one otherwise than by the Divine Humanity, which the Lord teaches also in John: "No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him," i. 18. And in another place: "Ye have neither heard his voice at any time, nor seen his shape," John v. 37. From the signification of the Lord's garments, as denoting divine truth, it may be known what is signified by the soldiers dividing the garments of the Lord among them, and casting lots upon his vesture, concerning which it is thus written in John: "The soldiers took his garments, and made four parts, to each soldier a part, and also his coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be; that the scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did,” xix. 23, 24. He who does not know that in every particular of the Word there is an internal sense which is spiritual, cannot see any arcanum in these things; he only knows that the soldiers divided the garments, and not the coat, and he perceives nothing more than this, when, nevertheless, there is not only a divine arcanum contained in this circumstance, but also in every particular of the things recorded concerning the passion of the Lord. The arcanum which is contained in this circumstance is, that the garments of the Lord signified divine truth, thus the Word, because the Word is divine truth; the garments which they divided, signified the Word in the letter, and the coat, the Word in the internal sense; to divide them, signifies to disperse and falsify; and the soldiers signify those who are of the church, who fight for divine truth; wherefore it is said, "These things therefore the soldiers did." Hence it is manifest, that by these words in the spiritual sense, is understood, that the Jewish church dispersed divine truth, which is in the sense of the letter; but that they could not disperse divine truth, which is in the internal sense.-A. E. 64.

The Spiritual Sense of the Word heretofore unknown.

the Word was written by mere correspondences; and for the same reason the Lord, in consequence of speaking from Divinity, spoke by correspondences; for whatever proceeds from Divinity, when it comes into outward nature, manifests itself in such outward things as correspond with what is divine; which outward things become then the depositories of divine things, otherwise called celestial and spiritual, which lie concealed within them.

199. I have been informed, that the men of the Most Ancient Church, which was before the flood, were of so heavenly a genius, that they conversed with angels, and that they had the power of holding such converse by means of correspondences; hence the state of their wisdom became such, that, on viewing any of the objects of this world, they not only thought of them naturally, but also spirit ually, thus in conjunction with the angels of heaven. I have been further informed, that Enoch who is spoken of in Genesis, chap. v. 21–24, to gether with his associates, collected correspondences from the lips of the celestial men, and transmitted the science of them to posterity; in consequence of which, the science of correspondences was not only known in many kingdoms of Asia, but also much cultivated, particularly in the land of Canaan, Egypt, Assyria, Chaldea, Syria, and Arabia, and in Tyre, Sidon, and Nineveh; and that from thence it was conveyed into Greece, where it was changed into fable, as may appear from the works of the oldest writers of that country.

200. But as the representative rites of the church, which were correspondences, began in process of time to be corrupted by idolatrous and likewise magical applications of them, therefore the science of correspondences was, by the divine providence of the Lord, gradually lost, and amongst the Israelitish and Jewish people entirely obliterated. The divine worship of that people consisted indeed of mere correspondences, and consequently was representative of heavenly things; but still they had no knowledge of a single thing represented; for they were altogether natural men, and therefore had neither inclination nor ability to gain any knowledge of spiritual and celestial subjects: for the same reason they were necessarily ignorant of correspondences, these being representations of things spiritual and celestial in things natural.

201. The reason why the idolatries of the Gen

198. What is meant by correspondence, has to this day remained unknown, notwithstanding it was a subject most familiar to the men of the most ancient times, who esteemed it the chief of sci-tiles of old took their rise from the science of corences, and cultivated it so universally, that all their respondences, was, because all things that appear books and tracts were written by correspondences. on the face of the earth have correspondence; The book of Job, which was a book of the ancient consequently, not only trees and vegetables, but church, is full of correspondences. The hiero- also beasts and birds of every kind; with fishes glyphics of the Egyptians, and the fabulous stories and all other things. The ancients, who were of antiquity, were founded on the same science. versed in the science of correspondences, made All the ancient churches were churches represen- themselves images which corresponded with heav tative of spiritual things; and their ceremonies, enly things, and were greatly delighted with them and also their statutes, which were rules for the by reason of their signification, and because they institution of their worship, consisted of mere cor- could discern in them what related to heaven and respondences; in like manner, every thing in the the church; they therefore placed those images Israelitish church, their burnt offerings and sacri- not only in their temples, but also in their houses; fices, with all the particulars belonging to each, not with any intention to worship them, but to were correspondences: so also was the tabernacle, serve as means of recollecting the heavenly things with all things contained in it; and likewise their signified by them. Hence in Egypt, and in other festivals, as the feast of unleavened bread, the places, they made images of calves, oxen, and serfeast of tabernacles, the feast of the first fruits; pents, and also of children, old men, and virgins; also the priesthood of Aaron and the Levites, and because calves and oxen signified the affections their garments of holiness; and beside the things and powers of the natural man; serpents, the pruabove mentioned, all their statutes and judgments,dence of the sensual man; children, innocence relating to worship and life, were correspondences. and charity; old men, wisdom; and virgins, the Now, forasmuch as divine things fix their existence affections of truth; and so in other instances. in outward nature in correspondences, therefore Succeeding ages, when the science of correspond

