,,spiritual ,,life ,,and ,,the ,,word ,,of ,,god by ,,emanuel ,,swedenborg 7#afhh-aggb7 ,extracted from the ,apocalypse ,explained ,contents ,part ,first--,,the ,,spiritual ,,life ,i4 ,how ,spiritual ,life is ,acquired ,,ii4 ,goods of ,charity ,,iii4 ,shunning ,evils ,,iv4 ,cleansing the ,inside ,v4 ,what ,religion ,consists ,in ,part ,second--,,the ,,commandments ,i4 ,the ,first ,commandment ,,ii4 ,the ,second ,commandment ,,iii4 ,the ,third ,commandment ,,iv4 ,the ,fourth ,commandment ,v4 ,the ,fifth ,commandment ,,vi4 ,the ,sixth ,commandment ,,vii4 ,the ,seventh ,commandment ,,viii4 ,the ,eighth ,commandment ,,ix4 ,the ,ninth and ,tenth ,commandments ,x4 ,the ,commandments in ,general ,part ,third--,,profanations ,,of ,,good ,,and ,,truth ,i4 ,goods and ,truths and ,their ,opposites ,,ii4 ,the ,first ,kind of ,profanation ,,iii4 ,the ,second ,kind of ,profanation ,,iv4 ,the ,third ,kind of ,profanation ,v4 ,the ,fourth and ,fifth ,kinds of ,profanation ,part ,fourth--,,the ,,divine ,,word ,i4 ,the ,holiness of the ,word ,,ii4 ,the ,lord is the ,word ,,iii4 ,the ,lord's ,words ,spirit and ,life ,,iv4 ,influx and ,correspondence ,v4 ,the ,three ,senses of the ,word ,,vi4 ,conjunction by the ,word ,,vii4 ,the ,sense of the ,letter ,part ,first--,,the ,,spiritual ,,life ,i4 ,how ,spiritual ,life is ,acquired ,spiritual life is acquired solely by a life according to the commandments in the ,word4 ,these commandments are given in summary in the ,decalogue1 namely1 ,thou shalt not commit adultery1 ,thou shalt not steal1 ,thou shalt not kill1 ,thou shalt not bear false witness1 ,thou shalt not covet the goods of others4 ,these commandments are the commandments that are to be done1 for when a man does these his works are good and his life is spiritual1 and for the reason that so far as a man shuns evils and hates them so far he wills and loves goods4 ,for there are two opposite spheres that surround man1 one from hell1 the other from heaven2 from hell a sphere of evil and falsity therefrom1 from heaven a sphere of good and of truth therefrom2 and these spheres do not immediately affect the body1 but they affect the minds of men1 for they are spiritual spheres1 and thus are affections that belong to the love4 ,in the midst of these man is set2 therefore so far as he approaches the one1 so far he withdraws from the other4 ,this is why so far as a man shuns evils and hates them1 so far he wills and loves goods and the truths therefrom2 for no one can at the same time serve two masters1 for he will hate the one and will love the other4 7,matt4 vi4 #bd74 ,but let it be noted1 that man must do these commandments from religion1 because they are commanded by the ,lord2 and if he does this from any other consideration whatever1 for instance1 from regard merely to the civil law or the moral law1 he remains natural1 and does not become spiritual4 ,for when a man acts from religion1 he acknowledges in heart that there is a ,god1 a heaven and a hell1 and a life after death4 ,but when he acts from regard merely to the civil and moral law1 he may act in the same way1 and yet in heart may deny that there is a ,god1 a heaven and a hell1 and a life after death4 ,and if he shuns evils and does goods1 it is merely in the external form1 and not in the internal2 thus while he is outwardly in respect to the life of the body like a ,christian1 inwardly in respect to the life of his spirit he is like a devil4 ,all this makes clear that a man can become spiritual1 or receive spiritual life1 in no other way than by a life according to religion from the ,lord4 ,i have had proof that this is true from angels of the third or inmost heaven1 who are in the greatest wisdom and happiness4 ,when asked how they had become such angels1 they said it was because during their life in the world they had regarded filthy thoughts as abominable1 and these had been to them adulteries2 and had regarded in like manner frauds and unlawful gains1 which had been to them thefts2 also hatreds and revenges1 which had been to them murder2 also lies and blasphemies1 which had been to them false testimonies2 and so with other things4 ,when asked again whether they had done good works1 they said they loved chastity1 in which they were because they had regarded adulteries as abominable2 that they loved sincerity and justice1 in which they were because they had regarded frauds and unlawful gains as abominable2 that they loved the neighbor because they had regarded hatreds and revenges as abominable2 that they loved truth because they had regarded lies and blasphemies as abominable1 and so on2 and that they perceived that when these evils have been put away1 and they acted from chastity1 sincerity1 justice1 charity and truth1 it was not done from themselves1 but from the ,lord1 and thus that all things whatsoever that they had done from these were good works1 although they had done them as if from themselves2 and that it was on this account that they had been raised up by the ,lord after death into the third heaven4 ,thus it was made clear how spiritual life1 which is the life of the angels of heaven1 is acquired4 ,it shall now be told how that life is destroyed by the faith of the present day4 ,the faith of this day is that it must be believed that ,god the ,father sent ,his ,son1 who suffered the cross for our sins1 and took away the curse of the law by fulfilling it2 and that this faith apart from good works will save everyone1 even in the last hour of death4 ,by this faith instilled from childhood and afterward confirmed by preachings1 it has come to pass that no one shuns evils from religion1 but only from civil and moral law2 thus not because they are sins but because they are damaging4 ,consider1 when a man thinks that the ,lord suffered for our sins1 that ,he took away the curse of the law1 and that merely to believe these things1 or to have faith in them without good works saves1 whether this is not to regard as of little worth the commandments of the ,decalogue1 all the life of religion as prescribed in the ,word1 and furthermore all the truths that inculcate charity4 ,separate these1 therefore1 and take them away from man1 and is there any religion left in him8 ,for religion does not consist in merely thinking this or that1 but in willing and doing that which is thought2 and there is no religion when willing and doing are separated from thinking4 ,from this it follows that the faith of this day destroys spiritual life1 which is the life of the angels of heaven1 and is the ,christian life itself4 ,consider further1 why the ten commandments of the ,decalogue were promulgated from ,mount ,sinai in so miraculous a way2 why they were engraved on two tables of stone1 and why these were placed in the ark1 over which was placed the mercy-seat with cherubs1 and the place where those commandments were was called the ,holy of holies1 within which ,aaron was permitted to enter only once a year1 and this with sacrifices and incense2 and if he had entered without these1 he would have fallen dead2 also why so many miracles were afterward performed by means of that ark4 ,have not all throughout the whole globe a knowledge of like commandments8 ,do not their civil laws prescribe the same8 ,who does not know from merely natural lumen1 that for the sake of order in every kingdom1 adultery1 theft1 murder1 false witness1 and other things in the ,decalogue are forbidden8 ,why then must those same precepts have been promulgated by so many miracles1 and regarded as so holy8 ,can there be any other reason than that everyone might do them from religion1 and thus from ,god1 and not merely from civil and moral law1 and thus from self and for the sake of the world8 ,such was the reason for their promulgation from ,mount ,sinai and their holiness2 for to do these commandments from religion purifies the internal man1 opens heaven1 admits the ,lord1 and makes man as to his spirit an angel of heaven4 ,and this is why the nations outside the church who do these commandments from religion are all saved1 but not anyone who does them merely from civil and moral law4 ,inquire now whether the faith of this day1 which is1 that the ,lord suffered for our sins1 that he took away the curse of the law by fulfilling it1 and that man is justified and saved by this faith apart from good works1 does not cancel all these commandments4 ,look about and discover how many there are at this day in the ,christian world who do not live according to this faith4 ,i know that they will answer that they are weak and imperfect men1 born in sins1 and the like4 ,but who is not able to think from religion8 ,this the ,lord gives to everyone2 and in him who thinks these things from religion the ,lord works all things so far as he thinks4 ,and be it known that he who thinks of these things from religion believes that there is a ,god1 a heaven1 a hell1 and a life after death2 but he who does not think of these things from religion does not1 ,i affirm1 believe them4 7,a4,e41 n4 #ijb47 ,,ii4 ,goods of ,charity ,what is meant by goods of charity or good works is at this day unknown to most in the ,christian world1 because of the prevalence of the religion of faith alone1 which is a faith separated from goods of charity4 ,for if only faith contributes to salvation1 and goods of charity contribute nothing1 the idea that these goods may be left undone has place in the mind4 ,but some who believe that good works should be done do not know what is meant by good works1 thinking that good works are merely giving to the poor and doing good to the needy and to widows and orphans1 since such things are mentioned and seemingly commanded in the ,word4 ,some think that if good works must be done for the sake of eternal life they must give to the poor all they possess1 as was done in the primitive church1 and as the ,lord commanded the rich man to sell all that he had and give to the poor1 and take up the cross and follow ,him 7,matt4 xix4 #ba74 7,a4,e41 n4 #icb47 ,it has just been said that at this day it is scarcely known what is meant by charity1 and thus by good works1 unless it be giving to the poor1 enriching the needy1 doing good to widows and orphans1 and contributing to the building of churches and hospitals and lodging houses2 and yet whether such works are done by man and for the sake of reward is not known2 for if they are done by man they are not good1 and if for the sake of reward they are not meritorious2 and such works do not open heaven1 and thus are not acknowledged as goods in heaven4 ,in heaven no works are regarded as good except such as are done by the ,lord in man1 and yet the works that are done by the ,lord in man appear in outward form like those done by the man himself and cannot be distinguished even by the man who does them4 ,for the works done by the ,lord in man are done by man as if by himself2 and unless they are done as if by himself they do not conjoin man to the ,lord1 thus they do not reform him4 7,a4,e41 n4 #icc47 ,but for works to be done by the ,lord1 and not by man1 two things are necessary3 first1 there must be an acknowledgment of the ,lord's ,divine1 also that ,he is the ,god of heaven and earth even in respect to the ,human1 also that every good that is good is from ,him2 and secondly1 it is necessary that man live according to the commandments of the ,decalogue1 by abstaining from those evils that are there forbidden1 that is1 from worshipping other gods1 from profaning the name of ,god1 from thefts1 from adulteries1 from murders1 from false witness1 from coveting the possessions and property of others4 ,these two things are requisite that the works done by man may be good4 ,the reason is that every good comes from the ,lord alone1 and the ,lord cannot enter into man and lead him so long as these evils are not set aside as sins2 for they are infernal1 and in fact are hell with man1 and unless hell is set aside the ,lord cannot enter and open heaven4 ,this is what is meant by the ,lord's words to the rich man3 ,who asked ,him about eternal life1 and said that he had kept the commandments of the ,decalogue from his youth2 whom the ,lord is said to have loved1 and to have taught that one thing was lacking to him1 that he should sell all that he had and take up the cross 7,matt4 xix4 #af-bb2 ,mark x4 #ag-bb2 ,luke xviii4 #ah-bc74 ,to sell all that he had signifies that he should relinquish the things of his religion1 which were traditions1 for he was a ,jew1 and also should relinquish the things that were his own1 which were loving self and the world more than ,god1 and thus leading himself2 and to follow the ,lord signifies to acknowledge ,him only and to be led by ,him2 therefore the ,lord also said1 ,why callest thou ,me good8 ,there is none good but ,god only4 ,to take up his cross signifies to fight against evils and falsities1 which are from what is one's own 7proprium74 7,a4,e41 n4 #icd47 ,,iii4 ,shunning ,evils ,in the previous chapter two things are said to be necessary that works may be good1 namely1 that the ,divine of the ,lord be acknowledged1 and that the evils forbidden in the ,decalogue be shunned as sins4 ,the evils enumerated in the ,decalogue include all the evils that can ever exist2 therefore the ,decalogue is called the ten commandments1 because ten signifies all4 ,the first commandment1 ,thou shalt not worship other gods1 includes not loving self and the world2 for he that loves self and the world above all things worships other gods2 for everyone's god is that which he loves above all things4 ,the second commandment1 ,thou shalt not profane the name of ,god1 includes not to despise the ,word and doctrine from the ,word1 and thus the church1 and not to reject these from the heart1 for these are ,god's name4 ,the fifth commandment1 ,thou shalt not steal1 included the shunning of frauds and unlawful gains1 for these also are thefts4 ,the sixth commandment1 ,thou shalt not commit adultery1 includes having delight in adulteries and having no delight in marriages1 and in particular cherishing filthy thoughts respecting such things as pertain to marriage1 for these are adulteries4 ,the seventh commandment1 ,thou shalt not kill1 includes not hating the neighbor nor loving revenge2 for hatred and revenge breathe murder4 ,the eighth commandment1 ,thou shalt not bear false witness1 includes not to lie and blaspheme2 for lies and blasphemies are false testimonies4 ,the ninth commandment1 ,thou shalt not covet thy neighbor's house1 includes not wishing to possess or to divert to oneself the goods of others against their will4 ,the tenth commandment1 ,thou shalt not covet thy neighbor's wife1 his man-servants1 and so on1 includes not wishing to rule over others and to subject them to oneself1 for the things here enumerated mean the things that are man's own4 ,anyone can see that these eight commandments relate to evils that must be shunned1 and not to goods that must be done4 7,a4,e41 n4 #ice47 ,but many1 ,i know1 think in their heart that no one can of himself shun these evils enumerated in the ,decalogue1 because man is born in sins and has therefore no power of himself to shun them4 ,but let such know that anyone who thinks in his heart that there is a ,god1 that the ,lord is the ,god of heaven and earth1 that the ,word is from ,him1 and is therefore holy1 that there is a heaven and a hell1 and that there is a life after death1 has the ability to shun these evils4 ,but he who despises these truths and casts them out of his mind1 and still more he who denies them1 is not able4 ,for how can one who never thinks about ,god think that anything is a sin against ,god8 ,and how can one who never thinks about heaven1 hell1 and the life after death1 shun evils as sins8 ,such a man does not know what sin is4 ,man is placed in the middle between heaven and hell4 ,out of heaven goods unceasingly flow in1 and out of hell evils unceasingly flow in2 and as man is between he has freedom to think what is good or to think what is evil4 ,this freedom the ,lord never takes away from anyone1 for it belongs to his life1 and is the means of his reformation4 ,so far1 therefore1 as man from this freedom has the thought and desire to shun evils because they are sins1 and prays to the ,lord for help1 so far does the ,lord take them away and give man the ability to refrain from them as if of himself1 and then to shun them4 ,everyone is able from natural freedom to shun these same evils because of their being contrary to human laws4 ,this every citizen of a kingdom does who fears the penalties of the civil law1 or the loss of life1 reputation1 honor1 wealth1 and thus of office1 gain1 and pleasures2 even an evil man does this4 ,and the life of such a man appears exactly the same in external form as the life of one who shuns these evils because they are contrary to the ,divine laws2 but in internal form it is wholly unlike it4 ,the one acts from natural freedom only1 which is from man2 the other acts from spiritual freedom1 which is from the ,lord2 both acting from freedom4 ,when a man is able to shun these same evils from natural freedom1 why is he not able to shun them from spiritual freedom1 in which he is constantly held by the ,lord1 provided he thinks to will this because there is a heaven1 a hell1 a life after death1 punishment and reward1 and prays to the ,lord for help8 ,let it be noted1 that every man when he is beginning the spiritual life because he wishes to be saved1 fears sins on account of the punishments of hell1 but afterward on account of the sin itself1 because it is in itself abominable1 and finally on account of the truth and good that he loves1 thus for the ,lord's sake4 ,for so far as anyone loves truth and good1 thus the ,lord1 he so far turns away from what is contrary to these1 which is evil4 ,all this makes clear that he that believes in the ,lord shuns evils as sins2 and conversely1 he that shuns evils as sins believes2 consequently to shun evils as sins is the sign of faith4 7,a4,e41 n4 #icf47 ,but as all the evils into which man is born derive their roots from a love of ruling over others and from a love of possessing the goods of others1 and all the delights of man's own life flow forth from these two loves1 and all evils are from them1 so the loves and delights of these evils belong to man's own life4 ,and since evils belong to the life of man1 it follows that man from himself can be no means refrain from them1 for this would be from his own life to refrain from his own life4 ,an ability to refrain from them of the ,lord is therefore provided1 and that he may have this ability the freedom to think that which he wills and to pray to the ,lord for help is granted him4 ,he has this freedom because he is in the middle between heaven and hell1 consequently between good and evil4 ,and being in the middle he is in equilibrium2 and he who is in equilibrium is able easily and as of his own accord to turn himself the one way or the other2 and the more so because the ,lord continually resists evils and repels them1 and raises man up and draws him to ,himself4 ,and yet there is combat1 because the evils which belong to man's life are stirred up by the evils that unceasingly rise up from hell2 and then man must fight against them1 and1 indeed1 as if of himself4 ,if he does not fight as if of himself the evils are not set aside4 7,a4,e41 n4 #ich47 ,,iv4 ,cleansing the ,inside ,it is acknowledged that man's interior must be purified before the good that he does is good2 for the ,lord says1 ,thou blind ,pharisee1 cleanse first the inside of the cup and of the platter1 that the outside may be clean also 7,matt4 xxiii4 #bf74 ,man's interior is purified only as he refrains from evils1 in accordance with the commandments of the ,decalogue4 ,so long as man does not refrain from these evils and does not shun and turn away from them as sins1 they constitute his interior1 and are like an interposed veil or covering1 and in heaven this appears like an eclipse by which the sun is obscured and light is intercepted2 also like a fountain of pitch or of black water1 from which nothing emanates but what is impure4 ,that which emanates therefrom and that appears before the world as good is not good1 because it is defiled by evils from within1 for it is ,pharisaic and hypocritical good4 ,this good is good from man and is meritorious good4 ,it is otherwise when evils have been removed by a life according to the commandments of the ,decalogue4 ,now since evils must be removed before goods can become good the ,ten ,commandments were the first of the ,word1 being promulgated from ,mount ,sinai before the ,word was written by ,moses and the prophets4 ,and these do not set forth goods that must be done1 but evils that must be shunned4 ,for the same reason these commandments are the first things to be taught in the churches2 for they are taught to boys and girls in order that man may begin his ,christian life with them1 and by no means forget them as he grows up2 although he does so4 ,the same is meant by these words in ,isaiah3 ,what is the multitude of sacrifices to ,me8 ,your meat offering1 your incense1 your new moons1 and your appointed feasts1 ,my soul hateth4 4 4 ,and when you multiply prayer ,i will not hear4 4 4 ,wash you1 make you clean2 put away the evil of your doings from before ,mine eyes2 cease to do evil 4 4 4 4 ,then though your sins were as scarlet they shall be white as snow2 though they were red as purple they shall be as wool 7i4 #aa-ai74 ,sacrifices1 meat offerings1 incense1 new moons1 and feasts1 also prayer1 mean all things of worship4 ,that these are wholly evil and even abominable unless the interior is purified from evils is meant by ,wash you1 make you clean1 put away the evil of your doings1 and cease to do evil4 ,that afterward they are all goods is meant by words that follow4 7,a4,e41 n4 #ici47 ,when man's interior is purified from evils by his refraining from them and shunning them because they are sins1 the internal which is above it1 and which is called the spiritual internal1 is opened4 ,this communicates with heaven2 consequently man is then admitted into heaven and is conjoined to the ,lord4 ,there are two internals in man1 one beneath and the other above4 ,while man lives in the world he is in the internal which is beneath and from which he thinks1 for it is natural4 ,this may be called for the sake of distinction the interior4 ,but the internal that is above is that into which man comes after death when he enters heaven4 ,all angels of heaven are in this internal1 for it is spiritual4 ,this internal is opened to the man who shuns evils as sins2 but it is kept closed to the man who does not shun evils as sins4 ,this internal is kept closed to the man who does not shun evils as sins1 because the interior1 that is1 the natural internal1 until man has been purified from sins1 is hell2 and so long as there is hell there heaven cannot be opened2 but as soon as hell has been set aside it is opened4 ,but let it be noted that in the measure in which the spiritual internal and heaven are opened to man1 the natural internal is purified from the hell that is there4 ,this is not done at once1 but successively by degrees4 ,all this makes clear that man from himself is hell1 and that man is made a heaven by the ,lord1 consequently that he is snatched out of hell by the ,lord1 and raised up into heaven to the ,lord1 not without means but through means2 and these means are the commandments just mentioned1 by which the ,lord leads him who wishes to be led4 7,a4,e41 n4 #idj47 ,when the spiritual internal is opened1 and through it communication with heaven and conjunction with the ,lord are granted1 enlightenment takes place with man4 ,he is enlightened especially when he reads the ,word1 because the ,lord is in the ,word1 and the ,word is ,divine truth1 and ,divine truth is light to angels4 ,man is enlightened in the rational1 for this directly underlies the spiritual internal1 and receives light from heaven and transfers it into the natural when it is purified from evils1 filling it with the knowledges of truth and good1 and adapting to them the knowledges 7scientiae7 that are from world1 for the sake of proof and agreement4 ,thus man has a rational1 and thus he has an understanding4 ,he who believes that man has a rational and an understanding before his natural has been purified from evils is deceived1 for the understanding is seeing truths of the church from the light of heaven2 and the light of heaven does not flow into those not purified4 ,and as the understanding is perfected1 the falsities of religion and of ignorance and all fallacies are dispersed4 7,a4,e41 n4 #ida47 ,when a man has been admitted by the opening of his internal into heaven1 and receives light therefrom1 the same affections that angels of heaven have1 with their pleasures and delights1 are communicated to him4 ,the first affection then granted is an affection for truth2 the second is an affection for good2 and the third is an affection for bringing forth fruits4 ,for when a man has been admitted into heaven and into its light and heat he is like a tree growing from its seed4 ,his first budding forth is from enlightenment2 his blossoming before the fruit is from an affection for truth2 the putting forth of fruit that follows is from an affection for good2 the multiplication of itself again into trees is from an affection for producing fruit4 ,the heat of heaven1 which is love1 and the light of heaven1 which is the understanding of truth from that love1 bring forth in subjects of life things like those that the heat of the world and its light bring forth in subjects not of life4 ,that like things are brought forth is from correspondence4 ,but in both cases the production is effected in springtime2 and springtime in man is when he enters heaven1 which is effected when his spiritual internal is opened2 before that it is the time of winter to him4 7,a4,e41 n4 #idb47 ,man has affection for truth when he loves truth and turns away from falsity4 ,he has an affection for good when he loves good uses and turns away from evil uses4 ,he has an affection for bringing forth fruit when he loves to do goods and to be serviceable4 ,all heavenly joy is in these affections and from them1 and this joy cannot be described by comparisons1 for it is supereminent and eternal4 7,a4,e41 n4 #idc47 ,into this state the man comes who shuns evils because they are sins1 and looks to the ,lord2 and so far as he comes into this state he turns away from and hates evils as sins1 and acknowledges in heart and worships the ,lord only1 and ,his ,divine in the ,human4 ,this is a summary4 7,a4,e41 n4 #idd47 ,when a man is in that state he is raised up from what is his own 7proprium72 for a man is in what is his own 7proprium7 when he is only in the natural external1 but he is raised up from what is his own 7proprium7 when he is in the spiritual internal4 ,this raising up from what is his own man perceives only by this1 that he does not think evils1 and that he turns away from thinking them1 and takes delight in truths and in good uses4 ,and yet if such a man advances further into that state he perceives influx by a kind of thought2 but he is not withheld from thinking and willing as if from himself1 for this the ,lord wills for the sake of reformation4 ,nevertheless1 man should acknowledge that nothing of good or of truth therefrom is from himself1 but all is from the ,lord4 7,a4,e41 n4 #ide47 ,it follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the ,lord1 he is not longer in what is his own 7proprium71 but in the ,lord1 and thus he thinks and wills goods4 ,again1 since man acts as he thinks and wills1 for every act of man goes forth from the thought of his will1 it follows that when he shuns and turns away from evils he does goods from the ,lord and not from self2 and this is why shunning evils is doing goods4 ,the goods that a man does in this way are what are meant by good works2 and good works in their whole complex are what are meant by charity4 ,man cannot be reformed unless he thinks1 wills1 and does as if from himself1 since that which is done as if by the man himself is conjoined to him and remains with him1 while that which is not done as if by the man himself1 not being received in any life of sense1 flows through like ether2 and this is why the ,lord wills that man should not only shun and turn away from evils as if of himself1 but should also think1 will1 and do as if of himself1 and yet acknowledge in heart that all these things are from the ,lord4 ,this he must acknowledge because it is the truth4 7,a4,e41 n4 #idf47 ,v4 ,what ,religion ,consists ,in ,religion with man consists in a life according to the ,divine commandments1 which are contained in a summary in the ,decalogue4 ,he that does not live according to these can have no religion1 since he does not fear ,god1 still less does he love ,god2 nor does he fear man1 still less does he love him4 ,can one who steals1 commits adultery1 kills1 bears false witness fear ,god or man8 ,nevertheless everyone is able to live according to these commandments2 and he who is wise does so live as a civil man1 as a moral man1 and as a natural man4 ,and yet he who does not live according to them as a spiritual man cannot be saved2 since to live according to them as a spiritual man means to live so for the sake of the ,divine that is in them1 while to live according to them as a civil man means for the sake of justice and to escape punishments in the world2 and to live according to them as a moral man means for the sake of honesty1 and to escape the loss of reputation and honor2 while to live according to them as a natural man means for the sake of what is human1 and to escape the repute of having an unsound mind4 ,all laws1 civil1 moral1 and natural1 prescribe that one must not steal1 must not commit adultery1 must not kill1 must not bear false witness2 and yet a man is saved not by shunning these evils from these laws alone1 but by shunning them also from spiritual law1 thus shunning them as sins4 ,for with such a man there is religion1 and a belief that there is a ,god1 a heaven and a hell1 and a life after death2 with such a man there is a civil life1 a moral life1 and a natural life2 a civil life because there is justice1 a moral life because there is honesty1 and a natural life because there is manhood4 ,but he who does not live according to these commandments as a spiritual man is neither a civil man1 nor a moral man1 nor a natural man2 for he is destitute of justice1 of honesty1 and even of manhood1 since the ,divine is not in these4 ,for there can be nothing good in and from itself1 but