appears,
and from which all these things are.
From this it is evident what is meant by
the Lord's "body," namely, the Divine love,
in like manner as by His "flesh".
Moreover the Lord's very body when glorified,
that is, made Divine, is nothing else.
What else must we think about the Divine,
which is infinite?

AC 6115 - The Lord Hold All Things Together

AC 6115 [3-4]

The most general universal,
by virtue of which all things are held together,
is the Lord Himself,
and that which holds together
is the Divine truth proceeding from Him.
. . . In mankind, the most general universal,
which holds the single things together,
is the soul;
thus also it is the Divine truth proceeding from the Lord,
for this is continually flowing in
and causing the soul to be such as it is.

The Divine truth proceeding from the Lord
is what is called
the "Word through which all things were created" (John 1:1-3),
or through which all things have come into existence,
consequently through which all things subsist.

AC 6104 - Rameses

AC 6104

In the land of Rameses.
(Genesis 47:11)

That this means the inmost of the mind and its quality,
is evident from the fact that all the names in the Word,
both of persons and of places, mean things;
and as the "land of Goshen" denotes
the inmost of the natural mind,
therefore "Rameses,"
which was the best tract of land in the land of Goshen,
denotes the inmost of what is spiritual in the natural mind.
But the nature of this inmost
can scarcely be comprehended by a person,
for it contains innumerable and also ineffable things,
which can only be seen in the light of heaven,
thus by angels;
as is the case with the rest of the names,
of both places and persons, which occur in the Word.

AC 6078 - "Pasture"; AC 6097 - Temptations

AC 6078 - "Pasture"

"Pasture" in the internal sense
is that which sustains the spiritual life,
and especially is it the truth of memory-knowledge,
for the soul of a person desires this
as the body desires food.
This truth nourishes,
and therefore "to feed" denotes to be instructed.
That memory-knowledges and truths
sustain the soul of a person is very evident
from a person's longing to know things,
and also from
the correspondence of food with memory-knowledges,
which correspondence also shows itself in a person
when he is partaking of food,
for if this is done while he is speaking and listening,
the vessels which receive the chyle are opened,
and he is more fully nourished than if he is alone.
Spiritual truths and instructions in them
would have the same effect with people
if they were in the affection of good.
That truths nourish the spiritual life
is especially clear with good spirits
and with the angels in heaven,
for both good spirits and angels
have a constant longing
to know things and to be wise;
and when they lack this spiritual food
they feel desolate,
their life is languid, and they are hungry;
and they are not restored
and raised into the bliss of their life
until their longing is satisfied.
But in order that memory-knowledges
may yield healthful nourishment to the soul,
there must be in them life from the goods of truth.
If there is no life from this source,
the memory-knowledges do indeed
sustain the man's interior life,
but only his natural life, and not his spiritual life.


AC 6097 - Temptations

All temptations appear evil,
for the reason that they are interior anxieties and griefs,
and as it were damnations;
for the person is then let into the state of his evils,
consequently among evil spirits,
who accuse him,
and thus torment the conscience;
nevertheless the angels defend him,
that is, the Lord through angels,
for the Lord keeps him in hope and trust,
which are fighting strengths from within
that enable him to offer resistance.
Especially is the natural let into temptations
when it is receiving the spiritual,
because in the natural reside
evils of life and falsities of doctrine.

AC 6071 - The Good From God; AC 6073 - The Goods of Charity Are Uses

AC 6071 [3] - The Good From God

. . . nothing but good comes from God,
for in so far as a person suffers it,
God bends evil into good.


AC 6073 - The Goods of Charity Are Uses

All the goods which are called goods of charity
are nothing but uses,
and uses are nothing but works
for the neighbor,
for our country,
for the church,
for the Lord's kingdom.
Moreover regarded in itself
charity itself does not become charity
until it comes into act and becomes work.
For to love anyone,
and not do him good when we have the power,
is not to love him;
but to do him good when we have the power,
and to do it from our hearts,
this is to love him;
and then all things of charity toward him
are contained within the very deed or work;
for a person's works
are the complex of all things of his charity and faith,
and are what are called spiritual goods,
and indeed become goods by exercise,
that is, by means of uses.

