Logopraxis

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6351. Verses 5-7. Simeon and Levi are brethren; instruments of violence are their swords. Into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger for it was vehement, and their wrath for it was hard. I will divide them in Jacob, and scatter them in Israel. Simeon and Levi are brethren, signifies faith in the will, and charity, here the reverse, because they signify faith separate from charity; instruments of violence are their swords, signifies that doctrinal things serve to destroy the works of charity, thus charity itself; into their secret let not my soul come, signifies that spiritual good does not desire to know the evils which are of their will; in their assembly let not my glory be united, signifies that neither does the truth of spiritual good desire to know the falsities of their thought thence derived; for in their anger they slew a man, signifies that they utterly averted themselves, and in their turning away extinguished faith; and in their good pleasure they unstrung an ox, signifies that from a depraved will they utterly weakened the external good of charity; cursed be their anger for it was vehement, signifies a grievous turning away from good, and the consequent condemnation; and their wrath, for it was hard, signifies a turning away from the derivative truth, that it was confirmed; I will divide them in Jacob, signifies that they must be banished from the natural man; and scatter them in Israel, signifies from the spiritual man also.

6352. Simeon and Levi are brethren. That this signifies faith in the will, and charity, here the reverse, because they signify faith separated from charity, is evident from the representation of Simeon, as being faith in the will (see n. 3869-3872, 4497, 4502, 4503, 5482, 5626, 5630); and from the representation of Levi, as being charity (n. 3875, 3877), but here the reverse, because they signify faith separate from charity. For when this faith is represented by Reuben (as is plain from the explication of verse 4), it follows that no faith in the will, and thus no charity, are what are represented by Simeon and Levi, for these things follow in a series from their beginning. Therefore by Simeon is represented falsity in the will, and by Levi evil in act, for these are opposite to faith in the will and to charity. That these are signified is plain from Simeon and Levi being cursed.

6353. Instruments of violence are their swords. That this signifies that doctrinal things serve to destroy the works of charity, thus charity itself, is evident from the signification of instruments of violence, as being what serves to destroy charity (that instruments denote things that are of service is evident, and that violence denotes the destruction of charity, will be seen presently); and from the signification of swords, as being doctrinal things. For swords [gladii] denote the truths of faith, by means of which combat is waged against falsities and evils (see n. 2799), thus swords [machaerae] are doctrinal things, here the doctrinal things by means of which combat is waged against truth and good, and by means of which these are extinguished, because this is done by those who are in faith alone, or in faith separate from charity, with whom the reverse prevails.

[2] The doctrinal things of those who are in faith alone, whereby they destroy the works of charity, are chiefly those which teach that man is saved by faith alone without the works of charity, and that these are not necessary, and that man is saved by faith alone even in the last hour, no matter how he had lived through the whole course of his life, thus those who have practiced nothing but cruelties, those who have practiced nothing but adulteries, those who have practiced nothing but profane things; and hence that salvation is merely admission into heaven, none being admitted but they who have received this grace at the end of their life; and thus that some have been elected out of mercy, and some damned out of unmercifulness; when yet heaven is denied by the Lord to no one, but the life and the communication of life (which are there perceived as an odor is perceived by those exposed to it on earth) render it impossible for the wicked to dwell there, because they are tormented by the evil of their life there more than in the deepest hell.

[3] That a sword signifies falsity combating and slaying, is evident in John:

There went forth another horse that was red, and to him that sat thereon it was given to take peace from the earth, that they should kill one another, whence there was given unto him a great sword (Rev. 6:4).

Again:

If anyone shall kill with the sword, with the sword must he be killed (Rev. 13:10, 14).

[4] That violence is violence inflicted on charity, is clear from many passages in the Word, as in Isaiah:

The violent one shall cease, and the scorner shall be consumed, all who ripen iniquity shall be cut off, who make a man sin in a word, and ensnare him who reproveth in the gate, and turn aside the just into emptiness (Isa. 29:20, 21);

in this passage the violent one is expressed by another word in the original, but of similar signification; that the violent one is one who inflicts violence on charity, is signified by making a man sin in a word, and turning aside the just.

[5] In the same:

Their works are works of iniquity, and the deed of violence is in their hands. Their feet run to evil, and they make haste to shed innocent blood (Isa. 59:6, 7);

where violence is violence inflicted on charity, which is also signified by shedding blood (see n. 374, 1005). Again:

Violence shall no more be in thy land, wasting and a breach in thy borders (Isa. 60:18);

where violence denotes the destruction of charity, for hence comes wasting and breach in the land, that is, in the church.

[6] In Jeremiah:

I proclaim violence and vastation; because the word of Jehovah is made a reproach unto me, and a shame all the day (Jer. 20:8);

where violence also denotes violence in spiritual things, thus the destruction of charity and also of faith. In Ezekiel:

The land is full of judgment of bloods, and the city is full of violence (Ezek. 7:23);

where judgment of bloods denotes the destruction of faith; and violence, the destruction of charity.

[7] Again:

If he beget a son that is violent, a shedder of blood, that doeth any one of these things: if he hath eaten upon the mountains, and defiled his companion's wife, hath oppressed the poor and needy, hath seized spoil, hath not restored the pledge, and hath lifted up his eyes to idols, hath committed abomination, hath given upon interest, and hath received usury; shall he live? He shall not live, dying he shall die (Ezek. 18:10-13);

here a son that is violent and a shedder of blood is described, and all the works of charity which it destroys are recounted; thus a son that is violent and a shedder of blood is a destroyer of charity and faith.

[8] In David:

Deliver me O Jehovah from the evil man, preserve me from the man of violences, who think evils in their heart, the whole day they gather themselves together for war; they sharpen their tongue like a serpent, the poison of the asp is under their lips. Keep me O Jehovah from the hands of the wicked; preserve me from the man of violences. Let not the man of tongue subsist in the earth; let evil hunt the man of violence to overthrow him (Ps. 140:1-4, 11);

a man of violences denotes those who destroy the truths of faith and the goods of charity; their fighting against these truths and goods is signified by their gathering themselves together the whole day for war, sharpening the tongue as a serpent, the poison of the asp under their lips, and evil hunting him to overthrow him. (And so in other passages, as Ezek. 12:19; Joel 4:19; Mal. 2:16, 17; Zeph. 3:4; Ps. 18:48; 55:9-11; 58:3-6; Deut. 19:16.)

6354. Into their secret let not my soul come. That this signifies that spiritual good does not desire to know the evils that are of their will, is evident from the representation of Israel, who says this of himself, as being spiritual good (see n. 6340); and from the signification of not coming into a secret, as being not to desire to know, namely, the evils of the will that are signified by Simeon and Levi (n. 6352); it is said my soul because by soul is here signified the life of good belonging to spiritual good; the life of its truth is signified by glory, of which in what follows.

6355. In their assembly let not my glory be united. That this signifies that neither does the truth of spiritual good desire to know the falsities of their thought thence derived, is evident from the representation of Israel, as being spiritual good (see n. 6340); and from the signification of not being united in their assembly, as being not to desire to be conjoined with the falsities of their thought, thus also not to desire to know them (falsities of thought being signified by assembly, which like multitude, is predicated of truths, and in the opposite sense of falsities); and from the signification of glory, which is predicated of truth (n. 4809, 5922), for truth is glory to those who are in spiritual good.