203. The reason why the spiritual sense of the Word is at this day made known by the Lord, is, because the doctrine of genuine truth is now revealed; and this doctrine, and no other, agrees with the spiritual sense of the Word. This sense

ences was obliterated, began to adore as holy, | Papal dominion; and they who are subject thereto, and at length to worship as deities, the images and and have confirmed themselves in its false docresemblances set up by their forefathers, because trines, have neither capacity nor inclination to apthey found them in and about their temples. The prehend any thing of a spiritual nature, consecase was the same with other nations; as with the quently, what is the nature of the correspondence Philistines in Ashdod, whose god Dagon (concern- of things natural with things spiritual in the Word: ing whom, see 1 Sam. v. 1 to the end) was in its for by this they would be convinced, that by Peter upper part like a man, and in its lower part like a is not meant Peter, but the Lord as a rock, signifish; the reason of which was, because a man sig-fied by Peter: and they would also be convinced, nifies intelligence, and a fish science, which make that the Word, even to its inmost contents, is dia one. For the same reason, the ancients per- vine, and that the Papal decrees respectively are formed their worship in gardens and in groves, ac- of no account. But after the reformation, as men cording to the different kinds of trees growing in began to divide faith from charity, and to worship them, and also on mountains and hills; for gardens God under three persons, consequently three gods, and groves signified wisdom and intelligence, and whom they conceive to be one, therefore at that every particular tree something that had relation time heavenly truths were concealed from them: thereto; as the olive, the good of love; the vine, for if they had been discovered, they would have truth derived from that good; the cedar, good been falsified, and would have been abused to the and truth rational; a mountain signified the high-confirmation of faith alone without being at all est heaven; a hill, the heaven beneath. That the applied to charity and love: thus also men would science of correspondences remained amongst have closed heaven against themselves. many eastern nations, even till the coming of the Lord, may appear also from the wise men of the east, who visited the Lord at his nativity; wherefore a star went before them, and they brought with them gifts, gold, frankincense, and myrrh, Matt. ii. 1, 2, 9-11; for the star which went before is likewise signified by the Lord's appearing in the them signified knowledge from heaven; gold signified celestial good; frankincense, spiritual good; and myrrh, natural good; which are the three constituents of all worship. But still there was no knowledge whatever of the science of correspondences amongst the Israelitish and Jewish people, although all parts of their worship, and all the statutes and judgments given them by Moses, and all things contained in the Word, were mere correspondences: the reason was, because they were idolaters at heart, and consequently of such a nature and genius, that they were not even willing to know that any part of their worship had a celestial and spiritual signification, for they believed that all the parts of it were holy of themselves; wherefore had the celestial and spiritual significations been revealed to them, they would not only have rejected, but also have profaned them; for this reason heaven was so shut to them, that they scarcely knew whether there was such a thing as eternal life. That such was the case with them, appears evident from the circumstance, that they did not acknowledge the Lord, although the whole Scripture throughout prophesied concerning Him, and foretold his coming; and they rejected Him solely on this account, because He instructed them about a heavenly kingdom, and not about an earthly one; for they wanted a Messiah who should exalt them above all nations in the world, and not a Messiah who should provide only for their eternal salvation. They affirm, however, that in the Word are contained many arcana, which are called mystical; but they have no inclination to learn that those arcana relate to the Lord. Tell them that they relate to gold, and they immediately

desire to know them.