AC 6065 - The Double Origin of Good

AC 6065

The goods which are in heaven
and with a person
are from a double origin, namely,
from an origin in the will
and from an origin in the understanding.
In the good that originates in the will
were the most ancient people
who were of the celestial church,
but in the good that originates in the understanding
were the ancient people
who were of the spiritual church.
In the former good are those
who are in the inmost or third heaven,
but in the latter good are those
who are in the middle or second heaven.
. . . The good which originates in the will
is the good from which is truth;
but the good which originates in the understanding
is the good which is from truth, or the good of truth.
In itself this good is nothing else than truth in act.

AC 6057 - The Formation of the External & Internal Person

AC 6057 [2-3]

And just as the external person has been formed
according to the image of all things of the world,
so has the internal person been formed
according to the image of all things of heaven,
that is, according to
the image of the celestial and spiritual things
which proceed from the Lord
and from which and in which is heaven.
The celestial things there
are all those which are of love to the Lord
and of charity toward the neighbor;
and the spiritual things there
are all those of faith,
which in themselves are so many
and of such a nature
that the tongue cannot possibly
utter one millionth part of them.
That the internal person has been formed
according to the image of all these things,
is strikingly shown in the angels,
who when they appear before the internal sight . . .
affect the inmosts by their mere presence;
for love to the Lord and charity toward the neighbor
pour out of them and penetrate,
and the derivative things of faith
shine forth from them and affect.
By this and other proofs it has been made plain to me
that as the internal person
has been created to be an angel,
he is a heaven in the least form.

. . . in a person
the spiritual world is conjoined with the natural world,
consequently that with him
the spiritual world flows into the natural world
in so vivid a manner that he can notice it,
provided he pays attention.

AC 6044 - Shepherds of the Flock

AC 6044

And the men are shepherds of the flock.
(Genesis 46:32)

That this means that they lead to good,
is evident from the meaning of "shepherds of the flock,"
as being those who lead to good.
For he is a "shepherd" who teaches and leads,
and that is the "flock" which is taught and led.
But in the internal sense are meant
truths which lead to good,
for by the sons of Israel,
who here are the "men, shepherds of the flock,"
are represented spiritual truths.
Moreover with those who teach it is truths that lead.
That truths which are of faith
lead to good which is of charity, was shown above;
and the same is evident from the fact
that all things both in general and in particular
have relation to an end, and look to it,
and those which do not look to an end cannot subsist.
For the Lord has created nothing whatever
except for the sake of an end;
in so much that it may be said that the end
is the all in all things that have been created;
and all things that have been created
are in such an order
that as the end from the First through the intermediates
looks to the last or ultimate,
so the end within the last or ultimate
has regard to the end in the First.
So comes the connection of things.
In its first origin
the end itself is nothing
but the Divine good of the Divine love;
thus it is the Lord Himself.
Wherefore also in the Word
He is called the "First and the Last,"
the "Alpha and Omega".
This being the case,
it is necessary that each and all things
which pertain to the life with a person
should have relation to an end
and should look to it.
He who has any rational ability can see
that the memory-knowledges with a person
look to truths as their end,
and that the truths look to goods,
and that the goods look to the Lord
as the last and the first end;
as the last end when they look at Him from truths,
and as the first end when they look at Him from good.
Such is the case with the truths of the church
that they lead to good,
which is meant by
the "men being shepherds of the flock,"
and by their being "men of cattle," as now follows.

AC 6027 - The Communication of Good with Good

AC 6027

The reason why Judah was sent, and not another,
was that there might be signified
the communication of good with good,
which is immediate;
namely, the communication of external good,
which Judah represents,
with internal good,
which Joseph represents.
For the good which is of love to the Lord
and of charity toward the neighbor
flows in from the Lord
through the internal into the external;
and is so much received in the external
as there is of good there.
But if in the person's external
there is only the truth of faith, and not good,
then the influx of good from the Lord
through the internal
is not received in the external;
for immediate communication with truth is not possible,
but only mediate communication through good.
This is the reason why
no other than Judah was sent by Jacob to Joseph.