6356. For in their anger they slew a man. That this signifies that they utterly averted themselves, and in their turning away extinguished faith, is evident from the signification of anger, as being a receding from charity, and a turning away (see n. 357, 5034, 5798); from the signification of slaying as being to extinguish; and from the signification of man [vir] as being the truth of faith (n. 3134, 3309, 3459, 4823).

6357. And in their good pleasure they unstrung an ox. That this signifies that from a depraved will they utterly weakened the external good of charity,...

Arcana Coelestia 6298. And he blessed them in this day. That this signifies foresight and providence eternally, is evident from the signification of “blessing,” as being prediction (see n. 6230, 6254), but in the supreme sense the Lord’s foresight; and because foresight, it is also Providence, for the one is impossible without the other; for evil is foreseen and good is provided, and the evil which is foreseen is by providence bent into good.

6303. And God shall be with you. That this signifies the Divine providence of the Lord, is evident from the signification of “God shall be with you,” as being the Divine providence of the Lord; for when the Lord is with anyone, He leads him, and provides that all things which happen, whether sad or joyful, befall him for good: this is the Divine providence. The reason why it is called the providence “of the Lord” is that it is said, “God shall be with you,” and by “God” and by “Jehovah” in the Word is meant the Lord, for there is no other God besides Him; for He is the very Father and He is the very Son, for they are one; the Father is in Him, and He in the Father, as He Himself teaches in John 14:9-11 (see n. 1343, 1736, 2921, 3035, 5663).

 

Looking down from what is higher

True Christian Religion 604. As to the new will: it is above the old one in the spiritual region, and the new understanding likewise, this with that and that with this. In that region they are conjoined and conjointly look down upon the old or natural will and understanding, and so arrange all things therein as to moderate them. ... in the regenerated man the Lord through heaven rules what pertains to the world. And the higher or spiritual region of the human mind is a heaven in miniature, while the lower or natural region is a world in miniature, and for this reason man was called by the ancients a microcosm [a little world], and he may also be called a microuranos [a little heaven].

596... A conflict then arises because the internal man is reformed by means of truths; and from truths he sees what is evil and false, which evil and falsity are still in the external or natural man; consequently disagreement first springs up between the new will, which is above, and the old will, which is below; and as the disagreement is between the two wills, it is also between their delights; for the flesh, it is well known, is opposed to the spirit and the spirit to the flesh, and the flesh with its lusts must be subdued before the spirit can act and man become new. After this disagreement of the two wills a conflict arises; and this is called spiritual temptation. This temptation or conflict does not take place between goods and evils, but between the truths of good and the falsities of evil. For good cannot fight from itself but fights by means of truths; nor can evil fight from itself but by means of its falsities; just as the will cannot fight from itself but by means of the understanding where its truths reside.

 

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

From the Logopraxis Workbook

The Logopraxis Life Group Meeting: 2.How To Meet - Loving the Neighbour Practising Charity

To be in the effort to hear the Lord in another person is one aspect of what it means to love the neighbour, or what is of the Lord in another. To listen consciously is not about judging whether their state is of the Lord or not. It is about attending to the thoughts and affections within our own state, in response to what is being shared. We’re watching for the thoughts and affections that want to judge, condemn, criticise, praise, analyse and solve rather than simply listening for spiritual principles or truths found in what’s being shared.

When these self-crediting qualities and condemning tendencies are observed and acknowledged then it affirms that what the Word teaches us about the nature of the self is true. That the self, when left to its own loves and inclinations, will always own what flows into its awareness without the Word reminding it that it is instead a conduit of life. That it does not have agency but is instead a mere agent, a vessel. However, knowing this about the self intellectually and then seeing it as something active in our direct experience, are two very different things.

When an illustration of the nature of self is illuminated before us in the application of life events and circumstances then it also affirms the Word’s presence in our mind as the manifestation of the Divine Human. For it is experienced as a living truth bought down into our conscious awareness to be amongst those states of life that constitute our earthly existence. It is a living truth then because it communicates the perpetual striving of the Lord’s love to expose what is opposed to the life of heaven, so that what is of heaven might become the basis for our life. So that it might become the basis from which we feel, think and act.

In that moment that we truly recognise that what the Word has pointed to and called out is the hellish self, it is effectively shunned. This self is the self that exists separated from the Lord and it believes that it is the source and owner of the life that flows into it. It believes that it is God. The act of shunning the loves of this self as sins, that is, as that which misses the mark of what the Lord’s love is and strives towards, is the true meaning of charity. For then in that act of our recognition of this self and in seeing how what the Word teaches is saving us from it, the Word is actively acknowledged to be the Lord. It may not always be a conscious acknowledgement, but it is a lived acknowledgment

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

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387. THE EMPLOYMENTS OF ANGELS IN HEAVEN.

It is impossible to enumerate the employments in the heavens, still less to describe them in detail, but something may be said about them in a general way; for they are numberless, and vary in accordance with the functions of the societies. Each society has its peculiar function, for as societies are distinct in accordance with goods (see above, number 41), so they are distinct in accordance with uses, because with all in the heavens goods are goods in act, which are uses. Everyone there performs a use, for the Lord's kingdom is a kingdom of uses.[1]

[1] The Lord's kingdom is a kingdom of uses (see numbers 454, 696, 1103, 3645, 4054, 7038).

Performing uses is serving the Lord (see number 7038).

In the other life all must perform uses (see number 1103); even the wicked and infernal, but in what manner (see number 696).

All are such as are the uses they perform (see numbers 4054, 6815); illustrated (see number 7038).

Angelic blessedness consists in the goods of charity, that is, in performing uses (see number 454).

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388. In the heavens as on the earth there are many forms of service, for there are ecclesiastical affairs, there are civil affairs, and there are domestic affairs. That there are ecclesiastical affairs is evident from what has been said and shown above, where Divine worship is treated of (numbers 221-227); civil affairs, where governments in heaven are treated of (numbers 213-220); and domestic affairs, where the dwellings and homes of angels are treated of (numbers 183-190); and marriages in heaven (numbers 366-368); all of which show that in every heavenly society there are many employments and services.

389. All things in the heavens are organized in accordance with Divine order, which is everywhere guarded by the services performed by angels, those things that pertain to the general good or use by the wiser angels, those that pertain to particular uses by the less wise, and so on. They are subordinated just as uses are subordinated in the Divine order; and for this reason a dignity is connected with every function according to the dignity of the use. Nevertheless, an angel does not claim dignity to himself, but ascribes all dignity to the use; and as the use is the good that he accomplishes, and all good is from the Lord, so he ascribes all dignity to the Lord. Therefore he that thinks of honor for himself and subsequently for the use, and not for the use and subsequently for himself, can perform no function in heaven, because this is looking away backwards from the Lord, and putting self in the first place and use in the second. When use is spoken of the Lord also is meant, because, as has just been said, use is good, and good is from the Lord.

390. From this it may be inferred what subordinations in the heavens are, namely, that as any one loves, esteems, and honors the use he also loves, esteems, and honors the person with whom the use is connected; also that the person is loved, esteemed and honored in the measure in which he ascribes the use to the Lord and not to himself; for to that extent he is wise, and the uses he performs he performs from good. Spiritual love, esteem, and honor are nothing else than the love, esteem, and honor of the use in the person, together with the honor to the person because of the use, and not honor to the use because of the person. This is the way, moreover, in which men are regarded when they are regarded from spiritual truth, for one man is then seen to be like another, whether he be in great or in little dignity, the only perceptible difference being a difference in wisdom; and wisdom is loving use, that is, loving the good of a fellow citizen, of society, of one's country, and of the church. It is this that constitutes love to the Lord, because every good that is a good of use is from the Lord; and it constitutes also love towards the neighbor, because the neighbor means the good that is to be loved in a fellow citizen, in society, in one's country, and in the church, and that is to be done in their behalf.[1]

[1] Loving the neighbor is not loving the person, but loving that which is in him and which constitutes him (see numbers 5025, 10336).

