The New Jerusalem and its Heavenly Doctrine, by Emanuel Swedenborg, [1758], tr. by John Whitehead [1892] at sacred-texts.com

The New Jerusalem and its Heavenly Doctrine

Since therefore man lives after death, and then lives to eternity, and a life awaits him according to his love and faith, it follows that the Divine, out of love towards the human race, has revealed such things as may lead to that life, and conduce to man's salvation. What the Divine has revealed, is with us the Word.

The Word, because it is a revelation from the Divine, is Divine in each and all things; for what is from the Divine cannot be otherwise. What is from the Divine descends through the heavens even to man; wherefore in the heavens it is accommodated to the wisdom of the angels who are there, and on earth it is accommodated to the apprehension of the men who are there. Wherefore in the Word there is an internal sense, which is spiritual, for the angels, and an external sense, which is natural, for men. Hence it is that the conjunction of heaven with man is effected through the Word.

No others understand the genuine sense of the Word but they who are enlightened; and they only are enlightened who are in love to, and have faith in, the Lord; for their interiors are elevated by the Lord into the light of heaven.

The Word in the letter cannot be understood, but by doctrine from the Word drawn by one who is enlightened. The sense of its letter is accommodated to the apprehension even of simple men, wherefore doctrine from the Word must serve them for a lamp.

FROM THE ARCANA COELESTIA. Of the necessity and Excellence of the Word. From the light of nature, nothing is known concerning the Lord, concerning heaven and hell, concerning the life of man after death, and concerning the Divine truths by which man has spiritual and eternal life (n. 8944, 10318-10320). This may be manifest from this, that many, and among them the learned, do not believe them, although they were born where the Word is, and are thereby instructed concerning them (n. 10319). It was therefore necessary that there should be some revelation from heaven, because man was born for heaven (n. 1775). Therefore in all time there has been a revelation (n. 2895). Concerning the various kinds of revelation which have been successively made on this earth (n. 10355, 10632). The most ancient people who lived before the flood, and whose age was called the golden age, had immediate revelation, and hence Divine truth was inscribed on their hearts (n. 2896). In the ancient churches which were after the flood, there was a Word, both historical and prophetical (n. 2686, 2897); concerning which churches see above (n. 247). Its historical parts were called the Wars of Jehovah, and its prophetical parts, Enunciations (n. 2897). That Word was like our Word as to inspiration (n. 2897). It is mentioned by Moses (n. 2686, 2897). But that Word is lost (n. 2897). There were also prophetic revelations with others, as appears from the prophecies of Balaam (n. 2898). The Word is Divine in each and every particular (n. 639, 680, 10321, 10637). The Word is Divine and holy as to every jot and tittle, from experience (n. 9349). How it is explained at this day, that the Word is inspired as to every jot (n. 1886). The church exists specifically where the Word is, and where the Lord is thereby known and Divine truths are revealed (n. 3857, 10761). But it does not follow from hence, that they are of the church who are born where the Word is, and where the Lord is thereby known, but they who by means of truths from the Word are regenerated by the Lord, that is, who live according to the truths therein, thus who lead a life of love and of faith (n. 6637, 10143, 10153, 10578, 10645, 10829).

The Word is not understood except by those who are enlightened. The human rational cannot apprehend Divine things, nor even spiritual things, unless it is enlightened by the Lord (n. 2196, 2203, 2209, 2654). Thus only they who are enlightened apprehend the Word (n. 10323). The Lord enables those who are enlightened to understand truth, and to see how to reconcile those things in the Word which may appear to contradict each other (n. 9382, 10659). The Word in the sense of the letter is not consistent with itself, and sometimes it appears contradictory (n. 9025). And therefore it may be explained and strained by those who are not enlightened, to confirm any opinion or heresy whatever, and to patronize any worldly and corporeal love (n. 4783, 10399, 10400). They who read the Word from the love of truth and good, are enlightened from it, but not they who read it from the love of fame, gain, or honor, thus from the love of self (n. 9382, 10548-10550). They who are in the good of life, and thereby in the affection of truth, are enlightened (n. 8694). They whose internal is open, and who thus as to their internal man are capable of being elevated into the light of heaven, are enlightened (n. 10400, 10402, 10691, 10694). Enlightenment is an actual opening of the interiors of the mind, and elevation of them into the light of heaven (n. 10330). Holiness from the internal, that is, through the internal from the Lord, inflows with those who esteem the Word to be holy, though they themselves do not know it (n. 6789). They who are led by the Lord are enlightened, and see truths in the Word, but not they who are led by self (n. 10638). They who love truth because it is truth, that is, who love to live according to Divine truths, are led by the Lord (n. 10578, 10645, 10829). The Word is vivified with man, according to his life of love and faith (n. 1776). Those things which are from one's own intelligence have no life in them, since nothing good proceeds from man's proprium (n. 8491, 8944). They who have much confirmed themselves in false doctrine cannot be enlightened (n. 10640). It is the understanding that is enlightened (n. 6608, 9300). Because the understanding is recipient of truth (n. 6222, 6608, 10659). There are ideas concerning every doctrinal of the church, according to which is the understanding of the subject (n. 3310, 3825). A man's ideas, so long as he lives in the world, are natural, because he then thinks in the natural, but nevertheless spiritual ideas lie concealed therein with those who are in the affection of truth for the sake of truth (n. 10237, 10240, 10551). There is no perception of any subject without ideas (n. 3825). The ideas concerning the things of faith are opened in the other life, and their quality is then seen by the angels (n. 1869, 3310, 5510, 6200, 8885). Therefore the Word is not understood except by a rational man; for to believe anything without having an idea of the subject, and without a rational view of it, is only to retain words in the memory, destitute of all the life of perception and affection, which is not believing (n. 2553). The literal sense of the Word is what is enlightened (n. 34, 36, 9824, 9905, 10548).

The Word cannot be understood but by means of doctrine from the Word. The doctrine of the church must be from the Word (n. 3464, 5402, 6832, 10763, 10765). The Word without doctrine is not understood (n. 9025, 9409, 9424, 9430, 10324, 10431, 10582). True doctrine is a lamp to those who read the Word (n. 10400). Genuine doctrine must be formed by those who are in enlightenment from the Lord (n. 2510, 2516, 2519, 9424, 10105). The Word is understood by means of doctrine formed by one who is enlightened (n. 10324). They who are in enlightenment form doctrine for themselves from the Word (n. 9382, 10659). The difference between those who teach and learn from the doctrine of the church, and those who teach and learn only from the sense of the letter, their quality (n. 9025). They who are in the sense of the letter without doctrine, come into no understanding of Divine truths (n. 9409, 9410, 10582). They fall into many errors (n. 10431). They who are in the affection of truth for the sake of truth, when they arrive at adult age, and can see from their own understanding, do not simply abide in the doctrinals of their own church, but examine from the Word whether they are truths (n. 5402, 5432, 6047). Otherwise every man's truth would be derived from others, and from his native soil, whether he was born a Jew or a Greek (n. 6047). Nevertheless such things as are become of faith from the literal sense of the Word, ought not to be extinguished till after a full view (n. 9039). The true doctrine of the church is the doctrine of charity and faith (n. 2417, 4766, 10763, 10764). The doctrine of faith does not make the church, but the life of faith, which is charity (n. 809, 1798, 1799, 1834, 4468, 4672, 4766, 5826, 6637). Doctrinals are nothing unless one lives according to them (n. 1515, 2049, 2116). In the churches at this day the doctrine of faith is taught, and not the doctrine of charity, the latter being degraded into a science which is called moral theology (n. 2417). The church would be one, if men were acknowledged as members of the church from life, thus from charity (n. 1285, 1316, 2982, 3267, 3445, 3451, 3452). How much superior the doctrine of charity is to that of faith separate from charity (n. 4844). They who do not know anything concerning charity, are in ignorance concerning heavenly things (n. 2435). Into how many errors they fall who only hold the doctrine of faith, and not that of charity at the same time (n. 2338, 2417, 3146, 3325, 3412, 3413, 3416, 3773, 4672, 4730, 4783, 4925, 5351, 7623-7627, 7752-7762, 7790, 8094, 8313, 8530, 8765, 9186, 9224, 10555). They who are only in the doctrine of faith, and not in the life of faith, which is charity, were formerly called uncircumcised, or Philistines (n. 3412, 3413, 8093). The ancients held the doctrine of love to the Lord, and of charity towards the neighbor, and made the doctrine of faith subservient thereto (n. 2417, 3419, 4844, 4955). Doctrine made by one enlightened may be afterwards confirmed by means of rational things, and thus it is more fully understood, and is corroborated (n. 2553, 2719, 2720, 3052, 3310, 6047). See more on this subject (at n. 51 above). They who are in faith separate from charity would have the doctrinals of the church implicitly believed without any rational intuition (n. 3394). It is not the part of a wise man to confirm a dogma, but to see whether it is true before he confirms it, as is the case with those who are in enlightenment (n. 1017, 4741, 7012, 7680, 7950). The light of confirmation is natural light, and not spiritual, and may exist even with the evil (n. 8780). All things, even falsities, can be confirmed so as to appear like truths (n. 2480, 2490, 5033, 6865, 8521).

