Heaven and Hell · 72 of 76

Footnotes: Sections 351-400

Footnotes

352-1 It is the part of the wise to see and perceive whether a thing is true before it is confirmed and not merely to confirm what is said by others (n. 1017, 4741, 7012, 7680, 7950).

Only those can see and perceive whether a thing is true before it is confirmed who are affected by truth for the sake of truth and for the sake of life (n. 8521).

The light of confirmation is not spiritual light but natural light, and is even sensual light which the wicked may have (n. 8780).

All things, even falsities, may be so confirmed as to appear like truths (n. 2477, 2480, 5033, 6865, 8521).

353-1 The sensual is the outmost of man’s life, clinging to and inhering in his bodily part (n. 5077, 5767, 9212, 9216, 9331, 9730).

He is called a sensual man who forms all his judgments and conclusions from the bodily senses, and who believes nothing except what he sees with his eyes and touches with his hands (n. 5094, 7693).

Such a man thinks in things outermost and not interiorly in himself (n. 5089, 5094, 6564, 7693).

His interiors are so closed up that he sees nothing of Divine truth (n. 6564, 6844, 6845).

In a word he is in gross natural light and thus perceives nothing that is from the light of heaven (n. 6201, 6310, 6564, 6598, 6612, 6614, 6622, 6624, 6844, 6845).

Therefore he is inwardly opposed to all things pertaining to heaven and the church (n. 6201, 6310, 6844, 6845, 6948, 6949).

The learned that have confirmed themselves against the truths of the church are sensual (n. 6316).

A description of the sensual man (n. 10236).

353-2 Sensual men reason keenly and cunningly, since they place all intelligence in speaking from the bodily memory (n. 195, 196, 5700, 10236).

But they reason from the fallacies of the senses (n. 5084, 6948, 6949, 7693).

Sensual men are more cunning and malicious than others (n. 7693, 10236).

By the ancients such were called serpents of the tree of knowledge (n. 195-197, 6398, 6949, 10313).

355-1 Knowledges belong to the natural memory that man has while he is in the body (n. 5212, 9922).

Man carries with him after death his whole natural memory (n. 2475) from experience (n. 2481-2486).

But he is not able, as he was in the world, to draw anything out of that memory, for several reasons (n. 2476, 2477, 2479).

356-1 Most beautiful colors are seen in heaven (n. 1053, 1624).

Colors in heaven are from the light there, and are modifications or variegations of that light (n. 1042, 1043, 1053, 1624, 3993, 4530, 4742, 4922).

Thus they are manifestations of truth from good, and they signify such things as pertain to intelligence and wisdom (n. 4530, 4677, 4922, 9466). EXTRACTS FROM THE ARCANA COELESTIA RESPECTING KNOWLEDGES. [In these extracts scientia, scientificum and cognitio are alike rendered knowledge, because any distinction between them intended by the author is not sufficiently obvious to be uniformly indicated in English. - Tr.]

Man ought to be fully instructed in knowledges [scientiis et cognitionibus], since by means of them he learns to think [cogitare], afterwards to understand what is true and good, and finally to be wise (n. 129, 1450, 1451, 1453, 1548, 1802).

Knowledges [scientifica] are the first things on which the life of man, civil, moral, and spiritual, is built and founded, and they are to be learned for the sake of use as an end (n. 1489, 3310).

Knowledges [cognitiones] open the way to the internal man, and afterwards conjoin that man with the external in accordance with uses (n. 1563, 1616).

The rational faculty has its birth by means of knowledges [scientias et cognitiones] (n. 1895, 1900, 3086).

But not by means of knowledges [cognitiones] themselves, but by means of affection for the uses derived from them (n. 1895).

[2] There are knowledges [scientifica] that give entrance to Divine truths, and knowledges [scientifica] that do not (n. 5213).

Empty knowledges [scientifica] are to be destroyed (n. 1489, 1492, 1499, 1581).

Empty knowledges [scientifica] are such as have the loves of self and of the world as an end, and sustain those loves, and withdraw from love to God and love towards the neighbor, because such knowledges close up the internal man, even to the extent that man becomes unable to receive any thing from heaven (n. 1563, 1600).

Knowledges [scientifica] are means to becoming wise and means to becoming insane and by them the internal man is either opened or closed, and thus the rational is either enriched or destroyed (n. 4156, 8628, 9922).

[3] The internal man is opened and gradually perfected by means of knowledges [scientifica] if man has good use as an end, especially use that looks to external life (n. 3086).

Then knowledges [scientificis], which are in the natural man, are met by spiritual and heavenly things from the spiritual man, and these adopt such of them as are suitable (n. 1495).

Then the uses of heavenly life are drawn forth by the Lord and perfected and raised up out of the knowledges [scientificis] in the natural man by means of the internal man (n. 1895, 1896, 1900, 1901, 1902, 5871, 5874, 5901).

