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The Spiritual Meaning of the Ten Commandments

AuthorE. Swedenborg
Contents:

What Religion Consists Of
The First Commandment: "Thou shalt not make to thee other gods"
The Second Commandment : "Thou shalt not profane the name of God."
The Third Commandment : "Thou shalt keep the sabbath holy"
The Fourth Commandment : "Thou shalt honour thy parents"
The Fifth Commandment: "Thou shalt not steal"
The Sixth Commandment: "Thou shalt not commit adultery"
The Seventh Commandment: "Thou shalt not kill"
The Eighth Commandment: "Thou shalt not bear false witness"
The Ninth Commandment: "Thou shalt not covet thy neighborís house"
The Tenth Commandment: "Thou shalt not covet (or desire) thy neighborís wife, his manservant, or his maidservant, his ox, or his ass"
The Commandments of the Decalogue in general

What Religion Consists Of

Religion with man consists in a life according to the Divine commandments, which are contained in a summary in the Decalogue. He that does not live according to these can have no religion, since he does not fear God, still less does be love God; nor does be fear man, still less does be love him. Can one who steals, commits adultery, kills, hears false witness, fear God or man? Nevertheless everyone is able to live according to these commandments; and be who is wise does so live as a civil man, as a moral man, and as a natural man. And yet he who does not live according to them as a spiritual man cannot be saved; since to live according to them as a spiritual man means to so live for the sake of the Divine that is in them, while to live according to them as a civil man means for the sake of justice and to escape punishments in the world; and to live according to them as a moral man means for the sake of honesty, and to escape the loss of reputation and honor; while to live according to them as a natural man means for the sake of what is human, and to escape the repute of having an unsound mind. All laws, civil, moral, and natural, prescribe that one must not steal, must not commit adultery, must not kill, must not hear false witness; and yet a man is not saved by shunning these evils from these laws alone, unless he also shuns them from spiritual law, thus unless he shuns them as sins. For with such a man there is religion, and a belief that there is a God, a heaven and a hell, and a life after death; with such a man there is a civil life, a moral life, and a natural life; a civil life because there is justice, a moral life because there is honesty, and a natural life because there is manhood. But he who does not live according to these commandments as a spiritual man is neither a civil man, nor a moral man, nor a natural man; for he is destitute of justice, of honesty, and even of manhood, since the Divine is not in these. For there can he nothing good in and from itself, but only from God; so there can he nothing just, nothing truly honest or truly human in itself and from itself, but only from God, and only when the Divine is in it. Consider whether anyone that has hell in him, or who is a devil, can do what is just from justice or for the sake of justice; in like manner what is honest, or what is truly human. The truly human is what is from order and according to order, and what is from sound reason; and God is order, and sound reason is from God. In a word, he who does not shun evils as sins is not a man. Everyone who makes these commandments the principles of his religion becomes a citizen and an inhabitant of heaven; but he who does not make them the principles of his religion, although in externals he may live according to them from natural, moral, and civil law, becomes a citizen and an inhabitant of the world, but not of heaven.

Most nations know these commandments, and make them the principles of their religion, and live according to them because God so wills and has commanded. Through this they have communication with heaven and conjunction with God, consequently they also are saved. But most in the Christian world at this day do not make them the principles of their religion, but only of their civil and moral life; and they do this that they may not appear in external form to act fraudulently and make unlawful gains, commit adulteries, manifestly pursue others from deadly hatred and revenge, and bear false witness, and do not refrain from these things because they are sins and against God, but because they have fears for their life, their reputation, their office, their business, their possessions, their honor and gain, and their pleasure; consequently if they were not restrained by these bonds they would do these things. Because, therefore, such form for themselves no communication with heaven or conjunction with the Lord, but only with the world and with self, they cannot be saved. Consider in respect to yourself, when these external bonds have been taken away, as is done with every man after death, if there are no internal bonds, which are from fear and love of God, thus from religion, to restrain and hold you back, whether you would not rush, like a devil, into thefts, adulteries, murders, false witnesses, and lusts of every kind, from a love of these thus from a delight in them. That this is the case I have both seen and heard. AC 948

So far as evils are removed as sins, so far goods flow in, and so far does man afterwards do goods, not from self, but from the Lord. As, first, so far as one does not worship other gods, and thus does not love self and the world above all things, so far the acknowledgment of God flows in from the Lord, and then he worships God, not from self but from the Lord. Secondly, so far as one does not profane the name of God, that is, so far as he shuns the lusts arising from the loves of self and of the world, so far he loves the holy things of the Word and of the church; for these are the name of God, and are profaned by the lusts arising from the loves of self and of the world. Thirdly, so far as one shuns thefts, and thus shuns frauds and unlawful gains, so far sincerity and justice enter, and he loves what is sincere and just from sincerity and justice, and thus does what is sincere and just not from self but from the Lord. Fourthly, so far as one shuns adulteries, and thus shuns unchaste and filthy thoughts, so far conjugial love enters, which is the inmost love of heaven, and in which chastity itself resides. Fifthly, so far as one shuns murders, and thus shuns deadly hatreds and revenges that breath slaughter, so far the Lord enters with mercy and love. Sixthly, so far as one shuns false testimonies, and thus shuns lies and blasphemies, so far truth from the Lord enters. Seventhly, so far as one shuns the covetousness for the houses of others, and thus shuns the love and consequent lusts for possessing the goods of others, so far charity towards the neighbor enters from the Lord. Eighthly, so far as one shuns the covetousness for the wives of others, their servants, etc., and thus shuns the love and consequent lusts of ruling over others (for the things enumerated in this commandment are what belong to man), so far love to the Lord enters. These eight commandments include the evils that must be shunned, but the two others, namely, the third and fourth, include certain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. But how these two commandments should be understood, not by the men of the Jewish Church but by the men of the Christian Church, will be told elsewhere. AE 949

 

The First Commandment

"Thou shalt not make to thee other gods" includes not loving self and the world above all things; for that which one loves above all things is his god. There are two directly opposite loves, love of self and love to God, also love of the world and love of heaven. He who loves himself loves his own (proprium); and as a manís own (proprium) is nothing but evil he also loves evil in its whole complex; and he who loves evil hates good, and thus hates God. He who loves himself above all things sinks his affections and thoughts in the body, and thus in his own (proprium), and from this he cannot be raised up by the Lord; and when one is sunk in the body and in his own (proprium) he is in corporeal ideas and in pleasures that pertain solely to the body, and thus in thick darkness as to higher things; while he who is raised up by the Lord is in light. He who is not in the light of heaven but in thick darkness, since he sees nothing of God, denies God and acknowledges as god either nature or some man, or some idol, and even aspires to be himself worshiped as a god. From this it follows that he who loves himself above all things worships other gods. The same is true, but in a less degree, of one who loves the world; for there cannot be so great a love of the world as of oneís own (proprium); therefore the world is loved because of oneís own, and for the sake of oneís own, because it is serviceable to it. The love of self means especially the love of domineering over others from the mere delight in ruling and for the sake of eminence, and not from the delight in uses and for the sake of the public good; while the love of the world means especially the love of possessing goods in the world from the mere delight in possession and for the sake of riches, and not from the delight in uses from these and for the sake of the good therefrom. These loves are both of them without limit, and rush on to infinity so far as opportunity is given. AE 950

It is not believed in the world that the love of ruling from the mere delight of ruling, and the love of possessing goods from the mere delight of possession, and not from the delight of uses, conceal in themselves all evils, and also a contempt for and rejection of all things pertaining to heaven and the church; and for the reason that man is stirred up by the love of self and the love of the world to doing good to the church, the country, society, and the neighbor, by making good deeds honorable and looking for reward. Therefore this love is called by many the fire of life, and the incitement to great things. But it is to be known that so far as these two loves regard uses in the first place and self in the second they are good, while so far as they regard self in the first place and uses in the second they are evil, since man then does all things for the sake of self and consequently from self, and thus in every least thing he does there is self and what is his own (proprium), which regarded in itself is nothing but evil. But to regard uses in the first place and self in the second is to do good for the sake of the church, the country, society, and the neighbor; and the goods that man does to these for the sake of these are not from man but from the Lord. The difference between these two is like the difference between heaven and hell. Man does not know that there is such a difference, because from birth and thus from nature he is in these loves, and because the delight of these loves continually flatters and pleases him.

But let him consider that the love of ruling from the delight of ruling, and not from the delight of uses, is wholly devilish; and such a man may be called an atheist; for so far as he is in that love he does not in his heart believe in the existence of God, and to the same extent he derides in his heart all things of the church, and even hates and pursues with hatred all who acknowledge God, and especially those who acknowledge the Lord. The very delight of their life is to do evil and to commit wicked and infamous deeds of every kind In a word, they are very devils. This a man does not know so long as he lives in the world; but he will know that it is so when he comes into the spiritual world, as he does immediately after death. Hell is full of such, where instead of having dominion they are in servitude. Moreover, when they are looked at in the light of heaven they appear inverted, with the head downwards and the feet upwards, since they gave rule the first place and uses the second, and that which is in the first place is the head, and that which is the second is the feet; and that which is the head is loved, but that which is the feet is trampled upon. AE 951.

He is deceived who supposes that he acknowledges and believes that there is a God before he abstains from the evils forbidden in the Decalogue, especially from the love of ruling from the delight in ruling, and from the love of possessing the goods of the world from the delight of possession, and not from the delight of uses. Let a man confirm himself as fully as he can, from the Word, from preachings, from books, and from the light of reason, that there is a God, and thus he persuaded that he believes, yet he does not believe unless the evils have been removed that spring from the love of self and of the world The reason is that evils and their delights block up the way, and shut out and repel goods and their delights from heaven, and prevent their confirmation. And until heaven is confirmed there is only a faith of the lips, which in itself is no faith, and there is no faith of the heart, which is real faith. A faith of the lips is faith in externals, a faith of the heart is faith in internals; and if the internals are crowded with evils of every kind, when the externals are taken away (as they are with every man after death), man rejects from them even the faith that there is a God. AE 952

 

So far as a man resists his own two loves, which are the love of ruling from the mere delight of ruling and the love of possessing the goods of the world from the mere delight of possession, thus so far as he shuns as sins the evils forbidden in the Decalogue, so far there flows in through heaven from the Lord, that there is a God, who is the Creator and Preserver of the universe, yea also that God is one. This then flows in for the reason that when evils have been removed heaven is opened, and when heaven is opened man no longer thing from self but from the Lord through heaven; and that there is a God and that God is one is the universal principle in heaven which comprises all things. That from influx alone man knows, and as it were sees that God is one, is evident from the common confession of all nations, and from a repugnance to thinking that there are many gods. Manís interior thought, which is the thought of his spirit, is either from hell or from heaven; it is from hell before evils have been removed, but from heaven, when they have been removed. When this thought is from hell man sees no otherwise than that nature is God, and that the inmost of nature is what is called the Divine. When such a man after death becomes a spirit he calls anyone a god who is especially powerful; and also himself strives for power that he may be called a god. All the evil have such madness lurking inwardly in their spirit. But when a man thinks from heaven, as he does when evils have been removed, he sees from the light in heaven that there is a God and that He is one. Seeing from light out of heaven is what is meant by influx. AE 953

When a man shuns and turns away from evils because they are sins, he not only sees from the light of heaven that God is and that God is one, but also that God is Man. For he wishes to see his God, and he is incapable of seeing Him otherwise than as Man. Thus did the ancients before Abraham and after him see God; thus do the nations in countries outside the church see God from an interior perception, especially those who are interiorly wise although not from knowledges; thus do all little children and youths and simple well-disposed adults see God; and thus do the inhabitants of all earths see God; for they declare that what is invisible, since it does not come into an idea, does not come into faith. The reason of this is that the man who shuns and turns away from evils as sins thinks from heaven; and the whole heaven, and everyone there, has no other idea of God than as that of Man; nor can he have any other idea, since the whole heaven is a man in the largest form, and the Divine that proceeds from the Lord is what makes heaven; consequently to think otherwise of God than according to that Divine form, which is the human form, is impossible to angels, since angelic thoughts pervade heaven. That the whole heaven in the complex answers to one Man (HH 51-86); and that the angels think according to the form of heaven, (HH 200-212).

