[2] All who confirm the appearance in themselves and not the reality also, are idolaters inwardly, for they are worshipers of self and the world. If they have no religion they become worshipers of nature and thus atheists; if they have some religion they become worshipers of men and of images. Such are meant now in the first commandment of the Decalog under those who worship other G.o.ds. Those, however, who confirm in themselves the appearance and also the reality become worshipers of the Lord, for He raises them out of what is their own, in which the appearance is, conducts them into the light in which the reality is and which is the reality, and gives them to perceive inwardly that they are not led and taught by themselves but by Him.

[3] The rational capacity of the two may seem much the same to many, but it differs. In those who are at once in the appearance and the reality, it is a spiritual reasoning ability, but in those in the appearance but not at the same time in the reality it is a natural reasoning ability; this can be likened to a garden in winter light, and the spiritual reasoning capacity to a garden in springtime light. But If these things more in what follows, in this order:

i. Man is led and taught by the Lord alone.

ii. He is led and taught by the Lord alone through and from the angelic heaven.

iii. He is led by the Lord through influx and taught through enlightenment.

iv. Man is taught by the Lord through the Word and doctrine and preaching from it, thus immediately by Him alone.

v. Man is led and taught in externals by the Lord to all appearance as of himself.

155. (i) _Man is led and taught by the Lord alone._ This flows as a general consequence from all that was demonstrated in the treatise _Divine Love and Wisdom;_ from what was said in Part I about the Lord's divine love and wisdom; in Part II about the sun of the spiritual world and the sun of the natural world; in Part III about degrees; in Part IV about the creation of the universe; and in Part V about the creation of the human being.

156. Man is led and taught by the Lord alone in that he lives from the Lord alone; for his life's will is led, and his life's understanding is taught. But this is contrary to the appearance, for it seems to man that he lives of himself, and yet the truth is that he lives from the Lord and not from himself. Man cannot, however, be given a sense-perception of this while he is in the world (the appearance that he lives of himself is not taken away, for without it man is not man). This must be established by reasons, therefore, which are then to be confirmed from experience and finally from the Word.

157. That the human being has life from the Lord alone and not of himself is established by these considerations: 1. There is an only essence, substance and form from which all the essences, substances, and forms exist that have been created. 2. The one essence, substance and form is divine love and wisdom from which is all that is referable to love and wisdom in man. 3. It is also good itself and truth itself to which all things are referable. 4. Likewise it is life, from which is the life of all and all things of life. 5. Again the only One and very Self is omnipresent, omniscient and omnipotent. 6. This only One and very Self is the Lord-from-eternity or Jehovah.

[2] 1. _There is an only essence, substance and form from which all the essences, substances, and forms exist that have been created._ This was demonstrated in the treatise _Divine Love and Wisdom_ (nn.44-46). In Part II it was shown that the sun of the angelic heaven, which is from the Lord and in which He is, is the one sole substance and form from which all that has been created exists, also that nothing can exist or come into existence except from it. In Part III it was shown that all things arise from that sun by derivations according to degrees.

[3] Who does not perceive by the reason and acknowledge that there is some one essence from which is all essence, or one being from which is all being? What can exist apart from being, and what can being be from which is all other being except being itself? Being itself is also unique and is being in itself. Since this is so (and anyone perceives and acknowledges it by reason, or if not, can do so), what else follows than that this Being, the Divine itself, Jehovah, is all in all in what is or comes to be?

[4] It is the same if we say there is an only substance from which all things are, and as there is no substance without form there is a single form from which all things are. We have shown in the treatise mentioned above that the sun of the angelic heaven is that substance and form, also shown how that essence, substance and form is varied in things created.

[5] 2. _The one essence, substance and form is divine love and wisdom from which is all that is referable to love and wisdom in man._ This also was fully demonstrated in the treatise _Divine Love and Wisdom._ Whatever appears to live in man is referable to will and understanding in him; any-one can perceive by the reason and acknowledge that these two const.i.tute his life. What else is "This I will," or "This I understand,"

or "I love this," or "I think this"? And as man wills what he loves, and thinks what he understands, all things of the will relate to love and those of the understanding to wisdom. As no one has love or wisdom from himself but only from Him who is love itself and wisdom itself, they are from the Lord-from-eternity or Jehovah. If they were not, man would be love itself and wisdom itself, thus G.o.d-from-eternity, at which the human reason itself is horrified. Can anything exist except from a prior self?