only from ,god2 so there can be nothing just1 nothing truly honest or truly human in itself and from itself1 but only from ,god1 and only when the ,divine is in it4 ,consider whether anyone who has hell in him1 or who is a devil1 can do what is just from justice or for the sake of justice2 in like manner what is honest1 or what is truly human4 ,the truly human is what is from order and according to order1 and what is from sound reason2 and ,god is order1 and sound reason is from ,god4 ,in a word1 he who does not shun evils as sins is not a man4 ,everyone who makes these commandments to belong to his religion becomes a citizen and an inhabitant of heaven2 but he who does not make them to belong to his religion1 although in externals he may live according to them from natural1 moral1 and civil law1 becomes a citizen and an inhabitant of the world1 but not of heaven4 ,most nations possess a knowledge of these commandments1 and make them the commandments of their religion1 and live according to them because ,god so wills and has commanded2 and through this they have communication with heaven and conjunction with ,god1 consequently they are saved4 ,but most in the ,christian world at this day do not make them the commandments of their religion1 but only of their civil and moral life2 and they do this that they may not appear in external form to act fraudulently and make unlawful gains1 commit adulteries1 manifestly pursue others from deadly hatred and revenge1 and bear false witness1 and do not refrain from these things because they are sins and against ,god1 but because they have fears for their life1 their reputation1 their office1 their business1 their possessions1 their honor and gain1 and their pleasure2 consequently if they were not restrained by these bonds they would do these things4 ,because1 therefore1 such form for themselves no communication with heaven or conjunction with the ,lord1 but only with the world and with self1 they cannot be saved4 ,consider is respect to yourself1 when these external bonds have been taken away1 as is done with every man after death1 if there are no internal bonds1 which are from fear and love of ,god1 thus from religion1 to restrain and hold you back1 whether you would not rush like a devil into thefts1 adulteries1 murders1 false witnesses1 and lusts of every kind1 from a love of these and a delight in them4 ,that this is the case ,i have both seen and heard4 7,a4,e41 n4 #idh47 ,so far as evils are set aside as sins so far goods flow in1 and so far does man afterward do goods1 not from self1 but from the ,lord4 ,as1 first1 so far as one does not worship other gods1 and thus does not love self and the world above all things1 so far acknowledgment of ,god flows in from the ,lord1 and then he worships ,god1 not from self but from the ,lord4 ,secondly1 so far as one does not profane the name of ,god1 that is1 so far as he shuns the lusts arising from the loves of self and of the world1 so far he loves the holy things of the ,word and of the church2 for these are the name of ,god1 and are profaned by the lusts arising from the loves of self and of the world4 ,thirdly1 so far as one shuns thefts1 and thus shuns frauds and unlawful gains1 so far sincerity and justice enter1 and he loves what is sincere and just from sincerity and justice1 and thus does what is sincere and just not from self but from the ,lord4 ,fourthly1 so far as one shuns adulteries and thus shuns unchaste and filthy thoughts1 so far marriage love enters1 which is the inmost love of heaven1 and in which chastity itself has its seat4 ,fifthly1 so far as one shuns murders1 and thus shuns deadly hatreds and revenges that breathe murder1 so far the ,lord enters with mercy and love4 ,sixthly1 so far as one shuns false testimonies1 and thus shuns lies and blasphemies1 so far truth from the ,lord enters4 ,seventhly1 so far as one shuns a covetousness for the house of others1 and thus shuns the love and consequent lusts for possessing the goods of others1 so far charity toward the neighbor enters from the ,lord4 ,eighthly1 so far as one shuns a covetousness for the wives of others1 their servants1 etc41 and thus shuns the love and consequent lusts of ruling over others 7for the things enumerated in this commandment are what belong to man71 so far love to the ,lord enters4 ,these eight commandments include the evils that must be shunned1 but the two others1 namely1 the third and fourth1 include certain things that must be done1 namely1 that the ,sabbath must be kept holy1 and that parents must be honored4 ,but how these two commandments should be understood1 not by men of the ,jewish church but by men of the ,christian church1 will be told elsewhere4 7,a4,e41 n4 #idi74 ,part ,second--,,the ,,commandments ,i4 ,the ,first ,commandment ,thou shalt not make to thee other gods includes not loving self and the world above all things2 for that which one loves above all things is his god4 ,there are two directly opposite loves1 love of self and love to ,god1 also love of the world and love of heaven4 ,he who loves himself loves his own 7proprium72 and as a man's own 7proprium7 is nothing but evil he also loves evil in its whole complex2 and he who loves evil hates good1 and thus hates ,god4 ,he who loves himself above all things sinks his affections and thoughts in the body1 and thus in his own 7proprium71 and from this he cannot be raised up by the ,lord2 and when one is sunk in the body and in his own 7proprium7 he is in corporeal ideas and in pleasures that pertain solely to the body1 and thus in thick darkness in respect to higher things2 while he who is raised up by the ,lord is in light4 ,he who is not in the light of heaven but in thick darkness1 since he sees nothing of ,god1 denies ,god and acknowledges as god either nature or some man1 or some idol1 and even aspires to be himself worshipped as a god4 ,from this it follows that he who loves self above all things worships other gods4 ,the same is true1 but in a less degree1 of one who loves the world2 for there cannot be so great a love of the world as of one's own 7proprium72 therefore the world is loved because of one's own and for the sake of one's own1 because it is serviceable to it4 ,love of self means especially the love of ruling over others from a mere delight in ruling and for the sake of eminence1 and not from a delight in uses and for the sake of public good2 while love of the world means especially a love of possessing goods in the world from a mere delight in possession and for the sake of riches1 and not from a delight in uses from these and for the sake of the consequent good4 ,these loves are both of them without limit1 and rush on1 so far as scope is given1 to infinity4 7,a4,e41 n4 #iej47 ,it is not believed in the world that the love of ruling from a mere delight in ruling1 and the love of possessing goods from a mere delight in possession1 and not from delight in uses1 conceal in themselves all evils1 and also a contempt for and rejection of all things pertaining to heaven and the church2 and for the reason that man is stirred up by the love of self and love of the world to right doing in respect to the church1 to the country1 to society1 and to the neighbor1 by making good deeds honorable and looking for reward4 ,therefore this love is called by many the fire of life1 and the incitement to great things4 ,but it is to be noted that so far as these two loves give uses the first place and self the second they are good1 while so far as they give self the first place and uses the second they are evil1 since man then does all things for the sake of self and consequently from self1 and thus in every least thing he does there is self and what is his own 7proprium71 which regarded in itself is nothing but evil4 ,but to give uses the first place and self the second is to do good for the sake of the church1 the country1 society1 and the neighbor2 and the goods that man does to these for the sake of these are not from man but from the ,lord4 ,the difference between these two is like the difference between heaven and hell4 ,man does not know that there is such a difference1 because from birth and thus from nature he is in these loves1 and because the delight of these loves continually flatters and pleases him4 ,but let him consider that a love of ruling from delight in ruling1 and not from a delight in uses1 is wholly devilish2 and such a man may be called an atheist2 for so far as he is in that love he does not in his heart believe in the existence of ,god1 and to the same extent he derides in his heart all things of the church1 and he even hates and pursues with hatred all who acknowledge ,god1 and especially those who acknowledge the ,lord4 ,the very delight of the life of such is to do evil and to commit wicked and infamous deeds of every kind4 ,in a word1 they are very devils4 ,this a man does not know so long as he lives in the world3 but he will know that it is so when he comes into the spiritual world1 as he does immediately after death4 ,hell is full of such1 where instead of having dominion they are in servitude4 ,moreover1 when they are looked at in the light of heaven they appear inverted1 with the head downward and the feet upward1 since they gave rule the first place and uses the second2 and that which is in the first place is the head1 and that which is in the second is the feet2 and that which is the head is loved1 but that which is the feet is despised4 7,a4,e41 n4 #iea47 ,he who supposes that he acknowledges and believes that there is a ,god before he abstains from the evils forbidden in the ,decalogue1 especially from the love of ruling from a delight in ruling1 and from the love of possessing the goods of the world from a delight in possession1 and not from delight in uses1 is mistaken4 ,let a man confirm himself as fully as he can1 from the ,word1 from preachings1 from books1 and from the light of reason1 that there is a ,god1 and thus be persuaded that he believes1 yet he does not believe unless the evils that spring from love of self and of the world have been removed4 ,the reason is that evils and their delights block up the way1 and shut out and repel goods and their delights from heaven1 and prevent their establishment4 ,and until heaven is established there is only a faith of the lips1 which in itself is no faith1 and there is no faith of the heart1 which is real faith4 ,a faith of the lips is faith in externals1 a faith of the heart is faith in internals2 and if the internals are crowded with evils of every kind1 when the externals are taken away 7as they are with every man after death71 man rejects from them even the faith that there is a ,god4 7,a4,e41 n4 #ieb47 ,so far as a man resists his own two loves1 which are the love of ruling from the mere delight in rule and the love of possessing the goods of the world from the mere delight in possession1 thus so far as he shuns as sins the evils forbidden in the ,decalogue1 so far there flows in through heaven from the ,lord1 that there is a ,god1 who is the ,creator and ,preserver of the universe1 and even that ,god is one4 ,this then flows in for the reason that when evils have been removed heaven is opened1 and when heaven is opened man no longer thinks from self but from the ,lord through heaven2 and that there is a ,god and that ,god is one is the universal principle in heaven which comprises all things4 ,that from influx alone man knows and as it were sees that ,god is one1 is evident from the common confession of all nations1 and from a repugnance to think that there are many gods4 ,man's interior thought1 which is the thought of his spirit1 is either from hell or from heaven2 it is from hell before evils have been removed1 but from heaven when they have been removed4 ,when this thought is from hell man sees no otherwise than that nature is god1 and that the inmost of nature is what is called the ,divine4 ,when such a man after death becomes a spirit he calls anyone a god who is especially powerful2 and also himself strives for power that he may be called a god4 ,all the evil have such madness lurking inwardly in their spirit4 ,but when a man thinks from heaven1 as he does when evils have been removed1 he sees from the light in heaven that there is a ,god and that ,he is one4 ,seeing from light out of heaven is what is meant by influx4 7,a4,e41 n4 #ied47 ,when a man shuns and turns away from evils because they are sins he not only sees from the light of heaven that there is a ,god and the ,god is one1 but also that ,god is a ,man4 ,for he wishes to see his ,god1 and he is incapable of seeing ,him otherwise than as a ,man4 ,thus did the ancients before ,abraham and after him see ,god2 thus do the nations in lands outside the church see ,god from an interior perception1 especially those who are interiorly wise although not from knowledges2 thus do all little children and youths and simple well-disposed adults see ,god2 and thus do the inhabitants of all earths see ,god2 for they declare that what is invisible1 since it does not come into the thought1 does not come into faith4 ,the reason of this is that the man who shuns and turns away from evils as sins thinks from heaven2 and the whole heaven1 and everyone there1 has no other idea of ,god than that ,he is a ,man2 nor can he have any other idea1 since the whole heaven is a man in the largest form1 and the ,divine that goes forth from the ,lord is what makes heaven2 consequently to think otherwise of ,god than according to that ,divine form1 which is the human form1 is impossible to angles1 since angelic thoughts pervade heaven4 7,that the whole heaven in the complex answers to a single man may be seen in the work on ,heaven and ,hell1 n4 #ea-hf2 and that the angels think according to the form of heaven1 n4 #bjj-bab47 ,this idea of ,god flows in from heaven into all in the world1 and has its seat in their spirit2 but it seems to be rooted out in those in the church who are in intelligence from what is their own 7proprium71 indeed so rooted out as to be no longer a possible idea2 and this for the reason that they think of ,god from space4 ,but when these become spirits they think otherwise1 as has been made evident to me by much experience4 ,for in the spiritual world an indeterminate idea of ,god is no idea of ,him2 consequently the idea there is determined to someone who has his seat either on high or elsewhere1 and who gives answers4 ,from a general influx which is from the spiritual world men have received ideas of ,god as a ,man variously according to the state of perception2 and for this reason the triune ,god is with us called ,persons2 and in paintings in churches ,god the ,father is represented as a man1 the ,ancient of ,days4 ,it is also from a general influx that men1 both living and dead1 who are called saints1 are adored as gods by the common people in ,christian ,gentilism1 and their sculptured images are esteemed4 ,the same is true of many nations elsewhere1 of the ancient peoples in ,greece1 in ,rome1 and in ,asia1 who had many gods1 all of whom were regarded by them as men4 ,this has been said to make known that there is an intuition1 namely1 in man's spirit1 to see ,god as a man4 ,that is called an intuition which is from general influx4 7,a4,e41 n4 #iee47 ,as man from a general influx out of heaven sees in his spirit that ,god is a ,man1 it follows that those who are of the church where the ,word is1 if they shun and turn away from evils as sins1 see1 from the light of heaven in which they then are1 the ,divine in the ,lord's ,human1 and the trine in ,him1 and ,himself to be the ,god of heaven and earth4 ,but those who by intelligence from what is their own 7proprium7 have destroyed in themselves the idea of ,god as a ,man are unable to see this2 neither do they see from the trinity that is in their thought that ,god is one2 they call ,him one with the lips only4 ,but those who have not been purified from evils1 and therefore are not in the light of heaven1 do not in their spirit see the ,lord to be the ,god of heaven and earth2 but in place of the ,lord some other being is acknowledged2 by some of these someone whom they believe to be ,god the ,father2 by others someone whom they call ,god because he is especially powerful2 by others some devil whom they fear because he can bring evil upon them2 by others ,nature1 as in the world2 and by others no ,god at all4 ,it is said in their spirit1 because they are such after death when they become spirits2 therefore what lay concealed in their spirit in the world then becomes manifest4 ,but all who are in heaven acknowledge the ,lord only1 since the whole heaven is from the ,divine that goes forth from ,him1 and answers to ,him as a ,man2 and for this reason no one can enter heaven unless he is in the ,lord1 for he enters into the ,lord when he enters into heaven4 ,if others enter they lose their mind and fall backward4 7,a4,e41 n4 #ief47 ,the idea of ,god is the chief of all ideas2 for such as this idea is such is man's communication with heaven and his conjunction with the ,lord1 and such is his enlightenment1 his affection for truth and good1 his perception1 intelligence1 and wisdom2 for these are not from man but from the ,lord according to conjunction with ,him4 ,the idea of ,god is the idea of the ,lord and ,his ,divine1 for no other is ,god of heaven and ,god of earth1 as ,he ,himself teaches in ,matthew3 ,authority has been given unto ,me in heaven and on earth 7xxviii4 #ah74 ,but the idea of the ,lord is more or less full and more or less clear2 it is full in the inmost heaven1 less full in the middle1 and still less full in the outmost heaven2 therefore those who are in the inmost heaven are in wisdom1 those who are in the middle in intelligence1 and those who are in the outmost in knowledge4 ,the idea is clear in the angels who are at the center of the societies of heaven2 and less clear in those who are round about1 according to the degrees of distance from the center4 ,all in the heavens have places allotted them according to the fullness and clearness of their idea of the ,lord1 and they are in correspondent wisdom and in correspondent felicity4 ,all those who have no idea of the ,lord as ,divine1 like the ,socinians and ,arians1 are under the heavens1 and are unhappy4 ,those who have a twofold idea1 namely1 of an invisible ,god and of a visible ,god in a human form1 also have their place under the heavens1 and are not received until they acknowledge one ,god1 and ,him visible4 ,some in the place of a visible ,god see as it were something aerial1 and this because ,god is called a spirit4 ,if this idea is not changed in them into the idea of a ,man1 thus of the ,lord1 they are not accepted4 ,but those who have an idea of ,god as the inmost of nature are rejected1 because they cannot help falling into the idea of nature as being ,god4 ,all nations that have believed in one ,god1 and have had an idea of ,him as a ,man1 are received by the ,lord4 ,from all this it can be seen who those are that worship ,god ,himself and who those are that worship other gods1 thus who live according to the first commandment of the ,decalogue and who do not4 7,a4,e41 n4 #ieg47 ,,ii4 ,the ,second ,commandment ,the second commandment is1 ,thou shalt not profane the name of ,god4 ,in the first place1 what is meant by the name of ,god shall be told1 and afterward what is meant by profaning it4 ,the name of ,god means every quality by which ,god is worshipped4 ,for ,god is in ,his own quality1 and is ,his own quality4 ,his essence is ,divine love1 and ,his quality is ,divine truth therefrom united with ,divine good2 thus with us on earth it is the ,word2 consequently it is said in ,john3 ,the ,word was with ,god1 and the ,word was ,god 7i4 #a74 ,so1 too1 it is the doctrine of genuine truth and good from the ,word2 for worship is according to that4 ,now as ,his quality is manifold1 for it comprises all things that are from ,him1 so ,he has many names2 and each name involves and expresses ,his quality in general and in particular4 ,he is called ,jehovah1 ,jehovah of ,hosts1 ,lord1 ,lord ,jehovah1 ,god1 ,messiah 7or ,christ71 ,jesus1 ,saviour1 ,redeemer1 ,creator1 ,former1 ,maker1 ,king1 and the ,holy ,one of ,israel1 the ,rock and the ,stone of ,israel1 ,shiloh1 ,almighty1 ,david1 ,prophet1 ,son of ,god1 and ,son of ,man1 and so on4 ,all these names are names of the one ,god1 who is the ,lord2 and yet where they occur in the ,word they signify some universal ,divine attribute or quality distinct from other ,divine attributes or qualities4 ,so1 too1 where ,he is called ,father1 ,son1 and ,holy ,spirit1 three are not meant1 but one ,god2 that is1 there are not three ,divines1 but one2 and this trine which is one is the ,lord4 ,since each name signifies some distinct attribute or quality1 to profane the name of ,god does not mean to profane ,his name itself but ,his quality4 ,name signifies quality for the reason that in heaven everyone is named according to his quality2 and the quality of ,god or the ,lord is everything that is from ,him by which ,he is worshipped4 ,for this reason1 since no ,divine quality of the ,lord is acknowledged in hell the ,lord cannot be named there2 and in the spiritual world ,his names cannot be uttered by anyone except so far as ,his ,divine is acknowledged2 for there all speak from the heart1 thus from love and consequent acknowledgment4 7,a4,e41 n4 #iei47 ,since the name of ,god means that which is from ,god and which is ,god1 and this is called ,divine truth1 and with us the ,word1 this must not be profaned1 because it is in itself ,divine and most holy2 and it is profaned when its holiness is denied1 which is done when it is despised1 rejected1 and treated contemptuously4 ,when this is done heaven is closed and man is left to hell4 ,for as the ,word is the only medium of conjunction of heaven with the church1 so when the ,word is cast out of the heart that conjunction is dissolved2 and because man is then left to hell he no longer acknowledges any truth of the church4 ,there are two things by which heaven is closed to the men of the church4 ,one is a denial of the ,lord's ,divine1 and the other is a denial of the holiness of the ,word2 and for this reason1 that the ,lord's ,divine is the all of heaven2 and ,divine truth1 which is the ,word in the spiritual sense1 is what makes heaven2 which makes clear that he who denies the one or the other denies that which is the all of heaven and from which heaven is and exists1 and thus deprives himself of communication and consequent conjunction with heaven4 ,to profane the ,word is the same as blaspheming the ,holy ,spirit1 which is not forgiven to anyone1 consequently it is said in this commandment that he who profanes the name of ,god shall not be left unpunished4 7,a4,e41 n4 #ifj47 ,as ,divine truth or the ,word is meant by the name of ,god1 and the profanation of it means a denial of its holiness1 and thus contempt1 rejection1 and blasphemy1 it follows that the name of ,god is interiorly profaned by a life contrary to the commandments of the ,decalogue4 ,for there can be a profanation that is inner and not outer1 and there can be a profanation that is inner and at the same time outer1 and there can be also a kind of profanation that is outer and not at the same time inner4 ,inner profanation is wrought by the life1 outer by the speech4 ,inner profanation1 which is wrought by the life1 becomes outer also1 or of the speech1 after death4 ,for then everyone thinks and wills1 and so far as it can be permitted1 speaks and acts1 according to his life2 thus not as he did in the world4 ,in the world man is wont accustomed1 for the world's sake and to gain reputation1 to speak and act otherwise than as he thinks and wills from his life4 ,this is why it has been said that there can be a profanation that is inner and not at the same time outer4 ,that there can be also a kind of profanation that is outer and not at the same time inner is possible from the style of the ,word1 which is not at all the style of the world1 and for this reason it may be to some extent despised from an ignorance of its interior sanctity4 7,a4,e41 n4 #ifb47 ,he who abstains from profaning the name of ,god1 that is1 the holiness of the ,word1 by contempt1 rejection1 or any blasphemy1 has religion2 and such as his abstinence is such is his religion4 ,for no one has religion except from revelation1 and with us revelation is the ,word4 ,abstinence from profaning the holiness of the ,word must be from the heart1 and not merely from the mouth4 ,those who abstain from the heart live from religion2 but those who abstain merely from the mouth do not live from religion1 for they abstain either for the sake of self or for the sake of the world1 in that the ,word can be made to serve them as a means of acquiring honor and gain2 or they abstain from some fear4 ,but of these many are hypocrites who have no religion4 7,a4,e41 n4 #ifc47 ,,iii4 ,the ,third ,commandment ,the third commandment is1 to keep the ,sabbath holy4 ,the third and fourth commandments of the ,decalogue contain things that must be done1 namely1 that the ,sabbath must be kept holy1 and that parents must be honored4 ,the other commandments contain things that are not to be done1 namely1 that other gods must not be worshipped2 that the name of ,god must not be profaned2 that one must not steal1 must not commit adultery1 must not bear false witness1 must not covet the goods of others4 ,these two commandments are commandments to be done because the sanctification of the rest of the commandments depends upon these1 for the ,sabbath signifies the union in the ,lord of the ,divine itself and the ,divine ,human1 also ,his conjunction with heaven and the church1 and thus the marriage of good and truth in the man who is being regenerated4 ,this being the signification of the ,sabbath1 it was the chief representative of all things of worship in the ,israelitish ,church1 as is evident in ,jeremiah 7xvii4 #bj-bg71 and elsewhere4 ,it was the chief representative of all things of worship1 because the first thing in all things of worship is the acknowledgment of the ,divine in the ,lord's ,human1 for without that acknowledgment man can believe and do only from self1 and to believe from self is to believe falsities1 and to do from self is to do evils1 as is also evident from the ,lord's words in ,john3 ,to those asking1 ,what shall we do that we might work the works of ,god8 ,jesus said1 ,this is the work of ,god1 that ye believe on ,him whom ,god hath sent 7vi4 #bh1 #bi74 ,and in the same1 ,he that abideth in ,me and ,i in him1 the same beareth much fruit2 for apart from ,me ye can do nothing 7xv4 #e74 ,that the ,sabbath represented that union and the holy acknowledgment of it1 has been fully shown in the ,arcana ,coelestia1 namely1 that the ,sabbath signified in the highest sense the union of the ,divine itself and the ,divine ,human in the ,lord1 in the internal sense the conjunction of the ,lord's ,human with heaven and with the church1 in general the conjunction of good and truth1 thus the heavenly marriage 7n4 #hdie1 #ajcef1 #ajgcj74 ,therefore the rest on the ,sabbath day signified the state of that union1 because the ,lord then has rest2 also through that union there is peace and salvation in the heavens and on the earth4 ,in a relative sense it signified the conjunction of man with the ,lord1 because man then has peace and salvation 7n4 #hdid1 #heaj1 #ajcfj1 #ajcfg1 #ajcgj1 #ajcgd1 #ajffh1 #ajgcj74 ,the six days preceding the ,sabbath signified the labors and combats that precede union and conjunction 7n4 #heaj1 #hhhh1 #idca1 #ajcfj1 #ajffg74 ,the man who is being regenerated is in two states1 the first when he is in truths and by means of truths is being led to good and into good1 the other when he is in good4 ,when man is in the first state he is in combats or temptations2 but when he is in the second state he is in the tranquillity of peace4 ,the former state is signified by the six days of labor that precede the ,sabbath2 and the latter state is signified by the rest on the ,sabbath day 7n4 #ibgd1 #idca1 #ajcfj74 ,the ,lord also was in two states3 the first when ,he was ,divine truth and from it fought against the hells and subjugated them1 the other when ,he was made ,divine good by union with the very ,divine in ,himself4 ,the former state was signified in the highest sense by the six days of labor1 and the latter by the ,sabbath 7n4 #ajcfj74 ,because such things were represented by the ,sabbath1 it was the chief representative of worship1 and the holiest of all 7n4 #ajceg1 #ajcgb74 ,to do work on the ,sabbath day signified to be led not by the ,lord but by self1 thus to be disjoined 7n4 #ghic1 #hdie1 #ajcfj1 #ajcfb1 #ajcfe74 ,the ,sabbath day is not now representative1 but is a day of instruction 7n4 #ajcfj at the end74 7,a4,e41 n4 #ife47 ,,iv4 ,the ,fourth ,commandment ,the fourth commandment of the ,decalogue is that parents must be honored4 ,this commandment was given because honor to parents represented and thus signified love to the ,lord and love toward the church1 for father in the heavenly sense1 that is1 the ,heavenly ,father1 is the ,lord2 and mother in the heavenly sense1 that is1 the heavenly mother1 is the church2 honor signifies good of love2 and length of days1 which such will have1 signifies the happiness of eternal life4 ,so is this commandment understood in heaven1 where no father but the ,lord is known1 and no mother but the kingdom of the ,lord1 which is also the church4 ,for the ,lord gives life from ,himself1 and through the church ,he gives nourishment4 ,that in the heavenly sense no father in the world can be meant1 and indeed1 when man is in a heavenly idea1 can be mentioned1 the ,lord teaches in ,matthew3 ,call no man your father on earth2 for one is your ,father who is in the heavens 7xxiii4 #i74 ,that ,father signifies the ,lord in relation to ,divine good may be seen in the ,apocalypse ,explained 7n4 #cb1 #bjj1 #bed1 #big74 ,that mother signifies the ,lord's kingdom1 the church1 and ,divine truth1 may be seen in the ,arcana ,coelestia 7n4 #bhi1 #bfia1 #bgag1 #cgjc1 #eeha1 #hhig72 that length of days signifies the happiness of eternal life 7n4 #hhih72 and the honor signifies good of love 7n4 #hhig71 and ,apocalypse ,explained 7n4 #bbh1 #cde74 ,all this makes clear that the third and fourth commandments involve arcana relating to the ,lord1 namely1 acknowledgment and confession of ,his ,divine1 and worship of ,him from good of love4 7,a4,e41 n4 #iff47 ,v4 ,the ,fifth ,commandment ,the fifth commandment is1 ,thou shalt not steal4 ,by thefts both open