Those who love the person, and not that which is in him, and which constitutes him, love equally an evil man and a good man (see number 3820); and do good alike to the evil and to the good; and yet to do good to the evil is to do evil to the good and that is not loving the neighbor (see numbers 3820, 6703, 8120).

The judge who punishes the evil that they may be reformed, and may not contaminate or injure the good, loves his neighbor (see numbers 3820, 8120, 8121).

Every individual and every community also one's country and the church, and in the most general sense the kingdom of the Lord, are the neighbor, and to do good to these from a love of good in accord with the quality of their state, is loving the neighbor; that is, the neighbor is their good, which is to be consulted (numbers 6818-6824, 8123).

391. As all the societies in the heavens are distinct in accordance with their goods (as said above, n. 41, seq.) so they are distinct in accordance with their uses, goods being goods in act, that is, goods of charity which are uses. Some societies are employed in taking care of little children; others in teaching and training them as they grow up; others in teaching and training in like manner the boys and girls that have acquired a good disposition from their education in the world, and in consequence have come into heaven. There are other societies that teach the simple good from the Christian world, and lead them into the way to heaven; there are others that in like manner teach and lead the various heathen nations. There are some societies that defend from infestations by evil spirits the newly arrived spirits that have just come from the world; there are some that attend upon the spirits that are in the lower earth; also some that attend upon spirits that are in the hells, and restrain them from tormenting each other beyond prescribed limits; and there are some that attend upon those who are being raised from the dead. In general, angels from each society are sent to men to watch over them and to lead them away from evil affections and consequent thoughts, and to inspire them with good affections so far as they will receive them in freedom; and by means of these they also direct the deeds or works of men by removing as far as possible evil intentions. When angels are with men they dwell as it were in their affections; and they are near to man just in the degree in which he is in good from truths, and are distant from him just in the degree in which his life is distant from good.[1] But all these employments of angels are employments of the Lord through the angels, for the angels perform them from the Lord and not from themselves. For this reason, in the Word in its internal sense angels mean, not angels, but something belonging to the Lord; and for the same reason angels are called gods in the Word.[2]

[1] Of the angels that are with little children and afterwards with boys, and thus in succession (see number 2303).

Man is raised from the dead by means of angels; from experiences (numbers 168-189).

Angels are sent to those who are in hell to prevent their tormenting each other beyond measure (see number 967).

Of the services rendered by the angels to men on their coming into the other life (see number 2131).

There are spirits and angels with all men and man is led by the Lord by means of spirits and angels (see numbers 50, 697, 2796, 2887, 2888, 5846-5866, 5976-5993, 6209).

Angels have dominion over evil spirits (see number 1755).

[2] In the Word by angels something Divine from the Lord is signified (see numbers 1925, 2821, 3039, 4085, 6280, 8192).

In the Word angels are called gods, because of their reception of Divine truth and good from the Lord (see numbers 4295, 4402, 8192, 8301).

392. These employments of the angels are their general employments; but each one has his particular charge; for every general use is composed of innumerable uses which are called mediate, ministering, and subservient uses, all and each coordinated and subordinated in accordance with Divine order, and taken together constituting and perfecting the general use, which is the general good.

393. Those are concerned with ecclesiastical affairs in heaven who in the world loved the Word and eagerly sought in it for truths, not with honor or gain as an end, but uses of life both for themselves and for others. These in heaven are in enlightenment and in the light of wisdom in the measure of their love and desire for use; and this light of wisdom they receive from the Word in heaven, which is not a natural Word, as it is in the world, but a spiritual Word (see above, n. 259.) These minister in the preaching office; and in accordance with Divine order those are in higher positions who from enlightenment excel others in wisdom. [2] Those are concerned with civil affairs who in the world loved their country, and loved its general good more than their own, and did what is just and right from a love for what is just and right. So far as these from the eagerness of love have investigated the laws of justice and have thereby become intelligent, they have the ability to perform such functions in heaven, and they perform these in that position or degree that accords with their intelligence, their intelligence being in equal degree with their love of use for the general good. [3] Furthermore, there are in heaven more functions and services and occupations than can be enumerated; while in the world there are few in comparison. But however many there may be that are so employed, they are all in the delight of their work and labor from a love of use, and no one from a love of self or of gain; and as all the necessaries of life

Arcana Coelestia 6306. Which I took out of the hand of the Amorite. That this signifies by victory over evil, is evident from the representation of the Amorite, as being evil (see n. 1857); and from the signification of “taking out of the hand,” as being to acquire through victory. As regards the Amorites, be it known that by them is signified evil, and also by the Canaanites; and by the rest of the nations in that land which are mentioned in the Word are signified various kinds of evil and also of falsity. Such things were represented by the nations when the sons of Israel came into possession of the land of Canaan, for the reason that, while the sons of Israel represented heavenly things, those nations represented infernal things, and in this way the land of Canaan represented every state of the other life; and because the nations represented infernal things, they were given to the curse, and it was forbidden to enter into a covenant with those which remained.

[2] That the sons of Israel seized and inhabited the land of those who represented the hells was a representative that about the time of the Lord’s coming the infernals would have occupied a large part of heaven; and that by coming into the world and making the Human in Himself Divine the Lord would expel them and cast them down into the hells, and thus deliver heaven from them, and give it for an inheritance to those who would be of His spiritual kingdom.

 

Every human mind is created to be a heaven

Heaven and Hell 57. What has been said of heaven may be said also of the church, for the church is the Lord's heaven on earth. There are also many churches, each one of which is called a church, and so far as the good of love and faith reigns therein is a church. Here, too, the Lord out of various parts forms a unity, that is, one church out of many churches. 1 And the like may be said of the man of the church in particular that is said of the church in general, namely, that the church is within man and not outside of him; and that every man is a church in whom the Lord is present in the good of love and of faith. 2 Again, the same may be said of a man that has the church in him as of an angel that has heaven in him, namely, that he is a church in the smallest form, as an angel is a heaven in the smallest form; and furthermore that a man that has the church in him, equally with an angel, is a heaven. For man was created that he might come into heaven and become an angel; consequently he that has good from the Lord is a man-angel. 3 What man has in common with an angel and what he has in contrast with angels may be mentioned. It is granted to man, equally with the angel, to have his interiors conformed to the image of heaven, and to become, so far as he is in the good of love and faith, an image of heaven. But it is granted to man and not to angels to have his exteriors conform to the image of the world; and so far as he is in good to have the world in him subordinated to heaven and made to serve heaven. 4 And then the Lord is present in him both in the world and in heaven just as if he were in his heaven. For the Lord is in His Divine order in both worlds, since God is order.