Or the prior self exist except from one prior to it? And finally from a first or from underived being?

[6] 3. _It is also good itself and truth itself, to which all things are referable._ Everyone possessed of reason agrees and acknowledges that G.o.d is good itself and truth itself, likewise that all good and truth are from Him, therefore that any good and truth can come only from good itself and truth itself. All this is acknowledged by every rational person when he first hears it. When it is said, then, that everything of the will and understanding, of love and wisdom, or of affection and thought in a man who is led by the Lord relates to good and truth, it follows that all that such a man wills and understands or loves and has for his wisdom, or is affected by and thinks, is from the Lord. Hence anyone in the church knows that whatever good and truth a man has in himself is not good and truth except as it is from the Lord. Since this is true, all that such a man wills and thinks is from the Lord. It will be seen in following numbers that an evil man can will and think from no other source.

[7] 4. _The one essence, substance and form is likewise life, from which is the life of all and all things of life._ This we have shown in many places in the treatise _Divine Love and Wisdom._ At the first hearing the human reason also agrees and acknowledges that all man's life is that of the will and understanding, for if these are taken away he ceases to live, or what is the same, that all his life is one of love and thought, for if these are taken away he does not live. Inasmuch as all of the will and understanding or all of love and thought in man is from the Lord, all of his life, as we said above, is from Him.

[8] 5. _This only One and very Self is omnipresent, omniscient and omnipotent._ This also every Christian acknowledges from his doctrine and every gentile from his religion. In consequence, wherever he is, a man thinks that G.o.d is there and that he prays to G.o.d at hand; thinking and praying so, men cannot but think that G.o.d is everywhere, that is, omnipresent; likewise omniscient and omnipotent. Everyone praying to G.o.d, therefore, implores Him from the heart to lead him because He can lead him; thus he acknowledges the divine omnipresence, omniscience and omnipotence, doing so in turning his face to the Lord; thereupon the truth flows in from the Lord.

[9] 6. This only One and very Self is the Lord-from-eternity or Jehovah.

In Doctrine of the New Jerusalem about the Lord it was shown that G.o.d is one in essence and in person and that He is the Lord, and that the Divine itself, called Jehovah Father, is the Lord-from-eternity; that the Divine Human is the Son conceived by His Divine from eternity and born in the world; and that the proceeding Divine is the Holy Spirit. He is called "very Self" and "only One" because, as was said, the Lord-from-eternity or Jehovah is life itself, being love itself and wisdom itself or good itself and truth itself, from which are all things. That the Lord created all things from Himself and not from nothing may be seen in the treatise _Divine Love and Wisdom_ nn. 282-284, 349-357. So the truth that the human being is led and taught by the Lord alone is established by reasons.

158. This same truth is established in angels not only by reasons but also by living perceptions, especially with angels of the third heaven.

They perceive the influx of divine love and wisdom from the Lord.

Perceiving it and in their wisdom aware that love and wisdom are life, they declare that they live from the Lord and not of themselves, and not only say so but love and will it so. Yet they are in the full appearance that they live of themselves, yes, more strongly in the appearance than other angels. For as was shown above (nn. 42-45) the more nearly one is united with the Lord, the more distinctly does he seem to himself to be his own, and the more plainly is he aware that he is the Lord's. For many years now it has been granted me to be in a similar simultaneous perception and appearance, and I am fully convinced that I will and think nothing from myself but that it only appears to be from myself; it has also been granted to love and will it so. The same truth may be established by much else from the spiritual world, but these two references must suffice now.

159. It is plain from the following pa.s.sages in the Word that life is the Lord's alone.

I am the resurrection and the life; he who believes in Me, though he die, shall live (Jn 11:25).

I am the way and the truth and the life (Jn 14:6).

The Word was G.o.d . . . and in Him was life; and the life was the light of men (Jn 1:1, 4).

"The Word" in this pa.s.sage is the Lord.

As the Father has life in Himself, so has he given the Son to have life in Himself (Jn 5:26).

From the following it is clear that man is led and taught by the Lord alone:

Without Me you can do nothing (Jn 15:5).

A man cannot receive anything unless it is given him from heaven (Jn 3:27).