202. The reason why the science of correspondences, which is the key to the spiritual sense of the Word, was not discovered to later ages, was because the Christians of the primitive church were men of such great simplicity, that it was impossible to discover it to them; for had it been discovered, they would have found no use in it, nor would they have understood it. After those first ages of Christianity, there arose thick clouds of darkness, and overspread the whole Christian world, in consequence of the establishment of the

clouds with glory and power. (See Matt. xxiv. 30, 31, which treats of the consummation of the age, by which is meant the last time of the church.) The opening of the Word as to its spiritual sense was also promised in the Apocalypse, and that sense is there meant by the white horse, and by the great supper to which all are invited, chap. xix. 11-18. That the spiritual sense for a long time will not be acknowledged, and that this will be solely owing to the influence of those who are principled in falsities of doctrine, particularly concerning the Lord, and therefore do not admit truths, is meant in the Apocalypse by the beast, and by the kings of the earth, who would make war with him that sat on the white horse, chap." xix. 19: by the beast are meant the Roman Catholics, as chap. xvii. 3: and by the kings of the earth are meant the Reformed, who are principled in falsities of doctrine. -- S. S. 20-25.

The Spiritual Sense will hereafter be made known to none but those who are principled in genuine Truths from the Lord."

204. The reason is, because no one can see the spiritual sense, except it be given him by the Lord alone, and except he be principled in divine truths from the Lord. For the spiritual sense of the Word treats solely of the Lord and of his kingdom, and that is the sense which his angels in heaven are in the perception of, for it is his divine truth there. This it is possible for man to violate, supposing him versed in the science of correspondences, and desirous thereby to explore the spiritual sense of the Word, under the influence of his own self-derived intelligence alone; for by some correspondences with which he is acquainted, he may pervert the spiritual sense, and force it even to confirm what is false; and this would be to offer violence to divine truth, and consequently to heaven also; wherefore, if any one wishes to open that sense by virtue of his own power, and not of the Lord's, heaven is closed against him; in which case he either loses sight of all truth, or falls into spiritual insanity. To this may be added another reason, namely, that the Lord teaches every one by means of the Word, and grounds his teaching on the knowledges which man is in possession of,

middle heaven makes his spiritual kingdom, and
the lowest heaven makes his natural kingdom.
As there are three heavens, so likewise there are
three senses of the Word, the celestial, the spirit-
ual, and the natural; with which, also, those things
coincide which were said above, viz., that the first
just as the end is in the cause, and, by the cause,
in the effect. Thence it is manifest what the
Word is, viz., that, in the sense of its letter, which
is natural, there is an interior sense, which is spir-
itual, and in this an inmost sense, which is celes-
tial; and thus that the last sense, which is natural,
and is called the sense of the letter, is the conti-
nent, and so the basis and firmament, of the two
interior senses.-T. C. R. 212.

never infusing new ones immediately; wherefore, | makes the celestial kingdom of the Lord; the
unless a man be principled in divine truths, or if
he be only in possession of a few truths, and in
falsities at the same time, he may falsify truths by
falsities, as is done by every heretic, as is well
known, with regard to the literal sense of the
Word. To prevent, therefore, any person from
entering into the spiritual sense, and perverting is in the middle, and, by the middle, in the last;
the genuine truth which belongs to that sense,
there are guards set by the Lord, which are signi-
fied in the Word by the cherubs. This was made
known to me by the following representation: "It
was given to me to see great purses which had
the appearance of bags, in which money was stored
up in great abundance; and as they were open, it
seemed as if any one might take out, yea, steal
away, the money therein deposited. But near
those two purses sat two angels, as guards. The
place where they were laid appeared like a man-
ger, in a stable. In a neighboring apartment were
seen modest virgins with a chaste wife; and near
that apartment stood two infants, and information
was given that they were to be treated, in their
sports, not in a childish way, but according to
wisdom. Afterwards there appeared a harlot, and
lastly, a horse lying dead. On seeing these things
I was instructed, that thereby was represented the
literal sense of the Word, in which is contained
the spiritual sense. Those large purses full of
money signified the knowledges of truth in great
abundance. Their being open, and yet guarded
by angels, signified that any one might take thence
the knowledges of truth, but that there was need
of caution lest he should falsify the spiritual sense,
in which are naked truths. The manger in the
stable, in which the purses lay, signified spiritual
instruction for the understanding; this is the sig-
nification of a manger, because a horse that feeds
there signifies understanding. The modest vir-
gins, who were seen in a neighboring apartment,
signified the affections of truth, and the chaste
wife signified the conjunction of goodness and
truth. The infants signified the innocence of
wisdom therein; they were angels from the third
heaven, who all appear as infants. The harlot,
with the dead horse, signified the falsification of
the Word by many at this day, whereby all under-
standing of the Word is destroyed: a harlot sig-
nifies falsification, and a dead horse signifies the
non-understanding of truth.” — S. S. 26.
The Literal Sense of the Word is the Basis,
Continent, and Firmament, of its Spiritual
and Celestial Senses.