This idea of God flows in from heaven with all in the world, and has its seat in their spirit; but it seems to be rooted out with those in the church who are in intelligence from what is their own (proprium), indeed so rooted out as to be no longer a possible idea; and this for the reason that they think of God from space. But when these become spirits they think otherwise, as has been made evident to me by much experience. For in the spiritual world an indeterminate idea of God is no idea of Him; consequently the idea there is determined to some one who has his seat either on high or elsewhere, and who gives answers. From the general influx which is from the spiritual world men have received ideas of God as Man variously according to the state of perception; and for this reason the triune God is with us called Persons; and in paintings in churches God the Father is represented as Man, the Ancient of Days. It is also from a general influx that men, both living and dead, who are called saints, are adored as gods by the common people in Christian Gentilism, and their sculptured images are loved. The same is true of many nations elsewhere, of the ancient peoples in Greece, in Rome, and in Asia, who had many gods, all of whom were regarded by them as men. This has been said to make known that there is an intuition, namely, in manís spirit, to see God as Man. That is called an intuition which is from general influx. AE 955

As man from a general influx out of heaven sees in his spirit that God is Man, it follows that those who are of the church where the Word is, if they shun and turn away from evils as sins, see, from the light of heaven in which they then are, the Divine in the Lordís Human, and the trine in Him, and Himself to be the God of heaven and earth. But those cannot see this who by intelligence from what is their own (proprium) have destroyed in themselves the idea of God as Man; neither do they see from the trinity that is in their thought that God is one; they call Him one with the lips only. But those who have not been purified from evils, and therefore are not in the light of heaven, do not in their spirit see the Lord to be the God of heaven and earth; but in place of the Lord some other being is acknowledged; by some of these some one whom they believe to be God the Father; by others some one whom they call God because he is especially powerful; by others some devil whom they fear because he can bring evil upon them; by others nature, as in the world; and by others no God at all. It is said "in their spirit," because they are such after death when they become spirits; therefore what lay concealed in their spirit in the world then becomes manifest. But all who are in heaven acknowledge the Lord only, since the whole heaven is from the Divine that proceeds from Him, and relates to Him as Man and for this reason no one can enter heaven unless he is in the Lord, for he enters into the Lord when he enters into heaven. If others enter they become impotent in mind and fall backwards. AE 956

The idea of God is the primary of all ideas; for such as this idea is such is manís communication with heaven and his conjunction with the Lord, and such is his enlightenment, his affection of truth and good, his perception, intelligence, and wisdom; for these are not from man but from the Lord according to conjunction with Him. The idea of God is the idea of the Lord and His Divine, for no other is the God of heaven and the God of earth, as He Himself teaches in Matthew:--

All authority has been given unto Me in heaven and on earth (Matt. 28:18).

But the idea of the Lord is more or less full and more or less clear; it is full in the inmost heaven, less full in the middle, and still less full in the ultimate heaven; therefore those who are in the inmost heaven are in wisdom, those who are in the middle in intelligence, and those who are in the ultimate in knowledge. The idea is clear in the angels who are at the center of the societies of heaven; and less clear in those who are round about, according to the degrees of distance from the center.

All in the heavens have places allotted them according to the fulness and clearness of their idea of the Lord, and they are in correspondent wisdom and in correspondent felicity. All those who have no idea of the Lord as Divine, like the Socinians and Arians, are under the heavens, and are unhappy. Those who have a twofold idea, namely, of an invisible God and of a visible God in a human form, also have their place under the heavens, and are not received until they acknowledge one God, and Him visible. Some in the place of a visible God see as it were something aerial, and this because God is called a spirit. If this idea is not changed with them into the idea of Man, thus of the Lord, they are not accepted. But those who have an idea of God as the inmost of nature are rejected, because they cannot help falling into the idea of nature as being God. All nations that have believed in one God, and have had an idea of Him as Man, are received by the Lord. From all this it can be seen who those are that worship God Himself and who those are that worship other gods, thus who live according to the first commandment of the Decalogue and who do not. AE 957

 

The Second Commandment

In the preceding chapter the first commandment of the Decalogue is treated of at the end of the several articles. In the following articles in this chapter the other commandments of the Decalogue will be treated of; and here the second commandment, "Thou shalt not profane the name of God." In the first place, what is meant by "the name of God" shall be told, and afterwards what is meant by "profaning" it. "The name of God" means every quality by which God is worshiped. For God is in His own quality, and is His own quality. His essence is the Divine love, and His quality is the Divine truth therefrom united with the Divine good; thus with us on earth it is the Word; consequently it is said in John:--

The Word was with God, and God was the Word (John 1:1).

Thence also, it is the doctrine of genuine truth and good from the Word; for worship is according to that.

Now as His quality is manifold, for it comprises all things that are from Him, so He has many names; and each name involves and expresses His quality in general and in particular. He is called "Jehovah," "Jehovah of Hosts," "Lord," "Lord Jehovih," "God," "Messiah or Christ," "Jesus," "Saviour," "Redeemer," "Creator," "Former," "Maker," "King," and "the Holy One of Israel," "the Rock" and "the Stone of Israel," "Shiloh," "Shaddai," "David," "Prophet," "Son of God," and "Son of man," and so on. All these names are the names of the one God, who is the Lord; and yet where they occur in the Word they signify some universal Divine attribute or quality distinct from the other Divine attributes or qualities. So, too, where He is called "Father, Son, and Holy Spirit," three are not meant, but one God; that is, there are not three Divines, but one, and this trine which is one is the Lord.

Since each name signifies some distinct attribute or quality, "to profane the name of God" does not mean to profane the name itself but His quality. "Name" signifies quality for the reason that in heaven everyone is named according to his quality; and the quality of God or the Lord is everything that is from Him by which He is worshiped. For this reason, since no Divine quality of the Lord is acknowledged in hell, the Lord cannot he named there; and in the spiritual world His names cannot be uttered by anyone except so far as His Divine is acknowledged; for there all speak from the heart, thus from love and consequent acknowledgment. AE 959

[14] Since "the name of God" means that which is from God and which is God, and this is called the Divine truth, and with us the Word, this must not be profaned, because it is in itself Divine and most holy; and it is profaned when its holiness is denied, which is done when it is despised, rejected, and treated contemptuously. When this is done heaven is closed and man is left to hell. For the Word is the only medium of conjunction of heaven with the church; therefore when the Word is cast out of the heart that conjunction is dissolved; and because man is then left to hell he no longer acknowledges any truth of the church.

[15] There are two things by which heaven is closed to the men of the church. One is the denial of the Lordís Divine, and the other is the denial of the holiness of the Word; and for this reason that the Lordís Divine is the all of heaven, and the Divine truth, which is the Word in the spiritual sense, is what makes heaven; 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 exists, and thus deprives himself of communication and thence of conjunction with heaven. To profane the Word is the same as blaspheming the Holy Spirit," which is not forgiven to anyone, consequently it is said in this commandment that he who profanes the name of God shall not be left unpunished. AE 960

 

[11] As the Divine truth or the Word is meant by "the name of God," and the profanation of it means a denial of its holiness, and thus contempt, rejection, and blasphemy, it follows that the name of God is interiorly profaned by a life contrary to the commandments of the Decalogue. For there is profanation that is interior and not exterior, and there is profanation that is interior and at the same time exterior, and there can be also a kind of profanation that is exterior and not at the same time interior. Interior profanation is produced by the life, exterior by the speech. Interior profanation, which is produced by the life, becomes exterior also, or of the speech, after death. For then everyone thinks and wills, and so far as it can be permitted, speaks and acts, according to his life; thus not as he did in the world. In the world, for the worldís sake and to gain reputation, man is wont to speak and act otherwise than as he thinks and wills from his life. This is why it has been said that there is profanation that is interior and not at the same time exterior. There can also be a kind of profanation that is exterior and not at the same time interior. It can come from the style of the Word, which is not at all the style of the world, and for this reason it may be to some extent despised from ignorance of its interior sanctity. AE 962

 

He who abstains from profaning the name of God, that is, the holiness of the Word, by contempt, rejection, or any blasphemy, has religion; and such as his abstinence is such is his religion. For no one has religion except from revelation, and with us revelation is the Word. Abstinence from profaning the holiness of the Word must be from the heart, and not merely from the mouth. Those who abstain from the heart live from religion; but those who abstain merely from the mouth do not live from religion, for they abstain either for the sake of self or for the sake of the world, in that the Word can be made to serve them as a means of acquiring honor and gain; or they abstain from some fear. But of these many are hypocrites who have no religion. AE 963

 

The Third Commandment

Now follows the third commandment, which is, to keep the sabbath holy. The third and fourth commandments of the Decalogue contain things that must be done, namely, that the sabbath must be kept holy, and that parents must be honored. The other commandments contain things that are not to be done, namely, that other gods must not be worshiped; that the name of God must not be profaned; that one must not steal, must not commit adultery, must not bear false witness, must not covet the goods of others. These two commandments are commandments to be done, because the sanctification of the rest of the commandments depends upon these, for the "sabbath" signifies the union in the Lord of the Divine Itself and the Divine Human, also His conjunction with heaven and the church, and thus the marriage of good and truth with the man who is being regenerated. This being the signification of the sabbath, it was the chief representative of all things of worship in the Israelitish Church, as is evident in (Jeremiah 17:20-27). It was the chief representative of all things of worship, because the first thing in all things of worship is the acknowledgment of the Divine in the Lordís Human, for without that acknowledgment man can believe and do only from self, and to believe from self is to believe falsities, and to do from self is to do evils, as is also evident from the Lordís words in John:--

To those asking, What shall we do that we might work the works of God? Jesus said, This is the work of God, that ye believe in Him whom God hath sent (John 6:28, 29).

And in the same:--

He that abideth in Me and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:5).

That the sabbath represented that union and the holy acknowledgment of it, has been shown in many places in the Arcana Coelestia, namely, that the "sabbath" signified in the highest sense the union of the Divine Itself and the Divine Human in the Lord, in the internal sense the conjunction of the Lordís Human with heaven and with the church, in general the conjunction of good and truth, thus the heavenly marriage (AC 8495, 10356, 10730). Therefore the rest on the sabbath day signified the state of that union, because the Lord then has rest; also through that union there is peace and salvation in the heavens and on the earth. In a relative sense it signified the conjunction of man with the Lord, because man then has peace and salvation (AC 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730). The six days preceding the sabbath signified the labors and combats that precede union and conjunction (AC 8510, 8888, 9431, 10360, 10667).

The man who is being regenerated is in two states, the first when he is in truths and by means of truths is being led to good and into good, the other when he is in good. When man is in the first state he is in combats or temptations; but when he is in the second state he is in the tranquility of peace. The former state is signified by the six days of labor that precede the sabbath; and the latter state is signified by the rest on the sabbath day (AC 9274, 9431, 10360). The Lord also was in two states; the first when He was Divine truth and from it fought against the hells and subjugated them, the other when He was made Divine good by union with the very Divine in Himself. The former state was signified in the highest sense by the six days of labor, and the latter by the sabbath (AC 10360). Because such things were represented by the sabbath it was the chief representative of worship, and the holiest of all (AC 10357, 10372). "To do work on the sabbath day" signified to be led not by the Lord but by self, thus to be disjoined (AC 7893, 8495, 10360, 10362, 10365). The sabbath day is not now representative, but is a day of instruction (AC 10360). AE 965

 

The Fourth Commandment

The fourth commandment of the Decalogue is, that parents must be honored. This commandment was given because honor to parents represented and thus signified love to the Lord and love towards the church, for "father" in the heavenly sense, that is, the Heavenly Father, is the Lord; and "mother" in the heavenly sense, that is, the heavenly mother, is the church; "honor" signifies the good of love; and "length of days," which they will have, signifies the happiness of eternal life. So is this commandment understood in heaven, where no other father but the Lord is known, and no other mother but the kingdom of the Lord, which is also the church. For the Lord gives life from Himself, and through the church He gives nourishment. That in the heavenly sense no father in the world can be meant, and indeed, when man is in a heavenly idea, can be mentioned, the Lord teaches in Matthew:--

Call no man your father on earth; for one is your Father who is in the heavens (Matt. 23:9).

That "Father" signifies the Lord as to the Divine good (AE 32, 200, 254, 297). That "mother" signifies the Lordís kingdom, the church, and the Divine truth, (AC 289, 2691, 2717, 3703, 5581, 8897). That "length of days" signifies the happiness of eternal life (AC 8898); and that "honor" signifies the good of love (AC 8897), and (AE 288, 345). All this makes clear that the third and fourth commandments involve arcana relating to the Lord, namely, the acknowledgment and confession of His Divine, and the worship of Him from the good of love. AE 966

 

The Fifth Commandment

The fifth commandment is, "Thou shalt not steal." By "thefts" are meant thefts that are manifest and those not manifest, such as unlawful usury and gains, which are effected by fraud and craft under various pretences to make them appear lawful, or so done clandestinely as not to appear at all. Such gains are commonly made by higher and lower managers of the goods of others, by merchants, also by judges who sell judgments and thus make justice purchasable. These and many other things are thefts that must be abstained from and shunned, and finally renounced as sins against God, because they are against the Divine laws that are in the Word and against this law, which is one among the fundamental laws of all religions in the whole globe. For these ten commandments are universals, given to the end that in living from these a man may live from religion, since by a life from religion man is conjoined with heaven, while a life according to these from obedience to civil and moral law conjoins man with the world and not with heaven, and to be conjoined with the world and not with heaven is to be conjoined with hell. AE 967

 

Man is so created as to be an image of heaven and an image of the world, for he is a microcosm. He is born of his parents an image of the world, and he is born again to be an image of heaven. To be born again is to be regenerated; and man is regenerated by the Lord by means of truths from the Word and a life according to them. Man is an image of the world as to his natural mind, and he is an image of heaven as to his spiritual mind. The natural mind, which is the world, is beneath; and the spiritual mind, which is heaven, is above. The natural mind is full of all kinds of evils, such as thefts, adulteries, murders, false witnesses, covetousnesses, and even blasphemies and profanations of God. These evils and many others have their seat in that mind, for the loves of them are there, and thus the delights of thinking, willing, and doing them. These things are innate in that mind from parents, for man is born and grows up into the things that are in that mind, and is restrained only by the bonds of civil law and by the bonds of moral life from doing them, and from thus manifesting the tendencies of his depraved will. Who cannot see that the Lord cannot flow in out of heaven with man and teach him and lead him before these evils have been removed? For they obstruct, repel, pervert, and suffocate the truths and goods of heaven, which present themselves from above, press down and strive to flow in. For evils are infernal and goods are heavenly, and everything infernal burns with hatred against everything heavenly.