In the Word there is a spiritual sense, which is called the internal sense. No one can know what the internal sense of the Word is, unless he knows what correspondence is (n. 2895, 4322). The whole and every part, even to the most minute, of the natural world, corresponds to spiritual things, and thence is significative of them (n. 1886-1889, 2987-3003, 3213-3227). The spiritual things to which natural things correspond assume another appearance in the natural, so that they are not distinguished (n. 1887, 2395, 8920). Scarcely anyone knows at this day, where, or in what part is the Divine of the Word, when nevertheless it is in its internal or spiritual sense, which at this day is not known (n. 2899, 4989). The mystic things of the Word are nothing else than what its internal or spiritual sense contains, which treats of the Lord, of His kingdom, and of the church, and not of the natural things which are in the world (n. 4923). The prophetic parts of the Word are in many places unintelligible, and therefore of no use without the internal sense; illustrated by examples (n. 2608, 8020, 8398). As what is signified by "the white horse," mentioned in Revelation (n. 2760 seq.). By "the keys of the kingdom of the heavens" that were given to Peter, see the Preface to the 22nd chapter of Genesis (n. 9410). By "the flesh," "blood," "bread," and "wine," in the Holy Supper, and thus why it was instituted by the Lord (n. 8682). By the prophecies of Jacob concerning his sons in the 49th chapter of Genesis (n. 6306, 6333-6465). By many prophecies concerning Judah and Israel, which by no means tally with that people, nor in the literal sense have any coincidence with their history (n. 6333, 6361, 6415, 6438, 6444). Besides innumerable other instances (n. 2608). Of the spiritual or internal sense of the Word in a summary (n. 1767-1777, 1869-1879). There is an internal sense in the whole and in every particular part of the Word (n. 1143, 1984, 2135, 2333, 2395, 2495, 2619). Such things do not appear in the sense of the letter, but nevertheless they are contained within it (n. 4442).

The internal sense of the Word is principally for the use of angels, and it is also for the use of men. In order that it may be known what the internal sense is, of what quality it is, and whence it is, it may here be observed in general, that they speak and think in heaven differently from the way they do in the world; in heaven spiritually, but in the world naturally; therefore when man reads the Word, the angels who are with him perceive it spiritually, whilst he perceives it naturally; consequently, the angels are in the internal sense, whilst men are in the external sense; nevertheless these two senses make one by correspondence. The Word is understood differently by the angels in the heavens and by men on earth, the angels perceiving the internal or spiritual sense, but men the external or natural sense (n. 1887, 2395). The angels perceive the Word in its internal sense, and not in its external sense, proved from the experience of those who spoke with me from heaven, whilst I was reading the Word (n. 1769-1772). The ideas and speech of the angels are spiritual, but the ideas and speech of men are natural; therefore there is an internal sense, which is spiritual, for the use of the angels, illustrated by experience (n. 2333). Nevertheless the sense of the letter of the Word serves the spiritual ideas of the angels as a means of conveyance, just as the words of speech serve men to convey the sense of the subject (n. 2143). The things relating to the internal sense of the Word, fall into such things as belong to the light of heaven, thus into the perception of angels (n. 2618, 2619, 2629, 3086). The things which the angels perceive from the Word are on this account precious to them (n. 2540, 2541, 2545, 2551). The angels do not understand a single syllable of the sense of the letter of the Word (n. 64, 65, 1434, 1929). They do not know the names of persons and places mentioned in the Word (n. 1434, 1888, 4442, 4480). Names cannot enter heaven, nor be pronounced there (n. 1876, 1888). All names mentioned in the Word signify things, and in heaven are changed into the ideas of the thing (n. 768, 1888, 4310, 4442, 5225, 5287, 10329). The angels think abstractly from persons (n. 6613, 8343, 8985, 9007). How elegant the internal sense of the Word is, even where nothing but mere names occur, shown by examples from the Word (n. 1224, 1888, 2395). Many names in a series express one thing in the internal sense (n. 5095). All numbers in the Word signify things (n. 482, 487, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 6175, 9488, 9659, 10217, 10253). Spirits also perceive the Word in its internal sense, so far as their interiors are open into heaven (n. 1771). The sense of the letter of the Word, which is natural, is changed instantly with the angels into the spiritual sense, because there is a correspondence (n. 5648). And this is effected without their hearing or knowing what is contained in the literal or external sense (n. 10215). Thus the literal or external sense is only with man, and proceeds no further (n. 2015). There is an internal sense of the Word, and likewise an inmost or supreme sense, concerning which see (n. 9407, 10604, 10614, 10627). The spiritual angels, that is, those who belong to the spiritual kingdom of the Lord, perceive the Word in its internal sense, and the celestial angels, that is, those who belong to the celestial kingdom of the Lord, perceive the Word in its inmost sense (n. 2157, 2275). The Word is for men, and also for angels, being accommodated to each (n. 7381, 8862, 10322). The Word is the means of uniting heaven and earth (n. 2310, 2495, 9212, 9216, 9357). The conjunction of heaven with man is effected by means of the Word (n. 9396, 9400, 9401, 10452). Therefore the Word is called "a covenant" (n. 9396). Because "covenant" signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778, 9396, 10632). There is an internal sense in the Word, because the Word has descended from the Lord through the three heavens to man (n. 2310, 6597). And thereby it is accommodated to the angels of the three heavens, and also to men (n. 7381, 8862). Hence it is that the Word is Divine (n. 2989, 4989); and is holy (n. 10276); and is spiritual (n. 4480); and is divinely inspired (n. 9094). This is the meaning of inspiration (n. 9094). The regenerate man also, is actually in the internal sense of the Word, although he knows it not, since his internal man, which is endowed with spiritual perception, is open (n. 10400). But in this case the spiritual of the Word flows into natural ideas, and thus is presented naturally, because, while man lives in the world, he thinks in the natural (n. 5614). Hence the light of truth, with the enlightened, is from their internal, that is, through their internal from the Lord (n. 10691, 10694). By the same way holiness flows in with those who esteem the Word holy (n. 6789). As the regenerate man is actually in the internal sense of the Word, and in the sanctity of that sense, although he does not know it, therefore after death he comes into it, and is no longer in the sense of the letter (n. 3226, 3342, 3343).

