Your SlideShare is downloading. ×
Anton zelling-contribution-to-de-hemelsche-leer-1934-1938
Upcoming SlideShare
Loading in...5

Thanks for flagging this SlideShare!

Oops! An error has occurred.

Saving this for later? Get the SlideShare app to save on your phone or tablet. Read anywhere, anytime – even offline.
Text the download link to your phone
Standard text messaging rates apply

Anton zelling-contribution-to-de-hemelsche-leer-1934-1938


Published on

Emanuel Swedenborg

Emanuel Swedenborg

Published in: Education

  • Be the first to comment

  • Be the first to like this

No Downloads
Total Views
On Slideshare
From Embeds
Number of Embeds
Embeds 0
No embeds

Report content
Flagged as inappropriate Flag as inappropriate
Flag as inappropriate

Select your reason for flagging this presentation as inappropriate.

No notes for slide


  • 3. LEADING THESES PROPOUNDED IN "DE HEMELSCHE LEER" 1. The W1itings of Emanuel Swedenborg aJe the ThiniTestament of the W ord of the Lord, The DOCTRINE OFTHE NEW JERUSALEM CONCERNING THE SACRED SCRIP­TURE tnust be applied to the three Testaments alike. 2. The Latin W ord without Doctrine is as Ct candlestickwithOl~t light, and those who read the Latin Word with­out Doctrine, m who do not acquire for themselves aDoctrine {rom the Latin Ward, are in dmkness as to aUtntth (cf. S.S. 50-61). 8. The genuine Doct1ine of the Church is spiritual metof celestial origin, but not out of rational origin. The Lordis that Doctrine itself (cf. A.C. 2496, 2497, 2510, 2516,2.533, 2859; A.E. 19). MEMORABILIA 1312 "Si veritates ut t/l-eses seu principia accipiunt, tunc veritatesinnume1ae detegunt10" et ol1mia confirmant". "If they accept truths as theses or principles, then innumerabletruths are detected, and aIl things confirm".
  • 4. CONTENTS Leading Theses propounded in DE HEMELSCHELEER .. 2 An Address on the Occasion of the Dedication of theNew C7wrch-Building, by H. D. G. Groeneveld. 3 To live a Life following the Doctrine l, by Anton~iEg . . .. 7 To live a Life following the Doctrine II, by AntonZelling . . . . . . . . . . . . . :-:-- . 21----- The Nineteenth of June 1935, H. D. G. Groeneveld . 33 To live a Life following the Doctrine III, by AntQ.nZelling . . . . . 37 T1-:a gedy and Regeneration, by Norman Williams 63 The Holy Spirit, by Rev. Elmo C. Acton . 75 "Nunc Licet", by J. li. Ridgway . 91 Editorial, by Rev. Ernst Pfeiffer. 101 The Chu.rc7~ as ou.r Spiritual Mother, by Rev.Hendrik W. Boef 104 Faith and to Believe l, by Anton ZJ,1lling 116 Faith and to Believe II, by A~.Ûling 121 Cornnmnications, by Anton Zelling, Prof. dr. Char-les H. van Os, Rev. Theodore Pitcairn, C. P. Geluk,N. J. Vellenga, H. M. Haverman, Rev. Albert Bjorck 157 The New Will and New Understanding which arethe Lords with Man, by Rev. Theodore Pitcairn. 167 New Things, by Anton Zellin~ . 171 Comnl1fnications, by ~ton Z~ing . 201
  • 5. DE HEMELSOHE LEEREXTRACT :FROM lHE ISSUE FOR MARCH 1935 TO LIVE A LIFE FOIJLOWING lHE DOCTRINE BY ANTON ZELLING. "When therefo?e ye shall see the ab.ornination of desolation, signifies the devastation of the Church.... Which was told of by Daniel the prophet, signifies ... everything prophetie con­ cerning the Lords Advent and concerning the state of the Church.... Standing in the holy place, signifies devastation as to aIl things which are of good and truth; the holy place is the state of love and faith.... LET HlM THAT READETH UNDER­ STAND, signifies that these things are to be weIl observed by those who are in the Church, especially by those who are in love and faith". A.C.3652. lhe Latin for "foUowing" [according to] is secundum,from sequor: something which immediately foUows, as 2follows from 1 (hence the meaning of secundus: the nextfollowing, the second), as the effect from a cause; aU effectis according to or following the cause. lhe Latin word for"foUowing" [according to] also signifies: to willingly fol­low, along with the stream, well disposed to, prosperous,happy; the Greek word for "following" further signifies:altogether, fully, near, to, at, in. This secundurn a.lso lies involved in: "Hoc est llrimum etmagnum Mandatum; secundum simile est illi" ("This isthe first and great Commandment; the second is like untoit"), Matth. XXII: 38,39. To live a life following theDoctrine is the second which is like unto the Doctrine. Itis said to live, not, to do, to act, to conduct ones self, noranything else. Now to live is to love and to hold holy whatis of Life and to be filled with that Life more and more."To love God and the neighbour is of life because the aHoI life is ôf love";" A..C.- 938~ Thüs-i.ïl"living a life fol­lowing the Doctrine" the two Commandments are fulfiUed:"To love the Lord thy God with all thy heart, with aH thy
  • 6. 8 ANTON ZELLlNGsoul, and with aIl thy mind", and "10 love thy neighbouras thyself". The neighbour is the Lord in the neighbour,the Doctrine of the neighbour. The first commandmentrefers to the Lord, the second to the angelic Heaven in theblessed consociation of aIl with each and of each with aIl. 80too the Doctrine refers to the Lord, and "to live a lifefollowing the Doctrine" to the angelic Heaven on earth orthe Church. Only that lives which lives a life following the Doctrine.AlI living or loving outside of the Doctrine is not life orlove; it remains natural, unreformed, and allows of noregeneration. There are those who accept the Doctrine andreject the life. Of them it is said: "They are present,although sepamted. They are like friends who talk withone another, but have no love for one another; and they ~elike two persons, one of whom speaks to the ôt~~..r_~s __afriend, and yet hates liiin- as an enemy", D.P. 91. It i5acknowledging the Lord with 1he mere cogIl:i~ion ~ndmeanwhile remaining outside the Divine Human and hatingit as an enemy. Man is in the spirit when he is alone, but in the bodywhen he is in company. rherefore in the world it is ll,otso visible who rejects life and who lives a life followingthe Doctrine. From Matthew XXV, verse 34 to the end, iteven appears that they who have lived a life following thcDoctrine, the followers, and they who have rejected the life,the rejecters, are equally ignorant of whether or not havingdone anything "unto one of the least of these My brethren";yea, elsewhere it appears that the followers have not knownof it, and that the rejecters did not know but that they hadprophesiëdîiïtlïe name of the Lord, and in His Name hadcast out devils, and in His Name had done many wonderfulworks, Matth. VII: 22. "10 live a life following theDoctrine" and "to reject life", taken as effects, thus appearexteriorly before and in th.~d as indistigg~1?}e, noless so than the delight. ot cQ.njl!gial~Q:y_~.~nd. t~~L ofscortatory love, and no less so than the p:r~l!échi~K fromthe spiritual sense and the_pr.eaclÜng from the natural sense. "Mans understanding can be raiseda,150ve hiSPfoper loveiuto some light of wisdom iu the love of which the man isnot, and he can thereby see and U!l taught how he must livethat he may come also iuta that lo~, and-ilius may enjoy
  • 7. TO LIVE A LIFE FOLLOWING THE DOCTRINE 9 the blessedness into the eternal" , D.L.W. 395. Now this life he can either follow or reject; the Doctrine to appear­ ances remains the same; and everything the Doctrine teaches concerning life the lejecter can know as weIl as, if not better than the follower. Seen from a worldly point of view the rejecters are even not so bad and in many things even exemplary. For they who do not reject the Doctrine, but the life, do not therefore reject everything which the Doctrine teaches concerning life. They can even fit it in in an exemplary way, "put it into practice", to such an extent that their fittings in, in public, leave the applications in secret of the followers far in the shade. There is a difference as of an abyss between fitting the truths of the Doctrine inta the life, and applying life to the Doctrine, just as the former life is in no way the latter life. Fitting in is always of something ta something entirely different and which remains entirely different; applying, however, is always of something to something that is distinctly one with it and which becomes more and more the same. Explicare, to unfold, to unpleat, supposes applicme, to fold to, to apply, in order that understanding and will may keep pace with each other, in order that Doc­ trine may become life, and life Doctrine - a one, full of doc­ trine and life. When fitting in, man is not in the love of the wisdom which he fancies he has; when applying, man is in the love of his wisdom. The fitting in is forced compulsion of an indoctrinated proprium, the applying is the freedom of an angelic proprium; the fitting in is made, tyrannical, fanatical; the applying is born, gentle, mild; the fitting in is into heterogeneous things, the applying to homogeneous things. The fitting in of things to life leaves dead, the applying of life makes living and new. Fitting in knows zeal, emulation, rivalry; applying knows quiet steady diligence. The fitting in is with the whole head above out of a certain light of wisdom while the body below remains outside the love of that wisdom; the applying is with the whole heart, the whole soul, and the whole understanding; in short, the fitting in is from the love of self and the world, the -applying is out of the two commandments fuI­ filled. To acknowledge th~2rd and to reject the life isto acknowledge the Son of Man and ta withhold-from Him1 the place where to la;y His head, thus in no way to
  • 8. 10 ANTON ZELLINGacknowledge Him. To "live a life following the Doctrine" on the other hand is to allow the Lord to make a dwelling with man. To reject life is to retain and carry on ones own life "under the appearance of much praying", that is, under respectable fittings in, in which merit makes itself great. Forthey can glory in and appeal to "many wonderful worksdone". In "CONCERNING THE SACRED SCRIPTURE FROMEXPERIENCE" there occur two reasonings: 1. "1 knowvarious correspondences, l can know the true doctrine ofthe Divine Word, the spiritual sense will teach me it".II. "1 know the Doctrine of Divine truth; now l can seethe spiritual sense, if only l know the correspondences;but nevertheless this must be in enlightenment from theLord, because the spiritual sense is the Divine Truth itselfin its light", n. 21. Clearly the false first reasoning is thatof the lejecter ever ready to fit in. What the follower withreverence calls the "Doctrine of Divine Truth", the lejectercalls "varions correspondences", handled as burglars im-plements. He means to say: "1 can fit those in, l can pushin with them, and force my way". Note how the tone andthe affection in the words of both reasonings differ entirelyas to the life. "1 know various correspondences" has as itsaffection "by no l surely possess sufficient means". Outhe other hand, in "1 know the Doctrine of Divine truth"there is an entirely different tone. "1 know", there does notmean "1 possess". And "if only l know the correspondences"is full of a life fol1owing the Doctrine. This latter knowingis an entirely different knowing from the "1 know" of thefirst reasoning. That first knowing, the rejecters knowing,is, as has been said, a possession, a piece of merememory-knowledge; the latter knowillg "if only l know"is of a life entirely following the Doctrine, in therealization that there is no living science of correspond-ences without a life in agreement with the Doctrineof the Divine truth. Is it not somewhere expressly saidthat there is perception when the external things correspondto the internaI things? Now the follower makes the knowingof correspondences subject to his perception, but thelejecter makes no such fnss - "1 know varions corres-pondences". How false, how full of denial of life thatsounds. And how full of awe and reverence, vibratingwith love and veneration, how living sounds, on the
  • 9. TO LIVE A LIFE FOLLOWING THE DOCTRINE 11other hand: "If only 1 know, but nevertheless this must bein enlightenment from the Lord". There is the appearancethere, that one could be engaged in the first reasoning,but that he is warned that such reasoning is false: "Thiscannot be donc, but let him say within himself ...",whereupon fol1ows meditation II. But there is no questionthere of one person, but of two, of 1., the separated, II., theconjoined. The lejecter will never accept meditation II,because that can only be accepted in a life fol1owing theDoctrine; and the fol1ower will never fal1 into the falsityof meditation 1., for thereby he would lose the Life in hislife. Meditation 1. is not only a fault of thinking, butespecial1y a fault of life, and an irreparable one. Toappearance an imaginary fault of thinking is there broughtforward, in order the better to show, from the opposite,what is the right thinking. But a separation is here madebetween the goats and the sheep, between those on the lefthand and thosc on the right hand; and in the affection ofthe words we c1early see with whom the Lord inflows outof the good of love and of charity, and with whom He doesnot. The nature of the false things of faults of thinking canhe seen only with and by a life fol1owing the Doctrine. Not the fol1owers, but the rejecters will now ask: "Butwhat then is life, to reject life and to live a life fol1owingthe Doctrine"? at the same time standing ready with the bestof definitions. To begin with, to live a life fol1owing theDoctrine is so much, so everything, that one of middlingunderstanding but who had lived fol1owing the commandoments, after death was seen elevated among the highestAngels as one of them in wisdom. Now any one may deemthat to live a life fol1owing the commandments or theDoctrine is comparatively not so difficult, and possible foralmost every one, and particularly so for the rejecters.Merely a matter of continuous c1ipping, of steady fittingin. But in "living a life fol1owing the Doctrine" infinitearcana are hidden, so infinite that like those of regenerationthey might be termed inexhaustible into the eterna1. Howgross in this respect our ideas are would appear fromthe vain effort to wish to compare our self-examinationbefore the Holy Supper with the examination the Angelsinstitute with the newcomers - both examinations as to the"life followed".We very soon consider the slightest fitting
  • 10. 12 ANTO~ ZELLINGl1 in a full application, and if that were not so, how brokenly,i how beaten down would we approach to the Roly Supper, with what deepest humiliation would we partake, how im­ measurably overwhelmed would we come away. Row many! worthily acccpt the Grace? Row few the Mercy in deepest humiliation! By the self-examination before the Roly Sup­ pel it may in sorne measure be perceived what Ha life following the Doctrine" should be. The Doctrine or the~ understanding of the W ord is caUed a candIe. A candIe has three things: the flame, the wick, and the wax. In the!~i flame it burns, by the wick it burns, from the wax it burns. Not one of these three things can be lacking, each of these three things of the Doctrinal CandIe, spiritual from celestial origin, is from the Lord; the flame, the plaited threads of the wick, and the bees wax. They who reject the life take away from the wick the wax from which the flame lives and is fed, and surround the now stolen wick with the tallow of their proprium. The effect to outward appearance is the same, the flame is of about the samc heat, the brightness about as stroug; but the one is wax-light, clear. pure, steady, the other tallow-light, smoky, greasy, flicker­ ing. But this only for him who sees from within. The lejecter from without, from the proprium, brings forward evel more fuel; the foUower knows the light is fed from within, and that the Lord provides. Ris sole care full of love and life is that his slender burning wax-candIe remain unspoiled before and from the Lord, pure from hetero­ geneous materials, untouched by draughts thatmake it flicker and drip. In the follower the Lord provides Himself with wax, but the lejecter provides himself with any desirable tallow from his proprium. The wax-light shines on other things than does the tallow-gleam. Other things enter in by the wax­ light than by the tallow-light. The lejecter agrees with the follower that the Lord is the Same with all, and that it is the receptions that differ. But" in this word "reception" a deep arcanum is hidden. The Latin word for "reception" is receptio, which is really a regrasping, retaking. If we hold to this distinction and now read in CONCERNING THE SACRED SRIPTURE FROM EXPERIENCE, n. 8: "The Lord flows in with the Angel and with the man of the Church out of the good of love and of charity; the Angel and the man of the Church RECIPIT (that is, "e,qrasps, retakes) the
  • 11. 10 LIVE A LlFE FOLLOWING THE DOCTRINE 13Lord, who is in the good of love and of charity, in thetruths of Doctrine and of faith with himself out of theWord; thence there is the conjunction which is called thecelestial marriage". N ow the practical1y worn out words"eceive and reception take on an awful sense. A sense thattouches life, every ones life and every kind of life. Forthe rejecters as weIl as the followers can alike be in thetruths of the Doctrine and of faith out of the W ord; let usassume so for a moment. But consider: the Lord inflows withthe Angel and with the man of the Church out of thegood of love and of charity. He who receives the Lord,does not accept Him, but recipit, that is, regrasps Him,Him who was there already, and thus had already beenaccepted, for He who, or that which, inflowed was therealready hefore the receptio. Where, therefore, the re-ceptiois, there is life, and it is life. In art statements of mastersare known which prove they already had a perception of thistruth of life, a confession that they had not made, notsought the things, but had fottnd them in themselves, thatis re-ceptus, retaken or regrasped. What they created, theyacknowledged to have heen there, before it was there.Vith them there is no question of mere coincidences. Thesimple follower believes this simply; the lejecter agrees toan aeeeptance, a taking on, a taking over, hut the funda­mental meaning of re-ceptio must frighten him off, for itis in conflict with his free concept of the free choice. If theLord inflows, and man recipit, it then appears that theinflowing of the Lord is the all of all things, for the inflowing is the Lords; the good of love and of charity is the Lords; the truths of Doctrine and of faith with him out of the Word are the Lords; the ,ecipere is the Lords; and the conjunction is the Lords. To he in that is to "live a life following the Doctrine";this is the life which the rejecters reject. In this it is thatthe followers are soft as wax, and the rejeeters a lump oftallow. In this it is that the followers never take up (receive) any more and anything else, than what is trulya recipe,·e. We are taught that a perceptio, a perception, isthere where the external things correspond to the internaIand communicate. The follower does not live exeept out of
  • 12. 14 ANTON ZELLINGhis perceptions, which are also receptions. To live a life following the Doctrine for him is ta keep the perceptionspure by having the external things, all of them, noneexcepted, continua.lly ordered from the Lord, following theinterna!. His care for this constitutes his life, his lifefollowing the Doctrine. It will appear ta the rejecter thatthis will cost quite sorne sacrifices, quite sorne "mortifi­cations" as the roman-catholics say. But this again is arguedfrom the propriurn, from an entirely different life thatknows ouly of fittings in. And now for the first time thetrue signification of applying appears: it is the LordsLife, regrasped, which applies itself to the Doctrine, thesame to the same from the same origin. To follow here isto wave *, the will from the Lord waves tagether with theunderstanding from the Lord, the man is in the love of thewisdom, in the blessedness of conjunction "which is calledthe celestial marriage". If we had known that man ofmiddling understanding, but who lived a life followingthe Commandments, and also a super-ingenious rejecter,would we have seell the great distinction? In what mayhave consisted the life of that middling man? In a quiet,hidden application, in having been faithful over little ­but this with a faithfulness, a confidence, so simple, pure,and great, that his life beside that of the rejecter wouldhave appeared as simple, saturnine, fearsome, self.contained,monotonous, cold, and dull. For, in general, said with thelips, the "shunning of sins as sins against the Lord", iseasily done; but if the kingdom of God is thought of asinside the man, and the Lord is not viewed as being abovethe proprium. in worldly aspect, but in the things that liewithin waitiug there for the 1ecipere, then not-sinningbecomes a, well nigh superhuman lifetask, crowned only inthe rarest instances. Then faithfulness is interrelated VithQeing-l!J,~rried ..- an~ is-fUTl of infinite conjugiaJ fear.None of those things possible with the rejecter are possiblewith the follower. They can speak together, but as two of * To follow in Dutch is volgen, and to wave is golven; thiscannot be rendered in English. (ED.) ** The Dutch word for being married, "getrouwd zijn",is from the same root as the word for faithfulness, "trouw";the full meaning of this sentence therefore cannot be renderedin English. (ED.)
  • 13. TO LIVE A LlFE FOLLOWING THE DOCTRINE 15whom one hates the other. It is clear that the lejecterconceives of the evil things as sins against God in anentirely different way from the follower. For him whorejects the life following the Doctrine there is really nothingto be shunned. A life outside the life following the Doctrineis a life of the proprium, and the proprium fears only the loss of name and profit. The sins against the Lord which,in the evil things, the follower shuns, are insults committedagainst the life following the Doctrine, for he clea.rlyperceives that this "life following the Doctrine" is his nomore than is the Lords influx into it. This life is one offollowing the Life which is the Lord, as the Doctrine ofthe Church is following the infinite Divine Doctrine. Thefollower feels even into the body that the life followingthe Doctrine is unassailable, and for him the "thou shaltnot ..." is given an entirely new sense: in the life followingthe Doctrine he will not sin, for that life is as particularlyprotected by Providence as is the embryo in the womb ovelwhich we read that a particular Providence watches. Hecarnes a life in him which in appearance is his, which inappearance he must protect against evil things, but which isthe Lords and is led from the Lord, well disposed, prosperous,happy, because it is yielding willingly, altogether, andfully, as the secondary significations of following indicate."Against God" for him is against the influx of the Lordfrom the good of love and of charity, which influx thelejecter inverts and thus never regrasps, never applies, forhe has nothing to apply, having rejected the life followingthe Doctrine. What is rejecting the life other than goingdirect to the Father out of the proprium? There sinning"against God" loses its sense, for the proprium cannot dootherwise. For the lejecter the Commandments stand in theimperative, for the follower in a blessed negative futuretense. They promise him the state of the saints. The lejecter takes up what he may, where he may, the follower recipit what is the Lords with him. With thelejecter everything is dead and old, with the followereverything is living and new. In apparently the samethings the one finds death, the other life. How dead allwords and ideas become for those who reject life, and howliving and new for those who live a life following theDoctrine, perhaps nowhere so clearly appears as in the
  • 14. ,~ 16 :NTüN ZELLING taking up and the fitting in of the expression "to read the Word holily, to have it holy" with the rejecters, and in the regrasping and the application thereof with the fol­ lowers. "To read the W ord holily" - let us be honest ­ for most people has become a commonplace, something so familial that their lips readily pronounce it as a matter of course without their giving it any particular thought. The rejecters will indignantly deny this, but the fol­ lowers will be sadly silent at that indignation with a feeling of shame akin to compassion. For, what else is it that is generally understood by to read holily and to have holy ("to have holy", sanctU1n habere, for the first time indeed enters into our language, as a lost and now 1egrasped word), than an exiernal attitude, an amalgamation of what is roman catholic solemn, protestant stiff, jewish traditional? Meanwhile holy is most closely related to "living a life following the Doctrine", The Latin words sanctus and saCe1 just as secundu-Yn come from sequor, and their sanscrit root sak means to follow, to honour. To read holily therefore means to read while following, to read with a life following the Doctrine, which must be something entirely different from the "holy" reading with a rejected life. Our Dutch heilig (holy) again is connccted with heel (whole) [old English halig and hall, thus with the Greek secondary meanings of "following": altogether and fully , For the rejecters the holy is only on the outside, for the followers entirely from within. Is it not overwhelming that in the word sanctus, holy, the following and the honouring lie enclosed, a following with the life that for the first time truly is an honouring? Now for the lejecter "to read holily" is a worn down type, for the follower an inexhaust­ ible word that begins to live in him more and more, within the radius of which light ever more real human things enter his Ide. The holy reading by thE: lejecter projects night­ birds only on the wall. For the lejecter everything is of importance, except that life over which the follower watches. Not to live a life following the Doctrine is the same as saying to the Lord: "We have Abraham for a father", for it means having things of doctrine and faith, but admitting no flowing in of the Lord and not being willing for any recipere. Recipere the Lord is to allow the Lord to give Eternal Life to the
  • 15. TO LIVE A LIFE FOLLOWING THE DOCTRINE 17truths of Doctrine and of faith with man out of the W ord,and to make a dwelling therein. Just as the Lord cannot dwell with man except in what is His, just so man fromhimself cannot take up anything but the human. Nowrejecting life is nothing cIse than taking the receptionnaturally and effecting a fitting in, not knowing that thereceiving is a receptio, and that also the application isaltogether and fully the Lords. And, curiously enough, ofrejection the same may be said from the opposite, as ofregrasping. For if the receiving, re-cipere, thus seen, is awilling regrasping of that which man already has in himfrom the Lord, of that which from the Lord already is inman, over against that, rejecting, re-jicere, thus seen, is anunwilling throwing back of that which man should havein him from the Lord, of that which from the Lord shouldbe in man. This makes clear that it is the follower who hasand to whom will be given, and that it is the lejecter whohas not and from whom will be taken that what he fanciedhe possessed. Clear also that the lejecter not only does notlive a life following the Doctrine, but also persecutes andpursues it. By "living a life following the Doctrine" the larger andsmaller society will have to change completely. This hasalread,r been pointed out in speaking of "the interior dwel­ling" . For the interior dwelling is only there where alife is lived following the Dootrine; there only is an es­sential meeting, from place to place, and not only a pre­sence in aspect. For the sake and on behalf of that interiordwelling the exterior dwelling should be so cleansed andordered that it already fully answers the natural ideathat most people must have of the interior dwelling - theexterior dwelling also being interiorly seen, that is, not as adomicile but as civil decency and good manners, newlyinspired out of the life following the Doctrine; for thatlife must reform everything, literally everything, even taultimates and lowest things, into the smallest diversions,which thus also ... become purely the Lords. For if Pro­vidence watches over the smallest moment of life, thesmallest moment of life should be receptible, regraspable.This the rejector will be most fierce in opposing: "mine at $ Address by H. D. G. GROENEVELD, see above p. 17. 2
  • 16. 18 .NTON ZELUNGleast the diversions". No, these tao will have at some timeta participate in the celestial blessedness, fully taken upinto, regrasped in a life fol1owing the Doctrine. One daythe state of the Chureh spontaneously applied will livinglymirror itself in the shLte of society and in the least, thevery least things thereof. J.1hen society will be a Man in the spirit, living aJone and safely in that spirit oflife that can truly be called "sphere", truly "sociable"; forthore are two kinds. Qf _so..ciablen~ss: this, and any other.For a time we must content ourselves with a multitudeof artificial fittings in, but we must not regard them assigns of progress, as signs of "life". The true life of theChurch is in the application from within, in the lifc ofevery one following the Doctrine, of an together and ofeach one, in the life from the Lord. The Church as Man andman as Church is the receptacle in which the Lord is inwhat is His, receptus, regrasped. That regrasping is theconjunction, the reconjunction, the Religion, the True livin.qChristian Religion. What is the importance and the use of a considerationsuch as this on life following the Doctrine? Hather mightone ask: what is the danger and the disadvantage? For inaIl things that touch the lite, whether direct or indirect,very ugly things come ta light, the uglier the more the loveof self and of the world within them have been sugar-coated.For, of course, we aIl of us have nothing of the lejecterand everything of thc follower. We aIl live a life followingthe Doctrine, be it in a greater or smaller measurc (as ifthere were a greater or smaller measure in living a life"following the Doctrine"). And thereby we vttlgarize theward "life following the Doctrine" ta a familiar term, ta acommonplace, as the words "ta read holily" or "interiordwelling"; thereby we henceforth take the ward into ourmouths easily and untouched, whille we ought ta enter in­ta this word full of silent awe, as soÏnething a thousandtimes greater than we. Whoever in the least begins tarea.Eze the meaning of "a life following the Doctrine", of"reading holily", overwhclmed and breathless, asks ofhimself: "Who then can be saved?" Upon which followsthe Lords answer: "Vith man this is not possible, butwith Gad alone". But we generally do Ilot let it get
  • 17. 10 LiVE A LlFE FOLLOWING THE DOCTRINE 19 so far, e content ourselves with passing off every thought coneerning a. "Iife following the Doctrine" as being nothing new, as something which from the beginning was overwell known to the members of the New Church and which we , can therefore hastily pass over. Instead of a living acquis­ ition, the word becomes just one more lifeless, hardened idea, and, however paradoxical it may sound, an accepted( rejec ted something, the charaeteristic of ail vulganzation; for vulgarizing is nothing else than depriving something of its living contents and making it common, thus rejecting( the contents and not accepting the form otherwise than deformed according to the proprium. Doing thus, the evil and taise in ourselves, t...h~u:ejecter in us, can make itse1f masterî of such words as reading holily, living a lifë-rülIowing the Doctrine, the interior dwelling, and fit them in according ta and for the sake of the form. There lie the danger and the disadvantage of ail misunderstood progress of Doctrine ­ ( the immediaie.- vulgarization, the forerunner of ail pro­, fanation and soon equàlly horrible. The danger and" tIîe disadvantage of form-alone, of ever more forms-alone. The damnable faith-alone consists of nothing but that. Tlie importance and the ·use, however, of every consideration of a life following the Doctrine are so preponderant for every weil undcrstood progress of Doctrine, that it finally learns to overlook the inevitable danger and disadvantage, remembering the words: "Let the dead bury the dead". The importance of every such testimony is: To ever more clearly understand that every progress of Doctrine is altogether and fully dependent on a li~ following the Doctrine. The use is every self-exammation enlightened by Doctrine and consequent repentance. For, as in a certain light of wisdom we see that the Lord is in the Doctrine of genuine truth, yea, that the Lord is that Doctrine, even so we learn with fear, in the measure in which from the Lord we turn ourselves to the love of that wisdom, to realize that the Lord is in the life following the Doctrine, yea that the Lord is that life. Our tender care then becomes serving that life in everything and not letting it go short 0-1 anything. And we get so far as to be able to see that Doctrine in the life following the DoctrLne is in its fulness, in its hoEiWSS, in its power. "T.,2 the Angels more than to any others the appearance is given
  • 18. 20 ANTON ZELLING~iJ th~y lixed_oJLLQLthemselves with ineffable felicity",A.C. 1735. The greater the innocence, the greater theappearance. (The rejecter would sooner expect that the morewisdom a man possesses, the fewer appearances he is in).That appearance in other words is called the celestialProprium. Now to live a life following the Doctrine is tobUn an unassailable iiJ.noc~~ë from tli!) Lord, with thêble~se9-ness of the appearance of living as if from onesself increasing into the infinite. In short, ··Tivmg a fiEefollowing the Doctrine" is being gifted with the celestialProprium. For whêrë- else will tIiiscèlëStiârPropnumdWell than in what is the Lords with man and Angel,in the Church and in Heaven? Vhere else than in thelife following the Word? And so the Celestial Doctrineis not conceivable without this second like unto it: thecelestial life - "perfect, even as your Father, who is inthe Heavens, is perfect", Matth. V : 48.
  • 19. DE HEMELSCHE LEEREXlRACT FROM THE ISSUE FOR APRIL 1935 ro LIVE A LIFE FOLLOWING lHE DocrRINE El" ANTON ZELLING. "When therefare ye s/w-ll see the abomination of desolation, signifies the devastation of the Church.... Which was told of by Daniel the prophet, signifies ... everything prophetie eon­ cerning the Lords Advent and coneerning the state of the Chureh.... Standing in the holy place, signifies devastation as to aIl things whieh are of good and truth; the holy place is the state of love and faith.... LET HIM THAT READETH UNDER­ STAND, signifies that these things are to be weIl observed by those who are in the Church, especially by those who are in love and faith". A.C.3652. n ln another way: There are two thing-s: The life of the Doctrine, and thelife following the Doctrine. In "the life of the Doctrine",the Lord is the Doctrine; in "the life following theDoctrine", the Doctrine is the Neighbour. In essence thesame, but with a distinctive accent. Just as in Dutch thereare two words for "wheel", "rad" and "wiel" , meaning thesame, but with a distinction. In the word "rad" the stress ison the spokes - whence "molenrad" (mill-wheel); in theword "wiel" the stress is on the encompassing rim ­whence "vliegwiel" (fly-wheel). In the life of the Doctrinethe thought might be of a wheel of rays out of a goldensun-axis, in life following the Doctrine, of the will regardedas the circumference of the wheel. The life of the Doctrinegoes forth, the life following the Doctrine returns. Onlyin the unity of both is the VERA CHRISTIAN A RELIGIO,the Coming in the Second Coming, fulfilled. For the"Second Advent" - Adventus Secundus - might also beunderstood as "Following [according to] the Coming": thereis no taking up, no receptio, of the Lords Second Comingexcept following the taking up, the receptio, of each Coming
  • 20. 22 ANTON ZELLINGof the Lord. A taking up, a "eceptio, in :ITill and under­standing, with the life, with the inmost of that life; theproprium. Vhat is the proprium? A question in which liesthe Lords question: "Peter, lovest thou Me?" and, like thatsad question, to be thrice repeated: Vhat is the proprium? The Latin ward praprit~1n is - But let it first be settledonce and for aIl, that it is the Doctrine which should shedits light upon the etymology, and not vice-versa. whichwould be an example of the imaginary physica.l influx.For, the Vord dwells in the ward in its own, spiritual outof a celestial origin. "Once a. flower was opened beforethe Angels as to its interiors, which are called spiritual,and when they saw they said that there was within as itwere a whole paradise, consisting of indescribable things",SACR. SCRIPT. FROM Exp. 19. rrhat flower is every wordopened out of the Vord, letter by letter as a botanicalwonder of sense in fOTIn; as a form a natural thing, as anatural thing an effect out of spiritual things, and thespiritual things the effects out of the celestial things. Thusseen, etymology too, becomes an ancilla Dact"inae, a hand·maid of the Doctrine, confirming what the word itself says:the etymas logos, that is, the tme, genuine, thus originalward, in short, the interior sense of the ward: "as it werea whole paradise consisting of indescribable things". -­Now the Latin ward propriurrt is i.n all probability con­tracted from pro-priva, that is, "for ones own" or "as onesown"; while privus is connected with our "vrij" (free); inwhich ward "-mif there are etymologically invol ved theideas of will, desire, dear, loved (whence the Dutch words"1)riend" and "vrijen" for "friend" and "ta woo"), tofavour, to make beautiful, analogous to the Latin for free,liber, of which the sanscrit-root lub-dhas means "desirous"(whence libido, voluptuousness). In the Dutch ,vord "heteigene" (the prapriurn, literally "the own") two intergrownideas can be indicated, that of ta possess and that of ta awe(still clearly traceable in the English: ta own and ta awe).Surrounded by the clear and warm light of the Doctrinewe now see the word propriurn, "the own", spring open likea flower-bud: that which man possesses for or as his own,free according to his will, wish, and desire; but whichnevertheless he owes and remains owing to the Lord. That
  • 21. 10 LIVE A LIFE FOLLOW[NG THE nOCTRINE TI 23pro in p,o-p"iztm, for or as, signifies the appearance as ifit were mans, just as in the word ozon the appearance ofthe self-possession constitutes the external of that word,and the essence of the indebtedness the internal. Etymolo­gically, that is, taken as to the true sense of the word, theproprium means: That which in appearance is mans, butin essence the Lords. We now in this etymology enlightenedby the Doctrine clearly sec 1WO propriums designatingthemselves, which may be called the "indebted proprium"and the "possessive proprium"; the one being of Heaven,the other of hello Wherever in the W ord Heaven and hellare mentioned, Heaven refers to the proprium in manindebted to the Lord, and hell to mans possessive proprium;Heaven to the innocence in him, hell to his guilt; for toacknowledge indebtedness is from the Innocence of theLord to appropria te to ones self, to be in the innocenceof Heaven; but the denying of the indebtedness is thedisowning in the proprium of the Innocence of the Lord,and therefore to be in guilt, in the guilt and indebtednessof hell. From the letter of the Word we have learned to seewith a rational that mans proprium "from birth is nothingbut evil and false", but to see with a rational is by nomeans yet to perceive with the voluntary. The LordsComing had for its end the subjugation of the heIls andthe ordering of the Heavens. Without these two Vorksof Divine Mercy the Second Coming would not be con­ceivable, for the Second Coming is following the Coming.With refercncc to man the Coming of the Lord is a sub­jugation of the possessive proprium and an ordering of theindebted proprium. For as long as the possessive propriumfrom its hells rises up against the indebted proprium inits Heavens, this latter is under constraint and out of itsorder. In the six days or periods of the story of creation,the states of mans regeneration following one another,have been described, and the second state, the statussecundus is "when a distinction is being made between thethings which are of the Lord, and those which are properto man", A. C. 8, which state is followed by the repentanceof the third state. The things that are the Lords in theW ord are called remains, reliquiae in the Latin, literally:
  • 22. 24 ANTON ZELLINGthings left back, things which remain behind. Undoubt­edly, mans own things make his possessive proprium;the Lords things, left behind in him as reliq-uiae the pro­prium indebted to the Lord: and in the ARCANA COELESTIA,n. 13, we read that in the regeneration out of this indebtedown, the greatel part, at this day, come only to the firststate; "sorne only to the second; sorne to the third, fourth,fifth; seldom to the sixth; and scarcely any one to theseventh". What then is, be it asked once more, the proprium?Vhat do Petel"s tears signify at the thrice repeatedquestion: Lovest thou Me? In a sense "ve might even speak of three propriums: , 1. the proprium in itself, which is purely the Lords,and which in man II. either shines forth as the indebted, or III. hides away hëllind the possessive. This would make clear that the Lord does not break orextinguish our evil and false things, but bends them. For,just as the evil and false is a perverted good and true, thepossessive is the indebted of the sarne proprium perverted.Reformation and regeneration have no other meaningthan turning the Lords proprium in man from the posses­sive to the indebted, which is 8uch an enormous work thatwe read that at this day scarcely any one leaches theseventh state, and further that the work of regenerationeven in the highest Heavens is not completed into eternity.This at the same time gives an image of the most direfllltemptations the Lord went throllgh in the complete glori­fication of Ris Ruman, and we read in D.L.W. n. 221:"That the Lord came into the world, andtook upon Himself(~us-ceperit, not receperitf) the Ruman, in orderto putHimself îilto the power of subjug:;Lting the hells, and ofreducing (red-igendi) ~ll things ta arder both in theHeavens and in the lands. This Ruman Re put on overRis former Ruman. The Ruman which Re put on in theworld, was as the Ruman of a man in the world, yet bothDivine, and thence infinitely transcending the finitehumans of Angels and men". His former Human is theRuman Divine Proprium of the Father Rimself, the Hmnanof man is the indebted Divine Ruman Proprium of the Son;and the possessive human proprium is the maternaI from
  • 23. TO LlVE A LIFE FOLLOWING THE DOCTRINE II 25Mary which the Lord put off entirely. Thus seen, the LordsGlorification is the conjunction of the Lords Propriums, oÏwhich the regeneration of the proprium in man is an image. Tt is following the progress of the Doctrine that thisquestion of life arises, for jf the Doctrine is not immediatelyfollowed by a life fol1owing the Doctrine, the life of theDoctrine remains spiritual, outside the body of the Church,it draws back, and its after-effects are cerebral only. It is acompel1ing necessity out of the Doctrine to see those twopropriums in arder that the infernal one may be subjugatedand that which is the Lords be put in arder and becomecelestial - from the Lord. No Second Coming but followingthis Coming. Mans proprium is entirely evil and faise, Jnverselyit might be said that the evil and the false is mansproprium, for therein it is as in its subject. lhat shunningevils means shunning the possessive proprium, taken merelydoctrinal1y, in a purely abstract way, is quite clear; butbetween the possessive proprium and the indebted proprium,if no Coming of the Lord is admitted, without subjugationon the one side and a putting in order on the other, in aword, without separation, a mixing up is possible of goodand evil, true and false; first a rendering vague of theborders, then a vulgarization, and final1y a profanation.For what is the Lords and what is mans, what is inherentin the indebted proprium and what is inherent in the pos-sessive proprium, are continual1y opposed the one to theother, and if we do not continually allow the Lord tawrestle in our temptations and to conquer, if we do notimmediately obey His command: Follow Me, and have thisfollowed by the second command: Let the dead bury thedead, Matth. VIII: 22, the possessive proprium has themastery over the indebted proprium: the tears of Peter. The evil and false of the possessive proprium is theperverted good and true of the indebted proprium, andbecause in that perversion are contained its will, wish,desire, favouring, and beautifying, the }lossessive propriummakes its evif and false appear as good and true to suchan extent that it lets its evil and faise pass among thegood and true of the indebted proprium as if they were alike,as false prophets coming in sheeps clothing, but inwardIy