True Christian Religion 369(3)... what is faith but conjunction with God by means of truths which belong to the understanding, and thence to thought? And what is love but conjunction with God by means of the goods that belong to the will, and thence to affection? God's conjunction with man is a spiritual conjunction within the natural; and man's conjunction with God is a natural conjunction from the spiritual. For the sake of this conjunction as an end, man was created a native both of heaven and of the world. As a native of heaven he is spiritual, as a native of the world he is natural. If, therefore, man becomes spiritual-rational and also spiritual-moral, he is conjoined with God, and through that conjunction he has salvation and eternal life. But on the other hand, if man is merely natural-rational and also natural-moral, there is indeed a conjunction of God with man, but not conjunction of man with God. This is the source of spiritual death, which viewed in itself is natural life apart from spiritual life; for the spiritual, in which there is the life of God, is then extinct in man.

 

When truths are permitted to be in the first place

6289. And he laid hold of the hand of his father. That this signifies influx into the power of his obscure perception, is evident from the signification of “laying hold of the hand,” as being influx into the power of perception; for when the internal desires by means of influx to compel the external to think and will something, it as it were takes hold of it, here of the power of perception that is signified by the “hand.” (That the “hand” is power may be seen above, n. 878, 3387, 4931-4937.) That the perception is called obscure, is because relatively to the celestial, who are represented by Joseph, the spiritual, who are represented by Israel, are in obscurity. (That the spiritual are relatively in obscurity, may be seen above, n.2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3833, 4402.) That the spiritual are in obscurity, is very evident from the fact that before they have been regenerated they are altogether in thick darkness with respect to truth and good, and that while they are being regenerated, it is such truth as is in the doctrine of their church that they acknowledge, and in which truth they have faith, whether it is true or not. Nevertheless it is this truth that becomes good with them when it becomes of the will and thence of the life, and then it is that good which is called the good of truth, and also the good of faith, and likewise spiritual good, or the good of the spiritual church. The quality of the good that is from such an origin may be known to everyone who considers the matter. Nevertheless the good from such truth, even with the Gentiles, is accepted by the Lord, provided it has for a principle or starting point charity toward the neighbor, and that in this charity there is innocence.

Genesis 48, Verses 17-20. And Joseph saw that his father put his right hand, upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations. And he blessed them in this day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

 

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

John 16:15-25. These things I have spoken to you in figurative language; but the time is coming when I will no longer speak to you in figurative language, but I will tell you plainly about the Father. 

Putting off the human from the mother

Arcana Coelestia 6304. And shall bring you back unto the land of your fathers. That this signifies to the state of both Ancient Churches, is evident from the signification of “land,” as being the church (see n. 566, 662, 1066, 1067, 1733, 1850, 2117, 2118, 3355, 4535, 4447, 5577); and from the signification of “fathers,” as being the men of the Ancient and Most Ancient Churches (n. 6075). It is said “to the state of both Ancient Churches,” because the sons of Israel and their descendants, like those who belonged to the Ancient Churches, in every particular represented the Lord’s kingdom, celestial and spiritual. The representative itself was also instituted; with the Jewish nation that of the celestial kingdom, and with the Israelitish that of the spiritual kingdom; but with that generation nothing but a mere representative could be instituted, and not anything of the church or kingdom of the Lord; for they desired to see and acknowledge in the representatives absolutely nothing but what was external, and not anything internal. Nevertheless in order that there might exist a representative, and thereby some communication with heaven, and through heaven with the Lord, they were kept in externals; and it was then provided by the Lord that communication should exist by means of a mere external representative without an internal. This was the state to which the descendants of Jacob could be brought back; nevertheless in their external representatives there lay inwardly hidden Divine things; in the highest sense such as regarded the Lord’s Divine Human; and in the relative sense such as regarded the Lord’s kingdom in the heavens, and the church. This state of both Ancient Churches is signified by the words, “God shall bring you back unto the land of your fathers.”

Arcana Coelestia 3405 ... the Lord when in the maternal human was in appearances of truth; but as He put off this human, He put off the appearances also, and put on the infinite and eternal Divine Itself.

Doctrine of the Lord. 35. vi. By successive steps the Lord put off the human taken from the mother, and put on a Human from the Divine within Him, which is the Divine Human, and is the Son of God. That in the Lord were the Divine and the human, the Divine from Jehovah the Father, and the human from the virgin Mary, is known. Hence He was God and Man, having a Divine essence and a human nature; a Divine essence from the Father, and a human nature from the mother; and therefore was equal to the Father as to the Divine, and less than the Father as to the human. It is also known that this human nature from the mother was not transmuted into the Divine essence, nor commingled with it, for this is taught in the Doctrine of Faith which is called the Athanasian Creed. For a human nature cannot be transmuted into the Divine essence, nor can it be commingled therewith.

[2] In accordance with the same creed is also our doctrine, that the Divine assumed the Human, that is, united itself to it, as a soul to its body, so that they were not two, but one Person. From this it follows that the Lord put off the human from the mother, which in itself was like that of another man, and thus material, and put on a Human from the Father, which in itself was like His Divine, and thus substantial, so that the Human too became Divine. This is why in the Word of the Prophets the Lord even as to the Human is called Jehovah, and God; and in the Word of the Evangelists, Lord, God, Messiah or Christ, and the Son of God in whom we must believe, and by whom we are to be saved.

The letter of the Text serves the spirit of the Word; the natural needs to serve the spiritual and celestial

Arcana Coelestia 6299... In order for an internal to be an internal of the church, it must needs be in the external of the church, for the external holds the place of the foundation on which the internal stands, and is the receptacle into which the internal flows. Hence it is that the natural, which is external, must needs be regenerated; for unless it is regenerated, the internal has neither foundation nor receptacle; and if it has no foundation nor receptacle, it utterly perishes. This then is what is meant by his own spiritual being in the truth of the intellectual and the good of the will.

6306... [6] That the words “the portion which I took out of the hand of the Amorite with my sword and with my bow” were spoken by Israel on account of the internal sense, is very manifest, because Jacob did not take that portion from the Amorite with his sword nor with his bow, but bought it of the sons of Hamor, as is plain from the words in Genesis: Jacob came to Shalem, a city of Shechem, which is in the land of Canaan, when he came thither from Paddan-aram; and encamped before the city. And he bought the portion of the field, where he had spread his tent, from the hand of the sons of Hamor, Shechem’s father, for a hundred kesitah (Genesis 33:18-19). That this field was the portion which he gave to Joseph, is evident from these words in Joshua: The bones of Joseph, which the sons of Israel brought up out of Egypt, buried they in Shechem, in the portion of the field which Jacob bought of the sons of Hamor, the father of Shechem, for a hundred kesitah; and they were for an inheritance to the sons of Joseph (Josh. 24:32). From this it is plain that that portion was bought, and that it was what was given to Joseph

[7] That the city of Shechem was not meant, which was near there, where Simeon and Leviticus slew every male, and which they took with the sword (Genesis 34), may be seen from the fact that Jacob abhorred that deed, and on that account cursed Simeon and Levi, and utterly put away from himself that deed, saying: Let not my soul come into their secret; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox. Cursed be their anger, for it was vehement; and their wrath, for it was hard: I will divide them in Jacob, and scatter them in Israel” (Genesis 49:5-7). From all this it is now evident that these words, “one portion which I took out of the hand of the Amorite with my sword and with my bow,” were said by him when he was in the prophetic spirit, for the sake of the internal sense.