The internal or spiritual sense of the Word contains innumerable arcana. The Word in its internal sense contains innumerable things, which exceed human comprehension (n. 3085, 3086). It also contains inexplicable things (n. 1965). Which are represented only to angels, and understood by them (n. 167). The internal sense of the Word contains arcana of heaven, which relate to the Lord and His kingdom in the heavens and on earth (n. 1-4, 937). Those arcana do not appear in the sense of the letter (n. 937, 1502, 2161). Many things in the prophets appear to be disconnected, when yet in their internal sense they cohere in a regular and beautiful series (n. 7153, 9022). Not a single word, nor even a single iota can be omitted in the sense of the letter of the Word, without an interruption in the internal sense, and therefore, by the Divine Providence of the Lord, the Word has been preserved so entire as to every word and every point (n. 7933). Innumerable things are contained in every particular of the Word (n. 6617, 6620, 8920); and in every expression (n. 1689). There are innumerable things contained in the Lord's prayer, and in every part thereof (n. 6619). And in the precepts of the Decalogue; in the external sense of which, notwithstanding, some things are such as are known to every nation without revelation (n. 8867, 8900). In the Word, and particularly in the prophetical parts of it, two expressions are used that seem to signify the same thing, but one expression has relation to good, and the other to truth; thus one relates to what is spiritual, the other to what is celestial (n. 683, 707, 2516, 8339). Goods and truths are conjoined in a wonderful manner in the Word, and that conjunction is apparent only to him who knows the internal sense (n. 10554). And thus there is a Divine marriage and a heavenly marriage in the Word, and in every part thereof (n. 683, 793, 801, 2173, 2516, 2712, 5138, 7022). The Divine marriage is the marriage of Divine good and Divine truth, thus it is the Lord, in whom alone that marriage exists (n. 3004, 3005, 3009, 5138, 5194, 5502, 6343, 7945, 8339, 9263, 9314). "Jesus" signifies the Divine good, and "Christ" the Divine truth; and both the Divine marriage in heaven, which is the marriage of the Divine good and the Divine truth (n. 3004, 3005, 3009). This marriage is in every part of the Word, in its internal sense; thus the Lord, as to the Divine good and the Divine truth, is in every part of the Word (n. 5502). The marriage of good and truth from the Lord in heaven and the church, is called the heavenly marriage (n. 2508, 2618, 2803, 3004, 3211, 3952, 6179). Therefore in this respect the Word is a kind of heaven (n. 2173, 10126). Heaven is compared in the Word to a marriage, on account of the marriage of good and truth therein (n. 2758, 3132, 4434, 4835). The internal sense is the very doctrine of the church (n. 9025, 9430, 10400). They who understand the Word according to the internal sense, know the essential true doctrine of the church, inasmuch as the internal sense contains it (n. 9025; 9430, 10400). The internal of the Word is also the internal of the church, and likewise the internal of worship (n. 10460). The Word is the doctrine of love to the Lord, and of charity towards the neighbor (n. 3419, 3420). The Word in the letter is as a cloud, and in the internal sense it is glory, see the Preface to the 18th chapter of Genesis (n. 5922, 6343), where the words, "The Lord shall come in the clouds of heaven with glory," are explained. "A cloud" in the Word signifies the Word in the sense of the letter, and "glory" signifies the Word in the internal sense, see the Preface to the 18th chapter of Genesis (n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574). Those things which are in the sense of the letter, respectively to those which are in the internal sense, are like rude projections round a polished optical cylinder, by which nevertheless is exhibited in the cylinder a beautiful image of a man (n. 1871). In the other life, they who only allow and acknowledge the sense of the letter of the Word, are represented by a deformed old woman; but they who allow and acknowledge the internal sense, together with the literal sense, are represented by a virgin beautifully clothed (n. 1774). The Word in its whole complex is an image of heaven, since the Word is the Divine truth, and the Divine truth makes heaven; and as heaven relates to one man, therefore the Word is in that respect as an image of man (n. 1871). Heaven in one complex relates to one man, may be seen in the work on Heaven and Hell (n. 59-67). And the Divine truth proceeding from the Lord makes heaven (n. 126-140, 200-212). The Word is beautifully and agreeably exhibited before the angels (n. 1767, 1768). The sense of the letter is as the body, and the internal sense, as the soul of that body (n. 8943). Thence the life of the Word is from its internal sense (n. 1405, 4857). The Word is pure in the internal sense, and does not appear so in the literal sense (n. 2362, 2395). The things which are in the sense of the letter of the Word are holy from the internal (n. 10126, 10728). In the historical parts of the Word there is also an internal sense, but within them (n. 4989). Thus the historical as well as the prophetic parts of the Word contain arcana of heaven (n. 755, 1659, 1709, 2310, 2333). The angels do not perceive those historical things, but spiritually (n. 6884). The reason why the interior arcana which are in the historicals, are less evident to man than those that are in the propheticals (n. 2176, 6597). The quality of the internal sense of the Word further shown (n. 1756, 1984, 2004, 2663, 3035, 7089, 10604, 10614). And illustrated by comparisons (n. 1873).

The Word is written by correspondences, and thus by representatives. The Word, as to its literal sense, is written by mere correspondences, thus by such things as represent and signify spiritual things which relate to heaven and the church (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2179, 2763, 2899). This was done for the sake of the internal sense, which is contained in every part (n. 2899). For the sake of heaven, since those who are in heaven do not understand the Word according to the sense of the letter, which is natural, but according to its internal sense, which is spiritual (n. 2899). The Lord spoke by correspondences, representatives, and significatives, because He spoke from the Divine (n. 9048, 9063, 9086, 10126, 10728). Thus the Lord spoke at the same time before the world and before heaven (n. 2533, 4807, 9048, 9063, 9086). The things which the Lord spoke filled the entire heaven (n. 4637). The historicals of the Word are representative, and the words significative (n. 1540, 1659, 1709, 1783, 2686). The Word could not be written in any other style, that by it there might be a communication and conjunction with the heavens (n. 2899, 6943, 9481). They who despise the Word on account of the apparent simplicity and rudeness of its style, and who fancy that they would receive the Word, if it were written in a different style, are in a great error (n. 8783). The mode and style of writing, which prevailed amongst the most ancient people, was by representatives and significatives (n. 605, 1756, 9942). The ancient wise men were delighted with the Word, because of the representatives and significatives therein, from experience (n. 2592, 2593). If a man of the Most Ancient Church had read the Word, he would have seen the things which are in the internal sense clearly, and those which are in the external sense obscurely (n. 4493). The sons of Jacob were brought into the land of Canaan, because all the places in that land, from the most ancient times, were made representative (n. 1585, 3686, 4447, 5136, 6516). And thus that the Word might there be written, in which Word those places were to be mentioned for the sake of the internal sense (n. 3686, 4447, 5136, 6516). But nevertheless the Word was changed, for the sake of that nation, as to the external sense, but not as to the internal sense (n. 10453, 10461, 10603, 10604). In order that it may be known what the correspondences and representatives in the Word are, and what is their quality, something shall also be said concerning them. All things which correspond are likewise representative, and thereby significative, thus that correspondences and representatives are one (n. 2896, 2897, 2973, 2987, 2989, 2990, 3002, 3225). What correspondences and representations are, from experience and examples (n. 2763, 2987-3002, 3213-3226, 3337-3352, 3472-3485, 4218-4228, 9280). The knowledge of correspondences and representations was the chief science amongst the ancients (n. 3021, 3419, 4280, 4748, 4844, 4964, 4966, 6004, 7729, 10252). Especially with the Orientals (n. 5702, 6692, 7097, 7779, 9391, 10252, 10407); and in Egypt more than in other countries (n. 5702, 6692, 7097, 7779, 9391, 10407). Also among the Gentiles, as in Greece and other places (n. 2762, 7729). But at this day it is among the sciences which are lost, particularly in Europe (n. 2894, 2895, 2994, 3630, 3632, 3747-3749, 4581, 4966, 10252). Nevertheless this science is more excellent than all other sciences, since without it the Word is not understood, nor the signification of the rites of the Jewish church, which are recorded in the Word; neither is it known what heaven is, nor what the spiritual is, nor in what manner spiritual influx takes place into what is natural, with many other things (n. 4280, and in the places above cited). All the things which appear before angels and spirits, are representatives, according to correspondences of such things as relate to love and faith (n. 1971, 3213-3226, 3449, 3475, 3485, 9481, 9574, 9576, 9577). The heavens are full of representatives (n. 1521, 1532, 1619). Representatives are more beautiful, and more perfect, in proportion as they are more interiorly in the heavens (n. 3475). Representatives there are real appearances, being derived from the light of heaven, which is Divine truth, and which is the very essential of the existence of all things (n. 3485). The reason why each and all things in the spiritual world are represented in the natural world, is because what is internal assumes a suitable clothing in what is external, whereby it makes itself visible and apparent (n. 6275, 6284, 6299). Thus the end assumes a suitable clothing, that it may exist as the cause in a lower sphere, and afterwards that it may exist as the effect in a sphere lower still; and when the end, by means of the cause, becomes the effect, it then becomes visible, or appears before the eyes (n. 5711). This may be illustrated by the influx of the soul into the body, whereby the soul assumes a clothing of such things in the body, as enable all the things which it thinks and wills, to appear and become visible; wherefore the thought, when it flows down into the body, is represented by gestures and actions which correspond thereto (n. 2988). The affections, which are of the mind, are manifestly represented in the face, by the variations of the countenance, so that they may be seen therein (n. 4791-4805, 5695). Hence it is evident, that each and all things in nature have in them a latent cause and end from the spiritual world (n. 3562, 5711). Since the things in nature are ultimate effects, which contain prior things (n. 4240, 4939, 5051, 6275, 6284, 6299, 9216). Internal things are represented, and external things represent (n. 4292). Since all things in nature are representative of spiritual and celestial things, therefore, in ancient times, there were churches, wherein all the externals, which are rituals, were representative; wherefore those churches were called representative churches (n. 519, 521, 2896). The church founded with the sons of Israel was a representative church (n. 1003, 2179, 10149). All its rituals were external things, which represented the internal things of heaven and the church (n. 4288, 4874). Representatives of the church and of worship ceased when the Lord came into the world, because the Lord opened the internal things of the church, and because all the externals of the church in the highest sense regarded Him (n. 4832).