AC 6025 - Where the Descendants of Jacob Were Born Matters

AC 6025

This is worthy of note:
that no son was born to the sons of Jacob in Egypt,
to which place they came, although they were still young;
but their sons were all born in the land of Canaan,
while they themselves were born in Paddan-aram,
except Benjamin.
This was of the Lord's special Divine providence,
in order that the things of the church
might be represented by them from their very birth.
The sons of Jacob being born in Paddan-aram
represented that the person of the church
must be born anew or regenerated
by means of the knowledges of good and truth;
for "Paddan-aram" means
the knowledges of good and truth,
and their birth represented the new birth
through faith and charity,
thus at first through the knowledges of these.
But that their sons were all born in the land of Canaan
represented that from there are such things
as are of the church,
for the "land of Canaan" denotes the church.
But that to Joseph were born sons in Egypt,
was in order that there might be represented
the dominion of the internal person in the external,
especially the dominion
of the celestial spiritual in the natural,
"Manasseh" being the will,
and "Ephraim" the intellectual,
of the church, in the natural.

AC 6023 - Memory-Knowledges Can Be Filled With Truth or Falsity

AC 6023

Truths are initiated and brought in
when memory-knowledges are ruled by truths;
and they are ruled by truths
when truth is acknowledged
because the Lord has so said in the Word,
and the memory-knowledges which affirm it are accepted,
but those which oppose it are removed.
Thus truth becomes lord
over those memory-knowledges which are affirmative of it,
while those not affirmative are rejected.
When this is the case,
then the person in thinking from memory-knowledges
is not led into falsities,
as is the case where truths are not within.
For memory-knowledges are not true from themselves,
but from the truths within them,
and such as are the truths in them,
such a general truth is the memory-knowledge.
For a memory-knowledge is merely a vessel,
which is capable of receiving both truths and falsities,
and this with endless variety.

As for example the memory-knowledge of the church
that every person is the neighbor.
Into this memory-knowledge may be initiated
and brought truths in endless abundance;
as that every person is indeed the neighbor,
but each one with a difference;
that he is most the neighbor who is in good,
and this also with a difference
according to the quality of the good;
that the origin of the neighbor is from the Lord Himself,
so that the nearer any are to Him,
that is, the more they are in good,
the more they are the neighbor;
and the more remote they are from Him, the less;
and also that a society is more the neighbor
than an individual person,
and a kingdom in general more than a society,
but our own country more than other kingdoms;
that the church is still more
the neighbor than our country,
and the Lord's kingdom still more;
and also that the neighbor is loved
when anyone discharges his office aright
for the good of others,
or of his country,
or of the church; and so on.
This shows how many truths can be brought into
this one memory-knowledge of the church,
for they are so many
that it is difficult to distribute them into genera,
and to assign to each genus some specific truths,
in order that it may be distinguished and recognized.
This was a study in the ancient churches.

That the same memory-knowledge
can be filled with falsities in endless abundance,
may also be seen by inverting the above truths,
and saying that everyone is neighbor to himself,
and that in every instance
the origin of the neighbor is from self;
and that therefore a person's nearest neighbor
is he who most favors him,
and makes one with him,
and thereby presents himself in him
as an image of himself;
indeed, that neither is his country the neighbor,
except insofar as concerns his own advantage;
and so on without end.
Yet the memory-knowledge remains the same:
that every person is the neighbor.
But by one this is filled with truths,
by another with falsities.
The case is similar with all other memory-knowledges.