Heaven and Hell 365 [3] What is meant by the rich of whom the Lord said: It is easier for a camel to go through a needle's eye than for a rich man to enter into the kingdom of God. Matthew 19:24. Will also be told. By the rich there are meant the rich in both a natural sense and a spiritual sense. In the natural sense the rich are those who have an abundance of riches and set their heart upon them; but in the spiritual sense they are those who have an abundance of cognitions and knowledges, which are spiritual riches, and who desire by means of these to introduce themselves into the things of heaven and the Church from their own intelligence. And because this is contrary to Divine order it is said to be easier for a camel to go through a needle's eye, a camel signifying the faculty of learning and knowing in a general way, and a needle's eye signifying spiritual truth. 2 That such is the meaning of a camel and a needle's eye is not at present known, because the knowledge that teaches what is signified in the spiritual sense by the things said in the literal sense of the Word has not up to this time been disclosed. In the single things of the Word there is a spiritual sense and also a natural sense; for immediate conjunction having ceased, the Word has been written by pure correspondences of natural things with spiritual things in order that there might be conjunction of heaven with the world, that is, a conjunction of angels with men. This makes clear who in particular are meant in the Word by the rich man.

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

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Genesis 49

1. And Jacob called his sons, and said, Gather ye yourselves together, and I will tell you what shall befall you in the end of the days.

2. Assemble yourselves and hear, ye sons of Jacob, and hear unto Israel your father.

3. Reuben, my firstborn, thou art my strength, and the beginning of my forces, excellent in eminence, and excellent in power.

4. Light as water thou shalt not excel, because thou wentest up on thy father's bed, then profanedst thou it; he went up on my couch.

5. Simeon and Levi are brethren; instruments of violence are their swords.

6. Into their secret let not my soul come; in their assembly let not my glory be united; for in their anger they slew a man, and in their good pleasure they unstrung an ox.

7. Cursed be their anger for it was vehement, and their wrath for it was hard. I will divide them in Jacob, and scatter them in Israel.

8. Judah, thy brethren shall celebrate thee, thy hand shall be in the neck of thine enemies, thy father's sons shall bow down to thee.

9. Judah is a lion's whelp; from the prey my son thou art gone up; he bowed, he couched as a lion, and as an old lion; who shall rouse him up?

10. The scepter shall not be removed from Judah, and a lawgiver from between his feet, even until Shiloh come; and to him is the obedience of the peoples.

11. He binds his young ass unto the vine, and his ass's colt unto the choice vine; he washes his clothing in wine, and his covering in the blood of grapes:

12. His eyes are red with wine, and his teeth are white with milk.

13. Zebulun shall dwell at the haven of the seas, and he shall be at a haven of ships, and his side shall be toward Zidon.

14. Issachar is a bony ass, lying down between the burdens.

15. And he shall see rest that it is good, and the land that it is pleasant; and he shall bow his shoulder to bear, and shall be a servant to tribute.

16. Dan shall judge his people as one of the tribes of Israel.

17. Dan shall be a serpent upon the way, an arrow-snake upon the path, biting the horse's heels, and his rider shall fall backward.

18. I wait for Thy salvation, O Jehovah.

19. Gad, a troop shall ravage him, and he shall ravage the heel.

20. From Asher, his bread is fat, and he shall yield the delights of a king.

21. Naphtali is a hind let loose, giving discourses of elegance.

22. Joseph is the son of a fruitful one, the son of a fruitful one over a fountain, of a daughter, she marches upon the wall.

23. And embitter him, and shoot at him, and hate him, the archers.

24. And he shall sit in the strength of his bow, and the arms of his hands are made strong by the hands of the mighty Jacob; from thence is the shepherd, the stone of Israel.

25. By the God of thy father, and He shall help thee, and with Shaddai, and He shall bless thee, with the blessings of heaven above, with blessings of the deep that lieth beneath, with blessings of the breasts and of the womb.

26. The blessings of thy father shall prevail above the blessings of my progenitors, even to the desire of the hills of an age: they shall be on the head of Joseph, and on the crown of the head of the Nazirite of his brethren.

27. Benjamin is a wolf; he shall seize in the morning, he shall devour the spoil, and at even he shall divide the prey.

28. All these are the twelve tribes of Israel; and this is what their father spake to them and blessed them; every one according to his blessing he blessed them.

29. And he commanded them, and said unto them, I am being gathered unto my people; bury me unto my fathers in the cave that is in the field of Ephron the Hittite;

30. In the cave that is in the field of Machpelah, which is upon the faces of Mamre, in the land of Canaan, which Abraham bought with the field from Ephron the Hittite for a possession of a sepulcher.

31. There they buried Abraham and Sarah his wife; there they buried Isaac and Rebekah his wife; and there I buried Leah:

32. The purchase of the field and of the cave that is therein was from the sons of Heth.

33. And Jacob finished commanding his sons, and he gathered up his feet unto the bed, and expired, and was gathered unto his peoples.

6328. The Contents

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

6329. It first treats of faith separated from charity, which is utterly rejected. This faith is Reuben, Simeon, and Levi.

6330. It then treats of the celestial church, which is the tribe of Judah, and in the supreme sense there, of the Divine Human of the Lord.

6331. Then of the rest of the tribes according to the states of good and truth which they represent.

6332. Lastly of the celestial spiritual church* which is Joseph; and here also in the supreme sense of the Divine Human of the Lord.

* The Latin here is de Ecclesia Coelesti Spiritualis, quae Josephus. Literally translated this would read, Of the celestial of the spiritual church, which is Joseph. But this is ambiguous, and would by most readers be understood to refer to the celestial principle or degree of the spiritual church, whereas it really refers to the degree called the celestial of the spiritual which is represented by Joseph. This is clear in the Latin as it stands. In order therefore to avoid all obscurity it has seemed best to slightly vary the rendering, and thus make it clear, while also harmonizing it with the expression used by Swedenborg himself in n. 6417, where speaking of the very same thing he says that it signifies the spiritual church. The celestial of the spiritual which is represented by Joseph is the highest part of the spiritual kingdom of heaven and of the spiritual church on earth, and therefore Joseph stands well for the spiritual church in general, as Judah does for the celestial church.

6333. The Internal Sense

From the things said by Jacob in this chapter it may be clearly seen that there is another sense in the Word than that which appears in the letter; for Jacob, who was then Israel, says that he will tell what shall befall his sons in the end of the days (verse 1), and yet the things he tells and that he predicts did not at all befall them; such as that the descendants of Reuben, Simeon, and Levi should be cursed more than the rest; and that Simeon and Levi should be divided in Jacob, and be scattered in Israel (verses but the contrary befell Levi, namely, that he was blessed, for the priesthood was allotted to him.

[2] Neither did that befall Judah which is said of him, except that the representative of the church remained longer with him than with the rest of the tribes; and moreover such things are said of him as no one can know the meaning of, except from another sense which is hidden within, as that he should bow himself and couch as a lion; should bind his young ass unto the vine, and his ass's colt unto the choice vine; that he should wash his clothing in wine, and his covering in the blood of grapes; that his eyes should be red with wine, and his teeth white with milk (verses 9, 11, 12). All these things are of such a nature as to cause everyone to see that there is something within them that is known in heaven, and that cannot be made known to man, except from thence.

[3] It is the same with what Israel said of the rest of his sons; as of Zebulun, that he should dwell at the haven of the seas and of ships, and that his side should be toward Zidon; of Issachar, that he should be a bony ass lying down between the burdens, stooping his shoulder to bear a burden; of Dan, that he should be a serpent in the way, an arrow-snake upon the path, biting the horse's heels, and that his rider will fall backward; and so on with the rest. From all this it is very evident that as already said the Word has an internal sense. The Word is given in order to unite heaven and earth, or angels with men; and therefore it has been so written that it may be spiritually apprehended by the angels, when naturally apprehended by man, and that in this way what is holy may flow in through the angels, by which means union is effected. Such is the Word in both the historical and the prophetical parts; but the internal sense is less apparent in the historical than in the prophetical parts, because the historical parts have been written in a different style, yet still by means of significatives.