thefts and those not open are meant1 such as unlawful usury and gains1 which are effected by fraud and craft under various pretenses to make them appear lawful1 or so done clandestinely as not to appear at all4 ,such gains are commonly made by higher and lower managers of the goods of others1 by merchants1 also by judges who sell judgments and thus make justice purchasable4 ,these and many other things are thefts that must be abstained from and shunned1 and finally renounced as sins against ,god1 because they are against the ,divine laws that are in the ,word and against this law1 which is one among the fundamental laws of all religions in the whole globe4 ,for these ten commandments are universals1 given to the end that in living from these a man may live from religion1 since by a life from religion man is conjoined with heaven1 while a life according to these from obedience to civil and moral law conjoins man with the world and not with heaven1 and to be conjoined with the world and not with heaven is to conjoined with hell4 7,a4,e41 n4 #ifg47 ,man is so created as to be an image of heaven and an image of the world1 for he is a microcosm4 ,he is born of his parents an image of the world1 and he is born again to be an image of heaven4 ,to be born again is to be regenerated2 and man is regenerated by the ,lord by means of truths from the ,word and a life according to them4 ,man is an image of the world in respect to his natural mind1 and he is an image of heaven in respect to his spiritual mind4 ,the natural mind1 which is the world1 is beneath2 and the spiritual mind1 which is heaven1 is above4 ,the natural mind is full of all kinds of evil1 such as thefts1 adulteries1 murders1 false witnesses1 covetousnesses1 and even blasphemies and profanations respecting ,god4 ,these evils and many others have their seat in that mind1 for the loves of them are there1 and thus the delights of thinking1 willing1 and doing them4 ,these things are inborn in that mind from parents1 for man is born and grows up into the things that are in that mind1 and is restrained only by the bonds of civil law and by the bonds of moral life from doing them1 and from thus manifesting the tendencies of his depraved will4 ,who cannot see that the ,lord cannot flow in out of heaven into man and teach him and lead him until these evils have been removed8 ,for they obstruct1 repel1 pervert1 and suffocate the truths and goods of heaven1 which present themselves from above1 press down1 and strive to flow in4 ,for evils are infernal and goods are heavenly1 and everything infernal burns with hatred against everything heavenly4 ,this makes clear that before the ,lord can flow in with heaven out of heaven and form man to the image of heaven1 those evils that lie heaped up in the natural mind must needs be removed4 ,moreover1 as the removal of evils must come first before man can be taught and led by the ,lord1 the reason is evident why in eight commandments of the ,decalogue the evil works that must not be done are recounted1 but not the good works that must be done4 ,good does not exist together with evil1 nor does it exist until evils have been removed2 for until then there is no way possible from heaven into man4 ,man is like a dark sea1 the waters of which must be removed on either side before the ,lord in a cloud and in fire can give a passage to the sons of ,israel4 ,the dark sea signifies hell1 ,pharaoh with the ,egyptians the natural man1 and the sons of ,israel the spiritual man4 7,a4,e41 n4 #ifi47 ,communication with heaven is not possible until the evils and the falsities therefrom with which the natural mind is stopped up have been removed2 for these are like black clouds between the sun and the eye1 or like a wall between the light of heaven and the lumen of a candle in a chamber4 ,for so long as a man is in the lumen of the natural man only he is like one shut up in a chamber where he sees by a candle4 ,but as soon as the natural man has been purified from evils and falsities therefrom he is as if he saw through windows in the wall the things of heaven from the light of heaven4 ,for as soon as evils have been removed1 the higher mind1 which is called the spiritual mind1 is opened1 and this1 viewed in itself1 is a type or image of heaven4 ,through this mind the ,lord flows in and enables man to see from the light of heaven1 and through this ,he also reforms and at length regenerates the natural man1 and implants in it truths in the place of falsities and goods in the place of evils4 ,this the ,lord does through spiritual love1 which is a love for truth and good4 ,man is then placed in the midst between two loves1 between the love of evil and the love of good2 and when the love of evil recedes the love of good takes its place4 ,the love of evil recedes solely through a life according to the commandments of the ,decalogue1 that is1 through refraining from evils there enumerated because they are sins1 and finally shunning them as infernal4 ,in a word1 so long as man does not refrain from evils because they are sins the spiritual mind is shut2 but as soon as he refrains from evils because they are sins the spiritual mind is opened1 and with that mind heaven also4 ,and when heaven is opened man comes into another light in respect to all things of the church1 heaven1 and eternal life2 although so long as man lives in this world the difference between this and the former light is scarcely noticeable1 and for the reason that in the world man thinks naturally even about spiritual things1 and until he passes from the natural into the spiritual world spiritual things are enclosed in natural ideas2 but in the spiritual world spiritual things are disclosed1 perceived1 and made evident4 7,a4,e41 n4 #igj47 ,so far as man refrains from evils and shuns and turns away from them as sins1 good flows in from the ,lord4 ,the good that flows in is an affection for knowing and understanding truths1 and an affection for willing and doing goods4 ,but man cannot refrain from evils by shunning and turning away from them of himself1 for he himself is in evils from his birth1 and thus from nature2 and evils cannot of themselves shun evils1 for this would be like a man's shunning his own nature1 which is impossible2 consequently it must be the ,lord1 who is ,divine good and ,divine truth1 who causes man to shun them4 ,nevertheless1 man ought to shun evils as if of himself1 for what a man does as if of himself becomes his and is appropriated to him as his own2 while what he does not as if of himself in no wise becomes his or is appropriated to him4 ,what comes from the ,lord to man must be received by man2 and it cannot be received unless he is conscious of it that is1 as if of himself4 ,this reciprocation is a necessity to reformation4 ,this is why the ten commandments were given1 and why it is commanded in them that man shall not worship other gods1 shall not profane the name of ,god1 shall not steal1 shall not commit adultery1 shall not kill1 shall not covet the house1 wife1 or servants of another1 thus that man shall refrain from doing these things by thinking1 when the love of evil allures and incites1 that they must not be done because they are sins against ,god1 and in themselves are infernal4 ,so far1 therefore1 as a man shuns these evils so far the love of truth and good enters from the ,lord2 and this love causes man to shun these evils1 and at length to turn away from them as sins4 ,and as the love of truth and good puts these evils to flight it follows that man shuns them not from himself but from the ,lord1 since the love of truth and good is from the ,lord4 ,if a man shuns evils merely from a fear of hell they are withdrawn2 but goods do not take their place2 for as soon as the fear departs the evils return4 ,to man alone is it granted to think as if of himself about good and evil1 that is1 that good must be loved and done because it is ,divine and remains to eternity1 and that evil must be hated and not done because it is devilish and remains to eternity4 ,to think thus is not granted to any beast4 ,a beast can do good and shun evil1 yet not of itself1 but either from instinct or habit or fear1 and never from the thought that such a thing is a good or an evil1 thus not of itself4 ,consequently1 one who would have it believed that man shuns evils or does goods not as if of himself but from an imperceptible influx1 or from the imputation of the ,lord's merit1 would also have it believed that man lives like a beast1 without thought of1 or perception of1 or affection for1 truth and good4 ,that this is so has been made clear to me from manifold experience in the spiritual world4 ,every man after death is there prepared either for heaven or for hell4 ,from the man who is prepared for heaven evils are removed1 and from the man who is prepared for hell goods are removed2 and all such removals are effected as if by them4 ,likewise those who do evils are driven by punishments to reject them as if of themselves2 but if they do not reject them as if of themselves the punishments are of no avail4 ,by this it was made clear that those who hang down their hands1 waiting for influx or for the imputation of the ,lord's merit1 continue in the state of their evil and hang down their hands forever4 ,to shun evils as sins is to shun the infernal societies that are in them1 and man cannot shun these unless he repels them and turns away from them2 and a man cannot turn away from them with repulsion unless he loves good and from that love does not will evil4 ,for a man must either will evil or will good2 and so far as he wills good he does not will evil2 and it is granted him to will good when he makes the commandments of the ,decalogue to be of his religion1 and lives according to them4 ,since man must refrain from evils as sins as if of himself1 these ten commandments were inscribed by the ,lord on two tables1 and these were called a covenant2 and this covenant was entered into in the same way as it is usual to enter into covenants between two1 that is1 one proposes and the other accepts1 and the one who accepts consents4 ,if he does not consent the covenant is not established4 ,to consent to this covenant is to think1 will1 and do as if of oneself4 ,man's thinking to shun evil and to do good as if of himself is done not by man1 but by the ,lord4 ,this is done by the ,lord for the sake of reciprocation and consequent conjunction2 for the ,lord's ,divine love is such that it wills that what is its own shall be man's1 and as these things cannot be man's1 because they are ,divine1 it makes them to be as if they were man's4 ,in this way reciprocal conjunction is effected1 that is1 that man is in the ,lord and the ,lord in man1 according to the words of the ,lord ,himself in ,john 7xiv4 #bj72 for this would not be possible if there were not in the conjunction something belonging as it were to man4 ,what man does as if of himself he does as if of his will1 of his affection1 of his freedom1 consequently of his life4 ,unless these were present on man's part as if they were his there could be no receptivity1 because nothing reactive1 thus no covenant and no conjunction2 in fact1 no ground whatever for the imputation that man had done evil or good or had believed truth or falsity1 thus that there is from merit a hell for anyone because of evil works1 or from grace a heaven for anyone because of good works4 7,a4,e41 n4 #iga47 ,he who refrains from thefts1 understood in a broad sense1 and even shuns them from any other cause than religion and for the sake of eternal life1 is not cleansed of them2 for only by such refraining is heaven opened4 ,for it is through heaven that the ,lord removes evils in man1 as through heaven ,he removes the hells4 ,for example1 there are higher and lower managers of property1 merchants1 judges1 officers of every kind1 and workmen1 who refrain from thefts1 that is1 from unlawful modes of gain and usury1 and who shun these1 but only to secure reputation and thus honor and gain1 and because of civil and moral laws1 in a word1 from some natural love or natural fear1 thus from merely external constraints1 and not from religion2 but the interiors of such are full of thefts and robberies1 and these burst forth when external constraints are removed from them1 as takes place with everyone after death4 ,their sincerity and rectitude is nothing but a mask1 a disguise1 and a deceit4 7,a4,e41 n4 #igb47 ,so far then as the various kinds and species of theft are removed1 and the more they are removed1 the kinds and species of goods to which they by opposition correspond enter and occupy their place2 and these have reference in general to what is sincere1 right and just4 ,for when a man shuns and turns away from unlawful gains through fraud and craft he so far wills what is sincere1 right1 and just1 and at length begins to love what is sincere because it is sincere1 what is right because it is right1 and what is just because it is just4 ,he begins to love these things because they are from the ,lord1 and the love of the ,lord is in them4 ,for to love the ,lord is not to love the person1 but to love the things that go forth from the ,lord1 for these are the ,lord in man2 thus it is to love sincerity itself1 right itself1 and justice itself4 ,and as these are the ,lord1 so far as a man loves these1 and thus acts from them1 so far he acts from the ,lord and so far the ,lord removes insincerity and injustice in respect to the very intentions and volitions in which they have their roots1 and always with less resistance and struggle1 and therefore with less effort than in the first attempts4 ,thus it is that man thinks from conscience and acts from integrity1--not the man of himself but as if of himself2 for he then acknowledges from faith and also from perception that it seems as if he thought and did these things from himself1 and yet he does them not from himself but from the ,lord4 7,a4,e41 n4 #igc47 ,when a man begins to shun and turn away from evils because they are sins all things that he does are good1 and may be called good works2 with a difference according to the excellence of the use4 ,for what a man does before he shuns and turns away from evils as sins are works done by the man himself2 and as the man's own 7proprium71 which is nothing but evil1 is in these1 and they are done for the sake of the world1 so they are evil works4 ,but the works that a man does after he shuns and turns away from evils as sins are works from the ,lord1 and because the ,lord is in these and heaven with ,him they are good works4 ,the difference between works done by man and works done by the ,lord in man is not apparent to man's vision1 but is clearly evident to the vision of angels4 ,works done by man are like sepulchers outwardly whitened1 which within are full of dead men's bones4 ,they are like platters and cups outwardly clean1 but containing unclean things of every kind4 ,they are like fruits inwardly rotten1 but with the outer skin still shining2 or like nuts and almonds eaten by worms within1 while the shell remains untouched2 or like a foul harlot with a fair face4 ,such are the good works done by man himself1 since however good they appear on the outside1 within they are full of impurities of every kind2 for their interiors are infernal1 while their exteriors appear heavenly4 ,but as soon as man shuns and turns away from evils as sins his works are good not only outwardly but inwardly also2 and the more interior they are the more they are good1 for the more interior they are the nearer they are to the ,lord4 ,then they are like fruits that have a fine-flavored pulp1 in the center of which are depositories with many seeds1 from which new trees1 even to whole gardens1 may be produced2 but everything and all things in his natural man are like eggs from which swarms of flying creatures may be produced1 and gradually fill a great part of heaven4 ,in a word1 when man shuns and turns away from evils as sins the works that he does are living works1 while those that he did before were dead works2 for what is from the ,lord is living but what is from man is dead4 7,a4,e41 n4 #igd47 ,it has been said that so far as a man shuns and turns away from evils as sins he does goods1 and that the goods that he does are such good works as are described in the ,word1 for the reason that they are done in the ,lord2 also that these works are good so far as man turns away from the evils opposed to them1 because so far they are done by the ,lord and not by man4 ,nevertheless1 works are more or less good according to the excellence of the use2 for works must be uses4 ,the best are those that are done for the sake of uses to the church4 ,next in point of goodness come those that are done as uses to one's country2 and so on1 the uses determining the goodness of the works4 ,the goodness of works increases in man according to the fullness of truths from affection for which they are done2 since the man who turns away from evils as sins wishes to know truths because truths teach uses and the quality of their good4 ,this is why good loves truth and truth loves good1 and they wish to be conjoined4 ,so far1 therefore1 as such a man learns truths from an affection for them so far he does goods more wisely and more fully1 more wisely because he knows how to distinguish uses and to do them with judgment and justice1 and more fully because all truths are present in the performance of uses1 and form the spiritual sphere that the affection for them produces4 7,a4,e41 n4 #ige47 ,take judges for an example3 ,all who make justice venal purchasable by loving the office of judging for the sake of gain from judgments1 and not for the sake of uses to their country1 are thieves1 and their judgments are thefts4 ,it is the same if judgments are given according to friendship or favor1 for friendships and favors are also profits and gains4 ,when these are the end and judgments are the means1 all things that are done are evil1 and are what are meant in the ,word by evil works and not doing judgment and justice1 perverting the right of the poor1 of the needy1 of the fatherless1 of the widow1 and of the innocent4 ,and when such do justice1 and yet regard profit as the end while they do a good work1 to them it is not good2 for justice1 which is ,divine1 is to them a means1 and such gain is the end2 and that which is made the end is everything1 while that which is made the means is nothing except so far as it is serviceable to the end4 ,consequently1 after death such judges continued to love what is unjust as well as what is just1 and are condemned to hell as thieves4 ,i say this from what ,i have seen4 ,these are such as do not abstain from evils because they are sins1 but only because they fear punishments of the civil law and the loss of reputation1 honor1 and office1 and thus of gain4 ,it is otherwise with judges who abstain from evils as sins and shun them because they are contrary to the ,divine laws1 and thus contrary to ,god4 ,such make justice their end1 and they venerate1 cherish1 and love it as ,divine4 ,in justice they see ,god1 as it were1 because everything just1 like everything good and true1 is from ,god4 ,they always join justice with equity and equity with justice1 knowing that justice must be of equity in order to be justice1 and that equity must be of justice in order to be equity1 the same as truth is of good and good is of truth4 ,as such make justice their end1 their giving judgments is doing good works2 yet these works1 which are judgments1 are to them more or less good as there is in their judgments more or less of regard for friendship1 favor1 or gain2 also as there is more or less in them of a love of what is just for the sake of the public good1 which is that justice may prevail among their fellow citizens1 and that those who live according to the laws may have security4 ,such judges have eternal life in a degree that accords with their works2 for they are judged as they themselves have judged4 7,a4,e41 n4 #igf47 ,take as an example managers of the goods of others1 higher or lower4 ,if these secretly by arts or under some pretext by fraud deprive their kings1 their country1 or their masters of their goods1 they have no religion and thus no conscience1 for they hold the ,divine law respecting theft in contempt and make it of no account4 ,and although they frequent churches1 devoutly listen to preachings1 observe the sacrament of the ,supper1 pray morning and evening1 and talk piously from the ,word1 yet nothing from heaven flows in and is present in their worship1 piety1 or discourse1 since their interiors are full of theft1 plundering1 robbery1 and injustice2 and so long as these are within1 the way into them from heaven is closed2 consequently all the works they do are evil works4 ,but the managers of property who shun unlawful gains and fraudulent profits because they are contrary to the ,divine law respecting theft1 have religion1 and thus also conscience2 and all the works they do are good1 for they act from sincerity for the sake of sincerity1 and from justice for the sake of justice1 and furthermore are content with their own1 and are cheerful in mind and glad in heart whenever it happens that they have refrained from fraud2 and after death they are welcomed by the angels and received by them as brothers1 and are presented with good things even to abundance4 ,but the opposite is true of evil managers2 these after death are cast out of societies1 and afterward seek wages and finally are sent into the caverns of robbers to labor there4 7,a4,e41 n4 #igg47 ,take merchants as an example3 ,all their works are evil works so long as they do not regard as sins1 and thus shun as sins1 unlawful gains and wrongful usury1 also fraud and craft2 for such works cannot be done from the ,lord1 but must be done from man himself4 ,and the more expert they are in skillfully and artfully contriving devices from within for overreaching their companions the more evil are their works4 ,and the more expert they are in bringing such devices into effect under the pretense of sincerity1 justice1 and piety1 the more evil still are their works4 ,the more delight a merchant feels in such things the more do his works have their origin in hell4 ,but if he acts sincerely and justly in order to acquire reputation1 and wealth through reputation1 even so as to seem to act from a love of sincerity and justice1 and yet does not act sincerely and justly from affection for the ,divine law or from obedience to it1 he is still inwardly insincere and unjust1 and his works are thefts1 for through a pretense of sincerity and justice he seeks to steal4 ,that this is so becomes evident after death1 when man acts from his inner will and love1 and not from the outer2 for then he thinks about and devises nothing but sharp practices and robberies1 and withdraws himself from those who are sincere1 and betakes himself either to forests or deserts1 where he devotes himself to stratagems4 ,in a word1 all such become robbers4 ,but it is otherwise with merchants who shun as sins thefts of every kind1 especially the more interior and hidden1 which are effected by craft and deceit4 ,all the works of such are good1 because they are from the ,lord2 for the influx from heaven1 that is1 through heaven from the ,lord1 for accomplishing such works is not intercepted by the evils just mentioned4 ,to such riches do no harm1 because to them riches are means for uses4 ,their tradings are the uses by which they serve their country and their fellow citizens2 and through their riches they are in a condition to perform those uses to which affection for good leads them4 7,a4,e41 n4 #igh47 ,from what has been said above1 what is meant in the ,word by good works can now be seen1 namely1 that they are all works done by man when evils have been set aside as sins4 ,for the works done after this are done by man only as if by him2 for they are done by the ,lord2 and all works done by the ,lord are good1 and are called goods of life1 goods of charity1 and good works2 as for instance1 all judgments of a judge who has justice as his end1 all who venerates and loves it as ,divine1 and who detests as infamous decisions made for the sake of rewards or friendship1 or from favor4 ,thus he consults the good of his country by causing justice and judgment to reign therein as in heaven2 and thus he consults the peace of every innocent citizen and protects him from the violence of evildoers4 ,all these are good works4 ,so all services of managers and dealings of merchants are good works when they shun unlawful gains as sins against the ,divine laws4 ,when a man shuns evils as sins he daily learns what a good work is1 and an affection for doing good grows in him1 and an affection for knowing truths for the sake of good2 for so far as he knows truths he can perform works more fully and more wisely1 and thus his works become more truly good4 ,refrain1 therefore1 from asking in thyself1 ,what are the good works that ,i must do1 or what good must ,i do to receive eternal life8 ,only refrain from evils as sins and look to the ,lord1 and the ,lord will teach and lead you4 7,a4,e41 n4 #igi47 ,,vi4 ,the ,sixth ,commandment ,thus far five commandments of the ,decalogue have been explained4 ,now follows the explanation of the sixth commandment1 ,thou shalt not commit adultery4 ,who at this day can believe that the delight of adultery is hell in man1 and that the delight of marriage is heaven in him1 consequently so far as he is in the one delight he is not in the other1 since so far as man is in hell he is not in heaven8 ,who at this day can believe that the love of adultery is the fundamental love of all hellish and devilish loves1 and that the chaste love of marriage is the fundamental love of all heavenly and ,divine loves2 consequently so far as a man is in the love of adultery he is in every evil love1 if not in act yet in endeavor2 and on the other hand1 so far as he is in the chaste love of marriage he is in every good love1 if not in act yet in endeavor8 ,who at this day can believe that he who is in the love of adultery believes nothing of the ,word1 thus nothing of the church1 and even in his heart denies ,god2 and on the other hand1 that he who is in the chaste love of marriage is in charity and in faith1 and in love to ,god2 also that the chastity of marriage makes one with religion1 and the lasciviousness of adultery makes one with naturalism8 ,all this is at this day unknown because the church is at its end1 and is devastated in respect to truth and in respect to good2 and when the church is such1 the man of the church1 by influx from hell1 comes into the persuasion that adulteries are not detestable things and abominations1 and thus comes into the belief that marriages and adulteries do not differ in their essence1 but only as a matter of order1 and yet the difference between them is like the difference between heaven and hell4 ,that such is the difference between them will be seen in what follows4 ,this1 then1 is why in the ,word in its spiritual sense heaven and the church are meant by nuptials and marriages1 and hell and rejection of all things of the church are meant in the ,word in its spiritual sense by adulteries and whoredoms4 7,a4,e41 n4 #iha47 ,since adultery is hell in man and marriage is heaven in him1 it follows that so far as a man loves adultery he removes himself from heaven2 consequently adulteries close heaven and open hell1 and this they do so far as they are believed to be allowable and are perceived to be more delightful than marriages4 ,the man1 therefore1 who confirms himself in adulteries and commits them from the favor and consent of his will1 and turns away from marriage1 closes heaven to himself1 until finally he ceases to believe anything of the church or of the ,word1 and becomes a wholly sensual man1 and after death an infernal spirit2 for1 as has been said above1 adultery is hell1 and thus an adulterer is a form of hell4 ,and since adultery is hell it follows that unless a man abstains from adulteries and shuns them and turns away from them as infernal he shuts up heaven to himself1 and does not receive the least influx therefrom4 ,afterward he reasons that marriages and adulteries are alike1 but that marriages must be maintained in kingdoms for the sake of order and the training of offspring2 also that adulteries are not criminal1 since children are equally born from them2 and they are not harmful to women1 since they can endure them1 and by them the procreation of the human race is promoted4 ,he does not know that these and other like reasonings in favor of adulteries ascend from the ,stygian extremely dark waters of hell1 and that the lustful and bestial nature of man which inheres in him from birth attracts them and sucks them in with delight1 as a swine does excrement4 ,that such reasonings1 which at this day possess the minds of most men in the ,christian world1 are diabolical1 will be seen4 7,a4,e41 n4 #ihb47 ,that marriage is heaven and that adultery is hell cannot be better seen than from considering their origin4 ,the origin of true marriage love is the ,lord's love for the church2 and this is why the ,lord is called in the ,word a ,bridegroom and a ,husband1 and the church a bride and a wife4 ,it is from this marriage that the church is a church in general and in particular4 ,the church in particular is a man in whom the church is4 ,from this it is clear that the ,lord's conjunction with a man of the church is the very origin of true marriage love2 and how that conjunction can be the origin shall be told4 ,the ,lord's conjunction with a man of the church is a conjunction of good and truth2 good is from the ,lord1 and truth is a man1 and from this is the conjunction that is called the heavenly marriage1 and from that marriage true marriage love exists between the married pair that are in such conjunction with the ,lord4 ,from this it is now evident that true marriage love is from the ,lord alone1 and exists in those who are in the conjunction of good and truth from the ,lord4 ,as this conjunction is reciprocal it is said by the ,lord that ,they are in ,him1 and ,he in them 7,john xiv4 #bj74 ,this conjunction or this marriage was thus established from creation4 ,the man was created to be an understanding of truth1 and the woman to be an affection for good2 and thus the man to be a truth1 and the woman to be a good4 ,when understanding of truth which is in the man makes one with the affection for good which is in the woman1 there is a conjunction of the two minds into one4 ,this conjunction is the spiritual marriage from which marriage