This makes clear that before the Lord can flow in with heaven out of heaven and form man to the image of heaven, those evils that lie heaped up in the natural mind must needs be removed. Moreover, as the removal of evils must come first before man can be taught and led by the Lord, the reason is evident why in eight commandments of the Decalogue the evil works that must not be done are recounted, but not the goods that must be done. Good does not exist together with evil, nor does it exist before evils have been removed; for until then there is no way possible from heaven into man. Man is like a dark sea, 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 Israel. The "dark sea" signifies hell, "Pharaoh with the Egyptians" the natural man, and "the sons of Israel" the spiritual man. AE 968

 

It has been said above that communication with heaven is not given before the evils and the falsities therefrom with which the natural mind is stopped up have been removed; for these are like black clouds between the sun and the eye, or like a wall between the light of heaven and the dim light of a candle in a chamber. For so long as a man is in the dim light of the natural man only he is like one shut up in a chamber where he sees by a candle. 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 heaven. For as soon as evils have been removed, the higher mind, which is called the spiritual mind, is opened, and this, viewed in itself, is a type or image of heaven. Through this mind the Lord flows in and enables man to see from the light of heaven, and through this He also reforms and at length regenerates the natural man, and implants in it truths in the place of falsities and goods in the place of evils. This the Lord does through spiritual love, which is the love of truth and good. Man is then placed in the midst between two loves, between the love of evil and the love of good; and when the love of evil recedes the love of good takes its place. It is solely through the life according to the commandments of the Decalogue, that is, through refraining from the evils there enumerated because they are sins, and finally shunning them as infernal, that the love of evil recedes.

In a word, so long as man does not refrain from evils because they are sins the spiritual mind is shut; but as soon as he refrains from evils because they are sins the spiritual mind is opened, and with that mind heaven also. And when heaven is opened man comes into another light as to all things of the church, heaven, and eternal life; although so long as man lives In this world the difference between this and the former light is scarcely noticeable, and for the reason that in the world man thinks naturally even about spiritual things, and until he passes from the natural into the spiritual world spiritual things are enclosed in natural ideas; but in the spiritual world spiritual things are disclosed, perceived, and made evident. AE 970

 

So far as man refrains from evils and shuns and turns away from them as sins, good flows in from the Lord. The good that flows in is the affection of knowing and understanding truths, and the affection of willing and doing goods. But man cannot refrain from evils by shunning and turning away from them of himself, for he himself is in evils from his birth, and thus from nature; and evils cannot of themselves shun evils, for this would be a like a manís shunning his own nature, which is impossible; consequently it must be the Lord, who is the Divine good and the Divine truth, who causes man to shun them. Nevertheless, man ought to shun evils as if of himself, for what a man does as if of himself becomes his and is appropriated to him as his own; while what he does not do as if of himself in no wise becomes his or is appropriated to him. What comes from the Lord to man must be received by man; and it cannot be received unless he is conscious of it, that is, as if of himself. This reciprocation is a necessity to reformation. This is why the ten commandments were given, and why it is commanded in them that man shall not worship other gods, shall not profane the name of God, shall not steal, shall not commit adultery, shall not kill, shall not covet the house, wife, or servants of others, thus that man shall refrain from doing these things by thinking, when the love of evil allures and incites, that they must not be done because they are sins against God, and in themselves are infernal. So far, therefore, as a man shuns these evils so far the love of truth and good enters from the Lord; and this love causes man to shun these evils, and at length to turn away from them as sins. 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 Lord, since the love of truth and good is from the Lord. If a man shuns evils merely from a fear of hell they are withdrawn; but goods do not take their place; for as soon as the fear departs the evils return.

To man alone is it granted to think as if of himself about good and evil, that is, that good must be loved and done because it is Divine and remains to eternity, and that evil must be hated and not done-cause it is devilish and remains to eternity. To think thus is not granted to any beast. A beast can do good and shun evil, yet not of itself, but either from instinct or habit or fear, and never from the thought that such a thing is a good or an evil, thus not of itself. Consequently one who would have it believed that man shuns evils or does goods not as if of himself but from an imperceptible influx, or from the imputation of the Lordís merit, would also have it believed that man lives like a beast without thought of, or perception of, or the affection of truth and good. That this is so has been made clear to me from manifold experience in the spiritual world. Every man after death is there prepared either for heaven or for hell From the man who is prepared for heaven evils are removed, and from the man who is prepared for hell goods are removed; and all such removals are effected as if by them. Likewise those who do evils are driven by punishments to reject them as if of themselves; but if they do not reject them as if of themselves the punishments are of no avail. By this it was made clear that those who hang down their hands, waiting for influx, or for the imputation of the Lordís merit, continue in the state of their evil, and hang down their hands forever.

To shun evils as sins is to shun the infernal societies that are in them, and man cannot shun these unless he repels them and turns away from them; and a man cannot turn away from them with repulsion unless he loves good and from that love does not will evil. For a man must either will evil or will good; and so far as he wills good he does not will evil; and it is granted him to will good when he makes the commandments of the Decalogue to be of his religion, and lives according to them.

Since man must refrain from evils as sins as if of himself, these ten commandments were inscribed by the Lord on two tables, and these were called a covenant; and this covenant was entered into in the same way as it is usual to enter Into covenants between two, that is, one proposes and the other accepts, and the one who accepts consents. If he does not consent the covenant is not established. To consent to this covenant is to think, will, and do as if of oneself. Manís thinking to shun evil and to do good as if of himself is done not by man, but by the Lord. This is done by the Lord for the sake of reciprocation and consequent conjunction; for the Lordís Divine love is such that it wills that what is its own shall be manís, and as these things cannot be manís, because they are Divine, it makes them to be as if they were manís. In this way reciprocal conjunction is effected, that is, that man is in the Lord and the Lord in man, according to the words of the Lord Himself in (John 14:20); for this would not be possible if there were not in the conjunction something belonging as it were to man. What man does as if of himself he does as if of his will, of his affection, of his freedom, consequently of his life. Unless these were present on manís part, as if they were his there could be no receptivity, because nothing reactive, thus no covenant and no conjunction; in fact, no ground whatever for the imputation that man had done evil or good or had believed truth or falsity, thus that there is from merit a hell for anyone because of evil works, or from grace a heaven for anyone because of good works. AE 971

 

He who refrains from thefts, understood in a broad sense, and even shuns them from any other cause than religion and for the sake of eternal life, is not cleansed of them; for in no other way can he open heaven. For it is through heaven that the Lord removes evils with man, as through heaven He removes the hells. For example, there are higher and lower managers of property, merchants, judges, officers of every kind, and workmen, who refrain from thefts, that is, from unlawful modes of gain and usury, and who shun these, but only to secure reputation and thus honor or gain, because of civil and moral laws, in a word, from some natural love or natural fear, thus from merely external constraints, and not from religion; but the interiors of such are full of thefts and robberies, and these burst forth when external constraints are removed from them, as takes place with everyone after death. Their sincerity and rectitude is nothing but a mask, a disguise, and a deceit. AE 972

 

So far then as the various kinds and species of thefts are removed, and the more they are removed, so far the kinds and species of good to which they by opposition correspond enter and occupy their place; and these have reference in general to what is sincere, right and just. For when a man shuns and turns away from unlawful gains through fraud and craft he so far wills what is sincere, right, and just, and at length begins to love what is sincere because it is sincere, what is right because it is right, and what is just because it is just. He begins to love these things because they are from the Lord, and the love of the Lord is in them. For to love the Lord is not to love the Person, but to love the things that proceed from the Lord, for these are the Lord with man; thus it is to love sincerity itself, right itself, and justice itself. And as these are the Lord, so far as a man loves these, and thus acts from them, so far he acts from the Lord and so far the Lord removes insincerity and injustice as to the very intentions and volitions in which they have their roots, and always with less resistance and struggle, and therefore with less effort than in the first attempts. Thus it is that man thinks from conscience and acts from integrity, not indeed the man of himself but as if of himself; for he then acknowledges from faith and also from perception. It indeed appears as if he thought and did these things from himself, and yet he does them not from himself but from the Lord. AE 973

 

When a man begins to shun and turn away from evils because they are sins all things that he does are good, and also may be called good works; with a difference according to the excellence of the uses. For what a man does before he shuns and turns away from evils as sins are works done by the man himself; and as the manís own (proprium), which is nothing but evil, is in these, and they are done for the sake of the world, therefore they are evil works. But the works that a man does after he shuns and turns away from evils as sins are works from the Lord, and because the Lord is in these and heaven with Him they are good works. The difference between works done from man and works done from the Lord in man is not apparent to menís sight, but is clearly evident to the sight of angels. Works done from man are like sepulchres outwardly whitened, which within are full of the bones of the dead. They are like platters and cups outwardly clean, but containing unclean things of every kind. They are like fruits inwardly rotten, but with the outer skin still shining; or like nuts or almonds eaten by worms within, while the shell remains untouched; or like a foul harlot with a fair face. Such are the good works done from man himself, since however good they appear on the outside, within they are full of impurities of every kind; for their interiors are infernal, while their exteriors appear heavenly. But after man shuns and turns away from evils as sins his works are good not only outwardly but inwardly also; and the more interior they are the more they are good, for the more interior they are the nearer they are to the Lord. Then they are like fruits that have a fine-flavored pulp, in the center of which are depositories with many seeds, from which new trees, even to whole gardens, may be produced; but every thing and all things in his natural man are like eggs from which swarms of flying creatures may be produced, and gradually fill a great part of heaven. In a word, when man shuns and turns away from evils as sins the works that he does are living, while those that he did before were dead, for what is from the Lord is living, but what is from man is dead. AE 974

 

It has been said that so far as a man shuns and turns away from evils as sins he does goods, and that the goods that he does are the good works which are meant in the Word, for the reason that they are done in the Lord; also that these works are good so far as man turns away from the evils opposed to them, because so far they are done from the Lord and not from man. Nevertheless, works are more or less good according to the excellence of the use; for works must be uses. The best are those that are done for the sake of the uses of the church. Next in point of goodness come those that are done as uses of oneís country; and so on, the uses determining the goodness of the works. The goodness of works increases with man according to the fulness of truths from affection for which they are done; since the man who turns away from evils as sins wishes to know truths because truths teach uses and the quality of their good. This is why good loves truth and truth loves good, and they wish to be conjoined. So far, therefore, as such a man learns truths from the affection of them so far he does goods more wisely and more fully, more wisely because he knows how to distinguish uses and to do them with judgment and justice, and more fully because all truths are present in the performance of uses, and form the spiritual sphere that the affection of them produces. AE 975

 

Take judges for an example: All who make justice venal by loving the function of judging for the sake of gain from judgments, and not for the sake of uses to their country, are thieves, and their judgments are thefts. It is similar if they judge according to friendships and favors, for friendships and favors are also profits and gains. When these are the end and judgments are the means, all things that they do are evil, and are what are meant in the Word by "evil works" and "not doing judgment and justice, perverting the right of the poor; of the needy, of the fatherless, of the widow, and of the innocent," Yea, even if they do justice, and yet regard profit as the end they indeed do a good work, but to them it is not good; for justice, which is Divine, is to them a means, and such gain is the end; and that which is made the end is everything, while that which is made the means is nothing except so far as it is serviceable to the end. Consequently after death such judges continue to love what is unjust as well as what is just, and are condemned to hell as thieves. I speak this from what I have seen. These are such as do not abstain from evils because they are sins, but only because they fear the punishments of the civil law and the loss of reputation, honor, and office, and thus of gain.