Of the literal or external sense of the Word. The sense of the letter of the Word is according to appearances in the world (n. 589, 926, 1408, 2719, 2720, 1832, 1874, 2242, 2520, 2533). And is adapted to the capacity of the simple (n. 2533, 9048, 9063, 9086). The Word in its literal sense is natural (n. 8783). Because what is natural is the ultimate wherein spiritual and celestial things terminate, and upon which they rest like a house upon its foundation; and otherwise the internal sense of the Word without the external, would be like a house without a foundation (n. 9360, 9430, 9433, 9824, 10044, 10436). The Word is the containant of a spiritual and celestial sense, because it is of such a quality (n. 9407). And that it is holy and Divine in the sense of the letter as to each and all things therein, even to every iota, because it is of such a quality (n. 639, 680, 1869, 1870, 9198, 10321, 10637). The laws enacted for the sons of Israel, are yet the Holy Word, notwithstanding their abrogation, on account of the internal sense which they contain (n. 9211, 9259, 9349). Of the laws, judgments and statutes, for the Israelitish and Jewish church, which was a representative church, there are some which are still in force, both in their external and internal sense; some which ought to be strictly observed in their external sense; some which may be of use, if people are disposed to observe them, and some which are altogether abrogated (n. 9349). The Word is Divine, even as to those which are abrogated (n. 10637). The quality of the Word as to the sense of the letter, if not understood at the same time as to the internal sense, or what is the same thing, according to true doctrine from the Word (n. 10402). Innumerable heresies arise from the sense of the letter without the internal sense, or without true doctrine from the Word (n. 10400). They who are in an external without an internal cannot endure the interior things of the Word (n. 10694). The Jews were of such a quality, and they are also such at this day (n. 301-303, 3479, 4429, 4433, 4680, 4844, 4847, 10396, 10401, 10407, 10694, 10701, 10707).

The Lord is the Word. The Word in its inmost sense treats only of the Lord, and describes all the states of the glorification of His Human, that is, of its union with the Divine itself; and likewise all the states of the subjugation of the hells, and of the ordination of all things therein and in the heavens (n. 2249, 7014). Thus the Lord's whole life in the world is described in that sense, and thereby the Lord is continually present with the angels (n. 2523). Consequently the Lord alone is in the inmost of the Word, and the Divinity and sanctity of the Word is from thence (n. 1873, 9357). The Lord's saying that all the Scripture concerning Him was fulfilled, signifies that all things which are contained in the inmost sense were fulfilled (n. 7933). The Word signifies the Divine truth (n. 4692, 5075, 9987). The Lord is the Word because He is the Divine truth (n. 2533). The Lord is the Word also because the Word is from Him, and treats of Him (n. 2859). And because it treats of the Lord alone in its inmost sense, thus because the Lord Himself is therein (n. 1873, 9357). And because in each and all things of the Word there is a marriage of Divine good and Divine truth (n. 3004, 5502). "Jesus" is the Divine good, and "Christ" the Divine truth (n. 3004, 3005, 3009). The Divine truth is alone real, and that in which Divine truth is, which is from the Divine, is alone substantial (n. 5272, 6880, 7004, 8200). And as the Divine truth proceeding from the Lord is light in heaven, and the Divine good is heat in heaven; and as all things in heaven derive their existence from the Divine good and the Divine truth; and as the natural world has its existence through heaven, or the spiritual world; it is plain that all things which were created, were created from the Divine truth, or from the Word, according to these words in John: In the beginning was the Word, and the Word was with God, and God was the Word, and by it were all things made which were made; and the Word was made flesh (John 1:1, 3, 14; n. 2803, 2894, 5272, 6880). Further particulars concerning the creation of all things by the Divine truth, consequently by the Lord, may be seen in the work on Heaven and Hell (n. 137). And more fully in the two articles therein (n. 116-125, and n. 126-140). The conjunction of the Lord with man is effected through the Word, by means of the internal sense (n. 10375). Conjunction is effected by each and all things of the Word, and the Word is therefore more wonderful than all other writings (n. 10632-10634). Since the Word has been written, the Lord thereby speaks with men (n. 10290).

Of those who are against the Word. Of those who despise, mock at, blaspheme, and profane the Word (n. 1878). Their quality in the other life (n. 1761, 9322). They may be compared to the viscous parts of the blood (n. 5719). The danger of profaning the Word (n. 571-582). How hurtful it is if principles of falsity, particularly those which favor the loves of self and of the world, are confirmed by the Word (n. 589). They who are in no affection of truth for the sake of truth, utterly reject the internal sense of the Word, and nauseate it, from experience (n. 5702). Some in the other life who have rejected the interior things of the Word, are deprived of rationality (n. 1879).

Further particulars concerning the Word. The term "Word" in the Hebrew tongue signifies various things, as speech, thought of the mind, everything that has a real existence, and also anything (n. 9987). "Word" signifies the Divine truth and the Lord (n. 4692, 5075, 9987). "Words" signify truths (n. 4692, 5075). They signify doctrinals (n. 1288). The "ten words" signify all Divine truths (n. 10688). They signify things which really exist (n. 1785, 5075, 5272). In the Word, particularly in the propheticals, there are two expressions to signify one thing, and the one has relation to good and the other to truth, which are thus conjoined (n. 683, 707, 2516, 8339). It cannot be known what expression has relation to good, and what to truth, but from the internal sense of the Word; for there are appropriate words by which the things relating to good are expressed, and appropriate words by which the things relating to truth are expressed (n. 793, 801). And this so that it may be known merely from the words predicated, whether the subject treated of is good, or whether it is truth (n. 2722). Frequently one expression implies a general, and the other expression implies a certain specific particular of that general (n. 2212). There is a species of reciprocation in the Word, concerning which see n. 2240. Most things in the Word have also an opposite sense (n. 4816). The internal sense proceeds regularly according to the subject predicated (n. 4502). They who have been delighted with the Word, in the other life receive the heat of heaven, wherein is celestial love, according to the quality and quantity of their delight from love (n. 1773).

