Scientific discovery of Spiritual Laws given in Rational Scientific Revelations





throned in his mind? Yet many of the criticisms against DE HEMELSCHE LEER would seem to imply that this fundamental doctrine is not fully realized. By the above it is not meant that a man who is in the falsity of ignorance in which is innocence,  is in  communication with hell, for with such a one the falsity is only in the external man and can therefore be removed after death. Neither is it meant that there may not be things adjoined to the Doctrine which are not genuine in themselves. The genuine Doctrine is due to both immediate influx from the Lord and mediate influx from the Lord through the Heavens. All things due to this twofold influx are purely Divine. There may be things added by the Angels which serve for introducing goods and truths, and which in themselves are not good, but such things are not from mediate influx from the Lord; such things do not become of faith and charity, for all that becomes of the new life with man, is from the Lord alone (see A. C. 8728).

Due to  a  misinterpretation of the above number some have thought that these things which come from the Lord by mediate  influx  through the Heavens  are not purely Divine; but that this is a misinterpretation is obvious from a careful reading of the eighteenth chapter of EXODUS as explained in the ARCANA. The things adjoined by the Angels are not from mediate influx from the Lord.

These things which are adjoined to the Doctrine for the sake of introduction, but which are not a permanent part of the Doctrine, are further treated of in the ARCANA under the representation of Abimelech and Phicol when separated  from  Abraham,  concerning which we read: "And they struck a covenant in Beersheba, signifies that human rational things were adjoined to the Doctrine of faith; and Abimelech rose up, and Phicol the captain of his army, and they returned into the land of the Philistines,  signifies  that  these  things  had  no  part  in  the Doctrine" (A. C. 2720).

That DE HEMELSCHE LEER contains genuine, that is, Divine Doctrine, for all genuine Doctrine is Divine, can be seen at the present time, but what parts are of purely Divine origin and what human rational things have been adjoined for the sake of introduction and which are therefore not permanent, the future will show.

52                        REV. THEODORE PITCAIRN


That in the first states of the Church the Divine origin of the Doctrine that takes its rise in the Church is not acknowledged and that in later states it is acknowledged, is clearly shown in the ARCANA COELESTIA in treating of the third and fifth days of creation.  That  the  Church passes through the states represented by the seven days of creation is a well known truth. Concerning the third day of creation we read: "The man who is being regenerated is at first of such a quality that he thinks that the good which he does, and the truth which he speaks, are from himself, when in reality all good and all truth are from the Lord, so that whoever supposes them to be from himself, has not as yet the life of true faith, which nevertheless he may afterwards receive; for he cannot as yet believe that they are from the  Lord,  because he is  only in a  state of preparation for the reception of the life of faith. 

This state is here represented by  things  inanimate, and the succeeding one by animate things" (A. C. 29). The fifth state is thus described: "After the great lights have been kindled and placed in the internal man, and the external receives light from them, then the man first begins to live. Heretofore he can scarcely be said to live, inasmuch as the good which he did, he supposed that he did from himself, and the truth which he spoke, that he spoke of himself; and since man of himself is dead, and there is nothing in him but what is evil and false, therefore whatever he produces from himself is not alive, in so much that he cannot do from himself what is good in itself.

That man cannot even think what is good, nor will what is good, consequently not do what is good, except from the Lord, is plain to every one from the Doctrine of faith; for the Lord says in Matthew: He that soweth the good seed is the Son of Man (13 :37). Nor can any good come except from the very fountain itself, which is the only one, as He also says: None is good save One, God (Luke, 18:19). Nevertheless, when the Lord is resuscitating man to life, that is regenerating him, He permits him at first to be in such an opinion, for at that time he is incapable of conceiving otherwise, nor can he in any other way be led to believe, and afterwards to perceive, that all good and truth are from the Lord alone" (A. C. 39). Yet it is this very teaching, that all truth that a man speaks is from



the Lord, that is most strongly objected to in the criticisms made against DE HEMELSCHE LEER.

It is here clearly taught that before a man believes that the good which he does and the truth which he speaks are from the Lord, he has not the life of true faith; hence is evident the truth of the statement of DE HEMELSCHE LEER, that before the Doctrine of the Church is acknowledged as Divine, the Lord is not enthroned in the Church.

On page 22 of the review we further read: "What is new in the present view is, that in the Writings the Heavenly Doctrine is covered with a veil and so is not apparent; while in the doctrine of the Church drawn from those Writings and formulated by men, it is openly revealed." It is not said in DE HEMELSCHE LEER that the Doctrine of the Church is not veiled, in fact in one sense the veil is even thicker than that of the Writings, for the cherubim are always present, lest men enter and profane interior truths. That the veil is even thicker than in the case of the Writings is evident from the review which appeared in the  January  number  of  NEW  CHURCH  LIFE,  where Rev. H. Lj. Odhner made it clear that it is possible to read DE HEMELSCHE LEER, and not understand a word of what is read. The Doctrine of the Church is of assistance to those only who are prepared by the Lord to enter into more interior things.

The review continues: "In other words, the men of the Church will be able to supply a vehicle of words wherein the Heavenly Doctrine is clearly set forth to view, while Swedenborg was unable to do this, or unwilling. And the question will naturally arise, if Swedenborg was unable, by virtue of what superior advantages shall others be able? or if unwilling, on what grounds shall others be willing?" It is surprising to find such a sentence in the review written by Dr. Acton. What had Swedenborg's willingness or unwillingness, his ableness or unableness to do with the Second Coming of the Lord? The Writings of the New Church are the Divine Human of the Lord accommodated with infinite wisdom to the state of mankind.

On page 22 we read: "If the Writings are not the Heavenly Doctrine because their letter is expressed in a language incomprehensible to angels, does not the same objection apply to the Doctrine of the Church which also



has its literal sense or natural text?" As is shown in DE HEMELSCHE LEER the essential of the Doctrine of the Church is the spiritual vision by which men are in. communion with the Angels, and not the natural text. That the Church without a vision of Doctrine has no enlightenment from the letter of the Writings is manifest from CONFERENCE and CONVENTION.

The function of the Writings is to lay an infinite foundation of Divine Rational Truth fixed in ultimates, which will serve all men and Angels to eternity; the function of the Doctrine of the Church is to open the spiritual eyes of the Church so that it may see more and more of the infinite treasures that lie hidden in the Writings; it thus acts as a ladder, on which the Angels descend from and ascend to the Lord.

On page 23 we read: "But I cannot think that any New Churchman will ascribe Divine authority to a human production." As quoted above, "every truth that a man speaks is from the Lord"; what is from the Lord, is not a human production. It is true that before a man sees that the Doctrine is genuine and has been drawn from the Word according to order, it has no authority for him: but when this is seen it has authority. Has not the essential position of the'  GENERAL  CHURCH  in  contradistinction  to  that  of CONFERENCE and CONVENTION, Divine authority to those who see it in enlightenment? If not, the GENERAL CHURCH is merely a sect based on human opinion, and is unworthy of its name.

Further we read: "Yet there seems here to be some confusion of thought. Of course, as to its origin, all truth is Divine, by whomsoever uttered; but that does not give Divine authority to the utterances. A sermon, though it preaches the Divine Truth, is still a human production, and its excellence consists in nothing more than the pointing to the Truth as it stands in the Writings." It is obvious that in so far as it teaches Divine Truth a sermon is not a human production, and the excellency of a sermon to a large extent depends on its drawing forth Doctrine from the Writings that has not been seen by the Church. The authority of a sermon is not of course from the person who writes it, but is in the truth itself which is manifested.


Further we read: "As far as man's work is concerned, a doctrine of the Church consists solely in the words which embody a human conception of what is taught in the Writings." All human concepts are false, for they can have no other origin than self, from which proceeds nothing but falsity; no human concept of what is taught in the Writings  can  be a genuine Doctrine of the Church in any sense. The Lord alone can see truth in man; man from himself can see no truth. It is true in a sense that the Writings alone have Divine authority in the Church, nevertheless if one sees in the light of Heaven that a. truth has been drawn from the Writings, that truth has authority to him who sees.

On page 25 we read: "DE HEMELSCHE LEER itself speaks of the warning given in the Writings against the arbitrary interpretation of those Writings by councils; but it leaves us in uncertainty as to its meaning when it adds that the  only safeguard against this danger lies in the genuine Doctrine of the Church." The New Church like all previous Churches would fall into false doctrine and thus come to an end, if the Lord did not manifest genuine Doctrine.  That  false  doctrine  in  the  New Church has the power of bringing about its spiritual 'death can be seen in the history of the Church, first in the case of Clowes and those who followed him in contradistinction to those who followed Hindmarsh; and at present in the case of CONVENTION and CONFERENCE.

That non-genuine doctrines in  regard to  the essentials  of  the  Church exist in the GENERAL CHURCH, is evident from the contradictory views that are held as to the Lord's G-lorification and other essential subjects. If such non-genuine doctrines were to increase  beyond  measure, it is evident that the Church would come to an end. Hence the only salvation for the Church is the manifestation from the Lord of genuine Doctrine; and because we are given to know that the New Church will not come to an end, we can rest confidently in  the  trust  that  the  Lord will manifest Doctrine as needed. It is clearly evident that if the Lord had not manifested the Doctrine that is contained in the Principles of the ACADEMY at the time appointed, the New Church would have come to its end. But such manifestation of Doctrine does not rest on any authority of men or councils.

Further on the same page we read: "Divine authority


56                     REV. THEODORE PITCAIRN


can attach only to an immediate revelation, that is, to a revelation not made by means of spirits and Angels, but coming immediately from God; and the Writings are such an  immediate revelation." Both immediate and mediate revelations are purely Divine and have Divine authority; •this is evident from the fact that the Old and New Testaments were given by mediate revelation. That mediate revelation  is  Divine,  is  evident from the whole of the eighteenth chapter of EXODUS as explained in the ARCANA. The confusion of thought that is expressed in the above quotation from Dr. Acton's review, arose from what is said in A. C. 8728 concerning those things which come from the Angels themselves; such things however are not from the Lord by mediate influx through the Heavens, but are, as stated, from the Angels themselves.

There are various kinds of influx both immediate and mediate. There is the immediate influx into the souls of all men both good and evil, giving them the power of rationality and liberty. SECONDLY: there is, at the commencement of the Church, immediate influx into the things of the letter of the Word (A. C. 8685 and following numbers). This influx is not perceived by man and is not what is meant by the immediate revelation that Swedenborg had.  THIRDLY: there is influx or revelation both immediately,  as in  the preceding state, and mediately from the Lord through the Heavens; this latter influx or revelation is not altogether hidden from the man (see A. C. 8694). FOURTHLY: With the celestial Angels and with celestial men the influx or revelation of which man is conscious, which with the lower Angels and the men of the spiritual Church was mediate, now becomes immediate from the Lord, wherefore the celestial have a twofold immediate influx and hence immediate revelation from the Lord. It was this conscious immediate revelation from the Lord that Swedenborg had in common with the celestial Angels. When the celestial Church is again set up on earth, it too will receive an immediate revelation from the Lord, analogous to that of Swedenborg; for Swedenborg, besides having been the instrument for the infinite revelation of the Third Testament,  was also a type of the essential New Church and represents that Church. But, of course,  in  contradistinction  to  the  infinite  revelation


57                    THE REVIEW BY DR. ALFRED ACTON


which the  Church received through  Swedenborg, the revelation which the man of the future celestial Church will receive, although immediate, will nevertheless always be finite, because limited by the limitations of those who will receive it, and, of course, the latter will always remain dependent on the former.