  • 24. 26 .NTON ZELLTNGthey are ravelling wolves, Matth. VII : 15. So it happonsthat we in ourselves, al one and in society, and in others inthe church and the world, find so many things that arcgood, lovable, precious, hearty, varm, spontaneous, delight­fuI, noble, great, true, pretty, beautiful, agreeable, spirited,fine and what not, and nevertheless they are such onlyas to the appearance of the possessive proprium. Does not thepassage in RATIO",L PSYCHOLOGY, XXXI refer to this:"[It appears] that insanity is wisdom, fallacy truth, thebecoming and the unbecoming honesty, vice virtue; licensefree choice, pleasures and the allurements of the senses thchighest felicity and the highest good. lhat art appearsmore ingenious than nature; that philosophers are possessedof a better common sense than the plebeians; that they arcwise who talk more elegantly and are skilled in languagesf1nd mingle their sharper wittiness, or they who keep silentor bring forth haH the sense of what is to be understood;that we are to esteem those who are esteemed by otherswhom we believe to be possessed of judgment; infiniteother things occur in the disquisition of the tnte and thelalse, the good and the evil, the bea-utiful and the becoming.The discriminations themselves, which do not appear beforethe senses, we believe to be naught so long as they areconcealed, although they are infini te, and the figure rathergross and unequal. So in other things". vVe put in italics:"in the disqtt.isition", perceiving that what is meant is anexamination guided from the Lord, starting from love forthe truth for the sake of truth; for the appearances therementioned are just those of which the possessive propriumcertainly nover tolerates any examination, or only afalsified one. But let us give a striking example of a subjugated pos­sessive proprium and of a well-ordered indebted proprium. In the so-called JOURNAL OF DREAMs, n. 76, 77,Emanuel Swedenborg wrote: "1 heard a person at the tableasking his neighbour the question whether any one whohad an abundance of money could be melancholic. l smiledin my mind and would have answered, if it had beenproper for me to do so in that company, or if the questionhad been addressed to me, that a person who possesseseverything in abundance, is not only subject to melancholy,but is [exposed] to a still higher kind, that of the mind and
  • 25. TU LTVE , LlFE FOLLOWlNG TIlE nOCTRINE TI 27the soul, or of the spirit which operates therein, and 1wondered that he had proposed such a question. l cantestify ta this sa much the more, as by the grace of Gadthere has been bestowed upon me in abundance everythingthat l require in respect ta temporal thing-s; l am able talive richly on my incarne alone, and can carry out what lhave in mind, and still have a surplus of the revenue, andthus l can testify that the sorrow or melancholy whichcornes from the want of the necessaries of life, is of a lesserdegree and merely of the body, and is not equal ta the otherkind. lhe power of the Spirit prevails in the latter, but Tdo not know whether it is sa also in the first kind, for itseems that it may be severe on bodily grounds; still, "[ willnot enter further into this matter". Leaving for a moment out of consideration the subject oftbis meditation, wc would wish to draw attention taSwedenborgs attitude, expressed in the words: "l smiledin my mind and wonld have answered, if it had been properfor me to do so in that society, or if the question had beenaddressed to me". Externally taken, a courteous attitudewhich every "perfect gentleman" would likewise have ob­served; one does not speak when one has not been introduced.Interiorly taken, however, it is the attitude of life of ahumbled indebted proprium and of a subjugated possessiveproprium. For how many of us would not have eagerlytaken the opportunity quickly found at a table dhôte tohold a striking speech, even if for a quarter of an houronly, for the sake of reading from the eyes of all "0 HOWJUST,O HOW LEARNED, 0 HOW WISE", l.C.R. 332, 333, 334.It would have seemed ta us as if we had spoken from a goodand true impulse, and had spoken the right ward, and still­and still this would have been an appearance out of the pos­sessive proprium, proud of our own pedantry and the demon­stration thereof. And our feeling of self would have feltflattered with the satisfaction of baving done a good work,ta have stood for the truth, ta havc sown a little seed, andwhat not more. Here we have a striking example of howthe possessive proprium may pose as good and true, with thetruths from the indebted proprium and, liot being sub­jugated, push forward, presumptuously occupying the placeof the indebted proprium which has been put out of its arder,and not be conscious of how evil and false it is! This now
  • 26. 28 ANTON ZELLINGis one of the many fonus in which the possessive propriumacts as disturber, as lejecter, as fitter-in, loving the upper­most rooms, the chief sea,ts, the greetings, altogether asin the description of Matthew ch. XXIII. And now, as acontrast, notice the attitude printed above in italics, at thesame time bearing in mind the so highly characteristicsubject: whether possession makes melancholy! What anindebted proprium applied to life speaks therefrom, andwhat a subjugated possessive proprium; and yet, he whoreads this Journal of Dreams sees what combats had to behumbly wrestled through from the Lord and to be suffered,to keep this possessive proprium subjugated, in order thatin this life there might be the life following the Doctrine. The proprium, whatever it is, is the Lords, but it is givento man, Angel, and devil as his: pro privato, for or as privateproperty. Now the delight that constitutes the inmostof this appearance, in the indebted proprium is an inexpres­sibly blessed feeling of gratitude; and, in the possessiveproprium an excessive avidity and love of dominion. Vhetherpossession makes melancholy, it was asked. Is this melan­choly not involved in the sadness spoken of in MatthewXIX : 22: "When the young man heard that saying, hewent away sorrowful: for he had great possessions". In thetestimony which Swedenborg gave in the above quoted medi­tation we also see aIl of the great material possessions heenjoyed, expressly booked as a debit-item; and because helived entirely out of the indebted proprium he was silentat that table, because it was no society. We think also ofthat memorable meeting in T.C.R. n. 503 : "No presidentwas appointed ... but each one, as the desire seized him,rushed forth into the midst, and ... made public his opinion". (How characteristic too that every one there was seated at hisown small altar. And their speaking testified to a thinkingclose to the speech). This keeping silent now was fromthe indebted proprium, for the possessive proprium cannotkeep quiet, it must be active, of itself it must be able toshoot to the centre and to cry out, whether there is a society or not. Do we see the difference between the chaste andscrupulous indebted proprium and the unchaste and unscru­pulous possessive proprium? Do we also see therefrom howIDuch the lejecter in us transfers frOID the indebtecl to thepossessive, not perceiving that thereby he transfers the living
  • 27. TO LIVE A LlFE FOLLOWING TUE DOCTRINE II 29contents as forms-alone, as mere cognitions, mere cultures. This concrete example is weighty with conclusions for us to draw. With a lip-confession of an evil and false pro­ prium we too easily shirk a life following the Doctrine. Inour life in the Church, alone and in company, we should let the possessive proprium be subjugated and the indebted proprium be ordered from the Lord, more and more, throughall the seven states, not for our own sake but for the sakeof the Lord. We should be near to one another in the indebtedproprium, and remain at a distance in the_ possessive pro­prium. The-reJeëteïrnlîs:<lntlîëcontrary, wishes usJQj>enem to one another in the possessive propriûm and at adistance in the indebteâproprium. Thus -our societies arestill full of good and true, dear and cordial, warm andgenerous, spontaneous and enthusiastic appearances, whichinteriorly are notping but evil and false, and meanwlùlêthëLord over and again asks01 the tliiïigs in our indebtedproprium: Peter, lovest thou Me? What in our lives in the face of the life following theDoctrine we ought to learn, is continually to appoint to itsplace in the lower earth the possessive propriqm, where itcould execute mean services for a piece of food, a piece oflaiment, and a piece of money; entirely as in the )ellishworkhouses. It is of the possessive proprium that the Lôrdsays: "For if ye love them which love you, what rewardhave ye? Do not even the publicans the same? And if yesalute your brethren only, vhat do ye more than others?Do not even the publicans so?" Matth. V: 46,47. Our pos­sessive proprium in its way loves cordially and is full ofthe most affectionate greetings. It is even willingly preparedto embrace the Doctrine and to be taught by it. It is willingto improve its life proyid~d ::- it only. does not, nay not 10anything, 10se that life. It is with this as wlth the love ofdominian: a great love of dominion cannot but be accom­panied by a great shrewdness, and it is part of that shrewd­ness never to show a trace of its love of dominion; it beauti­fies. it in the shape. of~ Ideal- the doctrine otall tyra_nE~cworld-reformers. To carry through tb..?:ttdeal iS,nothing butto fit into everything the ambition and love of dominion:the danger of an indoctrinated proprium. What we thereforegreatly need is a concrete idea in oîtrselves of the propriums,what they have been in the Most Ancient Church, in 1he
  • 28. 30 .·NTOJ ZELLING Ancient Church, in the Hebrew, Jewish, primitive Chris­ tian, and ~w they_will have_to be in the:tJ~~ Ç!!..~,h. And just as the Ancient Church had completely elaborated Doctrines of Charity, wc shaH also be given the indebted possession of siÏnilar Doctrines; and, however curious it sounds, amongst them tbere will he also a Doctrine of Society, treating of the subjugation a.~d the ord~ring of the respective propriums, to such an extent that i.n the state of any arbitrary society the state of the Church will be mirrored-artô and fully. To this end it is necëSsary that every society, and in every society every individual, to use a mathematical expression, should find its greatest QQmmon measure and its least com~on mulj;iple;])erceiving that aIl that goes beyond that is from evil. In the multiple is the life of the Doctrine, in the measure the life following the Doctrine, both organically one. Therein there is no place for the possessive proprium except at the outermost peri­ phery, and even then as it were at lest, that is, put to its "own" mean service. It is not enough with the lips to abhor "the proprium" and meanwhile to leave it its evil and false playground; it were indeed better ta ex tend mercy also ta that proprium and to perform for it a good work of charity, as for a stray dog. The possessive proprium is such a stray dog if it is not subjugated. Once subjugated, it may bec;~e a good watch- or draught-dog, entitled to "good treahnent" in its kennel; outside, not in the hou§c. The false prophets against which the Lord warns proceed from thep~~.ê.~.§iye propriurn and present thernselves as the indebted proprium. Our entire life following the Doctrine must guard against this under penalty of losing for ever the life of the Doc­ trine in us. Our Church is the Church of the Lords Second Comi!lg. A.nd promising this Second Coming following Ris ·Coniing, the Lord sadly asked: TVhen the Son of Man cometh, shall He find Faith on the em·th? Let us then, more and more each day, as from oursolves, take up the Life of the Doctrine with and in a life following the Doctrine, lest at sorne time we walk, our head high above in an appearance of doctrine, the frayed hem of our galment dragging thlough a filthy Jelusalem; 1 which will happen if we leave it ta our possessive propliumil ta fleely dispose of the things of Doctrine. And the end of it would be that we, as they of the filthy Jerusalem, disap­1l
  • 29. TU LIVE . LlFE FOLLOWING THE /)OCTRINE [l 31pointed everywhere and yet indefatigably, Vould be seekingfor the Uessiah, thus together with the Second Coming. als.9making void the Coming. For the possessive llropriumfinally chokes up even every general influx. vVe read "that mans understanding can he raiscd abovehis propeT love inta some light of wisdom in the love ofwhich he is Ilot". Vell then, if hy that light he docs notsee and is not taught "how he must live if he would camoalso into that love, and thus enjoy blessedness into theeternal", D.L.V. 395, it is with his possessive propriumalone that he enjoys the things of wisdom. His reward i8gone, his reward and his use. He may have his moments ofillUminatio (from lumen, glimmer) - in ordinary languageit is said "luminous ideas" - but the true illustraNo (fromltx, light) is never given to him. vVe are taught that theDoctrine is from those who areilLfnlightenment; this means:fr2m t~o~ wh_o are in the light of wisdom with the love ofthat wisdom. FUrther it imperatively means that nothing ofDoctrine ever is from those who "are above their proper lovein sorne light of wisdom". He who is in the love of wisdom,has the life of the Doctrine iu the lue following the Doc­trine, dweUing in an indebtedand thus innocent proprium:he perceives arcana, while the other is only solving IJlOblerns,with a continuaUy consulted rational. AU discussions indoctrinal matters that cannat he settled have therefore thiscause, either that both parties speak out of "a certain light",or that one is in enlightenment, and the other only in "a cer­tain light"; the former in a life foUowing the Doctrine, thelatter outside of it. That it is necessary that there shouldbe also the latter, is a different question; but what here andnow is the principal thing is that we may no longer at anypriee leave the indebted and the possessive proprium for whatit is, undistinguished as one dark entangled mass with"nothing but evil and false". First of aU, we do not leaveit fol what it is, fol the possessive proprium everywhereand always still plays its tricks on us fa.r tao freely; andsecondly, in that way we ncver learn ta see that the Doc­trine most certainly is in-generated in the proprium, butin the indebted proprium. How otherwise could it be under­stood that the Most Ancients had the Ward engraved in theirhem·ts? And one more question: The judgments in the
  • 30. 1 32 ANTON ZELLING 1 Apocalypse on the Angels of the Churches, do they concern· the Doctrine or the life following the Doctrine? The answeI is clear: ~oes violence to the life follQwing the Doctrine, does violence to the life of the Doctrine. WI-IOSO READETH, LET HlM UNDERSTAND. Taking the Word for the Doctrine of the Church is ta. enlarge and extenûthe possessivepropiiiimta a rich m~ land; "... but God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided"? Luke XII : 16-21. But out of the W ord to receive (recipere) the Doctrine ofi1! the Church as the understanding of the W ord, is from the ~ord to have the indebted proprium made arigelic and a celestial proprium. The life of the Doctrine in the life following the Doctrine - " 1 the Vine, you the branches" - is the GLORI­ FICATION heard in Heaven, T.C.R. 625. The six days or periods of the story of creation as the six successive states of mans regeneration have in them- ll"o otner end than fo èàme to the Glorification of that Seventh Day. Who, in this connection, re-reads the ARCANA COELESTIA, n. 6-13, will find that the advance of Regeneration is no other than that from - the from ones self to the as if from ones self, a gradually stronger shining forth of the indebted proprium through the possessive proprium, until the former is made altogether angelic, the latter definitely asleep. Then love reigns. And so the "question what is the lifUi>k.wing the I?~i~e, is no other than the Lords question: Peter, lovest thou Me?
  • 31. L
  • 32. nDE HEMELSCHE LEEREXTRACTS FROM THE ISSUE FOR AUGUST 1935lO LIVE A LIFE FOLLOWING rHE nOCTRINE BY ANTON ZELLJNG. III "There are also the theoretical things of the truth of faith, and there are the practical ones; he who regards the theor­ etical for the sake of thé practical, anù who sees the former in the latter, and thus from both conjoined the good use of life, and j.§. l!:ffecte.!! by boJh foX thé sake of this end, he is in faifllfrom theLorël". A. C. 9297. lhe theoretical refers ta the intel1ectual, theory beingderived froïiï11ïemein: to regard, to see, to understand, butalso: to assist at a festival; and indeed, for in such astateis the intellectual mind, when, withdrawn from worldlyand earthly things, it is lost in the contemplation of thecelestial and spiritual things concerning the Glorificationand the Regeneration. The praet.ical refers to the voluntary, practice beingderived from.pmssein: to do, to act, to fulfil, to attain, toacquire, to have in view. In ancient. times action and willwerc one, and consequently the good practical is so entirelyand cornpletely following the true theoretical that the Greekverb prassein besides to execute, ta peIfOlm , to work, andto intend, also means to walk, to go, ta pass through, totravel a· road, to succeed; thus here in other words: withgood results to fol1ow the way of the theoretically true. In thc highcst sense the practical fOllOWS the theoreticalas Regeneration is following the Glorification; for to followis to be sa conjoined with the Lord as the Lord in respectof the Ruman Essence is conjoined with J ehovah - "thisal one is to follow Him" , A. C, 1737. And to be conjoinedwith the Lord is to be conjoined with Him in the internaIunderstanding of the W ord. The word verstand [under­standing] indicates a· marriage, the marriage of the rational
  • 33. 38 :NTON ZELLINGand the free, both in the understanding having come to astand, to a position, to an attitude and a relation; forvelstand[understanding] means to have come to a stand or to astanding; and that verstand [understanding] in essence is astate of houding and verhouding [attitude and relation] isproved by the Duteh word ve1standhouding [to be ongood "understanding" with sorne one], being virtually ata utology, (: In the relative sense the practical 1S following the theor­etical, as the trnths of life are following the truths offaith, and in that respect the Prologue to the CANONS OFTHE NEW CHURCH concludes with this trumpet-blast fullof judgment: "In the degree in which the truths of lifebecome of life, in that degree the truths of faUh become offaith, and not the least more or less", AND NOT THE LEAST MORE OR LESS. Out of this word,as a Cherub covering the CANONS with his wings, it standsforth hard as a rock, not only that the Doctrine of genuincTruth cannot exist without a life following it, but also thatno life which is "more or less" according to Doctrine canexist. For this not the least fnme or less means: Just as inthe Lord there is not more of Love than of Wisdom, andnot more of Wisdom than of Love, and any excess wouldperish, just so in man there should be not more of doctrinethan of life, and not more of life than of doctrine, foranything which herein exceeds an equal measure, is fromevil. This not the least more 01 less also enables us toperceive why the Sun of the spiritual worId appears at amedium height; also to perceive the ancient wisdom thathas come down to us in the saying "the golden mean" ,y ea, it enables us also to understand what interiorIy ismeant by his being a man of rniddling understanding, inthat Memorable Relation concerning a man who, havinglived following the Decalogue, became equal to the highestAngels in wisdom, namely that in this understandingaIl things kept a pure mean, where nothing strove toexcel above the lest or above another, thus to be themost, the first, the greatest, In one word: this not the least * Here and in several other places of this and the previousarticles by Ml. Zelling there occur passages of an etymologicalnature of great interest, which it is, of course, not possible torender in a direct translation. (ED.).
  • 34. TO LIVE , LIFE FOLLOWING THE DOCTRINE III 39more 01 less unfolds the internaI sense of the Lords words:"He that is least among you aIl, the same shall be great" ,Luke IX : 48; for the least is he in whom nothing excelsfor the sake of himself and the world at the expense of theLord and the neighbour; thus with whom aIl things havebeen put in arder from the only Lord out of His InfiniteMercy which that man, as the least, with the deepesthumiliation acknowledges most of aIl. Tt is of awful significancc that the CANONS, the 1ulesof conduct, OF THE NEW CHUR CH are immediately precededby this "not the least more or less" - as if this word,a. double-edged sword, served as a measuring-rod in set­ting out the rigid lOIes of conduct. The Lord has not beenglorified mme 01 less, and mans regelleration is not m01e01 less an image of the Lords Glorification, Blasphemousas it would be to say sa, it will to the same extent obscureaIl meaning not to accept the life following the Doctrineentirely and fully with the whole heart, with the wholesoul, and with the whole understanding. As a proof thefol1owing quota.tions from the CANONS, The Lord 8aviou1,VI : 3 and 8, may serve: N. 3: "The Lord, when He was in a state of exaninition,or of humiliation, prayed to the Father as though absentor remote; and when He was in a state of glorification, orunitioll, He spoke with Himself, when with the Father;ALTOGETHER as with man thme are states of the soul andbody, bef01e and aftm 1egenmation", N. 8: [After the Lords temptation separately in theDivine Truth has been spoken of, and His inassailabilityin the Divine Good when conjoined] "The same takes placewith the man who is regenerated f101n the Lmd", In the case of aIl those with whom the truths of lifehave not come to belong to the life, bath truths ita.licizedabove must belong to the scientifics and not to faith;what then with them may properly belong ta the livingfaith? For it has there been openly announced: Nowhere butin the very life of following (ta be regenerated is ta allowof being regenerated, and to aIlow is to foUow), can theLurds Glorification be perceived and experienced in life;the perception of the truths of faith having become faithfrom the experience in life of the truths of life havingbecome life. Perception in the experience in life, the
  • 35. 40 ANTON ZELLINGtheoretical in the practical, behold here the Regenerationin its victorious advance, in its prassein. Before treating further of "truths of life", let us firstmore closely consider the word "to follow", out of theW ord and out of the language. Out 01 the language. TheScience of Correspondences in ancient times wa.s the scienceof sciences. Let us understand well that Hebrew superlative:not the uppermost science, but the inmost, the science whichis the foundation of, and the one ruling in all the others,the first and the last, their centre and circumference, thatwhich made each science ha.vecommunion with all the others.The future doctrinal etymology will be rooted in thatrebom Science of Correspondences, and therein in its wayagain be a science of sciences, a linguistic anatomy, astro­nomy, botany, chemistry, and so forth; and in the smallesttittle or jot it will see, acknowledge, and jubilantly bringforward in confirmation, an imagc of the Unity and Infinityof God. On a word as "to folIo"," it could write a volumeas fascinating as voluminous, demonstrating that there arctwo hemispheres in thc language and therein two mightyconstellations, with WIL [will] for the one centre fromwhich springs forth the all of language, and with ZIJN [to be] for the other centre around which the all oflanguage revolves; demonstrating also how from the magieletter cornbination zn words shine forth as Zijn [to be 1.Zon [sunJ, Zoon [sonJ, Zin [senseJ, Zien [to see], Zenden[to send]; and how from the magic letter combinations wl,vl, fl, bl, pl, and these inverted to lw, lv, lf, lb, lp, wordsflow forth aIl having r<~lation ta the will, such as wil [willl,wiel [wheel], wel [wellJ, weelde [wealthJ, beeld [image],vleesch [flesh], vol [full], veel [muchJ, val [fallJ, bloei [bloomJ, plooi [pleat], allid. also such words as leven [life],liefde [loveJ, lijl [body], geloof [faith, belief], loven [to praise]. Demonstrating then how the word volgen [tofollow] and its anagram golven [ta wave] flow throughboth hemispheres and enter inta the most wonderfuI com­binations. To take up a word such as volgen nta follow] isto stir up the universal firmament of the language and tocome from one grand constellation of words to the other.Take as Rn example a simple combination of words such as volgorde [order of following, that is, sequence]: orde [order]
  • 36. TO LIVE A LIFE FOLLOWING THE DOCTRINE III 41is derived from the sanskrit ar, that is, to go, to strive upward,whence orior, that is, to rise, ariens, the east, the morning,and in the highest sense the Lord who is arder itse1f; involgorde [arder of followingJ tha.t arder is bound, fusedinto, manied, with ta follow sa that the one part has becomefully the other and of the other, for ta follow is nothingbut following the arder, according ta arder; and arderis nothing but a regular following up, This and a thousandother things the ward to follow does in its waving throughthe entire language and through aIl languages, and suchbecause it is full of the volunta.ry; and because it isfull of the voluntary, of every voluntary, it constantlychanges its shape and suddenly and unexpectedly tums upin quite different wards, Just as it fills that ward or derYith its life, it draws a sense from homen [ta hear] andgehoafzœmen [ta obeyJ, and makes vol,qzaarn [obsequiousJrender a similar sense as gehoolzarnen [to obeyJ, Latinobsequm, We have previously seen how in heilig [holyJ theidea of volgen [tD followJllies involved; weIl then, in lezcn[to read] this concept ris equally involved, for the Latin,among other things, ascribes these senses ta legere [ta read]:ta follow, ta walk along, ta rUll through, a road; to skim,shear, sail over and along a thing; to gather together, tDglean, to roll up, ta wind up, to overtake, to catch up, tomuster, ta select, ta choose, ta seek out, ta eavesdrop, yea,even to steal, (whence sacTilegus) , From this it appearsthat also lezen [to read] is full of the voluntary and thusof what follows, so that "ta read holily" really means "tafollow in the spirit of", that is ta take up theVord in will and understanding, For there is also a fol­lowing with one of the two, and thus Vith neither, that is,with an evil will and a false understanding; for whichrcason in Latin there are various words for followers andpartisans, such as sectatm and assecla, which aU indicate ashade of following, To consider the ward "ta follo"," out of the Word is taconsider the end of Creation, from the first thereof, being"man in Our image, following Our likeness" ta the lastthereof, being "an angelic Heaven out of the human race",For Heaven is nothing but an angelic society; and society- with which we have now approached ta the core of ourstudy - is nothing but a royal following, For the Latin
  • 37. 42 .NTüN ZELLINGfor society is societas, of which the root soc is also derivedfrom sequor and means ta follow. And that need not evengreatly surprise us, for even our Dutch vergezellen [toaccompany, ta associate] means ta go along with a follow him, and also to share, to be accompanied by andrelated with, to take part; and even our Dutch word geziu [family] once signified travelling-company, retinue, royalcourt, surrounding, armed escort; and gesinde [servants lknights train, courtiers, attendants, 8ocietas, a society, isnot merely an incidental multitude of people, but, as the rootinelicates, a multitude conjoined for an end which is generallyfollowed; hence in ancient times socius could also mean hus­band, just as in Dut{lh levensgezellin signifies wife. In thewodd, which does not know the ward out of the Word, asociety is never much more than an incidental mass of peopleerowded together for some jointly desired advantage; butin the New Church which, out of the Ward, takes up aneweach word, the celestial sense of following should be givenagain to that word, a following of noblemen who come tocot~rt, that is, serve God. And the court is often mentionedin the Worel, mostly, as in D.P. 113, in the sense of "thecourt of the ruling love", and there moreover followeel bythis awful worel: "As is the king such are the ministersand the satellites". All language and the -Vord, are ülterwavecl with "to fol­low". 8ecundum, following, in the Vvord oœurs almost asoften as the equivalent and in the Old Testamcnt connectingverse ta verse. And can it be otherwise? No effect exceptfollowing the cause, nothing that is later except followingthe prior, no state except following love anel wisdom,no nobility except following the King, no Church exceptfollowing the Doctrine, no image except following thelikeness. In Davids words: "Commit thy way untoJ"ehovah", Psalm XXXVII: 5, there is only one exhortation:Let us become following-Thee. We people sometimes speakabout "our path of life"" but that is then a swollen tenuof grandiloqucnce, for what at most is OU1S, is the pathstraight down ta hell; of a path of life we can only speakif the path of mans free choice has been turned to the wayof the Lord, if that path has allowed itself ta be drawn intothe CUITent of the Lords way, and follows along and after. Tt may therefore rightly be saiel that the word "to follow"
  • 38. TO LIVE . LIFE FOLLOWING THE DOCTRINE lU 43follows us everywhere. The language is ftûl of it, and in theVord there is no page, no line, where it does not occur.Let us call to mind the conclusion of the prologue to theRATIONAL PSYCHOLOGY: "Therefore, benevolous reader, ifyou will deign ta follow me thus far, l believe that you willapperceive what is the souI. ... l would have wished thatmy companions should not abandon me midway". A harmon­ions series of shades of "following" may here be noticed:benevolous, to read, to follow, ta accompany, and how allof this directs itself to the voluntary, the voluntary in manas humanity, as the human race, ashumanandangelicsociety.It is out of the voluntary tha.t the society is a following[a court], and not until we learn weIl to see and to designatesociety as a following [a royal court], can we realize whata society must be and shall becom~, what it is not and whatit may not remain. Not until then can we perceive that thesocieties of Heaven are one from good; and that if HeavenwJere distinguished following the true things of faith, and notfollowing good, there would be no Heaven, because therowould be nothing of unanimity. (A.C. 4837). Indeed, a dis­tinction as ta the true things of faith Vould make parties ofthe societies. And now while here considering the society, bycontrasting the words "party" and "[a royal] followillg·.we come ta see the significance of the truths of life. If wetake society as it is taken in the world, thus as a party, thenthe truths of life and life itself stand altogether outside of it.If, on the other hand, we take society in the internai senseas it is in Heaven and should be in the Church, thus as aroyal following, the living connection between the truths oflife and the truths of faith shines forth as a golden girdlcnamed "Not the least more or less". The truths of life. Lifetaken in this connection is the cornpound of aIl tendencics andaffections going forth from the voluntary; the truths of lifeare those true things which continually erect and put intoorder all these tendellcies and affections; that they mustcome ta belong ta the life signifies that the voluntary mustbe willing, must be willing to listen, must be willing for thecleansing and purification of its tendencies and affections,ready for the ellnobling of the court of its ruling love. ThosetTuths of life in a sense very much resemble hygienic andeconomic regulatiolls; in essence thcir purpose is for a soundspirit ta maintain a sound body. "For as much as the truths
  • 39. 44 ANTON ZELLINGof life come to belong ta life" means that in so much asman aUows "that the influx from Gad who is in the midstof the theologieal subjects which oceupy the highest regionof the human mind, operates into each and every thing belowas from a sun, so that speech and the cognition of Himpervades and fills aU those things", CANONS, God, SummaryX, Marginal Note. From this it is elea1 that not the takingup of the truths of faith is to follow Hint, but the taking;up in life of the truths of life, in such a way that a constantnew volunta,ry forms a consta.nt new body f01theintellectual,whereupon the truths of faith are then essentially of faithand not of science. ra come tn belong ta life" is ta come tobelong ta the Lord, and "ta come ta belong ta faith" isIikewise ta come ta belong ta the Lord: and when bath havebœome the Lords Itot the least mare or less, it may appearthat those truths of life are similar, if not the sa me as thetruths of faith, differing only as ta the receptacles. Thequestion no is: how does man as a family and as a societyof the Chureh stand before the practical things of the truth offaith, before the truths of life; how does society stand beforethe voluntary and how can it make that into a dwelling­place of the Lords charity, as also the intellectual into adwelling-place of the Lords faith? Put in another way:,,,,hat and where is the life of the Church and how are manand society ta be that they may be a vessel of life? Life is truly life only when it leads to Heaven. Howevel,without the acknowledgment of self and the cognitions oftrue and good no one can be led tn Heaven. (A.C. 189). Nowcognitions teach how and wherein ta acknowledge that self.Vho there stops half-way, thus who ta follow, cornesta confuse the proplial things and eruels by calling manswhat is the Lo1ds and the Lords what is mans. Just as in aIl things, in the proprium also there is a mar­riage of good and truth, which the1e is a marriage of theindebted and the possessive. In the indebted there is againa pair: the love of the Lord and the love of the neighbour;equally sa in the possessive, these there being out of the loveof self and the love of the world; which loves out of Creationare celestial loves. (D.L.W. 396.) Sa, when considering therelations of the indebted and the possessive in the p1opriaof the successive Churches, two things must first be stated:I. That those two parts of the proprium are related as the
  • 40. Ta LIVE A LIFE FOLLOWING THE DOCTRINE III 45voluntary and the intellectual. II. That in thc beginningthe possessive, similarly as the indebted, was celestial. In the MOST ANCIENT CnuRcH the indebted and thepossessive were one in the perception, and we might speakof an indebted possessive, just as they had a voluntary intel­lectual from the Human Divine of the Lord. In the ANCIENT CI-IURCH these two werc separated, butnevertheless in the conscience they were together. In the HEBREW and the .TEWISH CHURCHES the indebtedperished entirely; the sun therein was darkened, and thepossessive no longer as a moon received its lumen therefrom,whereby it became a hot-bed of spontaneous generationsfrom hell, because the love of self and of the world in thatpossessive had gradually become completely infernal. rhere­fore their possessive - "the rich mans" possessive - bymiracles was compelled to give a representa1Jion of a Church;a Church itself they could no longer form, for it is the in­debted that makes the body of a Church. Then the Lord came inta the world in order to give outof His Divine Ruman a new indebted ta the proprium ofthe human race. The PRIMITIVE CHRISTIAN CHURCH hada new indebted and with that an entirely new disposition ofmind, at first without any possessive, which is to be under­stood by this that they could not then bear the many thingsthe Lord had yet to say. In the NEW CHURCH there now arises in the iml1lost ofthat new indebted - the good gift of the Coming - a newpossessive, the true gift of the Second Coming. To her i~the enjoyment of a possessive indebted, that is, the eI!­joyment of Doctrine of the Genuine rruth. From thc Lordsside this signifies: given the enjoyment, that is, for the gooduse of life. But from the Side of the man of the New Churchit signifies something else, namely: We owe to the Lord apossessive; we owe to the Lord Doctrine - the internaIsense of the parable of a certain Noblernan who gave to histen servants ten pounds, Luke XIX: 12-27. In this theNew Church also has an entirely different attitude fromthe primitive Christian Church, an entirely different sim­plicity and humility, which we must not confuse. Whosowishes ta withdraw himself from the truth that we owe tathe Lord a possessive, that we owe to the Lord Doctrine,by saying that he prefers a childlike simple faith, and
  • 41. 46 ANTON ZELLINGwishes to keep to that, assumes a· semblance of a piet.1, asimplicity, an innocence, which misplacedly imitates thoscvirtues of the first Christians, without resembling themeven as to the outermost shooow. For of what untouchedvirginally pure, self-contained and whole stature thoscvirtues of the solely indebted of the first Christians were,is proved b.1 practically aIl wooden and stone images of theearly Middle Ages, these being anon.1mous holy arisiugsout of the Natural of the Lords Divine Human. fhe LordsComing brought to the human race a new inelebted - onwhich account so much is said in the Gospels about debt[schuld] , innocence [onschuld] , and indebtedness; theLords Second Coming plants in the midst of that a newpossessive as a Tree of Life - on which account the LatinWorel speaks of the delight of })ossession. lhe PRIMITIVECHRISTIAN CHURCH kept its indebted untouched, but lateron this indebted was corrupted, when they began to acquifca possessive not from the Lord, but from themselves, justlycalled a "degenerated manly facult.1", DE HElIŒLSCHELEER, Third Fascicle, p. 104. The NEW CHURCH could noteome into its possessive by soiling its indebted; the indebtedis no other than what is willing to follow, the voluntary offollowing Him in each and aIl things of life. The historyof the Churches 1S the history of the breach betwecn theinelebteel and the possessive, of which in Ismah: "The lightof the moon shall be as the Iight of the sun, and the light ofthe sun shall be sevenfold, as the light of seven days, in theday that the Lord bindeth up the b1"each of His people",XXX: 26. First in the NEW CHURCH that breach is fullybound up, and the Doctrine of the Church is its hereditarypossession, and those who confess it are heirs and sons ofGod. On this account the NEW CHUR CH is the crown ofChurches. But let us listen ta still something else in thissuperlative, namely that this Crowning Church is nat onlythe princely Church itself, but at the same time for theKing of kings is a Ch~t1"ch of princes. Every Doctrine ofGenuino Truth 1.S a prince, a prince of an aristocracy suchas the Most Ancient Church in its highest glor.1 has notknown. See ARcANA COELESTIA 9221-9222: "Thou shaltnot curse God, signifies that truths Divine must not beblasphemed.... And the prince in thy people thou shaltnot execrate, signifies that neither is the doctrine of truth
  • 42. 10 LIVE A LlFE FOLLOWlNG THE DOCTRINE III 47to be blasphemed". Now this anew, but nO7 with the full estweight, lays down for us the significance and the respons­ibility of what society should be for us and we for society.For society is a [royal] fo11owing of which we then are thecourtiers, the noblemen. The New Church and in that Churchthe Doctrine of the Church brings a new disposition of mindalong with it, and Vith that disposition a new attitude,behaviour, yea, an entirely new education. If aU we had tocare about were an indebted, as with the first Christians,only to keep it pure; if a11 we had to care about were a pos­sessive, as with the Jews, only ta enlarge it, the case wouldbe simpler, and so with the majority it is, and is thereforewrong, for then there is a question of more or less, whileit is just said "not the leasl more Or less". The NEW CnuRcH, the Crown of Churches: well, let us in this superlative listento still something else: the Most Ancient Church in its goldenage "was not in the truth" , T.C.R. 786; this involves that therefore in the propel sense it was not in good. In the New Church for the first time since Creation the genuine truthsand goods sprout forth; and everything in history that hasbeen of great testimonies outof living life from theLord, hereand now in the Divine genuineness of this Crowning Chureh finds its fulfilment, perfection, essential being, regeneration. And if it flnds such in the New Church, it must also finc1 it ag-ain in the larger and sma11er society of that Church.If we understand the superlative above mentioned in that sense, a celestial superlative, it then becomes oppressivelycleM that a soeiety is a [royal] following of noblemen, thecourt of courts for that Church of churches. Not a party, not a club, not a private circle, a convention, a conference, but a society, that is a [royal] following of followers. In. His Coming the Lord said to His followers: "Ye arej;h-e salt of the earth"; in His Second Coming the Lord repeats this "vord, and even more: He vills to ennoble them all, to the nobility of His image and His likeness. We pUrposely used italics on page 59 for the word Nobleman, when quoting from the parable cOncerning the ten pounds in Luke XIX; the Latin text has Homo quidam nobilis, that is literally ft Nobleman. The word nobilis, of ancient time§. gnobWs, is derived from..0_know, to be acquainted with, to have beén ImoWJl from antiquity. In that sense let the nobility of the New Church be understood, a nobility of conscience. For as
  • 43. 48 ANTON ZELLING regards the worlds nobility, the same may be said as of fonner churches: "By not keeping its purity, it did flot come to where it should and could have come". And just as a fallen Church was newly re-erected among another just nation, among heathens, so the fallen nobility arises anew among other just families, among citizens, for nobility from its origin, its first root, is celestial. N obility is nothing but a natural -ennobled from the Lord, not ollly a standing, a state, a degree higher, but also every standing, state, and degree purer and cleaner. Taken in that sense ta reg-enerate is to ennoble, to raise to nobility. Therefore if we here speak of nobility in connection with the Church, with society, and with the man of the Church, we thereby understand the truths of life having become lite; in them is the nobility seated, and in no sense in the truths of faith unless conjoined therewith; only that application ennobles, and where that nobility is missing man lacks the ultimates by which the Lord from firsts can operate the truths of faith. The nobility of the NEW CHURCH is the nobility of the ennobled natural (adel [nobility] is derived from kind, nature, heredita.ry ground, yea even from good), and in the man of the Church the nobility is nothing but his virtue, his virtue as the salt of the earth. The sublime moralist La Bruyère said striking­ ly: "If nobility is virtue, it perishes by everything unvir­ tuous, and if it is not virtue, it is of small account", Les Caractères, ch. 14. In the old ,dead churches they do not quite know what to do about the attitude and behaviour of man to God and to his fellow-man, and consequently they sway( between a theoretical self-abasemellt and a condescellding, amiability, both evil and false to their verY_2_Q!-,e, laying bare the unbound and the unbindablebreacn-oetween a violated iudebted and a falsified Ilossessive. With the New éhurch a new nobility arises, whëreffiân not only knows his rank l!~d_place but also his attitude as a nobleman; yea,~ly-from the KMwn attitude cau he know his place in the temple, and the nobility of that known attitude he receives froml the Lord in cach truth of life applied ta life. In our attitude the relation between truths of life and truths of faith appears noble, royal, stately, if there is a ratio between life and faitt, not the least more or less; ignoble, slavish, lop­ sided, if there is on either side a tao much or a tao little. May we be allowed to continue this theme frankly and open­
  • 44. TO LIVE A LIFE FOLLOWING THE DOCTRINE III l9 heartedly. As in the blessed year of our Lord 1928 "fi etHandboek vom de Algemeene Kerk van het Nieuwe Jen~­ zalem" appeared, just so we often imagine it will be a great blessing when sorne day "The Handbook fol the Society of the New Church" will appear. For a society is a following,and a following is to foUow, and to foUow is to live, and tolive requires truths of life that have to come ta belong tolife; society now lacks truths of life, a.t any rate it has notenough thereof or has not applied enough thereof to life,to have aU truths of faith become essentially of faith. Let us,in order to undersiand this weU, first make it quite clealto ourselves tha t true society on earth is a correspondence tasociety in Heaven, and is as such a representative of Doc­ trine, fol "all things of every doctrine view each other asin a certain society, and the things which recognize a com­mon principle as father, are conjoined as if by relationshipof blood and affinity", A.C. 4720. From this it appearsthat a society is not only a spiritual following in the propersense, but even a spiritual family as weU: "In the society inwhich each person is, the blood-relationship commences; andfrom this proceed the affinities even to the circumferences",A.C. 3815. That Hebrew superlative "science of sciences"involves for instance that of ancient times the sciencesfOlmed a society, a family, with the Science of Correspon­dences as the ancestor from whom they had the nobility ofbeing "noble sciences" (note that the word "noble" in thiRsense is used, or rather abused, even to the present times).A human society as a foUowing of foUowers must there­fore spiritual-naturally be ennobled to a celestial relation­ship of blood and affinity, to an angelic family. "Everysociety 01 every family of spirits", says A.C. 1758, and inn. 1159: "That families in the internaI sense signifyprobity, and also charity and love, cornes herefrom that aIlthings which are of mutual love, in the Heavens are asrelationships of blood and affinities, thus as {amilies". Areour societies families in that sense? In the sense namely ofprobity, Latin probitas, a wonderful word, involving:good, strong, wiüing ~serve, eminent, sincere, honest,honourable, virtuous, weU-educated, weU-behaved, valuable,worthy, wholesome (in Dutch we have the expression"een pmbaat middel", that is, a proved remedy). In thewords "family signifies probity" the words from the 4