love descends4 ,for when two minds are so conjoined as to be one mind there is love between them2 and when this love1 which is the love of spiritual marriage1 descends into the body it becomes the love of natural marriage4 ,that this is so anyone can clearly perceive if he will4 ,a married pair who interiorly or in respect to their minds love each other mutually and reciprocally also love each other mutually and reciprocally in respect to their bodies4 ,it is well known that all love descends into the body from an affection of the mind1 and that apart from such an origin no love exists4 ,since then the origin of marriage love is the marriage of good and truth1 which marriage in its essence is heaven1 it is clear that the origin of the love of adultery is a marriage of evil and falsity1 which in its essence is hell4 ,heaven is a marriage because all who are in the heavens are in a marriage of good and truth2 and hell is adultery because all who are in the hells are in a marriage of evil and falsity4 ,from this it follows that marriage and adultery are as opposite as heaven and hell are4 7,a4,e41 n4 #ihc47 ,man was so created as to be spiritual and celestial love1 and thus an image and likeness of ,god4 ,spiritual love1 which is a love for truth1 is an image of ,god2 and celestial love1 which is a love for good1 is a likeness of ,god4 ,all angels in the third heaven are likenesses of ,god2 and all angels in the second heaven are images of ,god4 ,man can become the love which is an image or likeness of ,god only by a marriage of good and truth2 for good and truth inmostly love one another1 and ardently long to be united that they may be one2 and for the reason that ,divine good and ,divine truth go forth from the ,lord united1 therefore they must be united in an angel of heaven and in a man of the church4 ,this union is by no means possible except by a marriage of two minds into one1 since1 as has been said before1 man was created to be an understanding of truth1 and thus a truth1 and woman was created to be an affection for good1 and thus a good2 therefore in them a conjunction of good and truth is possible4 ,for marriage love which descends from that conjunction is the veriest medium by which man 7homo7 becomes the love that is an image or likeness of ,god4 ,for the married pair who are in conjugal love from the ,lord love one another mutually and reciprocally from the heart1 thus from inmosts2 and therefore although apparently two they are actually one1 two in respect to their bodies1 but one in respect to life4 ,this may be compared to the eyes1 which are two as organs but one in respect to the sight2 also to the ears1 which are two as organs but one in respect to hearing2 so1 too1 the arms and the feet are two as members but one in respect to use1 the arms one in respect to action1 and the feet one in respect to walking4 ,so with the other pairs with man4 ,all these have reference to good and truth1 the organ or member on the right to good1 and that on the left to truth4 ,it is the same with a husband and wife between whom there is a true marriage love2 they are two in respect to their bodies but one in respect to life2 consequently in heaven the married pair are not called two angels but one4 ,all this makes clear that through marriage man becomes a form of love1 and thus a form of heaven1 which is an image and likeness of ,god4 ,man is born into a love of evil and falsity1 which love is the love of adultery2 and this love cannot be turned about and changed into spiritual love1 which is an image of ,god1 and still less into celestial love1 which is a likeness of ,god1 except by a marriage of good and truth from the ,lord1 and not fully except by a marriage of two minds and two bodies4 ,from this it is clear why marriages are heavenly and adulteries infernal2 for marriage is an image of heaven1 and true marriage love is an image of the ,lord1 while adultery is an image of hell1 and love of adultery is an image of the devil4 ,moreover1 marriage love appears in the spiritual world in form like an angel1 and love of adultery in form like a devil4 ,reader1 treasure this up within you1 and after death1 when you are living as a spirit-man1 inquire whether this is true1 and you will see4 7,a4,e41 n4 #ihd47 ,how profane and thus how much to be detested adulteries are can be seen from the holiness of marriages4 ,all things in the human body1 from the head to the sole of the feet1 both interior and exterior1 correspond to the heavens1 and in consequence man is a heaven in its least form1 and also angels and spirits are in form perfectly human1 for they are forms of heaven4 ,all the members devoted to generation in both sexes1 especially the womb1 correspond to societies of the third or inmost heaven1 and for the reason that true marriage love is derived from the ,lord's love for the church1 and from the love of good and truth which is the love of the angels of the third heaven2 therefore marriage love1 which descends therefrom as the love of that heaven1 is innocence1 which is the very being 7esse7 of every good in the heavens4 ,and for this reason embryos in the womb are in a state of peace1 and when they have been born as infants are in a state of innocence2 so1 too1 is the mother in relation to them4 ,as this is the correspondence of the genital organs in the two sexes1 it is evident that by creation they are holy1 and therefore they are devoted solely to chaste and pure marriage love1 and are not to be profaned by the unchaste and impure love of adultery1 by which man converts the heaven in himself into hell2 for as the love of marriage corresponds to the love of the highest heaven1 which is love to the ,lord from the ,lord1 so the love of adultery corresponds to the love of the lowest hell4 ,the love of marriage is so holy and heavenly because it has its beginning in the inmosts of man from the ,lord ,himself1 and it descends according to order to the outmosts of the body1 and thus fills the whole man with heavenly love and brings him into a form of the ,divine love1 which is the form of heaven1 and is an image of the ,lord4 ,but the love of adultery has its beginning in the outmosts of man from an impure lascivious fire there1 and thus1 contrary to order1 penetrates toward the interiors1 always into the things that are man's own1 which are nothing but evil1 and brings these into a form of hell1 which is an image of the devil4 ,therefore a man who loves adultery and turns away from marriage is in form a devil4 ,as the organs of generation in the two sexes correspond to the societies of the third heaven1 and the love of a married pair corresponds to the love of good and truth1 so those organs and that love correspond to the ,word4 ,the reason is that the ,word is ,divine truth united to ,divine good going forth from the ,lord2 and this is why the ,lord is called the ,word1 also why in every particular of the ,word there is a marriage of good and truth1 or a heavenly marriage4 ,that there is such a correspondence is a mystery not yet known in the world1 but it has been made evident and proved to me by much experience4 ,from this also it is clear how holy and heavenly marriages are in themselves1 and how profane and diabolical adulteries are4 ,and for this reason adulterers make no account of ,divine truths and thus of the ,word1 and if they were to speak from the heart they would even blaspheme the holy things that are in the ,word4 ,this they do when they have become spirits after death1 for every spirit is compelled to speak from the heart1 that his interior thoughts may be revealed4 7,a4,e41 n4 #ihe47 ,as all the delights that man has in the natural world are turned into correspondent delights in the spiritual world1 so are the delights of the love of marriage and the delights of the love of adultery4 ,the love of marriage is represented in the spiritual world as a virgin1 whose beauty is such as to inspire the beholder with the charms of life2 while the love of adultery is represented in the spiritual world by an old woman1 whose deformity is such as to inspire in the beholder a coldness and death to every charm of life4 ,therefore in the heavens the angels are beautiful according to the quality of marriage love in them1 and in the hells the spirits are deformed according to the quality of the love of adultery in them4 ,in a word1 the angels of heaven have life in their faces1 in the movements of the body1 and in their speech1 in the measure of their marriage love1 while the spirits of hell have death in their faces in the measure of their love of adultery4 ,in the spiritual world the delights of marriage love are represented to the sense by odors from fruits and flowers of various kinds1 while the delights of the love of adultery are there represented to the sense by the stenches from excrements and putridities of various kinds4 ,moreover1 the delights of the love of adultery are actually turned into such things1 since all things pertaining to adultery are spiritual filth4 ,therefore from the brothels in the hells stenches pour forth that excite vomiting4 7,a4,e41 n4 #ihf47 ,how holy in themselves1 that is1 from creation1 marriages are can be seen from the fact that they are the nurseries of the human race2 and as the angelic heaven is from the human race they are also the nurseries of heaven2 consequently by marriages not only the earths but also the heavens are filled with inhabitants2 and as the end of the entire creation is the human race1 and thus heaven1 where the ,divine itself may dwell as in its own and as it were in itself1 and as the procreation of mankind according to ,divine order is accomplished through marriages1 it is clear how holy marriages are in themselves1 that is1 from creation1 and thus how holy they should be esteemed4 ,it is true that the earth might be filled with inhabitants by fornications and adulteries as well as by marriages1 but not heaven2 and for the reason that hell is from adulteries but heaven from marriages4 ,hell is from adulteries because adultery is from the marriage of evil and falsity1 from which hell in the whole complex is called adultery2 while heaven is from marriages because marriage is from the marriage of good and truth1 from which heaven in its whole complex is called a marriage4 ,that is called adultery where its love1 which is called a love of adultery1 reigns1 whether it be within wedlock or apart from it1 and that is called marriage where its love1 which is called marriage love1 reigns4 ,when procreations of the human race are effected by marriages in which the holy love of good and truth from the ,lord reigns1 then it is on earth as it is in the heavens1 and the ,lord's kingdom on earth corresponds to the ,lord's kingdom in the heavens4 ,for the heavens consist of societies arranged according to all the varieties of celestial and spiritual affections1 from which arrangement the form of heaven springs1 and this pre-eminently surpasses all other forms in the universe4 ,there would be a like form on the earth if the procreations there were effected by marriages in which a true marriage love reigned2 for then1 however many families might descend in succession from one head of a family1 there would spring forth as many images of the societies of heaven in a like variety4 ,families would then be like fruit-bearing trees of various kinds1 forming as many different gardens1 each containing its own kind of fruit1 and these gardens taken together would present the form of a heavenly paradise4 ,this is said in the way of comparison1 because trees signify men of the church1 gardens intelligence1 fruits goods of life1 and paradise heaven4 ,i have been told from heaven that with the most ancient people1 from whom the first church on this globe was established1 which was called by ancient writers the golden age1 there was such a correspondence between families on the earth and societies in the heavens1 because love to the ,lord1 mutual love1 innocence1 peace1 wisdom1 and chastity in marriages then prevailed2 and it was also told me from heaven that they were then inwardly horrified at adulteries1 as at the abominable things in hell4 7,a4,e41 n4 #ihg47 ,that heaven is from marriages and hell from adulteries has been shown above4 ,what this means shall now be told4 ,the hereditary evils into which man is born are not from ,adam's having eaten of the tree of knowledge1 but from the adulteration of good and the falsification of truth by parents1 thus from the marriage of evil and falsity1 from which a love of adultery springs4 ,the ruling love of parents by means of a germ from it passes over into the offspring and is transcribed upon it and becomes its nature4 ,if the love of the parents is a love of adultery it is also a love of evil for falsity and of falsity for evil4 ,from this source man has all evil1 and from evil he has hell4 ,all this makes clear that it is from adulteries that man has hell1 until he is reformed by the ,lord by means of truths and a life according to them4 ,and no one can be reformed unless he shuns adulteries as infernal and loves marriages as heavenly4 ,in this and in no other way is hereditary evil broken and rendered milder in the offspring4 ,it is to be noted1 however1 that while from adulterous parents man is born a hell1 he is not born for hell but for heaven4 ,for the ,lord provides that no one shall be condemned to hell on account of hereditary evils1 but only on account of the evils that the man has actually made his own by his life1 as can be seen from the lot of infants after death1 all of whom are adopted by the ,lord1 educated under ,his auspices in heaven1 and saved4 ,this makes clear that every man1 although from the evils with which he is born he is a hell1 is born not for hell but for heaven4 ,it is the same with every man born from adultery if he does not himself become an adulterer4 ,becoming an adulterer means living in the marriage of evil and falsity by thinking evils and falsities from a delight in them and by doing them from a love for them4 ,every man who does this becomes an adulterer4 ,moreover1 it is from ,divine justice that no one suffers punishments on account of the evils of his parents1 but only on account of his own2 therefore the ,lord provides that hereditary evils shall not return after death1 but only one's own evils1 and it is only for those that return that a man is then punished4 7,a4,e41 n4 #ihi47 ,it has been said that the difference between a love of marriage and a love of adultery is like that between heaven and hell4 ,there is a like difference between the delights of these loves2 for delights derive their all from the loves from which they spring4 ,the delights of the love of adultery derive what they are from the delights of doing evil uses1 thus of evil-doing2 and the delights of the love of marriage from the delights of doing good uses1 thus of well-doing4 ,therefore such as the delight of the evil is in doing evil such is the delight of their love of adultery2 because a love of adultery descends therefrom4 ,that it descends from that scarcely anyone can believe2 and yet such is its origin4 ,from this it is evident that the delight of adultery ascends from the lowest hell4 ,but the delight of the love of marriage1 since it is from the love of the conjunction of good and truth and from the love of doing good1 is a heavenly delight2 and it comes down from the inmost or third heaven1 where love to the ,lord from the ,lord reigns4 ,from this it can be seen that the difference between these two delights is like that between heaven and hell4 ,and yet1 for a wonder1 it is believed that the delight of marriage and the delight of adultery are similar2 nevertheless the difference between them is such as has now been described4 ,but the difference can be discerned and felt only by one who is in the delight of marriage love4 ,one who is in that delight plainly feels that in the delight of marriage there is nothing impure or unchaste1 thus nothing lascivious2 and that in the delight of adultery there is nothing but what is impure1 unchaste1 and lascivious4 ,he feels that unchastity comes up from beneath1 and that chastity comes down from above4 ,but one who is in the delight of adultery is incapable of feeling this1 because he feels what is infernal as his heavenly4 ,from all this it follows that the love of marriage1 even in its outmost act1 is purity itself and chastity itself2 and that the love of adultery in its acts is impurity itself and unchastity itself4 ,since the delights of these two loves are alike in outward appearance1 although inwardly they are wholly unlike1 because opposites1 the ,lord provides that the delights of adultery shall not ascend into heaven and that the delight of marriage shall not descend into hell2 and yet that there shall be some correspondence of heaven with prolification in adulteries1 though none with the delight itself in them4 7,a4,e41 n4 #iij47 ,it has been said that marriage love1 which is natural1 descends from the love of good and truth1 which is spiritual2 this spiritual therefore is in the natural love of marriage as a cause is in its effect4 ,so from the marriage of good and truth there comes forth a love of bearing fruit1 that is1 good through truth and truth from the good2 and from that love a love of producing offspring descends1 and in that love there is every delight and pleasure4 ,on the contrary1 love of adultery1 which is natural1 springs from a love of evil and falsity1 which is spiritual2 consequently this spiritual is in the natural love of adultery as a cause is in its effect4 ,so from the marriage of evil and falsity by love there comes forth a love of bearing fruit1 namely1 evil through falsity and falsity from evil2 and from that love a love of producing offspring in adulteries descends1 and in that love there is every delight and pleasure4 ,there is every delight and pleasure in the love of producing offspring1 because all that is delightful1 pleasurable1 blessed1 and happy1 in the whole heaven and in the whole world1 has been from creation brought together into the effort and thus into the act of bringing forth uses2 and these joys increase in an ascending degree to eternity1 according to the goodness and excellence of the uses4 ,this make evident why the pleasure of producing offspring1 which surpasses every other pleasure1 is so great4 ,it surpasses every other because its use1 which is the procreation of the human race1 and thus of heaven1 surpasses all other uses4 ,from this1 too1 comes the pleasure and delight of adultery2 but as prolification by adulteries corresponds to the bringing forth of evil through falsity and of falsity from evil1 that pleasure or delight decreases and becomes vile by degrees until it is changed at last into aversion and disgust4 ,because1 as has been said above1 the delight of the love of marriage is a heavenly delight1 so the delight of adultery is an infernal delight1 so the delight of adultery is from a certain impure fire1 which as long as it lasts1 counterfeits the delight of the love of good1 but in itself it is the delight of the love of evil1 which is in its essence the delight of hatred against good and truth4 ,and because this is its origin there is not love between an adulterer and an adulteress except such as the love of hatred is1 which is such that they can be in conjunction in externals but not in internals4 ,for in the externals there is something fiery1 but in the internals there is coldness2 therefore after a short time the fire is extinguished and coldness succeeds1 either with impotence or a turning away as from something filthy4 ,it has been granted me to see that love in its essence1 and it was such that within it was deadly hatred1 while without it appeared like a fire from burning dung and putrid and stinking matters4 ,and as that fire with its delight burnt out1 so by degrees the life of mutual discourse and intercourse expired1 and hatred came forth1 manifested first as contempt1 afterward as aversion1 then as rejection1 and finally as abuse and contention4 ,and what was wonderful1 although they hated each other they could from time to time come together and for the time feel the delight of hatred as the delight of love2 but this came from a hankering of the flesh4 ,what the delight of hatred and thus of doing evil is with those who are in hell can neither be described nor believed4 ,to do evil is the joy of their heart1 and this they call their heaven4 ,their delight in doing evil derives its all from hatred and vengeance against good and truth2 when1 therefore1 they are moved by a deadly and devilish hatred they rage against heaven1 especially against those who are from heaven and who worship the ,lord2 for they violently burn to slaughter them1 and because they cannot destroy their bodies they desire to destroy their souls4 ,it is1 therefore1 the delight of hatred which1 becoming a fire in the extremes and being injected into the lusting flesh1 becomes for the moment the delight of adultery1--the soul in which the hatred lies concealed then withdrawing itself4 ,it is for this reason that hell is called adultery1 and also that adulterers are desperately unmerciful1 savage1 and cruel4 ,this1 then1 is the infernal marriage4 7,a4,e41 n4 #iia47 ,it has been said that the love of adultery is a fire enkindled from impurities that soon burns out and is turned into cold1 and into an aversion corresponding to hatred4 ,but the reverse is true of the love of marriage4 ,this is a fire enkindled from a love of good and truth and from a delight in well-doing1 thus from love to the ,lord and from love toward the neighbor4 ,this fire1 which from its origin is heavenly1 is full of innumerable delights1 as many1 in fact1 as are the delights and blessednesses of heaven4 ,it has been told me that the charms and pleasantnesses of that love1 which are manifested from time to time1 are so many and such that they cannot be numbered or described4 ,moreover1 they are multiplied with continued increase to eternity4 ,these delights have their origin in the fact that the married pair wish to be united into one in respect to their minds1 and into such a union heaven breathes from the marriage of good and truth from the ,lord in heaven4 7,a4,e41 n4 #iib47 ,that true marriage love contains in itself ineffable delights that can neither be numbered nor described can be seen from the fact that this is the fundamental love of all celestial and spiritual loves1 since through that love man becomes love2 for from it each of the married pair loves the other as good loves truth and truth loves good1 thus representatively as the ,lord loves heaven and the church4 ,such a love can come forth only through a marriage in which the man is truth and the wife is good4 ,when a man through marriage has become such a love he is also in love to the ,lord and in love toward the neighbor1 and thus in a love for all good and in a love for all truth4 ,for from man as a love loves of every kind must proceed2 therefore marriage love is the fundamental love of all the loves of heaven4 ,and as it is the fundamental love of all the loves of heaven it is also the foundation of all the delights and joys of heaven1 since every delight and joy is of love4 ,from this it follows that heavenly joys1 in their order and in their degrees1 have their origins and their causes in marriage love4 ,from the felicities of marriages a conclusion may be drawn respecting the infelicities of adulteries1 namely1 that the love of adultery is the fundamental love of all infernal loves1 which are in themselves not loves1 but hatreds1 consequently from the love of adultery hatreds of every kind gush forth1 both against ,god and against the neighbor1 and in general against every good and truth of heaven and the church2 therefore to it all infelicities belong1 for1 as has been said before1 from adulteries man becomes a form of hell1 and from the love of adulteries he becomes an image of the devil4 ,that from the marriages in which there is true marriage love all delights and felicities increase even till they become the delights and felicities of the inmost heaven1 and that all that is undelightful and unhappy in the marriages in which love of adultery reigns increases in direfulness even to the lowest hell1 can be seen in the work on ,heaven and ,hell 7n4 #chf74 7,a4,e41 n4 #iic47 ,true marriage love is from the ,lord alone4 ,it is from the ,lord alone because it descends from the ,lord's love for heaven and the church1 and thus from the love of good and truth2 for good is from the ,lord1 and truth is in heaven and the church2 and from this it follows that true marriage love in its first essence is love to the ,lord4 ,and from this it is that no one can be in true marriage love and in its pleasantnesses1 delights1 blessings1 and joys1 unless he acknowledges the ,lord alone1 that is1 that the trinity is in ,him4 ,one who approaches the ,father as a person by ,himself1 or the ,holy ,spirit as a person by ,himself1 and not these as in the ,lord1 can have no marriage love4 ,the genuine conjugal principle is given especially in the third heaven1 because the angels there are in love to the ,lord and acknowledge ,him alone as ,god1 and do ,his commandments4 ,to them doing the commandments is loving the ,lord4 ,to them the ,lord's commandments are the truths in which they receive ,him4 ,there is conjunction of the ,lord with them1 and of them with the ,lord2 for they are in the ,lord because they are in good1 and the ,lord is in them because they are in truths4 ,this is the heavenly marriage1 from which true marriage love descends4 7,a4,e41 n4 #iie47 ,as true marriage love in its first essence is love to the ,lord from the ,lord it is also innocence4 ,innocence is loving the ,lord as one's ,father by doing ,his commandments and wishing to be led by ,him and not by oneself1 thus like a little child4 ,as that love is innocence1 it is the very being 7esse7 of all good2 and therefore man has so much of heaven in himself1 or he is so much in heaven1 as he is in marriage love1 because he is so far in innocence4 ,it is because true marriage love is innocence that the playfulness between a married pair is like the play of little children2 and this is so in the measure in which they love each other1 as is evident in the case of all in the first days after the nuptials1 when their love emulates true marriage love4 ,the innocence of marriage love is meant in the ,word by the nakedness at which ,adam and his wife blushed not2 and for the reason that there is nothing of lasciviousness1 and thus nothing of shame1 between a married pair1 any more than between little children when they are naked together4 7,a4,e41 n4 #iif47 ,since marriage love in its first essence is love to the ,lord from the ,lord1 and thus is innocence1 marriage love is also peace1 such as angels in the heavens have4 ,for as innocence is the very being 7esse7 of all good1 so peace is the very being 7esse7 of all delight from good1 consequently is the very being 7esse7 of all joy between the married pair4 ,as1 then1 all joy is of love1 and marriage love is the fundamental love of all the loves of heaven1 so peace itself has its seat chiefly in marriage love4 ,peace is bliss of heart and soul arising from the conjunction of the ,lord with heaven and the church1 as well as from conjunction of good and truth1 when all conflict and combat of evil and falsity with good and truth has ceased4 ,and as marriage love descends from such conjunction so all the delight of that love descends and derives its essence from heavenly peace4 ,moreover1 this peace shines forth in the heavens as heavenly bliss from the faces of a married pair who are in that love1 and who mutually regard each other from that love4 ,but such heavenly bliss1 which inmostly affects the delights of loves1 and is called peace1 can be granted only to those who can be joined together inmostly1 that is1 as to their very hearts4 7,a4,e41 n4 #iig47 ,man has such and so much of intelligence and wisdom as he has of marriage love4 ,the reason is that marriage love descends from the love of good and truth as an effect does from its cause1 or as the natural from its spiritual2 and from the marriage of good and truth the angels of the three heavens have all their intelligence and wisdom2 for intelligence and wisdom are nothing else than the reception of light and heat from the ,lord as a sun1 that is1 the reception of ,divine truth joined to ,divine good1 and of ,divine good joined to ,divine truth2 thus it is a marriage of good and truth from the ,lord4 ,that it is such has been made clearly evident by angels in the heavens4 ,when these are separated from their consorts they are indeed in intelligence1 but not in wisdom2 but when they are with their consorts they are also in wisdom2 and what seemed wonderful1 as they turn the face to their consort they are to the same extent in a state of wisdom2 for the conjunction of truth and good is effected in the spiritual world by looking2 and the wife there is good and the husband truth2 therefore as truth turns itself to good so truth becomes living4 ,by intelligence and wisdom ingenuity in reasoning about truths and goods is not meant1 but a capacity to see and understand truths and goods1 and this capacity man has from the ,lord4 7,a4,e41 n4 #iih47 ,true marriage love is a source of power and protection against the hells1 as it is against the evils and falsities that ascend from the hells1 and for the reason that through marriage love man has conjunction with the ,lord1 and the ,lord alone has power over all the hells2 also because through marriage love man has heaven and the church2 consequently as the ,lord unceasingly protects heaven and the church from the evils and falsities that rise up from the hells1 so ,he protects all who are in true marriage love1 because such and no others have heaven and the church4 ,for heaven and the church are a marriage of good and truth1 from which is marriage love1 as has been said above4 ,and this is why through marriage love man has peace1 which is inmost joy of heart from a complete safety from the hells and a protection from infestations of the evil and falsity therefrom4 7,a4,e41 n4 #iii47 ,those who are in true marriage love1 when after death they become angels1 return to their early manhood and to youth1 the males1 however spent with age1 becoming young men1 and the wives1 however spent with age1 becoming maidens4 ,each of the married pair returns to the flower and joy of the age when marriage love begins to exalt the life with new delights1 and to inspire playfulness for