While incongruous and opposing knowledges [scientifica] are rejected to the sides and banished (n. 5871, 5886, 5889).

[4] The sight of the internal man calls forth from the knowledges [scientificis] of the external man only such things as are in accord with its love (n. 9394).

As seen by the internal man what pertains to the love is at the center and in brightness, but what is not of the love is at the sides and in obscurity (n. 6068, 6084).

Suitable knowledges [scientifica] are gradually implanted in man’s loves and as it were dwell in them (n. 6325).

If man were born into love towards the neighbor he would be born into intelligence, but because he is born into the loves of self and of the world he is born into total ignorance (n. 6323, 6325).

Knowledge [scientia], intelligence, and wisdom are sons of love to God and of love towards the neighbor (n. 1226, 2049, 2116).

[5] It is one thing to be wise, another thing to understand, another to know [scire], and another to do; nevertheless, in those that possess spiritual life these follow in order, and exist together in doing or deeds (n. 10331).

Also it is one thing to know [scire], another to acknowledge, and another to have faith (n. 896).

[6] Knowledges [scientifica], which pertain to the external or natural man, are in the light of the world, but truths that have been made truths of faith and of love, and have thus acquired life, are in the light of heaven (n. 5212).

The truths that have acquired spiritual life are comprehended by means of natural ideas (n. 5510).

Spiritual influx is from the internal or spiritual man into the knowledges [scientifica] that are in the external or natural man (n. 1940, 8005).

Knowledges [scientifica] are receptacles, and as it were vessels, for the truth and good that belong to the internal man (n. 1469, 1496, 3068, 5489, 6004, 6023, 6052, 6071, 6077, 7770, 9922).

Knowledges [scientifica] are like mirrors in which the truths and goods of the internal man appear as an image (n. 5201).

There they are together as in their outmost (n. 5373, 5874, 5886, 5901, 6004, 6023, 6052, 6071).

[7] Influx is not physical but spiritual, that is, influx is from the internal man into the external, thus into the knowledges of the external; and not from the external into the internal, thus not from the knowledges [scientificis] of the external into truths of faith (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110).

A beginning must be made from the truths of doctrine of the church, which are from the Word, and those truths must first be acknowledged, and then it is permissible to consult knowledges [scientifica] (n. 6047).

Thus it is permissible for those who are in an affirmative state in regard to truths of faith to confirm them intellectually by means of knowledges [scientifica], but not for those who are in a negative state (n. 2568, 2588, 4760, 6047).

He that will not believe Divine truths until he is convinced by means of knowledges [scientificis] will never believe (n. 2094, 2832).

To enter from knowledge [scientificis] into the truths of faith is contrary to order (n. 10236).

Those who do so become demented respecting the things of heaven and the church (n. 128, 129, 130).

They fall into the falsities of evil (n. 232, 233, 6047).

In the other life when they think about spiritual matters they become as it were drunken (n. 1072).

More respecting the character of such (n. 196).

Examples showing that things spiritual cannot be comprehended when entered into through knowledges [scientifica] (n. 233, 2094, 2196, 2203, 2209).

In spiritual things many of the learned are more demented than the simple, for the reason that they are in a negative state, which they confirm by means of the knowledges [scientifica] which they have continually and in abundance before their sight (n. 4760, 8629).

[8] Those who reason from knowledges [scientificis] against the truths of faith reason keenly because they reason from the fallacies of the senses, which are engaging and convincing, because they cannot easily be dispelled (n. 5700).

What things are fallacies of the senses, and what they are (n. 5084, 5094, 6400, 6948).

Those that have no understanding of truth, and also those that are in evil, are able to reason about the truths and goods of faith, but are not able to understand them (n. 4214).

Intelligence does not consist in merely confirming dogma but in seeing whether it is true or not before it is confirmed (n. 4741, 6047).

[9] Knowledges [scientiae] are of no avail after death, but only that which man has imbibed in his understanding and life by means of knowledges [scientias] (n. 2480).

Still all knowledge [scientifica] remains after death, although it is quiescent (n. 2476-2479, 2481-2486).

[10] Knowledge [scientifica] with the evil are falsities, because they are adapted to evils, but with the good the same knowledges are truths, because applied to what is good (n. 6917).

True knowledges [scientifica] with the evil are not true, however much they may appear to be true when uttered, because there is evil within them (n. 10331).

[11] An example of the desire to know [sciendi], which spirits have (n. 1974). Angels have an illimitable longing to know [sciendi] and to become wise, since learning [scientia], intelligence, and wisdom are spiritual food (n. 3114, 4459, 4792, 4976, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 6277, 8562, 9003).

The knowledge [scientia] of the ancients was the knowledge [scientia] of correspondences and representations, by which they gained entrance into the knowledge [cognitionem] of spiritual things; but that knowledge [scientia] at this day is wholly lost (n. 4749, 4844, 4964, 4965).