  • 45. 50 ANTON ZELLING CANONS clearly re-appear: "In the degree in which the truths of life become of life ..."; and therefo·re we may say that the Q!obity of tend.enciesYI!d affectionuonnsthe body of Uïë society, and that without that, I!QPilit,Y- of probity a society has neither body nor soul. ­ liïthe HANDBOEK VOOR DE ALGEMEENE KERK the HANDBOOK FOR THE SOCIETY lies already enclosed as a germ, namely in the Conclusion: "The Upbztilding of the Chutdt" where the main lines of religions education and religious family life are indicated; in the nature of things very summarily; but pure genuine truths of faith desiring llothing else than to drop down as a beneficent min of truths of life, and to ascend in a vapour, which happens when "the external man begins to follow and to serve the internaI", A.C. 91; for one might say that the truths of lire are the rain and the vapour by which the external of man is watered and humidified by the internaI. And if the adva.nce of Doctrine is not a~companied with a propOl~tional ennobling of life, with a proportional advance of pr~bity, ever deeper iuto the celestial spring of that virtue of virtues, a spiritual evil arises which in correspondënce with a bodily ailment may be caUed metabolic disea_se. And then the great word must be said: in the faceof what society in us and around us must be and become, society is still dead, as dead as family and country which tüùay likewise are deac[ Tt would be meet for us with respect thereto, for a long, a very long while, W.11§.} and that not with a sad, but wiJ;!l a cheerful countenance; it would be meet for us with respect thereto for a long, a very long while, to exercise a strict discipline in order that the disturbed equilibrium may be rest{)fed. What gives ta the starry firmament its en­ trancing sacredness? The velvet darkness, the peaceful quiet.1 the deep solitude. Gnly in the good obscurity, quietness, and solitude can the beholding of aU those sparkling warIds within nature be raised to a perception of the angelic 1 societies in thc Heavens. And now, if the voluntary in the nutural be not ennobled to a peaceful state of good dark­ ness, quiet, solitude, the inteUectual beholding of an the sparkling truths of faith within science, cannot be raised ta the perception of its internaI sense. Just to see theoretical things in practical things: In the essay mentioned "The Upbnilding of the Chn1ch", as part of the worship in the
  • 46. TO LIVE A LlFE FOLLOWING THE DOCTRINE III 51home, mention is made of prayer at meals, o,ften to be con­cluded by reading from the "Vo,rd. We would howeverwish to draw attention tÛ the conversations during mealsin the home and in society; and after manifold experienceand careful observation we cannot but frankly say: thatsoci~yis still a .dead ~x~.êrn~l man, is proved by the. uu­inspired conversation, in which nevertheless almost aUplace their heaven. Conversation is dead, merely on.e-diS­orderly, restless flight - of ideas; and therefore a sincerefasting and a noble discipline for family and society mightconsist in not speaking at meals for a long while, but. thatduring JUeals (which should always be well cared for butat the same time l:!;.~.Ë-iI!lple as possible) one of the membersshould read aloud. This would leave or bring every mindinto its @od dârkness, quiét, and solitude; it would in thatway have more opportunity to let certain truths of lifecome to life than when beillg whirled aroulld in a whirl­pool of empty chatter hetween prayer before the meal andreading after. A fasting in talk and a discipline in ob­serving silence would operate beneficially. And so thereare a thousand things more. For just as the dead externalsociety cannot converse together, just so it cannot celehratea festival; just as it can only chattet·, it knows only ofjollification "; the blessed joy of an in each is farther * Jollification, not joy. In confirmation of this, by way of avery great exception, let us quote a rare poets word, fromStéphane Mallarmé "LA MUSIQUE ET LES LETTRES", p. 67: Si,dans laveni?, en France, 1essurgit une 1eligion, ce sera lampli­fication à milles joies de linstinct de ciel en chacun. If this hadcome from the Word, these words, again translated, would liter­ally have to read thus: "As soon as, in the sure future, in thenatural mind, a religion, the True Christian Religion, rises again,it will be the amplification to a thousand joys of the perceptionof heaven in each one". Tliîs prophetie word should in goldenletters be inscribed in the Handbook for Society, as also anotherword from this poet in the true sense: hnaginez ... quun Livreparût, 1elatif_à la Société, épouvantable et délicieux, hors lessentences ?e:ndues par "ceci est beau - cela est mauvais", que/.­conque, inhumain, étranger, dont lextase ou la colère que leschoses simplement soient ce quelles sont, avec tant de stridenceabsolue montât, DIVAGATtoNS p. 363. A Book on Society, exter­nally a Judgment, internally one sweet delight, far above the pos­sibility of being talked about by the world as being beautifulor ugly, and itself also elevated above such sentences, being im­personal, super-personal, not-human, that is, Jtyerse to-?;l!.fi.!t.hy
  • 47. 52 ANTON ZELLINGaway thall far. Therefore a sincere fa~.1~IlgaAd a noble dis­cipline would have to bring an essential change of the spiritof ail our festival days. So birthdays would have to losethe shrill, c1attering, exuberant character of a proplium­jubilee. In the celebration gratitude should rule for manhavillg been born to, Heaven, which commemoration wouldthen ennoble the joy and the gifts with a soul and withsense. As previously said in order ta essentially be nearerone another we must staùà--fart~r aparf.-TKe la", -ofspheres applies also, indeed specifically, to social inter­course. A mans sphere is made by his truths of life havingbecome life, and for as much as they have become life theyshine fortIi. around his head in the truths of faith. Hâfmonybetween various such spheres is for the first tiilletrulysociety: "A society is nothing but a harmony of several",A.C. 687. And harmony means proportionahty, sequence,marriage, cOlrespolldence, relationship of blood and affinity.Tt is by the spheres that light and heat are tempered,moderated; a true- society lies in the temperate zone, outof sUllstroke heat and polar cold. To the Handbook for Society it would then also belongto unfold according to the internaI sense a MemorableRelation such as that èoncerning the Joys of Heaven andetenw.z Blessedness, with whiclt THE TIWE ClmISTIA!RELIGION ends and the Book on CONJUGIAL LOVE begills- "let him--Uiat leadeth understand" - and in sa doingto unfold it Jo truths of lifc, telling that in the Christianworld no one knows anything concerning celestia.l joys,taking them to be an admission, most joyful gatherings,meals with the patriarchs, paradisiacal pleasures, supremedominion, and endless services of worship; six. characJeris­tic_fa-ults of thinking and of life, fauIts through takIî<lt.II.lth or-aU narrow-minded social feelings of men. Sb·anger,that is Doctrine out of celestial o~igin; anô- therèfore in theecstasy of theo?·ein, of regarding ind in that to attend afestival, and with the prrassein in the .gaU, for in society thetruths of faith are in the gall of falsities of life. And thatextase or colère - we thereby think of that paper which in<iescending through the Heavens had a golden and a silver glow,but in the lands was charred black; and this is the golden ecsuü;yor the splenetic anger because of "the things simply having tobe what they are" - ascends with an absolute purity of sound,the style of the Doctrine according to the Divine style of theWord.
  • 48. TO LIVE A LIFE FOLLOWING THE DOCTRINE III 53direct cognizance out of the unpurified voluniary of thenatural mind. Doctrine teaches that the spiritu, ofthe Ward is not obtained by direct cognizance of the letter.Life aIsa is a letter the internaI sense of which is not ob-tained by direct cognizance. Everything that cornes directlyis from the natural mind which says: "l, Sir", and it doesnot go, Matthew XXI: 28-32. Tt is the love of self and of the world in the naturalvoluntary which ovel and over again withdraws lrom theeye the essential natural, that is, theJ~~·a..tural of the Divin..e aRUman. We being once purifie from that love of selfand of the world - by a110wing the truths of life tabecome life, ta become probity ::- the Lords Natulalwould open ta the voluntalY of each one his paradise alsoaf genuine earthly delights; every use would become un-speakable joy, every joy inexhaustible use. By fasting anddiscipline the natural voluntary would-liave ta be led taprefel the J}oble genuine delight above the ignoble sem-blance of delight. How sadly far society still stands awayfIam that blessedness; and thelefore it is not astonishingthat it does not yet know what it is ta celebrate a .festival,lhemein in prassein. For it does not yet knoW what isrepentance and penitence; as society it has not yet healdand fo11owed Johns voice, not in that ward which hespoke ta the soldiers: "Be content with your "ages". Mostmen do not content themselves with their wSt,ges Qf truths..Qflife, but desire a large war-booty of truths of faith. ThencetIïë disproportions that make themselves nowhere saevident as in society, and there on aU sides cause suchsilly, queer, foolish, sb-ange things ta occur at times. lsthis true or not? A Roman proverb said: "The senatorseach individually good men, but as senate together a mob".Sa each society has a proprium, its macroproprium, andit is from the individual and from the family that it isnecessary ta guard and ta fight against tha.t, in arder thatit sha11 not at any time extinguish aU truths of life withan evil voluntary and hold councils over the truths of faithwith a false intelleetual. Tt is the truths of faith in which we are alone with theLord,Oit is the truths of life in which especially we shauld.J>~a.ble ta be together, Rn.d especia11y he able ta discretely andchastely freat each other, in gaod mutnal undrrsta.nding,
  • 49. 54 ,lHÛN ZELLINGwithout inquisitive meddling. A society very oHen con­ducts itself· in too overpopulated a manner: there is nospace and no place left free, each one lies across the other,and there arises a kind of society-communism: everythingfor aIl together and nothing for each; which finally resultsin tÈe vulgar taking the leading part - as in the worl.d. TheDoctrine has come to make first a distinction and afterwardsa separation between waters and waters. "The more distinctlyeach Angel of a society is his, thus free, and so as out ofhimself and out of his affection he loves the compa~ions,themore perfect is the form of society", D.P. 4. It is accordingto the truths of life having become life that man orAngel is distinctly his own, and it is out of that life alonethat he as from himself can love the companions. To lovesociety is to be in the perception and affection of moraland_ civil _truth, and this perception and affection are thebody of which the perception of spiritual truth out of theaffection thereof is the soul. (D.P. 36.) In the favourablesense therefore "to be in the body while being in society"is nothing else than to be in the pure natural mind, Imrelyones self, purely ones affeotion, in ones peace and joy,in oues good darkness in which alone the light of Heavenshines, ig ones good silence in which alone the Lords voicesounds, in the good solitude in which aIl things of the willcome to a stand, to an understanding. What ma,rvel thatif all in the society are so clean-footed, that then the formof the society is the more perfect? 4:nil.. if only the mem­bers of all societies would but understand that, in orderto come to the blessedness of this, nothing but the accent,but the situation, need be altered. With the same people, thesame things, a hell is there, but also a Heaven is possilïle;a hell of imbecile jolliness or a Heaven of happy sociability. For sociabiljty is a quality of society and as such, like theproprium, from celestial origin, and lili.~_j;.h~P!Qp}ium, ith~.become as stinking. Society, just as the individual,must allow itself to be regenerated from the Lord, and thiss~ts in as soon as it becomes conscious of the nobiliiyofthat which from the Lord is inherent in it; and it does notbecome conscious of that nobility unless it learns, as fromitself, to feel nobly and to behave nobly. The Word teachesDot to judge the neighbours internaI, but the moral andcivil of him, not his faith but his life, tlïiisthe -social of
  • 50. TO LIVE A LIFE FOU..OWING THE DOCTRINE III 55l1irp..Therein lies a practical truth of life fol society readyt.o be applied: Talk a little less about others and the thingsof others, not only in a disdainful and disapproving sense,but also in the sense of over-estimation and over-praise.That in which every society that has turned away fmmthe Lord especiaUy loses itself, is an endless mutual flattery,a restless ch~e _~J~ the glory of wisdom, scholar­liness, angelicness, and ~s-L.forth. Every fuing that issaid-in the ·Word about flattery, adulation, about hypocrisyand lying, about the love oCselund of the world, in thissocil1t disease of wishing t.oplea~e, breaks forth as ëVilboils. The faU of aU churches repeats itself therein.The remedy against this is hygiene and ~çonomy, self­d.iscipline with each_ one and a spiritual, a chaste dis~~tionin the-extending and accepting of prai~e. Not until societyconducts itself as the individual, and the individual as thesociety, both in the Lord, will the Truc Christian Societybe in the Church and the Church therein. For the NewChurch indeed stands for ever, but not so society, exceptin so far as its truths of life have become of life. It is through tbeJruth oUife apJ~.!A~.dJ9 life in each Ollethat a society, sta.rtmg" with the family, commences to live,becomes s!!D-ple, pliable, willing fo foUow, and, like thesun travelling through aU signs of the Zodiac, can setforth on its journey along aU angelic societies. Manschanges of state are nothing but changes of society. (A.C.4067.) And what applies to the living man, applies ta thegreater man or the living society. And in A.C. 4073 welead: "When the societies are adjoined ta him from theLord, he then is in good". This tao applies to the greaterman or the living society, to the [royal] following as wenow understand it. Other angelic societies are adjoinedfrom the Lord to the angel of our society if it be in good;and it is in good if it and each one in it makes the truthsof life ta be life. .The Handboek vom· de Algemeene Kerk has been drawnIIp; the Handbook for the Society would grow and flourish,t.ogether with the life, just as the living ornaments in thespiritual world. In itself it would have to be anonymous,just because each one of us from his persanal life wouldtherein give some communication. From a Handbook for
  • 51. 56 ANTON ZELLING it would become Acts of the Society, and as .P.Eactica it would ron paraUel with the Theoretica of DE HEMELSCHE LEER, included therein as additions under the titles:, Voman, Children, Art, Education, The Garden, The Home, Dress" The Kitchen; but aU of this a thousand miles and a thousand years away :fr~mthè world. For the world of today no longer knows anything essential concerning any practicum, and what the society of the New Church must do is just to put away from its midst the things of this age. In the work on GENERATION, and for no idle reason just in that work, we read: "Out of these things it appears why women are passive, not only in physical acts but also in moral, whereas men out of nature are active; from which reason they also are more beautiful, more tender, and by their passive disposition itself as it were graces; furthermore every decision they are more prone and more deter­ minable than men, and i,n every surface they appear more intelligent. For the ingenium of the age consists in this that we excel in imaginative stlength, and our rational mind is only-1pas~ve and "eactive in respect to the things which inflow from the external senses,. but that it and resist the affections of the animus, or iha{ it TJr-flifJ.."id with dominatin.q strength, this to day is not estimated as ingenious and scarcely as judgment,. which is the "eason {ha/. men cannot fail to be subject to Women, while the c01ï· sent of the majority or of the age favours if, n. 290. The new society, that is, each society which allows it­ self, each member individuaUy, to be reformed from thc Lord, interiorly ceases to follow woman and in her the 1 age; interiorly it makes itself loose from the worlds society and from the societys world, for this is the age; interiorly it no longer "moves along with the times". For this reason also those good, mild, upright practica would then be far removed from that. abominable spirit which rules this age, and does not even come to a stop in the external society of the Church, but mixes its venom a.mong its truths of Jife. Verily, within the province of the Church, tha.t is, everywhere where the Church rules, life must be learned anev starting from the very ground, that Is, from decency, yea, from cleanliness. Why else should it sâ.y in the RATIONAL PSYCHOLOGy"" that "it is an appear­ ance that the becoming and the unbecoming is honestY",
  • 52. TO LIVE A LIFE FOLLOWING THE DOCTRINE III 57 n. 31. How that word scourges these times, and how man) practical troths must not every society and every family live through, take up into the blood, in order to arrive in life at a beginning of honesty, that is, a trifle fasth~i tliall a cert.atn __gross decency which _is not ëVën so VEPry far removed from rode indecency. In "The Upbuilding of the Church" it is spoken of the home, the family, the parents, the children, the servants. In the parable of the unclcan spirit, Luke XI : 24-26, it is also spoken of a house. and in the unfolding thereof A. C. 5023 teaches: "The house therc for the natural mind, which is called a house empty and swept when there are there not goods and troths which are the husband and the wife, Hot affections of good and tmth which are the sons and daughters, nor such things which confirm which are the maidservants and menservants". Note weIl: the natural mind which waives aIl goods and troths, and thus becomes filled with evils and falses. We further read: "By these things is described the pro­ fanation of the truth from the Lord; by the unclean spirit when he goes out is understood the acknowledgment and faith of ttuth; and by the house swept a life against the truths; by his return with seven other ones the state of profanation", A.C. 8882. Rere we most clearly sec the tremendous conflict between theory and pradice, for the spirit goes forth to truths of faith, while the empty house, that is, the body crammed with evils and falses rejects the daily bread of the truths of life. Wh~t is the use in such a house, family, and society of "joint prayer" and "holy reading"? See, it is in this sense that the Randbook for the Church will ask for a Handbook for the Society, and, as said, for something quite different still, something which the members of the Church have before their eyes monthly, weekly, daily, a tender and severe guide ta truths of life, and to the infinite, inexpressibly blessed goods of life, in order that the natural mind may arrive at a life which does not clash with the genuine troths of faith, profaning thern in- the end. To put the matter crodely: the mere taking up of truths of faith is an endless course of dry swimming,! meanwhile wallowing in worIdly phantasies. A simple plebeian who, when taking up the troth of faith, omits no single daily truth of life, is a nobleman of the New Most Ancient Imperishable Nobility; and the finely cultured,
  • 53. 58 ANTON ZELLING( learned man who with overgreat interest discards the newest truths of faith for the very newest, driven on by the desire in no case to be less than the others or to be in the wrong, is a vulgar body; for what else is a profaner? The Coming is lost in the Second Coming if platter and cup are not cleansed, and i!.iê_the .!latural mi_nd that must be preparec1 to be a vessel of life. Our home and our family mlWiiorm ~__t:epresentation around us of the things of the natural mind, and piece by piece they must correspond, the parents to the goods and truths, t.h!Lchildren ~2_Jhe aff~c­ tions, the servants to the confirmatory things. That is to sà,Y: our natural mind must become too grand, too noble, to be Oëëu~le(Cwlthlisei( a:ûdthe world;- it must, to quote an illustration from the W ord, llrefer the eelestial aura ~pove a prickly clod of earth. Where thaTli;- nottne case, the spirituaUnflux has disappeared from marriage, family Q.onnections,_ a...!ld relation of _service; certainly, extenorly thère-is mutually much that is dear, hearty, intimate, oh, a forest full of monkey-Iove, b.ntjnteriorly those houses, homes, families, societies are dead and empty, evil and false,,....!!p_ by~he world ~nl! its carE)s. So in the Church and its society it should be possiblefor the pithy modern girl to again become a modest, sedate, chaste maiden, and for the clown of sports to become again a youth, both of them representative figures; but what would then become of their parties and matches, their endless circle of amusements, their dances, their negro-music, their novels, their films, in short, their whirlpool of seemly pleasures, in which their natural mind can never arrive at honesty? Again an example how very necessary, indeed how vitally necessary, are those truths of life which will give to Society another youth; not trutlls- which early accustom the child to dry swimming, but whiClï would ennoblêand-steeitlië-mind with JOYs- and inspirations, com­ pared with which todays amusements are merely civilized wantonness, leaving a very dirty drab behind. What will the truths of faith high up avail if th!32pirit of the times clown below draws everything away in its whirlpool? The abomina fion of desolation is this assault from down below, {lITs stopping up tight of life again,st every truth of life. For note how in almost every society and family it is possible to chatter for a long while whether a book, a
  • 54. TO LIVE A LIFE FOLLOVING THE DOCTRINE III 59 film, a dance, a dress, a fellow-being is of this kind 0[ that - out of life there is no longer any yea-yea, nay-nay;( even aIl instinctive dislike, this last sign of rectitude and conscience in the natural, has disappeared from our social life. Once more, therefore, for us and ours we must -pray1ta the Lord for a new Epoch -- from epechein, t{) hold, fast, t{) ~ithhold, ta hold still; and this is possible only if wc make hfe and doctrine proportionate. And this is not possible without fasting and discipline, the two of which correspond ta "the devastations and punishments in the other life aceording ta the nature of the false and the life contractec1 thence, before the spirit of man can be received in a society; sorne have ta imffer severely; but during the devastations they are kept in the hope of deliverance and in the thought of the end in view", A.C. 1106-1113. That which for most of us is a stumbling ­ black is the good things of the past, the things of "eligiosity of the former times which in the religion wish ta assure themselves the same place. Art, for example. Not only does art occupy a very different place in religion from what it does in religiosity, but it also is of a total1y different essence. In the religiosity it may occupy the place of man and woman and of daughter and son in the house of the natural mind; in the religion it belongs ta the confjr"lantia, the confirming things, the servants, that is, for commemoration, consideration, and taking ta heart of the celestial things, as the images in the houses and temples of the Ancients. And what in the state of religiosity may be a noble enjoyment of art, might in the state of religion become a voracity, a gluttony, if the natural mind neglects certain truths of life; while art would then, like the sirens, make its voice heard from a place where it is not, and would end with being "a voice singing in the windows", Zeph. II : 14, that is, argumentation out of phantasies. Ta the PRÀCTICA, ta the ACTs of the Society, it would belongr ta liberate ones self from aIl art standing outside of the truths of life and outside of the truths of faith, and, properly, one would not need ta learn ta liberate ones self, but only ta unlearn ta hold fast tenaciously, for liberating thê Lord ïi10ne does. Whât stands in the way of most men is the c,!lture oCtheir former religiosity, and nothing of religiosity can pass directly and immediately inta religion;
  • 55. 60 ANTUN ZELLINGit must first have died befQre it can rise again. rhis is inthe llmost highest sënse a h-uth of faith;-out if it cannatbe at the same time in the outermost lowest sense a truthof life, we withhold from it a place ta lay the head, andin the human mind there is unrest and chaos. InMEMüRABILIA 3702 there is this awful waming: "rt isfatal for good societies ta have the same subject as cvilones". A warning such as this, just as that one from THETRUE CHRISTIAN RELIGION: "That the friendship of loveentered into with a man regardless of his quality as ta thespirit, is very hurtful after death ... , where the good haveta suffer hard things", n. 446--449, as a truth of life hasta enter life above aIl other truths, for otherwise the wordsfatal and very hndful would not have been chosen. Oursocieties and the families therein labour under thousands offatal and very hurtful things from the world, and if weask who enticed these subjects ta come in, it is always overagain the natural voluntary that was left un-ennobled."An Adamite at the first sight of our sham civilisatian wQuldat once have swooned with terror" (DE HEMELSCHE LEER,Fù·st Fasc. p. 83). But a thousa,nd times more terror shouldtake hold of the Adamite in us when we regard thisabomination, that after the Lords Coming on earth andwith the Second Coming of the Lord in the Doctrine ofthe Church, the natural mind can continue imperturbabryta y.rhore after that sh_am civilisation and ta feel at homein the world. The world is therc for the society for -the -­sake of the useful and necessary contrast. It stands againstsociety ~~ raging sea, ready ta leap. One accent onlyneed be interiorly éhanged, and where there lay the poolof the world, a flourishing paradise opens to the naturalmind, to the rebom Adamite. In former times a·nd by former churches considerationssuch as these would have been looked upon as penitentialsermons, as admonitions to self-sacrifice, to the renunciationof aIl sensual pleasures, but rather they are the contrary,a calI ta noblesse oblige and to MiinnerstoZz vor Konigsthnm;but then these sayings also heard anew: as an indebtedpossessive, as a possessive by inheritance. Nevel has anycourt or nobility been equal to the court and the nobilitywhich the Society of the New Church must be, can be,shaH be; whatever there has been of court and nobility in
  • 56. TO LIVE A LIFE FOLLOWING THE DOCTRINE III 61history, is at best a weak representation thereof and forthe greater part a sharp contrast. That nobility cornes taus from the Lord through the truths of life, that nobilityi~ attitude, our stature, our body, which is fed by thosctruths as with daily bread, in arder that our spirit in ahealthy body may operate the truths of faith. This is taapproach the Holy Supper worthily; this also is, as awedding-guest not ta sit down in the highest room, but inthe lowest room, Luke XIV: 8-11. Ta exalt ones self ista pay attention only ta truths of faith and thus ta believcones self at home in a certain light far above ones ownlove; ta humble ones self is constantly ta observe thetruths of life and ta aclmowledge the Lords Infinite Mercyin the enlightenment of ones undcrstanding and in thewarming of ones love. Herein "the least among you". Taobserve the truths of life and ta make them of life, is tabe faithful in small things, is ta content ones self withones wages; it is not only ta make the paths straight, andta pave a road but also ta maintain them, for the truthsof faith. The sphere of Divine Vorship is not !Lxcept ojJtof the fulfilled truths of life, which not until then arcthetrüe - whole firstlings of the fruit of the field, anAbel-offering ta the Lord. What therefore the Society ofthe Church needs for its truths of faith, is truths of lifewhich make its sphere blessed, sa blessed that of itsmembers it may be said what is said of the Angels: "Whenthe Angels are in their Society, they are in their face",A.C. 4797. Then Society is in truth a Followin.K~fol­lowers whose Court is caUed NUNC LICET: "Now it is per­mitted ta enter illtellectually into the Mysteries of Faith";inteUectually QJlt .0_the ~generated voluntary, thus pos­sessively from inneritance. In conclusion let us in this connection point ta theparable of the pOOl widow at the treasury, Luke XXI:1-4. A widow is a man who being in good desires therespective truth, or, being in truth desires the respectivegood; e~~~riorly an indigent state, interiorly a state ofpreparation for the kingdom of heaven; for that desire is anaffection of eonjugial love, is an acknowledgment out ofhumiliation that no good is genuine without its truth, notruth genuine without its good, thus no doctrine genuine
  • 57. 62 .NTON ZELLING without life, no life genuine without Doctrine. Such are indeed comparatively a paal widow, but in their genuine desire the good or the truth in which they are alrea"!!y begins to conjoin itself with that truth or good which they as yet are lacking, it begins already with toil and care to win something of that, and thaf gain is two mites, (Latin duo minuta), two small, trifling, slight things; Iwo has reference ta the mairiage of goodandtiiitli, mites has reference ta a truth of life having become life and thenee a truth of° faith having become faith; for a truth of life, howey~1 small, that has become of life, makes_ every truth of faiih faiBl, and thlis glorifies tri:e Lord in Doctrine with life. Hence the word: "This pOOl widow has cast in more than they aU"; more than they aflmeans: only this gift is genuine. For the temple is the Church, the treasury has reîerence to the treasure gathered in the Heavens; Jesusr looking on, is the Doctrine judging life following the Doctrine; the rich are they who have an opulence of tr~s not living, not _haying become life, and thus therefrom1 cannot contribute to the offe1ings of God - being Doctrine andlife -- two mites as the pOOl widow "out of her penury aU the living that she had"; the penury signifies the humiliation and the acknowledgment of the state of "vidow­ hood, and the toil and care for sorne genuine gain; all the Uving has reference to t4~ead daily prayed for, every word going forth out of the mouth of God, that 18, oürof the life of the Lord, Wh1Ch bread the widow consumes crumb by crumb as her only living (Latin victus, lrom - vita, life), and whieh bread the rich only slightly esteem. rhe pOOl widow here has ilOt only a favourable but even ail excellent sense, namely that of the man vho lives according to the "not the least more or less". The gift of the poor widow is a treasure in Heaven, the gift of the rich is a treasure ,,;hich the moth, rust, and thieVÊls consume, for every abundant remnant of life and wisdom perlshes, ~nd is no genuine good nor genuine truth. The ~ desire of most men for. ~lliI:!tual..Fejl.lth is love of selj and) love of the _world, );Jy which merely science is made great. rhe individual must stand before the congregation, the society of the Church, as did the_pooL wid()w at the treasury, casting in a gift of God of two mites "out of her penury aH the living that she had".
  • 58. 116 ANTON ZELLING FAITH AND Tû BELIEVE BY ANTON ZELLING. l "The innocence that dwells in wisdom is to know, to acknow­ ledge, and to believe that one can understand nothing and will nothing from ones self, and hence that one does not wish to understand and to will anything from ones self, but only from the Lord; and also that whatever one supposes one understands from ones self is false; and that whatever one supposes one wills from ones self is evil. This state of life is the state of innocence of the posterior state, in which are aIl who are in the third Heaven, which is called the Heaven of innocence. Hence it is that those are in wisdom, because what they understand and what they will is from the Lord. But it is of the innocence that dwells in ignorance, such as it is with infants and boys, to believe that all things they know and think, and also aIl they will, are in themselves; and that aIl things they thence speak and do are from themselves. That these are fallacies they do not comprehend. The true things which are of that innocence are for the most part founded upon the fallacies of the exter­ nai senses, which however must be shaken off as man advances to wisdom. Out of these few things it can be established that the good of innocence of the posterior state must not be con­ joined with the truth of innocence of the prior state". ARCANA CELESTlA 9301. In Dutch geloof [faith] is a noun derived from the verbgelooven [to believe]. However self-evident this may sound,still in this identification a distinction is lost which is ofthe very greatest importance for life. The Latin forgeloof [faith] is fides, alld for gelooven [to believe] cre­dere, two different words (compare also the French foiand croire, the English faith and to believe). If we trans­la.te into Dutch this statement from the DOCTRINE OF THENEW JERUSALEM CONCERNING FAITH, n. 7: Ubi veritasnon creditur, ibi fides dicituT with "Where truth is notgeloofd [believed], there it is said geloof [faith]", this atfirst sounds as singular as if one said: "Where truth isnot loved, there it is said love". Similarly the Word in theLatin has the often occurring expression fidem habere etcredere which in the Dutch language in "geloof hebben engelooven" [to have faith and to believe] is reduced intoa synonym. The W ord says in every line that Faith, fides, is the "
  • 59. FAITH AND Tü BELIEVE 117Truth in its coherence, that it is the Lord with man, theAmen. But it is not the Lord with man, unless the manbelieves. Therefore to believe [gelooven], credere, is theword of words in the Church, for A.C. 9222 states: "Thefirst thing of aH with the man of the Church is to believethe W ord (credere V erbu1n), and this primary thing iswith him who is in the truth of faith and the good ofcharity". Now what does the Word say of to believe?Four statements may here follow which will afterwardshe summed up in one thesis: I. "The spiritual life is acquired first by knowing thetrue thillgs (then they are as it were at the door), then byacknowledging them (then they are in the entrance hall)and finaHy by believing them (then they are in the innerchamber)", A.C. 8772. II. "To ascribe to the Lord is to know, to ackowledge,and to beli,eve that the good and true things of faith arefrom the Lord", A.C. 9223. III. "The memory and the ullderstanding are likeentrance halls, and the will is like a chamber", A.C. 9230. IV. "Those who are of one opinion and feeling appeartogether in one house, and still more if in one chamberof the house". "But if they stand outside, the thingsthought are indeed perceived, but as from another andnot from ones self", R.V. 9213. Conelusion : To know is at the door, to acknowledge in the entrancehall, to believe in the inner chamber. To know is in the memory, to acknowledge in the under­standing, to believe in the will. To know stands outside, to acknowledge brings togetherinto one house, to believe together into ane inner room. From aB this it appears that to believe is the inmostdegree; and according to A.C. 8772 that it is said to believeonly then when the good inflawing from the Lord into theinterior man there conjoins itself with the true things, andthat good has drawn those things ta itself. On almost every page of the Word the verb to believeoccurs in the opposite senses: 1. To believe from internaI perception that it is so; 2. A believing out of persuasion from some other source,A.C.8928.
  • 60. 118 ANTON ZELLING With great fear we therefore arrive at the realizationthat for the first time with the Doctrine of the Church theword ta believe begins to open like a flower of which theinternaI things are complete para.dises. For now, contrast fidem habere with credere. Fidemhabere is to have faith, with the accent on t{) have, thus thepossessive, the intellectua1. In credere, ta helieve, however,there is the word dare, fO give (thence to give faith), thusthe indebted, the voluntary. Credere, ta helieve, is to lenda willing ear and therewith the whole heart, the wholeunderstanding, the whole soul, aJending_without ,!s_ury;to believe is a complete giving ones self, givin~ones lifefor a friend, losing ones life. "Reception is nothing ifthere is not also application", A.C. 8439 teaohes. Receptionis to have, application is to lend ones self. Stated as aparadox we may have faith and nevertheless not believe,~tanding at the door and in the court, and never entering intotIie inner toonl. A curious representation for us HoUa.ndersin particular- may be seen in the old Dutch doors ha!",,-~dacross their width, which lead to "neighhours gossip overthe lower door", half inside half outside, not open nqtclosed, half street half court, neither street nor house. rrhereligious life of many does not go farther than the upperpart of the body over the closed lower door, a.gainst whichkicks a clumsy foot. How far tS this removed from-thefather beseeching with tears: "Lord, l believe; help Thoumine unbelief", MARK IX : 24. To our faith (fides), whichfor aIl of us together in one House should be the Lord, wecontribute sa very little believing (credere), for else so m1.!.chin our lives would not be so ugly, so raw, so -blun:( socommon. Our intellectual, raised in a certain light, mayget as far as an appearance of {idem habere, having faith,but in respect of credere, to believe, our voluntary leavesthe infernal sluices of superstition and unbelief wide open.Pure Faith dwells only in a pure beliJeving, and the reverse."You in Me and l in you". For believing is the Lord withman, and faith is the Lords with man, for it is said thatthe Lord dwells with man only in what is His. Believingis embraced and kissed only with faith; and to believe isto give to the Lord the first of aU firstlings of faith."J:hose only who are_in the stream of Providence kllOWand helieve tha.t the Divine ProvIdence of thë---:Cord is in
  • 61. FAITH AND TO BELIEVE 119the most singular things", A.C. 8.1J.8. Note: they knowand believe, that is, from the door into the inner ehamber ofthe mind. He in whom the word believe begins to sound,vibrates even to the inmost impulses thereof, and exper­iences with tears how impure he is and how much he is inneed of the Lords infinite Mercy. A medical pun says:"Operation successful; the cured patient succumbed".Reformation and regeneration is an operation of which aman dies cured, so much sa that afterwards he is surprisedto see how others with great ado of mourning bury hiscorpse of recollections. To believe is to rise again, curedof all superstition and unbelief. To believe is from astin1cing ditch to enter int<> the crystal clear stream ofProvidence. We learn from A.C. 8443 that only in en­lightenment, and even then only at times, man is receptiveof the Divine Truth in the lowest Heaven. "and when itfalls into the ideas it makes the faculty of perceiving, andalso of believing that it is so". It is there said the facultyof believing, and let us ~t that with what we com­monly understand by "believing": to think, to hold, tomean, to deem, ta accept upon authority, to surmise, totake for, to suppose, to imagine, to guess, t<> suspect, toma1ce believe, and what not. No, to believe is a facultyfrom the Lord, which as "the very first with the man ofthe Church" we must pray for with all our life, in orderthat the W ord may shine through the whole of this lifeinto the farthermost corners, "having no part dark",LUKE XI: 36. Let it be said ta us that there must be an equal ratiobetween believing (credere) and faith (fides) , not the leastmore or less; that there is the danger of an appearance ofhaving great faith (fides) and along with that to believe(C1edere) nothing except with a mixture of superstitionand unbelief. For the first time since creation the wordto believe opens out into its sense in which it fills andconjoins all Reavens; to believ~ js_.. to gl,o.tify in and bylife, by the entire every-day life. Only in a true believingdoes the Doctrine of the Church come to life; withoutbelieving there is neither Faith, nor Doctrine, nor Church.Let us not calI down an angelic judgment upon ourselves:"You say you have faith but never in your life have youbelieved". C,edere in Deum says the Ward, that is: "to
  • 62. 120 ANTON ZELLINGbelieve into God", and that is ~s~nd~!lg op_en unto theLord of the new will and the new understanding, which,~ven into every fibre, makes us new, that is, the j.JOTtlS. In essence to bëlieve, credere, and faith, fides, make onesuch as love and wisdom; for to believe is of lovf?, andfaith is of wisdom. So when we read in D.L.W. fi 139:"There is indeed love without wisdom, but that love ismans and not the Lords; and also there is wisdomwithout love, but that wisdom indeed is from the Lord,but it has not the Lord in it" - we are fully justified inreading this statement also in thÎs way: "There is indeeda believing without faith, but that believing is mans andnot the Lords; and also there is a faith without believing,but that faith indeed is from the Lord, but it has not theLord in it". So read, the axe is even nearer unto the root.Tl1e stat€ment should be aecepted that there may exista faith from the Lord but without the Lord in it. Howevident it is from this that the word to, believe is pro­nounced much too lightly; for the knowing of several truethings of faith does not yet by a long way justify "to be­lieve" being spoken of. AlI unregenerated provinœs ofmans mind are provinces of incarnate unbelief and super­stition; and where these provinces daim a voice in theFaith of the Church, with chief seats and greetings, thereoffences arise. The hour has come in which Doctrine, thatis, the Lord as to the Doctrine of the Church, puts anend tothese offences. For the statement should be accepted:there is indeed faith alon.e, but no doctrine-alone; doctrinefrom the Lord but without the Lord therein cannot he théHeavenly Doctrine, for the simple reason that the Doctrineof the Church is Faith out. of Believing, a twoness ofExistere out of Esse. The -Do·cfniièà11he Church is tobelieve the W ord, credere V m·bum, in active fulness, glory,and might; it is not only the intelligence of the true, but alsothe wisdom of the good; it is not only the enlightenedunderstanding of the W ord, but also a directly propor­tional revelation which regards life, A.C. 9248. The Doc­trine of the Church therefore shows the door to aU faithfrom the Lord but without the Lord therein; for such afaith is not compatible with helieving the Ward.
  • 63. DE HEMELSCHE LEEREXTRACT FROM THE ISSUE FOR APRIL-MAY 1936 FAITH AND TO BELIEVE BY ANTON ZELLING. II "Whatthe Angels think they believe", A. C. 9303. He who ponders on the word to believe - not takingthe word into the mouth, but entering into it - thereinperceives a Heaven, the Heaven of Innocence. What is thevery first with the man of the Church, that also in hislanguage is the very first; and in the Dutch language theword to believe is a Paradise in itself for wise recreation.Let a man of the Church take into his hand a dictionary ofMiddle-Dutch and turn to the word gelooven [to believeJ,and he will, ever more overwhelmed, advance from onesurprise to the other. Just listen: in gelovfln ontfaen : to have a property put in ones name, in order to possess it for another. in geloven sijn to stand in the name of another. bi geloven upon my word. gelove deadly fatigued, exhausted. gelove liën to acknowledge ones self to be conquered, to submit ones self, to acknowledge ones self vanquished. gelove maken to compel to submission. geloven to believe it to he the truth, to credit, to lend, to stand bail for. gelooftocht bail. gelovebrief letter of instructions. gelover one who is bail. gelovigen to make true. gelof obligation, promise of payment; honour, praise. geloffast obliged by promise. gelofnisse obligation, bond. geloofde obligation contracted by law. geloo fsamheit confidence, credit. geloofte obligation voluntarily taken upon ones self. gelovelijc attested. gelovelijke in good faith.