On page 25 we read: "And here we cannot avoid the reflection that the Roman Catholic church also appeals to the 'vision of the Church'  as the criterion of the interpretation of the Word". Had the Catholic church had any vision of truth from the Word it would not have died. "Where there is no vision, the people perish" (PROV. 29:18). Concerning vision we read: "The external man was illuminated from the internal. .... For [the external man] when he perceives what the external man is when conjoined with the internal, or of what quality he is in his beauty, is then illuminated from the internal man, and is then in the Divine vision here treated of" (A. C. 1584). Where there is no vision of Divine truth in the Word the church falls into literalism; it was this lack of vision that caused the Catholic church to close the Word and set up the external authority of the Pope in its place.

On  page 26 we  read;  "This mediate revelation, moreover, is individual, and carries with it no authority except to the individual". This is true unless the Church as a whole sees it, as for example in the case of the vision that gave birth  to the  Academy,  but  even  then  the authority resides  in the vision and not in the external authority of the Church.

On page 27 the review quotes the teaching that the Writings are "the Crown of Revelations". The Writings are manifestly the Crown of Revelations, for they are the infinite Divine Truth, the Lord Himself. The Doctrine of the Church is the means whereby the Church has its eyes opened to see more and more of the infinite Divine Truth in the Writings. The Writings are the Word in its fulness, the Doctrine of the Church is the internal sense that the Church has come to see.

The review closes with the words: "Will not our minds, desirous of the guidance of God, when men cry 'Lo here and lo there', be troubled with doubts? and thus doubting, will we not ask of the Writings: Art thou the Christ or do




we wait for another?" From all that is said concerning "the morning" in the Writings, it is evident that every morning in the Church is a Coming of the Lord; when the celestial Church is again set up and men will see, for the first time, the Lord Himself in the Sun of Heaven, a vision not granted even the spiritual Angels, will it not be a marvelous Coming of the Lord to the Church?

The Writings, as given, were the Second Coming of the Lord in fulness on the part of the Lord, but the first simple acknowledgement of the Writings by the Church was not a seeing of the Second Coming of the Lord in fullness on the part of the Church; in fact, as Mr. Hyatt pointed out forty years ago, this was but a seeing of John the Baptist; and as the Church has for the most part remained in the literal sense of the Writings, this still applies. As long as the Church thinks that it has the whole truth in the literal sense of the Writings and is not "troubled  with doubts", it is a sign of little internal reflection as to the infinity of the Writings.




642.  These are the least and most general arcana which man does not know; if the singular things were told him he would comprehend not even one of them.

771.  But what the singular things involve it would take too long to explain; it is sufficient to give only a general idea of the most general things.

855.  These truths are perceived by the Angels in a wonderful variety and in delightful order, that could man but be in one such idea, there would be thousands and thousands of things in a manifold series that would enter and affect him, and in fact such things as never could be described.

863.  No truth of faith is ever possible except from the good of love or charity.

865.  Man can kno\v nothing of the truth of faith except from the revealed things in the Word, where all things are said in a general way; generals are but as the spots of a cloud, for every general contains thousands and thousands of particulars, and each particular thousands and thousands




of singulars. ... These have never been so revealed to man, because they are both indescribable and inconceivable, and thus cannot be acknowledged and believed. ,.. It is altogether otherwise with the celestial man, who has perception from the Lord.

  868.  Man has nothing of good and nothing of truth except from the Lord, and all evil and falsity man has from his proprium.

  876.  And so the dove's returning unto Noah to the ark, signifies that the good and truth meant by the dove returned again to the man. For whatever of good a man supposes that he does from himself, returns to him, since it regards himself. . . . The good and truth of faith is inwardly good and true from the inmost, that is all the good and truth of faith flows in from the Lord through man's inmost.

 878.  "And he put forth his hand and took her and brought her to himself into the ark". This signifies his own power, and that he did what was good and thought what was true from himself; . . . to put forth his hand etc., is to apply and attribute to himself the truth meant by the dove.

  880.  What man hears out of the Word and holds in the memory is nothing but an insemination. . . . There are three things with man which concur and unite together, namely the natural, the spiritual, and the celestial. His natural never receives any life except from the spiritual, and the spiritual never except from the celestial, and the celestial from the Lord alone, who is Life itself.

  904.  The Lord speaks with every man, for whatever a man wills and thinks that is good and true, is from the Lord. ... Every good and true thing inspired by the, Angels is from the Lord. .. . No one can ever think anything good and true except from the Lord. . . . Man knows no otherwise than that he thinks from himself, but man has not a single idea of thought, nor even the least bit of an idea, from himself; but he has what is evil and false through evil spirits from hell, and what is good and true he has through the Angels from the Lord.

  1383.  One ldnd of perception which is angelic perception, consists in perceiving what is true and good, and what is from the Lord and what is from themselves.

  1384.  The sons of the Most Ancient Church said con-



cerning their perception, that of themselves they neither think nor can think anything- nor will anything; but that in all things whatever which they think and will, they perceive what is from the Lord, and what from other sources', and they perceive . . . how much is from the Lord and how much as it were from themselves. . ,. The spiritual Angels, who likewise have perception, although not such as the celestial, speak concerning truth and good; but still they perceive them, although with a difference.

  1385.  They have been told that it is of angelic wisdom to perceive without reasoning whether a thing is good and true; but they do not apprehend that such perception is possible.

  1408.  In the internal sense of the Word there are arcana of Heaven, which lie stored up and hidden there, which can never be seen as long as the mind, together with the eye, is kept in historicals; nor are they revealed until the mind is removed from the sense of the letter. The Word of the Lord is like a body which contains a living soul.

  1807.  He who is in Divine things never regards the Lord's Word from the letter; but he regards the letter and the literal sense as being representative and significative of the celestial and spiritual things of the Church and of the Lord's Kingdom. To him the literal sense is merely an instrumental means of thinking of these.

  1869.  How many things there are in a single word of the Word, has been shown me by the opening of the ideas of thought. . . . There then appeared beautiful things beyond number. .. . It was said that the things which thus appear visible can be opened again as to their interiors. . . . Such are all angelic ideas, for they are open from the Lord Himself.

  1936.  It is only suggested here how the Lord thought concerning the appearances that had engaged the attention of the first rational with Him, namely that they were not to be trusted, but Divine Truths themselves, however incredible they might appear before that rational; such is the case with all truths Divine; if the rational be consulted respecting them, they cannot possibly be believed, for they surpass all its comprehension. For example that no man, spirit, and Angel lives from himself, but the only Lord. . . . It is a Divine truth that in every expression of the Word, which appears so simple and rude to man, there are things illimitable, nay more than the universal Heaven: and that



the arcana which are within can be presented before the Angels from the Lord with perpetual variety to eternity.

  1954.  The interior sight does not see from itself, but from a still more interior sight, or that of man's rational. Nay neither does this see from itself, but does so from a still more interior sight, which is that of the internal man. And even this does not see of itself, but it is the Lord alone through the internal man who sees. ... Such is the case with influx.

  2004.  From ;the Lord, through man's internal, life continually flows into man's rational, and through this into his external, and in fact, into his scientifics and cognitions, and not only it adapts them to receive the life, but also disposes them into order, and so enables the man to think, and finally to be rational. Such is the conjunction of the Lord with man, without which man could not think at all, still less be rational. ... There are in the thought of man numberless arcana of science . . . which never flow in through the senses or through the external man, but through the internal. Man however, on his part, by means of scientifics and cognitions advances to meet this life which is from the Lord, and thereby reciprocal ly conjoins himself.

  2016.  As  regards  the  fact  that  all  good  and the derivative truth are from the Lord, this is a constant verity. The Angels are in the perception of it to such a degree that they perceive that in so far as any thing is from the Lord, it is good and true, and that in so far as it is from themselves it is evil and false.

  2093.  The first rational is conceived and born by the influx of the internal man into the life of the affection of sciences in his external man; . . . but his second rational he receives from the Lord when he is being regenerated: for he then perceives in the rational what the good and the truth of faith are. In man the internal man is above his rational, and is the Lord's.

  2171.  They who are in perception as are the Angels, know very well in which perception they are: whether in natural perception, in rational perception, or in still more interior perception which to them is Divine.

  2177.  When, the man of the Church so apprehended these things, he was then in an idea similar to the perception of




the Angels, thus he was in the Lord's kingdom itself in the Heavens, although he was on earth.

  2203.  The human rational as to truth is of such a, nature that it cannot understand what the Divine is, for the reason that that truth is in appearances; and therefore that which it does not understand it does not believe; . . . whereas heavenly affection is not in appearances but in good and truth itself. As rational truth is of this nature, it is pardoned.

  2227.  All good and all the derivative truth will be from the Lord. . .. From celestial good comes spiritual good.

  2242.  But the Angels are not in appearances in the way that man is, and therefore while the Word as to the sense of the letter is for man, as to the internal sense it  is  for the  Angels,  as  also  for  those  men  to  whom  of the Lord's Divine mercy it is given, while living in the world, to be like the Angels.

  2657.  With every man who is being regenerated there are two rationals, one before regeneration, the other after regeneration. The first which is before regeneration, is procured  through  the  experiences  of 'the  senses,  by reflections upon things of civic life and of moral life, and by means of the sciences and the reasonings derived from them,  and by means of them,  also by means of the cognitions of spiritual things from the Doctrine of faith or from the Word. But these go no further at that time than a little above the ideas of the corporeal .memory, which comparatively are quite material.

Whatever therefore it then thinks is from such things; or in order that what it thinks may be comprehended at the same time by interior or intellectual sight, the semblances of such things are presented by comparison or analogically. Of this kind is the first rational. . . . But the rational after regeneration is formed from the Lord through the affections of spiritual truth and good,  which  affections  are implanted from the Lord in a wonderful manner in the truths of the former rational, and those things in it which are in agreement and favor, are thus vivified; . . . until at length spiritual goods and truths are collected together as into bundles. , . . From the first rational, which he has procured for  himself by the means  described  above,  the  man believes that he thinks truth and does good from himself,



thus from the proprium.  ...  This  first  rational  cannot apprehend otherwise, even if it has been instructed that all the good of love and all the truth of faith are from the Lord. But when man is being regenerated . . . he begins to think that good and truth are not from himself or from •what is his own. but; from the Lord. The more he is then confirmed in this, the more he is led into the light of truth respecting these things, until at last he believes that all good and all truth are from the Lord.