[12] For spiritual truths to be comprehended the following universals must be known [scientur]. (i) All things in the universe have relation to good and truth and to their conjunction that they may be anything, thus to love and faith and their conjunction. (ii) Man has understanding and will; and the understanding is the receptacle of truth and the will of good; and all things in man have relation to these two and to their conjunction, as all things have relation to truth and good and their conjunction. (iii) There is an internal man and an external man, which are as distinct from each other as heaven and the world are, and yet for a man to be truly a man, these must make one. (iv) The internal man is in the light of heaven, and the external man is in the light of the world; and the light of heaven is Divine truth itself, from which is all intelligence. (v) Between the things in the internal man and those in the external there is a correspondence, therefore the different aspect they present is such that they can be distinguished only by means of a knowledge [scientiam] of correspondences. Unless these and many other things are known [scientur], nothing but incongruous ideas of spiritual and heavenly truths can be conceived and formed; therefore without these universals the knowledges [scientifica et cognitiones] of the natural man can be of but little service to the rational man for understanding and growth. This makes clear how necessary knowledges [scientifica] are.

358-1 It is frequently said in the Word that man will be judged and will be rewarded according to his deeds and works (n. 3934).

By “deeds and works” deeds and works in their internal form are meant, not in their external form, since good works in external form are likewise done by the wicked, but in internal and external form together only by the good (n. 3934, 6073).

Works, like all activities, have their being and outgo [esse et existere] and their quality from the interiors of man, which pertain to his thought and will, since they proceed from these; therefore such as the interiors are such are the works (n. 3934, 8911, 10331).

That is, such as the interiors are in regard to love and faith (n. 3934, 6073, 10331, 10332).

Thus works contain love and faith, and are love and faith in effect (n. 10331).

Therefore to be judged and rewarded in accordance with deeds and works, means in accordance with love and faith (n. 3147, 3934, 6073, 8911, 10331, 10332).

So far as works look to self and the world they are not good, but they are good so far as they look to the Lord and the neighbor (n. 3147).

359-1 All evils are from the love of self and of the world (n. 1307, 1308, 1321, 1594, 1691, 3413, 7255, 7376, 7488, 7490, 8318, 9335, 9348, 10038, 10742).

These are contempt of others, enmities, hatred, revenge, cruelty, deceit (n. 6667, 7370-7374, 9348, 10038, 10742).

Into such loves man is born, thus in them are his inherited evils (n. 694, 4317, 5660).

360-1 Charity towards the neighbor is doing what is good, just, and right, in every work and every employment (n. 8120-8122).

Thus charity towards the neighbor extends to all things and each thing that a man thinks, wills, and does (n. 8124).

A life of piety apart from a life of charity is of no avail, but together they are profitable for all things (n. 8252, 8253).

361-1 Every good has its delight from use and in accordance with use (n. 3049, 4984, 7038); also its quality; and in consequence such as the use is such is the good (n. 3049).

All the happiness and delight of life is from uses (n. 997).

In general, life is a life of uses (n. 1964).

Angelic life consists in the goods of love and charity, thus in performing uses (n. 454).

The ends that man has in view, which are uses, are the only things that the Lord, and thus the angels, consider (n. 1317, 1645, 5844).

The kingdom of the Lord is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).

Performing uses is serving the Lord (n. 7038).

Everyone’s character is such as are the uses he performs (n. 4054, 6315); illustrated (n. 7038).

364-1 There can be no mercy apart from means, but only mercy through means, that is, to those who live in accordance with the commandments of the Lord; such the Lord by His mercy leads continually in the world, and afterwards to eternity (n. 8700, 10659).

364-2 Dignities and riches are not real blessings, therefore they are granted both to the wicked and to the good (n. 8939, 10775, 10776).

The real blessing is reception of love and faith from the Lord, and conjunction thereby, for this is the source of eternal happiness (n. 1420, 1422, 2846, 3017, 3406, 3504, 3514, 3530, 3565, 3584, 4216, 4981, 8939, 10495).

365-1 “Garments” signify truths, thus knowledges (n. 1073, 2576, 5319, 5954, 9212, 9216, 9952, 10536).

“Purple” signifies celestial good (n. 9467).

“Fine linen” signifies truth from a celestial origin (n. 5319, 9469, 9744).

365-2 A “camel” signifies in the Word the knowing faculty and knowledge in general (n. 3048, 3071, 3143, 3145).

What is meant by “needlework, working with a needle,” and therefore by a “needle” (n. 9688).

To enter from knowledge into the truths of faith is contrary to Divine order (n. 10236).

Those that do this become demented in respect to the thing of heaven and the church (n. 128-130, 232, 233, 6047).