It is otherwise with judges who abstain from evils as sins and shun them because they are contrary to the Divine laws, and thus contrary to God. These have justice for their end, and they venerate, cherish, and love it as Divine. In justice they see God, as it were, because everything just, like everything good and true, is from God. They always join justice with equity and equity with justice, knowing that justice must be of equity in order to be justice, and that equity must be of justice in order to be equity, the same as truth is of good and good is of truth. As such make justice their end, their giving judgments is doing good works; yet these works, which are judgments, are to them more or less good as there is in their judgments more or less of regard for friendship, favor or gain; also as there is more or less in them of a love of what is just for the sake of the public good, which is that justice may reign among their fellow-citizens, and that those who live according to the laws may have security. Such judges have eternal life in a degree that accords with their works; for they are judged as they themselves have judged. AE 976

 

Take as an example managers of the goods of others, higher and lower. If these secretly by arts or under some pretext by fraud deprive their kings, their country, or their masters of their goods, they have no religion and thus no conscience, for they hold the Divine law respecting theft in contempt and make it of no account. And although they frequent temples, devoutly listen to preachings, observe the sacrament of the Supper, pray morning and evening, and talk piously from the Word, yet nothing from heaven flows in and is present in their worship, piety, or discourse, because their interiors are full of theft, plundering, robbery, and injustice; and so long as these are within, the way into them from heaven is closed; consequently all the works they do are evil.

But the managers of property who shun unlawful gains and fraudulent profits because they are contrary to the Divine law respecting theft, have religion, and thus also conscience; and all the works they do are good, for they act from sincerity for the sake of sincerity, and from justice for the sake of justice, and furthermore are content with their own, and are cheerful in mind and glad in heart whenever it happens that they have refrained from fraud; and after death they are welcomed by the angels and received by them as brothers, and are presented with goods even to abundance. But the opposite is true of evil managers; these after death are cast out of societies, and afterwards seek alms, and finally are sent into the caverns of robbers to labor there. AE 977

 

Take merchants as an example: All their works are evil works so long as they do not regard as sins, and thus shun as sins illegitimate gains and unlawful usury, also fraud and craft; for such works cannot be done from the Lord, but are done from man himself. And the more expert they are in skilfully and artfully contriving devices from within for overreaching their companions the more evil are their works. And the more expert they are in bringing such devices into effect under the pretense of sincerity, justice, and piety, the more evil still are their works. The more delight a merchant feels in such things the more do his works have their origin in hell. But if he acts sincerely and justly in order to acquire reputation, and wealth through reputation, even so as to seem to act from a love of sincerity and justice, and yet does not act sincerely and justly from affection for the Divine law or from obedience to it, he is still inwardly insincere and unjust, and his works are thefts, for through a pretense of sincerity and justice he seeks to steal.

That this is so becomes evident after death, when man acts from his interior will and love, and not from the exterior; for then he thinks about and devises nothing but sharp practices and robberies, and withdraws himself from those who are sincere, and betakes himself either to forests or deserts, where he devotes himself to stratagems. In a word, all such become robbers. But it is otherwise with merchants who shun as sins thefts of every kind, especially the more interior and hidden, which are effected by craft and deceit. All their works are good, because they are from the Lord; for the influx from heaven, that is, through heaven from the Lord, for accomplishing such works is not intercepted by the evils just mentioned. To these riches do no harm, because to them riches are means for uses. Their tradings are the uses by which they serve their country and their fellow-citizens; and through their riches they are in a condition to perform those uses to which the affection of good leads them. AE 978

 

From what has been said above, what is meant in the Word by good works can now be seen, namely, that they are all works done by man when evils have been removed as sins. For the works done after this are done from man only as if from him; for they are done from the Lord, and all works done from the Lord are good, and are called the goods of life, the goods of charity, and good works; as for instance, all the judgments of a judge who has justice as his end, and who venerates and loves it as Divine, and who detests as infamous decisions made for the sake of rewards or friendship, or from favor. Thus he consults the good of his country by causing justice and judgment to reign therein as in heaven; and thus he consults the peace of every innocent citizen and protects him from the violence of evil doers. All these are good works. So all services of managers and dealings of merchants are good works when they shun unlawful gains as sins against the Divine laws. When a man shun evils as sins he daily learns what a good work is, and the affection of doing good grows with him, and the affection of knowing truths for the sake of good; for so far as he knows truths he can perform works more fully and more wisely, and thus his works become more truly good. Cease, therefore, from asking in thyself, "What are the good works that I must do, or what good must I do to receive eternal life?" Only cease from evils as sins and look to the Lord, and the Lord will teach and lead you. AE 979

 

The Sixth Commandment

Thus far five commandments of the Decalogue have been explained. Now follows the explanation of the sixth commandment, "Thou shalt not commit adultery." Who at this day can believe that the delight of adultery is hell with man, and that the delight of marriage is heaven with him, consequently so far as man is in the one delight so far he is not in the other, because so far as man is in hell so far he is not in heaven? Who at this day can believe that the love of adultery is the fundamental love of all infernal and diabolical loves, and that the chaste love of marriage is the fundamental love of all heavenly and Divine loves; consequently so far as a man is in the love of adultery so far he is in every evil love, if not in act yet in endeavor; and on the other hand, so far as man is in the chaste love of marriage so far he is in every good love, if not in act yet in endeavor? Who at this day can believe that he who is in the love of adultery believes nothing of the Word, thus nothing of the church, and even in his heart denies God; and on the other hand, that he who is in the chaste love of marriage is in charity and in faith, and in love to God; also that the chastity of marriage makes one with religion, and the lasciviousness of adultery makes one with naturalism?

All this at this day is unknown because the church is at its end, and is devastated as to truth and as to good; and when the church is such, the man of the church, by influx from hell, comes into the persuasion that adulteries are not detestable things and abominations, and thus comes into the belief that marriages and adulteries do not differ in their essence, but only as a matter of order, and yet the difference between them is like the difference between heaven and hell. That such is the difference between them will be seen in what follows. This, then, is why in the Word in its spiritual sense heaven and the church are meant by nuptials and marriages, and hell and the rejection of all things of the church are meant in the Word in its spiritual sense by adulteries and whoredoms. AE 981

 

Since adultery is hell with man and marriage is heaven with him, it follows that so far as a man loves adultery he removes himself from heaven; consequently adulteries close heaven and open hell, and this they do so far as they are believed to be allowable and are perceived to be more delightful than marriages. The man, therefore, who confirms himself in adulteries and commits them from the favor and consent of his will, and turns away from marriage, closes heaven to himself, until finally he ceases to believe anything of the church or of the Word, and becomes a wholly sensual man, and after death an infernal spirit; for, as has been said above, adultery is hell, and thus an adulterer is a form of hell. 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 himself, and does not receive the least influx there from. Afterwards he reasons that marriages and adulteries are alike, but that marriages must be maintained in kingdoms for the sake of order and on account of the education of offspring; also that adulteries are not criminal, since offspring are equally born from them; and they are not harmful to women, since they can endure them, and by them the procreation of the human race is promoted. He does not know that these and other like reasonings in favor of adulteries ascend from the Stygian waters of hell, and that the lustful and bestial nature of man which inheres in him from birth attracts them and sucks them in with delight, as a swine does excrement. That such reasonings, which at this day possess the minds of most men in the Christian world, are Stygian, will be seen in what follows. AE 982

 

That marriage is heaven and that adultery is hell cannot be better seen than from considering their origin. The origin of love truly conjugial is the Lordís love for the churchĎ and this is why the Lord is called in the Word the "Bridegroom" and the "Husband," and the church the "bride" and the "wife." It is from this marriage that the church is the church in genera and in particular. The church in particular is a man in whom the church is. From this it is clear that the Lordís conjunction with a man of the church is the very origin of love truly conjugial; and how that conjunction can be the origin shall be told. The Lordís conjunction with a man of the church is a conjunction of good and truth; good is from the Lord, and truth is with man, and from this is the conjunction that is called the heavenly marriage. From that marriage love truly conjugial exists between two partners that are in such conjunction with the Lord. From this it is now evident that love truly conjugial is from the Lord alone, and exists with those who are in the conjunction of good and truth from the Lord. As this conjunction is reciprocal it is said by the Lord that:--

They are in Him, and He in them (John 14:20).

This conjunction or this marriage was thus established from creation. The man was created to be the understanding of truth, and the woman to be the affection of good; and thus the man to be truth, and the woman good. When the understanding of truth which is with the man makes one with the affection of good which is with the woman, there is a conjunction of the two minds into one. This conjunction is the spiritual marriage from which conjugial love descends. For when two minds are so conjoined as to be one mind there is love between them; and when this love, which is the love of spiritual marriage, descends into the body it becomes the love of natural marriage. That this is so anyone can clearly perceive if he will. A married pair who interiorly or as to their minds love each other mutually and reciprocally also love each other mutually and reciprocally as to their bodies. It is known that all love descends into the body from an affection of the mind, and that apart from such an origin no love exists.

Since then the origin of conjugial love is the marriage of good and truth, which marriage in its essence is heaven, it is clear that the origin of the love of adultery is the marriage of evil and falsity, which in its essence is hell. Heaven is a marriage because all who are in the heavens are in the marriage of good and truth; and hell is adultery because all who are in the hells are in the marriage of evil and falsity. From this it follows that marriage and adultery are as opposite as heaven and hell are. AE 983

 

Man was so created as to be spiritual and celestial love, and thus an image and likeness of God. Spiritual love, which is the love of truth, is the image of God; and celestial love, which is the love of good, is the likeness of God. All the angels in the third heaven are likenesses of God; and all the angels in the second heaven are images of God. Man can become the love which is an image or likeness of God only by a marriage of good and truth; for good and truth inmostly love one another, and ardently long to be united that they may be one; and for the reason that the Divine good and the Divine truth proceed from the Lord united, therefore they must be united in an angel of heaven and in a man of the church. This union is by no means possible except by the marriage of two minds into one, since, as has been said before, man was created to be the understanding of truth, and thus truth, and woman was created to be the affection of good, and thus good; therefore in them the conjunction of good and truth is possible. For conjugial love which descends from that conjunction is the veriest means by which man (homo) becomes the love that is the image or the likeness of God. For the two partners who are in conjugial love from the Lord love one another mutually and reciprocally from the heart, thus from inmosts; and therefore although apparently two they are actually one, two as to their bodies, but one as to life. This may be compared to the eyes, which are two as organs but one as to the sight; also to the ears, which are two as organs but one as to hearing; so, too, the arms and the feet are two as members but one as to use, the arms one as to action, and the feet one as to walking. So with the other pairs with man. All these have reference to good and truth, the organ or member on the right to good, and that on the left to truth. It is the same with a husband and wife between whom there is love truly conjugial; they are two as to their bodies but one as to life; consequently in heaven two partners are not called two angels but one. All this makes clear that through marriage man becomes a form of love, and thus a form of heaven, which is the image and likeness of God.

Man is born into the love of evil and falsity, which love is the love of adultery; and this love cannot be converted and changed into spiritual love, which is the image of God, and still less into celestial love, which is the likeness of God, except by the marriage of good and truth from the Lord, and not fully except by the marriage of two minds and two bodies. From this it is clear why marriages are heavenly and adulteries infernal; for marriage is an image of heaven, and love truly conjugial is an image of the Lord, while adultery is an image of hell, and love of adultery is an image of the devil. Moreover, conjugial love appears in the spiritual world in form like an angel, and the love of adultery in form like a devil. Reader, treasure this up within you, and after death, when you are living as a spirit-man, inquire whether this is true, and you will see. AE 984

 

How profane and thus how much to be detested adulteries are can be seen from the holiness of marriage. All things in the human body, from the head to the heel of the foot, both interior and exterior, correspond to the heavens, and in consequence man is a heaven in its least form, and also angels and spirits are in form perfectly human, for they are forms of heaven. All the members devoted to generation in both sexes, especially the womb, correspond to societies of the third or inmost heaven, and for the reason that love truly conjugial is derived from the Lordís love for the church, and from the love of good and truth which is the love of the angels of the third heaven; therefore conjugial love, which descends therefrom as the love of the heavens, is innocence, which is the very being (esse) of every good in the heavens. And for this reason embryos in the womb are in a state of peace, and after birth infants are in a state of innocence; so, too, is the mother in relation to them.

As this is the correspondence of the genital organs of both sexes, it is evident that from creation they are holy, and therefore they are devoted solely to chaste and pure conjugial love, and are not to be profaned by the unchaste and impure love of adultery, by which man converts the heaven with himself into hell; for as the love of marriage corresponds to the love of the highest heaven, which is love to the Lord from the Lord, so the love of adultery corresponds to the love of the lowest hell. The love of marriage is so holy and heavenly because it has its beginning in the inmosts of man from the Lord Himself, and it descends according to order to the ultimates of the body, and thus fills the whole man with heavenly love and brings him into a form of the Divine love, which is the form of heaven, and is an image of the Lord, as has been said above. But the love of adultery has its beginning in the ultimates of man from an impure lascivious fire there, and thus, contrary to order, penetrates towards the interiors, always into the things that are manís own (proprium), which are nothing but evil, and brings these into a form of hell, which is an image of the devil. Therefore a man who loves adultery and turns away from marriage is in for"Ď a devil.