  2719.  Now the Doctrine of faith is treated of, which is  to  be  serviceable  to  the  [spiritual]  Church;  namely that human rational things from scientifics are adjoined to it, which are Abimelech and Phicol.. . . These rational things are appearances, not from a Divine but from a human origin, which are adjoined for the reason that without them the spiritual Church would not comprehend Doctrine, and thus would not receive it; . .. and they are not discrepant to such a degree that the Divine good cannot have in them some kind of receptacle.

  2761.  "Jehovah bowed the  heavens,  and He came down, and thick darkness was under His feet; and He rode upon a cherub". Thick darkness here denotes clouds; to ride upon a cherub represents the Lord's Providence lest man should of himself enter into the mysteries  of faith which are in the Word.

  3364.  In the internal sense the subject here treated of is the Lord, in that from His Divine are all the doctrinal things of faith; for there is not any doctrinal, not the smallest part of one, that is not from the Lord, because the Lord is Doctrine itself. Hence it is that the Lord is called the Word because the Word is Doctrine; but as every thing that is in the Lord is Divine, and the Divine cannot be comprehended by any created being, therefore in so far as they appear before created beings, the doctrinal things that are from the Lord are not truths purely Divine, but are appearances of truth; nevertheless within such appearances are truths Divine, and because they have these within them, the appearances also are called truths.

  3387.  This signifies that he could not open Divine Truths themselves; Divine Good would then not be received. If Divine Truths themselves were to be opened, they would not be received by those who are in the doctrinal things of




faith, because they surpass all their rational apprehension, thus all their belief.

  3438.  In the internal sense there are singulars, myriads of which together make one particular that is presented in the literal sense.

  3712.  "I will bring thee back to this ground", signifies conjunction with the Divine Doctrine. The Divine Doctrine is the Divine Truth, and Divine Truth is all the Word of the Lord; Divine Doctrine itself is the Word in the supreme sense, in which the Lord alone is treated of, hence Divine Doctrine is the Word in the internal sense, in which the Lord's kingdom in the Heavens and in the earths is treated of. Divine Doctrine is also the Word in the literal sense, in which the things in the world and upon the earths are treated of. But since the literal sense contains in itself the internal sense, and this the supreme sense, and altogether corresponds thereto by means of representatives and significatives, therefore also the Doctrine thence is Divine. As Jacob represents the Lord's Divine Natural, he also represents the Word as to the literal sense . . . The natural of the Word . . . is as a cloud. .. . The internal sense is represented by Isaac, but the supreme sense by Abraham. . . . But, however, these things are not so circumstanced in the Lord, for all in Him is Divine G-ood, but not Divine Truth and still less Divine Natural Truth; but Divine Truth is the Divine Good appearing in Heaven before the Angels, and on earth before men, and although it is apparent, it is  nevertheless  Divine  Truth  because  it is  from  Divine Good, as light is the sun's because from the sun.

  3786.  The case is the same in general with the Church while it is being established; the doctrinals of good and truth must first be collected into a one, for it is on them that the building is erected. The doctrinals have also a connection with one another, and a mutual respect to each other, wherefore unless they are first collected into one a deficiency will arise, and the things that are wanting would have to be supplied by man's rational; and how blind and visionary this is in spiritual and Divine things, when it draws conclusions from its own self, has been repeatedly shown above. On this account the Word, which contains all the doctrinals of good and truth, has been given to the Church.




  3798.  That the Word is opened by means of good is manifest. ... Such as the love or flame is, such is the light of truth. They who are in the love of good are able to see the things that belong to that love, consequently the truths that are in the Word, and this according to the measure and quality of their love of good; for in this case, light or intelligence flows in out of Heaven, that is through Heaven from the Lord. Hence it is that, as was said above, no one can see and acknowledge the interiors of the Word, unless he is in good as to life.

  3812.  All evil and  falsity thence flow in from hell; and all good and truth thence flow in from the Lord. Man knows this from the Doctrine of faith, but scarcely one among myriads believes it.

  3813.  This proprium is what is called the heavenly proprium, which in itself is the Lord's alone, appropriated to those wlio are in good and thence in truth.

  3880.  "And  she  said:  This  time will I  confess Jehovah", signifies in the supreme sense the Lord, in the internal sense the Word, in the external sense Doctrine thence.

  3900.  "Then if any one say to you: Lo, here is Christ, or there, believe not", signifies an exhortation to beware of their doctrine. Christ is the Lord as to Divine Truth, consequently, as to the Word, and as to Doctrine from the Word. False Christs denote doctrinals from the Word falsified,  or truths not Divine.

  3901.  That  the  face of an eagle denotes circumspection and thus Providence, is evident, for the Cherubs which were represented by the animals in Ezekiel, signify the Providence of the Lord, lest man should enter into the mysteries of faith from himself and from his rational.

  3969.  From  this  it  may  appear  what  the Divine Spiritual is; and whence the  spiritual kingdom and the celestial kingdom; and that the spiritual kingdom is the good of faith, that is charity which inflows from the Lord immediately, and also mediately through the celestial kingdom. The Divine Spiritual which proceeds from the Lord, is called in the Word "the Spirit of Truth" and it is Holy Truth, and is not of any spirit, but is of the Lord through the Spirit sent by the Lord, as may appear from the words of the Lord Himself in John: "When He, the



Spirit of Truth, shall have come, He shall lead you into all truth; for He shall not speak from himself, but whatsoever He shall hear that shall He speak. He shall also announce to you things to come.  He shall glorify Me, because He shall take of Mine, and shall announce it unto you".

  3993.  The arcana that treat of these subjects cannot easily be explained to the apprehension, because they fall into the shade of the understanding,  and it is like a person speaking a foreign language, in which case, however clearly he may explain his subject, still the hearer does not understand him. But. notwithstanding that this is the case, it is necessary to state the matter, because it must be opened what the Word contains stored up in the internal sense.

  4002.  Stealing in the internal sense denotes claiming to one's self that which is the Lord's, namely good and truth, and whereas all do this in the beginning of regeneration, and this is the first state of innocence, therefore the word is milder than it sounds in the letter: consequently,  "that is stolen by  me"  signifies that it was not his.

  4027.  The things which have thus far been explained as to the internal sense of the words, are too interior and thus too arcane to admit of being clearly explained to the understanding.  ... Something of them may be seen in the regeneration of man, because the regeneration of man is an image of the Lord's Glorification. Of regeneration a man may have some idea, but not unless he be regenerated; nevertheless it will be an obscure one as long as he lives in the body. ... Those however who are not regenerated, cannot possibly have any conception of the subject.

  4063.  Man is led from the Lord not in a natural but in a supernatural manner.

  4247.  "And the messengers returned to Jacob, saying: We came to thy brother, to Esau, and, moreover, he cometh to meet thee". This signifies that good flows in continually, to appropriate to itself, namely truths. . . . Good is continually flowing in, and truth receives it, for truths are the vessels of good. Divine good cannot be applied to any other vessel  than  genuine truths, for they correspond to each other.



When man is in the affection of truth, as he is in the beginning before being regenerated, even then good is continually flowing in, but has as yet no vessels, that is truths. ... But as good is then continually flowing in, it produces the affection of truth; for the affection of truth is  from no  other source than the  continual  endeavor of Divine good to flow in. From this it is evident that, even at that time, good is in the first place, and acts the leading part, although it appears as if it were truth that does so. . . . The life which is from the Lord does not flow in except into good, thus through good, and this from the inmosts. . . . Good is that which produces; and it inflows into truths, and appropriates them to itself, in so far as a man is in the cognitions of truth, and at the same time wants to receive them.

  4249.  When good is taxing the first place and is subordinating truths to itself, which happens when man is undergoing spiritual temptations, the good that then flows in from within is accompanied by very many truths which have .been stored up in his interior man. These cannot come to his observation and apprehension until good acts the leading part, for then the natural begins to be enlightened by good, whence it becomes apparent what things in it agree and what things disagree. ... While he is thinking and willing goods, and is delighted with the truths from them, he may know that they are from Heaven, that is, through Heaven from the Lord. . . . These things cannot but appear to  man  as  paradoxes  because almost every man of the Church at this day believes that all the truth, and all the good that he wills and does, are from himself, although he says otherwise when he speaks from the doctrinal of faith.

  4279.  From this it is manifest of what quality the Word is, and how the case is with the Word when it is read by a man who is in what is holy, that is in good and truth. For then, with him, it appears as worldly or as historical, in which there is nevertheless what is holy; but in the first Heaven it appears as celestial and spiritual natural, in which there is nevertheless what is Divine; in the second Heaven, however, it is spiritual, and in the third Heaven it is celestial; and in the Lord it is Divine. The sense of the Word is according to the Heavens; the highest, sense . . . for the inmost Heaven etc.. but the lowest



sense is for man while still living in the world, who nevertheless is such that the interior sense, and even the internal sense and highest sense, can be communicated to him. For man has communication with the three Heavens; in fact man is created according to the form of the three Heavens, so that when he lives in love to the Lord and in charity towards the neighbor, he is a. Heaven in the least form. Hence it is that within man is the Lord's kingdom, as the Lord Himself teaches in Luke: "Behold the Kingdom of God is within you".

  4301.  As to the state of truth in good, this can indeed be described, but yet it can only be apprehended by those who have celestial perception. Others cannot even have an idea of the conjunction of truth with good, because with them truth is in obscurity.

  4302.  Although these things should be described, they still will not be evident except to those who are in celestial perception, and by no means to those who are in natural perception only. For those who are in celestial perception are in the light of Heaven from the Lord. ... This only can be said respecting the order in which truths must be, in order that they may enter into good. . . . The Lord . . . disposes each and all things into such order; hence Heaven is a likeness and image of the Lord. The truths and goods with every Angel are in such an order; and the truths a,nd goods with every man who is being regenerated are also disposed into such an order.

  4402.  But although these things are clear to those who are in the light of Heaven, they are nevertheless obscure to those who are in the light of the world, thus to most people at this day, and possibly so obscure as to be scarcely intelligible, ... and yet the opening of them is not to be dispensed with; the time will come when there will be enlightenment.

  4964.  "Was brought down into Egypt". This signifies to the scientifics of the Church. . . . The scientifics treated of the correspondences of the natural world with the spiritual world, and of the representatives of spiritual and celestial things in things natural and earthly. Such were the scientifics of those who were in the Ancient Church. . . . As in Egypt it was chiefly scientifics that were handed down, therefore the scientific in general is represented by




Egypt. . . . Whereas they had such scientifics that taught correspondences, and also representatives, and significatives, and as these were of service to the doctrinal things of the Church, especially to the understanding of those things which were said in their Word, ... therefore by "being brought down into Egypt", is signified to the scientifics of the Church. . -. The Lord was first imbued with the scientifics  of the  Church,  and  from  and  by  them  He advanced to things more and more interior, and at last even to those which were Divine. For it pleased Him to glorify Himself, that is, to make Himself Divine, according to the same order as that in which He regenerates man, namely from the externa.l things, which are scientifics and the truths of faith, successively to internal things, which are of charity towards the neighbor and love to Him.