[4] The historical parts have been given in order that infants and children may thereby be initiated into the reading of the Word; for the historical parts are delightful, and rest in their minds, whereby communication is given them with the heavens; and this communication is grateful, because they are in a state of innocence and mutual charity. This is the reason why there is an historical Word. There is a prophetical Word, because when it is read, it is not understood by man except obscurely, and when it is understood obscurely by such men as there are now, it is perceived clearly by the angels, as it has been given me to know from much experience, of which by the Lord's Divine mercy elsewhere.

6334. Verses 1, 2. And Jacob called his sons, and said, Gather ye yourselves together, and I will tell you what shall befall you in the end of the days. Assemble yourselves and hear ye sons of Jacob, and hear unto Israel your father. And Jacob called his sons, signifies the setting in order of the truths of faith and goods of love in the natural; and said, Gather ye yourselves together, signifies all of them in general together; and I will tell you what shall befall you in the end of the days, signifies the quality of the state of the church in the order in which they then were; assemble yourselves, signifies that they should set themselves in order; and hear, ye sons of Jacob, signifies the truths and goods in the natural; and hear unto Isr

Arcana Coelestia

1238... every Church in general is such, that it includes a true internal, a corrupted internal, a true external, and a corrupted external

1023. And I, behold, I establish My covenant. That this signifies the presence of the Lord in charity, is evident from the signification of “covenant” as shown above n. 666), where it was shown that a “covenant” signifies regeneration, and indeed the conjunction of the Lord with the regenerate man by love; and that the heavenly marriage is that veriest covenant itself, and consequently so is the heavenly marriage with every regenerate man. This marriage or covenant has been treated of before. With the man of the Most Ancient Church the heavenly marriage was in the Own of his will part, but with the man of the Ancient Church the heavenly marriage was effected in the Own of his intellectual part. For when man’s will part had become wholly corrupt, the Lord miraculously separated the Own of his intellectual part from that corrupt Own of his will part, and in the Own of his intellectual part He formed a new will, which is conscience, and into the conscience insinuated charity, and into the charity innocence, and thus conjoined Himself with man, or what is the same, made a covenant with him. So far as the Own of man’s will part can be separated from this Own of the intellectual part, the Lord can be present with him, or conjoin Himself, or enter into a covenant with him. Temptations and the like means of regeneration cause the Own of man’s will part to be quiescent, to become as nothing, and as it were to die. So far as this is done the Lord through conscience implanted in the Own of man’s intellectual part can work in charity. And this is what is here called a “covenant.”

10122... [2] It is said the removal of evils and “the derivative falsities,” because all falsities are from evil, and therefore insofar as evil is removed, so far falsities are removed. The case herein is this. All things in heaven bear relation to good and the derivative truth, whereas all things in hell bear relation to evil and the derivative falsity; hence likewise in man, all things with him which are from heaven bear relation to good and truth, but all things with him which are from hell bear relation to evil and falsity. Or, what is the same, all things with man which are from the Lord bear relation to good and truth, but all things which are from man himself bear relation to evil and falsity. Now as these are the things to which all things in the universe bear relation, and man is a receptacle of them, therefore there are two things with man which receive them, one called the will, and the other the understanding. The will is the receptacle of good or of evil, and the understanding is the receptacle of truth or of falsity. The will which is from the Lord, which is also called the new will, is the receptacle of good; whereas the understanding which is from the Lord, which is also called the new understanding, is the receptacle of truth. But the will which is from man’s own, and is also called the old will, is the receptacle of evil, and the understanding which is from man’s own, and is also called the old understanding, is the receptacle of falsity. Into this understanding and into this will, man is born from his parents; but into the former understanding and into the former will, man is born from the Lord, which is done when he is being regenerated. For when a man is being regenerated, he is conceived and born anew.

[3] Man has been so created that the will and the understanding make a one, so that these two together constitute one man; for the understanding has been given to man that he may understand truth, but to the end that it may be implanted in the will and become good; and insofar as it becomes of the will, so far it is in the man, because the will is the inmost of man, and is the being of his life; but the understanding is exterior and comes forth from the will; for that which a man wills, he loves, and that which he loves, he feels delightful, and therefore calls good; while the understanding favors it and confirms it by reasons, and these he calls truths. Hence the will and the understanding really make a one; but it appears otherwise, as is the case when a man understands what is true, and yet wills what is evil. Nevertheless, when he is left to himself, and is thinking from himself, he understands just as he wills, that is, as he loves.

[4] That a man who wills what is evil can nevertheless speak what is true, and also do what is good, is from hypocrisy, to which truth and good serve as means. If these means are taken away from him, and he is left in freedom, such a man rushes into evils according to the pleasure of the will, and he defends them by his intellectual faculty. This is especially manifest from such persons in the other life, where everyone comes into a state similar to that of his will; and then those who have not a new will from the Lord rush into evils of every kind, and think such things as favor evils, however much in the world they had spoken and acted quite differently. For it is a law of Divine order that the will and the understanding should make one mind, thus one man; consequently that the whole man should be either in heaven or in hell, and should not hang between the two; that is, with the eye look to the things that belong to heaven, and with the heart to those which belong to hell. By the heart is meant the will, and by the eye the understanding.

6296...[2] That good from truth, or the spiritual man, receives more increase than the good from which is truth, or the celestial man, is because the will of man has continually been depraved, and at last so that evil has taken entire possession of it, insomuch that nothing sound (integer) has remained there. Therefore lest man should perish, the Lord provided that he might be regenerated as to the intellectual part, and thus be saved. Hence then it is that there are few with whom there is anything sound left in the will part, thus few who can become celestial men, but many who can become spiritual men; thus that the latter receive more increase than the former. This is what is signified by his “younger brother becoming greater than he.”

 

Good from such truth is accepted by the Lord, provided it that in this charity, there is innocence.

6289... That the spiritual are in obscurity, is very evident from the fact that before they have been regenerated they are altogether in thick darkness with respect to truth and good, and that while they are being regenerated, it is such truth as is in the doctrine of their church that they acknowledge, and in which truth they have faith, whether it is true or not. Nevertheless it is this truth that becomes good with them when it becomes of the will and thence of the life, and then it is that good which is called the good of truth, and also the good of faith, and likewise spiritual good, or the good of the spiritual church. The quality of the good that is from such an origin may be known to everyone who considers the matter. Nevertheless the good from such truth, even with the Gentiles, is accepted by the Lord, provided it has for a principle or starting point charity toward the neighbor, and that in this charity there is innocence.

 

Third Round posts are short audio clips taken from Round 3 comments offered in the online Logopraxis Life Group meetings. The aim is to keep the focus on understanding the Text in terms of its application to the inner life along with reinforcing any key LP principles that have been highlighted in the exchanges.