As the organs of generation in each sex correspond to the societies of the third heaven, and the love of a marriage pair corresponds to the love of good and truth, so those organs and that love correspond to the Word. The reason is that the Word is the Divine truth united to the Divine good proceeding from the Lord; and this is why the Lord is called "the Word," also why in every particular of the Word there is a marriage of good and truth, or a heavenly marriage. That there is such a correspondence is an arcanum not yet known in the world, but it has been made evident and proved to me by much experience. From this also it is clear how holy and heavenly marriages are in themselves, and how profane and diabolical adulteries are. And for this reason adulterers make no account of Divine truths and thus of the Word, and if they were to speak from the heart they would even blaspheme the holy things that are in the Word. This they do when they have become spirits after death, for every spirit is compelled to speak from the heart that his interior thoughts may be revealed. AE 985

 

As all the delights that a man has in the natural world are turned into correspondences in the spiritual world, so are the delights of the love of marriage and the delights of the love of adultery. The love of marriage is represented in the spiritual world as a virgin, whose beauty is such as to inspire the beholder with the charms of life; while the love of adultery is represented in the spiritual world by an old woman, whose deformity is such as to inspire in the beholder a coldness and death to every charm of life. Therefore in the heavens the angels are beautiful according to the quality of conjugial love with them, and in the hells the spirits are deformed according to the quality of the love of adultery with them. In a word, the angels of heaven have life in their faces, in the movements of their body, and in their speech, according to their conjugial love, while the spirits of hell have death in their faces according to their love of adultery. In the spiritual world the delights of conjugial love are represented to the sense by odors from fruits and flowers of various kinds, while the delights of the love of adultery are there represented to the sense by the stenches from excrements and putridities of various kinds. Moreover, the delights of the love of adultery are actually turned into such things, since all things pertaining to adultery are spiritual filth. Therefore from the brothels in the hells stenches pour forth that excite vomiting. AE 986

 

How holy in themselves, that is, from creation, marriages are can be seen from the fact that they are seminaries of the human race; and as the angelic heaven is from the human race they are also the seminaries of heaven; consequently by marriages not only the earths but also the heavens are filled with inhabitants; and as the end of the entire creation is the human race, and thus heaven, where the Divine Itself may dwell as in its own and as it were in itself, and as the procreation of mankind according to Divine order is accomplished through marriages, it is clear how holy marriages are in themselves, that is, from creation, and thus how holy they should be esteemed. It is true that the earth might be filled with inhabitants by fornications and adulteries as well as by marriages, but not heaven; and for the reason that hell is from adulteries but heaven from marriages. Hell is from adulteries because adultery is from the marriage of evil and falsity, from which hell in the whole complex is called adultery; while heaven is from marriages because marriage is from the marriage of good and truth, from which heaven in its whole complex is called a marriage, as has been shown above in its proper article. That is called adultery where its love reigns, which is called the love of adultery, whether it be within matrimony or out of it, and that is called marriage where its love reigns, which is called conjugial love. Whether the earth might be filled with inhabitants by fornications and adulteries as well as by marriages will be further considered in the following article.

When procreations of the human race are effected by marriages in which the holy love of good and truth from the Lord reigns, then it is on earth as it is in the heavens, and the Lordís kingdom on earth corresponds to the Lordís kingdom in the heavens. For the heavens consist of societies arranged according to all the varieties of celestial and spiritual affections, from which arrangement the form of heaven springs, and this pre-eminently surpasses all other forms in the universe. There would be a like form on the earth if the procreations there were effected by marriages in which love truly conjugial reigned; for then, however many families might descend in succession from one head of a family, there would spring forth as many images of the societies of heaven in a like variety. Families would then be like fruit-bearing trees of various kinds, forming as many different gardens, each containing its own kind of fruit, and these gardens taken together would present the form of a heavenly paradise. This is said in the way of comparison, because "trees" signify men of the church, "gardens" intelligence, "fruits" goods of life, and "paradise" heaven. I have been told from heaven that with the most ancient people, from whom the first church on this globe was established, which was called by ancient writers the golden age, there was such a correspondence between families on the earth and societies in the heavens, because love to the Lord, mutual love, innocence, peace, wisdom, and chastity in marriage then reigned; and it was also told me from heaven that they were then inwardly horrified at adulteries, as at the abominable things of hell. AE 988

 

That heaven is from marriages and hell from adulteries has been shown above. What this means shall now he told The hereditary evils into which man is born are not from Adamís having eaten of the tree of knowledge, but from the adulteration of good and the falsification of truth by parents, thus from the marriage of evil and falsity, from which the love of adultery exists. The ruling love of parents by means of an offshoot is derived from them and transcribed into the offspring and becomes its nature. If the love of the parents is the love of adultery it is also the love of evil for falsity and of falsity for evil. From this source man has all evil, and from evil he has hell. All this makes clear that it is from adulteries that man has hell, unless he is reformed by the Lord by means of truths and a life according to them. And no one can be reformed unless he shuns adulteries as infernal and loves marriages as heavenly. In this and in no other way is hereditary evil broken and rendered milder in the offspring.

It is to be noted, however, that while from adulterous parents man is born a hell, he is not born for hell but for heaven. For the Lord provides that no one shall be condemned to hell on account of hereditary evils, but only on account of the evils that the man has actually made his own by his life, as can be seen from the lot of infants after death, all of whom are adopted by the Lord, educated under His auspices in heaven, and saved. This makes clear that every man is born not for hell but for heaven, although from connate evils he is a hell. It is the same with every man born from adultery if he does not himself become an adulterer. 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 them. Every man who does this becomes an adulterer. It is from Divine justice that no one is punished for the evils of his parents, but for his own; therefore the Lord provides that hereditary evils shall not return after death, but oneís own evils, and it is for those that return that a man is then punished. AE 989

 

It has been said above that the difference between the love of marriage and the love of adultery is like that between heaven and bell. There is a like difference between the delights of these loves; for delights derive their all from the loves from which they spring. The delights of the love of adultery derive what they are from the delights of doing evil uses, thus of evil doing; and the delights of the love of marriage from the delights of doing good uses, thus of well-doing. Therefore such as the delight of the evil is in doing evil such is the delight of their love of adultery; because the love of adultery descends therefrom. That it descends from that scarcely anyone can believe; and yet such is its origin. From this it is evident that the delight of adultery ascends from the lowest hell. But the delight of the love of marriage, since it is from the love of the conjunction of good and truth and from the love of doing good, is a heavenly delight; and it comes down from the inmost or third heaven, where love to the Lord from the Lord reigns.

From this it can be seen that the difference between these two delights is like that between heaven and hell. And yet, what is wonderful, it is believed that the delight of marriage and the delight of adultery are similar; nevertheless the difference between them is such as has now been described. But the difference can he discerned and felt only by one who is in the delight of conjugial love. One who is in that delight very clearly feels that in the delight of marriage there is nothing impure or unchaste, thus nothing lascivious; and that in the delight of adultery there is nothing but what is impure, unchaste, and lascivious. He feels that unchastity comes up from beneath, and that chastity comes down from above. But one who is in the delight of adultery is incapable of feeling this, because he feels what is infernal as his heavenly. From all this it follows that the love of marriage, even in its ultimate act, is purity itself and chastity itself; and that the love of adultery in its acts is impurity itself and unchastity itself. Since the delights of these two loves are alike in outward appearance, although inwardly they are wholly unlike, because opposites, the Lord provides that the delights of adultery shall not ascend into heaven and that the delights of marriage shall not descend into hell; and yet that there shall be some correspondence of heaven with prolification in adulteries, though none with the delight itself in them. AE 990

 

It has been said that conjugial love, which is natural, descends from the love of good and truth, which is spiritual; this spiritual therefore is in the natural love of marriage as a cause is in its effect. So from the marriage of good and truth there exists the love of bearing fruit, namely, good through truth and truth from good; and from that love the love of producing offspring descends, in which there is all delight and pleasure. On the contrary, the love of adultery, which is natural, exists from the love of evil and falsity, which is spiritual; consequently this spiritual is in the natural love of adultery as a cause is in its effect. So from the marriage of evil and falsity by love there exists the love of bearing fruit, namely, evil through falsity and falsity from evil; and from that love descends the love of producing offspring in adulteries, and in that love there is every delight and pleasure.

There is every delight and pleasure in the love of producing offspring, because all that is delightful, pleasurable, blessed and happy, in the whole heaven and in the whole world, has been from creation brought together in the effort and thus into the act of producing uses; and these joys increase in an ascending degree to eternity, according to the goodness and excellence of the uses. This makes evident why the pleasure of producing offspring, which surpasses every other pleasure, is so great. It surpasses every other because its use, which is the procreation of the human race, and thus of heaven, surpasses all other uses.

From this, too, comes the pleasure and delight of adultery; but as prolification through adulteries corresponds to the production of evil through falsity and of falsity from evil, that pleasure or delight decreases and becomes vile by degrees until it is changed at last into loathing and nausea. Because, as has been said above, the delight of the love of marriage is a heavenly delight, and the delight of adultery is an infernal delight, so the delight of adultery is from a certain impure fire, which as long as it lasts, counterfeits the delight of the love of good, but in itself it is the delight of the love of evil, which is in its essence the delight of hatred against good and truth. And because this is its origin there is no love between an adulterer and an adulteress except such as the love of hatred is, which is such that they can be in conjunction in externals but not in internals. For in the externals there is something fiery, but in the internals there is icy coldness; therefore after a short time the fire is extinguished and icy coldness succeeds, either with impotence or with aversion as from one filthy.

It has been granted me to see that love in its essence, and it was such that within it was deadly hatred, while without it appeared like a fire from burning dung and putrid and stinking batters. And as that fire with its delight burnt out, so by degrees the life of mutual discourse and intercourse expired, and hatred came forth, manifested first as contempt, afterwards as aversion, then as rejection, and finally as blasphemy and fighting. And what was wonderful, 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 love; but this came from an itching of the flesh.

What the delight of hatred and thus of doing evil is with those who are in hell can neither be described nor believed. To do evil is the joy of their heart, and this they call their heaven. Their delight in doing evil derives its all from hatred and vindictiveness against good and truth; when, therefore, they are moved by a deadly and diabolical hatred they rage against heaven, especially against those who are from heaven and who worship the Lord; for they violently burn to slaughter them, and because they cannot destroy their bodies they will to destroy their souls. It is, therefore, the delight of hatred which, becoming a fire in the extremes and being injected into the lusting flesh, becomes for the moment the delight of adultery, - the soul in which the hatred lies concealed then withdrawing itself. It is for this reason that hell is called adultery, and also that adulterers are desperately unmerciful, savage and cruel. This, then, is the infernal marriage.

As adultery is fiery in the externals but cold in the internals, and as therefore the internal does not produce the external, as it does in marriages, but they mutually act against each other, so the man feels impotence if the woman desires the act, and still more if she importunes it; for the internal which is cold then comes into the effort and flows into what is fiery in the externals and extinguishes it, and so casts it off as unfit. Add to this that the lust of violating, which also enkindles that impure fire, then perishes. AE 991

 

It has been said that the love of adultery is a fire enkindled from impurities that soon burns out and is turned into cold, and into an aversion corresponding to hatred. But the reverse is true of the love of marriage. This is a fire enkindled from the love of good and truth and from the delight in well-doing, thus from love to the Lord and from love towards the neighbor. This fire, which from its origin is heavenly, is full of innumerable delights, as many, in fact, as are the delights and blessednesses of heaven. It has been told me that the charms and pleasantnesses of that love which are manifested from time to time are so many and such that they cannot be numbered or described. Moreover, they are multiplied with continual increase to eternity. These delights have their origin in the fact that the married pair wish to be united into one as to their minds, and into such a union heaven breathes from the marriage of good and truth from the Lord in heaven.

I will here say something about the marriages of angels in heaven. They declare that they are in continual potency, that after the acts there is never any weariness, still less any sadness, but eagerness of life and cheerfulness of mind, that the married pair pass the night in each otherís bosoms as if they were created into one, that effects are constantly open, that they are never lacking when they have desire, since without these their love would he like the channel of a fountain stopped up. The effect opens that channel and causes continuance and conjunction that they may become as one flesh; for the vital of the husband adds itself to the vital of the wife and binds together. They declare that the delights of the effects cannot be described in the expressions of any language in the natural world, nor he thought of in any except spiritual ideas, and that even these do not exhaust them. These things have been told me by the angels. AE 992

 

That true conjugial love contains in itself so many ineffable delights that can neither be numbered nor described can be seen from the fact that this love is the fundamental love of all celestial and spiritual loves, since through that love man becomes love; for from it each of the marriage pair loves the other as good loves truth and truth loves good, thus representatively as the Lord loves heaven and the church. Such love can exist only through a marriage in which the man is truth and the wife is good. When a man through marriage has become such love he is also in love to the Lord and in love towards the neighbor, and thus in the love of all good and in the love of all truth. For from man as love there must proceed loves of every kind; therefore conjugial love is the fundamental love of all the loves of heaven. And as it is the fundamental love of all the loves of heaven it is also the fundamental of all the delights and joys of heaven, since every delight and joy is of love. From this it follows that heavenly joys, in their order and in their degrees, have their origins and their causes from conjugial love.