the sake of prolification4 ,the man who while he lived in the world had shunned adulteries as sins1 and who has been inaugurated by the ,lord into marriage love1 comes into this state first outwardly and afterward more and more interiorly to eternity4 ,as such continue to grow young more interiorly it follows that true marriage love continually increases and enters into its charms and satisfactions1 which have been provided for it from the creation of the world1 and which are the charms and satisfactions of the inmost heaven1 arising from the love of the ,lord for heaven and the church1 and thus from the love of good for truth and truth for good1 which loves are the source of every joy in the heavens4 ,man thus grows young in heaven because he then enters into the marriage of good and truth2 and in good there is the conatus instinct to love truth continually1 and in truth there is the conatus instinct to love good continually2 and then the wife is good in form and the husband is truth in form4 ,from that conatus instinct man puts off all the austerity1 sadness1 and dryness of old age1 and puts on the liveliness1 gladness1 and freshness of youth1 from which the conatus instinct becomes living and a joy4 ,i have been told from heaven that such then have the life of love1 which cannot otherwise be described than as the life of joy itself4 ,that the man who lives in true marriage love in the world comes after death into the heavenly marriage1 which is the marriage of good and truth springing from the marriage of the ,lord with the church1 is clearly evident from this1 that from the marriages in the heavens1 although the married pair have consociations there like those on the earth1 children are not born1 but instead of children goods and truths1 and thus wisdom1 as has been said above4 ,and this is why births1 nativities1 and generations mean in the ,word1 in its spiritual sense1 spiritual births1 nativities1 and generations1 and sons and daughters mean the truths and goods of the church1 and other like things are meant by daughters-in-law1 mothers-in-law1 and fathers-in-law4 ,this also makes clear that marriages on the earth correspond to marriages in the heavens2 and that after death man comes into the correspondence1 that is1 comes from natural bodily marriage into spiritual heavenly marriage1 which is heaven itself and the joy of heaven4 7,a4,e41 n4 #ajjj47 ,from marriage love angels have all their beauty2 thus each angel has beauty in the measure of that love4 ,for all angels are forms of their affections1 for the reason that it is not permitted in heaven to counterfeit with the face things that do not belong to one's affection2 consequently their faces are types of their minds4 ,when1 therefore1 they have marriage love1 and love of wisdom1 these loves in them give form to their faces1 and show themselves like vital fires in their eyes2 to which innocence and peace add themselves1 which complete their beauty4 ,such are the forms of the inmost angelic heaven2 and they are truly human forms4 7,a4,e41 n4 #ajja47 ,from what has been thus far presented what the good is that results from chastity in marriage can be inferred1 consequently what the good works of chastity are that a man does who shuns adulteries as sins against ,god4 ,the good works of chastity concern either the married pair themselves1 or their offspring and posterity1 or the heavenly societies4 ,the good works of chastity that concern the married pair themselves are spiritual and celestial loves1 intelligence and wisdom1 innocence and peace1 power and protection against the hells and against the evils and the falsities therefrom1 and manifold joys and felicities to eternity4 ,those who live in chaste marriages1 as before described1 have all these4 ,the good works of chastity that concern the offspring and posterity are that so many and so great evils do not become innate in families4 ,for the ruling love of parents is transmitted to the offspring and sometimes to remote posterity1 and becomes their hereditary nature4 ,this is broken and softened in parents who shun adulteries as infernal and love marriages as heavenly4 ,the good works of chastity that concern the heavenly societies are that chaste marriages are the charms of heaven1 that they are its nurseries1 and that they are its supports4 ,they supply charms to heaven by communications2 they are nurseries to heaven by producing offspring2 and they are supports to heaven by their power against the hells2 for at the presence of conjugal love devilish spirits become furious1 insane1 and mentally impotent1 and cast themselves into the deep4 7,a4,e41 n4 #ajjb47 ,from the goods enumerated and described that result from chaste marriages it may be concluded what the evils are that result from adulteries2 for such evils are the opposites of such goods2 that is1 in place of the spiritual and celestial loves that those have who live in chaste marriages1 there are the infernal and devilish loves that those have who are in adulteries4 ,so in place of the intelligence and wisdom that those have who live chastely in marriages there are the insanities and follies that those have who are in adulteries2 in place of the innocence and peace that those have who live in chaste marriages there are the deceit and no peace that those have who are in adulteries2 in place of the power and protection against the hells that those have who live chastely in marriages there are the very ,asmodean demons and the hells that those have who live in adulteries2 in place of the beauty that those have who live chastely in marriages there is the deformity that those have who live in adulteries1 which is monstrous according to what they are4 ,their final lot is that from the extreme impotence to which they are at length reduced they become emptied of all the fire and light of life1 and dwell alone in deserts as images of the slothfulness and weariness of their own life4 7,a4,e41 n4 #ajjc47 ,true marriage love is impossible except between two1 like the ,lord's love toward heaven1 which is one from ,him and in ,him1 or toward the church1 which like heaven is one from ,him and in ,him4 ,all who are in the heavens and who are in the church must be one through mutual love from love to the ,lord4 ,an angel in heaven or a man in the church who does not thus make one with the rest is not of heaven or of the church4 ,moreover1 in the whole heaven and in the whole world there are two things to which all things have reference2 these two are called good and truth1 from which1 when joined into one1 all things in heaven and in the world have had existence and subsistence4 ,when these are one1 good is in truth and truth is in good1 and truth is of good and good is of truth2 thus one recognizes the other as its mutual and reciprocal1 or as an agent recognizes its reagent1 each in its turn4 ,this universal marriage is the source of marriage love between husband and wife4 ,the husband has been so created as to be the understanding of truth1 and the wife so created as to be the will of good1 and thus the husband to be a truth and the wife a good1 as well as that both may be truth and good in form1 which form is man1 and an image of ,god4 ,since1 then1 for truth to come to be of good and good to be of truth mutually and reciprocally has its origin in creation1 so it is impossible for one truth to be united to two diverse goods1 or the reverse2 neither is it possible for one understanding to be united to two diverse wills or the reverse2 neither for one person who is spiritual to be united to two diverse churches2 neither in like manner for one man 7vir7 to be inmostly united to two women4 ,inmost union is like that of soul and heart2 the soul of the wife is the husband1 and the heart of the husband is the wife4 ,the husband communicates and conjoins his soul to the wife by actual love2 it is in his seed2 and the wife receives it in her heart1 and from this the two become one1 and then each and all things in the body of the one look to their mutual in the body of the other4 ,this is genuine marriage1 which is possible only between two4 ,for it is by creation that all things of the husband1 both of his mind and of his body1 have their mutual in the mind and in the body of the wife2 and thus the most particular things look mutually to each other and will to be united4 ,from this looking and conatus instinct marriage love springs4 ,all things in the body1 which are called members1 viscera1 and organs1 are nothing but natural corporeal forms corresponding to the spiritual form of the mind2 from this each and all things of the body so correspond to each and all things of the mind that whatever the mind wills and thinks the body at its command instantly brings forth into act4 ,when1 therefore1 two minds act as one their two bodies are potentially so united that they are no more two but one flesh4 ,to will to become one flesh is marriage love2 and such as the willing is1 such is that love4 ,it is allowed to confirm this by a wonderful thing in the heavens4 ,there are married pairs there in such marriage love that the two can be one flesh1 and are one whenever they wish1 and they then appear as one man4 ,i have seen and talked with such2 and they said that they have one life1 and are like the life of good in truth and the life of truth in good1 and are like the pairs in man1 that is1 like the two hemispheres of the brain enclosed in one membrane1 the two ventricles of the heart within a common covering1 likewise the two lobes of the lungs2 these1 although they are two1 yet are one in regard to life and the activities of life1 which are uses4 ,they said that their life so conjoined is full of heaven1 and is the very life of heaven with its infinite beatitudes1 for the reason that heaven that heaven also is such from the marriage of the ,lord with it1 for all the angels of heaven are in the ,lord and the ,lord in them4 ,furthermore1 they said that it is impossible for them to think from any intention about an additional wife or woman1 because this would be turning heaven into hell1 consequently if an angel merely thinks of such a thing he falls from heaven4 ,they added that natural spirits do not believe such conjunctions as theirs to be possible1 for the reason that with those who are merely natural there is no marriage from a spiritual origin1 which is of good and truth1 but only a marriage from a natural origin2 therefore there is no union of minds1 but only a union of bodies from a lascivious disposition in the flesh2 and this lust is from a universal law impressed upon and thus implanted in everything animate and inanimate from creation4 ,the law is that everything in which there is force wills to produce its like and to multiply its kind to infinity and to eternity4 ,as the posterity of ,jacob1 who were called the sons of ,israel1 were merely natural men1 and thus their marriages were not spiritual but carnal1 so they were permitted on account of the hardness of their hearts to take more wives than one4 7,a4,e41 n4 #ajjd47 ,but it is to be noted that adulteries are more and less infernal and abominable4 ,the adulteries that spring from more grievous evils and their falsities are more grievous1 and those from the milder evils and their falsities are milder2 for adulteries correspond to adulterations of good and consequent falsifications of truth2 adulterations of good are in themselves evils1 and falsifications of truth are in themselves falsities4 ,according to correspondences with these the hells are arranged into genera and species4 7,a4,e41 n4 #ajjf47 ,in brief1 from every conjunction of evil and falsity in the spiritual world a sphere of adultery flows forth1 but only from those who are in falsities in regard to doctrine and in evils in regard to life2 not from those who are in falsities in regard to doctrine but are in goods in regard to life1 for in such there is no conjunction of evil and falsity1 but only in the former4 ,that sphere flows forth particularly from priests who have taught falsely and lived wickedly2 for these have adulterated and falsified the ,word4 ,although such were not adulterers in the world1 adultery is excited by them2 but it is an adultery called sacerdotal priestly adultery1 which is distinguishable from other adulteries4 ,all this makes clear that the origin of adulteries is the love and consequent conjunction of evil and falsity4 7,a4,e41 n4 #ajjg47 ,adulteries are less abhorrent to ,christians than to the heathen1 and even to some barbarous nations1 for the reason that at present in the ,christian world there is no marriage of good and truth1 but a marriage or evil and falsity4 ,for the religion and doctrine of faith separated from good works is a religion and doctrine of truth separated from good2 and truth separated from good is not truth1 but inwardly regarded is falsity2 and good separated from truth is not good1 but inwardly regarded is evil4 ,consequently in the ,christian religion there is doctrine of falsity and evil1 from which origin a desire and inclination for adultery from hell flow in2 and this is why adulteries are believed in the ,christian world to be allowable1 and are practiced without shame4 ,for1 as has been said above1 the conjunction of evil and falsity is spiritual adultery1 from which according to correspondence natural adultery springs4 ,for this reason adulteries and whoredoms signify in the ,word adulterations of good and falsifications of truth2 and for this reason ,babylon is called in the ,apocalypse a harlot1 and ,jerusalem is so called in the ,word of the ,old ,testament2 and the ,jewish nation was called by the ,lord an adulterous nation1 and from their father the devil4 7,a4,e41 n4 #ajjh47 ,he that abstains from adulteries from any other motive than because they are sins and are against ,god is still an adulterer2 as for instance when anyone abstains from them from fear of the civil law and its penalties1 from fear of the loss of reputation and thus of honor1 from fear of resulting diseases1 from fear of upbraidings at home from his wife and consequent intranquility of life1 from fear of chastisement by the servants of the injured husband1 from poverty1 or from avarice2 from infirmity arising from abuse or from age or impotence or disease2 in fact1 when one abstains because of any natural or moral law1 and does not at the same time abstain because of the ,divine law1 he is interiorly unchaste and an adulterer1 since he none the less believes that adulteries are not sins1 and therefore declares them lawful in his spirit1 and thus commits them in spirit1 although not in the body2 consequently after death when he becomes a spirit he speaks openly in favor of them1 and commits them without shame4 ,it has been granted me in the spiritual world to see maidens who regarded whoredoms as wicked because they are contrary to the ,divine law1 and also maidens who did not regard them as wicked and yet abstained from them because the resulting bad name would turn away suitors4 ,these latter ,i saw encompassed with a dusky cloud in their descent to those below1 while the former ,i saw encompassed with a shining light in their ascent to those above4 7,a4,e41 n4 #ajji47 ,,vii4 ,the ,seventh ,commandment ,in what now follows something shall be said about the seventh commandment1 which is1 ,thou shalt not kill4 ,in all the commandments of the ,decalogue1 as in all things of the ,word1 two internal senses are involved 7besides the highest which is a third71 one that is next to the letter and is called the spiritual moral sense1 another that is more remote and is called the spiritual celestial sense4 ,the nearest sense of this commandment1 ,thou shalt not kill1 which is the spiritual moral sense1 is that one must not hate his brother or neighbor1 and thus not defame or slander him2 for thus he would injure or kill his reputation and honor1 which is the source of his life among his brethren1 which is called his civil life1 and afterward he would live in society as one dead1 for he would be numbered among the vile and wicked1 with whom no one would associate4 ,when this is done from enmity1 from hatred1 or from revenge1 it is murder4 ,morever1 by many in the world this life is counted and esteemed in equal measure with the life of the body4 ,and before the angels in the heavens he that destroys this life is held to be as guilty as if he had destroyed the bodily life of his brother4 ,for enmity1 hatred1 and revenge breathe murder and will it2 but they are restrained and curbed by fear of the law1 of resistance and of loss of reputation4 ,and yet these three are endeavors toward murder2 and every endeavor is an act1 for it goes forth into act when fear is removed4 ,this is what the ,lord teaches in ,matthew3 ,ye have heard that it was said to them of old1 ,thou shalt not kill2 and whosoever shall kill shall be liable to the judgment4 ,but ,i say unto you1 that whosoever is angry with his brother without cause shall be liable to the judgment2 whosoever shall say to his brother1 ,raca1 shall be liable to the council2 but whosoever shall say1 ,thou fool1 shall be liable to the hell of fire4 7v4 #ba-bf7 ,but the more remote sense of this commandment1 ,thou shalt not kill1 which is called the celestial spiritual sense1 is that one shall not take away from man the faith and love of ,god1 and thus his spiritual life4 ,this is murder itself1 because from this life man is a man1 the life of the body serving this life as the instrumental cause serves its principal cause4 ,moreover1 from this spiritual murder moral murder is derived2 consequently he who is in the one is also in the other2 for he who wills to take away a man's spiritual life is in hatred against him if he cannot take it away1 for he hates the faith and love in him1 and thus the man himself4 ,these three1 namely1 spiritual murder1 which pertains to faith and love1 moral murder1 which pertains to reputation and honor1 and natural murder1 which pertains to the body1 follow in a series one from the other1 like cause and effect4 7,a4,e41 n4 #ajab47 ,as all who are in hell are in hatred against the ,lord1 and thus in hatred against heaven1 for they are against goods and truths1 so hell is the essential murderer or the source of essential murder4 ,it is the source of essential murder because man is man from the ,lord through the reception of good and truth2 consequently destruction of good and truth is destruction of the human itself1 thus the killing of man4 ,that those who are in hell are such has not yet been known in the world1 because in those who belong to hell and therefore after death come into hell no hatred against good and truth1 or against heaven1 or still less against the ,lord1 is evident4 ,for everyone while he lives in the world is in externals2 and these externals are taught and trained from infancy to counterfeit such things as are honest and decorous1 right and equitable1 and good and true4 ,nevertheless1 hatred lies concealed in their spirit1 and this in equal degree with the evil of their life4 ,and as hatred is in the spirit it breaks forth when the externals are laid aside1 as is the case after death4 ,this infernal hatred against all who are in good is deadly hatred because it is hatred against the ,lord4 ,this can be seen particularly in their delight in doing evil1 which is such as to exceed in degree every other delight1 for it is a fire that burns with a lust for destroying souls4 ,moreover1 it has been ascertained that this delight is not from hatred against those whom they attempt to destroy1 but from hatred against the ,lord ,himself4 ,and since man is a man from the ,lord1 and the human which is from the ,lord is good and truth1 and since those who are in hell are1 from hatred against the ,lord1 eager to kill the human1 which is good and truth1 it follows that hell is the source of murder itself4 7,a4,e41 n4 #ajac47 ,from what has been said above it can be seen that all who are in evils in respect to life1 and in the falsities therefrom1 are murderers2 for they are enemies and haters of good and truth1 since evil hates good and falsity hates truth4 ,the evil man does not know he is in such hatred until he becomes a spirit2 then hatred is the very delight of his life4 ,consequently from hell1 where all the evil are1 there constantly breathes forth a delight in doing evil from hatred2 while from heaven1 where all the good are1 there constantly breathes forth a delight in doing good from love4 ,therefore two opposite spheres meet each other in the middle region between heaven and hell1 and engage in reciprocal combat4 ,while man lives in the world he is in this middle region4 ,if he is then in evil and in falsities therefrom he passes over to the side of hell1 and thus comes into a delight in doing evil from hatred4 ,but if he is in good and in truths therefrom1 he passes over to the side of heaven1 and thus comes into a delight in doing good from love4 ,the delight in doing evil from hatred1 which breathes forth from hell1 is a delight in killing4 ,but as they cannot kill the body they wish to kill the spirit2 and to kill the spirit is to take away spiritual life1 which is the life of heaven4 ,this makes clear that the commandment1 ,thou shalt not kill1 involves also thou shalt not hate thy neighbor1 also thou shalt not hate the good of the church and its truth2 for if one hates good and truth he hates the neighbor2 and to hate is to wish to kill4 ,this is why the devil1 by whom hell in the whole complex is meant1 is called by the ,lord1 ,a murderer from the beginning 7,john viii1 #dd74 ,since hatred1 which is a desire to kill1 is the opposite of love to the ,lord and also of love toward the neighbor1 and since these loves are what make heaven in man1 it is evident that hatred1 being thus opposite1 is what makes hell in him4 ,nor is infernal fire anything else than hatred2 and in consequence the hells appear to be in a fire with a dusky glow according to the quality and quantity of the hatred1 and in a fire with a dusky flame according to the quantity and quality of the revenge from hatred4 ,since hatred and love are direct opposites1 and since hatred in consequence constitutes hell in man1 just as love constitutes heaven in him1 so the ,lord teaches1 ,if thou shalt offer thy gift upon the altar1 and shalt there remember that thy brother hath aught against thee1 leave there thy gift before the altar1 and go2 first be reconciled to they brother1 and then coming offer thy gift4 ,be well disposed toward thine adversary whiles thou art in the way with him2 lest haply the adversary deliver thee to the judge1 and the judge deliver thee to the officer1 and thou be cast into prison4 ,verily1 ,i say unto thee1 ,thou shalt not come out thence till thou hast paid the uttermost farthing 7,matt4 v4 #bc-bf74 ,to be delivered to the judge1 and by the judge to the officer1 and by him to be cast into prison1 depicts the state of the man who is in hatred after death from his having been in hatred against his brother in the world1 prison meaning hell1 and paying the uttermost farthing signifying the punishment that is called the fire everlasting4 7,a4,e41 n4 #ajae47 ,since hatred is infernal fire it is clear that it must be put away before love1 which is heavenly fire1 can flow in1 and by light from itself give life to man2 and this infernal fire can in no wise be put away unless man knows whence hatred is and what it is1 and afterward turns away from it and shuns it4 ,there is in every man by inheritance a hatred against the neighbor2 for every man is born into a love of self and of the world1 and in consequence conceives hatred1 and from it is inflamed against all who do not make one with him and favor his love1 especially against those who oppose his lusts4 ,for no one can love himself above all things and love the ,lord at the same time2 neither can anyone love the world above all things and love the neighbor at the same time2 since no one can serve two masters at the same time without despising and hating the one while he honors and loves the other4 ,hatred is especially in those who are in a love of ruling over all2 with others it is unfriendliness4 ,it shall be told what hatred is4 ,hatred has in itself a fire which is an endeavor to kill man4 ,that fire is manifested in anger4 ,there is a seeming hatred and consequent anger in the good against evil2 but this is not hatred1 but an aversion to evil2 neither is it anger1 but a zeal for good in which heavenly fire inwardly lies concealed4 ,for the good turn away from what is evil1 and are seemingly angry at the neighbor1 in order that they may remove the evil2 and thus they have regard to the neighbor's good4 7,a4,e41 n4 #ajaf47 ,when a man abstains from hatred and turns away from it and shuns it as devilish1 love1 charity1 mercy1 clemency flow in through heaven from the ,lord1 and then for the first time the works that he does are works of love and charity2 while the works he had done before1 however good might be their appearance in the external form1 were all works of love of self and of the world1 in which hatred lurked whenever they were not rewarded4 ,so long as hatred is not put away so long man is merely natural2 and the merely natural man remains in all his inherited evil1 nor can he become spiritual until hatred1 with its root1 which is love of ruling over all1 is put away2 for the fire of heaven1 which is spiritual love1 cannot flow in so long as the fire of hell1 which is hatred1 stands in the way and shuts it out4 7,a4,e41 n4 #ajag47 ,,viii4 ,the ,eighth ,commandment ,the eighth commandment of the ,decalogue1 ,thou shalt not bear false witness1 shall now be explained4 ,to bear false witness signifies in the sense nearest to the letter to lie about the neighbor by accusing him falsely4 ,but in the internal sense it signifies to call what is just unjust1 and what is unjust just1 and to confirm this by means of falsities2 while in the inmost sense it signifies to falsity the truth and good of the ,word1 and on the other hand to prove a falsity of doctrine to be true by confirming it by means of fallacies1 appearances1 fabrications1 knowledges falsely applied1 sophistries1 and the like4 ,the confirmations themselves and the consequent persuasions are false witnesses1 for they are false attestations4 ,from this it can be seen that what is here meant is not only false witness before a judge1 but even a judge himself who in perverting right makes what is just unjust1 and what is unjust just1 for he as well as the witness himself acts the part of a false witness4 ,the same is true of every man who makes what is straight to appear crooked1 and what is crooked to appear straight2 likewise any ecclesiastical leader who falsifies the truth of the ,word and perverts its good4 ,in a word1 every falsification of truth1 spiritual1 moral1 and civil1 which is done from an evil heart1 is false witness4 7,a4,e41 n4 #ajai47 ,when a man abstains from false testimonies understood in a moral and spiritual sense1 and shuns and turns away from them as sins1 a love of truth and a love of justice flow in from the ,lord through heaven4 ,and when1 in consequence1 the man loves truth and loves justice he loves the ,lord1 for the ,lord is truth itself and justice itself4 ,and when a man loves truth and justice it may be said that truth and justice love him1 because the ,lord loves him2 and as a consequence his utterances become utterances of truth1 and his works become works of justice4 7,a4,e41 n4 #ajbj47 ,,ix3 ,the ,ninth and ,tenth ,commandments ,the ninth commandment1 ,thou shalt not covet thy neighbor's house1 is now to be treated of4 ,there are two loves from which all lusts spring and flow forth perpetually like streams from their fountains4 ,these loves are called love of the world and love of self4 ,lust is a love continually desiring1 for what a man loves1 that he continually longs for4 ,but lusts belong to the love of evil1 while desires and affections belong to the love of good4 ,now because love of the world and love of self are the fountains of all lusts1 and all evil lusts are forbidden in these last two commandments1 it follows that the ninth commandment forbids the lusts that flow from love of the world1 and the tenth commandment the lusts that flow from love of self4 ,not to covet a neighbor's house means not to covet his goods1 which in general are possessions of wealth1 and not to appropriate them to oneself by evil arts4 ,this lust belongs to love of the world4 7,a4,e41 n4 #ajba47 ,the tenth commandment is ,thou shalt not covet 7or try to get possession of7 thy neighbor's wife1 his man-servant1 or his maid-servant1 his ox1 or his ass4 ,these are lusts after what is man's own1 because the wife1 man-servant1 maid-servant1 ox1 and ass1 are within his home1 and the things within a man's home mean in the spiritual internal sense the things that are his own1 that is1 the wife means affection for spiritual truth and good1 man-servant and maid-servant1 affection for rational truth and good serving the spiritual1 and ox and ass affection for natural good and truth4 ,these signify in the ,word such affections2 but because coveting and trying to get possession of these affections means to wish and eagerly desire to subject a man to one's own authority or bidding1 it follows that lusting after these affections means the lusts of the love of self1 that is1 of the love of ruling1 for thus does one make the things belonging to a companion to be his own4 ,from this it can now be seen that the lust of the ninth commandment is a lust of the love of the world1 and that the lusts of the tenth commandment are lusts of the love of self4 ,for1 as has been said before1 all lusts are of love1 for it is love that covets2 and as there are two evil loves to which all lusts have reference1 namely1 love of the world and love of self1 it follows that the lust of the ninth commandments has reference to love of the world1 and the lust of this commandment to love of self1 especially to the love of ruling4 7,a4,e41 n4 #ajbb47 ,x4 ,the ,commandments in ,general ,the commandments of the ,decalogue are called the ten words or ten commandments1 because ten signifies all2 consequently the ten words mean all things of the ,word1 and thus all things of the church in brief4 ,all things of the ,word and all things of the church in brief are meant1 because there are in each commandment three interior senses1 each sense for its own heaven1 for there are three heavens4 ,the first sense is the spiritual moral sense2 this is for the first or outmost heaven2 the second sense is the celestial spiritual sense1 which is for the