Arcana Coelestia

6286. Verses 17-20. And Joseph saw that his father put his right hand, upon the head of Ephraim, and it was evil in his eyes; and he laid hold of the hand of his father to remove it from upon Ephraim’s head upon Manasseh’s head. And Joseph said unto his father, Not so, my father; for this is the firstborn; put thy right hand upon his head. And his father refused, and said, I know, my son, I know; he also shall be for a people, and he also shall become great; and nevertheless his younger brother shall be greater than he, and his seed shall be the fullness of the nations. And he blessed them in this day, saying, In thee shall Israel bless, saying, God set thee as Ephraim and as Manasseh; and he set Ephraim before Manasseh.

 

The Spiritual and Celestial - when truth or good is leading

6295... That truth from good is of the celestial man, is evident from what has already been frequently said and shown with respect to the celestial man, namely, that the celestial man is one who is in good from the will, and from this in truth; and that he is distinguished from the spiritual man by the fact that the latter is in truth from the intellectual, and from this in good. And because “Manasseh” is the good of the will, therefore by him is represented the celestial man, but the external celestial man, or the man of the external celestial church; for “Manasseh” is the good of the will in the natural, thus in the external man; whereas “Joseph” is the man of the internal celestial church, because he is the good of the will in the rational, thus in the internal man.

[2] In a few words something must be said of the truth of good which is of the celestial man. This truth is indeed called truth, but it is good. With the celestial man there is the good of love to the Lord and the good of love toward the neighbor. The good of love to the Lord is his internal, and the good of love toward the neighbor is his external. Therefore as regards the men who are of the celestial church, those are in the internal of this church who are in love to the Lord, and those are in its external who are in love toward the neighbor. The good of this love, namely, of love toward the neighbor with the celestial man, is what is here called the “truth of good,” and is represented by Manasseh. For the celestial man is such that he does not reason from truth, nor about truth, because he has perception from good (that is, through good from the Lord) that a thing is so or is not so (see n. 202, 337, 2715, 3246, 4448); and yet the good of charity with him is what is called truth, but celestial truth.

 

The displeasure

6288. And it was evil in his eyes. That this signifies displeasure, is evident without explication. The reason why it displeased Joseph was that by him is represented the internal celestial, which is above the spiritual good that is represented by Israel. What is higher can perceive how the case is with what is done in what is lower, thus also whether it is truth that is being thought there, or not. For as what is higher sees from the light of heaven, it sees the things that are below; thus the internal celestial which is “Joseph,” saw that the spiritual good from the natural which is “Israel,” was in error, and therefore it displeased him.

 

The Lord came to save the spiritual church

6427...This kingdom consists of those who are in the truth of faith, but who make this the truth of life, and thus good; for when the truth of faith is lived, it becomes good, and is called the “good of truth,” but in its essence it is truth in act. In the Lord’s spiritual church the truth of faith is various, for that is said to be truth in one church which in another is said not to be truth, and this according to the doctrine of each; thus it is doctrinal things that are called truths. These truths are what are conjoined with good, and make the good of the spiritual church; and thus its good becomes such as is its truth, for good has its quality from truths.

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

[3] See what has already been said about those who are of the spiritual church, namely, that they are in obscurity as to truth and the derivative good (n. 2708, 2715, 2718, 2831, 2935, 2937, 3241, 3246, 3833, 6289); that this obscurity is illumined by the Lord’s Divine Human (n. 2716); that before the Lord’s coming there was not such a spiritual kingdom as after His coming (n. 6372); that the Lord came into the world in order to save the spiritual; and that they are saved by means of the Lord’s Divine Human (see n. 2661, 2716, 2833, 2834, 3969).

2718... In this verse the man of the spiritual church is described in regard to his quality as to good, that is, as to the essence of his life, namely, that the good that is with him is obscure, but is illuminated by the Lord’s Divine Human; from which illumination there comes forth in his rational the affection of truth, and in his natural the affection of memory-knowledges. The reason why the affection of good cannot come forth with the spiritual man such as it is with the celestial, but in place of it the affection of truth, is that the good which is in him is implanted in his intellectual part and is comparatively obscure (as was shown, n. 2715), from which no other affection can be produced and derived in his rational than the affection of truth, and thereby in his natural the affection of memory-knowledges. By truth here no other truth is meant than such as he believes to be true, though it be not true in itself; and by memory-knowledges are not meant such as the learned have, but everything of knowledge with which one can be imbued from experience and by hearing, from civic life, from doctrine, and from the Word. The man of the spiritual church is in the affection of such things.

[2] That it may be known what it is to be in the affection of truth, and what to be in the affection of good, we will briefly state that they who are in the affection of truth, think, search out, and discuss whether a thing be true, or whether it be so; and when they are confirmed that it is true, or that it is so, they think, search out, and discuss what it is, and thus stick fast at the first threshold; nor can they be admitted into wisdom until they are free from doubt. But they who are in the affection of good, from the good itself in which they are, know and perceive that the thing is so; and thus are not at the first threshold, but are in the inner chamber, being admitted into wisdom.

[3] Take as an example that it is celestial to think and act from the affection of good, or from good: They who are in the affection of truth discuss whether this be so, whether it be possible, and what it is; and so long as they are occupied with doubts about it they cannot be admitted; but they who are in the affection of good do not discuss, nor busy themselves with doubts, but affirm that it is so, and are therefore admitted; for they who are in the affection of good, that is, who are celestial, begin where they who are in the affection of truth, that is, who are spiritual, stop; so that the furthest boundary of the latter is the first of the former. For this reason it is given to them to know, to recognize, and to perceive that there are innumerable affections of good (as many, in fact, as there are societies in heaven); and that they are all conjoined by the Lord into a heavenly form, so as to constitute as it were one man; and it is also given them to distinguish by perception the kind and variety of each affection.

[4] Or take this example: That all delight, blessedness, and happiness, are solely of love; and that such as the love is, such is the delight, the blessedness, and the happiness. The spiritual man keeps his natural mind fixed on the question whether it be so, and whether the happiness be not from some other source, as from social interaction, conversation, meditation, and learning, or from possessions and the honor, reputation, and glory of them; not confirming himself in the fact that these effect nothing, but only the affection of love such as there is in them. But the celestial man does not stick in these preliminaries, but affirms that it is so, and is therefore in the end itself and the use, that is, in the very affections of the love, which are innumerable, and in every one of which there are ineffable things-and this with variation of delight, blessedness, and happiness, to eternity.

[5] Take also as an example that the neighbor is to be loved for the good that is in him: They who are in the affection of truth, think, search out, and discuss whether this be true, or whether it be so; what the neighbor is, and what good is; nor do they go any further, and therefore they close to themselves the gate to wisdom; but they who are in the affection of good affirm that it is so, and therefore do not close that gate to themselves, but enter in, and know, and recognize, and perceive, from good, who is more the neighbor than another, also in what degree he is the neighbor, and that all are neighbors in different degrees; and thus they perceive ineffable things beyond those who are only in the affection of truth.

[6] Take further this example: That he who loves his neighbor for the good that is in him, loves the Lord. They who are in the affection of truth examine carefully whether it be so; and if they are told that he who loves his neighbor for the good that is in him,...

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366. MARRIAGES IN HEAVEN.

As heaven is from the human race, and angels therefore are of both sexes, and from creation woman is for man and man is for woman, thus the one belongs to the other, and this love is innate in both, it follows that there are marriages in heaven as well as on the earth. But marriages in heaven differ widely from marriages on the earth. Therefore what marriages in heaven are, and how they differ from marriages on the earth and wherein they are like them, shall now be told.