AC 6013 - Innocence

AC  6013

And their babes.
(Genesis 46:5)

. . . those things which are of innocence,
is evident from the meaning of "babes," as being innocence.
It is said "with those things which are of innocence,"
also "which are of charity,"
for the reason that without innocence and charity,
natural truth cannot be caused to advance by spiritual truths;
for in order that truth may be genuine,
it must derive its essence and life from charity,
and charity from innocence.
For the interior things which vivify truth
succeed one another in the following order:
inmost is innocence;
next lower is charity;
and lowest is work of charity from truth or according to truth.
The reason why they succeed one another in this order
is that they so succeed one another in the heavens.
For the inmost or third heaven is the heaven of innocence;
the middle or second heaven is the heaven of charity,
within which is innocence from the inmost heaven;
and the ultimate or first heaven is the heaven of truth,
within which is charity from the second heaven,
and within this is innocence from the third.
All these must be in the same order with a person,
for in respect to his interiors
person is formed after the image of the three heavens;
and therefore a regenerated person
is a heaven in particular or in the least form.
But in respect to his exteriors, especially the body,
he is formed after the image of the world . . .
to the end that every person may be in particular
a recipient of Divine good from the Lord,
as heaven is in general.

AC 6003 - "God"; AC 6007 - To Be Elevated; AC 6008 - Earthly & Spiritual Bodies

AC 6003 - "God"

In the original tongue,
"God" is named in the first place in the singular,
but in the second place in the plural;
that is, in the first the name is "El,"
and in the second it is "Elohim."
The reason is that by "God" in the first place
is meant that there is one God and only one,
and by "God" in the second place
that He has many attributes.
Thus arises the name "Elohim" or "God" in the plural,
as in the Word almost everywhere.
As there are many attributes,
and the Ancient Church assigned a name to each,
therefore its descendants,
with whom the knowledge of such things was lost,
believed there were many gods,
and each family chose one of them for its God --
as Abraham, Shaddai,
and Isaac, the God who was called "Pachad" or "Dread."
And as the God of each was one of the Divine attributes,
therefore the Lord said unto Abram,
"I am God Shaddai" (Gen. 17:1),
and here unto Jacob, "I am the God of thy father."

AC 6007 - To Be Elevated

To be elevated toward more interior things
is to think more interiorly,
and at last as a spirit and as an angel;
for the more interiorly thought proceeds,
the more perfect it is,
because it is nearer
the influx of truth and good from the Lord.

AC 6008 - Earthly & Spiritual Bodies

. . . when a person dies,
he does not die,
but only lays aside the body
which had served him for use in the world,
and he passes into the other life
in a body which serves him for use there.

AC 5997 - "Beersheba"

AC 5997

And came to Beersheba.
(Genesis 46:1)

That this means charity and faith,
is evident from the meaning of "Beersheba,"
as being the doctrine of charity and of faith,
but here, charity and faith, and not their doctrine,
for it is predicated of spiritual good, which is "Israel."
Spiritual good is more than doctrine,
doctrine being from this good;
and therefore he who has arrived at spiritual good
has no more need of doctrinal things,
which are from others;
for he has attained the end he sought to reach,
and is no longer concerned with the means;
and doctrinal things are nothing
but the means of arriving at good as the end.
This is the reason why
by "Beersheba" is meant charity and faith.

AC 5992 - The Care of the Lord and His Angels

AC  5992 [1,3]

The angels, through whom the Lord leads
and also protects a person, are near his head.
It is their office to inspire charity and faith,
and to observe in what direction the person's delights turn,
and insofar as they can,
without interfering with the person's freedom,
moderate them and bend them to good.
They are forbidden to act with violence
and thus break the person's greediness and principles;
but are enjoined to act gently.
It is also their office
to rule the evil spirits who are from hell,
which is done in innumerable ways,
of which the following only may be mentioned.
When the evil spirits pour in evils and falsities,
the angels insinuate truths and goods,
which, if not received,
are nevertheless the means of tempering.
Infernal spirits continually attack,
and the angels protect;
such is the order.