In the Literal Sense of the Word, Divine Truth
is in its Fulness, its Holiness, and its Power.
207. That the Word, in the sense of the letter,
is in its fulness, in its holiness, and in its power,
is because the two former, or interior senses,
which are called the spiritual and the celestial, are
together in the natural sense, which is the sense
of the letter, as was said above; but how they are
together, shall be further told. There is in heaven
and in the world, a successive order and a simul-
taneous order; in successive order, one thing suc-
ceeds and follows after another, from the highest
even to the lowest; but in simultaneous order, one
thing is next to another, from the inmost even to
the outermost. Successive order is like a column
with steps from the top to the bottom; but simul-
taneous order is like a work cohering with the
circumference, from the centre even to the sur-
face. It shall now be told how successive order
becomes, in the last, simultaneous order. It is
done in this manner: the highest things of succes-
sive order become the inmost things of simultane-
ous order, and the lowest things of successive
order become the outermost things of simultaneous
order. It is, comparatively, like a column of steps
subsiding, and becoming a coherent body, in a
plain. Thus, what is simultaneous is formed from
what is successive, and this in all and every thing
of the natural world, and in all and every thing
of the spiritual world; for every where there is a
first, a middle, and a last; and the first, by the
middle, tends and goes to its last; but it should be
well understood, that there are degrees of purity,
according to which each order is made. Now to
the Word. The celestial, the spiritual, and the
205. In every thing divine, there is a first, a natural, proceed from the Lord in successive order,
middle, and a last; and the first goes through the and, in the last, they are in simultaneous order;
middle, to the last, and thus exists and subsists; so now the celestial and the spiritual senses of the
thence the last is the BASIS. The first, also, is in Word are together in its natural sense. When
the middle, and, by the middle, in the last; thus this is comprehended, it may be seen how the nat
the last is the CONTINENT; and because the last ural sense of the Word is the continent, the basis,
is the continent and the basis, it is also the FIR- and the firmament, of its spiritual and celestial
MAMENT. It is comprehended by the learned, senses; and also how the divine good and the
that those three may be called, end, cause, and divine truth, in the sense of the letter of the Word,
effect; and also esse [to be], fieri [to be done], and are in their fulness, in their holiness, and in their
existere [to exist]; and that the end is the esse, power. Hence it may be evident, that the Word
the cause the fieri, and the effect the existere; is the Word itself, in its sense of the letter; for
consequently, that in every complete thing there in this interiorly there is spirit and life. This is
is a trine, which is called first, middle, and last;
also, end, cause, and effect. When these things
are comprehended, it is also comprehended that
every divine work is complete and perfect in the
last; and, likewise, that all are in the last, because
the former are together in it.-T. C. R. 210.

206. There are three heavens, the highest, the middle, and the lowest. The highest heaven

what the Lord says: "The words which I speak
unto you are spirit and life," John vi. 63; for the
Lord spoke his words in the natural sense. The
celestial and the spiritual senses are not the
Word, without the natural sense, for they are like
spirit and life without a body; and they are, as
was said before, like a palace which has no foun-
[dation. -T. C. R. 214.