  4966.  Be it known that the scientifics of the Ancients were altogether different from those of the present day. As before said the scientifics of the Ancients treated of the correspondence of things in the natural world with things in the spiritual world.

  4967.  Because Egypt is the scientific it is also the natural, for all scientific with man is natural, because it is in his natural man, even the scientific concerning spiritual and celestial things. The reason of this is that man sees them in the natural, and from it: and those which he does not see from the natural he does not apprehend. But the regenerate man, who is called spiritual, and the unregenerate  man,  who is  merely natural,  see them in different ways.

  4977.  Man is sensible of that which flows in by an external way, but not until he has been regenerated, of that which flows in by an internal way; so that unless in the prior state a sort of dominion were given to truth, or unless good so applied itself, truth would never be appropriated to good.

  4980.  When Divine Good which is in Divine Truth is received by the rational or internal man, it is called the celestial in the rational; and when received by the natural or external man, it is called the celestial in the natural. With man both flow in from the Lord immediately, as well as mediately through angels and spirits: but with the Lord




when He was in the world it flowed in from Himself.

  5121.  "And Joseph said unto him: This is the interpretation of it". This signifies revelation from perception from the celestial in the natural as to what it had in itself. In regard to revelations being either from perception, or from speech with Angels, through whom the Lord speaks, it is to be known that they who are in good and thence in truth, especially they who are in the good of love to the Lord,  have  revelation  from  perception.  The  Angels, especially the celestial, have revelation from perception, as had also the men of the Most Ancient Church, and some too of the Ancient Church, but scarcely any one at this day.  ...  For genuine perception  exists  through  Heaven from the Lord, and affects the intellectual spiritually, and leads it perceptibly to think as the thing really is, together with internal assent, the source of which it knows not. It supposes that it is in itself, and that it flows from the connection of things; whereas it is a dictate through Heaven from the Lord, flowing into the interiors of the thought, about such things as are above the natural and sensuous, that is about such things a.s are about the spiritual world or about Heaven.

  5207.  As regards the matter itself, that truths were banished from the natural by falsities in the boundaries, be it known that this takes place at the beginning in all regeneration; for 'the truths that are insinuated with man in the beginning, are indeed in themselves truths; but they are not truths with him until good is joined to them. The good when joined causes the truths to be truths. Good is the essential and truths are the formal things thereof.

  5208.  Truths are banished from the natural, which is done in order that the natural may be enlightened in a general manner from within, and that afterwards in the general illustration or in the general light, truths may be replaced there in  their  order,  wherein  the  natural is enlightened in a particular manner.  The correspondence between the spiritual and the natural with man, or between his internal and his external, is effected in this way: for truths are first procured, next those truths are as if banished, yet they are not banished but stored away. . . . What is general comes first; and afterwards things less general, and finally particulars are inserted therein.




  5213.  Scientifics are vessels. ... The scientifics into which the things of faith and charity can be applied are   very many, such as all the scientifics of the Church which are signified by Egypt in a good sense, and consequently all those scientifics which are truths about correspondences, representatives, significatives,  influx, order, intelligence and wisdom, and the affections, yea all truths of inner and outer nature, both  visible and invisible,  because these correspond to spiritual truths.

  5253.  Hence the speech of the Angels, which is relatively unlimited; and in consequence every thing of their speech flows into the infinite and eternal, consequently into the Divine of the Lord.

  5280.  Man has to learn from  the Word  and  from Doctrine there from what is good. The cognitions of good from the Word or from Doctrine there from are called the truths of faith. ... The truths previously insinuated are as it were banished. ... And then as the man suffers himself to be regenerated the light of truths from good is insinuated by the Lord through an internal way into the natural,  into which  light the truths are returned into order.  ... But at this day few are admitted into this state.

  5288.  It is also good and truth that bring into order each and all things in the natural mind; for they flow in from the interior, and thus arrange them. One who does not know how the case is with man's intellectual faculty, and how man can mentally view things, perceive them, think analytically, draw conclusions thence, and at last pass them over to the will, and through the will into act, sees nothing to wonder at in these things; he supposes that all things flow naturally in this way, being quite unaware that they are one and all from influx through Heaven from the Lord, and that without this influx men could not think at all. ... So neither does he know that the good flowing in through Heaven  from the Lord,  brings all things into the image of Heaven.

  5355.  What the multiplication of truth from good is shall be briefly stated. When man is in good, that is in love towards the neighbor, he is also in the love of truth. consequently in so far as he is in this good, so far he is affected by truth, for good is in truth as the soul in its



body. As therefore good multiplies truth, so it propagates itself in truth and by truth indefinitely, for there is no limit to good or to truth. ... In the Church to day there is  rarely any  multiplication  of truth.  ...  It is believed sufficient to know the dogmas of faith of the church in which man is born, and to confirm them by various means. But one who is in the good of genuine charity and thence in the affection of truth,  is not  content with  this,  but desires to be enlightened from the Word. ... He also sees it from good,  because the apperception of truth is  from good; for the Lord is in good and gives the apperception. When a man receives truth thence it increases indefinitely. In this respect it is like a little seed which grows into a tree, and produces other little seeds, which in turn produce a garden, and so on.

  5428.  But if they are told that real freedom . .. is not at all like this, but consists in willing nothing from self, but from the Lord, yea also in thinking nothing from self, but from Heaven, and hence that the Angels are overwhelmed with sorrow and grief if permitted to think from themselves  and  to will from  themselves,  this  is  not acknowledged.

  5478.  That the truths of the Church are apprehended by those who are in good, that is by those with whom these truths are conjoined with good, quite differently from what they are by those who are not in good, seems indeed like a paradox, but still it is the truth.

  5556.  They are altogether ignorant that the chief thing in wisdom is to perceive without reasoning, that a thing is so or not so.

  5623.  The capacities or abilities for receiving truth are wholly  according to good,  because the Lord adjoins them to good.

  5637.  The interior things of  scientifics are spiritual things in the natural mind, and spiritual things are there when the scientifics there are enlightened by the light of Heaven, and they are so enlightened when man has faith in the doctrinal things from the Word, and he has this faith when he is in the good of charity; for then truths and thereby scientifics are enlightened by the good of charity as by a flame.

 5773.  Mourning over truths from the proprium that they



could no longer claim to themselves, . . . signifies that they would be without freedom from their proprium, thus without truths from themselves. . . . Be it known that a turning about takes place with those who are being regenerated, namely that they are led to good by means of truth, and afterwards from good they are led to truth.

  5951.  What spiritual truths in the natural are must be told. Truths of faith outside of man, spirit, and Angel, are not truths of faith,  for they are not  applied to a subject, in which they become such. But when they are applied to a man, spirit, and Angel as to a subject, they then become truths of faith, but with a difference according to the states of life of each one. With those who are learning them for the first time they are only scientifics. Afterwards if these persons devoutly reverence them, the truths advance further and become truths of the Church; and when they are affected with them and live according to them, they then become spiritual truths; for the good of love and charity which is solely from the spiritual world, then fills them and causes them to live.

  5952.  It is said "as seemed good", because the doctrinal things that are meant by the carts of Egypt are from the literal sense of the Word, which, without the internal sense, can be applied to any good whatever. For the Lord does not openly teach any one truths, but through good leads to the thinking of what is true, and unknown to the man He inspires the apperception and consequent choice that such a thing is true, because the Word so dictates and because it is square. . . . Thus the Lord adapts truths according to the reception of good by each person.

  6167.  When the Word is being read by a man, those who are in the other life, being in the internal sense of the Word, not only perceive all things, but see besides innumerable arcana therein, and such as cannot be expressed  in  any human  speech.  Those which have been adduced are comparatively only a few.

  6232.  All things which proceed from the Infinite, as do truths and goods, are capable of increasing and of being multiplied indefinitely. That truths and goods can increase indefinitely arises from the fact that they proceed from the Lord, who is infinite.

  6240.  But the truly rational man is none other than he




who is called a celestial man, and who has perception of good, and from good perception of truth; whereas he who has not this perception, but only the cognition that a thing is true ... is not truly a rational man, but is an interior natural man. Such are those who belong to the Lord's spiritual Church.

  6338.  "Assemble yourselves". This signifies that they should set themselves in order. . . . For the universal which proceeds from the Lord effects this, because it contains within itself all the singulars down to the most minute ones; and it is all these taken together which are the universal that reduces all things in the Heavens into order. When the universal is doing this, it appears as if the very goods and truths set themselves in order, and as if they flowed into order of' their own accord. . . . This would never take place unless the universal which proceeds from the Lord contained within it the minutest singulars of all, and unless all these were in the most perfect order. If there were any universal influx from God without singulars, as many suppose, and a man, or spirit, or Angel were to direct himself in singulars, instead of order there would be confusion of all things. This may be illustrated by many things with man, that unless his thoughts were ordered universally and at the same time singularly by the affections  of  love,  it  would  be impossible for them to flow rationally and analytically.

  6398.  "Dan shall be a serpent upon the way". This signifies their reasoning about truth because good does not as yet lead. [Subject continued in 6400.]

  6430.  "And He shall bless you with the blessings of heaven above". That this signifies with the good and truth from the interior, is evident from the signification of blessing . .. and . . . of heaven. . . . The Heaven of man is in his interiors, because the man who is in the good of life is as to his interiors in society with Angels, thus in Heaven, and as to his exteriors in society vnth men, thus in the world. Therefore when man receives the good and truth which flow in from the Lord through Heaven from within, he is blessed with the blessings of Heaven above.

  6431.  "With  the blessings  of  the abyss that lieth beneath". This signifies the scientifics that are in the natural.




  6434.  The spiritual Church should have good from the natural or external man, but not from the rational or internal man: for the good of the man of the spiritual Church is in the natural, nor does it go further.

  6454.  Whatever is in the natural, and more so what is in the exterior natural, is obscure in comparison to what is in the interior natural, and still more so in comparison with what is in the rational. But this obscurity becomes clear in two ways; first, of the exteriors are brought into compliance with the interiors, and thus into correspondence-, secondly, if the man can be elevated from exterior to interior things, and thus to see the exterior things from what is interior. This latter is possible with those who are in the internal of the Church, and the former with those who are in its external.; but neither the one nor the other is  obtained  except  through  regeneration  from  the  Lord. From this it is plain what is meant by the obscurity being capable of becoming clear.

  6471.  A certain spirit not of the evil, but from those who suppose that they possessed the cognitions of faith more than others, and who had instructed some others also in this that all good and truth are from the Lord, and that man cannot think or will what is good from himself, was brought into such a state that he did not think and will from himself. ... When he was in this state he said he could not live in such a way, but that life was grievous to him. He was then told that thus he did not love to live in the truth which he had taught.