  • 64. 122 ANTON ZELLING Understood out of the W ord almost every significationinvolves a complete doctrine. Consider an expression asgelove liën (liën is to confess) to acknowledge ones selfvanquished; does not the word gelove taken as fatigued andexhausted, here say that with the man in whose comba~sof temptations the Lord conquered, the evil and false isreduced and subjugated, after which then the mind,humilia.ted to the dust and acknowledging itself vanquishedis erected by the Lord in order to stand in the name of theLord [in geloven te sijn]; and to receive in his own name [in geloven te antfaen] the good of the Lord or thecelestial pmprium in order to possess it for the Lord asHis heir? Here we ma.y think of the Lords sad question:"How can ye believe, which receive honour one of another,and seek not the honour that is of God only?" JOHN V : 44.There is no question here of in geloven ontfaen[of possessinga property for anotherJ, but of gelof stelen[stealing honour].In the word gelooven we cannot sufficiently listen also tothose old forms, they sparkle through that word with shadesof light of action and reaction: they fill it with a heavenlychoir, an angelic choir full of glorification, gratitude, praise,and confidence, with a song of a bond and a voluntary oblig­ation, oLa~mpletely acknowledging ones self vanquishedand of an entirely lending ones self. The word gelooven, soheard through and through, becomes a Song of Songs, andthe affection thereof is this: to believe the W ord (credereV erburn) is to make true [gelovigenJ the W ord in and bylife; to believe is to acknowledge aIl the possessive to beendebted, to the Lord aIl the good and true, to the hell aIlthe evil and false, .by which the good and the true areappropriated to man, and the evil and the false are disowned. Vhile we scrupulously continue our way through thegarden of doctrinal etymology, the wonders graduaIly in­cleasc. The Latin word for faith, fides, rests on two sans­krit roots, namely band, bond, bundle (thus the truth inits coherence), as weIl as to expect, to await to confide;just as in the Heblew where arnunah is one word both fortruth and faith. The sanskrit loot of the Latin word forto believe, credere, means to give confidence. In the Greekboth words are connected with terms from financial business,thus indicating the truth of good, for the truth is the
  • 65. FAITH AND Tü BELIEVE II 123quality, and thus at the same time also the silver value ofgood. The root of {ides is related to a Greek verb mean­ing to save up, (again the truth in its being gathered to­gether), and the root of c?edeTe is related to a Greekroot meaning to mi.x (indeed in believing the whole life ismixed and concerned with the truth known and acknow­ledged). In {idem habeTe, ta have faith, there is, even inthe very language, a scnse of wages, of having wages, evenwith the judging by-thought of having forfeited ones wages;while in credere, to believe, even in the very languagethere is a sense of lending, of giving ones self whilelending. In believing there are two reciprocities of love:1. between the Lord and man; II. between men mutuaUy.fhis appears clearly in the English word to believe, forthe ancient Teuton root galmtb means dear, lovely; Gothicliuban, to cherish as what is dear, to love; in early 1fiddle­English the word was speUed beleven, which coincides withthe Dutch ward beleven, meaning the bringing inta actuallife of a spiritual experience, thus with life and with love.].1he text is of Faith, the experiences are of Believing.Originally therefore ta believe meant to hold something asdear, high, and of value, or, as the Vord says: to haveholy and to hold holy. If anywhere, then here the languageon aU sides fully confirms the statement of the "Ward thatta believe is the very first with the man of the Church,for language after language as in rivalry sums up thevirtues of this word, sa that with a thousand sparkles itbegins to glitter before our eyes as the most precious ofaIl jewels, or to shine as that one exceptional pearl withwhich the Lord compared the Kingdom of Heavens. He who ponders on the Ward to believe therein perceivesthe Heaven of Innocence. Tt is known from the Vard :"that with man the pure True never can be given, bathbecause from the evil in which he is and which has itsseat in him, the false continually flows forth, and becausethe true things among each other have a nexus, and there­fore if one is false, and the more if several, the remainingtrue things themselves are thence defiled, and draw some­thing from the false. But the True is said to be purifiedfrom the false when man can be kept from the Lord in the
  • 66. 124 ANTON ZELLING good of innocence; innocence is to acknowledge that with him there is nothing but evil, and that aU good is from the Lord; then tD believe that from himself he does not know nor perceive anything, but out of the Lord, thus also the true which is of faith (fidei)" A.C. 7902. Thus believing can only be spoken of when man from the Lord can be kept in the good of innocence. The faculty of believing is thus purely the Lords, and only out of that believing do the truths which man previously knew, acknowledged, and perceived, become pure truths. To know, to acknowledge, and to believe are in the same relation as the three Heavens; to believe is of the inmost, highest, or third Heaven, of the Heaven of Innocence. To know, tD acknowledge, and ta believe are related as effects, causes, and ends, as the three discrete degrees. In that sequence they are mentioned in the W ord over and over again, and thereby is indicated the fulness of each state of life of man. Each state of life of man is complete and then capable of being raised, when in that state acknowledging is inherent in his knowledge, and believing in his acknow­ ledging. The end of aIl knowing and acknowledging is to believe; and if this end is obtained then the analytical way through experience to the causes and afterwards through the causes to the true principles, is changed into the synthetic way, this bein~ the angelic way (see Preface to RATIONAL PSYCHOLOGY). As soon as man has arrived at believing~the fountain of the pure True begins to spring into eternal life; therefore the Lord says: "He that be­ lieveth on Me, as the SClipture hath said, out of his belly shall flow rivers of living water", JOHN VII : 38. Faith is not the sole means of grace, but to believe Faith, in Dutch het Gelool gelooven; and that this is not a pleonasm, from aIl the preceding, can be clearly seen. Everywhere where the Lord speaks of believing, as in the previous quotations "How can ye believe ..." and "He that believeth on Me ..." there the Lord is the Lord in respect to Faith. And spoken out of Faith, to love is to believe. If we see through a red glass, aIl colours become shades of red, and if we see through a yellow glass aU:111
  • 67. FAITH AND TO BELIEVE II 125colours become shades of yellow. Seen out of the true all thegood is the good of the true, seen out of the good all the trueis the true of the good. If we compare T.C.R. n. 344 con­cerning FAITH with A.C. nrs. 8033 to 8035 concerning THEDOCTRINE OF CHARITY, it will strike us that in the numberreferred to concerning Faith charity is not even mentioned,while in the numbers concerning the Doctrine of Charityfaith is not called Truth but "internaI affection whichconsists therein that one wiUs out of the hoort to knowwhat is the true and what is the good, and this not for thesake of doctrine as an end, but for the sake of life". In theone passage there is no direct mention of what is saidin the other passage; in temally one by correspondence, inthe letter they appear antipodal; the statement con­cerning faith makes charity to be of faith; the statementconcerning charity makes faith to be of charity. Withreference ta the word to believe we here find ourselvesplaced before a remarkable broadening of the definitionwhich gives a synthesis of the two chapters: to believe ista will to be internally affected by the truth and goodknown and acknowledged, for the sake of life. It is in be­lieving that love and faith dwell together as in their use;for it is known from the Word that faith without love isscience and that faith is nat called faith except out ofcharity. For this reason love and faith in a lovely rivalryascribe the believing the one to the other, and in the Wordwe now see the believing said ta be entirely of love andthen again entirely of faith. As soon as the word ta believe begins to live in us, itbegins in every statement to light a veil through. Takethis statement from the posthumous work ON THE LASTJUDGlŒNT in the chapter Concerning Faith Alone: "Cog­niticms of truth do not become cognitions of faith untilman has done them", Posth. Theol. Works l : 453, n. 199;we now at once therein read also the following: "beforeknowing and acknowledging have believing in them". Ifwe read in D.L.W. 237: "The celestial degree is openedby the celestial love of uses, which love is the love into theLord; and the love into the Lord is nothing else than todedicate the precepts of the W ord to the life" - thereagain presents itself a new, still more sublime definitionof believing: to dedicate, to give over to, to cede to, to
  • 68. 126 ANTON ZELLINGconfide to life the precepts of the Word; the Latin hasmandare vitae, literaHy: to give into the hands of the life,which in a few words epitomizes the entire etymology ofthe word credere, ta believe. And here it again openlyappears: the celestiallove of uses, being love into the Lord,is nothing else than bel{eving. To believe is tü bê in theceléstial love; and if of celestial love it is said: "Whatwould there not be in celestial love if man would be in it",this question epitomizes aH the many things which theLord in His Coming on earth said about believing. Howoften did not the Lord save a man, saying: "Thy faith hasmade thee whole", from which words the faith-alonersconcluded and conclude that faith is the sole savingmeans. But now if we examine their idea on this matter,that idea of their thinking appears to be "nothing elsetban the idea of the sole ,vord and not the idea of anything", as the Word repeatedly expresses itself. The ideaof their thinking is faith as science, as dogma, theory,hypothesis, axiom, device, knock-down argument, aI!Q. hasno believing inherent in it. Only believing makes faith tobe faith and it is with repetitions a thousandfold seen froma thousand sides and in a thousand ways that we wouldwish ta glorify this word to believe, for Hs significationcan gradually be neglected - the faH of aH formerchurches. The Believing must make great the Faith of theChurch. As Mary said: "My soul doth magnify the Lord",LUKE l : 46, so also il;. applies totlie Church tliat the· be­lievers make the body of the Lord, they in Him and Rein them, CANONS, The H oly Spirit, III : 6, or otherwisethe believing is not the very first with the man of theChurch, but a reasoning about not-understood and thereforeuncertain doctrinals. Faith, which the Most Ancients compared with themoon, shaH be as the light of the sun, as prophesied byISAIAH, XXX : 26, and with the Coming of the Lord thisScripture was fulfilled: faith was lit through by thatbelieving for which the Lord on earth gave the facultyanew; nothing is truly new, unless, being known andacknowledged, it is also believed, that is, obeyed, thuswiHed and done. What is new cannot live but in its own,new wine in new bags. From now on in the word faith wemust also hear the word ta believe or we have no part at
  • 69. FAITH AND TO BELIEVE II 127all in the Lords Coming, not to mention the SecondComing. The Second Coming is following t.he Coming, andthis signifies for the Church that faith is following thebelieving, not the least more or less. If we began our con­sideration with stressing the disadvantage of the wordsgeloof [faith] and gelooven [ta believe] being of the sameroot in our language, now that we have advanced ta thetrue principle, we are able t{) regard the subject from aboveor from within, and for the first time we may speak of arare advantage. In the former state of pUTely intToductoryconsideration it would have been a not-genuine truth toidentify faith and believing, but 1l0W the genuine truthpresents itself that faith is faith only out of bèlieving; andlet the very first with man be no,w and to all eternity thathe know, acknowledge, and .be!ieve thaUhe faculty of be­lieviJ:!g i.s from the Lord. With which then his entire life,his attitude in life and his standard in life, are totall;yaltered. Let us continue to regard faith and believing as distinct­ly undivided, and as said, with repetitions a thousandfoldfrom a thousand sides and in a thousand ways, for the subject is worth it, being "the very filst with the man of the Church". A woman compared herself before the Lord with a dogwho eats the crumbs from the table of the rich. And theLord said: "Great is thy faith; be it unto thee accordingto thy word". "Dogs" are those outside of the Church and , 1those at the circumference of the Church who understand 1scarcely anything, A.C. 7784. How is this word ta be ex­ (plained without seeing the relation of faith, /ides, and to 1believe, credere? What can make faith, fides, great if thedog signifies the very lowest or the lowly ones of the (Church, also those who a·re autside of the Church, further­more those who brag much and understand little of suchthings as are of the Church? For the most lowly ones whounderstand scarcely anything and by the Lord Rimselfare called dog, cannot possibly have a faith, not to mentiona gleat faith which, accarding ta T.C.R. 344 has its exis­tence in 1. spiritual sight, II. consent of truths, III. con­viction, IV. acknowledgment inscribed on the mind - un­less a great and pure believing, credere, provides the poten­ ( l /
  • 70. 128 ANTON ZELLING cy to receive here or in the other life the all of faith, fides.It is evident that here with the word faith, "great is thy faith", the stress is on the belie1)ing. By this we again enter into new grounds, and with greatfear we begin ta ask: But what is the faith of the simple, fides simplicium? Here tao we have to cleanse ourselvesfrom great stains. For, if we are honest wc must confessthat we often put those "simple ones" far outside and far below ourselves. In a natural idea which never is able ta think apart from the persan, the simple one is taken ta bea silly, an undeveloped, yea a bluntwitted man, a simpletanin short. The more the faith-alouer clouds away in hisquibblings, the more he despises the "simple one" as anoutsider. We can now understand why. The more a manrejects the believing, credere, that is, the less a man allowshimself ta be kept by the Lord in the good of innocence,the more the faith of the simple, fides simplicium, removesitself from him, outside of him, whereas it should be hisnatural ground, basis, firmament, and container, as the let­ter is such, of and for the internaI senses. For it is knownfrom the Ward that the -Vord has been written accordingta the faith of the simple, A.C. 7632. Let us not place thefaith of the simple outside ourselves as an inferiority: thefaith of the simple dwells in every natural mind that ispure and free from aIl stains of the love of self and loveof the world, pure and free thus from unbelief and super­stition, for from the love of self there exhales a sphere ofunbelief and from the love of the world a sphere of super­stition. Note this: unbelief and superstition are not infernalopposites of faith, fides, but of to believe, credere, henceunbelief and not unfaith. But more of this later on. Wehave said, the faith of the simple lives in and fills eachnatural mind which is pure and free from unbelief andsuperstition, and which therefore is full of believing. Sim­ple in this way also obtains another, a new meaning: filledby the one thing, filled by The One. Simple [Dutch een­1)oudig - of one fold] might also be understood as one offold, one of pleat; hence immediate application of life taDoctrine, the Doctrine by one fol ding over becoming life.Of the Ward it is not only said that it has been written"according ta the faith of the simple", but also that it hasbeen written "in correspondences". So seen the faith of the
  • 71. FAITH AND Tü BELIEVE II 129simple becomes the faith of the simple natural mind whichis in correspondence with the spirituaI mind, one therewith.And the pure natural mind does nothing else but simplybelieve that the very least which is contrary to Order,cruelly avenges itself. For this cruel avenging, for thisWrath of Jehovah, the faith of the simple is aIl in fear.This simple fear is in correspondence with the holy fear,and following it. Of this one great simple fear the "faithof the simple", so disdainfully overlooked by many, is full,yea overfull. There is an appearance as if we could leavethe natural mind, swept with brooms, and feast ourselvesin the spiritual mind on spiritual things. At that momentlife ceases, for believing ceases; and with the believing thefaith of the simple. What marvel that then the end isworse than the beginning. If in the posthumous work THE LAST JUDGMENT, in thechapter On Faith Alone, we read "that those who are inthe simple faith of the true resist evils", Posth. Theol. W orks1 : 450, n. 192, how then can we continue to place the faithof the simple outside ourselves as something on which tolook down with contempt, almost as the world which takesit "as a bond for the populace". But that is equal to a Cainmurder, to suicide. For the Church and for each man whois a Church, the faith of the simple is the basis; every­thing which for him shines in and from the letter, if itdoes not fall inta simple faith, falls on stony places, by theway side, or among thorns. Everything which is receivedin a spirit of curiosity, of inquisitiveness, thus in a spiritof ambition, lust of dominion and gain, is indeed under­stood, but is not retained in the memory, it remains onlyfor the time being, llO longer than is called for by self­interest. Therefore in and behind the word faith listen tothe word to believe in its entire far-reaching and all­embracing sense: The believing of the simple. Only if weunderstand it in that way, do we understand why they whoare in thé simple faith of the true resist evils. The love ofthe true for the sake of the true is a simple love, and the loveof that true for the sake of life leads to simple faith or tobelieving. Take it as said that "they who are in the simplefaith of the true", simply means "they who simply believethe true", and to believe simply in each higher degree restson the faith of the simple, fides simplicium, as on ifs 9
  • 72. l 130 ANTON ZELLING basis. Or would you proudly fancy that the faith of the simple is excluded from this ward in A.C. 8172: "Who believes that in temptations the Lord alone resists, con­ quers"? In that case the silly ones will enter before you into the kingdom of the Heavens, silly ones [onnoozelen], well understood as to its basic sense of harmless or inno­ cent [the root of the ward onnoozel is the same as of the word innocent; the root of the English ward silly is selig, which in German and in Dutch means blessed]. The simple] ones, abstractedly from persan, are the Divine good and true things in the lasts of the natural. Starting from the Lord everything is living, down into the letter; starting from man everything should be living, from the letter even into the Lord. To believe and nothing else makes the letter living; and if the believing, credere, does not purify the last of the natural even into the sensual, and does not therein begin and end, end and begin, up and down, down and up, as along a Jacobs ladder, the Church is not in the man, however much the man may be in the Church. It is known from the Ward that the Lord continually orders the Heavens. To believe is ta pray for that conti.nuous ordering from the Lord "as in the Heavens so upon the earth". That each Doctrine of the Church must be confirmed by the letter of the Ward, thus throws up an immense truth of life: the basis of the faith of the simple may never and nowhere be departed from; there may never be the least more or less of faith, fides, than of believing, credere; aU that goes beyond that, is from the evil. A doctrine whiçh lays on loads "too heavy to bear and yourselves you do· not tauch them with a finger", as was the Lords reproach, is not the Doctrine. "My load is light and My yoke is easy~, this ward of the Lord is incomprehensible if the simple believing is passed over in faith, for in true believing- the Heaven of Innocence flows open and fills aIl with an overwhelming peace and joy, in which according ta the measure of believing the true things of faith spring open as flowers. Come, let us acknowledge one ta another in humility: sa far there has been sa bitterly little of joy in our faith. It is still such a sad moon, sa far still from shining like the light of the sun. Ve allow ourselves sa little to be drawn - "unless the Father draw him", says the Lord ­ we allow ourselves so little to be drawn in the faculty of
  • 73. FAITH AND TO BELIEVE II 131believing. And ~aith without believing is sa sad, sa bleak,sa chilly, sa dead; a body without soul. What else signifiesthat oft repeated expression from the Lord: "Only be­lieve"? Does it signify: only know, only acknowledge, onlyunderstand? The Lord gave the parable of one who wishesto build a tower, how he first sits down and counts thecosts, in arder that he need not stop halfway and becomea ridicule to aU. The tower is Doctrine; first ta sit down isto examine ones self; to count the casts is to seek a ratiobetween truths of life having become life and truths of faithhaving become faith; ta have ta stop halfway is ta believeinsufficiently by, which the rest becomes not faith, butscience; a ridicule ta aU is, seen from Heaven, a manstrousconstruction of fantasies. Sa was the tower of Babel halfbuilt, sa tao in the Church there may arise systems of doc­trine which crumblë - dm.Vïï-"halfway. There must be thebase of the faith of the simple, to believe simply, else faithbecomesJ1 faith from the Lord without the Lard"theiein,thus a monster. Simply believing leads ta being "content in Gad [tevredenin God]". The "Word in the Latin has "contentus in Dea",and how beautiful the ward tevreden[which is derived frompeace] may be, we must here regard this word contentus inits literaI meaning; held together, contained. And thustranslated, we grasp it at once: man is not held togetherin Gad except by only believing. A faith from the Lord,but without the Lord therein, gives anly a feeling of sanctityand apparent security. The Angels are held together in Gadonly because what they think they believe. Ta think thethings of faith and not ta believe them, that is, nat tatransmit them ta life, does not hold together and contain.Contentus is held together in a proportionate ratio; tevreden,however beautiful it may be, allows thought and affection to slacken and ta thicken ta a certain self-satisfaction and self-sufficiency, while the holding together points ta atmospheric pressure, ta high tension. The devils feel them­selves choked in Heaven, they cannat stand that pressure or that high tension, because they lack that holding together. In a true believing that being held together from the Lord and in the Lord becames ever more powerful ta such an extent that the such resist evils, for truly to believe is to believe simply. Simple believing holds the Heavens of
  • 74. 132 ANTON ZELLINGinternaI things together as does the letter the spiritual andthe celestial senses. Again: QOw is it tb,.at we place the faithof the simple and the simple faith outside and even belowourselves? And which is better: ta believe that J ehovahpunishes and damns, or only ta know and ta acknowledgethat the matter is not quite sa simple as that, and thattherefore the risk is not quite sa imminent? In many places in the Ward it is said that man withaIl the true he thinks must believe that it is from theLord; and in A.C. 8865 that the Lord becomes rulingwhen man not only believes that aIl is from the Lord, butalso loves it ta be so. From this there are these things tabe concluded: 1. that ta believe stands in between ta thinkand to love; that ta believe is the influx of the love intothe thinking, thus that ta believe is animated thinking;II. that there are two kinds of believing, a having ta be­lieve (hence the [Dutch] popular expression "eraan moe­ten gelooven" (being forced to bclieve), which understoodfrom the Middle Dutch means "having ta subject onesself") and a believing of free will when love rules.Reverse that first quotation so that it is read: "with aIlthat man believes he must think that it is from the Lord",and a satanic falsity arises. In the statement in the Wardthe thinking is out of believing and the believing is from theLord. In the reversaI the believing is mans and the think­ing a self-conceited imagination. The good thinking isbelieving from love. Therefore it is said: "What theAngels think they believe". The Doctrine of the Churchis purely angelic. What it thinks it believes. And the basisof its will is ta believe simply, yea, yea, nay, nay. The Ward says: "They are in correspondences thatarein the good of love and of faith", A.C. 8615. The goodof faith is tG believe, and not only to believe, but also talove it ta be sa. The Ward further says: "Everything thathappens on earth according to correspondences, is valid with power in Heaven", ibidem. It can clearly be seen from bath statements that ta believe opens Heaven, and thus why to believe the Ward is the very first with the man of the Church. If, therefore a stranger were to ask what is the charac­ teristic of the New Church, the only answer would be this:
  • 75. FAITH AND TO BELIEVE II 133 "That now for the first time from the Lord to believe and faith are one". We have previously been aIlowed to see from the W ord that there is believing without faith, this being mans and not the Lords; and also faith without believing, then, indeed, from the Lord but without the Lord therein. This brings us a step closer to the compre­ hension of the contrast repeatedly given in the W ord of the roman-catholic and protestant churches; in the letter a contrast of churches outside of the Church, in the in­ ternaI sense a contrast of attitudes of life within the Church. The characteristic of the roman-catholic church is a be­ lieving alone, of the protestant church a faith alone. In the roman-catholic church the W ord is closed and with that aIl truth of faith has been shut out. In the protestant church the Word is indeed opened, but every truth of faith from the Lord is falsified and thus without the Lord therein. Imagine a roman-catholic and a protestant r having been present at the Lords miraculous healings on earth, then the roman-catholic would have melted away in exaltation, but the protestant would stiffly have turned away, centered only on the end, on the old account of debt acquitted with the blood of the cross. A protestant Lourdes is just as inconceivable as a roman-catholic eIder. A romfln­ catholic is a christian heat;hen, without faith; a protest~nt a christian J ew, without believing. Both reach back over l the simple faith of 1;he Primitive Christian Church to the J ewish Church at its end, the roman-catholics tO tne exterior magnificence, the external compulsion by miracles, the idolatry of images and saints, who are nothing else but such as force the frontiers, sensual natural men who/ from ambition deceitfully claim stigmas for themselves in order to be wo.rshipped; while the protestants reach back to the interna-l cruelty of the Jews, while their abom­ inable doctrine of election is nothing but the delusion taken over from the J ews of being an "elected people" under a revengeful J ehovah. Both, the roman-catholics in their humanized believing, in their superstition without any faith, and the protestants in their inhuman faith without any believing, herein stand far below the upright piety of the old J ew who could still be found here and there, but whose tradition to-day is fast dying out.
  • 76. 134 ANTON ZELLINGFrom here and there examples of the pious old J ew havecome to the New Church, and they give us matter forthought. From the Word it is known that for the sake ofthe letter of the Old Testament the J ewish nation hasbeen kept extant until the Coming of the New Church.Out of Divine Providence the Hebrew language was pre­served even to every tittle and jot for the Crown of Churches.But in the pious old J ew, a type now become rare, "theJ ew in whom there is no guile", something else alsohas been handed down, namely a witness, a re.f1ectionslowly dying away of the overwhelming power with whichthe Lord compelled that people externally to give a repre­sentation of a Church. Here we find ourselves placedbefore another distinction again: a piety which withouthaving believing or faith nevertheless draws what it isfrom believing and faith. That piety of the old J ew hasmuch of the faithfulness of a forgotten sentinel who,thousands of years after the battle had been fought, never­theless remained at his post, simply because he was notrelieved. In that obedience there is something affecting, forwhat of believing and faith is there inherent in that uprightpiety? What else can be inherent in it but something ghostlyand spectre-like? For it is full of the delusive idea of thesouls of the dead somewhere in the universe awaiting theday of judgment in order to be re-united to their bodies;orthodox J ews still have themselves buried with the grave­stone ajar. The Messiah of their letter has not come, doesnot come, and will not come; they kiss the letter of theirLawscroll as thrice holy, and the internaI of that letteris empty for them, and therefore filled up with masoretephantasies permitted at that time and kabbala legendssince spun out. Theil pious commemoration is a piouskissing of the letter as dry bones of the dead in idleexpectancy that they will again be clothed with sinews, flesh, and skin. Theil piety is not credere, to give or to present faith, but to, put or to attach faith, an attaching themselves to the unopened truths of faith - for them crumbled into dust. So great was that Divine external compulsion by miracles that after thousands of years its after-effects operate with undiminished force in these riOhteous descendants. An awe-inspiring greatness eman­ at~s from that piety, and at the same time an unspeakable
  • 77. FAITH AND 10 BELIEVE II 135 sadness, for it is as a chrysalis in the cocoon which eter­ nally remains chrysalis and will never become a butterfly, a mummy speaking of the past without any future, a golem with proverbs bound on him, with watchwords re­ membered, but not understood. Now roman-catholics and protestants in passing by the Primitive Christian faith of the simple at the same time pass by this piety in order to take up anew the falsities and the evils of the jewish nation. The one whores after other gods and loves the world, the other claims for himself the language of Canaan qnd loves only himself, under a Lord God who freely elects and damns. With the roman-catholics soft-hearted intellectual deterioration, a weak credulity; with the pro­1testants a grim petrefaction of the will, a hardened fa­ culty of believing. For this reason too, old worldlings by preference turn roman-catholic, and that church does not divide into numberless sects as the protestant church does. The imaginary saving good allows of a cohering together, but truth turned into orthodoxy divides and splits up into infinity. The roman-catholic church, as the Lord said of the Jewish church, has made the Law of no avail by its human institutions. The roman-catholic fasts, confesses his evil; his supper is without wine, and his bread is a wafer imitating the unleavened without any sense; for prayer he rattles off a formula and crosses himself mechanically, he dies with extreme unction - all signs that he is chiefly after his being well off here and here­ after without the wish or the need of knowing any truth. His believing has eaten up all remnants of faith, leaving nothing but a mere superstitious believing in good omens. The protestant will have nothing to do with all this; his chief aim is not that he be well off, but that from his truth he may go out justified. For this reason he eats the bread of his supper in independent, measured cubes, cut with a knife. The roman-catholic claims admittance on the ground of believing without any faith, the protes­ tant claims admittance on the ground of faith without any believing, for his faith consumed all believlng. There­ fore too the roman-catholic makes himself active about good works, and the protestant shoves them aside and essentially away as self-meritorious. The one believes in a purgatory to be purged from his last evils; the
  • 78. 136 ANTON ZELLINGother in no way troubles himself about first or last evilssince the sole faith sufficiently saves and justifies. Theone with masses for the dead seeks to assist the soulsof the departed, and to pray for what may still beremedied; for the other dead is dead and all the rest aquestion of eleotion where no help can be of any avail. Theone buys himself his imaginary heaven, the other claimsjustification without any more ado. The one overornaroentshis chapel and loves soleron masses in full ornateness, theother leaves his house of God bare and contents himself withaustere Divine services. In short, the one appeals ta hisgood, the other appeals ta his truth, the one in appearanceholy, the other in appearance secure. And with that theyboth close to themselves the Door which for the Church isthe Lord, but for them is "1 know y.ou Ilot", the one bysof,t-hearted superstition, the other by hardened unbelief. Seen inwardly in the Church itself, we might now saythat where the genuine truth is not believed, there is aroman-catholic or a protestant attitude of life, and atbest a pious jewish one, Faith, {ides, is the complex ofgenuine truths, which complex of truths and the Lordtherein, may or may not be believed. Exteriorly they appearin man as if the same, the complex which is believed and inwhich is the Lord, and every complex not believed, thuswithout the Lord therein; but internally in the one there isthe New Church - believing and faith for the first timeperfe~tly one according to the end itself of Creation - andin every other, either the jewish, or the roman-catholic, orthe protestant church. To believe the Word, credere Verbum,is the very first thing that decides with the man of theChurch. Again in another way and from another side: it isknown from the Word that man has an external and aninternaI respiration; the external being out of the world,but the intemal out of Hea,ven. When man dies theexternal respiration ceases, but the internaI respirationwhich is quiet and imperceptible for him while he lives inthe world, continues. "This respiration is entirely accord­ing to the affection of truth, thus according to the life ofthe faith of him", A.C. 9281. For "affection of truth, thusthe life of the faith" we may read to believe, and con­
  • 79. FAITH AND TO BELIEVE II 137sequently "that the internaI respiration is entirely accord­ing to the believing". Here it therefore appears that theinternal respiration out of Heaven corresponds ta the be­lieving and that it deterrnines and regulates itself accord­ing to the believing. And in respect of faith, fides, it maythus be said that to believe is the internaI respiration offaith, quiet and imperceptible for man as long he lives inthe world. Deprive faith of believing and you deprive itof its internaI respiration, its breath chokes, its soul,spirit, and life from the Lord, a.nd only the externalrespiration remains, as hurried and noisy as the love Gfself and of the world are great. By this "quiet and imperceptible" being said of theinternaI respiration which is entirely according to the be­lieving or the affection of the truth, another side againof this inexhaustible subject opens up, at first sight aquite unexpeeted new visual angle but which upon doserinvestigation is as surprising and of as far-reaching im­portance. In RATIONAL PSYCHOLOGY LXVI the Doctrineof Acoustics is given in short: "That the differences of sGund cannot exist nor bedistinguished unless there be a certain common sound notdiscriminated or ariiculated, in which and under whichthe singular things can be discerned. ... Such a sound isgiven by the whole skull, which is the reason why the earis incut into the petrous and most porous bone; then alsothat musical instruments are the more distinct, perfect,and sonorous, as the strings are attached to a moretremulous board and table, which produces out of itselfa comrnon sound; but that that common sound, like thelumen itself, is not apperceived in the sound of theparticulars". Just as there is the imperceptible internaI respiration,there is also an imperceptible common sound; stringedinstruments are the more perfect according as the stringsare attached to a more tremulating sounding-board whichproduces the cornmon sound out of itself. To make thismore clear with an example: a Stradivarius of noble woodsounds more diversified, more perfect, and full of soundthan those same violin-strings stretched on a packingcase of pine wood. And elsewhere in the same work itis said that the hearing tremulates through the whole
  • 80. 138 ANTON ZELLINGbody and clarifies and purifies it. The conclusion of thesetwo statements may easily be seen: the believing or theaffection of truth - and stringed instruments signify thegaod and truth of faith - ennobles the natural mind toa subtle sounding-board which then produces out of itselfa new, celestial, common sound. "Vhere there is no believ­ing, no affection of truth for the sake of life, there thatwhich ought to be the sounding-board does not tremulate,and chirps one note only: "Faith, Faith, and nothingmore", T.C.R. 391. They who are in faith without believ­ing, with themselves and with others dQ:.Jl.9t hoor the affec­tion, but mark the words only. They have a commëïnsound, a sonus cornmwûs, left. un-ennobled. The Angelson this matter have the most perfect perception becausetheir santis commzmis resounds from the celestial proprium,reproduces itself out of the Divine Ruman of the Lord.The mOTe the human mind through dOOT and hall of know­ing and acknowledging has entered into the inner chamberof believing, from the deeper quiet of imperceptible andinapperceptible common sound it perceives the internaIharmonies and dissonances. Only by believing the stringedinstrument of the human mind receives its iridescent tim·bre, that aureole of sound. Simple believing makes simple,perfects, and ennobles the sounding-board of the mind;the heterogeneous things which counteracted the vibrationand the tremulation are pushed out, the homogeneous thingsare clarified and purified; part after part the musicalorgan is renewed, re-created, regenerated; the commonsound, the sonus comrnzmis, the basis for the sound, iselevated, and on that account the faith, {ides, the morediversified, perfect, full of sound. The play of the tunesis of faith, thl2. c~I!!!p-on sound is of the believing. Howwould an orchestra, a choir sound, if i t were not onlyexternally attuned to be of pure sound, but also illternally,according to the affection of ooch one separately. Thenatural man listens to a fine voice and appreciates the artof song where the spiritual man has long aga turned him­self away, for in the voice he heard a voice of the blood, avoice of a very impure blood. How would the joint prayerand confession in the Church sound if it were not onlyexternally attuned to be of pure faith but also internally,according ta the affection of each one separately. It would
  • 81. FAITH AND T0 BELIEVE II 139be a speaking of Angels upon earth, entirely as in theMEiIORABILIA it is repeatedly and in a thousand waysdescribed as a rythmic choir, as to harmony, the good,and as to melody, t~~.Ê..uJh. In believing each society-ofAngels is one, in faith each Angel is himself. A society,as in Heaven so also upon earth, is not a society exceptby homogeneous, purified, clarified believing, not exceptby the pure sonus cOinmunis, the noble common sound.Not only the internaI respiration out of Heaven is accord·ing to the believing, but also the common sound of thesounding-board of our mind. Then man from the Lordallows himself ta be held in the good of innocence, wnenthus the man begins to believe~ll heThlnks, the-truths heknew and acknowledged for the first time become pureand sound forth more distinct, more perfect, more sonorousfrom an entirely vibrating mind which out of itselfproduces a celestial sonus communis, a sonorous back­ground against which the forms of sound shine as apainting in sparkling colours on crystal. "Faith, united,is like a· picture drawn in beautiful colaurs onatrânspâi-entcrysta.l", we read in T.C.R. 348; f~th, united, is in beliep­ing, and the background of transparent crystal correspondsta the clear, pure, cornmon sound of the transparentcelestial proprium. Seen in another series: Between having faith, fidem habere,and to believe, credere, there is a marriage of the true andthe good. In A.C. 8994 we read: "Those who are in spiritualperception, love women who are affected by the true things,but women who are in sciences they do not love; for it isaccording ta the Divine order fhat men are in sciences butwomen only in affections, and thus that they do not lovethemselves out of the sciences but the men, whence the con­jugial; thence also it is that it has been said by the Ancients,that women must be silent in the Church. Because it is sosciences, and cognitions are therefore represented by men,but affections by women.... But one must know that thisis the case with those who are out of the spiritual kingdomof the Lord, but reversely with those who are out of thecelestial kingdQIg~in this the husbands are in the affectionbut the wiVes in the cognitions of the good and the true;thence with them the conjugial".
  • 82. 140 ANTON ZELLING According to the law that when in the sense of the letterthe one and the other are spoken of - as here man andwoman and husband and wife - it is only one that is spokenof in the internaI sense, A.C. 9149, we may here read adescription of the relation of faith and believing in thespiritual man and of the relation of believing and faith inthe celestial. For the man in sciences and cognitions is clearlythe spiritual faith; the woman in affections the believingthereof. With the spiritual man the knowing and acknow­ledging is in the centre as the true surrounded by believing asthe good out of the true. With the celestial man the believingis in the centre as the good, surrounded by faith as the trueout of the good. "Those who are in spiritual perception do notlove women who are in sciences" in this word there is atruth of life of the very greatest importance ta be opened:Unless man believes, he can never receive spiritual faith.A man by the desire of dominion and possession may bepossessed to such an extent that he continuously enricheshimself with sciences and cognitions; he may also be in aone-sided love or in a desire of the true for the sake of the true;in both instances the affection of the true for the sake of lifeor of believing is extinguished; or said in another way: thefaculty ofbelieving is perverted and put in the service ofknowing and acknowledging; or said in another way: theinner chamber is broken down and dra.wn to the hall.There are those who have built an endless corridor of scien­ces and cognitions at the expense of the interior dwelling;such have remained natural and have only a science oCthetruths of faith, and thus no faith, for faith commences onlywith believing. A spiritual man is only he who believes,that is, from whose truth there emanates a good which sur­rounds it silently and lovingly. A withered, dry, hard, stiff,set, sour man can never be a spiritual man; what he has ofaffection is loving himself out of sciences. If with the spiritual man faith is within and believinground about, with the celestial man the believing is with­in, flowing forth inta cognitions of good and truth, whichcognitions do not, as with the spiritual man, stand finn,but float, changing without end. They are fÛr him as therepresentations in the Heavens, things of the Lord set forth, projected, outside of him from the internaI mind.We might in this conneetion speak of three states and of
  • 83. FAITH AND TO BELIEVE II 141three ages: 1. a state of believing corresponding with chilù­hood; II. a state of faith rising up out of the remains inthat earlier believing and entirely overshadowing that,corresponding t{) the years of youth and manhood; III. astate of believing but now as internaI innocence correspond­ing to old age. In the spiritual state the true things offaith were still regarded as a possession; they have to beretained [onthouden] because something is still detained(onthmtden] from man - notice: onthouden has a twofoldsense: we must retain (onthouden] that which by naturehas been detained [onthouden] from us as if our own - ;but in the celestial state the grasp of possession relaxes:out of the belie,ving which has become internaI the foun­tain of the pure True begins to spring into the eterna1.The highest Angels from a distance, that is, as a sphere,appear like naked infants, that is, as innocences, as purebeliefs, but seen c1oser, that is, in respect of the power oftruth out of good, as grown up statures, that is, as loves andwisdoms in perfect human form. To know pertains to the years of boyhood, to ackno:w­ledge to the years of manhood, to believe to the years ofold age,. There is in deed, in the years of boyhood andmanhood a believing, but it is as the good out of truth,but afterwards the state is inverted, and together withlove believing rules entirely. Concerning those two stateswe read: "There are two states, the state of the true andthe state of the good. In the state of the true man looksout of the world into Heaven, i! state of the goodhowever he looks out of Heaven into the world. For inthe f~r~_state the true things enter out of the worldthraugh the intellectual inta the will and there becomegood things because they become of love. In the secondstate however the good things thus made out of Heàven goout through the will into the intellectua.1, and there appea.rin the form of faith. It is this faith that is saving, becauseit is out of the good of love, that is, through the good oflove fro~Jh.e Lord; for that faith is of charity in a form",A. C. 9274. ­ Notice that in the first state faith is not spoken of;but only in the second state the truths, having becomegood, appear as that faith in the most eminent or onlyessential sense, which is of charity in a form. Do we not