What are the Books of the Word. The books of the Word are all those which have the internal sense; but those books which have not the internal sense, are not the Word. The books of the Word, in the Old Testament, are the five Books of Moses, the Book of Joshua, the Book of Judges, the two Books of Samuel, the two Books of Kings, the Psalms of David, the Prophets Isaiah, Jeremiah, Lamentations, Ezekiel, Daniel, Hosea, Joel, Amos, Obadiah, Jonah, Micah, Nahum, Habakkuk, Zephaniah, Haggai, Zechariah, Malachi: and in the New Testament, the four Evangelists, Matthew, Mark, Luke, John; and the Apocalypse. The rest have not the internal sense (10325).

XXI. PROVIDENCE. The government of the Lord in the heavens and in the earths is called Providence; and because all the good of love and all the truth of faith, from which is salvation, are from Him, and nothing at all from man, it is evident therefrom that the Divine Providence of the Lord is in each and all the things which conduce to the salvation of the human race. This the Lord thus teaches in John: I am the way, the truth, and the life (John 14:6); and in another place: As the branch cannot bear fruit of itself, unless it shall abide in the vine, so neither can ye, unless ye shall abide in Me; without Me ye cannot do anything (John 15:4, 5).

The Divine Providence of the Lord extends to the most minute things of a man's life; for there is only one fountain of life, which is the Lord, from whom we are, we live, and we act.

They who think from worldly things concerning the Divine Providence, conclude from them that it is only universal, and that the particulars appertain to man. But they do not know the arcana of heaven, for they form their conclusions only from the loves of self and of the world, and their pleasures; wherefore, when they see the evil exalted to honors, and acquire wealth more than the good, and also succeed in evils according to their arts, they, say in their heart, that it would not be so if the Divine Providence were in each and all things; but they do not consider that the Divine Providence does not regard that which soon passes away, and ends with the life of man in the world, but that it regards that which remains to eternity, thus which has no end. What has no end, that is; but what has an end, that respectively is not. Let him who can, think whether a hundred thousand years are anything compared to eternity, and he will perceive that they are not; what then are some years of life in the world?

Everyone who rightly considers, may know that eminence and opulence in the world are not real divine blessings, notwithstanding man, from his pleasure in them, calls them so; for they pass away, and also seduce many, and turn them away from heaven; but that eternal life, and its happiness, are real blessings, which are from the Divine: this the Lord also teaches in Luke: Make to yourselves a treasure in the heavens that faileth not, where the thief approacheth not, neither the moth corrupteth; for where your treasure is, there will your heart be also (Luke 12:33, 34).

The reason why the evil succeed in evils according to their arts is, because it is according to Divine order that everyone should act what he acts from reason, and also from freedom; wherefore, unless man were left to act from freedom according to his reason, and thus unless the arts which are thence derived were to succeed, man could by no means be disposed to receive eternal life, for this is insinuated when man is in freedom, and his reason is enlightened. For no one can be compelled to good because nothing that is compelled inheres with him, for it is not his own: that becomes a man's own, which is done from freedom according to his reason, and that is done from freedom which is done from the will or love, and the will or love is the man himself. If a man were compelled to that which he does not will, his mind would continually incline to that which he wills; and besides, everyone strives after what is forbidden, and this from a latent cause, because he strives for freedom. Whence it is evident that unless man were kept in freedom, good could not be provided for him.

To leave man from his own freedom also to think, to will, and, so far as the laws do not restrain him, to do evil, is called permitting.

To be led to felicities in the world by arts, appears to man as if it were from his own prudence, but still the Divine providence continually accompanies by permitting and continually leading away from evil. But to be led to felicities in heaven is known and perceived to be not from man's own prudence, because it is from the Lord, and is effected of His Divine providence by disposing and continually leading to good.

That this is so, man cannot comprehend from the light of nature, for from that light he does not know the laws of Divine order.

It is to be known that there is providence, and there is foresight; good is what is provided by the Lord, but evil is what is foreseen by the Lord. The one must accompany the other, for what comes from man is nothing but evil, but what comes from the Lord is nothing but good. FROM THE ARCANA COELESTIA Since all the good which is provided for man by the Lord flows in, we will therefore adduce from the Arcana Coelestia the particulars there concerning Influx: and since the Lord provides all things according to Divine order, we will also adduce from that work the particulars concerning Order.

Of Providence. Providence is the government of the Lord in the heavens and on the earth (n. 10773). The Lord, from providence, rules all things according to order, and thus providence is government according to order (n. 1755, 2447). And He rules all things either from will or from leave, or from permission; thus in various respects according to man's quality (n. 1755, 2447, 3704, 9940). Providence acts invisibly (n. 5508). Most things which are done from providence appeal to man as contingencies (n. 5508). Providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless man has freedom he cannot be reformed, thus he cannot be saved (n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777). The Divine providence does not regard temporary things which soon pass away, but eternal things (n. 5264, 8717, 10776; illustrated n. 6491). They who do not comprehend this, believe that opulence and eminence in the world are the only things to be provided, and call such things blessings from the Divine, when nevertheless they are not regarded as blessings by the Lord, but only as means conducive to the life of man in the world; but that those things are regarded by the Lord which conduce to man's eternal happiness (n. 10409, 10776). They who are in the Divine providence of the Lord, are led in each and all things to eternal happiness (n. 8478, 8480). They who ascribe all things to nature and man's own prudence, and nothing to the Divine, do not think or comprehend this (n. 6481, 10409, 10775). The Divine providence of the Lord is not, as believed in the world, universal only, and the particulars and single thing dependent on man's prudence (n. 8717, 10775). No universal exists but from and with single things, because single things taken together are called a universal, as particulars taken together are called a general (n. 1919, 6159, 6338, 6482-6484). Every universal is such as the single things of which it is formed, and with which it is (n. 917, 1040, 6483, 8857). The providence of the Lord is universal, because existing in the most single things (n. 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774); confirmed from heaven (n. 6486). Unless the Divine providence of the Lord were universal, from and in the most single things, nothing could subsist (n. 6338). All things are disposed by it into order, and kept in order both in general and in particular (n. 6338). How the case herein is comparatively with that of a king on earth (n. 6482, 10800). Man's own proper prudence is like a small speck of dirt in the universe, whilst the Divine providence is respectively as the universe itself (n. 6485). This can hardly be comprehended by men in the world (n. 8717, 10775, 10780). Because many fallacies assail them, and induce blindness (n. 6481). Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man's own prudence, and nothing on the Divine providence; the things belonging to him appeared infernal (n. 6484). The quality of the Lord's providence with respect to evils (n. 6481, 6495, 6574, 10777, 10779). Evils are ruled by the Lord by the laws of permission, and they are permitted for the sake of order (n. 8700, 10778). The permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid on account of the urgency of the end, which is salvation (n. 7887). To leave man from his own freedom to think and will evil, and so far as the laws do not forbid, to do evil, is to permit (n. 10778). Without freedom, thus without this permission, man could not be reformed, thus could not be saved, may be seen above in the doctrine of Freedom (n. 141-149). The Lord has providence and foresight, and the one does not exist without the other (n. 5195, 6489). Good is provided by the Lord, and evil foreseen (n. 5155, 5195, 6489, 10781). There is no such thing as predestination or fate (n. 6487). All are predestined to heaven, and none to hell (n. 6488). Man is under no absolute necessity from providence but has full liberty, illustrated by comparison (n. 6487). The "elect" in the Word are they who are in the life of good, and thence of truth (n. 3755, 3900, 5057, 5058). How it is to be understood that "God would deliver one man into another's hand" (Exod. 21:13) (n. 9010). Fortune, which appears in the world wonderful in many circumstances, is an operation of the Divine providence in the ultimate of order, according to the quality of man's state; and this may afford proof, that the Divine providence is in the most single of all things (n. 5049, 5179, 6493, 6494). This operation and its variations are from the spiritual world, proved from experience (n. 5179, 6493, 6494).