  6507.  "And the Egyptians wept over him". This signifies the sadness of the scientifics of the Church. .., But sadness here means sadness because the good of the Church which is represented by Israel, had left the scientifics, which are the externals of the Church, when it ascended from them to the internal of the Church, which is the good of truth; for in this case it no longer regards scientifics as being with itself, as before, but beneath itself. For when the truth of the spiritual Church becomes good, a reversal takes place, and then it no longer looks at truths from truths, but from good. . . . From this comes sadness, and it also comes from the fact that a different order is effected among the scientifics, which is not effected without pain. [This is further described in numbers 6539—6542.]




  6564.  Joseph is the celestial and internal good, through which good and truth flow in from the Lord. The Lord continually flows in through man's internal with good and truth.

  6566.  This is evident from the representation of Joseph as being the internal celestial; and from the signification of speaking, as being influx and thence reception: for the influx is from the internal celestial, which is Joseph, and the reception is by the truths in the natural, which are his brethren.

  6617.  A certain good spirit was taken up into the first Heaven, and speaking with me from thence he said that he saw infinite things in what T was then reading in the Word; when yet I myself had only a simple thought on the subject. Afterwards he was taken up into a more interior Heaven, and he said from thence that he now saw still more things, and so many that those which he had seen before were comparatively gross to him. He was next taken up into a Heaven still more interior where the celestial Angels are, and he said from thence that what he had before seen was scarcely anything compared with the things he now saw. While this continued, various things flowed in and I was affected with the various things that came thence.

  6686.  The true scientifics in the natural have all their life from the good which flows in through the internal.

  6690.  From this scientifics have their form. If heavenly love rules, then all things are disposed there by the Lord into  the heavenly  form, thus into the form of the good itself of love.

  6750.  Scientifics  are  what  they  who  are  being regenerated must first learn, because they are a plane for the things of the understanding, and the understanding is the recipient of the truth of faith, and the truth of faith is the recipient of the good  of charity. Hence  it can be seen that the scientific is the first plane when a man is being regenerated.

  6865.  It is false scientifics which chiefly infest those of the spiritual Church, because they have no perception of truth from good, but only the cognitions of truth from Doctrine. ... For scientifics are the most general vessels, which sometimes appear contrary to truths, until truths




being let into them make them transparent, and thus not to  be  noticed.  Moreover  scientifics  are  full  of  the fallacies  of  the  senses,  which  cannot  be  dispelled  by those who are in the mere cognitions from Doctrine, and not in the perception of truth from good. ... But those who are in the light of Heaven are in enlightenment from the Lord. ... Hence it is evident that these latter have an interior intuition, which is above the scientifics, and thus is distinct; whereas the former have a lower intuition, which is within the scientifics and thus an entangled one.

  6866.  In genuine humiliation a man divests himself of all ability to think and do any thing from himself, and wholly leaves himself to the Divine, and thus draws near to the Divine.

  6996.  The things a man speaks are presented quite differently with spirits; and the things spirits speak, quite differently with the Angels. Aaron as Doctrine, see n. 6998—7012. Immediate and mediate influx, see n. 7055—7058.

  7191.  Every thing of thought and of the consequent discourse flows in through Heaven from the Lord.

  7233.  Hence it is that every one within the spiritual Church acknowledges as the truth of faith that which its founders have dictated, nor do they search further from the Word whether it be the very truth; and moreover if they did search they would not find it unless they had been regenerated, and at the same time enlightened in a special manner.

  7750.  It may be shown that those only have spiritual life who are in celestial love, and from this in cognitions; and that love contains within it all the cognitive that is of that love. Take for example the animals of the earth and the animals of the heaven or the birds. These have the science of all things of their love. . . . If man were in his own love, which is love to G-od and towards the neighbor, this being man's proper love, . . . he would then be not only in all requisite science, but also in all intelligence and wisdom; neither would he have occasion to learn them, for they would flow in from Heaven into these loves, that is through Heaven from the Divine. But as man is not in these, but in contrary loves ... he must be born into all ignorance, yet by Divine means he is brought into something of intel-




ligence and wisdom, but still not actually into any thing unless he removes the loves of self and of the world and thus opens the way for love to the Lord and love towards the neighbor. That love to the Lord and love towards the neighbor have within them all intelligence and wisdom, can be seen from those who in the world have been in these loves; when in the other life they come into Heaven, they there know and are wise in such things as before they had never known; nay, they think and speak there as do the rest of the Angels such things as ear hath never heard, nor the mind known, which are unutterable. The reason is that these loves have in them  the capacity to receive such things.

  7757.  The good itself which flows in from the Lord adopts truth there, and appropriates it to itself, and thereby causes the good with a man to be good, and the truth to be truth; or the charity to be charity, and the faith to be faith. Without this conjunction charity is not charity, but only natural goodness; neither is faith faith, but-only the science of such things as are of faith.

  7838.  The truth of faith is not the truth of faith unless it is with the good of charity, and especially unless it is from it.

  7840.  Men of the internal Church are they who have qualified their good by means of interior truths, such as are those of the internal sense of the Word; but men of the external Church are those who have qualified their good by means of exterior truths, such as are those of the literal sense of the Word.

  7950.  All spiritual light comes through good from the Lord, thus through charity; for the good of charity is like a flame from which is light; for good is of love, and love is spiritual fire, from which comes enlightenment. He who believes that they who are in the evil of life can also be in enlightenment in respect to the truths of faith, is very much mistaken. They can be in a state of confirmation, that is, they may be able to confirm the doctrinal things of their Church; but they cannot see whether what they confirm is true or not.

  7966.  These are the two states in which they who are of the spiritual Church, when in good, are kept by the Lord: the first, that from the erood which is of the will




they  see  and  think  truth;  the second, that from this marriage of good and truth they produce truths, which by willing them and doing them, again become goods and so on continually.

  8042.  "Sanctify to Me all the firstborn". This signifies faith that it is from the Lord. When it is said faith, there is  meant  all   the  truth   that  belongs  to  the   spiritual Church. ... When a man is being regenerated, he is led by means of faith in the understanding, or in Doctrine, to faith in the will or life, that is by means of the truth of faith to the good of charity. When the man is in the good of charity, he has then been regenerated, and then from this good he produces truths, which are called the truths of good. These are the truths which are the veriest truths of faith, and which are meant by the firstborn.

  8078.  Faith merely natural is faith which is insinuated by an external and not by an internal way, such as sensual  faith which consists in believing a thing to be so because the eye has seen. - . . But spiritual faith is that which is insinuated by an internal and at the same time by an external way; the insinuation by the internal way causes it to be believed, and then that which is insinuated by the external way causes it to be confirmed. The insinuation of faith by the internal way is effected by reading the Word, and by enlightenment then from the Lord, which is granted according to the quality of the affection.

  8106.  The literal sense of the Word is called a cloud, because the internal sense, which is called glory, cannot be comprehended by man, except by one who is regenerated and then enlightened. If the internal sense of the Word, or truth Divine in its glory, were to appear before a man who is not regenerated, it would be like thick darkness, in which he would see nothing at all, and by which he would also be blinded, that is he would believe nothing.

  8301.  "Who is like Thee, 0 Jehovah, among the gods" signifies that all truth of good proceeds from the Divine Human of the Lord. . . . That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord. Truths separated from good are indeed thought and spoken by those




who are in persuasive faith and nevertheless in a life of evil,  and  likewise  by  many  others within the Church; but these truths are not of good, thus do not proceed from the Lord, but from themselves. That truths from good proceed from the Lord can be seen from the tact that the Lord is Good itself, because He is Love itself; from this proceeds truth, like light from the flame of the sun.

  8370.  The truths of faith were set in order by the good of love. . . . It is said by means of the good of love, because all setting in order of truths is effected by means of the good of love.

  8420.  This is evident from the signification of the Law, as being the Word; and because it denotes the Word, it denotes Divine Truth, thus also the Doctrine of good and truth.      '

  8456.  "And the deposit of  dew went up". ... The deposit of this upon the manna signifies the insinuation of truth; for the truth of peace is the Divine Truth proceeding from the Lord in Heaven, which being the inmost insinuates itself into the  truth which is beneath,  and vivifies it.  When the truth which is beneath has been vivified by it, then the truth of peace goes up, that is, as to appearance ceases, and the truth which had received life from it comes into view. Thus is born the truth of faith. For no truth of Doctrine or of the Word becomes truth with man until it has received life from the Divine, and it receives life through the insinuation of the truth which proceeds from the Lord, which is called the truth of peace. This truth is not the truth of faith, but it is the life or soul of the truth of faith, and it disposes into the heavenly form all things which are in the truth that is called the truth of faith, and afterwards it also disposes the truths themselves one with another. From all this it can be seen how the case is with the insinuation of truth with man by means of the truth of peace. Be it also known that the lower or exterior things with the man who is being regenerated  receive life in succession from the higher or interior things; thus the truth of faith from the truth of peace; and the truth of peace from the Lord Himself. The insinuation of life from the Lord with those who are being regenerated is effected in successive order by Him, thus through the inmost, and so through  interior things  to




exterior. Consequently with the regenerate it is open even from the Lord: but with those who are not regenerate the way is closed.

  8505.  "To day ye shall no longer find it in the field". This signifies that good shall no longer be acquired by means of truth. ... Before regeneration man acts from truth, and through it good is acquired. ... But after regeneration man acts from good, and through it truths are procured. ... When he acts from affection, he is no longer allowed to look back, and to do good from truth, for at that time the Lord flows into the good with him, and leads him by means of the good. If at that time he were to look back, or were to do good from truth, he would act from his own; for he who acts from truth leads himself, whereas he who acts from good is led by the Lord.

  8510.  He who acts  from  truth which is of faith, is not yet in the order of Heaven.

  8516.  Every one ought to be led to Christian good which is called charity, through the truth of faith; for the truth of faith will not only teach what charity is, but also what its nature must be; and unless he learns this from the doctrinal of his Church (for he cannot possibly know it from himself), he cannot be prepared and thus adapted to receive this .good. ... A man must know further that truths do not of themselves enter into good, but that good adopts truths and adjoins them to itself; for the truths of faith lie in the memory of a man as in a field extended beneath the interior sight. Good from the Lord flows in through this sight, and chooses from them, and conjoins to itself the truths which are in agreement with it. The truths which lie beneath cannot flow into the good which is above, etc.

  8685.  "And Moses sat to judge the people". That this signifies the disposing of Truth Divine with those who were of the spiritual Church in the state before it was from good, is evident from the representation of Moses, as being the Truth Divine that proceeds immediately from the Lord.  ... The man who is being regenerated and becoming a Church has two states; in the first he acts from truth, in the second from good. In both states the man is led by the Lord; but in the first by immediate influx, in the second by influx both immediate and mediate



(see II. 6472— 6478, 6982, 6985, 6996, 7054—7058, 7270). Immediate influx is represented by Moses judging the people alone, but influx both immediate and mediate, by princes of thousands, etc. ... But these are arcana which scarcely any one can understand, except one who is in enlightenment from the Lord, and through enlightenment in  perception.  These influxes,  and  also the consequent effects, can indeed be described, but  still  they do  not rightly fall into the thought, unless there is perception from Heaven; and perception from Heaven is not possible except with those who are in the love of truth from good; and not even then unless they are in the love of truth. from genuine good.