  • 84. 142 ANTON ZELLINGsee, here again, that faith, Fides, does not obtain its uniqueor sole essential sense except by believing, cledere? These two states are very strictly distinguished and mayby no means be interchanged. He who is in the st~e~th,cannot by what is continuous, pass over into the st~tte_Qfgood, and the Lord in His parable concerning those whoarêln Judea, those who are on the roof, and those who are inthe field, gave a sharp warning that he who is in the stateof the good of his degree must by no means return to theprevious state, that of truth. To kllOW stands at the door and may still pass by, toacknowledge is in the court and may still draw back, butto believe is in the inner room and may by no means leave.As soon as we begin to believe that which we in a gi.venstate and degree know and acknowledge, the Divine workof reformation and regeneration commences, which statein the Word is compared to the state of the silk-wormwhen it draws threads of silk out of itself and spinsthem, and after industrious toil flies into the air, andfeeds, not as previously on leaves, but on the juices in theflowers, T. C. R. 571. Vho is in the cocoon may notwill to return to the caterpillar·state but must become abutterfly. To be in the cocoon is-ta-he in the first state ofbëTieving, and accordingly to have entered intD the stateof transformation. Out of this believing he draws threadsof truths of life out of himself, with which he graduallyfences in his natural life, lays it to rest, puts it asleep.In this state the Lord leads him quietly from the literaIsense, the leaves, to the internaI sense or the Doctrine, thejuices in the flowers. The Lo,rd does untD him according tohis wo,rd, a word of believing. Notice here again of whatimmense importance to life it is to have the word faith,Fides, lit through by the word to believe, credere, as a sun,until ~tJ1e light of the moon shall be as the light of thesun". As soon as wc begin essentially to believe that whichwe know and aclmowledge, our sta.te must essentiallychange, fibre after fibre, thread after thread, or wepour new wine into old leather bags and sew a new patchon to an old garment. That believing for a time laces upaIl our liberty of movement, and an earthworm will regarda cocoon-chrysalis as a suicide, but this having to believe,this being obliged and willing to believe, leads ta the
  • 85. FAITH AND Tü BELIEVE II 143soaring celestial liberty itself. Whoso hampers and violatesthis believing by the cares of life, robs himself of thesoul of Faith and will never taste of the joy of eternalblessedness. To believe is penitence and repentance, con­version and totat iny~rsiQ..n or an entering into ones self,for how could man without this entering into himselfdraw and spin threads out of himself? The ca.terpillargnaws leaves, the butterfly s/tcks flower-juice [the Dutchword for to suck, puren, means at the same time to purify,ta refine]. The reading in the natural state is a devouring,the reading in the spiritual state is an eating, eating to­gether with the Angels. In the caterpillar-state man looks,talks, and gabbles; in the butterfly state he regards,speaks, and is silent. The interim state, the state of thecocoon, is a state o~ believing, a state in which he as iffrom himself enters into the womb ta be barn again, fIamthe Lord. The Lords watchword: "Watch and pray" hasreference ta the amen out of Heaven from the Lord that tabelieve, credere, begins to dawn for him; he who does notnotice this sign thereby foregoes his great day, and thethief in the night takes from him even that what hethought he had of faith, [ides. Another comparison from the VVord: The Doctrine of the Church is a ship, a ship laden withthe good and true things of Faith. But a ship must sail;now .to sail is to believe. What use have we for a shipwhich always remains in the dry-dock; what is the use ofall embellishment thereof, all rigging out, if she does notput ta sea - choose the sea we say in Dutch, and that wardto choose in the angelic language of the Church has amighty signification. The ship must choose the sea, andin the sea between the cliffs and rocks must find the warmgulf-stream of Providence, which stream the rolling andpitehing vessel reaches in order, from then on, ta glideforth, i~ a st~tely way and irresi?tibly, while her white sailscatch the Wllld and the Stars gmde her course. If we do notsail, we are only helmsmen ashore, men of theoretic know­ledge, quite possibly full of science about faith, but with­out any believing; in short, men of faith alone. These toosail, but in their imagination, that is, in a believing whichis mans and not the Lords, in a ship which is indeed
  • 86. 144 ANTON ZELLINGfrom the Lord, but without the Lord therein. In T.C.R. 462such a flying in the air with seven sails is described andit is said that they are images of pride and ideal thoughtswhich are called phantasies. If we read the description ofthese insane sailors from within, we then see that theyhave separated the believing from faith, and by way offaith have made great a believing themselves and a lovingthemselves. It is there even openly announced : "Haveyou not thus removed from man not only charity itselfand its works from faith ... but also faith itself, as toits manifestation in the sight of God"? Removing faithitself from man, as to its manifestion in the sight of God,is robbing faith of aIl believing, and thus throwing over­board, as ballast, the very first with the man of theChurch, believing the lV ord, and thus sailing for a time inthe air and not entering into the stream of Providence,but getting miserably stranded in a desert, later to sharethe lot in hell with the machiavelians, by which is representedthat their semblance of faith at bottom is related to cunningpolitics.~aith. without bêlieving behaves itself like aphantastic ship in the air, or, to make use of a previous image,as a caterpillar with wings - a flying fiery snake. Two other quotations: A. C. 7780: "And because the first-born is faith, he isthe true in one complex, for the true is of faith becauseit must be believed". "One must know that the true things of faith thatproceed immediately out of the good of charity, are thosethat are in the first place, for they are good things inform; the tme things however which are in the last placeare naked true things; for when the true things are derivedsuccessively, they in every degree recede from good, andai. last become naked true things", ibidem. It is first said of the true things that they are of faithwhen they are believed. Afterwards, that they are believedwhen - purified from the Lord in the good of innocence ­they proceed immediately out of the good of charity, forthen they are goods in form. Since to believe the W ordis the very first with the man of the Church, it is clearthat the truths of faith which proceed immediately out ofthis believing are in the first place, and are goods in form.
  • 87. FAITH AND TO BELIEVE II 145Just by keeping weIl in mind the series to know-acknow­ledge-believe, the words: "because it must be believed" receive their essential meaning. Otherwise in reading wepass over these words as over a worn-down self-evidentfacto The truth of faith must not be known and acknow­ledged, but must be believed. The worldling just turns theseries the other way abo:ut and says derisively: "You saythat you believe, thus you do not know for sure". He takesbelieving to be uncertain thinking, while, on the contrary,it is thinking free from phantasies. The true things within the sphere of the good of in­nocence and of charity are goods in form, and in theirderivations without become naked true things. This teachesus that the Doctrine of the Church lies within the sphereof the good of innocence and of charity, and that the truethings thence proceeding hold the first place and not thenaked true things. Notice also the expression "in everydegree". This teaches us that man in every degree has toarrive at the believing in that degree. Said with a view tolife, we must not imagine that in a given degree we haveenough if we know and acknowledge, and are able topersuade ourselves that the believing will come right lateron. A loose popular Duteh expression with a negativemeaning says: "1 believe it", but has the signification:"1 care nothing at aU about it". It is just things of thiskind that prove to what depth this very first word of theLord in His Coming and Second Coming has slid down,and how very necessary it is to re-instaU this word andthis matter in the very first place; and that very firstplace is before the opened W ord on the altar, a place ofholiest fear. To approach and to touch the W ord with thesole-saving faith, in spite of the warning of the angel"Believing", leads to that explosion which is described inT.C.R. 162; and that explosion occurs in every degreewhere the circle of to know-acknowledge-believe isnot full, and lets one "lie as if dead for about an hour",that is, leads to a practically complete, eternal spiritualdeath. Outside of any state of believing, aIl truths of the W ordand of faith are not naked truths but mere words. Faith,fides, is not a celestial word unless to believe, credere, isinherent in it. For this reason the Word not only says 10
  • 88. 146 ANTON ZELLING"to have faith and to believe", but also "to have faith orto believe". W e now no longer regard this as a synonymwhich wea.kens, but as a synonym which strengthens andraises the mind up into the Heaven of Innocence itself.To Believe and Faith keep equal step; faith, fides, can­not advance farther than in so much as to believe, credere,follows, and vice versa; and not the least more or less. Inthe one state ta believe appears as pertaining to faith, inthe other state faith appears as pertaining to to believe;until when love mIes, that is, when man from the Lordhas endured a11 successive temptations to the bitter end,"charity becomes the charity of faith, and faith becomesthe faith of charity", as says A.C. 8159. Outside of believ­ing, words as "love" and "charity" are only terms to fencewith. It is this which, in a thousa.nd ways, has to be madec1ear, and which in every state and degree should be in­scribed on the mind as a New Name of the Lord, ca11edONL y BELIEVE. To believe the W ord, c1edere Verbum. Every part of the W ord corresponds to some societyof Angels; every society of Angels corresponds to somepart of the body. Ta believe the W ord therefore is, as tosoul and body to stand under the uninterrupted healingand renewing influence from the Lord through the Heavens.The Lord continua11y orders the Heavens. To believe theW ord is continua11y ta partake of that ordering. Ta believethe W ord is to stand in that cone of light which sendsdown the Divine True into the lowest Heavens and givesto man in enlightenment - that is, the man who believesand who "makes true", and no one else - the faculty ofbelieving. It sounds like a paradox that one who believesshould receive the faculty of believing. But that paradoxstands on a line with these words of the Lord: "Ta himwho has, to him shan be given". For there are two believ­ings and the second is fo11owing the first. To make thismore clear: a source of light from above throws down acone of light on the ground. It is then possible to be withinthis cone of light or outside of it. Who stands outside ofthis cone, may turn towards it or away from it. If heturns away, he stares into darkness, scantily illuminatednevertheless by the reflection of light from the cone of
  • 89. FAITH AND Tü BELIEVE II 147light behind him; the nearby objects are still somewhatvisible in a certain glow, but those fariher off shade awayin the dark into phantasies. Of such a man it is said thathe loves the darkness more than the light. For those how­ever, who turn themselves to it from afar it is said: "Apeople that walketh in darkness shall see a great light:they that dwell in the land of the shadow of death, uponthem shall the light shine", Is. IX : 2. Here is the firstbelieving, in semi-darkness for the present, having stillmany parts that are dark. This believing is as a kind ofpresence of the Lord but not yet the full presence. It is tobelieve, in potency, but not yet in the full po"ver of thefaculty. To believe good and truth only commences whenman allows himself to be drawn from the Lord within thecone of light, which does not happen until aIl those temp­tations have been endured as from ones self, and havebeen withstood entirely from the Lord alone, which werenecessary to disperse those da.rk parts. Having enteredinto the circle of light it is for the first time possibleto speak of an eye that is single and of a body "having nopart dark", LUKE XI : 36. NoV{ commences the faculty ofbelieving "that it is so", that is to say, that only thecelestial things are; the internaI eye is opened and mansees out of the celestial light and not except out of that.He is entirely warmed through and shone through by theSun of Heaven, with a body of which each organ hasbecome new. Outside of the cone of light he was like acaterpillar, on the border of the cone of light he was like achrysalis in the cocoon, inside the cone of light like abutterfly. There are those who from the darkness wish to rushimmediately to the light; but such are like moths who flyinto the flame and are burnt. Here again we arrive at anew distinction: man must believe that that believing exists,by which at sorne time he will be entirely in the Lord andthe Lord entirely in him. He l1WSt believe that some day hewill believe. This first believing is purely of free choice. If wehearken weIl to this word "free choice" we shall see comprisec1therein the two faculties of man, the voluntary and therational; for the free regards the voluntary, and the choicethe rational, and indeed not the merely rational, but therational out of that voluntary. Choice is correlated withthe affection, the feeling, and thus with the will; thence
  • 90. 148 ANTON ZELLINGthe word willeke~tr [arbitrariness], neither will nor choice.The Lord leaves to man the free choice, and at bottomthe free choice therefore amounts to this: to believe or notta believe. To believe is to accept aB the consequences ofbelieving, and we have seen that these consequences over­rule in everything and are entirely destructive of the oldproprium. In each state, there is a difference of degreebetween to know, to acknowledge, and to believe. In eachstate there are temptations ta be endured and to be with­stood in order from to know to arrive at to,and from to acknowledge at to believe. Whoso stops half­way turns his back on the circle of light that awaitedhim, and looks back to the outermost darkness where aIlthat he thought he saw dissolves again inta phantasies."Seek ye first the Kingdom of God" is the great call, theurgent invitation to stride on to a pure believing, tocleanse ones self from aIl those heterogeneous things thatshut man out from the pure believing - having no partdark. The wise virgins had a pure believing, the foolishvirgins unbelieving and superstition. In the first believingthe interior and the exterior man become one, and whenthese two are one the man receives the Lord Himself inHis full presence; he then no longer believes there is aW ord, but he believes in the W ordo This is ta believe theW ord, credere Verbum in its fulness, in its glory, in itsmight; for then for the first time and to eternity manstands actually in consociation with each society of Rea,venin turn, which consociation in a corresponding way con·tinually orders anew each part of his body to ever moreessential uses. This first believing and this last believing are to beunderstood by these words: "The natural of man is thefirst that receives the hue things out of the Word fromthe Lord and it is that which is regenerated the last. andwhen it is regenerated the whole man is regenerated",A.C. 9325. And let us then weIl understand that if manis regenerated, his faith is a form of believing. The circleof light as the base of the cone of light then representsthat arcanum given in A.C. 9334: "Mans regenerationin the world is only a plane in order to perfect thelife of him into the eternal". Man first embraced faithwith believing, finally man embraces the believing as the
  • 91. FAITH AND Tü BELIEVE II 149Lord with the faith that is the Lords, the opposite ofthe J udas-kiss. Now in this connection the thrice repeatedquestion of the Lord becomes clear: "Peter, lovest thouMe?" Peter represents Faith, fides, and the question is:Is Believing, credere, therein; is the Lord therein? Petersinking down into the waves, represents a faith that doesnot rest on and in a believing. Whoso separates the believ-ing from faith, will dro,wn. Will drown, or perish in theway as is said in Psalm II : 12: "Riss the Son, lest He beangry and ye perish in the way, when His wrath is kindledbut a little. Blessed are aIl they that pttt their trust inHim"; where to kiss the Lord, whose Divine Ruman is theSon, signifies to be conjoined to Rimself by faith of love,A.C. 3574. The faith of love is the faith of believing orthe believing in form. "Who put their trust in Him" isthere said - Latin confidentes in Ipso, from the verbconfidere, not credere - which is a being together in thethings of the Lord. What number of arcana lie enclosedin the simple word "to believe"! For visibly to have faithand to believe flow together into to have faith or tobelieve; now the hands are laid crosswise as in the blessingby Israel, now they are paraIlel; now it is to see and tobelieve, now again not to see and nevertheless ta believe;now the believing is represented in the faith, now againthe faith in the believing; aIl according to the series orthe sequence. Therefore it is said in D.L.W.: "There areseveral things as weIl of love as of wisdom; . . . aIl thosethings are indeed of each of them, but they are namedaccording to that which preponderates and is nearer by",n. 363. Rere again read for love and wisdom to believe andfaith, and you will see how these two are intermarried.To him who begins to perceive the word "to believe" analarming sea in life opens, storm-swept, of which thewinds let loose can be rebuked by the Lord alone. Let usin this connection re-read MATTHEW XIV: 22-33, andlet us understand how Jesus constrained His disciples to getinta the ship and to sail before Rim, how the ship wasin the midst of the sea, being tossed with the waves, forthe wind was contrary; how Jesus in the fourth watch ofthe night came down ta them walking on the sea, and wastaken for a ghost; and how Peter, who represents faith,said: Lord, if it be Thou, bid me come unto Thee on the
  • 92. 150 ANTON ZELLINGwater; and how he then climbed down, but seeing thewind boisterous, became afraid, and beginning to sink, cried:Lord, save me; and Jesus, immediately stretching forthHis hands, caught him, and said unto him: 0 thou of littlefaith, wherefore didst thou doubt? In that passage Peterwishes to come ta the Lord as faith to believing, and half­way he would have been drowned if the Lord had natforthwith stretched out His hands and caught him. Arepresentation of the Church in every state. What the Angels think they believe. This word teachesthat with the Angels aIl things of faith fully pertain tobelieving. Faith and believing in the human-angelic bodyhave their seat in the cerebrum and the cerebellum respe<,.t­ively. They are related as the voluntary and the involuntary,concerning which the ARCANA CELE5TIA in n. 9683 towardsthe end teaches: "The voluntary things of man continuallylead away from order, but the involuntary things continu­ally lead back to order. Thence it is that the motion of theheart, which is involuntary, is plainly exempt from thewill of man, similarly the action of the cerebellum, andthat the motion of the heart and the powers of the cerebel­lum rule the voluntary things lest these run beyondthe limits, and extinguish before the time the life of thebody; therefore the acting principles out of the one andthe other, namely as weIl out of the involuntary things asout of the voluntary things in the whole body go forthconjoined. These things have been said in order that theidea of the immediate and the mediate influx of the celestialthings of love and of the spiritual things of faith fromthe Lord may in sorne measure be illustrated". Now it be­longs to the celestial free of the Angels that their voluntarythings freely allow themselves to be ruled by the in­volunta.ry; their cerebrum is continually subordinated 1:0their cerebellum: what they think they believe. "Hearken, daughter, and consider; and incline thine earj and forget thy people and thy fathers house". PSALM XLV : 10. And now by way of a diversion of charity, and by wayof a contribution to the HANDBOOK OF THE SOCIETY wewould consider the picture on the opposite page for the
  • 93. (""fII ":," --_ (-I ..u" t.. ---- PHOTO BRAUN, PARIS-OORNACHDE NACHTWAKE VAN GENEVIÈVEMuurschildering van Puvis de Chavannes
  • 94. -::: V" J...- h t..,.-, "uI~"J <D,: N-J l""" -tL- U -- 0-- • ~ ~"--"; FAITH AND TO BELIEVE II 151sake of the representation which it may give to the manof the Church. Let it be expressly premised that we do notenter into any consideration of art; that should remainfarther away than far. Art should be for confirmation ofperception and in no way for the cultivation of taste. 10taste applies what is said of the science of the sensesnamely that it is "pUlely animal, but not rationaland truly human", RATIONAL PSYCHOLOGY XXXI, Andfurther to remain entirely free from person, history, andlegend, we advance what is said in IYfEMORABILIA n. 6091:·~,.Genevièv~sometimes appears to the Parisians above on amédiate height, and in a splendid garment, and with a face as itwere holily Divine, beautiful, she is seen by many ; and there arethose who wish to invocate, then the face is changed, and becomesas another woman, and she scolds them, that it is forbidden to beworshippers of men and of women, and this Ilnto shame, sayingthat she is among vulgar women, and is not more esteemed thananother woman; she is in a certain society were she is not known,esteemed lightly there; and that she knows nothing at aU of thosewho are in the world, still less hears or perceives anything, beingastonished that the men of the world are captivated by suchtrifles. She also said that she was not among the better ones,and that one who wants to be greater than others, will be morevile than others, and that it is harmful to many that they havebeen made saints, because when they hear this they sweU up outof hereditary evil, and begin to be proud and thence they areremoved, where they do not know themselves who they have beenin the world". This wall-painting also in the series out of which it rises,is the only one in which the person is entirely free fromthe adoring saints legend, and therefore deserves a moreinterior consideration, this in the belief that the painterhere was affected by a celestial influx and gave that.aform which to the man of the Church may present. aremembrance of celestial things. lhus we do not here con­sider an externally finely painted roman-catholic saintsimage, but the inherent idea of the sacredness of theP-rimitive Christian Church represented in the most sim­ple indICations - the holmess and a saint here weIl under­stood as what has wholly followed the Lord, has be~ehole in foJlowing.Jh,!LLord. Just as a society ofAngels may appear as one man,just so a Church-society here appears in one human shape,the integer core of the Primitive Christian Church witha few. lhat it is the Primitive Christian Church is in­
  • 95. 152 ANTON ZELLING dicated by the moonlit night, for it is known from the Word that that Christian Church is related to the Jewish Church as a moonlit night to a dark night. Rere the integer core of the Primitive Christian Church is represented in the form of a faithful, prudent servant who watches and prays; does not the burning oil lamp inside indicate the wise virgin? lhat it is the core of the Primitive Church remaining with a few appears from the whole of this womans stature, a wonderfully sad mixture of a modest yirgin, a chaste wife, a patient widow; the watehing there­ fore is a waiting and an expecting of the Second Coming out of a full, pure, deep believing, quiet as the internaI respiration. In this stature thc Lords words vibrate: "Learn of Me; for l am meek and lowly in heart; and ye shall find lest unto your souls". This stature breathes that lest, possessing its soul in its patience. Tt might in future times belong ta a diversion of charity and a· game of wisdom ta put up such a picture in a college with this task: Regard this as the centre of a triptych and in a similar style ta the right and the 1eft of it design an image of the Churches befOre the Coming and at the time of the Second Coming. T~n upon which this woman looks down is not anyVE-Y5 definite town but the Doctrine of the Primitive "Christian Church in its o·riginal mtB@tY...;reserved by a few, sÛÏi1­ mâfily malCatêd by Ifs street 0 anguJar hëiüSëS with a round house on the foreground, by its walls and fortified towers. Ras there been made known to this quiet, solitary woman the time of visitation, the abomination of desolation, that with all peace such unspeakable sadness emanates from her? On her night-watch de;eends the conjunction wit.h the Heavens, and i<t is as If the whOIe eartlrtîrth~t sluriiOér­ mg landséape with full confidence trusts in her faithful­ ness, in her expeetation of the New Jerusalem, descending from God out of Heaven, in her watching and praying therefor, with the faith of the simple in a simple believing, of which tliose fair flowers in "the earthen pot are the symbol, wrapped in deep shadow. How meet it is for us, raising this image as a represent­ ation above every literaI idea, to humble ourselves before it. The practically averted face does not show itself "holily Divine, beautiful", but rather as that of an ordinary
  • 96. FAITH AND Tü BELIEVE II 153 woman, and the serious expression testifies to an inward, life, far removed from the trifles of the world, from the sanctification by the unsaintly, from the· deification by the ungodly, but just for this very reason SQ sad__.f!i-Jh-e consideration of the decay~ In the Memorable Relation rei~rred to, ~y t.!:e p.ers_q!u~L Geneviève the ig~~g~-core of DC:lvyç the Church lS descnbed, kept from the Lord m the good of innocence and of charity and thus safeguarded;.~and in this painting we see a represèntitlw"t11ereof. Süêh was the life of the Primitive Christians, a life Qf believing the Ward, a life thus of re.!ll~i.!~. ~P1LLn the [Qrd and being made free by the truth. If we would be more than these others, would wc then not become less than these others? Mark that doorpost and siIl, and inside, that wall against which there is a straight-lined chest under the burning oil lamp: they evoke a dwelling as in the Heavens so also upon the earth, a dwelling entirely in correspondence with this godly life; or with this godevormiche life, to use a striking old­ Dutch expression; a life lived from within, and not mixed and therefore soiled by anything from without. A life "mono­ tonous as the black so~l on which roses flower" as the Word says. A life far away from aIl seeming culture. If we were to be allowed to enter into this dwelling - and even in our idea with never enough of scruple - we would become acquainted with a life of which each smallest piece of houseware is a representative; the spiritual just as much as the natural, exterior dwelling o,f the Primitive Chris­ tians. And if we then look up from this representation iùto our homes, what shame on us. The former dwelling breathes consecration out of Heaven. in oUrs the world blows a COSy, artlstic, mterestmg sp1Ïere, aIl it can. If the Church of the Coming of the Lord had such consecration, then how much the more should this be inherent in the Church of the Second Coming of the Lord, and with that in each life and each dwelling. This womans stature has remained free and pure from the unbelief and superstition of her age; but what of us with our "culture" and with our "taste"? Or could you imagine this Primitive Christian Society with our çulture and our taste, degenemted, run wild, rotten? llie core of that Society had one culture only, depicted in that sleeping city before her: the Doctrine of hcr Church. There is one culture only for the Church of the Second
  • 97. 154 ANTON ZELLING Coming of the Lord, and it is that of the New Jerusalem descending; in no city but that shall we be able ta truly live; and nothing, nothiug whatever, can come to us from elsewhere as culture except ffom believing the Ward, credere VerbItrn--; "as the fountain of wisdom, the source of life, and the way ta Heaven", as our creed runs. If we enter into the thought concerning this example of a Primitive Christian dwelling, then do we not remember the saying that the Ancients in their homes and temples set up images that were representatives and m,~de them bear in mind the celestial and spiritual things? Also in the Primitive Christian Church the art that wrought those images returned m lis anonymous celestial essence; but with the decay of that Church, art also again fell away, and down into the sensual provinces of mere taste, that is, into the exteriorly beautiful, the form that is empty be­ cause of its not corresaonding ta anything. ArSO=in this dwelling we would fin Images or pamtings, but just as this _.Erimitive, pure, siml!k- life, altogether taken up into the Natuffil of tneLordsDivine Human, "having no part dark". If that chest under the ail lamp were ta be opened, you would find there everythin that is said in t TordJI of the dwellings of virgms lU eayen, ln a similar blessed order, spotlessly cIean changes of raimerit, embroidery work uiider hand with the requisites thereto, and in the place ofli honour some rare books and writings, the Word and nothingN but what is out of the WorTID. sliOrt no "trifles sucK as the men of the worId are câptivated by". Must not our lives, on our plane, in the midst of thi8 barren, rude, and barbarie time, in each state be in corres­ pondential consociation with the life of the society of which this pure stature before us gives a representation? Do not in this stature truths of life that are entirely out of the Word of the Lord, lie quietly preserved, while most truths of life with us remain only cheap worldly wis­ dom, exterior maraIs? Are we as the men and women of that Church, full of a new human simplicity and humility, or do we wish to be more than those o,thers according ta and in life, that is, at the same time ladies and gentlemen, highly cultured, that is, eultured in semblance, acquainted with everything, taking part in everything? If we were ta see this representative figure, next ta our society re­
  • 98. FAITH AND TO BELIEVE II 15!jpresented as one man, would we then not be frightened atthe thickly dark parts, the empty, dead, filthy spots inthat image, full of moth- and rust-holes of unbelief andsuperstition? Of u!:.lbelief from love of self, of superstitionfrom love of the world, taken aIl together the same whorishcivilization in semblance, as in the world, so too in everylalgel and smaller society of the Crowning Church of theLords Second Coming. If we do not put away out of our lives the hotbed ofs~ontaneous _generation out of the hell of the world, thenthe spontaneous creation out of Heaven can never begin.And aIl that is being waited for is that spontaneouscreation of Heaven upon earth, of the culture of the NewJ erusalem; that is the day- and night-watch of the Doctrinewhich wishes to gather us together under its wings as ahen does her chickens. This is said especially to the womenof the Church. For if woman is excluded from the inmostprovinces of the intellectual of man, then what else isthere for her to do but with a great love and thus with agreat believing to make true (gelovigen), that is, to embodythe Divine things brought down out of the Doctrine? Forthis reason the core of the Primitive Christian Church herestands before us in a womans stature; let us be able to putforward a woman in comparison. Of true conjugial love it is said that it does not furtherheap up hereditary evil in the children, but brings it to astand and to retreat. What an overwhelmingly delightfulpromise! Of the Faith of the Church and the life accordingto it may likewise be said that it does not further heap upunbelief and superstition in her children, but brings_themto a stand and to retreat, disperses them, 80 that in theirinmost a firm spirit is renewed, a spirit of believing, ofbelieving the W ord and nothing but the W ord as the onlyfountain, the only source. Then the Lord inflows into themwith believing, credere;and they take up again theLord whois in that angelic believing, in the true things of Doctrineand of faith, {ides, with them out of the Word, for themutual conjunction with the Lord for a celestial marriage,SACRED SCRIPTURE FROM EXPERIENCE 8 and D.P. 28. In that wall-painting that Primitive Christian Societymay to aIl outward appearance be an ordinary woman, toour opened eyes she is~peer~ss, oCwliom everything ­
  • 99. 156 ANTON ZELLING attitude, posture, expression of the face, gesture, hands, garment and every fold of the headdress - testifies_to the unstained !?-obility of that original Church of the Lord, tû her unshaken, simple, great, pure believing in the Second Coming, to her prayerful watching to be aHowed to see the1 glory of this our present day. In our jointly spoken creed our society aiso sounds as one man; let us thereto cleanse the cornmon sound, the so-mtS communis of aH in each onc, of each in aH, in order that our speaking may be in correspondence to the rhythmic speaking of the Angels in a choir, and not remain a medley of filthy bloods, a chiming together of church­ organ and barrel-organ. When we confess together that we believe in the Lord Jesus Christ, in the Sacred Seripture, in the Second Coming, in the new Angelic Heaven, in the spiritual sense of the ,Vord, in the Heavenly Doctrine of the New Jerusalem, in the New Christian Church, in the communion of Angels and men, in repentance of sins, in tlie life of charity, in the resurreetion of man, in the judgment after death, and in eternai life - what then must there not wave through us, heavenward, having strength in Heaven, and moving it with might, and making it answer with might? What would not be inherent in believing if man were in it! l believe is not only to confess Faith, but also gelove liën, that is, to acknowledge ones self vanquished with a broken spirit, a broken and a contrite heart, "which lhou, 0 God,-,viltnot despise", PSALM-LI : 17; it is not only to believe but also gelovigen, that is, to make true; it is "to be not far any more from the Kingdom of God". Our creed is not only a weekly divine service, but a daily divine worship with the life, _ and thence the Sunday joil!t Glorification which opens the Heavens, Heavens fuH.-9f inexpressible things. The word l believe - must over­ whelm us on account of the infinite Divine Mercy which in answer thereto bends down over our bottomless humil­ iation out of the realization at the same time glowing with a sense of shame that we still believe so bitterly little. l believe, Lord, help Thou mine unbelief.
  • 100. 1I; t DE HEMELSCHE LEER EXTRAcrs FROM THE ISSUE FOR JUNE 1936 COMMUNICATIONS. In Divine W orship we profess to believe in the Lord; this confession is not living if our entire life does not fully make true the acknowledgment which is inherent therein, namely that to believe in means to live in and to move in. To believe in the communion of Angels, is already to be taken up into the angelic soci~ty, or else it is merely a repeating on trust, with the lips only, upon authority or from custom. To ( believe is to live the Faith, so much so that everything which happcns in this life on earth, happens according to ) correspondenccs and thus is valid in the Heavens. The New from which the New Church derives its name, and which is also meant in the words of the Lord: "See, l make aIl things new", ApOCALYPSE XXI: 5, dwells only in what is its own. -designatingthe purelyChurchman ismembers Thistheis Church Among English speaking the expression New current. of a wordr that he belongs to a church, is connected with a church, or, a natural state. It does not save man is in a church; but man is saved when the Church is in him, when man himself is Church. From Churchman he must become man-Church, that is, man-Angel. As New Church­ man man still glories in and refers himself to an external) organization with aIl human appurtenances thereof; as man-Church he places aIl his trust entirely in the only Lord in His Word. ,,-~~ton Zelling. "Now it is permitted to enter intellectually into the arcana of faith". This is the glorious promise given to the
  • 101. 1-;;1DE HEMELSCHE LEEREXTRACTS FROM THE ISSUE FOR ,TULY-AUG. 1936 NEW rrHINGS BY ANTON ZELLING. With those who are in celestial love, the Divine Fire or the Divine Love is continually creating and ?enewing the interiors of the will. ARCANA COELESTIA 9434. The new will is entirely the Lords. The new under-standing is entirely the Lords. Every Doctrine of thegenuine True is entirely of the new will and understanding.That this is so, is already entirely involved in the dutchword for genuine ec1tt, for echt is related to the conjugial,as in the Latin the word gemtinus of Doctrina genuini Veriis related to to generate. It is not the caterpillar that matesbut the butterfly. "The conjunction of the true and the goodis regeneration", A.C. 10022. Thus the genuine True is notexcept with the regenerated man, whose will and under-standing are new, that is, purely the Lords. NEW, THAT 15, PURELY THE LORDS. - A scent ofglorification begins to ascend from the word "new"; forevery Doctrine of the genuine True which is an under-standing of the W ord, is at the same time an understandingof the language, which thus re-becomes what in essence itwas, is, and will be out of the Lords Divine Providence:entirely of the Vord. The word "new" now begins fromthe self-evident reason of love again to laise itself and toturn to the spiritual Sun. A heliotrope. The kingdom ofwords corresponds to the vegetable kingdom in a phenomenonof spiritual origin, which by botanists is called heliotropism,a systematically turning itself to the sun. In the warmthand the light of the Doctrine out of the W ord according tothe measure in which they are more and more vernallyconjoined - once again: the conjunction of the true andthe good is regeneration - the words begin to bud asflowers, heliotropically or universally, that is, turned to theOne, literally One-ward. As man in the open field or on the
  • 102. 172 ANTON ZELLINGsea everywherc finds himself in the centre of the horizon,as any tittle and jot wherever, holds together the entireWord, just so in every arbitrary word the entire languagelies reflected, each word the centre of aIl and holding aUtogether, being in this an image of the angelic consociationof each with aU and aU with each. This has Jlreviouslya.ppeared from words as following and to believe; now itcornes to lie open, radiantly and jubilantly, in new, the newof the New Church, the New J erusalem, the New Heaven,the New Earth. Before entering into the word "new", let us say this:There is a heavenwide difference between doctrinal ety­mology and linguistic etymology, as between the Doctrineof numbers and arithmetic. Doctrinal etymology, as the termitself says, is purely of Doctrine and thus out of the W ord;while linguistic etymology is merely a science of languagewith aU its faults and handicaps, a territory of hypothesesand theories, in short of phantasies, in which the unreason­able craze of coIlecting of the natural mind makes itselfgreat. For this reason this MEMORABILE is given: "Some­times it was shown to me that critics, or they who were veryskilled in some language, as the Hebrew, yea they whocomposed dictionaries, and translators of Moses and theProphets, understood much less than they who were notcritics. For the inspection of words carries Vith it thatthe rnind is distracted frorn their senses, and sticks in thewords, and when they have seized uJlon sorne significationof sorne word, they have seized upon it not being solicitousabout the sense, which nevertheless they could irnpeU andurge with force that it should coincide, which, a significationbeing posited, they are wont to do in a thousand rnanners.These things have been shown to me by living experience.Thence it flows that they not only understand less thespiritual things, because they adhere to the rnaterial ideasor words, but also sorne can be seduced in the W ord of theLord, when they seize out of the only words upon sornesense. and defend it out of the love of self, and twist it;for the signification of the word being posited, they thencetwist the sense, which can happen in a thousand manners.Thence spiritual ideas mixed with material ones; they arefalse; which in the other life are an impedirnent to thern,
  • 103. NEW THINGS 173and to their detriment, because falsities inhere in the materialideas, which must be dispersed", MEM. n. 2040, 2041. Thisstatement contains an annihilating settlement with aU merelylinguistic etymology which has in it only a show of schà1âr-liness, thus an end which is of self, full of evil use. Inessence this judges all direct cognizance of the W ord, for theunopened letter is not the basis of the internaI senses but abasis for heresies, and it then necessarily leads ta invertedexplanations of words for confirmation. For this reason taothe state of a society of the Church is reflected entirely in1ts translations; a church is Church only according to itsunderstanding of the Word, only according to its Doctrine;so too every translation that is not illuminated by the aillamp of the Doctrine of the genuine True, can only offer anunreliable Interpretation. Linguistic etymology turns thewords away from the Word to make a dictionary of them;in the doctrinal etymology each word from within turnsitself to its celestial origin in order, in the Book of theW ord, ta open a complete paradise for the understanding. That the doctrinal etymology pertains purely to theDoctrine and thus is entirely and completely out of theWord, is clearly manifest from the following quotation,which, as an example of a true explanation of words showsa heavenwide difference from that in the above quotedMemorable Relation: "Drim signifies lucent fire, andThumim the exsplendescence thence; the lucent fire is theDivine True out of the Divine Good of the Lords DivineLove, and the exsplendescence is that True in ultimates,thus in the effect. But it is to be known that in the Hebrewlanguage Thumim is in1&grfu, but in the angelic languageExsplendescence. It is said in the angelic language becausethe Angels among each other speak out of the essence itselfof the thing, perceived within themselves, thus accordingto the quality of it; the speech thence flows forth into aconform sonorousness, audible only ta the Angels. Theexsplendescence of the Divine True is the sonorous Thumim;thence now is the denomination of it. Something similar isperceived by the Angels when in the Hebrew language onereads Thttm, by which is signified the "Integer" or Integrity.Thence it is that by the Integer in the internaI sense ofthe W ord is signified the Divine true in the effect, whichis the life according to the Divine precepts.... Thence also