Of Influx. Of the influx of heaven into the world, and of the influx of the soul into all things of the body, from experience (n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598- 6626). Nothing exists of or from itself, but from what is prior to itself, thus all things from the First (n. 4523, 4524, 6040, 6056). As all things existed, they also subsist, because subsistence is perpetual existence (n. 2886, 2888, 3627, 3628, 3648, 4523, 4524, 6040, 6056). Influx takes place according to that order (n. 7270). Hence it is plain that all things subsist perpetually from the first esse, because they exist from it (n. 4523, 4524, 6040, 6056). The all of life flows in from the First, because it is thence derived, thus from the Lord (n. 3001, 3318, 3337, 3338, 3344, 3484, 3628, 3629, 3741-3743, 4318-4320, 4417, 4524, 4882, 5847, 5986, 6325, 6468-6470, 6479, 9279, 10196). Every existere is from an esse, and nothing can exist unless its esse be in it (n. 4523, 4524, 6040, 6056). All things which a man thinks and wills flow into him, from experience (n. 904, 2886-2888, 4151, 4319, 4320, 5846, 5848, 6189, 6191, 6194, 6197-6199, 6213, 7147, 10219). Man's ability of examining things, and of thinking and forming analytic conclusions, is from influx (n. 2888, 4319, 4320). Man could not live a moment if the influx from the spiritual world were taken away from him; but still man is in freedom, from experience (n. 2887, 5849, 5854, 6321). The life which flows in from the Lord is varied according to man's state and according to reception (n. 2069, 5986, 6472, 7343). With the evil, the good which flows from the Lord is turned into evil, and the truth into falsity, from experience (n. 3643, 4632). The good and truth, which continually flow from the Lord, are so far received, as evil and falsity do not oppose their reception (n. 2411, 3142, 3147, 5828). All good flows in from the Lord, and all evil from hell (n. 904, 4151). At this day man believes all things to be in himself and from himself, when nevertheless they inflow, as he might know from the doctrinal of the church, that all good is from heaven, and all evil from hell (n. 4249, 6193, 6206). But if he would believe as the thing is, he would not appropriate evil to himself, but cast it back from himself into hell, neither would he make good his own, and thus would not claim any merit from it (n. 6206, 6324, 6325). How happy the state of man would then be, as he would view both good and evil from within, from the Lord (n. 6325). They who deny heaven, or know nothing about it, do not know there is any influx thence (n. 4322, 5649, 6193, 6479). What influx is, illustrated by comparisons (n. 6128, 6190, 9407). Influx is spiritual, and not physical, thus it is from the spiritual world into the natural, and not from the natural world into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5477, 6322, 9109, 9110). Influx is through the internal man, into the external, and not contrariwise (n. 1702, 1707, 1940, 1954, 5119, 5259, 5779, 6322, 9380). Because the internal man is in the spiritual world, and the external in the natural world (n. 978, 1015, 3628, 4459, 4523, 4524, 6057, 6309, 9701-9709, 10156, 10472). It appears as if influx is from externals into internals; this is a fallacy (n. 3721). Influx is into man's rational and through this into things scientific, and not contrariwise (n. 1495, 1707, 1940). The order of influx (n. 775, 880, 1096, 1495, 7270). There is immediate influx from the Lord, and also mediate influx through the spiritual world or heaven (n. 6063, 6307, 6472, 9682, 9683). The immediate influx from the Lord enters into the most single of all things (n. 6058, 6474-6478, 8717, 8728). Of the mediate influx of the Lord through heaven (n. 4067, 6982, 6985, 6996). It is effected through the spirits and angels who are adjoined to man (n. 697, 5846-5866). The Lord, by means of angels, flows into the ends from which, and for the sake of which, a man so thinks, wills, and acts (n. 1317, 1645, 5846, 5854). And thus into those things which are of conscience with man (n. 6207, 6213). But by means of spirits into the thoughts, and thence into the things of the memory (n. 4186, 5854, 5858, 6192, 6193, 6198, 6199, 6319). This can with difficulty be believed by man (n. 6214). The Lord inflows into firsts and at the same time into ultimates, or into inmosts and at the same time into outmosts, how (n. 5147, 5150, 6473, 7004, 7007, 7270). The influx of the Lord is into good with man, and through good into truth, and not contrariwise (n. 5482, 5649, 6027, 8685, 8701, 10153). Good gives the faculty of receiving influx from the Lord, but not truth without good (n. 8321). It is not what enters the thought, but what enters the will, that is hurtful, because this is appropriated to the man (n. 6308). The Divine in the highest is tacit and pacific, but as it descends towards lower things in man, it becomes unpacific and tumultuous, on account of the things therein being in disorder (n. 8823). The quality of the Lord's influx with the prophets (n. 6212). There is a general influx, its quality (n. 5850). It is a continual effort of acting according to order (n. 6211). This influx takes place into the lives of animals (n. 5850). And also into the subjects of the vegetable kingdom (n. 3648). That thought is formed into speech and will into gestures with man, according to this general influx (n. 5862, 5990, 6192, 6211).

Of the influx of life with man in particular. There is one only fountain of life, from which all live both in heaven and in the world (n. 1954, 2021, 2536, 2658, 2886-2889, 3001, 3484, 3742, 5847, 6467). This life is from the Lord alone, illustrated by various things (n. 2886-2889, 3344, 3484, 4319, 4320, 4524, 4882, 5986, 6325, 6468-6470, 9276, 10196). The Lord is life itself, may be seen (John 1:1, 4; 5:26; 14:6). Life from the Lord flows in with angels, spirits, and men, in a wonderful manner (n. 2886-2889, 3337, 3338, 3484, 3742). The Lord flows in from His Divine love, which is of such that it wills that what is its own should be another's (n. 3742, 4320). All love is such; thus the Divine love is infinitely more so (n. 1820, 1865, 2253, 6872). Hence life appears as if it were in man, and not as inflowing (n. 3742, 4320). Life appears as if it were in man, because the principal cause, which is life from the Lord, and the instrumental cause, which is the recipient form, act as one cause, which is felt in the instrumental (n. 6325). The chief of the wisdom and intelligence of the angels consists in perceiving and knowing that the all of life is from the Lord (n. 4318). Concerning the joy of angels perceived and shown by their discourse to me, from this that they do not live from themselves, but from the Lord (n. 6469). The evil are not willing to be convinced that life inflows (n. 3743). Doubts concerning the influx of life from the Lord cannot be removed, so long as fallacies, ignorance, and the negative reign (n. 6479). All in the church know that all good and truth is from heaven, that is, through heaven from the Lord, and that all evil and falsity is from hell; and yet the all of life has relation to good and truth, and to evil and falsity, there being nothing of life without them (n. 2893, 4151). The doctrinal of the church derived from the Word teaches the same thing (n. 4249). Nevertheless man does not believe that life inflows (n. 4249). If communication and connection with spirits and angels were taken away, man would instantly die (n. 2887). It is evident from hence, that the all of life flows in from the first esse of life, because nothing exists from itself, but from things prior to itself, thus each and all things exist from the First; and because everything must subsist from the same source from which it first existed, since subsistence is perpetual existence (n. 4523, 4524). Angels, spirits, and men, were created to receive life, thus they are only forms recipient of life (n. 2021, 3001, 3318, 3344, 3484, 3742, 4151, 5114, 5986). Their forms are such as the quality of their reception (n. 2888, 3001, 3484, 5847, 5986, 6467, 6472). Men, spirits, and angels, are therefore such as are their forms recipient of life from the Lord (n. 2888, 5847, 5986, 6467, 6472). Man is so created, that in his inmost, and hence in those which follow in order, he can receive the Divine, and be elevated to the Divine, and be conjoined with the Divine by the good of love and the truths of faith, and on this account he lives to eternity, otherwise than beasts (n. 5114). Life from the Lord flows in also with the evil, thus also with those who are in hell (n. 2706, 3743, 4417, 10196). But they turn good into evil and truth into falsity, and thus life into spiritual death, for such as the man is, such is his reception of life (n. 4319, 4320, 4417). Goods and truths from the Lord also continually inflow with them, but they either reject, suffocate, or pervert them (n. 3743). They who are in evils, and thence in falsities, have no real life; the quality of their life (n. 726, 4623, 4747, 10284, 10286).