second or middle heaven2 and the third sense is the ,divine celestial1 which is for the third or inmost heaven4 ,there are thus three internal senses in every least particular of the ,word4 ,for from the ,lord1 who is in things highest1 the ,word has been sent down in succession through the three heavens even to the earth1 and thus has been accommodated to each heaven2 and therefore the ,word is in each heaven and ,i may say in each angel in its own sense1 and is read by them daily2 and there are preachings from it1 as on the earth4 ,for the ,word is ,divine truth itself1 thus ,divine wisdom1 going forth from the ,lord as a sun1 and appearing in the heavens as light4 ,divine truth is the ,divine that is called the ,holy ,spirit1 for it not only goes forth from the ,lord but it also enlightens man and teaches him1 as is said of the ,holy ,spirit4 ,as the ,word in its descent from the ,lord has been adapted to the three heavens1 and the three heavens are joined together as inmosts are with outmosts through intermediates1 so1 too1 are the three senses of the ,word2 which shows that the ,word is given that by it there may be a conjunction of the heavens with each other1 and a conjunction of the heavens with the human race1 for whom the sense of the letter is given1 which is merely natural and thus the basis of the other three senses4 ,that the ten commandments of the ,decalogue are all things of the ,word in brief can be seen only from the three senses of those commandments1 which are as above stated4 7,a4,e41 n4 #ajbd74 ,what these three senses in the commandments of the ,decalogue are can be seen from the following summary explanation4 ,the first commandment1 ,thou shalt not worship other gods beside ,me1 involves in the spiritual moral sense that nothing else nor anyone else is to be worshipped as ,divine2 nothing else1 that is1 ,nature1 by attributing to it something ,divine of itself2 nor anyone else1 that is1 any vicar of the ,lord or any saint4 ,in the celestial spiritual sense it involves that one ,god only is to be acknowledged1 and not several according to their qualities1 as the ancients did1 and as some heathens do at this day1 or according to their works1 as ,christians do at this day1 who make out one ,god because of creation1 another because of redemption1 and another because of enlightenment4 ,this commandment in the ,divine celestial sense involves that the ,lord alone is to be acknowledged and whorshipped1 and a trinity in ,him1 namely1 the ,divine itself from eternity1 which is meant by the ,father1 the ,divine ,human born in time1 which is meant by the ,son of ,god1 and the ,divine that goes forth from both1 which is meant by the ,holy ,spirit4 ,these are the three senses of the first commandment in their order4 ,from this commandment viewed in its threefold sense it is clear that it contains and includes in brief all things that concern the essence of the ,divine4 ,the second commandment1 ,thou shalt not profane the name of ,god1 contains and includes in its three senses all things that concern the quality of the ,divine1 since the name of ,god signifies ,his quality1 which in its first sense is the ,word1 doctrine from the ,word1 and worship of the lips and of the life from doctrine2 in its second sense it means the ,lord's kingdom on the earth and the ,lord's kingdom in the heavens2 and in its third sense it means the ,lord's ,divine ,human1 for this is the quality of the ,divine itself4 ,in the other commandments there are likewise three internal senses for the three heavens2 but these1 the ,lord willing1 will be considered elsewhere4 7,a4,e41 n4 #ajbe47 ,as the ,divine truth united to ,divine good goes forth from the ,lord as a sun1 and by this heaven and the world were made 7,john i4 #a1 #c1 #aj71 it follows that it is from this that all things in heaven and in the world have reference to good and to truth and to their conjunction in bringing forth something4 ,these ten commandments contain all things of ,divine good and all things of ,divine truth1 and there is also in them a conjunction of these4 ,but this conjunction is hidden2 for it is like the conjunction of love to the ,lord and love toward the neighbor1 ,divine good belonging to love to the ,lord1 and ,divine truth to love toward the neighbor2 for when a man lives according to ,divine truth1 that is1 loves his neighbor1 the ,lord flows in with ,divine good and conjoins ,himself4 ,for this reason there were two tables on which these ten commandments were written1 and they were called a covenant1 which signifies conjunction2 and afterward they were placed in the ark1 not one beside the other1 but one above the other1 for a testimony of the conjunction between the ,lord and man4 ,upon one table the commandments of love to the ,lord were written1 and upon the other table the commandments of love toward the neighbor4 ,the commandments of love to the ,lord are the first three1 and the commandments of love toward the neighbor are the last six2 and the fourth commandment1 which is ,honor thy father and thy mother1 is the mediating commandment1 for in it father means the ,father in the heavens1 and mother means the church1 which is the neighbor4 7,a4,e41 n4 #ajbf47 ,something shall now be said about how conjunction is effected by means of the commandments of the ,decalogue4 ,man does not conjoin himself to the ,lord1 but the ,lord alone conjoins man to ,himself1 and this ,he does by man's knowing1 understanding1 willing1 and doing these commandments2 and when man does them there is conjunction1 but if he does not do them he ceases to will them1 and when he ceases to will them he ceases also to understand and know them4 ,for what does willing amount to if man when he is able does not do8 ,is it not a figment of reason8 ,from this it follows that conjunction is effected when a man does the commandments of the ,decalogue4 ,but it has been said that man does not conjoin himself to the ,lord1 but that the ,lord alone conjoins man to ,himself1 and that conjunction is effected by doing2 and from this it follows that it is the ,lord in man that does these commandments4 ,but anyone can see that a covenant cannot be entered into and conjunction be effected by it unless there is some return on man's part1 not only in consent but also in acceptance4 ,to this end the ,lord has imparted to man a freedom to will and act as if of himself1 and such a freedom that man does not know otherwise1 when he is thinking about truth and doing good1 than that the freedom is in himself and thus from himself4 ,there is this return on man's part in order that conjunction may be effected4 ,but as this freedom is from the ,lord1 and continually from ,him1 man must by all means acknowledge that thinking about and understanding truth and willing and doing good are not from himself1 but are from the ,lord4 ,consequently when man through the last six commandments conjoins himself to the ,lord as if of himself1 the ,lord then conjoins ,himself to man through the first three commandments1 which are that man must acknowledge ,god1 must believe in the ,lord1 and must keep ,his name holy4 ,these man does not believe1 however much he may think that he does1 unless the evils forbidden in the other table1 that is1 in the last six commandments1 he abstains from as sins4 ,these are the things pertaining to the covenant on the part of the ,lord and on the part of man1 through which there is reciprocal conjunction1 which is that man may be in the ,lord and the ,lord in man 7,john xiv4 #bj74 7,a4,e41 n4 #ajbg47 ,it is said by some that he who sins against one commandment of the ,decalogue sins also against the rest1 thus that he who is guilty of one is guilty of all4 ,it shall be told how far this is in harmony with the truth4 ,when a man transgresses one commandment1 assuring himself that it is not a sin1 thus offending without fear of ,god1 because he has thus rejected the fear of ,god he does not fear to transgress the rest of the commandments1 although he may not do this in act4 ,for example1 when one does not regard as sins frauds and illicit gains1 which in themselves are thefts1 neither does he regard as a sin adultery with the wife of another1 hating a man even to murder1 lying about him1 coveting his house and other things belonging to him2 for when he rejects from his heart in any one commandment the fear of ,god he denies that anything is a sin2 consequently he is in communion with those who in like manner transgress the other commandments4 ,he is like an infernal spirit who is in a hell of thieves2 and although he is not an adulterer1 nor a murderer1 nor a false witness1 yet he is in communion with such1 and can be persuaded by them to believe that such things are not evils1 and can be led to do them4 ,for he who becomes an infernal spirit through the transgression of one commandment1 no longer believes it to be a sin to do anything against ,god or anything against the neighbor4 ,but the opposite is true of those who abstain from the evil forbidden in one commandment1 and who shun and afterward turn away from it as a sin against ,god4 ,because such fear of ,god1 they come into communion with angels of heaven1 and are led by the ,lord to abstain from the evils forbidden in the other commandments and to shun them1 and finally to turn away from them as sins2 and if perchance they have sinned against them1 yet they repent and thus by degrees are withdrawn from them4 7,a4,e41 n4 #ajbh47 ,part ,third--,,profanations ,,of ,,good ,,and ,,truth ,i4 ,goods and ,truths and ,their ,opposites ,the ,divine good that goes forth from the ,lord is united with ,his ,divine truth1 as heat from the sun is with light in the time of spring4 ,but angels1 who are recipients of the ,divine good and ,divine truth going forth from the ,lord1 are distinguished as celestial and spiritual4 ,those who receive more of the ,lord's ,divine good than of ,his ,divine truth are called celestial angels2 because these constitute the kingdom of the ,lord that is called the celestial kingdom4 ,but the angels who receive more of the ,lord's ,divine truth than of his ,divine good are called spiritual angels1 because of these the ,lord's spiritual kingdom consists4 ,this makes clear that goods and truths have a twofold origin1 namely1 a celestial origin and a spiritual origin4 ,those goods and truths that are from a celestial origin are the goods and truths of love to the ,lord2 while those goods and truths that are from a spiritual origin are the goods and truths of love toward the neighbor4 ,the difference is like that between higher and lower1 or between inner and outer2 thus like that between things that are in a higher or inner degree1 and those that are in a lower or outer degree2 and what this difference is can be seen from what has been said in the work on ,heaven and ,hell about the three degrees of the heavens1 and thus of the angels and their intelligence and wisdom 7,h4,h41 n4 #cc1 #cd1 #ch1 #ci1 #bjh1 #bji1 #baa1 #dce74 7,a4,e41 n4 #ajdb47 ,as the heavens are divided into two kingdoms1 namely1 into a celestial kingdom and a spiritual kingdom1 so are the hells divided into two domains opposite to those kingdoms4 ,the domain opposite to the celestial kingdom is called devilish1 and the domain opposite to the spiritual kingdom is called infernal4 ,these domains are distinguished in the ,word by the names ,devil and ,satan4 ,there are two domains in the hells1 because the heavens and the hells are opposite to each other2 and opposite must fully correspond to opposite that there may be equilibrium4 ,for the springing forth and permanence of all things1 both in the natural world and in the spiritual world1 depend upon an exact equilibrium between two activities that are opposite2 and when these act against each other manifestly1 they act by forces1 but when not manifestly they act by endeavors 7canatus74 ,by means of equilibriums all things in both worlds are preserved2 without this all things would perish4 ,in the spiritual world the equilibrium is between good from heaven and evil from hell2 and thus between truth from heaven and falsity from hell4 ,for the ,lord arranges unceasingly that all kinds and species of good and truth in the heavens shall have opposite to them in the hells evils and falsities of kinds that correspond by opposition2 thus goods and truths from a celestial origin have for their opposites evils and falsities that are called devilish2 and in like manner goods and truths from a spiritual origin have for their opposites evils and falsities that are called infernal4 ,the cause of these equilibriums is to be found in the fact that the same ,divine goods and ,divine truths that the angels in the heavens receive from the ,lord1 the spirits in the hells turn into evils and falsities4 ,all angels1 spirits1 and men are kept by the ,lord in equilibrium between good and evil1 and thus between truth and falsity1 in order that they may be in freedom2 and thus may be led from evil to good and from falsity to truth easily and as if by themselves1 although in fact they are led by the ,lord4 ,for the same reason they are led in freedom from good to evil1 and from truth to falsity1 and this1 too1 as if by themselves1 although the leading is from hell4 7,a4,e41 n4 #ajdc47 ,,ii4 ,the ,first ,kind of ,profanation ,profanations are of many kinds4 ,the most grievous kind is when one acknowledges and lives according to the truths and goods of the ,word1 of the church1 and of worship1 and afterward denies them and lives contrary to them1 or even lives contrary to them and does not deny them4 ,such profanation effects a conjunction and coherence of good with falsity1 and of truth with evil1 and from this it comes to pass that man is at the same time in heaven and in hell2 consequently1 when heaven wills to have its own1 and hell wills to have its own1 and yet they cohere1 they are both swept away1 and thus the proper human life perishes1 and the man becomes like a brute animal1 continually delirious1 and carried hither and thither by fantasy like a dragon in the air1 and in his fantasy shreds and specks appear like giants and crowds1 and a little platter like the universe2 and so on4 ,as such have no longer any human life they are not called spirits1 but something profane1 nor are they called he or she1 but it2 and when they are seen in the light of heaven they appear like dried skeletons4 ,but this kind of profanation is rare1 since the ,lord provides against a man's entering into a belief in truth and a life of good unless he can be kept in them continually even to the end of his life4 7,a4,e41 n4 #ajdg47 ,it has been said that the most grievous kind of profanation is when the truths of the ,word are acknowledged in faith and confirmed in the life1 and man afterward recedes from faith and lives wickedly1 or if he does not recede from faith he nevertheless lives wickedly4 ,but one who is in faith and in a life according to it from childhood to youth1 and afterward in adult age recedes from faith and from a life of faith1 does not profane1 for the reason that the faith of childhood is a faith of the memory1 and is the master's faith in the child2 while the faith of adult age is a faith of the understanding1 and thus a man's own faith4 ,this faith a man can profane if he recedes from it and lives contrary to it1 but not the former4 ,for nothing enters the life of a man and affects it except what comes into the understanding and from that into the will2 and a man does not think from his own understanding and act from his own will until he arrives at adult age4 ,before that he has thought merely from knowledge and acted merely from obedience2 and this does not make a part of his life1 and therefore cannot be profaned4 ,in a word1 whatever a man thinks1 speaks1 and does1 from the understanding with the will favoring it1 this belongs to his life or comes to be of his life2 and if this is holy it is profaned by his receding4 ,but the profanations of this kind are more or less grievous according to the quality of the truth and the consequent faith1 and according to the quality of the good and the consequent life1 and according to the quality of the withdrawal from these2 and therefore there are many specific differences in this profanation4 7,a4,e41 n4 #ajdi47 ,why the state of profaners after death is so horrible shall be disclosed4 ,man has two minds1 a natural and a spiritual4 ,the natural mind is opened to him by knowledges 7scientiae et cognitiones7 of truth and good1 and the spiritual mind is opened by a life according to these2 and this is effected in those who know1 acknowledge1 and believe the truths of the ,word and live according to them4 ,in others that mind is not opened4 ,when the spiritual mind has been opened1 the light of heaven1 which is ,divine truth1 flows through it into the natural mind1 and there arranges truths in a corresponding order4 ,therefore when a man passes over into a contrary state1 and either in faith or life denies the truths of the ,word that he has previously acknowledged1 the things that are in the natural mind no longer correspond with those that are in the spiritual mind2 consequently heaven with its light flows in through the spiritual mind into non-corresponding things1 or into things opposite to those that correspond in the natural man2 and from this a fantasy arises that is so direful that they seem to themselves to fly in the air like dragons1 while shreds and specks appear to them like giants and crowds1 and a little ball like the whole globe1 and other like things4 ,the reason of this is that they have heaven in the spiritual mind and hell in the natural mind1 and when heaven1 which is in the spiritual mind1 acts into hell1 which is in the natural mind1 such things appear4 ,and as this destroys all things pertaining to the understanding1 and the will with the understanding1 the man comes to be no longer a man4 ,and this is why a profaner is no longer called a man1 nor he or she1 but it1 for he is a brute4 7,a4,e41 n4 #ajej47 ,this kind of profanation exists especially in those who acknowledge the ,lord and ,his ,divine1 and the ,word and its holiness2 and for the reason that the ,lord alone by means of truths from the ,word opens heaven to the man who lives according to those truths2 and unless heaven is opened such profanation is not possible4 ,and this shows why the ,gentiles1 who are ignorant of the ,lord and know nothing about the ,word1 cannot bring upon themselves such profanation2 neither can the ,jews1 for they deny the ,lord from their infancy1 and heaven is not opened to them by means of the ,word2 neither can the impious who have been such from childhood2 for1 as has been said1 those only profane who believe rightly and live rightly1 and afterward believe wrongly and live wrongly4 ,besides this kind of profanation there are other kinds that shall be treated of4 7,a4,e41 n4 #ajea47 ,,iii4 ,the ,second ,kind of ,profanation ,there is another kind of profanation of holy things that those come into who have supremacy as their end1 and regard the holy things of the ,word1 of the church1 and of worship1 as means4 ,the ,divine order is that heaven and the church1 and consequently the holy things of these1 be the end1 and supremacy the means for promoting that end4 ,for when holy things are the end and supremacy the means1 the ,lord is worshipped and adored2 but when supremacy is the end and holy things the means1 man instead of the ,lord is worshipped and adored4 ,for the means look to the end as servants look to their master1 and the end looks to the means as a master looks to his servants2 consequently as a master esteems and loves his servants according to the compliance they render to his will1 so a man who has supremacy as his end esteems and loves the holy things of the ,word1 of the church1 and of worship1 according to the compliance they render to his end1 which is supremacy4 ,and on the other hand1 as a lord despises and dismisses servants and takes others in their place when they are not subservient to his will1 so a man who has supremacy as his end despises and rejects the holy things of the church1 and takes other things in their place when they are not subservient to his end1 which is supremacy4 ,from this it is clear that in those who have supremacy as their end1 holy things are of no account except so far as they are subservient to the end1 and also that they are not holy1 but are profane when they are subservient to this end2 and for the reason that the end1 when it is supremacy1 is the man himself1 and as this end is love of self it is the man's own 7proprium72 and man's own when viewed in itself is nothing but evil1 and indeed is profane1 and the end joins to itself the means that they may be as one4 ,in this kind of profanation are all those who are in sacred ministries1 and who are seeking by means of the holy things of the church to gain honor and glory1 and these and not use1 which is the salvation of souls1 are what give them joy of heart4 7,a4,e41 n4 #ajec47 ,those who are in this kind of profanation cannot do otherwise than adulterate the goods of the ,word and falsify its truths1 and thus pervert the holy things of the church2 for these are not in accord with the end1 which is the supremacy of man over them1 for they are ,divine things that cannot be mere servants2 therefore from necessity1 that the means may be in accord with the end1 goods are turned into evils1 truths into falsities1 and thus holy things into things profane1 and this in an increasing degree as the supremacy1 which is the end1 is increased4 ,that this is so can be clearly seen from the ,babylon of the present day1 to which the holy things of the ,word1 of the church and of worship1 are means1 and supremacy is the end4 ,so far as they have magnified supremacy they have minimized the holiness of the ,word1 and have actually exalted above it the holiness of the ,pope's decrees2 they have claimed to themselves power over heaven1 and even over the ,lord ,himself1 and they have instituted the idolatrous worship of men1 both living and dead1 and this until there is nothing left of ,divine good and ,divine truth4 ,that the holy things of the ,word1 of the church1 and of worship1 have been so changed is of the ,lord's ,divine providence2 not of ,his providence that this should be done1 but of ,his providence that when men wish to rule and do rule by means of the holy ,divine things1 they should choose falsity in place of truth and evil in place of good1 for otherwise they would defile holy things1 and render them abominable before angels2 but when holy things no longer exist this cannot be done4 ,take as an example what has been done with the ,holy ,supper instituted by the ,lord3 they have separated the bread and the wine1 giving the bread to the people and drinking the wine themselves4 ,for bread signifies good of love to the ,lord1 and wine the truth of faith in ,him2 and good separated from truth is not good1 nor is truth separated from good truth1 for truth is truth from good1 and good is good in truth4 ,and so in other things4 7,a4,e41 n4 #ajed47 ,those who are in the love of self1 and from that in the love of ruling1 and who covet1 acquire1 and afterward exercise supremacy by means of the holy things of the ,word1 of the church1 and of worship1 are those who profane4 ,for the delight of the love of ruling for self's sake1 that is1 for the sake of eminence1 and consequent homage and a kind of worship of self1 is an infernal delight4 ,moreover1 this prevails in hell1 for in hell everyone wills to be the greatest1 while in heaven everyone wills to be the least2 and to rule over holy things from an infernal delight is to profane them4 ,but this second kind of profanation of the holy things of the church is not like the former kind of the profanation of them4 ,those fall into the former kind in whom a communication with heaven has been effected by the opening of their spiritual mind2 while this second kind of profanation those fall into in whom the spiritual mind has not been opened1 or communication with heaven effected through it4 ,for so long as the delight of the love of ruling resides in man1 that mind cannot be opened1 and communication with heaven is not possible to him4 ,moreover1 the lot of these profaners after death differs from the lot of the former4 ,the former1 as has been said1 are in an unceasing delirium of fantasy2 but these hate the ,lord1 hate heaven1 hate the ,word1 hate the church1 and hate all its holy things2 and they come into such hatred because their dominion is taken away from them1 and thus their state is changed into its opposite4 ,they appear like something fiery1 and their hell appears like a conflagration2 for infernal fire is nothing else than a lust for ruling from love of self4 ,these are among the worst1 and are called devils1 while the others are called satans4 7,a4,e41 n4 #ajee47 ,the love of ruling by the holy things of the church as means wholly shuts up the interiors of the human mind from the inmosts toward the outmosts1 according to the kind and strength of that love4 ,but to make clear that they are shut up1 something shall first be said about the interiors belonging to the human mind4 ,man has a spiritual mind1 a rational mind1 a natural mind1 and a sensual mind4 ,by means of the spiritual mind man is in heaven and is a heaven in its least form4 ,by means of the natural mind he is in the world and is a world in its least form4 ,heaven in man communicates with the world in him by means of the rational mind1 and with the body by means of the sensual mind4 ,the sensual mind is the first to be opened in man after his birth2 after that the natural mind1 and as he seeks to become intelligent the rational mind1 and as he seeks to become wise the spiritual mind4 ,and at length1 as man becomes wise the spiritual mind becomes to him as the head1 and the natural mind as the body1 and the rational mind serves as a neck to join this to the head1 and then the sensual mind becomes like the sole of the foot4 ,in little children the ,lord so arranges all these minds by means of the inflow of innocence from heaven that they can be opened4 ,but with those who begin from childhood to be inflamed with the lust of ruling through the holy things of the church as means1 the spiritual mind is wholly shut2 so1 too1 is the rational mind1 and finally the natural mind1 even to the sensual mind1 or as it is said in heaven1 even to the nose4 ,and thus men become merely sensual1 and are the most stupid of all in things spiritual and thus in things rational1 and the most crafty of all in worldly and thus in civil matters4 ,that they are so stupid in spiritual things they do not themselves know1 because in heart they do not believe these things1 and because they believe craft to be prudence and cunning to be wisdom4 ,and yet all of this kind differ according to the kind and strength of their lust for ruling and for exercising rule1 also according to the kind and strength of the persuasion that they are holy1 and according to the kind of good and truth from the ,word that they profane4 7,a4,e41 n4 #ajef47 ,profaners of this kind are stupid and foolish in spiritual things1 but are crafty and keen in worldly things1 because they make one with the devils in hell1 and because1 as has been said above1 they are merely sensual1 and are therefore in what is their own 7proprium71 which draws its delight of life from the unclean effluvia that exhale from waste matters in the body1 and that are emitted from dunghills2 and these cause a swelling of their breasts when their pride is active and the titillation of these cause delight4 ,that such is the source of their delight is made evident by their delights after death when they are living as spirits2 for then more than the sweetest odors do they love the rank stenches arising from the gases of the belly and from outhouses1 which to their smell are more fragrant than thyme4 ,the approach and touch of these close up the interiors of their mind1 and open the exteriors pertaining to the body1 from which come their quickness in worldly things and their dullness in spiritual things4 ,in a word1 the love of ruling by means of the holy things of the church corresponds to filth1 and its delight to a stench indescribable by words1 and at which angels shudder4 ,such is the exhalation from their hells when they are opened2 but they are kept closed because of the oppression and occasional swooning which they produce4 7,a4,e41 n4 #ajeg47 ,,iv4 ,the ,third ,kind of ,profanation ,in the third kind of profanation are those who with devout gestures and pious utterance worship ,divine things1 and yet in heart and spirit deny them2 thus who venerate the holy things of the ,word and of the church and of worship outwardly or before the world1 and yet at home or in secret deride them4 ,when those of this class are in a holy external1 and are teaching in a church or conversing with the common people1 they do not know otherwise than that what they are saying is so2 but as soon as they return into themselves their thought is reversed4 ,because these are such they can counterfeit angels of light1 although they are angels of darkness4 ,from this it is clear that this kind of profanation is a hypocritical kind4 ,they are not unlike images made of filth and gilded1 or like fruits rotten within but with a beautiful skin1 or like nuts eaten by worms within but with a whole shell4 ,from all this it is evident that their internal is diabolical1 and therefore that their holy external is profane4 ,such are some of the rulers in the ,babylon of the present day1 and many of a certain society in ,babylon1 as those of them know who claim to themselves dominion over the souls of men and over heaven4 ,for to believe as they do1 that power has been given them to save and to admit into heaven1 is the very opposite of acknowledging in heart that there is a ,god1 and for the reason that man1 in order to be saved and admitted into heaven1 must look to the ,lord and pray to ,him4 ,but a man who believes that such power has been given him looks to himself1 and believes the things that are the ,lord's to be in himself2 and to believe this1 and at the same time to believe that there is a ,god or that ,god is in him1 is impossible4 ,for a man to believe that ,god is in him when he thinks himself to be above the holy things of the church1 and heaven to be in his power1 is like ascribing that belief to ,lucifer1 who burns with the fire of ruling over all things4 ,if such a man thinks that ,god is in him he cannot think this otherwise than from himself2 and thinking