  • 104. 174 ANTON ZELLING it is that Drim and Thumim arel called the Judgment of the sons of Israel, also the Breastplate of j1tdgrnent, as also the Judgrnent Urirn, for Judgment signifies the Divine True in Doctrine and life", A.C. 9905. In this explanation the principle of doctrinal etymology lies ready to be unfolded: every word of the letter has an angelic language within it, audible only fol the life according to the Divine precepts, for this life is Angel because it is the Divine True in effect, and on that account perceives within it the essence itself of the matter. The letter is body, the internaI sense is sou1. The letter denotes the receptacle in "integrity", the internaI sense denotes the influx with "exsplendescence" according to the receptacle, thus the qua­ lity. In the original text a ward from the Hebrew language and a sonorousness from the angelic language aretransmitted into the Latin language; and now being again translated, on the natural plane of each living language there presents itself a heavily veiled arcanum, intelligible only to a life according to the Divine precepts, namely that integrity has exsplendes­ cence inherent in it, the signification of diadems and diamond badges. According to doctrinal etymology integrity and exsplendescence are related, they rhyme together, they cor­ respond, they answer one to the other as form and contents, as the word and the essence itself of the matter. In every life according to the Divine precepts the exsplendescence answers to the integrity, and the integrity calls forth the exsplendescence. The genuine word, the eCyrnos logos, for integrity is exsplendescence, for this is the essence itself of the matter, thus the quality thereof. To an English physicist a flower he was not acquainted with was once sent from India; he at once drew the insect he was not acquainted with which belonged to that flower; and on the indications of that drawing they indeed found that insect in India. This ento­ mological anecdote, when one thinks out of the Word, has an etymologic sense. That aIl nature strives after the human shape, amongst other things shows itself in the effort of the 1 vegetable kingdom towards the animal kingdom, of the j flower towards the insect. The word "integer" is a flower calling in colours and scents for its butterfly "exsplend­ escence". Each word calls for its genuine word in order to1. wed with it. But that conjugial conjunction takes place only in the life according to the Divine precepts, because
  • 105. NEW THINGS 175there alone is conjunction of the true and the good, thusthere alone is the genuine conjugial. Now it may be asked: Is not doctrinal etymology, soseen, another and even a rather pedantic word for the internaIsense? The answer is: It is the interiOl sense of the words,of which more anon, but together with the science of cor­respondences it belongs to the lost things; but with thatscience of sciences it returns new again as ancilla Docb-inae,as a faithful servant of the Doctrine of the Church, asa part of the Doctrine of the genuine True. Its function isto renew the integrity of the language in order that theessential sense itself shine forth. The Angels inflow witheach ma·n who is a Church into his native language. Thewonders that occur in the Word between the Hebrew,the Greek, the Latin, and the Angelic languages, takeplace similarly on the natural plane of each living lang­uage, entirely according to the quality of language andpeople. Just as the human mind, the language has threedegrees, and together with the human race the language hasbecome merely natural, corporeal, sensual, in short, merelyworldly, whereas after aIl it is from spiritual origin. Thefunction of the doctrinal etymology will be a heliotropicone, continually ordering. In order that the W ord in eachlanguage may dwell in its own, that language must live, anda language does not live unless each word therein is perceivedto the genuine sense thereof. First, from the Lo,rd, knowingleads to acknowledging and acknowledging ta believing;after that the series is inverted and from believing thereflows a deeper acknowledging and a wider knowing. Inthat wider knowing out of the Doctrine of the genuine Truethe doctrinal etymology is born, a science born and notmade, and therefore certainly not pedantic but, on the con­trary, one and aIl an interior willingness to fo,]low in thelight of the Doctrine. Itself obedience it does nothing but ~~calI to obedience, to a, hearing and to an inclining of theear, to awe, to veneration, to fea,r for the word in whichdwells the W ord as in its own. Its guiding lines have not ryet completely descended out of the W ord into, the rationalmind, but there are signs of the numberless etymologicalexplanations in the W ord beginning ta, touch the Churchin each of its native tongues. Not until those explanations 11 of words are seen in their order will it be possible to apply
  • 106. 176 ANTON ZELLING<lnes OWlI language to the Divine laws then to be revealedin order that the sonorousness of the angelic language mayever more inflow into it, and thus regive to each word,wom down and sullied, its genuineness, that is, make itagain integer, that is, resplendently new, glowingly new;and does not this, even in its way, say that in the integritythe genuine true shines forth? The Dutch equivalent forinteger, cmgerept, signifies, just as the Latin word integeritself, unt-ouched, unimpaired, unstirred, for "reppen", likethe Latin tangere, signifies to touch. Thus not touched bythe love of self and the world, and on this account kept bythe Lord in the good of innocence and of charity. Thelinguistic science contents itself with laying bare thepresumable root, but the doctrinal etymology lays open thespiritual relationship; for this etymology the predicate isnothing without its subject; for it "integrity" is a state inconnection with which the "wherefrom" and the "whereto"is to be determined. The "wherefmrn" is the life accordingto the Divine precepts, for the integrity is integrity of life.The "whereto" is the conjunction with the Lord, whichreveals itself in exsplendescence, being the Divine Truein the effect. Rere again the duplication of truths of lifehaving become life and truths of faith having become faith.The W ord with this example teaches that we may neverregard auy word alone, naked, separate, but a.lways withits tent-companion; just as faith, {ides, never without tobelieve, credere. Just as with each man there are at leasttwo Angels, just so there is M word without aoi least twosonorous things from a higher degree. Thus the wordserect themselves in the heliotropic way and begin to livein the mind with a new unknown fulness, glory, and might. So now the word new which occurs repeatedly on nearlyevery page of the V/ord, is asking to bud forth, to be givenbirth in the mind. For if there is one word that was certainly is the word new. The cause of this is that thenew was always regarded as coming from without. Theword has been worldlified and has thus become indentifiedwith an item of news, a novelty, a somenthing new. Justthink whether Exsplendescence can exist without integrity.No, not so, for the Divine Exsplendescence in integrity
  • 107. NEW THINGS 177dwells in its own. So too the New dwells only in its own.The world will not have the new in its own. There isindeed a reason why an abominable use of the languageat every stunning novelty gives us to hear the word"schitterend" (splendid), which certainly does not meanExsplendescence ("Uitschittering") but rather a "splendidabsence", a new without its own, its own being absent. The new dwells only in its own. Vhat is the own ofthe new? Here, as when entering into the words "to follow"and "to believe", we enter into the use of doctrinaletymology, for the word new, spoken every day thought­lessly and innumerable times, is an awful word, a word tobe always written with a capital, a word weighty asCreation, Salvation, Baptism, Judgment, Love, Faith; andtherefore the use would consist in this, that with theopening of this word of the New Church a truth of lifeis given into the hands of life, now and for eternity. What is the own of the new? If in the light of Doctrinewe unfold this word in humility as from ourselves, itwill itself, as from itself, give an answer. New [nieuw]in Dutch is related with 1l0W [nu], and in Middle-Dutchnuwe meant both now and new. The Latin word for new,novus, likewise both as to itself and as to its roots in Greekand in Sanscrit is related with the idea of now and inaddition with the idea of century, age. Let us not besurprised that new is related with now. Even in a merelynatural idea what is new or fresh, is new or fresh only now,at the present moment. Let us not be surprised either tha.tnew is related with century or age, for in a wider naturalidea what is new does not coyer a moment, but a period;hence the expression the new age, the new spirit of thetimes. The sonorous "eeuw" [age] which is heard in"nieuw" [new], in the Old-Dutch (spelled ewe, eewe, euwe,eeu, and ee) besides eternity has a number of spirituallyrelated significations, such as 1. law of morals, also theMosaic law; 2. faith; 3. marriage; 4. kind or nature.Furthermore "ewich" of old times besides eternally a.lsomeant pure, chaste, honourable. Abstractly from time andspace, or thought as the Angels think, the word new onacoount of the ideas of now and to eternity which lie in­volved in it, indicates state. Hs own in which the Newdwells is the state of the subject to which the New gives 12
  • 108. 178 ANTON ZELLINGits quality. Just as the Exsplendescence qualifies theintegrity, just sa the New qualifies the state of man ac­cording ta which it manifests itself. If heard in this wayarmies of truths of life out of the ward NEW march intolife. In essence each true thing is a new thing, butnoteverynew thing is an essential thing. A different thing is a true thing known, a different thing is the same true thing acknowledged, a different thing is that same true thing believed. They are related as leaves, flowers, and fruits. Just sa the new has three degrees and in every degree numberless generations and in every generation numberless kinds, according to the life of each one. Who does not know that the mere knowing has only the lust of knowing Inherent in it, and that the lust of knowing is merely curiosity. The reception of each Divine New Thing is llowhere better seen than in its infernal opposite: curiosity. Tt is known from the Word that the. Angels do not store away in the memory the things which they hear from the Lord, either through the Ward or through preaching, but that they at once obey, that is, will and do (H.H. 278). The things which they hear from the Lord, are new things, for otherwise they would already have obeyed them previously. And the use of the new with the Angels is not the storing away in the memory, but the obeying at once. At once i8 nOw. In the angelic language now is inseparably connected with new. To store a.way in the memory is to postpone or ta put off for later or never. "At once" in Latin is sta.tim, forthwith, or illico, at the same place, which means now, and indeed now in this state. In the French a mighty concept is added to the word now: ma.intenant, literally maintaining, holding­ with the hand. That the Angels at onc~ ohey !he~il~thirigs is b~cause they believe what they think, and tlieir believing­ is a believing in Providence to such an extent that the highest Angels are ca.Iled Providences. The believiiij?;ln Providence brings this faith with it that no new thing cornes except ta its own, that no new thing; cornes before the relatively receptive state, that no new thing cornes except that which lets itself be obeyed now, no new thing that does not at once, 1l0W, find hand and foot ready, thus may be ta.ken up in ultimates: the Divine True in effect,
  • 109. NEW THINGS 179the Exsplendescence following the integrity. Life accordingto the Divine precepts is not ta miss or to defer a singlenow. Now is the root of new, and this is no longer alinguistic but a doctrinal etymology. Now is the root ofthe state in which what is new can be taken up andapplied. Now, said in another way, is the ratchet whichsafeguards the clockwork from running back. If the Angelswere not to obey what is new at once, they would not bereceptacles of the Divine True, but Danaid vessels throughwhich into eternity what is new would flow away asquickly as it inflowed. New is that which renews thestate from now on. What is new abstracted from state as itssubject is nothing. It is only a piece of news, and noticethat genetive-s: something belonging ta the new, that is tosay, not the essence itself of the thing - and the thing isthe life - but a snack and a bite thereof, a new wheeze.Because the Angels with each Revelation at once renewlife, they have both life and Revelation from the Lord.The word new has a spark of light in it, and that sparkis caUed now. Extinguish that spark and together withthe integrity the Exsplendescence in that word has gone,for good. An eye out of which the light has gone. An old myth tells of a maid having gone to seek herlover who had slipped among the gods, but as he was oflike stature as the gods, she could not find him, and tiredof seeking, she enquired of the oracle. The reply was: Lookat the eyes. She returned and noticed the eyes of the gods.AIl eyes had a clear, firm, quiet, peaceful look, with theexception of one pair which glanced restlessly and hur­riedly to aIl sides. That was the lover and he had to returnwith her. The gods are the Angels and the Divine truethings they embody; and because wherever they go, Theyhave the- Lord" before them, their eyes were turned One­ward and in the calm of peace. The lover is the under­standing elevated into the light of Heaven of a man whosewill, the maid, at length draws him down again to his ownthings. Thc oracle is the J udgment. [he in~eet1!~ .2fJÈ:eunregenerate man likes to slip among the gods to gathernew- thing-;-but if it does not enter into his mind according­ly to improve his life, each new thing is not a living newthing but a dead new thing, something belonging to the
  • 110. 180 ANTON ZELLING new, merely and solely for the memory, "splendid" for the moment, and "interesting". A characteristic word this inter­ esting, from "interesse", being in between, to be there and with all power to remain there, on no account to get left behilld. Let us as a contra st to the celestiallife of the New regard the infernal death of the new in the merely natural man, for from opposites they correspond. The world too meets the new with a now or at once and with a state. In the Parable of the Sower we read: "But he that received the seed into stony places, the same is he that heareth the word, and anon with joy 1eceiveth il; yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended", MATTHEW XIII: 20, 21. There is here spoken of an at once, an anon, which is not the at once of the Angels. Tt is the enthusiastic whim of the unreformed natural will which everywhere and always stands ready with "l, lord"and does not go. From the new things he hears a piece ofnews for the sake of mere knowledge, and no sooner do thenew things bring something of temptations and combatsalong with them but by and by he is offended. By and byhere stands in contrast to at once. Every angelic nowhas in it some value to eternity, for the new things whichthe Angel at once obeys are eternal fruths applied to thenow of his hearing; but the at once of the natura.l man iscaUed temporary, enduring for a while, that is, passing;the angelic now therein is lacking. The new things canhave no root with him and thus never become essentially oflife, but at most of knowledge and not even of acknow­ledgment. "If man is only in the true things which arecaUed of faith, he is standing only before the door, and ifout of those he looks to good, he enters the entrance-hall;if however he does not out of those look to good, he doesnot see Heaven, not even from afar", A. C. 9832. If the knownand acknowledged true things are believed, they become goodthings and thereby for the first time new; then they bud openas to the essence itself of the thing, that is, as to life. Whetherthe true things in the mind live may be known therebythat, over and again,. time after time, with ea~h now, theybecome new. Taken m that sense all true thmgs are newthings. As soon as a true thing out of the W ord has beenunderstood a new state must set in. A true thing of faith
  • 111. NEW THINGS 181 does not become of faith unless a corresponding true thingof life has become entirely of life. As soon as a true thingof faith becomes of faith, it is a new thing. And that new thing isdependent on the renewal of life which com­mences as soon as a true thing of life has become entirelyof life. The now taken into account, obeyed in life, deter­ mines the new. The end and use of each new revealed truething of life is the laying bare of a deeper evil to be com­bated and subjugated in the light and the warmth of theDoctrine. This causes that "tribulation and persecution be­cause of the word". It is known from the Word that whenthe parents are in conjugial love, the hereditary evil is notfurther heaped up in the children. The parents are thewill and the understanding, the children the good and truethings. Will and understanding are in conjugial love when,conjoined as love and wisdom, they are kept from theLord in the good of innocence; whereupon then the goodthings for the first time become clean and the true thingspure, and bath together new. Then the hereditary evil hasbeen brought ta a standstill and is condemned to drawback, a recurrent fraction diminishing into eternity. Thehereditary evil pertains ta the _~il will and the falseunderstanding in the old proprium. The hereditary evil initself is already actual, for no evil can exist without itsfalse, and bath together cannat exist without their third,the effect. The hereditary evil does certainly exercise itsinfluence, does certainly have an actual, but this is notimputable. It becomes an imputable actual or actual evilby confirmation. As long as there is no confirmation ofthe hereditary evil, the question is one of not seeing andthus of having no fauIt; as saon however as there is con­firmation the question is one of saying that one sees,whereby the sin remains; for the hereditary evil of theformer state by confirmation becomes the actual evil ofthe next state. The actual evil always is according to thehereditary evil. Of the actual evil the hereditary evil is thealimentary sail and confirmation is the root. When thealimentary soil does not extend itself further, the rootsalso cannot spread. Here Doctrine is the parent in conjugiallove: it does not further heap up the hereditary evil. Andthis then is its use of uses, that it huns itself against thehereditary evil; and in its reclaiming of this alimentary
  • 112. 182 ANTON ZELLINGsoil it encounters the fiercest resistance. By nature eachhereditary evil fiercely desires to become an actual evil,that is, in an actual evil to laise a conscious head which,when confirmed, sees. Thence each interior, internaI resist­ance. The actual evil is the spontaneous generation out ofthe hereditary evil. From the infernal dust of the hered­itary evil arise the actual evils, at once fitted out with theorgans of generation. -Yesterdays actual evil supplies a.greater mass of hereditary evil for to-day and a still morefrequent actual evil for to-morrow, and so alternately with­out end. The Doctrine of the Church, as a parent in con­jugial love, puts a limit, once and for àll, to this vièwusextension of circles. Its good and true things are spontan­eous creations from the Lord; it essentially uprootstheactual evil by disappropriating its alimentary soil, thehereditary evil, piece by piece, and reclaiming it piece bypiece. Piece by piece is over and again, each time one newstep further, thus each time with new things. These newthings are not genuine true things of faith except by beingat the same time genuine true things of life. These latterwill to he at once obeyed, that is, willed and done. Eachnew true thing of faith throws off a new true thing oflife, each new thing premises a new thing now, a newthing tO-day, that is, a closer presence of the Lord. For thespiritual map. only that is llew which can at once, now,be taken up into the blood, as to-day the daily bread.Each new thing is truly llew if it at the same time nowradia tes through a certain hereditary evil of a certainstate in a certain degree and thereby prevents, for each onewho wills, an actual evil from accordingly shooting root.It digs up that certain part of the alimentary soil, and notonly does it thus put an end to an evil use, but it implantsat that place the seed of the opposite good use. Only thatis essentially, livingly, and permanently new which manwills with the entire heart now, and each time anew; aHthe lest is a novelty which all tao saon is a novelty nolonger. New is a dreadful ward, for new is everythingwhich ta-da y out of the Ward "hath been fulfilled in yourears". That is why the Angels at once obey every newthing. Not at once to obey is not to believe the W ordo Ta understand and not to will a new thing is at once tùtranspose a relative hereditary evil into an actual evil. Every
  • 113. NEW THINGS 183new thing of Doctrine carries a measuring line along withit with which it newly indicates and measures the bordersbetween the hereditary and the actual evil. rfhat borderlinevaries continually whereby the hereditary evil is removedevel farther towards the periphery. In this connection note this MEMORABLE RELATION,n. 2660: "Ordure is filthy and loathsome spiritual things;that out of ordure in the earth is fertility; thence the re­presentation that with those who confess filthy sins andacknowledge that they are dung, then .ln such earth seedgrows up. Similarly in the other life, when iilthy pleasant­nesses, as of adultery and cruelty, grow rotten, and becomelike filthy dung, so that they begin to abhor these things,t.hen they are as it were soil wherein a faculty of good maybe inseminated". Notice the words such as !then, seed, g1OWSup, begil1, may be inseminated, which aIl point to the new,to new things which can only be sowed when evil thingsare shunned as sins, with which the stat.e which can essen­tially be receptive for the essentially new can start then ornow or at once. From the Lord there are no premature newthings; they await the prepared soieand that soills purèiya new province captured from th.e old proprium which asordure still fulfills its service and use. Every new thing has two sides, the side of the Lordand the side of man. In a one-sided desire for new thingsthe side of man is overlooked. It is a desire for Ex­splendescence without the imperative integrity. From theside of man the new is only that which now in this stateis acceptable and applicable, what man now in this stateis prepared to fully accept and will. From the side of theLord the New is the Divine True in the effect of thisbeing prepared to accept and to will. We read that withthose who are in celestial love, the Divine Fire or theDivine Love is continually creating and 1enewing theinterior things of the will. The merely natural man doesnot think of such a· thing as having the interior thingsof the will renewed. He does indeed will new things,even nothing but new things, but he is eager to refusethe reactive power thereof in himself. Renewal is achange of order in the present state, and indeed now,at once; not to-morrow, not later on because there is time
  • 114. 184 ANTON ZELLINGII to eternity and such like excuses easily drawn from the Word. The New is identical with the Divine Providence, it is the effect itself of Providence itself, each smallest moment. In the stream of Providence no other New Thing ever occurs but wha.t now and in this state of man is of regenerative power. For that man each New Thing has become the Eternal now, has become to-day, the fullest presence of the Lord. For him every Divine True Thing is an ever further Divine New Thing by the immediate effect in his life. lhe New with him is the sealed conjunction of the true and the good. lhe New is nothing without its use, and the use is that immediate effect, that conjunction for further regenera.tion. The New transposed into the essence of the thing itself is the Roly Spirit. So immensely great is that word NEW. In the thinking concerning the Roly Spirit very often mans part, thus the receptacle, is also ignored, and this inevitably leads to thinking concerning the Roly Spirit as a person by himself, who because he "never inheres" only arbitrarily "inspires". We read in Canons in the chapter Concerning the Holy Spirit, IV: 4: "lherefore the Roly, which is meant by the Roly Spirit, does not inhere; neither does it remain, except so long as the man who receives it believes in the Lord, and at the same time is in the Doctrine of the true from the W ord, and in a life according to it". There it clearly says that the Roly Spirit does indeed inhere and remain but only so long as he dwells in his own, for the Doctrine of the genuine True out of the Word and the life according thereto is the integer own of Thum, the Exsplendescence. The new things of the Church are holy things, because its Newest Testament is the Testament of the Roly Spirit. The Kingdom of God and its Right­ eousness which must first be sought is the Doctrine of the genuine True and the life according thereto, the Son of Man in Ris Integrity. The merely natural man and his curiosity fall under the internaI sense of the fairytale "lhe Golden Goose". He remains stuck to the exterior charm of the new things that for him always come from without, represented by the goose, and the kings daughter, who could not laugh, is the Church in a merely natural state, in a state of endless spleen; not to be able ta laugh is ta be una.ble to arrive at the genuine rational. In the ridiculous
  • 115. NEW THINGS 185scene acted before her, she sees herself represented in herdead state, she learns to know herself, how everything withher and in her sticks together aIl awry. The saving laughleads to a marriage, that is, ta a new conjunction, anordering in the true spirit of connection. There are two new things: the new from without a.ndthe new from within. Analogous to ARCANA CELESTIA9325 we might say: "The natural of man is the first thattakes up the new things out of the Word from the Lord,and that which is renewed last of aU, and when this hasbeen renewed the entire man is f·enewed". The end andthe use of the fi lst new is to arrive at the integm exsplen­descence of the last, now eternal new. No word in any language stands separately, by itselfalone, but it belongs as a star to sorne constellation, and,aIl according to series and sequence, it stands ever anewwith others in a constellation from which the internaIsense sparkles forth. And just as the Ward cannot beapproached by direct cognizance, neither ca·n any languagewhatever, which is out of the Word, thus spiritual out ofcelestial origin. In itself, every language, out of the LordsDivine Providence is an integrity from which the Wordof the Lord shines forth. This is manifest from the follow­ing quotation: "The word by which numbering is hereexpressed, in the original language signifies ta survey,to estimate, ta observe, and also ta visit, to command, topreside, thus to order a.nd to dispose. That this word hasthese significations is because the one involves the otherin the spiritual sense, and the spiritual sense is the interiorsense of the words, which is in the words of languages,especially the oriental", A.C. 10217. The original languagein every language is the eastern province in which aIlwords have an interior sense and are thus universallydirected to the Lord. Taal [language] cornes from tellen [tocount], and to count in the internaI sense signifies theordering and the disposition of the good and true thingsof faith and of love. The doctrinal etymology thereforeis nothing else than the interior sense of the words; andif for the present we choose the former technical term itis so as not to create confusion between the interior senseof the words and the interior senses of the W ordo The
  • 116. 180 ANTON ZELLING ,III internaI sense of the Ward shines forth in the interiorl sense of the words, and the Exsplendescence directs itself according to the integrity of the perception of the interior sense of the words. Regarded as to the language also the words of each language in their interior sense are understood in that Memorable Relation of aH Memorable Relations "that the twelve Apostles have been caUed together from the Lord and sent forth throughout the whole spiritual world, as formerly in the natural world, with the command ta preach this Gospel; and that then to every Apostle his particular district was assigned; which command they are executing with aU zeal and industry", T.C.R. 108 and 791. The interior sense of the words in the natural world preaches the internaI sense of the W ord in the universal spiritual world, ea·ch word in the district assigned to it. A word like to follow is a district, a word like to believe is a district, a word like new is a district. The words also of our language with each Nineteenth of June journey farther to the East, and become ever more the original, the eastern language in the Church. There is a saying that the language is entirely the people. In every language there is a language which is altogether the Church, word by word. That language is spiritual natural; that language is the original language; that language is the theatre representing the "Vord, just as the universe is the theatre representing the Lord Himself, His King-dom in the Heavens, and thence His Kingdom in the lands or in theChurch, and thence His Kingdom with each reg-enerated man. The mother-tongue of aIl indo-european languages is the sanskrit, which word signifies: the accomplished, the finished, the perfectly classic or exemplary language. VIeU then, every countrys language has its sanskrit everywhere where a pure mind purely listens; it is the language of the simple according to whose faith the W ord has been written. How often does it not happen that an unenlightened, un-simple man, disputing with a simple, enlightened man, cries out in vexation: "Evidently we speak a different language". This then is so indeed; the same words with the one are empty, with the other full of the essence itself of th(3 matter. With the one the
  • 117. NEW THINGS 187thinking lies close to the confused lip; with the otherthe interna.l thinking flows forth into an accomplished,finished, perfect language in which each word has itsgiven signification. The one speaks gibberish, and theother replies in sanscrit. There are also those who wish tosee each translation of the -Word «flowing ëasily inthecurrent language of the day".A::n irrational ora naturaJ.­iâtional- desire, for frQII!. the Word eacb. "Iangüagë-neeôsto be resto!:ed according to its genuine origin, and -itmust not be that every language deforms the Wordaccording to its own degeneration. The sense of the letter of the W ord whence is the literaIsense, is already the interior sense of the words, whichthen, as the flower does the butterfly, attracts the internaIsense. The interior sense of the words, weIl understood,prepares for the Coming of the InternaI Sense as do thepaths made straight for the nearby Kingdom of God, Thedirect taking cognizance of the sole letter by itself isnothing but phantasy. In other words: one should notima.gine the natural sense of the W ord to lie close to thestreet just as the newspaper. If mans natural idea is notfrom the Lord lœpt in the innocence of the faith of thesimple - and that is to "read holily" - then even the natural sense of the letter of the W ord escapes himentirely, not to mention the spiritual and the eelestialsenses which a·re in the letter. That the given signification of the words alreadyheliotropieally turns itself to the internaI sense is provedby the following statement: "These things whieh in this period are eontained in the internaI sense, for the most part are explained as to the mere significations of thewords, for the reason that they are such as have beenexplained before", A.C. 5682, that is, explained from theDivine Doctrine. And there is another passage to be mentioned in this connection: "But before letting our thinkings higher into these psychological arcana, we mustexplain first the significations thernselves of the words", RATIONAL PSYCHOLOGY, On the Hurnan UndeTstanding,n. 7. A natural idea can not he spoken of before the mere significations of the words and the significations them­ selves of the- words shine forth in integrity. The sense of the letter is John the Baptist preaehing the word of
  • 118. 188 ANTON ZELLINGIsaiah: "Prepare ye the way of Jehovah, His pathsstraight". In the word "nienw" [newJ the words "nu" [nowJ and"eeuw" [age, periodJ or state are involved and spirituallyrelated to such an extent. that none of the three is essentialand possible without the other two. NEW is wha.t now fills astate; otherwise it is not a newthing but a piece of news. Now is now only when thereby a new state sets in.There are three words for to begin: ta commence, to begin,and to set in. By way of example: the lessons commencein the autumn, they begin at eight oclock in the evening,but they set in at the first real difficulties, the momentwhen many drop off. To set in is the beginning properlysaid, Latin inchoare, literally to put the oxen under theyoke, a strongly imaging word in which lies also enclosedthe lowing of the oxen put before the Ark (1 Sam. VI : 12),which signified the difficult conversion of the lusts ofthe evil of the natural man into good affections, D.P. 326.AlI this is connected with now. If now is not maintenant,keeping the hand ta the plough, it is without root:- ­ STATE is sta.te only when it lies in between two nows,the now with which a renewal set in, and the now withwhich as soon as the statB is full, a new other state againfollows. Every living statB, every state which is no deadcustom, ignites with a now and switches over with anow to a following sta.te, from the one ignition to theother. from now to now. And so it is that when the Lord reveals Himself in anew thing in the Church, by many it is received withempty, glassy, shy glances and not with a full, open,peaceful, joyful look full of recognition and gratitude.Those many also asked for new things, but then things inwhich there burns no now, no to-day, no at once, and inwhich no new state breaks in the pure red of dawn. Things,in short, outside o.f every now and every state, unmannedtherefrom to a purely feminine satisfying of curiosity:"how splendid! how interesting!" Those many, andespecially the erudite among them, live without state,abstract from state. And if they were to he asked abouttruths of life, they would in their hearts be inclined to
  • 119. NEW THINGS 189say: "We need neither life nor truths of life. Our workoccupies aIl our life; we would not even find time to sin.Is it not written that the faithful fulfilment of our dailytasks is the principal work of charity and the use of life?WeIl then, that is our truth of life having become life,if you wish to it so". Such have passed over the greatnow of life, so many "nows" until there is literally nothingof any state left except whims and crazes in between agrey dead custom. Later on, when they are being examinedby the Angels, their respectable diligence in their work willprove to have been nothing but fierce emulation and rivalry. With those who make Doctrine from the Lord, the newcomes from within; with those who accept Doctrine fromothers, the new comes from without. With the formerthe new is essentially new, with the latter the new maybecome essentially new provided it is at once obeyed inthe measure of the understanding thereof.Theinsatiabledemand after ever new things is the seekingof an eviland adulterous generation after a sign, MATTH. XII : 39.O~ly tha.t is new which, as soon as it is heard -. andunderstood, is at once willed and done. AIl the lest ismerely a -filling of the belly of an unwilling and thusmalevolent curiosity. The signs and wonders of the NewChurch are its new things from the Lord or the DivineTrue in the effects. In the number 9905 previously quotedfrom the ARCANA CELESTIA we read: "There is a similarexsplendescence inwardly with those who are in the truethings out of good, which dictates and as it were givesresponses, when out of the affection of the hea·rt the trueis inquired after, and it is loved as good. That there issuch an exsplendescence by which the Divine True isrevealed out of Heaven in the natural man with thosewho are illustrated out of the W ord, is not perceived inthe world, for the reason that it is not known that any lightout of Heaven illustrates mans intellectual. " Furtherit is to be known that that exsplendescence appears inultimates, whereas aIl things which are of the Light fromthe Divine descend even to the ultimate ends". Note that that exsplendescence arises from within withthose who are in the tn),e things out of the good; the truethings out of the good are the true things not only knownand acknowledged but also believed and perceived; only
  • 120. 190 ANTON ZELLING when the true things have beell believed and perceived, thus when they are of the Doctrine of the genuine True, that Exsplendescence arises in which the Lord is the First and the NEWEST. There a,re in the ARCANA CELESTIA n. 10044 three passages in which the Lord is called the First and the Newest: 1. In Isaiah: l the First and l the Newest, My hand has also laid the foundation of the earth, and My right hand hath spanned the Heavens with My pa.Im", XLVIII: 12, 13. II. In the same: "Thus saith Jehovah, the King of Israël, and his Redeemer, l the First and l the Newest", XLIV: 6. III. lu the Apocalypse: "These things saith the First and the Newest, who was dead and is alive", II: 8. In the new things the Lord is the Newest in the natural which is the last ta be regenerated or renewed. How can we any longer thoughtlessly, that is, without holy fear, speak o·f new things and irresponsibly ask for new thinRs while within in aIl known and acknowledRed truths they stand at the door and knock to be opened unto? As soon as the truths known and acknowledged are also believed, that is willed and done, the Divine True cau enter into the effect, and be Newest in lasts. "1 stand at the door and l knock" , the Lord says. Every knock is a now, and when every now is sa immedia.tely followed until the state of inteRrity, the state of the good of innocence is attained, the Exsplendes ­ cence of new things - for the revealed a,nswers are nothing but new things - sets in to eternity. Verily, it behooves us to be in holy fear for the word NEw, for it is the new things that make the New Church, the Church of the Holy Spirit. That the Angels immediately ob~y what they hear from and out of the Word is because they are Humiliations. In-.J1leir hearing there is a prostration of -themselves to the ground of their proprium; in their obeying there is the erection from the perception that it is from the Divine Mercy that for every hereditary evil departed from in will and deed an opposite hereditary good of the Lord i,s illcorporated into the celestial proprium. With each thing heard and immediately obeyed they are further
  • 121. NEW THINGS 191 regenerated, that is, with each new thing they too becomenew. To hear for them is identical with to C1bey, andthe rein they make true the physiological law "that thehearing tremulates through the whole body and clears andpurges it", RATIONAL PSYCHOLOGY LXVI. Each new thingdemands not only a hearing, but also an inclining of theear. Use a.nd end of each new thing is a use of life andan end of life: from an hereditary evil to come into a Divinehereditary good, correspondential1y opposite thereto. By thenatural mind renewed each time with each new thing theChurch cornes into its celestial hereditary good. This isthe sense of new wine in new bottles, and of bags thatwax not old. The essential1y new, essentially received,that is, applied, can never lose its glow, its Exsplendescence,for each new thing so taken up contains in it the seeds ofendless new things again, which have their turn now afternow out of the Divine Providence in each smal1est moment.Each smal1est moment is each now, each at once. l t would therefore not be surprising if novum werespiritually related to novem; new to nine; French neuf,new, to neuf, nine. There are three discrete degrees, andeach degree has its inmost its middle, and its outermost.When a Divine True from above or from within throughal1 those degrees shines forth into lasts, then the New isin its integer own, for then each condition which each newthing imperatively brings along, has been faithful1ycomplied with. ~~ille in the internaI sense signifies theconjunction of all things in one complex; nine so seen isthe number of the New. By way of elucidation we mighttherefore be allowed to say that the dwelling of the humanmind has three stories and therein nine chambers. Withmany aH high chambers or upper rooms of the higheststory are closed and the lower ones in sore disorder; aI!donly the front hall is neatly arranged into a· bookroom fullof sciences. Every new thing which of necessity comesto them from without, is there reasoned down into a pieceof news and preferably into nothing new at aIl. Little by little that dwelling then shrinksl into a narrow whiteplastered cell for the copying of or selfmadeconfirmations of the false. From such houses no new shines forth, Ql!t the _grinding of the mil! is heard as describedin the Word.
  • 122. 192 ANTON ZELLING The Lord continually orders the Heavens. This signifies that the Lord as the Newest continuaUy renews the Heavens, and that the Heavens by obeying immediately, continually let themselves be renewed. Before the Lord came on earth to conquer and subjugate the hells and to bring them as well as the Heavens back into order, this was not the case. "Vith the Coming the Heavens were restored in their integrity, and the renewed Exsplendescence is such that the moon shines with the light of the sun, and the sun with the light of seven days. It also wa·s the Lord as the Newest when He, healing the blind man, commanded him: "Do not pass it on". This signifies: "Become entirely new by the new that has been given you. This demands the exertion of aU your human faculties". By the direct passing on the new of each true loses its internaI penetration and power, and dilutes into a piece of news. It must first inwardly make the internaI spiritual life integer before it can shine forth, new, outwa.rdly. A secret passed on is no longer a secret. An arcanum unfolded is the arcanum multiplied; a revealing is a reveiling. new thing is a deeper initiation and not a further vulgarisation. The Doctrine of the genuine Erue is the bag never waxing old, for ever new celestial treasures. Taking direct cognizance of the letter of the Word leads to direct passing on or direct missionary work, in which no power is inherent. For this reason we are told in the TRUE CHRISTIAN RELIGION that the Lord sent forth} the Apostles He had caHed together into the universal spiritual world. This always is the way with the genuine New things: a salvation that they come in their providential time, an irreparable disaster if they keep away. If they come, they do so from the only Lord a.s regenerations, and if they keep away the old proprium is in the cause. In each New thing the Lord stands at the door and knocks, waiting for a response. For this reason we read: "The Lord continually is present with the good and true with every man, but it is not received except in so much as evil and false things are removed, thus in so much as man is purified of these. The conjunction of the true and the good is regeneration", A.C. 10022. New things are only there where the good and the true thus received from the Lord are conjoined,~
  • 123. NEW THINGS 193thus out of the Doctrine of the Church. One would besorely mistaken in regarding the Doctrine of the Churchas a merely human system or piecework. In essence it isaffection, for we read: "The true things out of love arenot naked cognitions of such things in the memory andthence in the understanding of man, but they a·re affectionsof life with him", A.C. 9841. Not direct cog-nizance andlife are one, but Doctrine and life. Gnly then the truethings are good things, and only these good things are newthings in their fulness, glory, and power. In an attack on DE HEMELSCHE LEER (see N. CH. L.1934, p. 176) an allusion is made to a passage in the Wordthat the Anciellt Church was destroyed by innovators,which argument then culminates in these words "we neednot think that we are immune from such a thing-". The place meant, not indicated, is undoubtedly this:"The First Ancient Church spread, as said, so broadlyover the orb, especiaUy the Asiatic, like aIl churches every­where are wont to do, in the process of time became degen­erated and adulterated by innovators, both as to the externalworship and as to the internaI, and this in various -places,primarily out of this, that aIl significative and representativethings which the Ancient Church had out of the mouth ofthe Most Ancient Church, which aIl viewed the Lord andHis Kingdom, were turned into idolatrous things, and withsorne nations into magical things. Lest the universal Churchshould fall it was permitted from the Lord that asignificative and representative worship was restored some­where, which was done by Eber, which worshi-p principallyconsisted in external things", A.C. 1241. Gnly a careless reading can lead to such a false con­clusion that the Ancient Church was destroyed by inno­vators, for no such thing is said in the text. Carefully read,we find this: 1. The FirstAncient Church in the proces of time became degenerated ; II. Like aU Churches wherever they are, are wont to do; III. and was adulterated by innovators; IV. both as to the external worship and as to the inter ­ naI. V. and this in various places; 13