1

Doctrine should be drawn from the Literal 211. Inasmuch as few know how the case is Sense of the Word, and thereby confirmed. with the influx of divine truth, and with illustra208. The reason is, because the Lord is there tion thence with man, it is here allowed to say present, and teaches and illustrates; for the Lord something on these subjects. That all the good never performs any thing except in fulness, and of love and the truth of faith is not from man, but the Word, in the sense of the letter, is in its ful-out of heaven from the Divine there with man, is ness, as was shown above; thence it is, that doc-known in the church; also that they are in illustrine should be derived from the sense of the let-tration who receive that good and truth. But the ter. The doctrine of genuine truth may also be influx and illustration is effected in this manner: fully derived from the literal sense of the Word; Man is of such a quality, that as to his interiors, for the Word, in that sense, is like a man clothed, which are of the thought and will, he can look whose face is bare, and whose hands also are bare. downwards, and can look upwards. To look downAll the things which appertain to the faith and life wards is to look outwards into the world and to of man, consequently to his salvation, are there himself, and to look upwards is to look inwards to naked or bare, but the rest are clothed; and in heaven and to God. Man looks outwards from many places where they are clothed, they appear himself, which is called looking downwards, since through the clothing as objects appear to a woman when he looks from himself, he looks to hell; but through thin silk before her face. The truths of man looks inwards, not from himself, but from the the Word, also, as they are multiplied from the Lord, which is called upwards, because he is then love of them, and as by this they are arranged in elevated as to his interiors, which are of the will order, shine and appear more and more clearly. and understanding, by the Lord to heaven; thus 209. It may be supposed that the doctrine of to the Lord. The interiors, also, are actually genuine truth might be obtained by the spiritual elevated, and then are actually withdrawn from sense of the Word, which is given by the science the body and from the world. When this is effectof correspondences; but doctrine is not obtained ed, the interiors of man come actually into heaven, by that, but it is only illustrated and corroborated; and into its light and heat; hence he has influx for, as was before said, a man, by some correspond- and illustration; the light of heaven illuminates ences which are known, may falsify the Word, by conjoining and applying them to confirm that which is fixed in his mind from a principle which he has imbibed. Besides, the spiritual sense is not given to any one, except by the Lord alone, and it is guarded by Him, as the angelic heaven is guarded; for this is in it. - T. C. R. 229, 230.

210. Illustration is from the Lord alone, and with those who love truths because they are truths, and make them uses of life; with others, illustration in the Word is not given. That illustration is from the Lord alone, is because the Word is from Him, and thence He is in it. That those have illustration who love truths because they are truths, and make them uses of life, is because they are in the Lord, and the Lord in them; for the Lord is the Truth itself, as was shown in the chapter concerning the Lord; and the Lord is then loved, when man lives according to his divine truths, and so when uses are performed from them, according to these words in John: "In that day, ye shall know that ye are in Me, and I in you. He who hath my commandments, and doeth them, loveth Me; and I will love him, and will manifest Myself to him; and I will come to him, and make an abode with him," xiv. 20, 21, 23. These are they who are in illustration, when they read the Word, and with whom the Word shines and becomes translucent. The reason why the Word, with those, shines and becomes translucent, is because there is a spiritual and a celestial sense in every part of the Word, and these senses are in the light of heaven; wherefore, through these senses, and their light, the Lord flows into the natural sense of the Word, and into the light of this with man; thence man acknowledges the truth from an interior perception, and then sees it in his thought, and this as often as he is in the affection of truth, for the sake of truth; for perception comes from affection, and thought from perception, and thus acknowledgment is made, which is called faith.-T. C. Ř. 231.

the understanding, for that light is divine truth which proceeds from the Lord as a sun, and the heat of heaven enkindles the will, for that heat is the good of love which together proceeds from the Lord as a sun. Since man is then among the angels, there is communicated to him from them, that is, through them from the Lord, the intelligence of truth and the affection of good. This communication is what is called influx and illustration. But it is to be known, that influx and illustration are effected according to the faculty of reception with man, and the faculty of reception is according to the love of truth and of good; wherefore, they who are in the love of truth and of good, for the sake of truth and good as ends, are elevated; but they who are not in the love of truth and of good for the sake of truth and good, but for the sake of self and the world, inasmuch as they continually look and gravitate downwards, cannot be elevated, thus cannot receive divine influx out of heaven, and be illustrated. The intelligence, which with these latter appears as the intelligence of truth, is from the infatuated lumen which shines before their eyes from things of confirmation, and thence of persuasion; but it shines in like manner whether it be false or true; nevertheless this brightness is mere thick darkness, when light flows in out of heaven. That this is the case, has been shown me to the life. From these things it may be manifest whence it comes to pass that so many heresies exist in the world, namely, because the rulers and guides have looked to themselves, and have regarded their own glory as an end, and have then considered the things of the Lord and heaven as means conducive to an end. — A. C. 10,330.

212. How the case is with illustration and information from the Word, shall also here be briefly told. Every one is illustrated and informed from the Word according to the affection of truth and the degree of the desire thereof, and according to the faculty of receiving. They who are in illustration, as to their internal man, are in the light of heaven; for the light of heaven is what illustrates man in the truths and goods of faith. They who are thus illuminated apprehend the Word as to its interiors; wherefore they from the Word