Of Order. The Divine truth proceeding from the Lord is the source of order, and the Divine good is the essential of order (n. 1728, 2258, 8700, 8988). The Lord is order, since the Divine good and the Divine truth are from the Lord, yea, are the Lord, in the heavens and on earth (n. 1919, 2011, 5110, 5703, 10336, 10619). Divine truths are the laws of order (n. 2447, 7995). Where order is, the Lord is present, but where order is not, the Lord is not present (n. 5703). As the Divine truth is order, and the Divine good the essential of order, therefore each and all things in the universe have relation to good and truth, that they may be anything, because they have relation to order (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122, 10555). Good, because it is the essential of order, disposes truths into order, and not vice versa (n. 3316, 3470, 4302, 5704, 5709, 6028, 6690). The entire heaven, as to all the angelic societies, is arranged by the Lord according to His Divine order, because the Divine of the Lord with the angels makes heaven (n. 3038, 7211, 9128, 9338, 10125, 10151, 10157). Hence the form of heaven is a form according to Divine order (n. 4040-4043, 6607, 9877). So far as man lives according to order, thus so far as he lives in good according to Divine truths, which are the laws of order, so far is he a man (n. 4839). Yea, as far as a man thus lives, so far he appears in the other life as a perfect and beautiful man, but so far as he does not thus live, so far he appears as a monster (n. 4839, 6605, 6626). Hence it appears that all things of Divine order are collected together in man, and that from creation he is Divine order in form (n. 4219, 4220, 4223, 4523, 4524, 5114, 5368, 6013, 6057, 6605, 6626, 9706, 10156, 10742). Every angel is in the human form because he is a recipient of Divine order from the Lord, perfect and beautiful according to reception (n. 322, 1880, 1881, 3633, 3804, 4622, 4735, 4797, 4985, 5199, 5530, 6054, 9879, 10177, 10594). The angelic heaven also in its whole complex is in the human form, because the whole heaven as to all its angelic societies, is disposed by the Lord according to Divine order (n. 2996, 2998, 3624-3629, 3636-3643, 3741-3745, 4625). Hence it is evident, that the Divine Human is the source from which all these things are derived (n. 2996-2998, 3624-3649, 3741-3745). Hence also it follows that the Lord is the only Man, and that they are men who receive the Divine from Him (n. 1894). So far as they receive it, so far they are images of the Lord (n. 8547). Man is not born into good and truth, but into evil and falsity, thus not into Divine order, but into what is contrary to order, and on this account into mere ignorance, and he ought therefore necessarily to be born anew, that is regenerated, which is done by Divine truths from the Lord, and by a life according to them, to the intent that he may be inaugurated into order, and thus become a man (n. 1047, 2307, 2308, 3518, 3812, 8480, 8550, 10283, 10284, 10286, 10731). When the Lord regenerates man, He disposes all things with him according to order, that is, according to the form of heaven (n. 5700, 6690, 9931, 10303). The man who is led by the Lord, is led according to Divine order (n. 8512). The interiors which are of the mind are open into heaven, even to the Lord, with the man who is in Divine order, but shut with him who is not in Divine order (n. 8513). So far as man lives according to order, so far he has intelligence and wisdom (n. 2592). The Lord rules the firsts and the ultimates of order, and the firsts from the ultimates and the ultimates from the firsts; and thus keeps all things in connection and order (n. 3702, 3739, 6040, 6056, 9828). Of successive order; and of the ultimate of order, in which things successive are together in their order (n. 634, 3691, 4145, 5114, 5897, 6239, 6326, 6465, 8603, 9215, 9216, 9828, 9836, 10044, 10099, 10329, 10335). Evils and falsities are contrary to order, and still they are ruled by the Lord, not according to order, but from order (n. 4839, 7877, 10778). Evils and falsities are ruled by the laws of permission, and this is for the sake of order (n. 7877, 8700, 10778). What is contrary to Divine order is impossible, as that a man who lives in evil can be saved from mercy alone, as likewise that the evil can be consociated with the good in the other life, and many other things (n. 8700).

XXII. THE LORD. There is One God, who is the Creator and Conservator of the universe; thus who is the God of heaven and the God of the earth.

There are two things which make the life of heaven with man, the good of love and the truth of faith. Man has this life from God, and nothing at all of it is from man. Therefore the primary principle of the church is, to acknowledge God, to believe in God, and to love Him.

They who are born within the church ought to acknowledge the Lord, His Divine and His Human, and to believe in Him and love Him; for all salvation is from the Lord. This the Lord teaches in John: He that believeth on the Son hath eternal life; and he that believeth not the Son shall not see life; but the anger of God abideth on him (3:36). Again: This is the will of Him that sent Me, that every one which seeth the Son, and believeth on Him, may have eternal life; and I will raise him up at the last day (6:40). In the same: Jesus said, I am the resurrection and the life; he that believeth in Me though he die, shall live; but whosoever liveth and believeth in Me shall not die to eternity (11:25, 26).

Therefore, they within the church who do not acknowledge the Lord and His Divine, cannot be conjoined to God, and thus cannot have any lot with the angels in heaven; for no one can be conjoined to God but from the Lord, and in the Lord. That no one can be conjoined to God but from the Lord, the Lord teaches in John: No one hath seen God at any time; the Only-begotten Son, who is in the bosom of the Father, He hath manifested Him (1:20). In the same: Ye have never head the voice of the Father, nor seen His shape (5:37). In Matthew: No one knoweth the Father but the Son, and he to whom the Son will reveal Him (11:27). And in John: I am the way, the truth, and the life; no one cometh to the Father but by Me (14:6). The reason why no one can be conjoined to God but in the Lord, is because the Father is in Him, and they are one, as He also teaches in John: If ye know Me, ye know My Father also; He who seeth Me seeth the Father; Philip, believest thou not that I am in the Father and the Father in Me? believe Me that I am in the Father and the Father in Me (John 14:7-11). And in the same: The Father and I are One; that ye may know and believe that I am in the Father and the Father in Me (John 10:30, 38).

Because the Father is in the Lord, and the Father and the Lord are one; and because we must believe in Him, and he that believes in Him has eternal life, it is evident that the Lord is God. That the Lord is God, the Word teaches, as in John: In the beginning was the Word. and the Word was with God, and God was the Word; all things were made by Him, and without Him was not any thing made which was made; and the Word was made flesh, and dwelt among us, and we saw His glory, the glory as of the Only-begotten of the Father (John 1:1, 3, 14). In Isaiah: A Boy is born to us, a Son is given to us, on whose shoulder is the government, and His name shall be called God, Hero, the Father of Eternity, the Prince of Peace (Isa. 9:6). In the same: A virgin shall conceive and bring forth, and His name shall be called God with us (Isa. 7:14; Matt. 1:23). And in Jeremiah: Behold the days shall come when I will raise up to David a just Branch, who shall reign King, and shall prosper; and this is His name which they shall call Him, Jehovah our Justice (Jer. 23:5, 6; 33:15, 16).