  • 124. 194 ANTON ZELLUIG VI. primarily out of this that all significative and re­ presenta,tive things ... were turned into idolatrous things;VII. Ali these things with reference to worship or the cooperation of man as from himself, thus with refer­ ence to the life following the Doctrine, for this is worship. New things are not new except only from the Lord. Alinew things are from the Lord out of the Spiritual Sun. TheSpiritual Sun is a Sun of propagations, of begettings, ofgenerations. !ts sphere in the Church d~s~d~s as thEU~reof Conjugial Lo,::e into ultimates which thus become newestthings. The First Ancient Church, represented by Noah,had been degenerated. That means it was no longer recep­tive of any genuine conjugial new thing, because the regener­ating conjunction of good and truth began to decline. Nobegettings, no generations, took place any more. Thence itwas degenerated, and no longer, as Noah, a man righteousand integer in his genemtions. The mind, no more than thebody, can live without continuaI renewals. If those renewalsare not ont of the Conjugial Love of the true and the goodconjoined, they are out of the whorish or adulterou~love;thence adulterated by innovators. Adultemre, -ri~~ytranslated, is to go unto another -9cj;o destn.!y_so!!!.~thinginto something else~ The-things which the Ancient Churchhad from the :Most Ancient Church, regalded the Lord andHis Kingdom. By saying that the Ancient Church was de­stroyed by innovators, the false appearance is created as ifthose innovators came from somewhere outside, unforeseen;but they arose as maggots from within out of its degener­ation itself; and that Church was already largely, invarious places, inclined "to go unto another", that is, notto regard the Lord and His Kingdom, but itself and theworld; for this is being degenerated and adulterated. Theword "innovators" has nothing to do here with "new_things~iJl th~ genuin~u~.onj~K~~Lsense. Innovator-t~yordalone is, and the new 1hings are thlL Lord, as Newest,in ultimates. Who in the ultimates passes over the reci­procal or the cooperation as if from himself, prevents thoseultimates from becoming newests; they then petrify intostone-idols. Renee this passage refers to the degeneratedinternaI worship and the adulterated external worship. On
  • 125. NEW THINGS 195this lies the stress, and in no way on the innovators. Theywere only the dead, burying the dead. These innovatorstherefore did not renew, but they perverted, as is clearlysaid; they were merely the final perverters of that whichfor the major part had already been perverted or degener­ated. An innovator in this abominable sense is one whoc1esires renewal without any reciprocal, without any cooper­ation; thus a new thing with the now taken off and withthe state taken off; a new thing with which the propriuminquisitively asks: "What good is it to me, what shall ldo with it?"; a new in which the Lord does not shine forthmore fully, but with which the proprium shines idolatrouslyand magically as long as the luminous idea, the trouvaille,lasts; not newests in lasts, but latest llovelties. ~h new thing is an appearing of the Lord in fuUestpresel)ce, and in this His appearing He asks fi lst of aU forthe sundhets pass, the bill of health (see the so-calledJOURNAL OF DREAMS, p. 27); as also .Joseph "asked hisbrethren of their peace", because the 43rd chapter ofGENESIS treats of the conjunctioll of the true things of theChurch in the natural with the celestial of the spiritual orwith the true from the Divine; and that conjunction cannottake place unless there is peace in the natural, peace andhealth. In Hebrew the word for peace has the secondalymeaning of welfare and health. Only when the true thingsof the Church in the natural are conjoined to the true fromthe Divine, the Lord as the Newest shines forth in ultimateswhich are then newests into the eternal. Vhat are generally taken for "new things" are only unconjoined "truths of the Church in the natural", degenerated, adulterated, turned another way; not newbut perverted things, dead natural things in a dead naturalglimmer. The true things of the Church in the natural" vivified by the influx out of the spiritual world, thatis, through the spiritual world from the Lord. In the spiritual world all things live out of the light which is from the Lord, for in that light there is wisdom andintelligence", A.C. 5680. This light wishes to dweU as a healthy spirit in a sound body or in its own, that is, toshine forth. The Doctrine of the Church or any Doctrine of thegenuine True is the Lords dwelling in which He dwells as
  • 126. 196 ANTON ZELLINGthe Newest in His Own. If this were not so, it would besuperfluous for the Newest Testament so often and atstated times to speak of the man who, in enlightenmentfrom the Lord, makes Doctrine for himself. Essentially new therefore is that which is permanent orbecomes remains. For the man, when he is being reborn,passes through ages as he who has been born, and theprevious sta.te always is as an egg in regard to the next;infancy as an egg for the years of boyhood; these as anegg for the years of adolescence and of early manhood;these as an egg for adult age; thus he is continually begot­ten and born; and this not only while he lives in theworld but also when he comes into the other world, toeternity; and nevertheless he cannot be further perfectedthan that he be as an egg in respect to those things whichstill remain, which are undetenninate; see A.C. 4378 and4379. Which numbers throw a new light on n. 19: "By the Spirit of God is understood the Lords Mercy with referenceto which it is say to motitate, like a hen is wont to do over eggs, here over those things which the Lord concealswith man, and which here and there in the Word arecalled remains; they are cognitions of the true and thegood, which never come to light or into the day before the external things are vastated". As a ken is wont to do over eggs. This is no haphazard metaphor but a representative. An egg is every preceding state in respect of the next, and indeed an impregnated egg, for a hen will not brood or motitate over other than impregnated eggs. To motitate is to bring the germ to life, which germ of life comes to life in the yolk. lhe yellow-red yolk and the white of egg round about are related as the cognitions of the good a.nd the cognitions of the true. The calcareous shell represents the externa.l thmgs. The germ or the seed is the impregnating New which in the egg dwells in its own. Note that in the rebirth thus represented the egg is entirely the Lords, an egg of remains; and that the Lord is the Cock and the Hen thereof, both together. It is often translated "man must be born anew"; anew is wrong, for that means as much as "the same thing over again", the misconception of Nico­ demus. But everywhere in the Word it says e novo, that is,
  • 127. NEW THINGS 197out of the new, thus from what is purely the Lord and theLords. And this coincides with another expression: ab ava,that is, from the egg. And consider the ward haan [cock]of which hen Chen] is the feminine, Latin gallus of whichgallina is the feminine; the root in Greek and Sanscritsignifies ta cry (ta crow). singing ea.rly, announcer of thedawn, morning-trumpet. lhus the Lord as Ringer-in andBegetter of new morning states, and at the same time theLord as the Merciful, Providential, Circumspect Incubator.In this representative the Lord is the cock; the hen is theLord in Heaven and in the Church; the egg is everyDivinely impregnated Doctrine of the genuine lrue, quitefull of entirely new cognitions of the true and the good,with the germ or the seed of new life, ta eternity andinfinitely always again the Egg for each next state. Inthis parable out of the Ward the ward ovum, egg, rhymeswith the ward novum, new. Each New lhing is the Divine,proceeding; or the Divine, impregnating, coming over Hisegg of Divine remains, and with power overshadowing itwith wings, analogous ta LUKE l : 35; and the Mercy ofthe Lord in the hatching or bringing into day is found inthe tender care in the removal or vastation of the externalthings, which motherly care elsewhere in a similar parablesounds forth with such a cry: "Jerusalem, Jerusalem, often would l have gathered thy children together,even as a ken gathereth her chic kens under her wings; andye would not", MATTHEW XXIII: 37. Because the Lord is the First and the Newest, the Newthings from Him do not cease ta eternity, and becausethey do not cease ta eternity ta be an indefinite andinexhaustible abundance, man and Angel in eternity donot cease ta be an egg, of each new New lhing a new eggin which it dwells as in its own. This is the significationof the ward: "And what father among you whomthe son shall ask an egg, will offer him a scorpion",LUKE XI : 11, 12; the signification tao of the ward: "Theyhatch cockatrice eggs, and weave the spiders webb; hethat eateth of their eggs dieth; and that which is crushedbreaketh out into a viper", ISAIAH LIX: 5. la ask foran egg is ta pray for a new state, eating it is theappropriation; scorpion and viper are the adulteratinginnovations of degenerated churches, in which the Lord
  • 128. 198 ANTON ZELLINGno longer is the Newest out of the Vord understood, butthe spiders webbs of ones own human imaginations aroundthe unopened Word pass themselves for new things. Postscdpt. This series of articles should be taken only as a sincereeffort ta penetrate ta genuine truths of life. And life isextremely diverse or divergent, thus as it were to beregarded from a thousand sides and in a thousand ways.The Doctrine of the genuine True is twofold, the Doctrineof the genuine True of faith, and the Doctrine of thegenuine True of life. The Doctrine of life is the forecourtof and the paved highroad ta the Doctrine of faith. Thatwhich in the Church has come before us for considerationis the question: what then are the truths of life? Put thisquestion in any arbitrary society, and you will generallymeet with what we called empty, glassy, shy glances.And if that question meets with a reply it genera.llyamounts ta a scientific truth of faith with a sour sauceof ones own worldly-wise experience in life, hastily stirredinto a truth of life to appearance, ta a bite of cannedsectarian life. Only apparent truths concerning life,over the wisest methad of living, not truths out of life.A different thing are truths concerning life, and a differentthing truths out of life. A slovenly parent, for instance,can scarcely teach his child order in the sphere of whichhe himself is not. He only gives wise lessons ta be thrownta the winds. The core of aIl education is not ta show thechild the true way but ones self to go the good way. Thatway then proves the stream of Providence in which, asof themselves, the truths arise which each child speciallyneeds, and thus gathers in with glad surprise, cherisheswith love, and makes his own. The life of the child blossomsforth in and following the life of the parents. Why elseshould it be written that the true conjugial love bringsthe hereditary evil in the children ta a standstill? The life of the Angels is a socia.I life. Our sociablenesshas to be angelic and for that purpose it must start bywilling ta live entirely out of the Ward. From words suchas to follow, to believe, and new, it may be shown in what
  • 129. NEW THINGS 199 bungling, stiff, awkward way, words are taken up and.. how thoughtlessly spoken. For the perception of the word TO FOLLOW of necessity leads to seeing society as a Royal following. Is our society such in every respect, worthy of the Crown of Churches? The perception of the word TO BELIEVE of necessity leads to the realization that a truc thing known and acknowledged is a true tbing in essence only if it is believed. Are ail true things so with us? The perception of the word NEW of necessity leads to thc realization that a new thing is a ne", thing only when it now renews our state into eternity. Does it do that with us? If not, how pitifully little the Lord as yet dwells among us. The Mosaic law forbade every man in whorn was any blernish to approach the altar. In how many respects wc approach the Word directly, with ail our unatoned for impurities upon us. To believe the Vord is to believe that the genuine true of life cornes to us from nowhere but out of the W ord; is to believe that only when that has become of life the true things of faith becorne fully of faith; the faith shining forth in the integrity of life; for faith is nothing else than thc Light taken up in and by the life und thus the forrn of charity or charity formed, A.C. 9783. To look up to God is to go to the Word, and to go to the W ord is to desire the genuine true therefrom, a genuine true thing of life for life and faith together. Every genuine true thing which glistens to us out of the Vord, is a genuine new thing which admonishes to renewal. To give an imposing example from among myriads: "The interior good makes the spiritual life of man; and if the spiritual life is not full y restored, the external good, which makes the natural life, cannot be restored; for this life is restored by that; the external man is regenerated by the internaI man. But the good in the external or in the natural cannot be full y restored, because the injury there remaills as a scar which grows callous", A.C. 9103. A sear in its original signification is a sign on the flesh or the body and in the internaI sense it signifies the evil things of the will and the false things of the thinking therefrom. What dreadful truth of life lies open here in the statement tha.t the natural can never again become fully integer, but that the blows dealt there grow callous as scars and harden. In the Doctrine of the Chureh the spirituallife is fully restored;
  • 130. 200 ANTON ZELLINGwithout Doctrine of the genuine True there is no integerspiritual life and the spiritual life is the life of a.ndfollowing that Doctrine. That life is immediately ta willand do every genuine true thing as a new thing for therenewal of self from the Lord. This is ta be spirituaUyfully restored, whence then the natural obtains itsrestaration. Where this does not happen the natura.l lifehas evel more wounds struck until finaUy it is aIl onescar which hardens itself against the Merciful Samaritan. There is only one life: to believe the Ward. Ta believethe Ward is ta live the W ord, and ta live the Ward is tabelieve the Ward, ta live and ta believe bath together as"the Heavenly Arcana TOGETHER with the wonderfullhings seen in the warld of spùits and in the Heaven ofAngels". The arcana of faith are out of the TExT, thewonderful things of life out of EXPERIENCE, Latinexperientia, literaUy out of the passing through, thusl)assing through aU states of regeneration; passions; affect­ions. In e,r, out of, the root sec of secundum is implied,and indeed: everything that is out of something, is entirelyfollowing that. Experientia is thus "foUowing the passingthrough". Vho passes through the Text accordingly gainsexperience. The origin of aU genuine truths of life isExperience out of the Ward. The true things of life havingbecome life are aU experiences ta·ken t{) heart. An appliedlife unfolds itself at the same time or together with eachunfolded arcanum; ta experience is ta find between, tafind in between, ta find ones self in between, ta learn taknow ones self under or among that in which one findsones self. Experiences are findings of ones self, findingones self back again in the Ward. Ones self is theapproa-ehing Kingdom of Gad within. For this reasonthere has been advanced ta aIl Books of the HEAVENLYAR<::ANA that ward of the Lord which is the Truth of Lifeof aU Truths of Life: "Seek ye first the Kingdom of Gadand its Righteousness, and aIl things shaIl be added untoyou". AlI things added from the Lord are NEW things.
  • 131. COMMUNICATIONS 201 OOMJMUNIOATIo.NS That~yi! spirits continually accuse and the Angels,; continuously excuse wauld have to- lead to the direct conclusion that 0.11 men naturally prefer the angelic society to the satanic crew; for what man ever would have an accusation rather than an excuse. The evil deeds, however, of which heB accuses man, flow forth from his natural love which caBs whatever agrees with it good and true, which then leads to those missteps and miscalculations which heB avenges. For this is the insanity of hell with man, that it prides itself in 0.11 the proprial good of him, but, because the proprium always comes out mistaken, damns itself the more by the results. Hell is united in the cause, but divided against itself in the effect; hence the intestinal hatred, for, . as the celestial happiness is the greater in the measure in which there are more Angels, the infernal misery is the greater in the measure in which there are more devils. Eac}1 infernal accusation is out of a fiercer infernal torment, because conjunction is communion. The Angels, on the contrary, out of the Lords Divine Mercy, are not kept in the cause of the evil, and hence they do not accus~e, (literaBy: to bring to or into the cau.5ie), but exc.ûsare (literally: to bring out of the ca.use).ru a merely natural, thus unnatural, idea the angelic excuse appears to be very "angel-like", but in the spiritual sense it contains a judg. ment weighing much heavier than a thousand damning accusations; for an a.ngel is Angel out of this that he esteems aU proprial or human good as nothing; and aU actions therefrom as less than nothing. The accusation makes great the deeds, the excuse makes them of no va.lue; the accusation eggs on to useless remorse; excuse desires to lead to wholesome repentance and to saving penitence according thereto. Now the same world which loves the darkness rather than the Light loves the elevation of the proprial good with aU its evil consequences much more than the bottomless humiliation of that proprial good unto an entire excuse. In the infernal accusation that world swallows its shame as a bitter piU, but in the angelic excuse it does not suffer the acknowledgment that self is nothing, and spews it out. Mans natural will is his proprial good, and this proprial or human good is the hereditary
  • 132. 202 COMMUNICATIONSevil itself and aIl the actual evil according thereto; thisextenuates itself, and coIludes with the accusor againstthe Excusor. The genuine natural is the external of the spiritual Forthis reason the merely natural idea is an unnatural idea.Thus the natural sense of the Xlord in the unnatural ideaof the merelv natura.1 man becomes an unnatural sense,thus nonsens~ and insanity. l t is not the inteIlectual in a certain 1umen that makesDoctrine, but the man in enlightenment. A certain lumenis still only sterile wintry light; but enlightenment is awarming at the same time, thus every Doctrine of thegenuine True is the proportionate advance thereof everdeeper into the celestia.1 spring. Celestial Doctrine flowerswith the flowering of angelic youth. Anton Zelling.
  • 133. DE HEMELSCHE LEERPriee 8 0.50 012s. - Faseieles 1 to V still availa.ble. Publishers: TH); SW);D~:NDORG GRllOOTSCHAJ 29 ::-lassauplein, The Hague,
  • 135. "l:Î <::> Ql a "~M .,.. ."" (::lp.. ~P<H " -.,. ~ " <.:> ~ >l ~ ..,.. -< en0., "" ~ ~ E-; <::> ~
  • 137. APOCALYPSIS REVELATA 918 Et templwrt non vidi in ea, qttia Domintts Detts Omni­potens Templurn ejus est et Agnus, significat qtwd in hacEcclesia non aliqtwd externmn separatum ab interna erÎt. APOCALYPSE REVEALED 918 And l saw no temple therein, for the Lord God Almightyisthe Temple of it and the Lamb, signifies that in this Churchthere will he not any external separated from the internaI.
  • 138. CONTENTS "And 1 saw a New Heaven and a New Earth andtlure was no more Sea", by N. A. Ridgway. 3 Use and Enjoyment l, by Anton Zelling . 9 Editorial, by Rev. Ernst Pfeiffer-~ 35 Use and Enjoyment II, by Anton Zelling 40 Dissenting Views concerning what we -are tattght inthe Word, by Rev. Albert Bjorck . .... 61 To Do and to Let Do l, by Anton Zel~ing . 76 Communications, by J. A. Scholtes, Anton Zelling,Romko Sikkema . 89 To Do and to Let Do II, by Anton Zelling . 93 THE NEW CHURCH THE NEW JERUSALEM, Extractfrom the Minutes Special Meetings of April 21st 1937,May 2nc1 1937.. .... 119 Letter of Resignation of the Hague Society.. 121) Reception, by Anton Zelling. . 131 A Commentary on the Report of the Annual CouncilIV! eetings of the General Chttrch of the New J erusalem,April 1937, by Rev. Ernst Pfeiffer. 140 The Lmds True Church with Man, by Anton Zel­ling . - 159 Concerning Faith, by H. J. Brouwers . ] 89 Editmial, by Rev. Ernst Pfeiffer . . 211 The Name of the Church, by Anton Zelling . 217 Conversion, by H. J. Brouwers . . . 228 Conc1.tpiscences and Alfections, by Anton Zelling. 247 The Free Choice, by Anton Zelling . 266 In Uemoriam Albert Bjorck . .... 278 The Nineteenth of June 1938, To Teach and toLead, by Anton Zelling . 281 The Nineteenth of June 1938, by H. D. G. Groene­veld. .. 292 Indcx ta the Seven Fascicles . 297
  • 139. 8 DE HEMELSCHE LEER EXTRACT FROM THE ISSUE FOR DECEMBER 1936 USE AND ENJOYMENT BY ANTON ZELLING. HAccording to the uses the natural man also becomes a.<; it were spiritual which happens Yh~n_the natural man feels the enlivening of the use_out of the spiritual". DIVINE LOVE AND WISDO)!. n. 251. The end is the all of the cause and the all of the effect, so that it is said the first end, the middle end, and the last end; not three ends but one, as soul, body, and action; as love, wisdom, and use are one. Ta think three gods is to set three ends - with an intention; which intention is to deny, of the one End, the aU which rules through cause and effect; the all, thus the essence. The universe has been created from tbat aIl; tbe denial of tbatallleads inevitably to a creation out of nothing, as much nothing as the proprium of wbich in the delusive idea it is the equal. Three gods or tbree ends cannot be one and remain one, but always one will rule over the two others and gradually destroy them. Tbe old cburches, which think three gods, therefore have, each of them a definite preference; the Protestant for a father alone, the Roman Catholic for a son alone, the Quakers and other heretical sects for a holy spirit alone. Each of those churches indeed assumes the two other gods of the trine, but, only as negligible quantities. To think three gods is necessari,ly t.oelect one god, accor­ ding to the ruling infernal love. The entire man may be known from that election. That the Angels at tbe first approach of a spirit perceive of what religion he is, is bècause the Angels are Angels out of this that they think and believe in ends, in causes, or in effects; tbe celestial fi the enls, the spiritual in the causes, the natural in the effeets:- And ta think in those is to be in the aH thereof. Otherwise it is not in those or in themselves, but concerning those or outside themselves. It is the aH, or the full presence
  • 140. 10 ANTON ZELLINGof the Lord, that gives the perception. Now the end is notthe all of the cause except for the purpose of being the allof the effect. The celestial Angels, who are in the ends,therefore at the or from the sphere of thespirit perceive whether, yea yea, miy nay, the effect or hislife - and this is the religion - essentially answers thefirst end, the Love; the spiritual Angels, who are in thecauses, pcrceive how the effect answers the middle end,Visdom; the natural Angels, who are in the effects, per­ceive in what the effect answers the last end, Use. Tt is, ina threefold degree, al ways by the effect or by the fruitthat the tree is known, a tree planted along streams ofwater or a tree in hello FOT this reason they who think three gods purpose totake from the last end, which is the effect, the all out ofthe first end, and this is just what matters; in order that itmay become a natural separated from its prior, more interioror higher parts, these being the middle and the first ends;which scparated effect afterwards serves to counterfeit theconjoined effect with art and study, in order to justifyor to sanctify the proprial life or the life of the proprium inthe eyes of oues self and of the worId. To think three godstherefore ,is done with an evil intention, evil and thereforedark, for which reason it is written that they think threegods, but do not dare to say so openly for fear of ridiculeby sound reason, and of thus losing honour and gain. Forsound reason has it from the universal influx that there isone God, or that God is one, or, what is the same, thatthere is one End, or that the End is one. As has beensaid, to think three gods is to set three ends, not one end ofthree degrees, but a triple end; not the first, the middle,and the last end, but a first, a second, and a third end. Endand cause are father and mother of the effect. They whothink three gods, trespass against the fourth Commandmentby not honouring Father and Mother. And, because thetrespassing against one commandment is the trespassingagainst aU commandments, they who think three gods orset three ençls, in addition to being desecrators are alsothieves ::tnd murderers. They are ta be understood by thehusbandmen who, when the time of the fruit drew near,killed the son a.nd heir of the travelling householder to, keepthe vineyard for themselves, MATT. XXI: 33-41. That the
  • 141. USE AND ENJOYMENT 11 householder had travelled abroad signifies that the Lo:r.Q. leaves the free and the rational of man untouched as if his own; the time of the fruit drawing near, has reference to the effect, and the aIl o,f that is the Sons from the Father. -the evil husbandmen are the thinkers of three gods who deny the threefold end by robbing the effeet of its aIl or its soul, spirit, and life out of the first end. Then when the lord of the vineyard shall come, that is, the Second Coming of the Lord, "He will miserably destroy those wicked men, and will let out. the vineyard unto other husbandmen, which shall render him the fruits in their seasons". To let out is to endow with the celestial proprium; the vineyard signifies the Doctrine of the Church; and concretely, they who live following the Doctrine; the life following the Doctrine is the fruits in their seasons, the effects which are purely of the first End o,r of the one God, that is, the Lords and thus will aIl be given ta Himself because the one God or the first End is the aU in aIl things o,f those effects. The miser- able destruction is the death of the old churches, the dam-. nation of the thinkers of three gods, a suicide and a self- damnation. The question now arises: what is an effect separated fromits end and cause, what and why? 1s not a separated effecta thing of vain reason? For an effect without its end andcause cannot exist, and consequently is just as incon-ceivable as unbelievable. But it is the same with this as withthe natural separated from the celestial and the spiritual;also thc same as with the external worship separated fromthe internaI; both, that natural and that worship, are pUlelyinfernal. For separated from the spiritual and the internaIdoes not mcan separated from the spiritual world - forindeed, without continuaI influx out of the spiritual worldnothing can come into existence, exist, or remain in existence,because no thing from nothing can become something. How-ever, the spiritual Vorld includes the Heavens, the -vorld ofspirits, and the hells. To be separated from the spiritual orfrom the internaI therefore means to be in consociation notwith the Heavens, but with the hells. This is because aIlVords in the first instance or in the genuine sense havereference to the only Lord. Thus f<:l.r _him who in aIl hisaffections, thoughts, and deeds has the Lord in His Church
  • 142. 12 ANTON ZELLINGbefore his eyes, to such an extent that consciously as weIl asunconsciously or subconsciously he continually thinks no­thing but the_Churçh ~n aIl of his life, there is not one wardtnat is not from the Lord and does not return to the Lord.JiWherever in the W ord it says end, in the highest sense theLord with regard to Love is understood; where cause, therethe Lord "vith regard to Wisdom; where effect, there theLord with regard to Use. End and cause, as said, are the parents of the effect.Who thinks the Church, here at once thinks the celestialmarriage of the Good and the True, or of Love and Wisdom,in the will and the understanding, with uses as children,sons and daughters. Married partners are conceivable with­out children, but not children without parents. By thechildren or the fruits the parental tree is known. In manlove and wisdom form his marriage, and together with theuses that which is called his religion. That which the Angelsat once upon thc first approach of a spirit perceive is whetherthe aU of the first End is in his gezin [familyJor his gezindte[creed], thus whether the genuine conjugial is therein, or animitated conjugial, or the whori~h. The Dutch word gezindteused in the sense of religion is connected with gezin andgezindheid [family and disposition], just as the ee of eegade[wife] with eeuwig in the old sense of law, faith, marriage,nature or disposition, purity, chastity, modesty (see 8ixthFascicle, p. 177). From this consideration it is evidentthat religion is the marriage of love and wisdom, and thehousehold of love, wisdom, and use. Rence ""ln the RAND­BOOK FOR THE GENERAL CHURCH OFTHE NEW JERUSALEMIN ROLLAND this precious word was said: "If the Churchis liot in the household, it is nowhere", a word whereof thedeepsense now opens anew. For we can n0W also read inthat word: "If the Church is not in the religion, it is no­where". lhus family and religion become one living con­cept, in which Love, Wisdom, and Use, or the first ëild,the middle end, and the last end, together are one in simul­tàneous order, Heaven in smallest form. Let us proceed. The effect or the last end is the first endin ultimates. They who think three gods, and thus set threeends, evidently have the purpose of separating in the effectthe first end from its ultimates, of appropriating to them­
  • 143. USE AND ENJOYMENT 13 selves the ultimates and of throwing away behind their backs the end, or treading it under foot. What is this, ta separate the first end from its ultimates, and why? Arriving at this point of our meditation, as if at the bend of a road, we suddenly see a new vista opening out before us, which gives a surprising insight into what is nothing less than the essence of evil. For the tent-companion of the word ttitwerking [effect] is the ward nut [use]; and the tent­ companion of the ward nut [use], considered in itself, is theward genot [enjoyment]; nut and genot [use and enjoy­ment] are of the same root; nuttigen [ta partake of, ta eator ta drink] is genieten [ta enjoy] and genieten is nuttigen. Now the essence of evil is this horrible thing, from which an Angel at once lurns a.way: the separation of j~helJ§.!3 f!:QI!). the enjoyment, ta ~Iljoy the enjoyment, and tatread down the use. rn an intellectuai vision ta some degreeelevated it would seem well-nigh impossible that there couldbe anything sa screamingly insane as a spewed out andtrodden down use, after the enjoyment thereof has beenenjoyed; and nevertheless aIl the world is nothing but thatevil, and only by the very strictest self-compulsion is theman who is about ta be reformed anything but that evil.The faH of the Most Ancient Church and the fall of eachchurch since was nothing but the debasement or ~he fallof the use, violated for the sole enjoyment and afterwardstrodden down. The evil we have been told ta shun thereforeunder whatsoever form is always in essence the evil of theseparation between use and enjoyment, the deification ofthe enjoyment, the denial of the use. Ta what extent the_$~paration between use and enjoymentis des,trpctiye Qf arder, and insane, appears from a closer consideration of the false religions of the old churches.Those churches are called old, decrepit, un-renewable or dead because of their thinking three gods. As said, thecharacteristic trait of the Protestant church is its l)reference for a father alone. For him who in aIl things thinks the Church, the ward Father signifies the Lord with referenceta the Love, the Divine Good. With the Protestants this Good is considered a true, a true alone, elevated ta suchan extent above the good and the use that these, namelythe good and the use, thereby disappear into the shade andinto nothingtness. Their doctrine of election at bottom is
  • 144. 14 ANTON ZELLING the election of an imaginary true personified in a grim jehovah. What matters to them is to be the true brother in the true doctrine. A word such as "the Doctrine of the ~nuine True" would not occur to their minds even in a dream, for the genuine true signifies the conjugial true, the true conjoined with the good into a marriage, and thus in its effect with the uses forming a household, a generation, a family. For them the true rigidity of doctrine justifies any kind of life whatever, since with the cross aIl hereditary debts have been cleared. So as with them the true obscures the good, the remorse concerning the hereclitary sin confessecl with the lips obscures aIl actual evil with them,li which, in an instant, on the very deathbed, by the confes­ sion of the true faith loses its damning effect. As said, the 1 characteristic trait of the Roman Catholic church is its pre­ 1 ference for a son alone. For him who in aIl things thinks the Church, the word Son signifies the Lord with reference to the Visdom, the Divine True. With the Roman Catholics reversely, this True is considered a good, a good alone, elevated to such an extent above the true that it makes it, namely the true, disappear into the shade and into nothingness. Use alone they will allow of, because the good work pertains to the good. Originally this putting of the good in the prior place was an acknowledgment of the Divine Majesty in the Ruman of the Lord, see the BRIEF EXPOSITION, n. 108, but in their thinking of three gods and in their setting of three ends, the Roman Catholics fell into another fauIt. By putting the body as middle-end into the fi lst place and by idolizing it as good, the concept of the son became ever more corporeal, ];lIJtil at lengtli the a worship of son passed over on tothe mother; the middle cause became a means and even a meallS justifying the end, the occasional cause became the incidental occasion for aIl kinds of arbitrary devotions. As a result of this there arose the exaggerated cult of Mary ta which the in­ vocation of the saints fits so closely that aIl Roman Catholic saints are considered to be morc the sons of Mary than the son himself who is put up for god, of whom neverthe­ less they carry around everywhere the sign of the cross for the warding off of evils. Just as in popedom as a vicarship the representative puts the represented into the shade. where the papal infallibility is a quality stolen from the
  • 145. USE AND ENJOYMENT 15Roly Spirit; an infallibility of what is not the Divine,proceeding; thus a quality without substance, an attributeor a predicate without subject. And as with them the goodobscures the true, the actual evil confessed by thern at statedhours of confession obscures aU hereditarY-!lyil. This lastremains untouched; this church with world-wide powerstands powerless against hereditary evil, and rightly, forthe sole weapon against hereditary evil is the genuineTrue, which therefore also is the sense of the SecondComing of the Lord. In Ris Coming the Lord set up fixedlimitations to the actual evil by subjugating the hells andordering the Reavens; in Ris Second Coming Re bringshereditary evil to a standstill and to regression. N ow whilethe Protestants considcr the actual evil as not being of primeimportance in the final entire justification, the RomanCatholics consider the hereditary evil as not being of primeimportance in the graduaI sanctification, the former bypreferring the sole apparent true, the latter by preferringthe sole apparent good. It is characteristic of both churchesthat each, among many varieties shows two principal cur­rents that contradict and neutralize each other. The pro­testant church alongside of an icy calvinistic doctrinalrigidity spows a diluted liberalism which runs almost tofree thought; the Roman Catholic church alongside of agood-huÎnoured worldliness, from vhich expressions suchas patertje goedleven [JoUy friar] and sm~tlpaap [pamper­ing father] have entered and remained in the Dutehlanguage, knowL~n_ i..QY-_Q.o!!y~t discipline with hermitsand flagell~nts. To these two Roman Catholic ultimates theprimitive Christian Church degenerated; to the former twoProtestant ultimatcs the genuine core of the first Refor­mation. Add to an these absurdities the not less abominableabsurdity of the afore-mentioned sects who wish by forceto clàim the effects of a ho.Jy-spirit-a.lone in enthusiastic states which leads to a witehes sabbath of pwphetic shammings, crazes, frenzies, and fanaticisms. If one were to examine these sects more closely, it would appear that piece by piece they fit together as Just so ma,ny hells, with "the woman J ezebel, which calleth herself a prophetess", Apoc. II : 20, as principal of the devils. The motives for these three principal forms of thinking three godsare ]?lainly. ambition, greed of gain, a!!-d~st ~f
  • 146. 16 ANTON ZELLINGdominion. What lies at the bottom of these motives is plain:to rese;ve to ones self in the natural a separated effect forthe proprium, or in other words, to maintain a given sensualpleasure, to excuse, yea to glorify it. From the word genot[enjoyment] the words genotzucht [lust of enjoyment] andgenotziek [eager for enjoyment] have been formed. WeIlthen, the doctrines of three gods diversely formulated hidevarious kinds of these lusts of enjoyment. The worship outof a thinking of three gods rests on the external worship of theJ ews, imbued with corporeal sensuality, this again withcruelty, this again with avarice, the one within the other,the avarice as inmost enjoyment, thus the source of aIl theirevil lusts and diseases. With the Protestants these lusts ordiseases have their seat in cruelty, thence their surly, chilly,bare houses of worship; withtlië Roman Catholics in luxury,thence their pompous temples and chapels, where for alargepart art also has been drawn down from its origin, essence,and use; with the above-mentioned sects in a hystericalrunning wild. They aU faIl under the Lords judgment: "Yedevour widows houses, and for a pretence make longprayer", MATT. XXIII: 14. Here to devour [that is, to eat]does not signify to partake of [Dutch nuttigen, to take foruse], but to abuse where there might have been a use; andthis by killing the longings for the true, these are thewidows, with false things, this is the pretence of longprayer; the widows houses signifies the religions as mar­riages, households, houses, generations, families. Here toothe essence of the evil is clearly noticeable: to persevere in aseparated effect and thereby to pretend an appearance ofuse for the sake of the sensual enjoyment. It is therefore of the very greatest vital interest, tobegin to see, alongside of aU these infernal opposites,the orderly celestial relation of use and enjoyment; forin the effect, or in the last end, use and enjoyment are to­gether and one, but differently with the celestial and dif­ferently with the infernal. rfhe abuse of the free and therational has disturbed the celestial order in the latter, hastorn off the use from the enjoyment and thus separated thembeyond recognition, forgetful of the end and thus forgetfulof God; that separation therefore is the source of all here­sies. The Doctrine now should teach the good, true, usefuluse anew. For we must continuaIly realize that the thinking
  • 147. USE AND ENJOYMENT 17of three gods or the setting of three ends by no means is avanquished standpoint in the New Church; evprywherewhere the evil in any evil of whatever slight kind is notshunned, the thinking of three gods is present at once, for eachenjoyment separately enjoyed, split from its use and put tothe fore, robs the cause from the aIl of the effect, and theend from the aIl of the cause. So the end is no longer three­fold and of tluee degrees, but three in number, fallenasunder, jumbled together; the influx of the first end intothe last is broken, and in so much as Heaven is then closed,hell opens. The evil in any evil, or the essence of evil liesin making the enjoyment of use sensual, exterior, corporeal;see there a true of life which can never enough be con­sidered and can never enough be made of life. Now before we proceed, a few striking examples will beasked for of the difference between use and enjoymentconjoined, and use and enjoyment separated. WeIl, consideronly the difference between repentance and remorse.Genuine repentance has penitence for fruit, and how sweetthe bliss thereof is experience teaches. Remorse deniespenitence with the visible purpose of remaining in the evilenjoyment, forgetful of the use, forgetful of the end, andthus forgetful of God. And so many other words may becontrasted in which the differenee clearly appears; comparefor example to eat and to tuck; to drink and to guzzle; tosup and to cram; to read and to devour; to talk and toehatter; to see and to peep; to worship and to idolize;diligence and blind zeal, jealousy, emulation; wealth andluxury; abundance and exeess; judgment and eritieism;laughter and derision; to believe and to be superstitious; tobe saving and to be avaricious; wise and clever; discretionand policy; miracle and magic; piety and bigotry - this listmay be lengthened without end. But let us stand still at theword vroom [pious], and let us admire therein the multi­plicity and the---unity of natural spiritual significationswhieh stamp it as an original or au- eastern or oriental wordin the language, a word of religion in the full effect" fullof the all of the first end, through the middle end into thelast end, use and enjoyment one to eternity. As an adjectiveit formerly signified usefuI ; as a substantive advantage,gain, use, profit; as a verb 1. to grow up, to become stalwart, 2
  • 148. 18 ANTON ZELLINGstrong, powerful, virtuous, courageous, brave, to strive for­ward; 2. to be of advantage or good for; 3. to pluck the fruitof something, to draw the benefits of something; 4. to beuseful, to be of avail, think of the German frommen; 5. tofa11 to ones share. We might therefore say that the Angelsat the first approach perceive the vmomkeid [pietyJ of aspirit; for in the piety, thus understood an~w or a.-9_to)tsoriginal meaning, is the a11 of religion, or the tree in itsfrtQ.t. Everywhere where use and enjoymenfare piOüSlyconjoined, there is the genuine good in its genuine true,and everywhere where the use has been separated fromthe enjoyment, there is an apparent good next to anapparent true, or the evil in its false; and reversely, for theone is in the cause of the other. As soon as a good exceedsits true, or a true its good, the enjoyment begins to separateitself from its use, and this because then the enjoymentno longer proceeds from the use but from the infernalproprium, and no longer is natural spiritual, but onlysensuously natura1. The continuaI ordering of the heavensfrom the Lord therefore is a continuaI renewal or creationof the unity of use and enjoyment in the effect; for it isknown that also the Angels from themselves, or left tothemselves, would strive straight for he11; and in what elseis this the case than in the enjoyment separated from use,for this is being left to oneself. Now the daily penitence onearth corresponds to the continuaI ordering of the Heavens;in this penitence an evil enjoyment dies, whereupon a newuse puts a good enjoyment in the place thereof; and this sooften until the man has become entirely and altogether new. "The evil in any evil" we said; for it is easily done,separating the essence of evil from the evil things, thenshunning the evil with the Eps in a purposely vague gener­ality, with the Eps because the essence has not been seen,and then afterwards making the evil things count as mereidiosyncrasies. Properly speaking this is a separating of theactual evil from the hereditary evil by making the actualevil into an enormous theoretical point of detestation, asexterna11y manifest as in anyway possible, with the evidentpurpose of letting the hereditary evil interiorly eat its wayon, without any cooperation as from ones self to doom it to astandstill and to retrogression. The Lords parable concerning
  • 149. USE AND ENJOYMENT 19platter and cup in the Second Coming signifies: "YoucIeanse the outside to such an extent that it is given theappearance of being actually not-evil, but from within anuntouched hereditary evil transudes; but know the clammyoutside wall in each drop coming through the pores, wit­nesses against you; cleanse first the inside". AlI things inwhich the natural man wishes to be left free, aIl thingswhich he calls his own things, to which he is attached andthat are attached to him as domestic animaIs to theil master,without exception are evil things, of which he will not seethe essence, thus of which he will not investigate the father­ship, and to which he would bend round even the Doctrine ofthe genuine True if only he could; nevertheless, whoso hasa trace left of his own things in that sense, is not worthyof the Doctrine, for doctrine is not the Doctrine unless itsaIl is in the effect or in the life; and whoso has no part inthe aIl of the Doctrine has no part in anything at aIl of it.He may like a Protestant pride himself in the "true doctrine",an external without an internaI, salt having lost its savour,because the conjoining means is lacking; but in no way itis the Doctrine of the Genuine True, for thc Doctrine of theGenuine True is in no way a true doctrine to swcar by, butthe good Doctrine, the useful Doctrine, good and useful asa lamp to live by. AIl who think three gods and set threeends are perjurers who swear by the god and the endthey have elected. There are those who swear by Heaven,that is, by a heaven without the Divine True proceedingfrom the Lord, thus without the Lord; there are those whoswear by the earth, that is, by a church without the DivineTrue there, thus by a body without a soul, consequentlylikewise without the Lord; there are those who swear byJ erusalem, that is, by a spirit without holiness or a holinesswithout spirit, for J erusalem is the Doctrine of the Trueout of the Word, thus the Holy Spirit, and consequentrythe Lord; there are those who swear by the head, that is,by the true which a man himself believes to be true, thesummary of the three preceding groups, for aIl of themdesire wickedly and lustfully to confirm the Divine rrruefrom man and not from the Lord, for to swear is nothingelse than to confirm, see A.C. 9166. These four forms ofperjury are directly opposed to the Lords commandment,to love thy God with aIl thy heart, with aIl thy soul, with