  8686.  "And. the people stood over Moses". This signifies obedience then out of Truth Divine. ... By these words in the internal sense is described the first state, wherein the man who is being regenerated is led by means of truth from the Lord; the truth by means of which he is led is the Word, for this is Truth Divine.

  8689.  "And he said, why sittest thou alone?" That this signifies without influx of truth from good from any other source is evident from the signification of sitting alone, when said of Truth Divine proceeding immediately from the Lord, which is represented by Moses, as being influx from Him alone, and not at the same time from any other source.

  8690.  When a man is in the former state, then the Lord flows in and leads immediately; but the immediate influx of the Lord does not come to perception, because it is into  the  inmosts  of  man;  whereas  the  influx  of  the Lord which is immediate and at the same time mediate, does come to perception, and gives affection, for it is not only into man's inmosts, but also into his mediates and outmosts.

  8692.  "And the people cometh unto me to inquire of God". This signifies that they do not will and act from any other source than from the fact that the Word has so said.

  8694.  "It cometh unto me and I judge between a man and his companion". This signifies that at this time they are disposed out of revealed truth. . . . By revelation is meant enlightenment when the Word is read, and perception then;




for they who are in good and long for truth are taught in this way from the Word; but they who are not in good cannot be taught from the Word, but can only be confirmed in  such  things  as  they  have been instructed in from infancy, whether true or false. The reason that those who are in good have revelation, and those who are in evil have no revelation, is that in the internal sense each and all things in the Word treat of the Lord and of His kingdom, and the Angels who are with man perceive the Word according to the internal sense. This is communicated to the man who is in good, and reads the Word, and from affection longs for truth, and consequently has enlightenment and perception. For with those who are in good, and from this in the affection of truth, the intellectual part of the mind is opened into Heaven, and their soul, that is their internal man is in fellowship with Angels; but it is otherwise with those who are not in good. . . . But what is the nature of the revelation with those who are in good and from this in the affection of truth, cannot be described. It is not manifest, neither is it altogether hidden; but it is a certain consent and favoring from within that a thing is true, and a non favoring if it is not true. . . . The cause of its being so is out of influx of Heaven from the lord; for through Heaven from the Lord there is light, that flows around and enlightens the intellect, which is the eye of the internal sight. The things which then appear in that light are truths, for this very light is the truth which proceeds from the Lord.

  8698.  "The word that thou doest is not good" ... signifies that a change must be made.

  8699.  "Wearing thou wilt wear away, both thou and this people that is with thee". This signifies that thus the truth that has been inseminated would perish. . .. That it denotes the truth that has been inseminated, is because by Moses is meant truth from the Divine.

  8700.  "For the word is too heavy for thee". This signifies that it is not possible because not out of Divine order.

  8701.  "Thou art not able to do it thou alone". This signifies without influx of truth from good from some other source. ... When the influx is immediate, the Lord indeed flows in with good and truth, yet the good is not



then perceived, but truth; therefore the man. is then led by means of truth, not so much by good. But when the influx is at the same time mediate, then good is perceived, for mediate influx is into man's external sensual; hence it is that the man is then led by the Lord by means of good.

  8706.  "And do thou teach them the statutes and the laws". This signifies that from Truth immediately from the Lord come the external and internal goods and truths of the Church.

 8709.  "And do thou see out of all the people". This signifies the choosing of ministering truths ... here of truths that minister to the Truth immediately from the Divine.

 8711.  "Men of truth hating gain". This signifies because the truths are pure without a worldly end.

 8717.  "And it shall be that every great word let them bring unto thee". This signifies that every thing is from the Truth that is immediately from the Divine. ... It appears from the sense of the letter as if every thing was to be brought to Divine Truth; but as every thing comes from the Lord through the Truth proceeding from Him . . . therefore in the internal sense it is not signified to this truth, but from it. . . . In itself the fact is that by means of Truth proceeding from Himself the Lord directs all things down to  the  veriest  singulars. ... His disposing is immediate through the Truth Divine from Himself, and also mediate through Heaven. But the mediate disposing through Heaven is also as it were immediate from Himself, for what comes out of Heaven comes through Heaven from Him. That this is so the Angels in Heaven not only know, but perceive in themselves.

 8718.  "But every small word let them judge". This signifies the appearance of some particulars and singulars as  from another source.  ...  Their bringing every great word unto Moses, signifies that each and all things down to the veriest singulars are from the Lord. From this it also follows that a small word too, that is things particular and singular, are from Him. That there is an appearance that they are from another source will be seen below.

  8719.  "And devolve from upon thee, and let them bear with thee". This signifies thus function and office for them. ... The Lord does each and all things from Him-




self immediately and mediately through Heaven. That He acts mediately through Heaven is not because He needs their aid. . . . There is an appearance to them that they act from themselves, but a perception that it is from the Lord.

 8726.  How this is can be seen from what has been before set forth, namely, that the man who is being regenerated is first led by the truth which is of faith; but when he has been regenerated he is led by means of the good which is of charity; and that in this first state, namely, when he is led by means of truth, the Lord flows  in  through  the  Truth  Divine  that  proceeds immediately from Him; but in the second state, namely, when he is led by means of good, the Lord flows in through both the truth which proceeds immediately, and that which proceeds mediately from Him; and the mediate influx is equally from the Lord as the immediate.

  8728.  As further concerning this subject, be it known that some things also come  from the Angels  themselves who are with man; but all the good and truth which become the good of charity, that is, of the new life with man, come from the Lord alone, also through the Angels from Him. ... The things which come from the Angels themselves are such as accommodate themselves to the affection of man, and in themselves are not goods, but still serve for introducing goods and truths which are from the Lord.

  8771.  "A kingdom of priests and a holy nation"; ... each expression signifies the spiritual kingdom, but with a difference. A kingdom of priests signifies those who are in good out of truth, but a holy nation signifies those who in good and thence in truth. They who are in good out of truth look through truths upwards to the Lord; but they who are in good and thence in truth are in the Lord, and from Him look at truths; they succeed each other with those who are being regenerated, in whom the spiritual kingdom, that is the life of Heaven, is being implanted from the Lord; for through truth they are introduced into good, thus into Heaven, because Heaven is good, and when they are in Heaven, then there and thence they look to truths. [On the same subject see also n. 8772, 8773, 8778.] 8780.  "And Jehovah said unto Moses". This signifies the influx of the Divine through truth from the Divine concerning revelation.......By revelation here in the internal


  sense is not meant revelation such as was made to the Israelitish people from Mount Sinai, namely that the Lord spoke in a loud voice; . . . but a revelation is meant which is not made with a loud voice, but inwardly in man. This revelation is made by the enlightenment of the internal sight, which is the understanding, when a man who is in the affection of truth from good is reading the Word. This enlightenment is then effected by the light of Heaven, which is from the Lord as a Sun there. ... When the understanding is enlightened by that Divine light, it then perceives that to be true which is true, it acknowledges it  inwardly  in  itself  and as  it were  sees  it.  Such  is the revelation of those, who are in the affection of truth from good when they are reading the Word. - . . When [others] read the Word they are altogether blind to the truth which does not make one with the doctrinal.

  8864.  The Lord is the faith with man, and if the faith, He is also every truth that is contained in the Doctrine of faith, which is from the Word.

  8865.  Such a universally regnant must the Lord be with man; for such a regnant is the Lord with the Angels of Heaven, of whom it is therefore said that they are in the Lord. The Lord becomes regnant when it is not only believed that all good and all truth are from Him, but also when it is loved to be so. The Angels are not only in the faith that it is so, but also in the perception of it. Hence it is that their life is the Lord's life in them; the life of their will is the life of love from the Lord, and the life of their understanding is the life of faith from the Lord. From all this it is evident how it is that the Lord is the all in all of Heaven, and that He Himself is Heaven. When the Lord universally reigns with a man of the Church, as with the Angels of Heaven, then the Lord is in all the truths and goods of faith with him.

  8867.  "Thou shalt have no other gods before My faces". This signifies that truths must not be thought of out of any other source than out of the Lord.

  8861).   "Thou shalt not make unto thee a graven image". That this signifies not from self intelligence, is evident from the signification of a graven image, as being what is not out of the Lord, but out of what is man's own.

  8899.  But be it known that the commandments of the




Decalogue are rules of life for -those who are in the world and for those who are in Heaven, and consequently both senses, the external as well as the internal, are for -those who while they are in the world are also in Heaven, that is, for those who are in the good of life according to the truths of Doctrine.

  8912.  The internal sense is for those who are in Heaven, also for those who are in the world, yet in so far as they are at the same time in Heaven.

  9034.  How the truth of the literal sense of the Word serves spiritual truths shall briefly be told. The man of the Church first learns truth from the literal sense of the Word, which is general truth accommodated to the apprehension of the external man, who is in natural light. This truth is received by an external way, that is by hearing, and is stored up in the memory of the external man, where are also various scientifics derived from the world. Afterwards the things stored up in this memory are subjected to the sight or view of the internal man, who sees from the light of Heaven. The internal man calls forth therefrom by selection the truths which agree with the good which flows in from the Lord by way of the soul, and which the man had received. There the Lord conjoins truths with good. The truths which are thus conjoined in the internal man are called spiritual truths, and the good with which the truths are conjoined spiritual good. This good formed by means of truths, is what makes the spiritual life of man. The truths themselves there are called the truths of faith, and the good is called the good of charity. The good in which truths have thus been implanted is the Church with man. From this it is plain in what manner the truths of the literal sense of the Word serve for the formation of spiritual truths.

  9048.   [English Editions 9049.1 The laws of order in the other life are not taught from books, and stored up therefrom in the memory, as with men in the world, but they are inscribed on the hearts.

  9086.  They who believe that the Holy Divine that is in the Word lies hidden there no deeper than in the sense which appears in the letter, . . . see the holy from no other source than from the faith that all things which are there were Divinely inspired. ... But let them know that the Holy Divine lies hidden in each and all things of the Word.



. . . These most holy things stand open before the Angels in Heaven, because these do not apprehend the Word naturally according to the literal sense; but spiritually according to the internal sense. Men also would apprehend the Word according to this sense if they lived an angelic life, that is a life of faith and love.

  9094.  How the case is with the things contained in this verse in the internal sense can with difficulty be unfolded to the apprehension. They are such as can be comprehended by the Angels, and only in some measure by men. . . . The things which are of angelic wisdom are for the most part unutterable and also incomprehensible.