All they who are of the church, and in light from heaven, see the Divine in the Lord; but they who are not in light from heaven, see nothing but the Human in the Lord; when yet the Divine and the Human are in Him so united, that they are one; as the Lord also taught in another place in John: Father, all Mine are Thine, and all Thine Mine (17:10).

That the Lord was conceived from Jehovah the Father, and thus was God from conception, is known in the church; and also that He rose again with the whole body, for He left nothing in the sepulchre; of which He also afterwards confirmed the disciples, saying: See My hands and My feet, that it is I Myself; feel Me and see; for a spirit hath not flesh and bones as ye see Me have (Luke 24:39). And although He was Man as to flesh and bones, still He entered through the closed doors, and, after He had manifested Himself, became invisible (John 20:19, 26; Luke 24:31). The case is otherwise with every man, for man only rises again, as to the spirit, and not as to the body, wherefore when He said, that He is not as a spirit, He said that He is not as another man. Hence it is evident that the Human in the Lord is also Divine.

Every man has his esse of life, which is called his soul, from the father; the existere of life thence derived is what is called the body; hence the body is the effigy of its soul, for the soul, by means of the body, exercises its life at will. Hence it is that men are born into the likeness of their parents, and that families are distinguished from each other. From this it is evident what was the quality of the body or Human of the Lord, namely, that it was as the Divine itself, which was the esse of His life, or the soul from the Father, wherefore He said: He that seeth Me, seeth the Father (John 14:9).

That the Divine and Human of the Lord is one Person, is from the faith received in the whole Christian world, which is to this effect: Although Christ is God and Man, still He is not two, but one Christ; yea, He is altogether one and a single Person; because as the body and the soul are one man, so also God and Man are one Christ. This is from the Athanasian creed.

They who, concerning the Divinity, have the idea of three Persons, cannot have the idea of one God; if with the mouth they say one, still they think three; but they who, concerning the Divinity, have the idea of three in one Person, can have the idea of one God, and can say one God, and also think one God.

The idea of three in one Person is had, when it is thought that the Father is in the Lord, and that the Holy Spirit proceeds from Him; the Trinity is then in the Lord, the Divine itself which is called the Father, and the Divine Human which is called the Son, and the Divine proceeding which is called the Holy Spirit.

Because all the Divine is in the Lord, therefore He has all power in the heavens and in the earths; which he also says in John: The Father hath given all things into the hand of the Son (3:35). In the same: The Father hath given to the Son power over all flesh (17:2). In Matthew: All things are delivered to Me by the Father (11:27). In the same All power is given to Me in heaven and m earth (28:18). Such power is Divine.

They who make the Human of the Lord like the human of another man, do not think of His conception from the Divine itself, nor do they consider that the body of everyone is an effigy of his soul. Neither do they think of His resurrection with the whole body; nor of His appearance when He was transformed, that His face shone as the sun. Neither do they think, respecting those things which the Lord said concerning faith in Him, concerning His unity with the Father, concerning His glorification, and concerning His power over heaven and earth, that these are Divine, and were said of His Human. Neither do they remember that the Lord is omnipresent also as to His Human (Matt. 23:20); when yet the faith of His omnipresence in the Holy Supper is thence derived; omnipresence is Divine. Yea, perhaps they do not think that the Divine, which is called the Holy Spirit, proceeds from His Human; when yet it proceeds from His glorified Human, for it is said: The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

The Lord came into the world that He might save the human race, which otherwise would have perished in eternal death; and He saved them by this, that He subjugated the hells, which infested every man coming into the world and going out of the world; and at the same time by this, that He glorified His Human: for thus He can keep the hells in subjugation to eternity. The subjugation of the hells, and the glorification of His Human at the same time, were effected by means of temptations admitted into the human which He had from the mother, and by continual victories therein. His passion on the cross was the last temptation and full victory.

That the Lord subjugated the hells, He Himself teaches in John: when the passion of the cross was at hand, then Jesus said: Now is the judgment of this world; now the prince of this world shall be cast out (12:27, 28, 31). In the same: Have confidence, I have overcome the world (16:33). And in Isaiah: Who is this that cometh from Edom, going on in the multitude of His strength, great to save? My own arm brought salvation to Me; so He became to them for a Saviour (63:1-19; 59:16-21). That He glorified His Human, and that the passion of the cross was the last temptation and full victory, by which He glorified it, He teaches also in John: After Judas went out, Jesus said, Now is the Son of man glorified, and God will glorify Him in Himself, and will immediately glorify Him (13:31, 32). In the same: Father, the hour has come; glorify Thy Son, that Thy Son also may glorify Thee (17:1, 5). In the same: Now is my soul troubled; Father, glorify Thy name; and a voice came out from heaven, saying, I have both glorified it, and will glorify it again (12:27, 28). And in Luke: Ought not Christ to suffer this, and to enter into His glory? (24:26.) These words were said in relation to His passion: "to glorify" is to make Divine. Hence, now, it is manifest, that, unless the Lord had come into the world, and been made Man, and in this manner had liberated from hell all those who believe in Him and love Him, no mortal could be saved; this is understood by the saying, that without the Lord there is no salvation.

When the Lord fully glorified His Human, He then put off the human from the mother, and put on the Human from the Father, which is the Divine Human, wherefore He was then no longer the son of Mary.

The first and primary principle of the church is, to know and acknowledge its God; for without that knowledge and acknowledgment there is no conjunction; thus, in the church, without the acknowledgment of the Lord. This the Lord teaches in John: He who believeth in the Son hath eternal life, but he who believeth not the Son shall not see life, but the anger of God abideth with him (3:36). And in another place: Except ye believe that I am, ye shall die in your sins (8:24).

That there is a Trine in the Lord, namely, the Divine itself, the Divine Human, and the Divine proceeding, is an arcanum from heaven, and is for those who will be in the holy Jerusalem.

FROM THE ARCANA COELESTIA. The Divine was in the Lord from His very conception. The Lord had the Divine from the Father (n. 4641, 4963, 5041, 5157, 6716, 10125). The Lord alone had Divine seed (n. 1438). His soul was Jehovah (n. 1999, 2004, 2005, 2018, 2025). Thus the inmost of the Lord was the Divine itself, the covering 298-1 was from the mother (n. 5041). The Divine itself was the Lord's esse of life from which the human afterwards went forth, and became an existere from that esse (n. 3194, 3210, 10270, 10372).

The Divine of the Lord is to be acknowledged. Within the church where the Word is, and where the Lord is thereby known, the Divine of the Lord ought not to be denied, nor the holy proceeding from Him (n. 2359). They within the church who do not acknowledge the Lord, have no conjunction with the Divine, which is not the case with those who are out of the church (n. 10205). It is an essential of the church to acknowledge the Divine of the Lord, and His unition with the Father (n. 10083, 10112, 10370, 10730, 10738, 10816-10818, 10820).

The Lord glorified His Human in the world. The glorification of the Lord is treated of in many places in the Word (n. 10828); and everywhere in the internal sense (n. 2249, 2523, 3245). The Lord glorified His Human, but not His Divine, as this was glorified in itself (n. 10057). The Lord came into the world to glorify His Human (n. 3637, 4287, 9315). The Lord glorified His Human by the Divine which was in Him from conception (n. 4727). The idea of the regeneration of man may give an idea of the glorification of the Lord's Human, since the Lord regenerates man in the same manner as He glorified His Human (n. 3043, 3138, 3212, 3296, 3490, 4402, 5688). Some of the arcana respecting the glorification of the Lord's Human (n. 10057). The Lord saved the human race by glorifying His Human (n. 1676, 4180). Concerning the Lord's state of glorification and humiliation (n. 1785, 1999, 2159, 6866). Glorification, when predicated of the Lord, is the unition of His Human with the Divine, and to glorify is to make Divine (n. 1603, 10053, 10828).

Footnotes

298-1 The original Latin has "inductis" for"induitio."