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367. Marriage in heaven is a conjunction of two into one mind. It must first be explained what this conjunction is. The mind consists of two parts, one called the understanding and the other the will. When these two parts act as one they are called one mind. In heaven the husband acts the part called the understanding and the wife acts the part called the will. When this conjunction, which belongs to man's interiors, descends into the lower parts pertaining to the body, it is perceived and felt as love, and this love is marriage love. This shows that marriage love has its origin in the conjunction of two into one mind. This in heaven is called cohabitation; and the two are not called two but one. So in heaven a married pair is spoken of, not as two, but as one angel.[1]

[1] It is not known at this day what marriage love is, or whence it is (see number 2727).

Marriage love is willing what another wills, thus willing mutually and reciprocally (see number 2731).

Those that are in marriage love dwell together in the inmosts of life (see number 2732).

It is such a union of two minds that from love they are one (see numbers 10168, 10169).

For the love of minds, which is spiritual love, is a union (see numbers 1594, 2057, 3939, 4018, 5807, 6195, 7081-7086, 7501, 10130).

368. Moreover, such a conjunction of husband and wife in the inmosts of their minds comes from their very creation; for man is born to be intellectual, that is, to think from the understanding, while woman is born to be affectional, that is, to think from her will; and this is evident from the inclination or natural disposition of each, also from their form; from the disposition, in that man acts from reason and woman from affection; from the form in that man has a rougher and less beautiful face, a deeper voice and a harder body; while woman has a smoother and more beautiful face, a softer voice, and a more tender body. There is a like difference between understanding and will, or between thought and affection; so, too, between truth and good and between faith and love; for truth and faith belong to the understanding, and good and love to the will. From this it is that in the Word youth or man means in the spiritual sense the understanding of truth, and virgin or woman affection for good; also that the church, on account of its affection for good and truth, is called a woman and a virgin; also that all those that are in affection for good are called virgins (as in Apoc. 14 verse 4).[1]

[1] In the Word young men signify understanding of truth, or the intelligent (see number 7668).

Men have the same signification (see numbers 158, 265, 749, 915, 1007, 2517, 3134, 3236, 4823, 9007).

Woman signifies affection for good and truth (see numbers 568, 3160, 6014, 7337, 8994); likewise the church (see numbers 252, 253, 749, 770); wife has the same signification (see numbers 252, 253, 409, 749, 770); with what difference (see numbers 915, 2517, 3236, 4510, 4823).

In the highest sense husband and wife are predicated of the Lord and of His conjunction with heaven and the church (see number 7022).

A virgin signifies affection for good (see numbers 3067, 3110, 3179, 3189, 6729, 6742); likewise the church (numbers 2362, 3081, 3963, 4638, 6729, 6775, 6788).

369. Everyone, whether man or woman, possesses understanding and will; but with the man the understanding predominates, and with the woman the will predominates, and the character is determined by that which predominates. Yet in heavenly marriages there is no predominance; for the will of the wife is also the husband's will, and the understanding of the husband is also the wife's understanding, since each loves to will and to think like the other, that is mutually and reciprocally. Thus are they conjoined into one. This conjunction is actual conjunction, for the will of the wife enters into the understanding of the husband, and the understanding of the husband into the will of the wife, and this especially when they look into one another's faces; for, as has been repeatedly said above, there is in the heavens a sharing of thoughts and affections, more especially with husband and wife, because they reciprocally love each other. This makes clear what the conjunction of minds is that makes marriage and produces marriage love in the heavens, namely, that one wishes what is his own to be the others, and this reciprocally.

370. I have been told by angels that so far as a married pair are so conjoined they are in marriage love, and also to the same extent in intelligence, wisdom and happiness, because Divine truth and Divine good which are the source of all intelligence, wisdom, and happiness, flow chiefly into marriage love; consequently marriage love, since it is also the marriage of good and truth, is the very plane of Divine influx. For that love, as it is a conjunction of the understanding and will, is also a conjunction of truth and good, since the understanding receives Divine truth and is formed out of truths, and the will receives Divine good and is formed out of goods. For what a man wills is good to him, and what he understands is truth to him; therefore it is the same whether you say conjunction of understanding and will or conjunction of truth and good. Conjunction of truth and good is what makes an angel; it makes his intelligence, wisdom, and happiness; for an angel is an angel accordingly as good in him is conjoined with truth and truth with good; or what is the same, accordingly as love in him is conjoined with faith and faith with love.

371. The Divine that goes forth from the Lord flows chiefly into marriage love because marriage love descends from a conjunction of good and truth; for it is the same thing as has been said above, whether you say conjunction of understanding and will or conjunction of good and truth. Conjunction of good and truth has its origin in the Lord's Divine love towards all who are in heaven and on earth. From Divine love Divine good goes forth, and Divine good is received by angels and men in Divine truths. As truth is the sole receptacle of good nothing can be received from the Lord and from heaven by any one who is not in truths; therefore just to the extent that the truths in man are conjoined to good is man conjoined to the Lord and to heaven. This, then, is the very origin of marriage love, and for this reason that love is the very plane of Divine influx. This shows why the conjunction of good and truth in heaven is called the heavenly marriage, and heaven is likened in the Word to a marriage, and is called a marriage; and the Lord is called the Bridegroom and Husband, and heaven and also the church are called the bride and the wife.[1]

[1] The origin, cause, and essence of true marriage love is the marriage of good and truth; thus it is from heaven (see numbers 2728, 2729).

Respecting angelic spirit, who have a perception whether there is anything of marriage from the idea of a conjunction of good and truth (see number 10756).

It is with marriage love in every respect the same as it is with the conjunction of good and truth (see numbers 1904, 2173, 2429, 2508, 3101, 3102, 3155, 3179, 3180, 4358, 5807, 5835, 9206, 9495, 9637).

How and with whom the conjunction of good and truth is effected (see numbers 3834, 4096, 4097, 4301, 4345, 4353, 4364, 4368, 5365, 7623-7627, 9258).

Only those that are in good and truth from the Lord know what true marriage love is (see number 10171).

In the Word marriage signifies the marriage of good and truth (see numbers 3132, 4434, 4835).

The kingdom of the Lord and heaven are in true marriage love (see number 2737).

372. Good and truth conjoined in an angel or a man are not two but one, since good is then good of truth and truth is truth of good. This conjunction may be likened to a man's thinking what he wills and willing what he thinks, when the thought and will make one, that is, one mind; for thought forms, that is, presents in form that which the will wills, and the will gives delight to it; and this is why a married pair in heaven are not called two, but one angel. This also is what is meant by the Lord's words:

Have ye not read that He who made them from the beginning made them male and female, and said, For this cause shall a man leave father and mother and shall cleave to his wife, and they twain shall become one flesh? Therefore, they are no more twain, but one flesh. What, therefore, God hath joined together let not man put asunder. Not all can receive this word but they to whom it is given (Matthew 19 verses 4 to 6, 11; Mark 10 verses 6 to 9; Genesis 2 verse 24).

This is a description both of the heavenly marriage in which the angels are and of the marriage of good and truth, man's not putting asunder what God has joined together meaning that good is not to be separated from truth.

373. From all this the origin of true marriage love is made clear, namely, that it is formed first in the minds of those who are in marriage, and descends therefrom and is derived into the body, where it is perceived and felt as love; for whatever is felt and perceived in the body has its origin in the spiritual, because it is from the understanding and the will. The understanding and the will constitute the spiritual man. Whatever descends from the spiritual man into the body presents itself there under another aspect,...