  9103.  The natural of man sees things in the light of the world,  which  light  is  called natural  lumen.  Man procures for himself this lumen by means of objects which enter by the sight and hearing.  ... When light from Heaven flows into these things, the man begins to see them spiritually. ... This influx increases according to the  influx  of  the  light  of Heaven,  until  at  last  he discriminates not only between truths, but also between truths within these truths; and he does this with greater clearness  in  proportion  as  the  communication is  better opened between the internal and the external man; for the light of Heaven flows from the Lord through the internal man into the external. From this man has perception; but still it is not yet spiritual perception. This perception does not arise from natural truths, but from spiritual truths. Spiritual truths are those which are called the truths of faith.  The  reason why spiritual perception arises from these truths, is that the light of Heaven is Divine Truth proceeding from the Lord. ... Wherefore the cognitions of spiritual things must be with man in his natural, in order  that  there  may  exist  spiritual  perception;  and cognitions of spiritual things must be from revelation. When the light of Heaven flows into these things it flows into its own, for as before said, this light is Divine Truth proceeding from the Lord. . . . There must be an influx of living light through the internal man from the Lord.

  9128.  "If the sun has arisen upon him". This signifies that if he shall see it clearly from within ... It is said seen from within, because such a thing is seen by the internal man. As this is an important matter, something




shall be said about sight from within. A man sees in himself whether what he thinks and wills, and consequently what he says and does, is good or evil, and consequently whether it is true or false. This is quite impossible unless he sees from within. Seeing from within is seeing from the sight of the internal man in the external, etc. . . . But be it known that to see from within is to see from the Lord; for it is the same with sight as with every thing that exists, in that nothing exists from itself, but from something which is prior to or higher than itself, thus finally from the First and Highest. The First and Highest is the Lord. He who apprehends this can also apprehend that every thing of life with man is from the Lord; and as charity and faith constitute the veriest life of man, every thing of charity and every thing of faith are from the Lord, etc.

  9188.  For he who shall be taught in the truths and goods of faith must be taught from the Lord and by no means from himself.

  9222.  "And a prince in thy people thou shalt not execrate". That this signifies that neither is the Doctrine of truth to be blasphemed, is evident from the signification of a prince as being the primary truths of the Church; and from the signification of the people as being those who are in the truths of Doctrine. ... Truth Divine is the Word, and the Doctrine of the Church is truth thence derived. . . . Truth Divine is the Word and is Doctrine out of the Word.

  9223.  "The first fruits of thy grain and the first fruits of thy wine thou shalt not delay". This signifies that as all the goods and truths of faith are from the Lord, they are to be ascribed to Him and not to self. . . . That the first fruits were to be given to Jehovah, signified that it is the first of the Church to ascribe all the goods and truths of faith to the Lord, and not to self. To ascribe to the Lord is to know, to acknowledge, and to believe that these things are from the Lord, and nothing of them from self; for as above shown, every thing of faith is from the Lord. The first fruits have this signification because they were offerings and gifts, which were thanksgivings for the produce [of the earth];... and consequently were an acknowledgement that all things are from Him; in the internal sense




an acknowledgement of the goods and truths of faith, which are signified by the harvest, etc.

  9227.  A few words more shall be said of these two states with the man who is being regenerated. It has been already shown in n. 9224 that the truths called the truths of faith enter into  man  by an external way, and that the good which is of charity and love enters by an internal way. The external way is through the hearing into the memory, and from the memory into his understanding; for the understanding is man's internal sight. The truths which must be of faith enter by this way, to the end that they may be brought into the will. and thus be appropriated to the man. 

The good from the Lord meets there at the common boundary the truths which have entered by the external way, and by conjunction with them causes the truths to  become  good.  In so tar as this is effected, so far the order is inverted, that is, so far the man is not led by truths, but by good; and consequently in so far he is led by the Lord. From this it can be seen how a man when he is being regenerated is raised from the world into Heaven. For all things which enter through the hearing enter from the world; and those which are stored up in the memory, and appear in the memory before the understanding, appear in the light of the world, which is called natural lumen. But those things which enter the will, or which become of the will, are in the light of Heaven; the light of Heaven is the truth of good from the Lord. When these  things  come  forth  from  the will into act, they return into the light of the world; but they then appear in this light under a totally different form; for previously the world was within every thing; whereas afterwards Heaven is so. From this it is also evident why a man is not in Heaven until he does truths from willing them, thus from the affection of charity.

  9231.  The internal of man can be raised into Heaven even to the Lord, and thus can be conjoined with Him in thought and affection, consequently in faith and love.

  9274.  In the latter state the order has been inverted, and he is then led by the Lord, consequently he is then in Heaven.

  9300.  "The first fruits of thy ground thou shalt bring into the house of Jehovah thy God". This signifies that




all truths of good and goods  of truth are holy, because they are from the Lord alone. ... They are called truths of good and goods of truth, because with the man who is being regenerated, and still more so with him who has been regenerated, truths are of good and goods are of truth; for truths make the life of the understanding and good makes the life of the will. . . . So far as the ideas of thought concerning things spiritual are formed independently of correspondences, so far they are formed either from the fallacies of  the  senses, or from what is inconsistent with such things. ... They who are enlightened see and perceive within themselves whether a thing is true or not true. But if it is genuine truth of faith in which they are enlightened, and it is the genuine good of charity with which they are enkindled, then it is the understanding of the internal man that is enlightened, and the will of the internal man that is enkindled.

  9337.  The Lord flows into man by means of good, and by means of it He disposes truth into order; but not the reverse; and in so far as truths are disposed into order by means of good, so far evils and falsities are removed.

  9340.  The city of God denotes the Doctrine of the truth of faith out of the Word.

  9372.  Moreover the Word in the ultimate, or such as it is in the external form in which it appears before man in the world, is described by the clothing and food of John the Baptist.

  9375.  "Nadab and Abihu". That hereby is signified Doctrine drawn from both senses, is evident from the fact that they were sons of Aaron; and therefore when by Aaron is signified the Word, by his sons is signified Doctrine;  by the  elder  son  Doctrine  drawn  from  the internal  sense  of  the  Word;  and  by the younger son Doctrine drawn from its external sense. Doctrine drawn from the internal sense of the Word and Doctrine drawn from the external sense of the Word is one Doctrine, because those who are  in the internal are also in the external.

  9382.  How the case is with enlightenment and instruction from the Word, shall briefly be told. Every one is enlightened and instructed from the Word according to his affection of truth, and the degree of his longing for it,




and according to his capacity of receiving it. They who are in enlightenment are in the light of Heaven as to their internal man; for it is the light of Heaven that enlightens man in the truths and goods of faith. They who are thus illumined apprehend the Word according to its interior things, and therefore make for themselves Doctrine from the Word, to which they apply the sense of the letter. But they who are not in the affection of good from truth, and from this in the desire to be wise, are blinded rather than enlightened when they read the Word. ... Most of these make for themselves no Doctrine, but remain in the sense of the letter, which they apply so as to favor falsities. . . . But those who are not of this character merely confirm the doctrinal things of their Church, and neither care nor know whether they are true or false. . . . From this it is evident who are enlightened from the Word, and who are blinded ', namely that those are .enlighteneed who are in heavenly loves, for heavenly loves receive and like sponges imbibe the truths of Heaven. . . . That the Word is the source of enlightenment and instruction, is because in its first origin it is Truth Divine itself that proceeds from the Lord. and in its descent into the world it is accommodated to the Heavens. Hence it is that when a man who has heavenly love reads the Word, he is through it conjoined with Heaven, and through Heaven with the Lord, whereby he has enlightenment and instruction. It is otherwise when a man who has worldly love reads the Word.

  9391.  "Making a king, but not by Me; and making princes, and I knew it not", denotes to hatch truths and primary truths from their own lumen and not from the Divine.  "Making their silver and their gold into idols", denotes to pervert the scientifics of truth and good from the literal sense of the Word in favor of their own cupidities,  and  still  to  worship  them as  holy,  although  being from their own intelligence, they are devoid of life; for silver denotes the truth, and gold the good, that are from the Divine, thus that belong to the Word; and idols denote doctrinal things from man's own intelligence; . . . for those things which are from man's own are from evil and consequently are falsities, although outwardly they appear like truths, because taken from the literal sense of the Word. . - . The subject here treated of is the arrogance of those who




wish to enter from scientifics into the mysteries of faith.

  9394.  "And put it into basins". This signifies with man in the things of his memory. The reason why basins denote the things of the memory, is that vessels in general signify scientifics. and these are nothing else than the things of the memory. Therefore basins here denote such things of the memory as contain truths Divine which in general are signified by blood. What scientifics are relatively to the truths and goods of life with man, shall be briefly told. All things learned and stored up in the memory, and which can be called forth from it to the intellectual sight, are called scientifics, and in themselves are the things which constitute the understanding of the natural or  external  man.  Being  cognitions  these scientifics are of service to the sight of the internal or rational man as a kind of mirror in which to see such things as are of service to itself. For these fall under the view of the internal man just as fields full of grass, flowers and various kinds of crop and of trees; or as gardens adorned with various useful and delightful objects, fall under the view of the external man in the material world. 

Yet the internal sight, which is the understanding, sees nothing else in the fields or gardens of the things of its memory than such as agree with the loves in which the man is, and also favor the principles he loves. Wherefore they who are in the loves of self and the world see only such things as favor these loves. ... But it is very different with those who think from the delights of heavenly loves, which are the loves to the Lord and towards the neighbor. As the thought of these persons is led by the Lord through Heaven, they see and choose nothing else in the fields arid gardens of the things of their memory than those which agree with the delights of these loves, and are in harmony with the doctrinal things of their Church, which they love. ... That scientifics are vessels, and in the Word are signified by vessels of every kind, as by basins, cups, waterpots, and the like, is because every scientific is a general thing which contains in it particular and singular things that agree with the general; and such generals are disposed into series, and as it were into bundles.

  9407.  When a man is in good and from good in truths, he is then raised into this Divine light, and into its interior



light according to the amount and quality of his good. From this he has a general enlightenment, in which from the Lord he sees innumerable truths, which he perceives from good; and then he is led by the Lord to apperceive and be imbued with those truths which are suitable to him'. and this with respect to the veriest singulars in order, just as is conducive to his eternal life.

  9424.  Occasion again offering, it shall be briefly told how the case is with the support of the Word by Doctrine that is out of the Word. He who does not know the arcana of Heaven must needs believe that the Word is supported without Doctrine out of it; for he supposes that the Word in the letter or the literal sense of the Word, is the Doctrine itself. But be it known that all the Doctrine of the Church must be drawn out of the Word, and that a doctrine out of any other source than the Word is not Doctrine in which there is any thing of the Church, still less any thing of Heaven. But the Doctrine must be collected out of the Word, and while it is being collected, the man must be in enlightenment from the Lord; and he is in enlightenment when he is in the love of truth for the sake of truth, and not for the sake of self and the world. 