From the felicities of marriages a conclusion may be drawn respecting the infelicities of adulteries, namely, that the love of adultery is the fundamental love of all infernal loves, which are in themselves not loves, but hatreds; consequently from the love of adultery hatreds of every kind gush forth, both against God and against the neighbor, and in general against every good and truth of heaven and the church; therefore to it all infelicities belong, for, as has been said before, from adulteries man becomes a form of hell, and from the love of adulteries he becomes an image of the devil. That from the marriages in which there is true conjugial love all delight and felicities increase even to the delights and felicities of the inmost heaven, and that all that is undelightful and unhappy in the marriages in which the love of adultery reigns increases in direfulness even to the lowest hell, (HH 386). AE 993

 

True conjugial love is from the Lord alone. It is from the Lord alone because it descends from the Lordís love for heaven and the church, and thus from the love of good and truth; for good is from the Lord, and truth is in heaven and the church; and from this it follows that true conjugial love in its first essence is love to the Lord. And from this it is that no one can be in true conjugial love and its pleasantnesses, delights, happiness, and joys, unless he acknowledges the Lord alone, that is, that the trinity is in Him. He who approaches the Father as a person by Himself, or the Holy Spirit as a person by Himself, and these not in the Lord, can have no conjugial love. The genuine conjugial is given especially in the third heaven, because the angels there are in love to the Lord, they acknowledge Him alone as God, and they do His commandments. To them doing the commandments is loving the Lord To them the Lordís commandments are the truths in which they receive Him. There is conjunction of the Lord with them, and of them with the Lord; for they are in the Lord because they are in good, and the Lord is in them because they are in truths. This is the heavenly marriage, from which true conjugial love descends. AE 995

 

As true conjugial love in its first essence is love to the Lord from the Lord it is also innocence. Innocence is loving the Lord as oneís Father by doing His commandments and wishing to be led by Him and not by oneself, thus like an infant. As that love is innocence, it is the very being (esse) of all good; and therefore man has so much of heaven in himself, or he is so much in heaven, as he is in conjugial love, because he is so far in innocence. It is because true conjugial love is innocence that the playfulness between a married pair is like the play of infants together; and this is so in the measure in which they love each other, as is evident in the case of all in the first days after the nuptials, when their love emulates true conjugial love. The innocence of conjugial love is meant in the Word by the "nakedness" at which Adam and his wife blushed not; and for the reason that there is nothing of lasciviousness, and thus nothing of shame, between a married pair, any more than between little children when they are naked together. AE 996

 

Since conjugial love in its first essence is love to the Lord from the Lord, and thus is innocence, conjugial love is also peace, such as the angels in the heavens have. For as innocence is the very being (esse) of all good, so peace is the very being (esse) of all delight from good, consequently is the very being (esse) of all joy between the marriage pair. As then, all joy is of love, and conjugial love is the fundamental love of all the loves of heaven, so peace itself has its seat chiefly in conjugial love. Peace is happiness of heart and soul arising from the conjunction of the Lord with heaven and the church, as well as from the conjunction of good and truth, when all conflict and combat of evil and falsity with good and truth has ceased, (AE 365). And as conjugial love descends from such conjunction so all the delight of that love descends and derives its essence from heavenly peace. Moreover, this peace shines forth in the heavens as heavenly happiness from the faces of a marriage pair who are in that love, and who mutually regard each other from that love. But such heavenly happiness, which inmostly affects the delights of loves, and is called peace, can be granted only to those who can be joined together inmostly, that is, as to their very hearts. AE 997

 

Man has such and so much of intelligence and wisdom as he has of conjugial love. The reason is that conjugial love descends from the love of good and truth as an effect does from its cause, or as the natural from its spiritual; and from the marriage of good and truth the angels of the three heavens have all their intelligence and wisdom; for intelligence and wisdom are nothing else than the reception of light and heat from the Lord as a sun, that is, the reception of Divine truth conjoined to Divine good, and of Divine good conjoined to Divine truth; thus it is the marriage of good and truth from the Lord. That it is so has been made clearly evident by angels in the heavens. When these are separated from their consorts they are indeed in intelligence, but not in wisdom; but when they are with their consorts they are also in wisdom; and what is wonderful, as they turn the face to their consort they are to the same extent in a state of wisdom; for the conjunction of truth and good is effected in the spiritual world by looking; and the wife there is good and the husband truth; therefore as truth turns itself to good so truth becomes living. By intelligence and wisdom ingenuity in reasoning about truths and goods is not meant, but the faculty of seeing and understanding truths and goods, and this faculty man has from the Lord. AE 998

 

From true conjugial love there is power and protection against the hells, because it is against the evils and falsities that ascend from the hells, and for the reason that through conjugial love man has conjunction with the Lord, and the Lord alone has power over all the hells; also because through conjugial love man has heaven and the church; consequently as the Lord unceasingly protects heaven and the church from the evils and falsities that rise up from the hells, so He protects all who are in true conjugial love because heaven and the church is with these and with no others. For heaven and the church are the marriage of good and truth, from which is conjugial love, as has been said above. And this is why through conjugial love man has peace, which is inmost joy of heart from a complete safety from the hells and a protection from infestations of the evil and falsity therefrom. AE 999

 

Those who are in true conjugial love, after death, when they become angels, return to their early manhood and to youth, the males, however spent with age, becoming young men, and the wives, however spent with age, becoming young women. Each partner returns to the flower and joys of the age when conjugial love begins to exalt the life with new delights, and to inspire playfulness for the sake of prolification. The man who while he lived in the world had shunned adulteries as sins, and who has been inaugurated by the Lord into conjugial love, comes into this state first exteriorly and afterwards more and more interiorly to eternity. As such continue to grow young more interiorly it follows that true conjugial love continually increases and enters into its charms and satisfactions, which have been provided for it from the creation of the world, and which are the charms and satisfactions of the inmost heaven, arising from the love of the Lord for heaven and the church, and thus from the love of good for truth and truth for good, which loves are the source of every joy in the heavens. Man thus grows young in heaven because he then enters into the marriage of good and truth; and in good there is the conatus to love truth continually, and in truth there is the conatus to love good continually; and then the wife is good in form and the husband is truth in form. From that conatus man puts off all the austerity, sadness, and dryness of old age, and puts on the liveliness, gladness, and freshness of youth, from which the conatus lives and becomes joy.

I have been told from heaven that such then have the life of love, which cannot otherwise be described than as the life of joy itself. That the man who lives in true conjugial love in the world comes after death into the heavenly marriage, which is the marriage of good and truth springing from the marriage of the Lord with the church, is clearly evident from this, that from the marriages in the heavens, although the married pair have consociations there like those on the earth, children are not born, but instead of children goods and truths, and thus wisdom, as has been said above. And this is why births, nativities, and generations mean in the Word, in its spiritual sense, spiritual births, nativities, and generations, and sons and daughters mean the truths and goods of the church, and other like things are meant by daughters-in-law, mothers-in-law, and fathers-in-law. This also makes clear that marriages on the earth correspond to marriages in the heavens; and that after death man comes into the correspondence, that is, comes from natural bodily marriage into spiritual heavenly marriage, which is heaven itself and the joy of heaven. AE 1000

 

From conjugial love angels have all their beauty; thus each angel has beauty in the measure of that love. For all angels are forms of their affections; for the reason that it is not permitted in heaven to counterfeit with the face things that do not belong to oneís affection; consequently their faces are types of their minds. When, therefore, they have conjugial love, love to the Lord, mutual love, love of good and love of truth, and love of wisdom, these loves in them give form to their faces, and show themselves like vital fires in their eyes; to which innocence and peace add themselves, which complete their beauty. Such are the forms of the inmost angelic heaven; and they are truly human forms. AE 1001

 

From what has been thus far presented what the good is that results from chastity in marriage can he inferred, consequently what the good works of chastity are that a man does who shuns adulteries as sins against God. The good works of chastity concern either the married pair themselves, or their offspring and posterity, or the heavenly societies. The good works of chastity that concern the married pair themselves are spiritual and celestial loves, intelligence and wisdom, innocence and peace, power and protection against the hells and against the evils and the falsities therefrom, and manifold joys and felicities to eternity. Those who live in chaste marriages, as before described, have all these. The good works of chastity that concern the offspring and posterity are that so many and so great evils do not become innate in families. For the ruling love of parents is transmitted into the offspring and sometimes to remote posterity, and becomes their hereditary nature. This is broken and softened with parents who shun adulteries as infernal and love marriages as heavenly.

The good works of chastity that concern the heavenly societies are that chaste marriages are the delights of heaven, that they are its seminaries, and that they are its supports. They supply delights to heaven by communications; they are seminaries to heaven by producing offspring; and they are supports to heaven by their power against the hells; for at the presence of conjugial love diabolical spirits become furious, insane, and mentally impotent, and cast themselves into the deep. AE 1002

 

From the goods enumerated and described that result from chaste marriages it may be concluded what the evils are that result from adulteries; for such evils are the opposites of such goods; that is, in place of the spiritual and celestial loves that those have who live in chaste marriages, there are the infernal and diabolical loves that those have who are in adulteries. 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 adulteries; 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 adulteries; 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 adulteries; in place of the beauty that those have who live chastely in marriages there is the deformity that those have who live in adulteries, which is monstrous according to their quality. 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 life, and dwell alone in deserts as images of the slothfulness and weariness of their own life. AE 1003

 

True conjugial love cannot be given except between two, like the Lordís love towards heaven, which is one from Him and in Him, or towards the church, which like heaven is one from Him and in Him. All who are in the heavens and who are in the church must be one through mutual love from love to the Lord. An angel in heaven and a man in the church who does not thus make one with the rest is not of heaven nor of the church. Moreover, in the whole heaven and in the whole world there are two things to which all things have reference; these two are called good and truth, from which, when joined into one, all things in heaven and in the world have had existence and subsistence. When these are one, good is in truth and truth is in good, and truth is of good and good is of truth; thus one acknowledges the other as its mutual and reciprocal, or as an agent recognizes its re-agent, each in its turn. This universal marriage is the source of conjugial love between husband and wife. The husband has been so created as to be the understanding of truth, and the wife so created as to be the will of good, and thus the husband to be truth and the wife good; thus that both may be truth and good in form, which form is man, and the image of God. And because it is from creation that truth should be of good, and good of truth, thus mutually and reciprocally, therefore it is impossible for one truth to be united to two diverse goods, or the reverse; neither is it possible for one understanding to be united to two diverse wills, or the reverse; neither for one person who is spiritual to be united to two diverse churches; neither in like manner for one man (vir) to be inmostly united to two women. Inmost union is like that of soul and heart; the soul of the wife is the husband, and the heart of the husband is the wife. The husband communicates and conjoins his soul to the wife by actual love; it is in his seed; and the wife receives it in her heart, and from this the two become one, and then each and all things in the body of the one look to their mutual in the body of the other. This is genuine marriage, which is possible only between two. For it is from creation that all things of the husband, both of his mind and of his body, have their mutual in the mind and in the body of the wife; and thus the most particular things look mutually to each other and will to be united. From this looking and conatus conjugial love exists.

All things in the body, which are called members, viscera, and organs, are nothing but natural corporeal forms corresponding to the spiritual form of the mind; 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 act When, therefore, two minds act as one their two bodies are potentially so united that they are no more two but one flesh. To will to become one flesh is conjugial love; and such as the willing is, such is that love.

It is allowed to confirm this by a wonderful thing in the heavens. There are married pairs there in such conjugial love that the two can be one flesh, and are one whenever they wish, and they then appear as one man. I have seen and talked with such; and they said that they have one life, and are like the life of good in truth and the life of truth in good, and are like the pairs in man, that is, like the two hemispheres of the brain enclosed in one membrane, the two ventricles of the heart within a common covering, likewise the two lobes of the lungs; these, although they are two, yet are one in regard to life and the activities of life, which are uses. They said that their life so conjoined is full of heaven, and is the very life of heaven with its infinite beatitudes, for the reason that heaven also is such from the marriage of the Lord with it, for all the angels of heaven are in the Lord and the Lord in them.