Especially do the angels call forth
the goods and truths that are with a person,
and set them in opposition
to the evils and falsities which the evil spirits excite.
Thus the person is in the midst,
and does not perceive either the evil or the good;
and being in the midst,
he is in freedom to turn himself
either to the one or to the other.
By such means do angels from the Lord
lead and protect a person,
and this every moment, and every moment of a moment;
for if the angels were to suspend their care
for a single moment,
the person would be suddenly cast into evil
from which he could never afterward be brought out.
These things the angels do
from the love they have from the Lord,
for they perceive nothing more delightful and happy
than to remove evils from a person,
and lead him to heaven.
That this is a joy to them, see Luke 15:7:

I tell you that in the same way
there will be more rejoicing in heaven
over one sinner who repents
than over ninety-nine righteous person
who do not need to repent.

Scarcely any person believes
that the Lord takes such care of a person,
and this continually
from the first thread of his life to the last of it,
and afterward to eternity.

AC 5963 - The Varying States in the Other Life

AC 5963

The varying states in the other life . . .
are according to the perception of good and truth
with those who are there,
thus according to their perception of the Lord's presence.
According to this perception
they have tranquillity;
for those who are in the perception of the Lord's presence
are in the perception
that each and all things which befall them
tend to their good,
and that evils do not reach them;
hence they are in tranquillity.
Without such faith or confidence in the Lord
no one can possibly come to the tranquillity of peace,
thus neither to the bliss in joy,
because this bliss dwells in the tranquillity of peace.

AC 5957 - For Our Sake

AC 5957

For everything that flows in from the Lord
through the internal into the external,
or into the natural . . . is given gratuitously.
The Lord does indeed demand
humiliation, adoration, thanksgivings,
and many other things from a person,
which appear like repayments,
and thus not gratuitous;
but the Lord does not
demand these things for His own sake,
for the Divine has no glory
from a person's humiliation, adoration, and thanksgiving.
In the Divine,
anything of the love of self is utterly inconceivable --
that such things should be done for His own sake;
but they are for the sake of the person himself;
for when a person is in humiliation
he can receive good from the Lord,
because he has then been separated from
the love of self and its evils,
which are the obstacle;
and therefore the Lord wills
a state of humiliation in a person for his own sake;
because when he is in this state
the Lord can flow in with heavenly good.
The case is similar with adoration,
and with thanksgiving.

AC 5949 - Keeping God Before Our Eyes

AC 5949 [2-4]

A person must by all means care for his body,
as that it may be nourished, and clothed,
and may enjoy the delights of the world;
but all these not for the sake of the body,
but for the sake of the soul,
namely, that the soul may act in a sound body
correspondently and rightly,
and may have the body as an organ
entirely compliant to it.
Thus the soul must be the end.
Yet neither must the soul be the end,
but only a mediate end,
for which the person must care,
not for its own sake,
but for the sake of the uses
which it must perform in both worlds;
and when a person has uses as the end,
he has the Lord as the end,
for the Lord makes disposition for uses,
and disposes the uses themselves.

As few know what it is to have as the end,
this also shall be told.
To have as the end is to love above all other things,
for what a person loves,
this he has as the end.
That which a person has as the end
is plainly discerned,
for it reigns universally in him;
and thus is continually present
even at those times when he seems to himself
not to be thinking at all about it,
for it is seated within and makes his interior life,
and thus secretly rules each and all things.
As for example,
with him who from the heart honors his parents,
this honor is present
in each and all things that he does in their presence
and that he thinks in their absence,
and it is also perceived from his gestures and speech.
So with him who from the heart
fears and honors God,
this fear and honor are present
in everything that he thinks, and speaks, and does,
because it is in him
even when it does not seem to be present,
as when he is engaged in business
that seems to be far from it;
for it reigns universally; thus in every detail.
That which reigns in a person
is plainly perceived in the other life,
for the sphere of his whole life
which exhales from him is derived from this.

From all this it is evident how it is to be understood
that God must be always kept before the eyes;
not that He must be constantly thought about,
but that the fear or the love of Him
must reign universally,
in which case God is kept before the eyes
in every detail.
When this is the case
the person does not think, speak, or do
what is against Him and displeasing to Him;
or if he does,
that which universally reigns,
and lies hidden within,
manifests itself and admonishes him.