And in the other life, when they think about spiritual things they become as it were drunken (n. 1072).

Further about such (n. 196).

Examples showing that when spiritual things are entered into through knowledges they cannot be comprehended (n. 233, 2094, 2196, 2203, 2209).

It is permissible to enter from spiritual truth into knowledges which pertain to the natural man, but not the reverse, because there can be spiritual influx into the natural, but not natural influx into the spiritual (n. 3219, 5119, 5259, 5427, 5428, 5478, 6322, 9110).

The truths of the word and of the church must first be acknowledged, after which it is permissible to consider knowledges, but not before (n. 6047).

367-1 It is not known at this day what marriage love is, or whence it is (n. 2727).

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

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

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

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

368-1 In the Word “young men” signify understanding of truth, or the intelligent (n. 7668).

“Men” have the same signification (n. 158, 265, 749, 915, 1007, 2517, 3134, 3236, 4823, 9007).

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

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

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

371-1 The origin, cause, and essence of true marriage love is the marriage of good and truth; thus it is from heaven (n. 2728, 2729).

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

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

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

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

In the Word “marriage” signifies the marriage of good and truth (n. 3132, 4434, 4835).

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

375-1 All things in the universe, both in heaven and in the world, have relation to good and truth (n. 2452, 3166, 4390, 4409, 5232, 7256, 10122).

And to the conjunction of these (n. 10555).

Between good and truth there is marriage (n. 1904, 2173, 2508).

Good loves truth, and from love longs for truth and for the conjunction of truth with itself, and from this they are in a perpetual endeavor to be conjoined (n. 9206, 9207, 9495).

The life of truth is from good (n. 1589, 1997, 2572, 4070, 4096, 4097, 4736, 4757, 4884, 5147, 9667).

Truth is the form of good (n. 3049, 3180, 4574, 9154).

Truth is to good as water is to bread (n. 4976).

378-1 Marriages between those of different religions are not permissible, because there can be no conjunction of like good and truth in the interiors (n. 8998).

379-1 As husband and wife should be one, and should live together in the inmost of life, and as they together make one angel in heaven, so true marriage love is impossible between one husband and several wives (n. 1907, 2740).

To marry several wives at the same time is contrary to Divine order (n. 10837).

That there is no marriage except between one husband and one wife is clearly perceived by those who are in the Lord’s celestial kingdom (n. 865, 3246, 9002, 10172).

For the reason that the angels there are in the marriage of good and truth (n. 3246).

The Israelitish nation were permitted to marry several wives, and to add concubines to wives, but not Christians, for the reason that that nation was in externals separate from internals, while Christians are able to enter into internals, thus into the marriage of good and truth (n. 3246, 4837, 8809.)

382-1 Conceptions, pregnancies, births, and generations signify those that are spiritual, that is, such as pertain to good and truth, or to love and faith (n. 613, 1145, 1255, 2020, 2584, 3860, 3868, 4070, 4668, 6239, 8042, 9325, 10249).

Therefore generation and birth signify regeneration and rebirth through faith and love (n. 5160, 5598, 9042, 9845).

Mother signifies the church in respect to truth, and thus the truth of the church; father the church in respect to good, and thus the good of the church (n. 2691, 2717, 3703, 5581, 8897).

Sons signify affections for truth, and thus truths (n. 489, 491, 533, 2623, 3373, 4257, 8649, 9807).

Daughters signify affections for good, and the goods (n. 489-491, 2362, 3963, 6729, 6775, 6778, 9055).

Son-in-law signifies truth associated with affection for good (n. 2389).

Daughter-in-law signifies good associated with its truth (n. 4843).

384-1 Adulteries are profane (n. 9961, 10174).

Heaven is closed to adulterers (n. 2750).

Those that have experienced delight in adulteries cannot come into heaven (n. 539, 2733, 2747-2749, 2751, 10175).

Adulterers are unmerciful and destitute of religion (n. 824, 2747, 2748).

The ideas of adulterers are filthy (n. 2747, 2748).

In the other life they love filth and are in filthy hells (n. 2755, 5394, 5722).

In the Word adulteries signify adulterations of good, and whoredoms perversions of truth (n. 2466, 2729, 3399, 4865, 8904, 10648).

387-1 The Lord’s kingdom is a kingdom of uses (n. 454, 696, 1103, 3645, 4054, 7038).

Performing uses is serving the Lord (n. 7038).

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

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

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

390-1 Loving the neighbor is not loving the person, but loving that which is in him and which constitutes him (n. 5025, 10336).

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

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

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

391-1 Of the angels that are with little children and afterwards with boys, and thus in succession (n. 2303).

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

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

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

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

Angels have dominion over evil spirits (n. 1755).

391-2 In the Word by angels something Divine from the Lord is signified (n. 1925, 2821, 3039, 4085, 6280, 8192).

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