Furthermore, they said that it is impossible for them to think from any intention about an additional wife or woman, because this would be turning heaven into hell, consequently if an angel merely thinks of such a thing he falls from heaven. They added that natural spirits do not believe such conjunctions as theirs to be possible, for the reason that with those who are merely natural there is no marriage from a spiritual origin, which is of good and truth, but only a marriage from a natural origin; therefore there is no union of minds, but only a union of bodies from a lascivious disposition in the flesh; and this lust is from a universal law impressed upon and thus implanted in every thing animate and inanimate from creation. The law is that every thing in which there is force wills to produce its like and to multiply its kind to infinity and to eternity. As the posterity of Jacob, who were called the sons of Israel, were merely natural men, and thus their marriages were not spiritual, but carnal, so they were permitted on account of the hardness of their hearts to take several wives. AE 1004

 

That adultery is hell, and consequently an abomination, anyone can perceive from the idea of the mixture of diverse seed in the womb of one woman, for in manís seed there lies hidden the inmost of his life, and thus the rudiment of a new life; and for this reason it is holy. To make this common with the inmosts and rudiments of others, as is done in adulteries, is profane. This is why adultery is hell, and why hell in general is called adultery. And as from such a mixture nothing but corruption, also from a spiritual origin, can exist, it follows that adultery is an abomination.

Consequently in the brothels that are in hell, foulnesses of every kind appear; and when light out of heaven is let into them, adulteresses are seen lying with adulterers, like swine in filth itself; and what is wonderful, like swine they are in their delights when they are in the midst of filth. But these brothels are kept closed, because when they are opened a stench is exhaled that excites vomiting. It is otherwise in chaste marriages. In these the life of the husband adds itself through the seed to the life of the wife; and from this there is inmost conjunction, by which they become not two, but one flesh. And according to conjunction by means of that conjugial love increases, and with it every good of heaven. AE 1005

 

But it is to be known that adulteries are more and less infernal and abominable. The adulteries that spring from more grievous evils and their falsities are more grievous, and those from the milder evils and their falsities are milder; for adulteries correspond to adulterations of good and consequent falsifications of truth; adulterations of good are in themselves evils, and falsifications of truth are in themselves falsities. According to correspondences with these the hells are arranged into genera and species. There are cadaverous hells for those whose delights were the violations of wives; there are excrementitious hells for those whose delights were the debauching of virgins; there are direful, slimy hells for those whose delights were varieties and changes of harlots; for others there are filthy hells. There are sodomitic hells for those who were in evils from a love of ruling over others from mere delight in ruling, and who were in no delight of use.

From those who have separated faith from good works both in doctrine and in life there exhale adulteries like that of a son with a mother or a mother-in-law; from those who have studied the Word only for the sake of glory, and not for the sake of spiritual uses, there exhale adulteries like that of a father with a daughter-in-law; from those who believe that sins are remitted by the Holy Supper, and not by repentance of life, there exhale adulteries like that of a brother with a sister; from those who altogether deny the Divine, there exhale heinous things with beasts; and so on. Such hells are for them because of the correspondence with the adulterations or defilements of good and truth. AE 1006

 

In brief, from every conjunction of evil and falsity in the spiritual world a sphere of adultery flows forth, but only from those who are in falsities as to doctrine and in evils as to life; but not from those who are in falsities as to doctrine yet are in goods as to life, for with these there in no conjunction of evil and falsity, but only with the former. That sphere flows forth particularly from priests who have taught falsely and lived wickedly; for these have adulterated and falsified the Word. Even though these were not adulterers in the world, adultery is excited by them; but it is an adultery called sacerdotal adultery, which is distinguishable from other adulteries. All this makes clear that the origin of adulteries is the love and consequent conjunction of evil and falsity. AE 1007

 

Adulteries are less abhorrent with Christians than with the Gentiles, and even with some barbarous nations, for the reason that at present in the Christian world there is no marriage of good and truth, but a marriage of evil and falsity. For the religion and doctrine of faith separated from good works is a religion and doctrine of truth separated from good; and truth separated from good is not truth, but interiorly regarded is falsity; and good separated from truth is not good, but interiorly regarded is evil. Consequently in the Christian religion there is the doctrine of falsity and evil, from which origin a desire and favor for adultery from hell flow in; and this is why adulteries are believed in the Christian world to be allowable, and are practiced without shame. For, as has been said above, the conjunction of evil and falsity is spiritual adultery, from which according to correspondence natural adultery exists. For this reason "adulteries and whoredoms" signify in the Word adulterations of good and falsifications of truth; and for this reason Babylon is called in the Apocalypse a "harlot," and Jerusalem is so called in the Word of the Old Testament; and the Jewish nation was called by the Lord "an adulterous nation," and "from their father the devil." But on this see above from the Word, (AE 141). AE 1008

 

He that abstains from adulteries from any other motive than because they are sins and are against God is still an adulterer; as for instance when anyone abstains from them from fear of the civil law and its penalties, from fear of the loss of reputation and thus of honor, from fear of resulting diseases, from fear of upbraidings at home from his wife and consequent intranquility of life, from fear of chastisement by the servants of the injured husband, from poverty, or from avarice; from infirmity arising from abuse or from age or impotence or disease; in fact, when one abstains because of any natural or moral law, and does not at the same time abstain because of the Divine law, he is still interiorly unchaste and an adulterer, since he none the less believes that adulteries are not sins, and therefore in his spirit, declares them allowable, and thus he commits them in spirit, although not in the body; consequently after death when he becomes a spirit he speaks openly in favor of them, and commits them without shame. It has been granted me in the spiritual world to see maidens who regarded whoredoms as heinous because they are contrary to the Divine law, and also maidens who did not regard them as heinous and yet abstained from them because the resulting bad name would turn away suitors. These latter I saw encompassed with a dusky cloud in their descent to those below, while the former I saw encompassed with a shining light in their ascent to those above. AE 1009

 

Thus far adulteries have been considered; and now it shall be told what adultery is. Adulteries are all the whoredoms that destroy conjugial love. Whoredom of a husband with the wife of another or with any woman, whether a widow or a virgin or a harlot, is adultery when done from loathing or aversion to marriage; likewise the whoredom of a wife with a married man, or with a single man when done for a like reason. Again, the whoredoms of any unmarried man with the wife of another, and of any unmarried woman with the husband of another, are adulteries, because they destroy conjugial love by turning their minds away from marriage to adultery. The delights of varieties although with harlots are the delights of adultery, for the delight of variety destroys the delight of marriage. So, too, the delight of the defloration of virgins without the end of marriage is also the delight of adultery; for those who are in that delight afterwards desire marriage only for the sake of defloration, and when that is accomplished they loathe marriage. In a word, all whoredom that destroys the conjugial and extinguishes its love is adultery or pertains to adultery; while that which does not destroy the conjugial and does not extinguish its love is fornication springing from a certain instinct of nature towards marriage, which for various reasons cannot yet be entered into. AE 1010

 

The Seventh Commandment

In what now follows something shall be said about the seventh commandment, which is, "Thou shalt not kill." In all the commandments of the Decalogue, as in all things of the Word, two internal senses are involved (besides the highest which is a third), one that is next to the letter and is called the spiritual moral sense, another that is more remote and is called the spiritual celestial sense. The nearest sense of this commandment, "Thou shalt not kill," which is the spiritual moral sense, is that one must not hate his brother or neighbor, and thus not defame or slander him; for thus he would injure or kill his reputation and honor, which is the source of his life among his brethren, which is called his civil life, and afterwards he would live in society as one dead, for he would be numbered among the vile and wicked, with whom no one would associate. When this is done from enmity, from hatred, or from revenge, it is murder. Moreover, by many in the world this life is counted and esteemed in equal measure with the life of the body. 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 brother. For enmity, hatred, and revenge, breathe murder and will it; but they are restrained and curbed by fear of the law, of resistance, and of loss of reputation. And yet these three are endeavors towards murder; and every endeavor is like an act, for it goes forth into act when fear is removed. This is what the Lord teaches in Matthew:--

Ye have heard that it was said to them of old, you shalt not kill; and whosoever shall kill shall be liable to the judgment. But I say unto you, that whosoever is angry with his brother rashly shall be liable to the judgment; whosoever shall say to his brother, Raca, shall be liable to the council; but whosoever shall say, thou fool, shall be liable to the Gehenna of fire (Matt. 5:21-26).

This is explained (AE 693, 746f).

But the more remote sense of this commandment, "Thou shalt not kill," which is called the celestial spiritual sense, is that one shall not take away from man the faith and love of God, and thus his spiritual life. This is murder itself, because from this life man is a man, the life of the body serving this life as the instrumental cause serves its principal cause. Moreover, from his spiritual murder moral murder is derived; consequently one who is in the one is also in the other; for he who wills to take away a manís spiritual life is in hatred against him if he cannot take it away, for he hates the faith and love with him, and thus the man himself. These three, namely, spiritual murder, which pertains to faith and love, moral murder, which pertains to reputation and honor, and natural murder, which pertains to the body, follow in a series one from the other, like cause and effect. AE 1012

 

As all who are in hell are in hatred against the Lord, and thus in hatred against heaven, for they are against goods and truths, so hell is the essential murderer or the source of essential murder. It is the source of essential murder because man is man from the Lord through the reception of good and truth; consequently to destroy good and truth is to destroy the human itself, thus to kill man.

That those who are in hell are such has not yet been known in the world, because with those who belong to hell and therefore after death come into hell, there does not appear any hatred against good and truth, nor against heaven, nor still less against the Lord. For everyone while he lives in the world is in externals; and these externals are taught and trained from infancy to counterfeit such things as are honest and decorous, just and equitable, and good and true. Nevertheless, hatred lies concealed in their spirit, and this in equal degree with the evil of their life. And as hatred is in the spirit it breaks forth when the externals are laid aside, as is the case after death.

This infernal hatred against all who are in good is deadly hatred because it is hatred against the Lord. This can be seen particularly from their delight in doing evil, which is such as to exceed in degree every other delight, for it is a fire that burns with the lust for destroying souls. Moreover, it has been ascertained that this delight is not from hatred against those whom they attempt to destroy, but from hatred against the Lord Himself. Now since man is a man from the Lord, and the human which is from the Lord is good and truth, and since those who are in hell are, from a hatred against the Lord, eager to kill the human, which is good and truth, it follows that hell is the source of murder itself. AE 1013.

 

From what has been said above it can be seen that all who are in evils as to life, and in the falsities therefrom, are murderers; for they are enemies and haters of good and truth, since evil hates good and falsity hates truth. The evil man does not know that he is in such hatred until he becomes a spirit; then hatred is the very delight of his life. Consequently from hell, where all the evil are, there constantly breathes forth the delight in doing evil from hatred; but from heaven, where all the good are, there constantly breathes forth the delight in doing good from love. Therefore two opposite spheres meet each other in the middle region between heaven and hell, and engage in reciprocal combat. While man lives in the world he is in this middle region. If he is then in evil and in falsities therefrom he passes over to the side of hell, and thus comes into the delight of doing evil from hatred. But if he is in good and in truths therefrom, he passes over to the side of heaven, and thus comes into the delight of doing good from love.

The delight of doing evil from hatred, which breathes forth from hell, is the delight in killing. But as they cannot kill the body they wish to kill the spirit; and to kill the spirit is to take away spiritual life, which is the life of heaven. This makes clear that the commandment, "Thou shalt not kill," involves also "thou shalt not hate thy neighbor, also thou shalt not hate the good of the church and its truth;" for if one hates good and truth he hates the neighbor; and to hate is to wish to kill. This is why the devil, by whom hell in the whole complex is meant, is called by the Lord, "A murderer from the beginning" (John 8:44). AE 1014

 

Since hatred, which is to will to kill, is the opposite of love to the Lord and also of love towards the neighbor, and since these loves are what make heaven with man, it is evident that hatred, being thus opposite, is what makes hell with him. Nor is infernal fire anything else than hatred; and in consequence the hells appear to be in a fire with a dusky glow according to the quality and quantity of the hatred, and in a fire with a dusky flame according to the quantity and quality of the revenge from hatred.

Since hatred and love are direct opposites, and since hatred in consequence constitutes hell with man, just as love constitutes heaven with him, therefore the Lord thus teaches:--

If thou shalt offer thy gilt upon the altar, and shalt there remember that thy brother hath aught against thee, leave there thy gilt before the altar, and go; first be reconciled to thy brother, and then coming, offer thy gift. Be well disposed towards thine adversary whiles thou art in the way with him; lest haply the adversary deliver thee to the judge, and the judge deliver thee to the officer, and thou be cast into prison. Verily I say unto thee, Thou shalt not come out thence till thou hast paid the last farthing (Matt. 5:23-26).