A man cannot make one hair white or black (Mt 5:36).

By "hair" in the Word the least of all is signified.

160. It will be shown in what follows in an article of its own that the life of the wicked has the same source; now this will merely be ill.u.s.trated by a comparison. Heat and light flow in from the sun of the world alike to trees bearing bad fruit and to trees bearing good fruit, and they are alike quickened and grow. The forms into which the heat flows make the difference, not the heat in itself. It is the same with light, which is turned into various colors according to the forms into which it flows. The colors are beautiful and gay or ugly and sombre, and yet it is the same light. It is so with the influx of spiritual heat which in itself is love, and with spiritual light which in itself is wisdom, from the sun of the spiritual world. The forms into which they flow cause diversity, but not in itself that heat which is love or that light which is wisdom. The forms into which these flow are human minds.

It is clear from these considerations that man is led and taught by the Lord alone.

161. What the life of animals is, however, was shown above (nn. 74, 96), namely that it is a life of merely natural affection with its attendant knowledge, and a mediated life corresponding to the life of human beings in the spiritual world.

162. (ii) _Man is led and taught by the Lord alone through the angelic heaven and from it._ We say "through" the angelic heaven and from it, but that He does so "through" the angelic heaven is the apparent fact, while "from it" is the reality. The Lord seems to lead and teach through the angelic heaven because He appears above that heaven as a sun, but the reality is that He does so from heaven because He is in heaven as the soul is in man. For the Lord is omnipresent and not in s.p.a.ce, as was shown above. Therefore distance is an appearance according to conjunction with Him, and the conjunction is according to the reception of love and wisdom from Him. Since no one can be conjoined to the Lord as He exists in Himself He appears to angels at a distance as a sun; nevertheless He is in the angelic heaven as the soul is in man. He is similarly in every society of heaven and in every angel, for man's soul is not only the soul of man as a whole but also of every part of him.

[2] It is according to the appearance that the Lord governs all heaven and through it the world from the sun which is from Him and in which He is (about the sun see Part II of the treatise _Divine Love and Wisdom_), and everyone is allowed to speak according to the appearance, cannot, in fact, do otherwise. Everyone who is not in wisdom itself is also allowed to think that the Lord rules each and all things from His sun and rules the world through the angelic heaven. Angels of the lower heavens think from the appearance, but those of the higher heavens speak indeed in keeping with the appearance but think from the reality, namely, that the Lord rules the universe from the angelic heaven, that is, from Himself.

[3] One can ill.u.s.trate by the sun of the world that simple and wise speak alike but do not think alike. All speak from the appearance that the sun rises and sets. Despite speaking so the wise think it stands still, which is again the reality, as the other is the appearance. The same thing can be ill.u.s.trated from appearances in the spiritual world, for s.p.a.ce and distance appear there but are dissimilarities of affections and of resulting thoughts. The same is true of the Lord's appearing in His sun.

163. We shall say briefly how the Lord leads and teaches everyone from the angelic heaven. In the treatise _Divine Love and Wisdom_ and above in the present treatise, also in the work _Heaven and h.e.l.l,_ published in London in the year 1758, it has been made known from things seen and heard that the angelic heaven appears before the Lord as one man, and each society of heaven likewise, and it is from this that each angel or spirit is a human being in complete form. It was also shown in the treatises mentioned that heaven is not heaven from anything belonging to the angels but from their reception of divine love and wisdom from the Lord. Hence it may be evident that the Lord rules the whole angelic heaven as one man, and since heaven is itself man, it is the very image and likeness of the Lord and the Lord rules it as the soul rules its body. Since all mankind is ruled by the Lord, it is ruled by the Lord not through heaven, but from heaven, consequently by Him, for He is heaven, as we have said.

164. This is an arcanum of angelic wisdom, however, and therefore cannot be comprehended by man unless his spiritual mind has been opened; for such a man, who is united with the Lord, is an angel. From what has preceded he can comprehend the following:

1. Men as well as angels are in the Lord and the Lord in them according to their conjunction with Him, or, what is the same, according to their reception of love and wisdom from Him.

2. Each of them has a place allotted to him in the Lord, thus in heaven, according to the nature of the conjunction or the reception of Him.

3. Each in his place has a state of his own distinct from that of others and draws his portion from what is had in common according to his situation, function and need, quite as each part does in the human body.