from himself that ,god is in him is thinking not that ,god is in him1 but that he himself is ,god1 as is said of ,lucifer in ,isaiah 7xiv4 #ac1 #ad71 by whom is there meant ,babylon1 as is evident from the fourth and twenty-second verses of the same chapter4 ,moreover1 such a man of himself1 when power is given him1 shows forth what he is of himself1 and this by degrees according to his elevation4 ,from this it is clear that such are atheists1 some avowedly1 some clandestinely1 and some ignorantly4 ,and as they regard dominion as an end1 and the holy things of heaven and the church as means1 they counterfeit angels of light in face1 gesture1 and speech1 and thus profane holy things4 7,a4,e41 n4 #ajeh47 ,those who are in this kind of profanation1 which is hypocritical1 differ in this respect1 that there are those who have less ability and those who have more ability to conceal the interiors of their mind1 that they may not be disclosed1 and to shape the exteriors1 which pertain to face and mouth1 into an expression of sanctity4 ,when such after death become spirits they appear encompassed with a cloud1 in the midst of which is something black1 like an ,egyptian mummy4 ,but as they are raised up as it were into the light of heaven1 that bright cloud changes to a diabolical duskiness1 not from any shining through it1 but from a breathing through it1 and the consequent disclosing4 ,in hell1 therefore1 these are black devils4 ,the differences in this kind of profanation are known from the blackness1 as being more or less horrifying4 7,a4,e41 n4 #ajei47 ,v4 ,the ,fourth and ,fifth ,kinds of ,profanation ,a fourth kind of profanation is to live a life of piety1 by frequenting churches1 listening devoutly to preachings1 observing the sacrament of the ,supper1 and the other appointed forms of worship1 reading the ,word at home1 and sometimes books of devotion1 and habitually praying morning and evening1 and yet making the precepts of life that are in the ,word1 particularly in the ,decalogue1 of no account1 by acting dishonestly and unjustly in business and in judgments for the sake of gain or influenced by friendship2 committing whoredom and adultery when lust inflames and urges2 burning with hate and revenge against those who do not favor their gain or honor2 lying1 and speaking evil of the good1 and good of the evil1 and so on4 ,when a man is in these evils1 and has not been purified from them by turning away from them and hating them1 and still worships ,god devoutly1 as has been said above1 then he profanes2 for he mingles his internals which are impure with externals that are pious1 and these he defiles4 ,for there can be nothing external that does not proceed and have existence from internals4 ,the actions and speech of man are his externals1 and thoughts and volitions are his internals4 ,man can speak only from thought1 and can act only from volition4 ,when the life of the thoughts and of the will is infected with craft1 cunning1 and violence1 it must needs be that these1 as interior evils of the life1 will flow into the speech and actions pertaining to worship and piety1 and defile them as filth defiles waters4 ,this worship is what is meant by ,gog and ,magog 7,apoc4 xx4 #h71 and is thus described in ,isaiah3 ,what is the multitude of sacrifices unto ,me1 meat offerings1 incense1 sabbaths1 new moons1 appointed feasts1 and prayers1 when your hands are full of bloods8 ,wash you1 make you clean1 put away the wickedness of your doings 4 4 4 2 cease to do evil 7i4 #aa-ai74 ,this kind of profanation is not hypocritical like the former1 because the man who is in it believes that he will be saved by external worship separate from internal1 and does not know that the worship by which he can be saved is external worship from internal4 7,a4,e41 n4 #ajfa47 ,those who give themselves up wholly to a life of piety1 who walk continually in pious meditations1 who pray frequently upon their knees1 and talk about salvation1 faith1 and love at all times and in all places1 and yet do not shun frauds1 adulteries1 hatreds1 blasphemies1 and the like1 as sins against ,god1 nor fight against them1 such are the kind that are more fully profaners2 for by the impurities of their minds they defile the piety of their lips1 especially when they renounce the world and lead solitary lives4 ,of this kind there are some who are still more profaners2 these are like those just described1 but by reasonings and by the ,word falsely interpreted they defend their vices as adulteries and lusts that belong to their nature1 and thus to their enjoyment4 ,such first regard themselves as free from danger1 afterward as blameless1 and at length as holy2 and thus under the veil of sanctity they cast themselves into uncleannesses with which both themselves and their garments are polluted4 7,a4,e41 n4 #ajfb47 ,to this class of profaners those especially belong who read the ,word and know about the ,lord2 because from the ,lord through the ,word are all things holy that can be profaned2 things not from that source cannot be profaned4 ,that is said to be profane that is the opposite of what is holy1 and that offers violence to what is holy and destroys it4 ,from this it follows that those who do not read the ,word and do not approach the ,lord1 as is the case with the ,papists1 still less those who know nothing about the ,lord and the ,word1 like the ,gentiles1 do not belong to this class of profaners4 ,those who belong to this class of profaners appear after death at first with a face of human color1 around which float many wandering stars2 and those of them that had been leaders sometimes appear shining about the lips4 ,but as they are brought into the light of heaven1 the stars and the shining of the lips vanish1 and the color of the face is changed to black1 and likewise their garments4 ,but the blackness of these profaners tends to blue1 as the blackness of the other kind of profaners tends to red1 for the reason that the latter profane the goods of the ,word and of the church1 while the others profane the truths of the ,word and of the church4 ,for red derives from the sun its signification of good1 while blue derives from the sky its signification of truth4 7,a4,e41 n4 #ajfc47 ,the fifth kind of profanation is not like the others that have been treated of1 for it consists in jesting from the ,word and about the ,word4 ,for those who make jokes from the ,word do not regard it as holy1 and those who joke about it hold it in no esteem4 ,and yet the ,word is the very ,divine truth of the ,lord with men1 and the ,lord is present in the ,word1 and heaven also2 for every particular of the ,word communicates with heaven1 and through heaven with the ,lord2 therefore to jest from the ,word or about the ,word is to bespatter the holy things of heaven with the dust of the earth4 7,a4,e41 n4 #ajfd47 ,part ,fourth--,,the ,,divine ,,word ,i4 ,the ,holiness of the ,word ,it was said of old that the ,word is from ,god1 ,divinely inspired1 and thus holy2 and yet it has not been known heretofore where in the ,word the ,divine is4 ,for the ,word appears in the letter like a common writing in a foreign style1 and a style not so sublime or so lucid as appears in the writings of the present ages4 ,for this reason a man who worships nature more than ,god1 or in place of ,god1 and thus thinks from himself and what is his own 7proprium71 and not from the ,lord out of heaven1 can easily fall into error respecting the ,word1 and into contempt for it1 saying in his heart when he reads it1 ,what is this1 or what is that8 ,is this ,divine8 ,can ,god who has infinite wisdom speak in this manner8 ,where is its holiness1 and from what source1 unless from the religion whose ministers it serves8 and other like things4 ,but that it may be known that the ,word is ,divine1 not only in every meaning but also in every expression1 its internal sense1 which is spiritual1 and which is in its external sense1 which is natural1 as a soul in its body1 has now been revealed4 ,this sense can bear witness to the ,divinity and consequent holiness of the ,word2 and can convince even the natural man that the ,word is ,divine if he is willing to be convinced4 7,a4,e41 n4 #ajfe47 ,in brief1 the ,word is ,divine truth itself1 which gives wisdom to angels and enlightens men4 ,as ,divine truth goes forth from the ,lord1 and as what goes forth is ,himself out of ,himself1 the same as light and heat go forth from the sun and are the sun1 that is1 are of the sun out of it1 and as the ,word is ,divine truth1 it is therefore the ,lord1 as it is called in ,john 7i4 #a-c1 #ad74 ,in as much as ,divine truth1 which is the ,word1 in its descent into the world from the ,lord1 has passed through the three heavens1 it has become accommodated to each heaven1 and lastly to men also in the world4 ,this is why there are in the ,word four senses1 one outside of the other from the highest heaven down to the world1 or one within the other from the world up to the highest heaven4 ,these four senses are called the celestial1 the spiritual1 the natural from the celestial and spiritual1 and the merely natural4 ,this last is for the world1 the next for the lowest heaven1 the spiritual for the second heaven1 and the celestial for the third4 ,these four senses differ so greatly from one another that when one is exhibited beside the other no connection can be recognized2 and yet they make one when one follows the other2 for one follows from the other as an effect from a cause1 or as what is posterior from what is prior2 consequently as an effect represents its cause and corresponds to its cause1 so the posterior sense corresponds to the prior2 and thus it is that all four senses make one through correspondences4 ,from all this these truths follow4 ,the outmost sense of the ,word1 which is the sense of the letter1 and the fourth in order1 contains in itself the three interior senses1 which are for the three heavens4 ,these three senses are unfolded and exhibited in the heavens when a man on the earth is reverently reading the ,word4 ,therefore the sense of the letter of the ,word is that from which and through which there is communication with the heavens1 also from which and through which man has conjunction with the heavens4 ,the sense of the letter of the ,word is the basis of ,divine truth in the heavens1 and without such a basis ,divine truth would be like a house without a foundation2 and without such a basis the wisdom of the angels would be like a house in the air4 ,it is the sense of the letter of the ,word in which the power of ,divine truth consists4 ,it is the sense of the letter of the ,word through which man is enlightened by the ,lord1 and through which he receives answers when he wishes to be enlightened4 ,it is the sense of the letter of the ,word by which everything of doctrine on the earth must be established4 ,in the sense of the letter of the ,word is ,divine truth in its fullness4 ,in the sense of the letter of the ,word ,divine truth is in its holiness4 7,a4,e41 n4 #ajff47 ,that the ,word is ,divine truth itself1 which gives wisdom to angels and enlightens men1 can be perceived or seen only by a man enlightened4 ,for to a worldly man1 whose mind has not been raised above the sensual sphere1 the ,word in the sense of the letter appears so simple that scarcely anything could be more simple2 and yet ,divine truth1 such as it is in the heavens and from which angels have their wisdom1 lies concealed in it as in its sanctuary4 ,for the ,word in the letter is like the adytum sanctum in the midst of a temple covered with a veil1 within which lie deposited mysteries of heavenly wisdom such as no ear hath heard4 ,for in the ,word and in every particular of it there is a spiritual sense1 and in that sense a ,divine celestial sense1 which regarded in itself is ,divine truth itself1 which is in the heavens and which gives wisdom to angels and enlightenment to men4 ,the ,divine truth that is in the heavens is light going forth from the ,lord as a ,sun1 which is ,divine love4 ,and as the ,divine truth that goes forth from the ,lord is the light of heaven1 so it is the ,divine wisdom4 ,it is this that illuminates both the minds and the eyes of angels1 and it is this also that enlightens the minds of men1 but not their eyes1 and that enables them to understand truth and also to perceive good when man reads the ,word from the ,lord and not from self2 for he is then a participator with angels1 and has an inward perception like the spiritual perception of angels2 and that spiritual perception which the angel-man has flows into his natural perception which is his own while in the world and enlightens it4 ,consequently the man who reads the ,word from an affection for truth has enlightenment through heaven from the ,lord4 7,a4,e41 n4 #ajfg47 ,,ii4 ,the ,lord is the ,word ,since the ,word is ,divine truth1 and this goes forth from the ,lord's ,divine ,esse 7being71 as light from the sun1 it follows that the ,lord is the ,word because ,he is ,divine truth4 ,the ,lord is the ,word1 because ,he is ,divine truth1 and this goes forth ,his ,divine ,esse 7being71 which is ,divine love1 because the ,divine love was in ,him when in the world as a soul is in its body2 and as ,divine truth goes forth from ,divine love as light goes forth from the sun1 as has been said1 so the ,lord's ,human in the world was ,divine truth going forth from the ,divine love that was in ,him4 ,that the ,divine itself1 which is called ,jehovah and the ,father1 and which is the ,divine love1 was in the ,lord from conception1 is evident in the ,gospels of ,matthew and ,luke4 ,in ,matthew from these words3 ,when ,mary the mother of ,jesus had been betrothed to ,joseph1 before they came together she was found with child of the ,holy ,spirit4 ,and the angle said to ,joseph in a dream1 ,fear not to take unto thee ,mary thy wife1 for that which is conceived in her is of the ,holy ,spirit 4 4 4 ,this came to pass that it might be fulfilled which was spoken of the ,lord by the prophet3 4 4 4 ,behold a virgin shall be with child1 and shall bring forth a son4 ,and ,joseph knew her not until she had brought forth her firstborn son2 and he called ,his name ,jesus 7i4 #ah-be74 ,and in ,luke from these words3 ,the angel said to ,mary1 ,behold thou shalt conceive in thy womb1 and bring forth a son1 and shalt call ,his name ,jesus2 ,he shall be great1 and shall be called the ,son of the ,most ,high4 4 4 4 ,then ,mary said unto the angel1 ,how shall this be1 seeing ,i know not a man8 ,the angel answered her1 ,the ,holy ,spirit shall come upon thee1 and the power of the ,most ,high shall overshadow thee2 wherefore also the ,holy ,thing that shall be born of thee shall be called the ,son of ,god 7i4 #cj-ce74 ,it was because ,he was conceived of ,jehovah that ,he is so frequently called in the ,word the ,son of ,god1 and ,jehovah is called ,his ,father4 ,jehovah in respect to ,his ,esse 7being7 is ,divine love1 and in respect to ,his ,existere 7outgo7 ,he is ,divine good united to ,divine truth4 ,from this it can be seen what is meant by3 ,the ,word that was with ,god and that was ,god1 and also was the light that enlighteneth every man 7,john i4 #a-aj71 namely1 that it was ,divine truth going forth from the ,lord1 thus the ,lord in respect to ,his ,existere 7outgo74 ,that the ,lord in respect to ,his ,existere was ,divine truth1 and that this was ,his ,divine ,human1 because this came forth from ,his ,divine ,esse as a body from its soul1 these words in ,john clearly certify3 ,the ,word became flesh and dwelt among us1 and we beheld ,his glory1 glory as of the only begotten of the ,father 7i4 #ad74 ,the ,word is the ,divine truth1 which also is glory2 flesh means the ,divine ,human2 the only begotten of the ,father means the springing forth or going forth from the ,divine ,esse in ,him4 7,a4,e41 n4 #ajfi47 ,but as the world does not know how the words in ,john 7i4 #a1 #b1 #ad7 that the ,lord is the ,word1 are to be understood1 this shall be further explained4 ,it is known in the church that ,god is good itself and truth itself1 and thus that all the good that an angel has and that a man has is from ,god1 and likewise all truth4 ,now since the ,lord is ,god ,he is also ,divine good and ,divine truth2 and this is what is meant by the ,word1 that was with ,god1 and was ,god1 and also was the light that enlighteneth every man1 and that also became flesh1 that is1 ,man in the world4 ,that when the ,lord was in the world ,he was the ,divine truth1 which is the ,word1 ,he ,himself teaches in many passages where ,he calls ,himself the ,light1 also where ,he calls ,himself the ,way1 the ,truth1 and the ,life2 and where ,he says that the ,spirit of truth goes forth from ,him4 ,the ,spirit of truth is the ,divine truth4 ,when the ,lord was transfigured ,he represented the ,word1 ,his face that shone as the sun represented its ,divine good2 and ,his garments1 which were bright as the light and white as snow1 represented its ,divine truth4 ,moses and ,elijah1 who then talked with the ,lord1 also signified the ,word1 ,moses the historical ,word and ,elijah the prophetic ,word4 ,moreover1 all things of the ,lord's passion represented the kind of violence that the ,jewish nation offered to the ,word4 ,again1 the ,lord from ,divine truth1 which ,he is1 is called ,god1 ,king1 and ,angel1 and is meant by the rock in ,horeb1 and the rock where ,peter is spoken of4 ,all this makes clear that the ,lord is the ,word1 because ,he is ,divine truth4 ,the ,word in the letter1 which is with us1 is the ,divine truths in outmosts4 7,a4,e41 n4 #ajgj47 ,as it cannot but transcend the comprehension that the ,lord in relation to ,his ,human in the world was the ,word1 that is1 ,divine truth2 according to these words in ,john1 ,and the ,word became flesh1 and dwelt among us1 and we saw ,his glory1 the glory as of the only begotten of the ,father 7i4 #ad71 it shall be explained1 as far as possible1 to the comprehension4 ,it can be said of every regenerate man that he is his own truth and his own good1 since the thought which belongs to his understanding is from truths1 and the affection which belongs to his will is from goods4 ,whether you say1 therefore1 that a man is his own understanding and his own will1 or that a man is his own truth and his own good1 it amounts to the same thing4 ,the body is mere obedience2 for it speaks that which man thinks from the understanding1 and does that which he wills from affection4 ,thus these things and the body mutually correspond and make one1 like an effect and its effecting cause2 and these taken together constitute the human4 ,as it can be said of the regenerate man that he is his own truth and his own good1 so it can be said of the ,lord as ,man1 that ,he is truth itself or ,divine truth1 and good itself or ,divine good4 ,all this makes evident the truth that the ,lord in relation to ,his ,human in the world was ,divine truth1 that is the ,word2 and that everything that ,he then said was ,divine truth1 which is the ,word2 and that since the time when he went to the ,father1 that is1 became one with the ,father1 the ,divine truth going forth from ,him is the ,spirit of truth1 which goes out and goes forth from ,him1 and at the same time from the ,father in ,him4 7,a4,e41 n4 #ajga47 ,,iii4 ,the ,lord's ,words ,spirit and ,life ,that the ,word is holy and ,divine from inmosts to outermosts is not evident to the man who leads himself1 but is evident to the man whom the ,lord leads4 ,for the man who leads himself sees only the external of the ,word1 and forms his opinion of it from its style2 but the man whom the ,lord leads forms his opinion of the external of the ,word from the holiness that is in it4 ,the ,word is like a garden1 that may be called a heavenly paradise1 in which are delicacies and charms of every kind1 delicacies from the fruits1 and charms from the flowers2 and in the middle of it trees of life1 and near them fountains of living water1 and round about trees of the forest1 and near them rivers4 ,the man who leads himself forms his opinion of that paradise1 which is the ,word1 from its circumference1 where the trees of the forest are2 but the man whom the ,lord leads forms his opinion of it from the middle of it1 where the trees of life are4 ,the man whom the ,lord leads is actually in the middle of it1 and looks to the ,lord2 but the man who leads himself actually sits down at the circumference1 and looks away from it to the world4 ,again1 the ,word is like fruit within which there is a nutritious pulp1 and in the middle of it seed vessels1 in which inmostly is a living germ that germinates in good soil4 ,again1 the ,word is also like a most beautiful infant1 about which1 except the face1 there are wrappings upon wrappings2 the infant itself is in the inmost heaven1 the wrappings are in the lower heavens1 and the general covering of the wrappings is on the earth4 ,as the ,word is such it is holy and ,divine from inmosts to outermosts4 7,a4,e41 n4 #ajgb47 ,the ,word is such because in its origin it is the ,divine itself that goes forth from the ,lord1 and is called ,divine truth2 and when this descended to men in the world it passed through the heavens in their order according to their degrees1 which are three2 and in each heaven it was recorded in accommodation to the wisdom and intelligence of the angels there4 ,finally it was brought down from the ,lord through the heavens to men1 and there it was recorded and made known in adaptation to man's understanding and apprehension4 ,this1 therefore1 is the sense of its letter1 and in this lies ,divine truth such as it is in the three heavens1 stored up in distinct order4 ,from this it is clear that the entire wisdom of the angels in the three heavens has been imparted by the ,lord to our ,word1 and in its inmost there is the wisdom of the angels of the third heaven1 which is incomprehensible and ineffable to man1 because full of mysteries and treasures of ,divine verities4 ,these lie stored up in each particular and in all the particulars of our ,word4 ,and as ,divine truth is the ,lord in the heavens1 so the ,lord ,himself is present1 and may be said to dwell in all the particulars and each particular of ,his ,word1 as ,he does in ,his heavens2 and in the same way as ,he has said of the ark of the covenant1 in which were deposited only the ,ten ,commandments written on the two tables1 the first-fruits of the ,word1 for ,he said that ,he would speak there with ,moses and ,aaron1 that ,he would be present there1 that ,he would dwell there1 and that it was ,his holy of holies1 and ,his dwelling place as in heaven4 7,a4,e41 n41 #ajgc47 ,as the ,divine truth1 in passing from the ,lord ,himself through the three heavens down to men in the world1 is recorded and becomes the ,word in each heaven1 so the ,word is a bond of union of the heavens with each other1 and a bond of union of the heavens with the church in the world4 ,for the ,word is the same everywhere1 differing only in perfection of glory and wisdom according to the degrees in which the heavens are2 consequently the holy ,divine from the ,lord flows in through the heavens into the man in the world who acknowledges the ,lord's ,divine and the holiness of the ,word whenever he reads the ,word2 and so far as such a man loves wisdom he can be instructed and can imbibe wisdom from the ,word as from the ,lord ,himself1 or from heaven itself1 and can thus be nourished with the food with which the angels themselves are nourished1 and in which there is life2 according to these words of the ,lord3 ,the words that ,i speak unto you are spirit and are life 7,john vi4 #fc74 ,the water that ,i will give you shall become 4 4 4 a fountain of water springing up unto eternal life 7,john iv4 #ad74 ,man doth not live by bread alone1 but by every word that proceedeth out of the mouth of ,god 7,matt4 iv4 #d74 ,work 4 4 4 for the meat that abideth unto eternal life1 which the ,son of man shall give unto you 7,john vi4 #bg74 ,such is the ,word4 7,a4,e41 n4 #ajgd47 ,it has been said that the ,divine truth goes forth from the ,lord1 and that the ,word is from that1 and that through the ,word angels and men have wisdom4 ,but so long as it is unknown how ,divine truth goes forth from the ,lord1 this may be said but it cannot be understood4 ,divine truth1 which is the same as ,divine wisdom1 goes forth from the ,lord as light and heat do from the sun4 ,the ,lord is ,divine love itself1 and love appears in the heavens from correspondence as fire1 and the ,lord's ,divine love as a sun1 glowing and resplendent like the sun of the world4 ,from that sun1 which is high above the heavens where the angels are1 and which is ,divine love1 heat and light go forth2 the heat therefrom is ,divine good1 and the light therefrom is ,divine truth4 ,the heat is ,divine good1 because all heat of life going forth from love is felt as good1 for it is spiritual heat2 and the light is ,divine truth because all light going forth from love is felt as truth1 for it is spiritual light2 consequently it is from that light that the understanding sees truths1 and it is from that heat that the will is sensible of goods2 and this is why in the ,word love is meant by heavenly fire and wisdom by heavenly light4 ,it is the same with a man and with an angel4 ,every angel and man is his own love1 and a sphere flowing out from his love encompasses every man and angel4 ,that sphere consists of the good of his love and of the truth of his love1 for love gives forth both1 as fire gives forth both heat and light2 from the will of a man or angel it gives forth good1 and from his understanding it gives forth truth4 ,this sphere1 when the man or angel is good1 has an extension into the heavens in every direction according to the character and amount of the love1 and into the hells in every direction when the man or angel is evil4 ,but the sphere of the love of a man or an angel has a finite extension into a few societies only of heaven or hell1 while the sphere of the ,lord's love1 being ,divine1 has an infinite extension1 and creates the heavens themselves4 7,a4,e41 n4 #ajgf47 ,the ,word of the ,lord is wonderful in this respect1 that in every particular of it there is a reciprocal union of good and truth1 which testifies that the ,word is the ,divine that goes forth from the ,lord1 which is ,divine good and ,divine truth reciprocally united2 and also testifies that in the ,word there is a marriage of the ,lord with heaven and the church1 which also is reciprocal4 ,there is a marriage of good and truth1 also of truth and good1 in every particular of the ,word1 in order that it may be a source of wisdom to angels and of intelligence to men1 for from good alone no wisdom or intelligence is born1 neither from truth alone1 but from their marriage when the love is reciprocal4 ,this reciprocal love the ,lord sets forth in ,john3 ,he that eateth ,my flesh and drinketh ,my blood abideth in ,me and ,i in him 7vi4 #ef74 ,in the same1 ,in that day ye shall know1 that 4 4 4 ye are in ,me and ,i in you4 ,he that hath ,my commandments and doeth them1 he it is that loveth ,me2 4 4 4 and ,i will love him 7xiv4 #bj1 #ba74 ,the reciprocality is that such are in the ,lord and the ,lord is in them1 also that whoever loves the ,lord1 the ,lord also will love him4 ,to have ,his commandments is to be in truths1 and to do them is to be in good4 ,reciprocality is also described by the ,lord in ,his union with the ,father1 in these words1 ,philip1 4 4 4 ,how sayest thou1 ,show us the ,father8 ,believest thou not that ,i am in the ,father and the ,father in ,me8 4 4 4 ,believe ,me1 that ,i am in the ,father and the ,father in ,me 7,john xiv4 #i-aa74 ,from this reciprocal union of the ,divine and the ,human in the ,lord the reciprocal union of ,divine good and ,divine truth goes forth2 and this goes forth from the ,lord's ,divine love2 and the same is true of the ,lord's reciprocal union with heaven and the church1 and in general the reciprocal union of good and truth in an angel of heaven and in a man of the church4 ,and as good is of charity and truth is of faith1 and as charity and faith make the church1 it follows that the church is in a man when there is a reciprocal union of charity and faith in him4 ,again1 as good is of the will and truth is of the understanding1 and as the will and understanding make man1 it follows that a man is a man according to the union of the will and all things belonging to it with the understanding and all things belonging to it1 and this reciprocally4 ,this union is what is called marriage1 which from creation is in every particular of heaven and in every particular of the world2 and from this is the production and the generation of all things4 ,that in every particular of the ,word there is such a marriage that good loves truth and truth loves good1 thus mutually and in turn1 is disclosed in the spiritual sense of the ,word2 and it is from this marriage that good and truth are one and not two1 and are one when good is of truth and truth is of good4 7,a4,e41 n4 #ajgg74 ,the ,word in the sense of the letter appears very simple1 and yet there is stored up in it the wisdom of the three heavens1 for each least particular of it contains interior and more interior senses2 an interior sense such as exists in the first heaven1 a still more interior sense such as exists in the second heaven1 and an inmost sense such as exists in the third heaven4 ,these senses are in the sense of the letter1 one within the other1 and are evolved therefrom one after the other1 each from its own heaven1 when the ,word is read by a man who is led by the ,lord4 ,these interior senses differ in a degree of light and wisdom according to the heavens1 and yet they make one by influx1 and thus by correspondences4 ,how they thus make one shall be told in what follows4 ,all this makes clear how the ,word was inspired by the ,divine1 and that it was written from an inspiration to which nothing else in the world can in anywise be compared4 ,the mysteries of wisdom of the three heavens contained in it are the mystical things of which many have spoken4 7,a4,e41 n4 #ajgi47 ,,iv4 ,influx and ,correspondence ,it has been said that there is a ,word in each heaven and that these ,words are in our ,word in their order1 and that they thus make one by influx and consequent correspondences4 ,here1 therefore1 it shall be told what correspondence is and what influx is2 otherwise what the ,word is inwardly in its bosom1 thus in respect to its life from the ,lord1 which is its soul1 cannot be understood4 ,but what correspondence is and what influx is shall be illustrated