To be delivered to the judge, and by the judge to the officer, and by him to be cast into prison, describes the state of the man who is in hatred after death from his having been in hatred against his brother in the world, "prison" meaning hell, and "to pay the last farthing" signifies the punishment that is called everlasting fire. AE 1015

 

Since hatred is infernal fire it is clear that it must be removed before love, which is heavenly fire, can flow in, and by light from itself give life to man; and this infernal fire can in no wise be removed unless man knows whence hatred is and what it is, and afterwards turns away from it and shuns it. There is in every man by inheritance hatred against the neighbor; for every man is born into the love of self and of the world, and in consequence conceives hatred, and from it is inflamed against all who do not make one with him and favor his love, especially against those who oppose his lusts. For no one can love himself above all things and love the Lord at the same time; neither can anyone love the world above all things and love the neighbor at the same time; since no one can serve two masters at the same time without despising and hating the one while he honors and loves the other. Hatred is especially with those who are in the love of ruling over all; with others it is enmity.

It shall be told what hatred is. Hatred has in itself a fire which is an endeavor to kill man. That fire is manifested by anger. There is a seeming hatred and consequent anger with the good against evil; but this is not hatred, but an aversion to evil; neither is it anger, but a zeal for good in which heavenly fire inwardly lies concealed. For the good turn away from evil, and are seemingly angry at the neighbor, in order that they may remove the evil; and thus they have regard to the neighborís good. AE 1016

 

When a man abstains from hatred and turns away from it and shuns it as diabolical, then love, charity, mercy and clemency flow in through heaven from the Lord, and then first the works which he does are works of love and charity. The works he had done before, however good night be their appearance in the external form, were all works of the love of self and of the world, in which hatred lurked whenever they were not rewarded. So long as hatred is not put away so long man is merely natural; and the merely natural man remains in all his inherited evil, nor can he become spiritual before hatred, with its root, which is the love of ruling over all, is removed; for the fire of heaven, which is spiritual love, cannot flow in so long as the fire of hell, which is hatred, stands in the way and shuts it out. AE 1017

 

The Eighth Commandment

The eighth commandment of the Decalogue, "Thou shalt not bear false witness," shall now be explained. "To bear false witness" signifies in the sense nearest to the letter to lie about the neighbor by accusing him falsely. But in the internal sense it signifies to call what is just unjust, and what is unjust just, and to confirm this by means of falsities; while in the inmost sense it signifies to falsify the truth and good of the Word, and on the other hand to prove a falsity of doctrine to be true by confirming it by means of fallacies, appearances, fabrications, knowledges falsely applied, sophistries and the like. The confirmations themselves and the consequent persuasions are false witnesses, for they are false testimonies. From this it can be seen that what is here meant is not only false witness before a judge, but eve a judge himself who in perverting right makes what is just unjust, and what is unjust just, for he as well as the witness himself acts the part of a false witness. The same is true of every man who makes what is right to appear crooked, and what is crooked to appear right; likewise any ecclesiastical leader who falsifies the truth of the Word and perverts its good. In a word, every falsification of truth, spiritual, moral, and civil, which is done from an evil heart, is false witness. AE 1019

 

When a man abstains from false testimonies understood in a moral and spiritual sense, and shuns and turns away from them as sins, the love of truth and the love of justice flow in from the Lord through heaven. And when, in consequence the man loves truth and loves justice he loves the Lord, for the Lord is truth itself and justice itself. And when a man love." truth and justice it may be said that truth and justice love him, because the Lord loves him; and as a consequence his utterances become utterances of truth, and his works become works of justice. AE 1020

 

The Ninth Commandment

The ninth commandment, "Thou shalt not covet thy neighborís house," is now to be treated of. There are two loves from which all lusts spring and flow forth perpetually like streams from their fountains. These loves are called the love of the world and the love of self. Lust is love continually willing, for what a man loves, that he continually longs for. But lusts belong to the love of evil, while desires and affections belong to the love of good. Now because the love of the world and the love of self are the foundations of all lusts, and all evil lusts are forbidden in these last two commandments, it follows that the ninth commandment forbids the lusts that flow from the love of the world, and the tenth commandment the lusts that flow from the love of self. "Not to covet a neighborís house" means not to covet his goods, which in general are possessions and wealth, and not to appropriate them to oneself by evil arts. This lust belongs to the love of the world. AE 1021

 

The Tenth Commandment

"Thou shalt not covet (or desire) thy neighborís wife, his manservant, or his maidservant, his ox, or his ass." These are lusts after what is manís own, because the wife, manservant, maidservant, ox, and ass, are within his house, and the things within a manís house mean in the spiritual internal sense the things that are his own, that is, the wife means the affection of spiritual truth and good, "manservant and maidservant," the affection of rational truth and good serving the spiritual, and "ox and ass" the affection of natural good and truth. These signify in the Word such affections; but because covering and desiring these affections means to will and eagerly desire to subject a man to oneís own authority or bidding, it follows that lusting after these affections means the lusts of the love of self, that is, of the love of ruling, for thus does one make the things belonging to a companion to be his own.

From this it can now be seen that the lust of the ninth commandment is the lust of the love of the world, and that the lusts of this commandment are lusts of the love of self. For, as has been said before, all lusts are of love, for it is love that covets; and as there are two evil loves to which all lusts have reference, namely, the love of the world and the love of self, it follows that the lust of the ninth commandment has reference to the love of the world, and the lust of this commandment to the love of self, especially to the love of ruling. That all evils and the falsities therefrom flow from these two loves (AE 159, 171, 394, 506, 517, 650d, 950, 951, 973, 982, 1010, 1016); and (NJHD 65-83). AE 1022

 

The Commandments of the Decalogue in general

The commandments of the Decalogue are called the ten words or ten commandments, because "ten" signifies all; consequently the ten words mean all things of the Word, and thus all things of the church in a summary. All things of the Word and all things of the church in a summary are meant, because there are in each commandment three interior senses, each sense for its own heaven, for there are three heavens. The first sense is the spiritual moral sense; this is for the first or lowest heaven; the second sense is the celestial spiritual sense, which is for the second or middle heaven; and the third sense is the Divine celestial, which is for the third or inmost heaven. There are thus three internal senses in every least particular of the Word. For from the Lord who is in things highest, the Word has been sent down in succession through the three heavens even to the earth, and thus has been accommodated to each heaven; and therefore the Word is with each heaven and almost with each angel in its own sense, and is read by them daily; and there are preachings from it, as on the earth.

For the Word is Divine truth itself, thus the Divine wisdom, proceeding from the Lord as a sun, and appearing in the heavens as light. Divine truth is the Divine that is called the Holy Spirit, for it not only proceeds from the Lord but it also enlightens man and teaches him, as is said of the Holy Spirit. As the Word in its descent from the Lord has been accommodated to the three heavens, and the three heavens are joined together as inmosts are with ultimates through intermediates, so, too, are the three senses of the Word; which shows that the Word is given that by it there may be a conjunction of the heavens with each other, and also a conjunction of the heavens with the human race, for whom the sense of the letter is given, which is merely natural and thus the basis of the other three senses. That the ten commandments of the Decalogue are all things of the Word in a summary can be seen only from the three lenses of those commandments, which are as above stated. AE 1024

 

What these three senses in the commandments of the Decalogue are can be seen from the following summary explanation. The first commandment of the Decalogue, "Thou shalt not worship other gods besides Me," involves in the spiritual moral sense that nothing else nor anyone else is to be worshipped as Divine; nothing else, that is, nature, by attributing to it something Divine of Itself; nor anyone else, that is, any vicar of the Lord or any saint. In the celestial spiritual sense it involves that one God only is to be acknowledged, and not several according to their qualities, as the ancients did, and as some pagans do at this day, or according to their works, as Christians do at this day, who make one God from creation, another from redemption, and another from enlightenment.

This commandment in the Divine celestial sense involves that the Lord alone is to be acknowledged and worshiped, and a trinity in Him, namely, the Divine Itself from eternity, which is meant by the Father, the Divine Human born in time, which is meant by the Son of God, and the Divine that proceeds from both, which is meant by the Holy Spirit. These are the three senses of the first commandment in their order. From this commandment viewed in its threefold sense it is clear that it contains and includes in a summary all things that concern the Divine as to essence.

The second commandment, "Thou shalt not profane the name of God, contains and includes in its three senses all things that concern the quality of the Divine, since "the name of God" signifies His quality, which in its first sense is the Word, doctrine from the Word, and worship of the lips and of the life from doctrine; in its second sense it means the Lordís kingdom on the earth and the Lordís kingdom in the heavens; and in its third sense it means the Lordís Divine Human, for this is the quality of the Divine Itself. That the Lordís Divine Human is "the name of God" in the highest sense (AE 224). In the other commandments there are likewise three internal senses for the three heavens; but these, the Lord willing, will be considered elsewhere. AE 1025

 

As Divine truth united to Divine good proceeds from the Lord as a sun, and by this heaven and the world were made (John 1:1, 3, 10), 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 that they may be anything. These ten commandments contain all things of Divine good and all things of Divine truth, and there is also in them a conjunction of these. But this conjunction is hidden; for it is like the conjunction of love to the Lord and love towards the neighbor, Divine good belongs to love to the Lord, and Divine truth to love towards the neighbor; for when a man lives according to Divine truth, that is, loves his neighbor, the Lord flows in with Divine good and conjoins Himself. For this reason there were two tables on which these ten commandments were written, and they were called a covenant, which signifies conjunction; and afterwards they were placed in the ark, not one beside the other, but one above the other, for a testimony of the conjunction between the Lord and man. Upon one table the commandments of love to the Lord were written, and upon the other table the commandments of love towards the neighbor. The commandments of love to the Lord are the first three, and the commandments of love towards the neighbor are the last six; and the fourth commandment, which is "Honor thy father and thy mother," is the mediating commandment, for in it "father" means the Father in the heavens, and "mother" means the church, which is the neighbor. AE 1026

 

Something shall now be said about how conjunction is effected by means of the commandments of the Decalogue. Man does not conjoin himself to the Lord, but the Lord alone conjoins man to Himself, and this He does by manís knowing, understanding, willing, and doing these commandments; and when man does them there is conjunction, but if he does not do them he ceases to will them, and when he ceases to will them he ceases also to understand and know them. For what does willing amount to if man when he is able does not do? Is it not a figment of reason? From this it follows that conjunction is effected when a man does the commandments of the Decalogue.

But it has been said that man does not conjoin himself to the Lord, but that the Lord alone conjoins man to Himself, and that conjunction is effected by doing; and from this it follows that it is the Lord with man that does these commandments. But anyone can see that a covenant cannot be entered into and conjunction be effected by it unless there is some reciprocal on manís part, not only that he may consent but also that he may receive. To this end the Lord has imparted to man a freedom to will and act as if of himself, and such a freedom that man does not know otherwise, when he is thinking truth and doing good, than that the freedom is in himself and thus from himself. This reciprocal is on manís part in order that conjunction may be effected. But as this freedom is from the Lord, and continually from Him, man must by all means acknowledge that to think and understand truth and to will and do good are not from himself, but are from the Lord, according to what has been said on this subject above (AE 946, 971, 973).

Consequently when man through the last six commandments conjoins himself to the Lord as if of himself, the Lord then conjoins Himself to man through the first three commandments, which are that man must acknowledge God, must believe in the Lord, and must keep His name holy. This man does not believe, however much he may think that he does, unless the evils forbidden in the other table, that is, in the last six commandments, he abstains from as sins. These are the things pertaining to the covenant on the part of the Lord and on the part of man, through which there is reciprocal conjunction, which is that man may be in the Lord and the Lord in man (John 14:20). AE 1027

It is said by some that he who sins against one commandment of the Decalogue sins also against the rest, thus that he who is guilty of one is guilty of all. It shall be told how far this is in harmony with the truth. When a man transgresses one commandment, by confirming with himself that it is not a sin, thus without fear of God he commits it; because he has thus rejected the fear of God he does not fear to transgress the rest of the commandments, although he may not do this in act.

For example, when one does not regard frauds and illicit gains, which in themselves are thefts, as sins, neither does he regard as a sin adultery with the wife of another, hating a man even to murder, lying about him, coveting his house and other things belonging to him; for when he rejects from his heart in anyone commandment the fear of God he denies that anything is a sin; consequently he is in communion with those who in like manner transgress the other commandments. He is like an infernal spirit who is in a hell of thieves; and although he is not an adulterer, nor a murderer, nor a false witness, yet he is in communion with such, and can be persuaded by them to believe that such things are not evils, and can be led to do them. For he who has become an infernal spirit through the transgression of one commandment, no longer believes it to be a sin to do anything against God or anything against the neighbor.

But the opposite is true of those who abstain from the evil forbidden in one commandment, and who shun and afterwards turn away from it as a sin against God. Because such fear God, they come into communion with the angels of heaven, and are led by the Lord to abstain from the evils forbidden in the other commandments and to shun them, and finally to turn away from them as sins; and if perchance they have sinned against them, yet they repent and thus by degrees are withdrawn from them. AE 1028