These are they who are enlightened in the Word when they read it, and who see truth, and from it make Doctrine for themselves. 'The reason is that such communicate with Heaven, thus with the Lord; and being enlightened from the Lord in this way they are led to see the truths of the Word such as they are in Heaven; for the Lord inflows through Heaven into their understanding, because it is man's interior understanding that is enlightened. And at the same time the Lord flows in with faith,  by  means  of  the  cooperation of the new will, a feature of which is, to be affected with truth for the sake of truth. From all this it can now be seen how the Doctrine of truth and good is given man from the Lord. That this Doctrine supports the Word in respect to its literal or external sense, is plain to every one who reflects; for every one in the Church who thinks from Doctrine sees truths in the Word from his Doctrine and according thereto, and explains those which do not coincide with it; and those which seem to be opposed he passes by as though he did not see or understand them; that all do so, even heretics, is  known.  But  they  who are in the genuine Doctrine of





truth out of the Word. and in enlightenment when they read the Word, see  everywhere truths that agree, and nothing whatever that is opposed; for they do not dwell upon what is said therein according to appearances, and according to the common apprehension of man, because they know that if the appearances are unfolded, and as it were unswathed, the truth is laid bare. ... Be it known that the internal sense of the Word contains the genuine Doctrine of the Church.

  9549.  "Of pure gold". This signifies that it is from celestial good. ... By lampstand is signified the Divine Spiritual, or the Divine Truth which is from the Lord in Heaven and in the Church; and because this truth comes forth from Divine Good, the lampstand was of gold. ... This is further manifest from the influx of the Lord into the Heavens. The inmost or third Heaven is celestial; the middle or second Heaven is spiritual. The Lord flows through the celestial Heaven which is in the good of love to Him, into the spiritual Heaven which is in the truth of faith in Him. From this it is evident why the whole lampstand was to be of pure gold.

  9550.   "Solid shall the lampstand be made". That this signifies that all is from good, is evident from the signification of solid, as being wholly, thus all from good, which is signified by gold. For all the spiritual, which is signified by the lampstand, in so far as it illumines, comes forth from the celestial, and also continually subsists through the same, as all truth does from good; for if good is withdrawn, truth is extinguished in a moment, because good is the soul of truth.

  9568.  By that which is wholly from good, thus by what is entire and perfect, is meant when good is the all in all, not only in truths which are signified by the reeds, but also in the scientifics, which are signified by the pomegranates and flowers. . . . Good is the source of truths, and truths from good are the source of scientifics. So is the one derived and produced from the other. Nevertheless good is everything in its products and derivatives, because these are from good. ... In like manner do the celestial, the spiritual, and the natural succeed each other. . . . With man all is called celestial that is of the good of love, all spiritual that is of the truth of faith thence derived, and




all natural that is of the scientific. That the scientific is natural, is because the scientific is truth appearing in the light of the world; whereas the truth of faith, in so far as it is of faith with man, is in the light of Heaven. . . . Consequently good from the Divine is in all the truths of faith, and if good is not everything in them, and if the Divine of the Lord is not everything in good, the man has in him nothing of Heaven, thus nothing of the Church. But the Divine of the Lord is in all things of good, and from this in all things of truth with man, when he wills from love, and believes from the consequent faith, that all good and all truth are from the Lord, and absolutely nothing from himself; and also that he possesses the truth of faith in the exact proportion of his reception of good from the Lord; for, as before said, good is the all in all things of truth, and truth without good is truth without life.

  9594.  These degrees of life in man are opened successively; the first degree by a life in accordance with what is equitable and just; the second degree by a life according to the truths of faith from the Word, and in accordance with the consequent goods of charity towards the neighbor: and the third degree in accordance with the good of mutual love and the good of love to the Lord. These are the means whereby are successively opened these three degrees of life


in man, thus the three Heavens in him. . . . With some the first Heaven is opened and not the second; and with some the second Heaven is opened and not the third; and the third Heaven is opened with those only who are in the good of life out of the love to the Lord. ... Heaven is called the habitation of God from the fact that the Lord dwells there; for it is the Divine Truth proceeding from the Divine Good that makes Heaven, for this gives the life to an Angel who is there. And because the Lord dwells with Angels in that which is from Himself, therefore Heaven is called the habitation of God, and the Divine truths themselves from the Divine good, of which the Angels or the angelic societies are the receptions, are called habitations.

  9636.  For the good which is with the Angels is that good itself, because all good is from the Lord; good from any other source is not good. [See further on the immediate and mediate influx of good and truth from the Lord, and that no good is from any Angel, n. 9682, 9683.]




  9688  Who does not see that by fine linen, silk, and embroidery are not here meant fine linen,  silk, and embroidery? for the subject treated of is Jerusalem. But what is meant the Christian world does not inquire, because it places the celestial and spiritual things of the Word in its literal sense, and calls its interior ones mystical things which it does not care for.

  9707.  It has been so provided and ordained by the Lord that in so far as a man thinks and wills from Heaven, that is through Heaven from the Lord, so far his internal man is opened; the opening is unto Heaven, even unto the Lord Himself.

  9723.  From his infancy up to the end of his life in the world, a man is being perfected as to intelligence and wisdom; and if it is well with him, as to faith and love. Scientifics  chiefly  conduce  to this use.  Scientifics  are imbibed by hearing, seeing, and reading, and arc stored up in the external or natural memory. These are serviceable to the internal sight or understanding as a plane of objects, from which things it chooses and brings out such things from which it is wise. For by virtue of its light which is from Heaven, the interior sight or understanding looks into this plane, that is into this memory, which is below itself; and from-various things which are there, it chooses and brings out. such things as agree with its love. These it calls forth to itself from thence, and stores them up in its own memory, which is the internal memory. From this is the life of the internal  man,  and its intelligence and wisdom. The case is the same with the things which belong to spiritual intelligence and wisdom, which are those of faith and love. Scientifics, that is to say, scientifics from the Word, or from the Doctrine of the Church, which are called the cognitions of truth and good, are in like manner of service for implanting in the internal man these things of spiritual intelligence and wisdom. When these cognitions are stored up in the memory of the external man, they are in like manner of service as objects to the sight of the internal man, which sees from the light of Heaven, and from such things chooses and brings out such things as are in agreement with its love; for the internal man sees nothing else in the external man. For the things which a man loves, he sees in light, but the things which he does




not love he sees in the shade; -the latter he rejects, but the former he chooses. From all this it can be seen how the case is with the truths of faith and the goods of love with the man who is being regenerated; namely, that the good of love chooses for itself suitable truths of faith, and by their means perfects itself; and thus the good of love is in the first place, and the truth of faith in the second. . . . After the scientifics, or the cognitions of good and truth, in the memory of the external man, have performed their use, they as it were vanish from this memory. ... The scientifics which have served for these uses are signified by the ashes which are to be removed; and the cognitions of truth and of good, through which the man has gained spiritual life, after they have served this use, that is after they have become of the life, are signified by the ashes of the altar which also are to be removed. ... Meanwhile the fire of the altar is always burning for the use of a new burnt offering or sacrifice.

  9744.  This is evident from the signification of fine linen, as being truth from a celestial origin; whence fine twined linen denotes the intellectual, because this consists and is as it were twined, or woven, of truths from a celestial origin.

  9776.  The Lord does these things through man's Heaven, that is, through his internal; for all good and truth are from the Lord, in so much that good and truth with man is the Lord Himself.

  9807.  "No man hath ascended into heaven, but He that came down from heaven, the Son of Man who is in the heavens" (John 3 : 13); from this it is evident that the Son of Man denotes the Divine Truth in the Heavens; for this comes down, and therefore ascends, because no one can ascend into Heaven unless Divine Truth comes down into him from Heaven, because the influx is Divine and not the other way about.

  9818.  Hence it can be known what is meant by Spirit when said of the Lord, namely, the Divine Truth that proceeds from His Divine Good, and that when this Divine Truth flows in with man, and is received by him, it is the Spirit of Truth, the Spirit of God, and the Holy Spirit; for it flows in immediately from the Lord, and also mediately through Angels and spirits.




  9832.  But the truth which is of faith leads man unto good, and afterwards is produced from good. From this it is evident that a man is not in Heaven until he is in good. [Further concerning the nature of truth from good, n. 9841, 9846.]

  9918.  By pomegranates are signified scientifics of good. ... The scientifics of good and truth which are signified by the pomegranates, are doctrinal things from the Word, which are scientifics in so far as they are in the memory, which is in the external or natural man. But when they enter into the memory which is in the internal or spiritual man, as is the case when a man lives according to them, then doctrinal things as to truth become of faith, and doctrinal things as to good become of charity, and are called spiritual. When this is done, they almost vanish out of the external or natural memory, and appear as it were innate, because they are then implanted in the man's life.. . . From this it is evident what scientifics are, consequently what purpose they serve; consequently what purpose the doctrinal things of the Church serve so long as they are kept solely as scientifics; for as long as they are kept solely as scientifics they have a place beneath intelligence and wisdom. '

  9922.  The reason why the bells were placed in the midst of the pomegranates, was that scientifics which are signified by pomegranates, are recipients, and are as it were vessels,' of truth and good; and the Doctrine and worship which are signified by bells, must be from the good and truth which are within the scientifics, as their vessels; if the doctrine and worship are not from good and truth, but only from scientifics, they have nothing of life. ... All things of the external or natural memory are called scientifics. ... The things which are inscribed on the internal memory are not called scientifics, because they are things of the man's life; but they are called the truths which are of faith and the goods which are of love. These are the things which must be within scientifics.

  10028.  When a man is being purified, then first of all are learned such truths as can be apprehended by the sensual man, such as are the truths in the sense of the letter of the Word; afterwards are learned more interior truths, such as are collected from the Word by those who




are in enlightenment, which truths together with the former serve the Church for Doctrine, the more interior truths for Doctrine to those who are men of the internal Church, the less interior for Doctrine to those who are men of the external Church. Both the former and .the latter men, provided they have lived according to these truths,  are  taken up  into Heaven  among the  Angels, and are imbued with angelic wisdom, which is from truths still more interior, and finally is from the inmost truths in the third Heaven. These truths together with the former in their order, close in the ultimate truths of the external sensual, and are all together there. From this it is plain that all interior truths are together in the truths of the sense of the letter of the Word, for these truths as above said are the ultimate ones. ... From this it is evident what is meant by Divine truths being wholly in the sensual, which is signified by all the blood being poured out at the base of the altar.

  10033.  When interior things were opened, then to those who were in them, that is, in faith and in love to the Lord, would be appropriated Divine Truth and Divine Good. . . . This the Lord Himself confirms when He says, that "His flesh is food indeed, and His blood is drink indeed", and that "whoso eateth His flesh and drinketh His blood, abideth in Him and He in him" ... by which is signified the appropriation of Divine Good and Divine Truth from Him. ... When Heaven has been closed, the science of the truths of faith out of the Word and out of the Doctrine of the Church is indeed possible; but not any faith which is faith, for faith which is faith comes from above; that is through Heaven from the Lord.

  10047.  As the Lord glorified His Human, so also He regenerates man; for with man the Lord flows in. with good through the soul, which is through the internal way, and with truth through the hearing and the sight, which is through the external way; and in so far as a man. desists from evils, so far the Lord conjoins the good with truth, and the good becomes of charity towards the neighbor and of love to God, and the truth becomes of faith.

  10061.  "They should cast the net on the right side of the ship, and when they cast they took so many that they were not able to draw the net by reason of the multitude























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