by examples4 ,the changes of the face that are called expressions correspond to the affections of the mind2 consequently the face changes in respect to its expressions just as the affections of the mind change in respect to their states4 ,these changes in the face are correspondences1 as consequently the face itself is2 and the action of the mind into it1 that the correspondences may be exhibited1 is called influx4 ,the sight of man's thought1 which is called the understanding1 corresponds to the sight of his eyes2 and consequently the quality of the thought from the understanding is made evident by the light and flame of the eyes4 ,the sight of the eye is a correspondence1 as consequently the eye itself is2 the action of the understanding into the eye1 by which the correspondence is exhibited1 is influx4 ,active thought1 which belongs to the understanding1 corresponding to speech1 which belongs to the mouth4 ,the speech is a correspondence1 likewise the mouth and everything belonging to it1 and the action of thought into speech and into the organs of speech is influx4 ,the perception of the mind corresponds to the smell of the nostrils4 ,the smell and the nostrils are correspondences1 and the action is influx4 ,for this reason a man who has interior perception is said to have a keen nose1 and perceiving a thing is called scenting it out4 ,hearkening1 which means obedience1 corresponds to the hearing of the ears2 consequently both the hearing and the ears are correspondences1 and the action of obedience into the hearing1 that a man may raise his ears and attend1 is influx2 therefore hearkening and hearing are both significative1 hearkening and giving ear to anyone meaning to obey1 and hearkening and hearing anyone meaning to hear with the ears4 ,the action of the body corresponds to the will1 the action of the heart corresponds to the life of the love1 the action of the lungs1 which is called respiration1 corresponds to the life of the faith1 and the whole body in respect to all its members1 viscera1 and organs1 corresponds to the soul in respect to all the functions and powers of its life4 ,from these few examples it can be seen what correspondence is and what influx is2 and that when the spiritual1 which belongs to the life of man's understanding and will1 flows into the acts which belong to his body1 it exhibits itself in a natural effigy1 and there is correspondence2 also that thus the spiritual and the natural act as one by correspondences1 like interior and exterior1 or like prior and posterior1 or like the effecting cause and the effect1 or like the principal cause which belongs to man's thought and will1 and the instrumental cause which belongs to his speech and action4 ,there is such a correspondence of natural things and spiritual not only in each and every thing of man1 but also in each every thing of the world2 and the correspondences are produced by an influx of the spiritual world and all things of it into the natural world and all things of it4 ,from all this it can be seen in some measure how our ,word1 as to the sense of the letter1 which is natural1 makes one by influx and correspondences with the ,words in the heavens1 the senses of which are spiritual4 7,a4,e41 n4 #ajhj47 ,what the ,word is in respect to influx and correspondences can now be shown4 ,it is said in ,john3 ,he hath blinded their eyes and hardened their heart1 lest they should see with their eyes and understand with their heart1 and should turn themselves and ,i should heal them 7xii4 #dj74 ,the eyes that are blinded signify the understanding of truth and belief in it2 the heart that is hardened signifies the will and love of good2 and to be healed signifies to be reformed4 ,they were not permitted to turn themselves and be healed lest they should commit profanation2 for a wicked man who is healed and who returns to his evil and falsity commits profanation2 and so it would have been with the ,jewish nation4 ,in ,matthew3 ,blessed are your eyes1 for they see2 and your ears1 for they hear 7xiii4 #af74 ,here1 too1 the eyes signify the understanding of truth and belief in it2 so to see signifies to understand and believe1 and the ears signify obedience1 thus a life according to the truths of faith1 and to hear signifies to obey and live4 ,for one is blessed not because he sees and hears1 but because he understands1 believes1 obeys1 and lives4 ,in the same1 ,the lamp of the body is the eye2 if the eye be sound the whole body is light1 if the eye be evil the whole body is darkened4 ,if1 therefore1 the light 4 4 4 be darkness1 how great is the darkness 7vi4 #bb1 #bc74 ,here1 again1 the eye signifies the understanding of truth and belief in it1 which is called a lamp from the light of truth that man has from understanding and belief4 ,and because a man becomes wise from understanding and believing in truth1 it is said if the eye be sound the whole body is light4 ,the body means the man1 and to be light means to be wise4 ,but it is the reverse with the evil eye1 that is1 understanding and believing in falsity4 ,darkness means falsities1 if the light be darkness signifies if the truth be false or falsified1 and because truth falsified is worse than any other falsity1 it is said1 ,if the light be darkness1 how great is the darkness4 ,these few examples make clear what correspondence is and what influx is1 namely1 that the eye is a correspondence of the understanding and faith1 the heart a correspondence of the will and love1 the ears a correspondence of obedience1 the lamp and light correspondences of truth1 and darkness a correspondence of falsity1 and so on2 and as the one is spiritual and the other is natural1 and the spiritual acts into the natural and forms it to a likeness of itself that it may appear before the eyes or before the world1 so that action is influx4 ,such is the ,word in each and every particular4 7,a4,e41 n4 #ajha47 ,the spiritual by influx presents what is correspondent to itself in the natural1 in order that the end may become a cause1 and the cause become an effect1 and thus the end through the cause may present itself in the effect as visible and sensible4 ,this trine1 namely1 end1 cause1 and effect1 exists from creation in every heaven4 ,the end is good of love1 the cause is truth from that good1 and the effect is use4 ,the producing force is love1 and the product therefrom is of love from good by means of truth4 ,the final products1 which are in our world1 are various1 as numerous as the objects are in its three kingdoms of nature1 animal1 vegetable1 and mineral4 ,all products are correspondences4 ,as this trine1 namely1 end1 cause1 and effect1 exists in each heaven1 there must be in each heaven products that are correspondences1 and that are like in form and aspect the objects in the three kingdoms of our earth2 from which it is clear that each heaven is like our earth in outward appearance1 differing only in excellence and beauty according to degrees4 ,now in order that the ,word may be full1 that is1 may consist of effects in which are a cause and an end1 or may consist of uses in which truth is the cause and good is the end and love is the producing force1 it must needs consist of correspondences2 and from this it follows that the ,word in each heaven is like the ,word in our world1 differing only in excellence and beauty according to degrees4 ,what this difference is shall be told elsewhere4 7,a4,e41 n4 #ajhb47 ,v4 ,the ,three ,senses in the ,word ,as there is a trine1 one within another1 in every last particular of the ,word1 and this trine is like that of effect1 cause1 and end1 it follows that there are three senses in the ,word1 one within another1 namely1 a natural1 a spiritual1 and a celestial2 a natural for the world1 a spiritual for the heavens of the ,lord's spiritual kingdom1 and a celestial for the heavens of ,his celestial kingdom4 7,that the entire heavens are divided into two kingdoms1 the spiritual and the celestial1 may be seen in ,heaven and ,hell1 n4 #bj-bh47 ,now as there is one sense within another1 a first which is the sense of the letter for the natural world1 a second which is the internal sense for the spiritual kingdom1 and a third which is the inmost for the celestial kingdom1 it follows that a natural man draws from it his sense1 a spiritual angel his sense1 and a celestial angel his sense1 thus everyone what is analogous to and in agreement with his own essence and nature4 ,this takes place whenever a man who is led by the ,lord is reading the ,word4 ,but let this be illustrated by examples4 ,when this commandment of the ,decalogue is read1 ,thou shalt honor thy father and thy mother1 a man in the world understands by father and mother a father and mother on the earth1 and also all who are or may be in the place of father or mother2 and by honoring he understands to hold such in honor4 ,but an angel of the spiritual kingdom understands by father the ,divine good1 and by mother the ,divine truth1 and by honoring loving2 while an angel of the celestial kingdom understands by father the ,lord1 and by mother heaven and the church1 and by honoring doing4 ,when the fifth commandment of the ,decalogue1 ,thou shalt not steal1 is read1 by stealing a man understands stealing1 defrauding1 and taking away under any pretense his neighbor's goods4 ,but an angel of the spiritual kingdom by stealing understands depriving another of his truths and goods by means of falsities and evils1 while an angel of the celestial kingdom by not to steal understands not to attribute to himself the things that are the ,lord's1 as the good of love and the truth of faith2 for thereby good becomes not good1 and truth not truth1 because they are from men4 ,when the sixth commandment1 ,thou shalt not commit adultery1 is read1 a man by committing adultery understands committing adultery and whoredom1 also thinking filthy thoughts1 speaking lasciviously1 and doing obscene things4 ,but an angel of the spiritual kingdom by committing adultery understands falsifying the truths of the ,word and adulterating its goods2 while an angel of the celestial kingdom by committing adultery understands blaspheming against the ,lord1 heaven1 and the church4 ,when the seventh commandment1 ,thou shalt not kill1 is read1 by killing a man understands hating and desiring revenge1 even to murder4 ,but an angel of the spiritual kingdom by killing understands the killing of a man's soul by stumbling blocks to the life and by reasonings1 whereby a man is led into spiritual death1 while an angel of the celestial kingdom by killing understands seducing a man into believing that there is no ,god and no heaven and no hell1 for thus man's eternal life is destroyed4 ,when the eighth commandment1 ,thou shalt not bear false witness1 is read1 a man by false witness understands lying and defamation4 ,but an angel of the spiritual kingdom by false witness understands asserting1 proving1 and persuading that falsity is truth and evil is good1 or on the other hand that truth is falsity and good is evil1 while an angel of the celestial kingdom by false witness understands every falsity against the ,lord1 and against heaven in favor of hell4 ,all this makes clear how a man draws and calls forth from the ,word in the letter a natural sense1 a spiritual angel a spiritual sense1 and a celestial angel a celestial sense1 much as the wood of a tree draws its sap1 the leaf its sap1 and the fruit its sap1 from the same soil4 ,and what is wonderful1 this is done instantly1 without the angel's knowing what the man thinks1 or the man what the angel thinks1 and yet their thoughts are one by correspondences1 as end1 cause1 and effect are one4 ,moreover1 ends are actually in the celestial kingdom1 causes in the spiritual kingdom1 causes in the spiritual kingdom1 and effects in the natural world4 7,a4,e41 n4 #ajhc47 ,,vi4 ,conjunction by the ,word ,since it is from creation that end1 cause1 and effect shall together make one1 so it is from creation that the heavens shall make one with the church on the earth1 but by means of the ,word1 when it is read by man from a love of truth and good4 ,for the ,word was given by the ,lord to this end1 that there might be a perpetual conjunction of the angels of heaven with men on the earth1 and a perpetual communication according to conjunction4 ,without this medium there would be no conjunction or communication with heaven on this earth4 ,the conjunction and communication are instantaneous1 and for the reason that all things of the ,word in the sense of the letter are as effects1 in which the cause and the end exist together1 and the effects1 which are in the ,word1 are called uses1 their cause truths1 and their ends goods2 and the ,divine love1 which is the ,lord1 unites these three together in the man who is in an affection for uses from the ,word4 ,how a man draws and calls forth from the ,word in the letter the natural sense1 a spiritual angel the spiritual sense1 and a celestial angel the celestial sense1 and this instantly1 from which there is a communication and a conjunction1 shall be illustrated by comparisons2 first by something in the animal kingdom1 afterward by something in the vegetable kingdom1 and finally by something in the mineral kingdom4 ,from the ,animal ,kingdom3--,from the food1 when it has been changed into chyle1 the vessels draw and call forth their blood1 the fibers of the nerves their fluid1 and the substances that are the origins of fibers their spirit1 which is called the animal spirit2 and this is done through the vital heat1 which in its essence is love4 ,the vessels1 the fibers1 and the substances which are their origins1 are distinct from each other1 and yet they act as one throughout the body1 and they act together and on the instant4 ,from the ,vegetable ,kingdom3--,the tree1 with its trunk and branches1 leaves and fruits1 stands upon its root1 and from the soil where its root is draws and calls forth its sap1 a coarser sap for the trunk and branches1 a purer for the leaves1 and a still purer and also nobler for the fruits and for the seeds in them2 and this is done by means of heat from the sun4 ,here the branches1 leaves1 and fruit are distinct1 and yet they extract together and instantly and from the same soil foods of such different purity and nobleness4 ,from the ,mineral ,kingdom3--,in the bosom of the earth in certain places there are minerals impregnated with gold1 silver1 copper1 and iron4 ,from vapors stored up in the earth the gold attracts its element1 silver its element1 copper and iron theirs1 distinctly1 together1 and on the instant1 and this by means of some power of unknown heat4 ,as it is allowable to illustrate spiritual things by means of comparisons drawn from natural things1 these will serve to illustrate how interior things1 which are spiritual and celestial1 and by which a man of the church has communication and conjunction with the heavens1 can be drawn and called forth and extracted and eliminated from the ,word in its outmosts1 that is1 the sense of the letter4 ,comparisons can be made with these1 because all things in the three kingdoms of nature1 animal1 vegetable1 and mineral1 correspond to the spiritual things that are in the three heavens1 as the food of the body with which a comparison has been made1 corresponds to the food of the soul1 which is knowledge1 intelligence1 and wisdom2 a tree1 with which also a comparison has been made1 corresponds to man1 the tree to man himself1 the wood to his good1 the leaves to his truths1 and the fruits to his uses2 so1 too1 gold1 silver1 copper1 and iron1 correspond to goods and truths1 gold to celestial good1 silver to spiritual truth1 copper to natural good1 and iron to natural truth4 ,moreover1 these things have these significations in the ,word4 ,and what is wonderful1 the purer are contained in the grosser and are drawn from them1 as the animal spirit and the nerve fluid are contained in blood from which the original substances and nerve fibers draw and extract their distinct portions4 ,so1 again1 fruits and leaves draw theirs from the gross fluid that is brought up from the soil by the wood and its bark1 and so on4 ,thus comparatively1 as has been said1 the purer senses of the ,word are drawn and called forth from the sense of the letter4 7,a4,e41 n4 #ajhd47 ,,vii4 ,the ,sense of the ,letter ,as there are three senses in the ,word1 a natural1 a spiritual1 and a celestial1 and as its natural sense1 which is the sense of the letter1 is a containment of the two senses1 the spiritual and celestial1 it follows that the sense of the letter of the ,word is the basis of those senses4 ,and as the angels of the three heavens receive their wisdom from the ,lord through the ,word that they have1 and as their ,words make one with our ,word by correspondences1 it also follows that the sense of the letter of our ,word is the basis1 support1 and foundation of the wisdom of the angels of heaven4 ,for the heavens rest upon the human race as a house rests upon its foundation2 so the wisdom of the angels of heaven rests in like manner upon the knowledge1 intelligence1 and wisdom of men from the sense of the letter of the ,word2 for1 as has been said above1 communication and conjunction with the heavens are effected through the sense of the letter of the ,word4 ,for this reason1 as a result of the ,lord's ,divine providence1 there has been no mutilation of the sense of the letter of the ,word from its first revelation1 not even in a word or letter in the original text2 for each word1 and in some measure each letter1 is a support4 ,from all this it is clear what a profanation it is to falsify the truths and adulterate the goods of the ,word1 and how infernal it is to deny or to weaken its holiness4 ,as soon as that is done1 for that man of the church heaven is closed4 ,the blasphemy against the ,holy ,spirit1 which cannot be forgiven1 is the blasphemy of the ,word by those who deny its holiness4 ,since the ,word is the basis of the heavens1 and since the ,word was wholly falsified and adulterated by the ,jewish nation by traditions and adaptation of the sense of the letter to favor their evil loves1 lest the heavens should be endangered and the wisdom of the angels there should become foolishness it pleased the ,lord to come down from heaven and to put on the ,human and to become the ,word 7as is evident from ,john i4 #ad71 and thus to restore the state of heaven4 7,a4,e41 n4 #ajhe47 ,there is a successive order and there is a simultaneous order4 ,in successive order things pure and perfect appear above1 and those less pure and perfect appear below4 ,the three heavens are in successive order1 one above another2 and in the higher heavens all things are pure and perfect1 while in the lower they are less pure and perfect4 ,simultaneous order exists in lower things1 and fully in the lowest2 for higher things let themselves down and place themselves in the order that is called simultaneous1 in which the pure and perfect things1 which were the higher1 are in the middle or center1 and the less pure and perfect1 which were the lower1 are in the circumferences4 ,therefore all things that have come forth in successive order are together in outmosts in their order4 ,as all higher things place themselves in what is lowest in simultaneous order1 it follows that in the outmosts of the ,word1 which constitute the sense of its letter1 are all things of ,divine truth and of ,divine good1 even from their firsts4 ,and as all things of ,divine truth and ,divine good are together in their outmost1 which is the sense of the letter of the ,word1 there evidently is the power of ,divine truth1 yea1 the omnipotence of the ,lord in saving man4 ,for when the ,lord operates ,he operates not from first things through mediates into outmosts1 but from first things through outmosts and thus into mediates4 ,this is why the ,lord is called in the ,word the ,first and the ,last2 and this is why the ,lord assumed the ,human1 which in the world was ,divine truth or the ,word1 and glorified it even to outmosts1 which are the bones and flesh1 in order that ,he might operate from first things through outmosts1 and not as before from man1 but from ,himself4 ,this power in outmosts was represented by the hair with the ,nazirites1 as with ,samson1 for the hair with the ,nazirites1 as with ,samson1 for the hair corresponds to the outmosts of ,divine truth4 ,and for this reason1 to produce baldness was regarded in ancient times as disgraceful4 ,the boys who called ,elisha bald head were torn in pieces by bears1 because ,elisha and ,elijah represented the ,word2 and the ,word without the sense of the letter1 which is like a head without hair1 is destitute of all power1 and thus is no longer the ,word4 ,bears signify those that have strength from the outmost of truth4 ,the power of the ,word in the sense of the letter is the power to open heaven1 whereby communication and conjunction are effected1 and also the power to fight against falsities and evils1 thus against the hells4 ,a man who is in genuine truths from the sense of the letter of the ,word can disperse and scatter the whole diabolical crew and their devices in which they place their power1 which are innumerable1 and this in a moment1 merely by careful thought and an effort of the will4 ,in brief1 in the spiritual world nothing can resist genuine truths confirmed by the sense of the letter of the ,word 7,a4,e41 n4 #ajhf47 ,now since all interior things1 that is1 the spiritual and celestial things that are in the ,words of the three heavens1 are together in the outmost sense of the ,word1 which is called the sense of the letter 7for in its inmosts there are the things that are in the ,word that the angels of the third heaven have1 and in its middle parts the things that are in the ,words belonging to the angels of the lower heavens1 and these are encompassed by such things as exist in the nature of our world and are included in these71 so the sense of the letter of our ,word is from all these4 ,from this it can be seen that ,divine truth is in its fullness in the sense of the letter of our ,word4 ,that is said to be full which contains in itself all things prior1 even from the first1 or all things higher even from the highest2 the last is what includes these4 ,the fullness of the ,word is like a general vessel of marble1 in which are countless lesser vessels of crystal1 and in these still more numerous vessels of precious stones1 in and about which are the most delightful things of heaven which are for those who perform noble uses according to the ,word4 ,that the ,word is such is not evident to man while he is in the world2 but it is evident to him when he becomes an angel4 ,because the ,word is such in outmosts it follows that it is not the ,word until it is in that outmost1 that is1 until it is in the sense of the letter4 ,the ,word not in that outmost would be like a temple in the air and not on the earth1 or like a man having flesh but without bones4 ,as ,divine truth is in its fullness and also in its power in its outmost1 for when it is in that it is in all things at once1 so the ,lord never works except from first things through outmosts1 and thus in fullness4 ,for ,he reforms and regenerates man only through truths in outmosts1 which are natural4 ,and this is why a man remains after his departure out of the world to eternity such as he has been in the world4 ,for the same reason heaven and hell are from the human race1 and angels are not created immediately such2 for in the world a man is in his fullness1 consequently he can there be conceived and born1 and afterward be imbued with knowledge1 intelligence1 and wisdom1 and become an angel4 ,to create angels in any other way is impossible4 ,because the ,lord works all things from things first through outmosts1 and is in ,his power and in ,his fullness in outmosts1 so it pleased the ,lord to take upon ,him the ,human and to become ,divine truth1 that is1 the ,word1 and thus from ,himself to reduce to order all things of heaven and all things of hell1 that is1 to execute a last judgment4 ,this the ,lord could accomplish from the ,divine in ,himself1 which was in things first1 through ,his ,human which was in outmosts1 and not1 as before1 from ,his presence or abode in the men of the church2 for these had wholly forsaken the truths and goods of the ,word1 in which the ,lord had previously had ,his dwelling-place with men4 ,this was the chief reason for the ,lord's coming into the world1 also for making ,his ,human ,divine2 for ,he thus put ,himself into possession of a power to hold all things of heaven and all things of hell in order for ever4 ,this is meant by ,sitting at the right hand of ,god 7,mark xvi4 #ai74 ,the right hand of ,god means ,divine omnipotence1 and to sit at the right hand of ,god means to be in that omnipotence through the ,human4 ,that the ,lord ascended into heaven with ,his ,human glorified even to outmosts ,he testifies in ,luke3 ,jesus said to the disciples1 ,see ,my hands and ,my feet1 that it is ,i ,myself2 handle ,me and see1 for a spirit hath not flesh and bones as ye behold ,me having 7xxiv4 #ci74 ,this the ,lord said just after ,his resurrection4 ,flesh and bones are the outmosts of the human body1 on which its strength depends4 7,a4,e41 n4 #ajhg47 ,divine truth is what is called holy1 but only when it is in its outmost1 and its outmost is the ,word in the sense of the letter2 therefore the ,divine truth there is holy1 and may be called a holy place1 and for the reason that that sense contains and encloses all the holy things of heaven and the church4 ,the appearance is that ,divine truths in the heavens1 which are called spiritual and celestial1 are more holy than the ,divine truths in the sense of the letter of the ,word1 which are natural2 but the ,divine truths in the heavens1 which are called spiritual and celestial1 are comparatively like the lungs and heart in man1 which form the chest only when they are encompassed by ribs1 and enclosed in the pleura and diaphragm2 for without these integuments1 and even unless connected with them by bonds1 they could not perform their vital functions4 ,the spiritual things of the ,word are like the breathing of the lungs1 its celestial things are like the systole and diastole of the heart1 and its natural things are like the pleura1 the diaphragm1 and the ribs1 with the moving fibers attached1 by which the motions are made reciprocal4 ,again1 the spiritual and celestial things of the ,word are comparatively like the holy things of the tabernacle1 which consisted of the table upon which was the shew bread1 the golden altar upon which was the incense1 the perfumes and the censor1 also the lampstand with the lamps1 and still further within1 the cherubim1 the mercy seat1 and the ark4 ,all these were the holy things of the ,jewish and ,israelitish church2 nevertheless they could not be called holy and a sanctuary until they had been covered by curtains and veils1 for without those coverings they would have stood under the naked sky1 exposed to showers and storms1 to the birds of heaven and the wild beasts of the earth1 and also to robbers that would violate1 plunder1 and scatter them4 ,so would it be with the ,divine truths in the heavens1 which are called spiritual and celestial1 unless they were enclosed in natural truths1 like the truths of the sense of the letter of the ,word4 ,natural truths1 which are the truths of the sense of the letter of the ,word1 are not the very truths of heaven1 but are appearances of them2 and appearances of truth encompass1 enclose and contain the truths of heaven1 which are genuine truths1 and cause them to be in connection and order and to act together1 like the cardiac and pulmonary organs with their coverings and ribs1 as has been said above2 and when these truths are held in connection and in order they are holy1 and not till then4 ,this the sense of the letter of our ,word does by means of the appearances of truth of which its outmost consists2 and this is why that sense is the holy ,divine itself and a sanctuary4 ,but he is greatly mistaken who separates appearances of truth from genuine truths and calls these appearances holy by themselves and of themselves1 and not the sense of the letter holy by these and from these1 and together with these4 ,he separates these who sees only the sense of the letter and does not explore its meaning1 as those do who do not read the ,word from doctrine4 ,the cherubim mean in the ,word guard and protection that the holy things of heaven be not violated1 and that the ,lord be approached only through love2 consequently these signify the sense of the letter of the ,word1 because that is what guards and protects4 ,it guards and protects in this manner that man can think and speak according to appearances of truth so long as he is well-disposed1 simple1 and as it were a child2 but he must take heed not to so confirm appearances as to destroy the genuine truths in the heavens4 7,a4,e41 n4 #ajhh47 ,it is an invariable truth that no one can understand the ,word without doctrine2 for he may be led away into any errors to which he may be inclined from some love1 or to which he may be drawn from some principle1 whereby his mind becomes unsettled and uncertain1 and at length as it were destitute of truth4 ,but he who reads the ,word from doctrine sees all things that confirm it1 and many things that are hidden from the eyes of others1 and does not permit himself to be drawn away into strange things2 and thus his mind becomes so settled as to see with certainty4 ,again1 unless the ,word is read from doctrine it may be drawn away to confirm heresies1 for the reason that the sense of its letter consists of mere correspondences1 and these are in great part appearances of truth1 and in part genuine truths1 and unless there be doctrine for a lamp these cannot be seen and cannot be distinguished from each other4 ,and yet only from the ,word can doctrine be acquired1 and it can be acquired only by those who are in enlightenment from the ,lord4 ,those are in enlightenment who love truths because they are truths and make them to be of their life4 ,moreover1 all things of doctrine must be confirmed by the sense of the letter of the ,word1 because ,divine truth is in its fullness and in its power in that sense1 and through it man is in conjunction with the ,lord and in consociation with the angels4 ,in brief1 he who loves truth because it is truth can inquire of the ,lord1 as it were1 in doubtful matters of faith1 and can receive answers from ,him1 but nowhere except in the ,word for the reason that the ,lord is the ,word4 7,a4,e41 n4 #ajhi47