4. Everyone is brought into his place by the Lord according to his life.

5. Every human being is introduced from infancy into this divine man whose soul and life is the Lord, and within it and not outside of it is led and taught from His divine love according to His divine wisdom; but as a man is not deprived of freedom, he can be led and taught only in the measure of his receptiveness as of himself.

6. Those who are receptive are conducted to their places through an infinite maze by winding paths, much as the chyle is carried through the mesentery and the lacteal vessels there to its cistern, and from this into the blood by the thoracic duct, and so to its place.

7. Those who are not receptive are parted from those within the divine man, as excrement and urine are removed from man.

These are arcana of angelic wisdom which man can comprehend to some extent; there are many more which he cannot.

165. (iii) _Man is led by the Lord through influx and taught through enlightenment._ Man is led through influx by the Lord because "being led" and "flowing in" are spoken of love and the will; and he is taught by the Lord through enlightenment because "being taught" and "enlightened" are spoken of wisdom and the understanding. It is known that every person is led by himself from his own love and according to it by others, and not by his understanding. He is led by his understanding and according to it only as his love or his will prompts the understanding, and then it can be said that his understanding is led also. Even then the understanding is not led, but the will which prompts it.

The term "influx" is used because it is commonly said that the soul flows into the body; influx is spiritual and not physical, as we showed above, and man's soul or life is his love or will. For another reason, influx is comparatively like the flow of the blood into the heart and from the heart into the lungs. We showed in the treatise Divine Love and Wisdom that the heart corresponds to the will and the lungs correspond to the understanding, and that the conjunction of the will with the understanding is like the flowing of the blood from the heart to the lungs.

166. Man is taught, however, through enlightenment; being taught and being enlightened are said of the understanding. For the understanding or man's internal sight is enlightened by spiritual light quite as the eye or man's external sight is by natural light. The two are also taught similarly; the internal sight, however, which is that of the understanding, by spiritual objects, and the external sight or the sight of the eye by natural objects. There is spiritual light and natural light, one like the other in outward appearance, but dissimilar in internal appearance. For natural light comes from the sun of the natural world and so is in itself dead, but spiritual light, which is from the sun of the spiritual world, is in itself living. This light, not nature's, enlightens the human intellect. Natural and rational light comes from it and not from nature's light, and is here called natural and rational because it is spiritual-natural.

[2] There are three degrees of light in the spiritual world: celestial, spiritual and spiritual-natural. Celestial light is a flaming, ruddy light and is the light of those who are in the third heaven; spiritual light is a gleaming white light and is the light of those in the middle heaven; and spiritual-natural light is like daylight in our world. This is the light of those who are in the lowest heaven and of those in the world of spirits, which is intermediate between heaven and h.e.l.l; with the good in that world it is like the light of summer on earth and with the evil like winter's light.

It should be known, however, that light in the spiritual world has nothing in common with light in the natural world; they are as different as what is living and what is lifeless. It is plain, then, from what has been said that it is spiritual light and not the natural light before our eyes that enlightens the understanding. Man does not know this, not having known anything hitherto about spiritual light. In the work _Heaven and h.e.l.l_ we have shown (nn. 126-140) that spiritual light has its origin in divine wisdom and truth.

167. Having spoken about the light of heaven, we should say something about the light of h.e.l.l. This also is of three degrees. The light in the lowest h.e.l.l is like that from fiery coals; in the middle h.e.l.l like that from the flame of a hearth; and in the highest h.e.l.l like that from candles and to some like moonlight at night. All this is spiritual light and not natural, for all natural light is dead and extinguishes the understanding. As has been shown, those in h.e.l.l possess the faculty of understanding called rationality; rationality itself comes from spiritual light and not from natural light. The spiritual light which they have in rationality is turned, however, into infernal light, as the light of day is into the dark of night.

[2] Nevertheless, all those in the spiritual world, whether in the heavens or the h.e.l.ls, see in their own light as clearly as man sees in his by day. This is because everyone's eyesight is formed to receive the light in which it finds itself. Thus the eyesight of the angels of heaven is formed to receive the light in which they see, and the sight of the spirits of h.e.l.l is formed to receive their light; this is comparatively like that of birds of night and bats, which see objects at night and in the evening as clearly as other birds see them by day, for their eyes are formed to receive their light.