  • 150. 20 ANTON ZELLINGail thy strength, with ail thy mind, these being the fourreceptacles of the Lord as Heaven, the Earth, the NewJerusalem, and the Head, while the ward "aIl" has referenceta the aIl of the end, the ail of the cause, the ail of the effect.Theil perjured swearing thus aims at maintaining the thingsunlawfully appropriated. The father of ones own things, good-naturedly indicatedas hobbies and knick-knacks in civil life, is the devil; andthe soul derived from him, or the essence, again and againis the enjoyment torn loose from the use, U§f) l).ncl enjoy­ment split asunder as the split snakes tangue and the ~plitgoats hoof, of old times attributed ta the devil These thingssound harsh and dreadfîîl, because-with them something inthe proprium begins ta crack and creak, sa that lh~ cry ofdist.ress arises: Who then can be saved? But these things arenot sa harsh and sa dreadful but that the unpostponed dailypenitence has full power ta tackle them, for the Lord hasgiven the hopeful prospect: "My yoke is easy, and Myburden is light", MATT. XI : 30. The Ward teaches that a heavenly society is the moreperfect in the measure in which each Angel is more his.What then is the difference between "being his", and "beinghis own"? Vhoso wishes ta be left free and not meddledwith, claims the right of being allowed ta have his proprialthings, and he could brilliantly refer ta the mentioned teach­ing, namely that in his own things he is his, which cannatbut be of benefit ta the society. Here a remark from one ofthe Scientific Vorks may serve as a sel-ious warning: "Vhen a name which is given ta any unknown qualitybecomes familial ta us, we are apt ta think, after a frequentuse of it, that we clearly understand the essence of every­thing that name comprehends. But if in such cases we onlyask ourselves: What is this? Whence is this? and if wepersevere in the question, we shall find that instead of goingforwards, we have only been retrograding fIam things moreknown ta things more unknown, and from these again taothers most unknown", ECON. ANIM. KINGD., l, n. 64. Tt isthe same also with the proprium, and in arder ta come tarealize the distinction between the human or the angelic"his" and the proprium of man or Angel, a long path in lifeor a long raad of experience must be travelled, while at
  • 151. USE AND ENJOYMENT 21first sight and later with an obtuse sight it seems as ifthey are self-evident and even synonymous terms. Just as an Angels have been men, just so aIl celestialpropriums have been natural proprium.s. "No one becomesan Angel, that is, comes into Reaven, except the one whocarries the angelic ,vith him out of the world; and the angelichas within it the knowledge of the way, out of the walkingof it, and the walking of the way through the knowledge of it", D.P. 60. The celestial proprium is the naturalproprium created from the Lord as Father, redeemed bythe Lord as S2.-n, and regel!erated by the Lord as RolySpirit. Thus the celestial proprium is the image of theglorified Ruman of the Lord. rEhe natural proprium ofwhich the principle is the Remains, is purely the Lords. "There is not anything mans own, but it appears to himas if it were", D.P. 78. "Although aIl things that manperceives, and thence thinks and knows, and in accordancewith the perception ,vills and does, inflow, neverthGless itis of the Lords Divine Providence that this appears as ifof man, for otherwise man would receive nothing, thuswould not be endowed with any understanding or wisdom",D.P. 76. The angelic proprium in man is natural out ofcelestial origin. In that natural proprium each man is asif his, just as in the celestial proprium each Angel is as ifhis. From that natural proprium there surges forth, as asphere, an own natural. The sphere of each true societyis therefore the blessed communication of the own naturalsof each and all, an interchange or an interaction of uses,diverse in themselves and universaI aIl together. The infernal proprium is the denial and the violation ofthat natural proprium, the good affections of which it bentdown to evil lusts by an abused free and rational, andthence the true things thereof into false, and the good usesthereof into evil ones. Ehe evil uses, too, are from thespiritual Sun but the good uses are converted into evil onesin hell", D.L.V. 348. ,Just as aIl devils have been men,just so an lusts have been affections. The affection issimple, and as such it is celestial by origin and nature, andin essence it is innocence. Various simple affections, en­tangled together and finally by inheritance grown together,as the separate fibres of nerves and muscles round the
  • 152. 22 ANTON ZELLINGlips of the Most Ancient grew fixed in the posterity, make oneevil desire. The difficult conversion of evil concupiscences intogood affections, viewed otherwise, would be the conversionof wolves into sheep, which is an abominable absurdity of theProtestants; but it is the laborious unravelling, the soakingloose and the bending back of simple affections knottedawry, each of them, as it might be said of nerves andmuscles, from its distorted, disrupted, twisted position intoits suitable place. The infernal proprium with man is thenatural as-if-proprium - pm privato - from the Lord,with him degenerated, stolen, counterfeited into an un­natural proprium, an infernal counterpart which does notcease to do violence to its archetype (note in Dutch theroot wel of geweld [violence] points to the will mn wild);so that the natural proprium as the Lord had meant it tobe, lies there jammed in the infernal proprium, imprisoned,sick, naked, hungry, thirsty, a stranger, a widow, an orphan,needy, lame, blind, deaf. It cries for liberation from thatinfernal grasp. Only by the ,Vord, by which all naturalpropriums, all natural qualities of men and things havebeen made that have been made, is it liberated, by the Wordin the genuine sense or by the Doctrine from the Lord, forthe Doctrine is the genuine sense, and "the genuine senseof the "Vord no others perceive than those who are en­lightened" , A.C 10323. From this consideration it becomes manifest that in thename familial to all of us of "the own" or "the proprium"more qualities and characteristics lie enclosed than a,reaccounted for in the vague general idea of "nothing butevil". Fo,r that was well known to the old churches thinkingthree gods; yea, all too well, for with that premised andstressed generality they purposely obscured the particulars,thus putting a corn measure over the candIe light. But byconsidering the proprium in a vague generality as nothingbut evil, the following as it were algebraic equation origi­nates: the proprium is the evil, the evil is the proprium,thence the infernal proprium is the infernal evil or a pleonasm,and the celestial proprium is the celestial evil or a contmdictioin tel"lninis. This too, as a led~tctio ad abswdwm, shows thata name, a term, a word such as "the own" or "the proprium"contains infillitely more unkno,wn qualities than is com­monly understood in a vague general idea. For the man who
  • 153. USE AND ENJOYMENT 23thinks the Church there sparkles a starry heaven of parti­culars in the ward proprium, as innumerable as the count­less minds that since Creation have lived, live, and willlive, and of which not one is the same as the other, and willnot be, into eternity. For the man, however, who thinksthree gods, there is only one proprium, that of the evilhireling of the vineyard, which he is himself. And when theLord says He will let the vineyard ta other husbandmen,he thinks within himself: "As if those others do not just asmuch have a proprium as we have, as evil and false as ours". There is the human-angelic proprium, and there is thehuman-deviIish proprium. lhe human-angelic propriumhas aIl appropriation from the Lord, sa that therein he maybe fully as his, with aIl celestial blessedness. The human­devilish proprium however avariciously, imperiously, andwantonly out of itself has appropriated ta itself aIl thingswhich by origin are Divine, and thereby profaned them tainfernal means for lascivious ends (note in Dutch the rootwul of wulpsch [lasciviousJ which relates to the prostitutedwill). And so then the human-angelic proprium has another"his", another itself, another self, and other things than thehuman-devilish proprium, differing the one from the otheras the celestial free from the infernal free, the good usefrom the evil use. And with that use we return ta ourstarting point, for it is for the sake of the use and theenjoyment in the use that they differ, and for nothing else.Vith the evil ma,n the eagerness and lust of enjoyment havegained the mastery over the use, as his will over his under­standing, his free over his rational. The use is related tothe enjoyment as the rational is ta the free. With the evilman the enjoyment run wild - note the root wil of lunwild relates to the foolish will - has broken the boundsof the use and has become an end by itself, The first endby the middle end descends into the last end, as does theNew Jerusalem from Gad out of Heaven. Vith him whothinks three gods and sets three ends, this triple pillaIcrashes down, not from discrete order into simultaneousorder, but smashed into a godless disorder, mere wreckage,to which the evil lusts then rush as just so many evil wildbeasts, each of them to drag away his booty. For him whothinks three gods the Vord in its three degrees is such ademolished pillaI; his externally holy reading is a leering
  • 154. 24 ANTON ZELLINGamong the ruins in order to patch together therefrom some­thing to his liking. "H should be known that man out ofstudy can imitate the Divine things themselves", A.C. 10284.Vith study and art he seeks to compose an apparentorder or an order of his own from the disorderly truthsthat have fallen asunder, truths that are no longer truths,for order is truth and truth is order. Thus in the abovemcntioned parable the evil hirelings killed their lords son,after having stoned his messengers. Again, note how in thatparable it is expressly said: "::l,nd when the time of the fntitdrew near", and at the end: "he will let out the vineyardunto other husbandmen, which shaH render him ;he fr·uitsin their seasons", clearly to stress the last end, the effect,the twofoldness of use and enjoyment, in which the goodare good, and the evil evil. For the good the good is theenjoyment, for the evil the enjoyment is the good. The goodis what is called use. lhe essential or genuine good is theaIl of the effect, the good use, and the reversaI thereof inthe infernal proprium is the evil use. That the proprium of man, although in its origin just ascelestial as the love of self and of the world, has becomenothing but evil and false, is because it has been given toman to have something in his power which it has not beengiven to the beasts to have in their power, namely, theseparating of the natural from the spiritual; a separationin the effect, and this in order to bring about something inthe effect which the beasts cannot do: the tearing away ofthe enjoyment from the use. If it were to be examined whatit is that most men understand by that word of words:"The Lord dwells only in His own with man", it Wouldappear that because of the misconception regarding theproprium they understand something very vague, indefinite,and unreal, more or less amounting ta this: "the Lord dwellsonly in Himself in man". Vhich "vould exclude aIl cooper­ation as from ones self: the Lord by Himself in Himself,and the man by himself in himself in nothing but evil andfalse. Nothing could be more dead! A fault in the thinking,afault because of thinking three gods behind which a sorefault of life hides itse1f by blowing up the not-understoodletter to a generality obscuring everything. rrhere are twopropriums: the one is that which is appropriated to man as
  • 155. USE AND ENJOYMENT 25his own from the Lord; the other is that same propriumcounterfeited, which man appropriates and arrogates to him-self for the mere enjoyment. The entire merciful work ofreformation and regeneration consists in the redeeming ofthe proprium which is the Lords. Now it is that propriumwhich is His in which the Lord dwells with man. rEhatproprium from Creation is as the propriums, the qualities,the individualities, the peculiarities, the idiosyncrasies ofall things or uses that have been made; and the Lord inCreation dwells in "vhat is His. Of the proprium an im-possible axiom has been made which, by way of speaking,has thrown out the baby with the soap-suds; so that finallythere remains no self-respect and mutual esteem, and thusno charity. On the one hand na. self-esteem from the Lord,on the other nothing but self-conceit from oues self. Wemust arrive at a new fear o.f the proprium which to: us ispurely the Lords; and the first use of the Doctrine forlife is the ordering continually anew of that which is purelythe Lo.rds; and of separating with a firm and severe handwhat is no1J the Lords. In between a few remarlmble derivations of words. Nut [use] formerly signified the produce of agricultureand cattle-breeding, also advantage and office; a relatedroot is not [need] whence noodiq [needful] and this meantnot only the produce of agriculture, cattle-breeding, as wellas the fruits of the field, but also the necessa,ries thereto,also cattle and seed; nyt, milk, too is related with nut [use]; Genieten [to enjoy] f01rmerly meant to use, to taste, tohave, to catch; of a related root is ganintan, to catch; mtta,fishnet; nat/da, use, property; nattta, possession; nmtt, ahead of cattle; ghenoot, one who participates, who has ashare in the possession of grounds; geniet, enjoyment, and"dat hooqe geniet" thence meant Heaven; moreover genietmeant advantage, profit, financial gain; Gebrniken [to use] of old times bntkhan, raot bhreug,related ta the Latin fruor, meant ta enjoy, ta use, to eat, toexperience, to have inteœourse with, ta have the disposaIof, to occupy ones self with, ta rent and to let grounds;gebmkelyc meant blessed; USttS, which is the Latin word for use, has a numberof subsignificatiolls, such as: making use of, experience,
  • 156. 26 ANTON ZELLINGdiscipline, capability, value, advantage, gain, need, occasion; U tor, verbal form of usus, means ta put to use, to makeuse of, to administer, to control, to exercise, to make up, toassume, to belong to, to carry out, to exercise, to practice, totake into consideration, to enjoy, to experience, to suffer,to eat, to be friendly or confidential with some one, to pos­sess, to- have; Frux, fruit, signifies also that which one may enjoy; ofa related Toot is fmctus, income, enjoyment, and fruCYT, toenjoy or ta use; hence our word vruchtgebruik [usufruct]is really a tautaJogy. WhosQl thinks the Church as the whole of his life, under­stands aIl these significations interwoven from above oneby one, and perceives the words nHt [use] and genot [en­joyment] as inseparable tent-companions, "tentghenooten". Herein the language, which draws this wonderful tissueout of the spiritual worId, mirrors the entire W ord; forin the language the words md and genot, as to theirroots, are as much one as, in the letter of the "YVord,USttS, use, and jucundmn, the enlivening, go together in­separably on almost every page. Jncnndum, of old timesmeant that which affords amusement, thence pleasant,agreeable, loved; the .vord is based on two roots: jocus,English joke, play, and juvare, to help, to support, to assist,to further, to lighten (the sanskrit root also signifies glow,shine, ray, to glitter), to give enjoyment, to do pleasure,to amuse, to please or to find pleasure, in short to enliven,for which ward we have chosen the Dutch translationVERKWIKKEN [to enliven] because it epitomizes all thosemeanings and of old times also contained a similar series ofmeanings, as to feed, to rear, to cherish, to cheer up, to becheerful, to quicken, to bring to life (again), to. makehealthy, to light a fire. In Dutch nnt andgenot [use andenjoyment], are words related to the same root, just asgeloof and gelooven [faith and to believe]; in Latin ususand jtlcttndu1n are derived from distinct roots as {ides andcredere. This is sure ta have its deep sense and hiddenrenson, into which we cannat now and here enter further;but this is sure that the ward genot has gradually beendegraded, as appears from compounds such as zingenot, ge­notzucht, genolziek [sensual pleasure, lust of enjoyment,eager for enjoyment], while however an expression as in het
  • 157. USE AND ENJOYMENT 27genot stellen van [to afford any one the advantage of]clearly points back to the noble origin. Centuries of thinkingthree gods have put their stamp on that word genot, whichthe word velkwikkelijk [enlivening] cannot have and inthe future will not have. Vhat is enlivening gives one tounderstand that the well followed use does not wear downthe senses, blunt, and demolish them; but renews them, withwhich the entire body becomes new in each function, whichis the all of use: a new body for a new spirit. Suffice itwhen in aIl that follows here we now with the word genot[enjoyment] think of the word verkwikkelijk [enlivening].and vice versa. Our attention has previously, in the Dutch edition ofDE HEMELSCHE LEER 1934, p. 100, been drawn to aremarkable statement in the ADDITIONS TO THE TRUECHRISTIAN RELIGION, VIn : 19, see PosthttmOtts Theo­logical Works, Vol. l, p. 159, reading: "The internal ofman is his spirit, the internaI of the latter his will, theinternaI of the will is his love and the internaI of the latteris the enlivening. The consociation of all is according tothe enlivening things". Put next to that this statement: "Acts and works areultimates; out of these by the enlivening things of the usescornes to pass a :@turn to their firsts which are the will andthe understanding or charity and faith. ... The enliven­ing things of the acts and of the works are the enliven­ing things which are called uses", D.L.V. 316, and weshall see that in the effect or the last end, for theseare the ultimates, use and enjoyment are Qne, a goodenjoyment of use with the good, an evil enjoyment ofuse with the evil. With both the circle of flowing forthand flowing back seems to be the same, but with the evilit is a vicious circle, and with the good it may be called avirtuous circ1e, a higher circulaI form or spiral, whichlatter causesthe ultimates out of the firsts to be continuallyenlivened and renewed. Life upon earth, just as the entirenatural kingdom in which it is enacted, is in the effect.With the good each effect, thus each use and enjoy-ment, iswithin the spiritual ultimate which is calTêd the-naturalspiritual; but with the evil it is outside of that, for "thespiritual ultimate ... may be separated from its higher
  • 158. 28 ANTON ZELLINGthings, and it is separated Vith the men from whom is hell"D.L.W. 345. Seen from our present consideration Vithregard to life we might understand this to be the rendingasunder, the tearing apart of use and enjoyment whichfrom the Lord are one, in order to keep the enjoyment toones self. What is the separating of the spiritual ultimatefrom its higher things other than taking away from the usethe all of the end and the all of the cause, for the sake ofthe sole enjoyment, which thence no longer is naturalspiritual but merely natural, sensual, corporeal, thus un­natural, lascivious, cadaverous, in a word, infernal. Forwhat purpose are the strict laws in the Book on CONJUGIALLOVE, for instance those of the strictly distinct states q:fengagement, betrothal, and man-iage, otherwise than toprevent that the highest enlivening thing does not as enjoy­ment prematurely waste &way the use in the last end, so thatit rots away as a tulip. There is a common Dutch term"de zure plicht" [the bitter duty ]. Well then, one mightalso speak of a "bitter use". AlI human misery originatesfrom this that from each use given from the Lord, theenjoyment is hurriedly consumed, so that the use propelremains behind as a bitter use Vith Vhich an enlivening isno longer possible. In each spiritual ultimate or naturalspiritual separated from its higher things all uses and dntieshave become bïtter, heavy, and hard for us. A hereditaryevil, heaped up through centuries has gradually renderedour senses, our blood, our entire bodies, almost unable toleceive the genuine enlivening, we preferring the sticklyclod of earth to the celestial aura thereof. The merciful ope,r­ation of reformation and regeneration is nothing else thana soaking loose, piece by piece, of the sensual enjoymentglued fast to our minds; part by part, region by region,different again in each state and degree, because in eachnext state and degree other heterogeneous things again im­pede the pure effect. Ever aneV disturbances of order arisewhich consist in a making external of what should become,be, and remain natural spiritual, on account of which. thegenuine internaI in which is the first end or t,he Lord, thendraws back, giving space to another group or combination,which is to be called a state of no order because it is notfrom the Lord but from the infernal proprium. In order tashun this evil it must be possible ta seek the true, and in
  • 159. USE AND ENJOYMENT 29order to find the true the evil must have been shunned. Thefirst of charity consists in this, that we give Olle anotherthe affection of and for this virtuous circ1e, for only theaffection is fructifying, fruit-bearing; and now listen ho:wnut and genot [use and enjo-yment] are together in thisword. The multiplications are nothing unless they lead toimpregnations, flowing forth thence and flowing backthither, without end. What we owe, the one to the other, is acontinually renewed mind; and a new mind from which onlyaffections flow forth, is only possible by ones placing onesself, as if from ones self, in that circ1e of life. The life thatmay become truly life is always on the border of the possibleand the impossible; it is possible, in the beginning, only bya self-compulsion continually prayed for from the Lord; itis impossible immediately the man even slightly wavers inthat self-compulsion. That self-compulsion always overagain has relation to the unconjoined enjoyment, the enliven­ing forgetful oJ the use. Only when the self-compulsionhas become a second nature or of a spiritual nature, is itseen to be cooperation with the Lord, and is the burden seento be light and the yoke easy; only then can we taste thellse of uses, the delight of delights: the giving and receivingof affection, Then there is the communion of aIl with each,of each with aIl, and then has the Society been born in which the man, just as the A.ngel in what is his, is in his COllli­ tenance as soon as he enters it. The self-compulsion with regard to the unconjoinedenjoymel1t as we now understand it, precedes the eternalpeaceful cooperation. For this reason usus in Latin alsomeans discipline. Without self-discipline the celestial freecannot be inherited, and that self-discipline consists in put­ting the sensual under guardianship. For this reason ûJorin-Latin also means ta a:umlnister, to control, to take intoconsideration. Where that self-discipline is neglected th~separated enjoyment gains the mastery over every spiritualuseaïïda.raws -If outside of the aIl of The end, witn theID1ernal lust of defloration, variation, and other a.bomina­tions. A.nd the collective name for aIl those abominationsis that of thinking threc gods. rrhe false doctrines thereofmust be seen as to life and not only with reference to theDoctrine of the genuine True, which consideration wouldremain only in the theoretical, and become sterile, unfruit­
  • 160. 30 ANTON ZELLINGfuI. With regard to the abominable life they must be seenas infernal oPPo~iles in the effect in order that after­wards the life following the Doctrine may the more eagerlybe besought from the Lord. ["Eager" in this sense is atranslation of the Dutch "hevig" and this word again hasthe same root as "heavy".] "Hevig" means to exert aIlfaculties in order to heave the heaviness. For where weare stuck to any separated sensual-êm.Qyment, we aIl arelike those who think three gods who alsohave no thoughtof leaving th~F own to which they hold fast with hereticaltooth and nai!. The c~le~tiaLeu.livening of each -.Eaturalspiritual use so far surpasses the separated enjoyme~tthat if those who think three gods could only have t~.eremotest idea of it, they would calumniate the man:AiiKl?)or the man-Church as an arch-sensual beast, wild in their~isë-rable incap~citY-in ~o-nt;asç~o such-highest capa~ity.But they do not know and cannot know, for in their letterthe confirmed faise appearances ~a~ ex}inguish~. t.heinternaI sense, and by that, or according to that, they haverobbed themselves of aIl senses. For the sense (sensus) of the W ord"c;-heres wTrç1;he sense (sensus) of the organsof sense, and the time is coming that enlightenment will hegiven herein. This however might be said that the Externaland the InternaI Sense of the W ord correspond and com­municate with the external and the internaI senses of man,and that every revelation or enlightenment is dependent-onthe state of mans sensual, in other words, on the-quâ:ilty andmeasure in_w.hich his body is renewed and from a lTCJïaarn [oodyrhas become a lijf [iiving bOdy]. We learn that it i8 of Charity to be able with the entireheart to_palS over ones office to him who is better fittedfor it; for thus the aIl of use is ascribed to the sole Lordwithout the wish of retaining for ones self any enjoym~ntof gain or glory. In such a spirit of Charity every-Churchand évery mêinber of the Church who is in the things ofDoctrine, needs to receive aIl new things of Doctrine, toinvestigate, and to accept them. To accept is at once toohey the things heard out of the Word, and to obe:v-tlienew is for His sake entirely to leave the old and no longerto remember it. There is an enjoyment Inherent in eachold thing which must become less in order to allow and
  • 161. USE AND ENJOYMENT 31to give full spiritua.l room to the enlivening of the newuse. rro renew the sensual is the first duty of Charity, inorder that in every effect use and enjoyment may be evermore one. Let us read a passage such as this: "The essence of aIllove consists in conjunction, even so does its life, which iscalled enlivening, loveliness, delight, sweetness, beatitude,blissfulness, and felicity", D.L.vV. 47. Here all mostgeneral celestia.l generations of the enjoyment of use aresummed up which come forth from the conjunction as fromtheir source. That conjunction is the use, and it is that usewhich puts us in the enjoyment of inexpressible felicities.For this reason there immediately follows: "Love consistsin this that ones own should be anothers, and that oneshould feel anothers enlivening as an enlivening in onesself; this is to love; but to feel ones enlivening in theother and not his enlivening in ones self, is not to love,for this is to love ones self, but that is to love the neigh­bour". So then use and enjoyment conjoined into one is seento be charity in effect, and on the contrary use and enjoy­ment separated is self-love and love of the world. In TI-IEDIVINE PROVIDENCE n. 39 another series is given: "Thebeatitudes, blissfulnesses, enlivenings, lovelinesses, in a word,the felicities of Heaven ...". The Latin word for felicityis Felicitas, and the root signifies bearing fruit, productive.vVe might therefore equally weIl read: " ... in a word, thefntit-pmductivenesses of Heaven", which again points to theconjunction of the love and the wisdom, proceeding in the useand thus the inexpressible enjoyment one therewith. Thoseenjoyments are just as endlessly diversified as the foodswhich the Angels partake of, and we now as to life under­stand why the quality and thus the enjoyment thereof in­creases in excellence with the degree of the use. To wishto enjoy a greater enjoyment than agrees with the use, seen as the Angels sec, is to separate the enjoyment from the use,and is no longer celestial, but an infernal greed of enjoy­ment. Now let us re-read in the ARCANA CELESTIA n. 12this statement concerning the sixth day of creation: "Hisspiritual life is delighted and sustained by those thingsthat are of the knowledges of faith, and those that areof the works of charity, which are called his food, and his
  • 162. 111 32 ANTON ZELLING natural life is delighted and sustained by those that are of the body and the senses; f rom which wrestlings [arise], untillove reigns and he becomes a celestial man". It stands there sa simply in a few words: from which wrestlings [arise], but we begin to rea.lize what an immense combat of life lies enclosed therein: the strife of the spiritual man to have the merely natural or sepa.rated enjoyment reduced in order that the natural-spiritual or the conjoined enjoyment, the enjoyment of use, the enjoyment Qf s.alvation, may grow; a combat so immense "that àt this day rarely some come tQ.......tlLe_ ~ixth state, and scarcely any to the seventh", ibidem, n. 13. Let us now re-read the word which we chose as text for this our }Jhilosophy of life: "According to the uses the natural man also becomes as it were spiritual, which hap­ pens vhen the natural man feels the enlivening of the use out of the spiritual". This word, a word of the Sixth Day of Creation, involves the aIl of religion, the aIl of faith out of the aIl of life. Our earlier question: "what then is a true thing of life which must become of life"? here finds its answer: the lJ.atural life must feel every enjoyment of every use out of the spiritual. To feel the enjoyment oût of the spiritual is the same as living "foIlowing" the Doc­ trine, for the regeneration is from water and spirit, water the True and spirit the life foIlowing that. How many uses are not practised o.!!.L.Q.L the l~st of glory ilnd ga~n, how many enjoyments are not enjoyed out of theTove of self and.of the wQ.Tld. It is the separated enjoyment which leaves the natural man entirely natural and it is the con­ ~1?-2:.~njQY!J1~~t ~hich makes the naturalniail become ?-.Ë-. it were spirItual. We knew that love and wisdom are nothing without the use. We know now that the use is nothing without its enjoyment out of the spiritual"~Separ: ated they are a bitter use and a sordid ëÎiJoyment;- cQnjoined theya,.!".~ fruitbearing felicities and blessed fruit-proauctTve­ nesses. - fhis our textword from THE DIVINE LOVE AND W IS­ DOM we have to experience to our living bodies day by day, and for this reason it is a word of u1!.!!.tter_a_bl.Y-.Kr:_~~t s~, .oi immense combat, a.nd of inexpressibly great peace. AlI living exprêssions of the man of the Church in whom the Church is, in affection and in thinking, in word
  • 163. USE AND EN]üYMENT 33and in writing, must testify to these three: s~~.eombat,and peace. U s~ and enjQ.yment ~re nQt_cQIJjollled unless byfasting;-ànd theLord teaches us: "When ye fast, be not ...of- a sad countenance... but thou, when thou fastest,anoint thine head, and wash thy face", MATT. VI : 16:""-18,immediately after the Lords Prayer. This too is what wemeant above, that Fe_ oWe ta the neighboJ!r a new milu1,or else we are a thief and a murderer before the Lord; athief of the enjoyment, and a murderer of every use. Is it not remarkable that the Book on the Diviné Loveand Wisdom is not at the same Eme caUed "on the DivineUse", and is it not remarkable that Love has its quarterof the Heavens, the East, and Wisdom the South, but thatfor Use the quarter of the Heavens has nowhere been indi­cated? This teaches us that use is the aU of love and theaIl oDvisd~m, and is therefore omnipresent or "vhereverloveàiid wisdom proceed into the last end, in order there to be infulness, glory, and power. .- --- - TlieLord has said: "Where your treasure is, there willyour heart be also", MATT. VI : 21. Might we not alsounderstand this word in this way: "Where your enjoymentis, there will your use bealso"? A fearful question!
  • 164. USE A.ND ENJOYMENT BY ANTON ZELLING "According to the uses the natura! man a!so becomes as it were_§pit:.~tua!, which happens when the natura! man fee!s the enlivening of use out of the spiritual". DIVINE LoVE AND WISDOM, n. 251. II The Lord dwells with man in what is His. Twa questionsnow: I. What is that which is His? II. To what end? I. rrhat which is the Lords are the true and good thingsof faith and of love. II. The end is the End of Love itself: that aIl that is Hismay entirely be the others. Now see in the ARCANA CELESTIA, n. 10569: "That thepresence of the Lord is in the true and good things of faithand love, is because these things are from the Lord Himself,and when the Lord with men and with the Angels is presentin those things, then He is present in what is His with those,and not in the proprium of those, for this is evil". There are three ways in which this word may be read orfollowed: the good way which perceives the celestial sense;the true way which apprehends the spiritual sense;and the evil way which clings to an unnatural literaIrepresenta.tion. These ways are related as the celestial Doc­trine, the spiritual Doctrine, and the gross direct takingcognizance; and these three ways are also related as thethree servants ta whom a man, travelling into a far countrygave, to the one five talents, to the other two talents, tothe third one talent, MATTHEW XXV: 14-30. Those talentsare what is the Lords, and the two good and faithful ser­vants are mindful of the Essence and End of that which isHis; but the wicked and slothful servant, forgetful of theend remains penned up in his proprium, and therefore says:"Lord, l knew Thee that thou art an hard man, reapingwhere tholl hast not sown, and gathering where thou hastnot strawed". Rebellious language full of hatred towards theneighbour, for his eye is evil because the Lord is good; hehates the Lord in the two other fellow-servants, whichhatred and envy clea.rly appear from his angry words. Vhat
  • 165. USE AND ENJOYMENT II 41makes the true and good things of faith and love to be whatis His, is that the Lord is present therein; for this reasonin the above short quotation the ward present occurs threetimes. Three times, as the Lord asked Peter: "Lovest thouMe"? As saon as the Lord is present in the true and goodthings of faith and of love, that which is Ris is at once asif the others, and in no way more or less, but in abundantmeasure. And although the Lord with each one is the same inwhat is His, that which is His differs with each one accordingta reception; for this reason it is said in the above quotedparable that the talents were divided, ta evejY man accor­ding to his seveml ability. If in the quotation concerningwhat is the Lords the stress is on the presence, in theparable the stress is on the absence, for we read that thelord of the house traveIled into a far country, that after thedistribution of the talents he siTaightway took his journey,and that he returned after a long time. And also in the parableof the wise and the foolish virgins, immediately preceding,it is expresSly stated that the "bridegroom tarried", that is,stayed away for a long while. lhis teaches us that theessential presence, and the apparent absence internally areone- in the free and rat.ional from the Lord in man. Thepresence in the absence is in another ward caIled Doctrine,and the sense of the above quotations therefore is that weare indebted ta the Lord for Doctrine; see SrXTH F AscrCLE,p.45. In that Presence and that Absence there is hidden a deeparcanum. With the good and faithful servants the Absenceis apparent and in essence the Presence is internaI, or thedwelling of the Lord in what is His, which is now as theirs,thus the aIl of the End and the aIl of the cause being theaU of the effect. With the wicked and slothful servants,the thinlœrs of three gods, and the setters of three ends, theabsence corresponds to the a.bsence of Moses from the sonsof Israel worshipping many gods, concerning which weread this: "With the heaTt thev did not believe in Jehovah [with capital], for they beli~ved that there were ma~ygods; as may be sufficieutly clear from the golden calfwhich they, while Moses tatTied, adored as their god, yea asjehovah [no capital]", A.C. 10566. To worship various godsis to give wa,y ta various pleasures which, being obliviousof any end, of use, and of God, are separated or infernal
  • 166. 42 ANTON ZELLINGpleasures; and the worshipping of the golden calf as jehovahis the separated enjoyment in its insanity. "As jehovah" isan appearance of what is the Lords in which the Lord doesnot dwell. Every external holy reverence, without anyinternaI, before the unopened or closed "Vord, is a worship­ping of the golden calf as jehovah. And that Moses, tarry­ing, signifies that the Divine lrue does nat inflow outof the Ward, sa that in the "Vord nothing of Heavenis observed, is taught in A.C. 10396. Where the Lord is,there is Heaven. Where the Lord does not DWELL in whatis His there what is His remained unappropriated and thusan appearance of what is His, serviceable only to "swearby", that is, thereby to coyer perjuriously a separated en­joyment. With the good and faithful servant the Lord ispresent however much absent in appearance; with thewicked and slothful servant the Lord is absent howevermuch present in appearance. And the Lord is present inappearance when we, externally pious, lmeel down beforewhat is the Lords while He does not dwell in what is His. The wicked and slothful servant is the prototype of theman in faith-alone; he says "Lord", he even says "1 knewThee", thus in an appearance of knowing and acknowledginghe knows and acknowledges that there is something such aswhat is the Lords, but his fault of life and thought is thathe does not believe that the LOrd dwells therein with man,in other words, "that the Lord wills ta make what is His tabe entirely the others". The wicked and slothful servantfools that his own self is hard, reaping where it has notsowed, gathering where it has not strawed, that is, enjoyingwhere it has practiced no use, and as it always is in suchcases, he accuses the Lord of his own evil. That the man .inenlightenment makes Doctrine for himself, such a ward hepasses over in his reading, and if this is pointed out ta him,he flatly denies it. With regard ta the idea "his own" he hascome into such a persecution mania that he never canrealize that the tent-companion of the ward enlightenment isintegrity. And if he were told that "The Lord dwells withmen and Angels in what is His", signifies lhe Lord dwellsor is present with men and Angels as if in what is theirs",he wonld decry this as being a heretical falsification of theScripture. But how does he then explain this ward: "To the -
  • 167. USE AND ENJOYMENT II 43Angels more than to aU others is given the appearance asif they live from themselves, with inexpressible felicity",A.C. 1735? Does this not signify that what is His appearsentirely as if theirs, entirely according to the End of Love?The evil and slothful servant therefore with such a word as"The Lord dweUs with man in what is His" in his heartmust grossly think "DweU as much as you like", and maywe be forgiven this rude word, for in the end it amounts tothis. To him applies that correspondential image of a manwho, in the top story of his house dweUs chastely with hiswife, and in the lower story keeps a whore hidden. With ourconsideration of Use and Enjoyment we begin to see throughthese attitudes of life, where the sin and the sickness lie.One does not understand -what is the proprium, and thereforenot what is His, and one does not understand what is Hisand therefore not what is the proprium. Properly said on~does not yet understand anything, not what is of life, andnot what is of faith, and one must begin over again fromthe bottom, anew from the Lord from the top, new. Andagain and again nothing but the separated enjoyment isin the cause. The soul and the life of what is the Lords is the presenceof the Lord. ,Vithout the presence, that which is the Lordsis an external without an internaI, and the magnifying ofan external without an internaI is from the evil. The presenceof the Lord makes that which is His in which He dweUs asif ours. There remains the question what is this aU-decisivëpresence, for where the Lord is, there is Hea.ven. Pmesentiais the first presence, the first end, the aU of the cause andof the effect; prae is to the fore or first, entia is being or toBe, thus Jehovah; thus this word says that the Love is theFirst Begotten, and that the Lord IS in the good of love;thence Omnipraesentia or Omnipresence signifies the To Bein its fulness or in lasts. In the Dutch word "tegenwoordig­heid" [presence] or ".ie.qenswaartsheid" the word ".fegens" [over a.gainst] and "waarts" [towards] are intimately con­neeted as an entire turning to each other, and in "waarts" [towards] there lie "w01den" [to become] and "woord"[word] involved to such an extent that "tegenwoordig" [pre­sent] may also give us to think of the life out of the W ordor as if close up against the W ordo "And the W ord wasmade flesh and dwelt among us", JOHN I : 14. Everywhere
  • 168. 44 A,NTON ZELLlNGwhere the Word lives for us, there the Lord is present. And the Vord lives everywhere for us where we are conjoined in use and cnjoyment. And there is still something else remarkable in that part of a ward "woordig" or "waart,<:" [towards]: of old times "jegenworde" signified also thatwhich lies close up against the land or the "waerde"; "worde" or "waerde" st-ill remains in "~titerwaarden" [tract of land without the river dike]. Considered out ofthe W <rd the Presence may also be compared to the active-powers of the atmospheres which lie close up against thelands. The lands are the natural mind. Ve read: "That eachTrue Thing is sown in the internaI man, and rooted in theexternal man, on which account, unless theTrueThing sownis rooted in the external man, which is done by acting, it islike a tree set not in the humus, but above that, which withthe heat of the sun blazing upon it, immediately withersaway" , A.R. 17. The Latin fol to act is ageTe, whence agerwhich also has given us our word akker [field], acre. It isknown in agriculture that in winter there emanates a greatercold from faUow land than from cultivated fields. So seenthe Presence is the active powers of the atmospheres or theUses entering- into operation as soon as the humus of thenatura1 mind has been worked inta tilled fields or has beenmade receptive of use. For this reason the word of our textsays "accolding ta the use"; fol also the evil are able to dogood uses, but this is not according ta the use. Further ourtext savs: "the natural man also becomes as it,verespirituaî"; that small word also con tains the aIl of the end; forthenatural man, from birth a wickedand slothful servant mustalso become as it were spiritual, or nothing has happeneùand aIl has been in vain. Furthermore our text says:"which happens when the natural man feels the enlivening ofuse out of the spiritual". If onewere to ask: what is to believeand when is therc ta believe, then the answer is manifest:"when the natural man.feels the enlivening of use out of thespiritua.l". lhe spiritual again and again is the known andacknowledged true, willed and done, that is, believed, lived,loved. How the essence of evil now becomes evident; for itis the denial and the inversion or perversion of aIl this: notfollowing the use, and the enlivening or the enjoyment notout of the spiritual, thus not the enjoyment of the use, but atthe expense of the use, thus separated, thus the known and
  • 169. USE AND ENJOYMENT II 45 acknowledged true not wiUed, not done, not believed, not lived, not loved. Must we ask once more what is the Lords presence? What else is it than the integrity of the receptacle, and what else is the integrity than the shunning of evil, andwhat else is the essence of evil than that evil? ,Ve mav a thousand times say that the true and good things of f~ith and of love or what is the Lords is spiritual out of celestia,l origin, but if the presence of the Lord is fiot therein or if the Lord does not dwell therein, nothing at aU has beensaid. That which is the Lords without His dwelling thereinis a house swept with brooms, the wicked and slothful ser­vant proves this. vVe have in haste in our reading passedover the word dwelling, and to dwell signifies the coopera­tion of man as if from himself, just as what is the Lordssignifies the mans angelic as if proprium. To every manaccording to his several ability, this wha-t is His is appro­priated as if mans; this what is His with each one variesaccording to his ability to receive from the Lord; andto eternity no single celestial proprium or that which isthe Lords, is identical with that of another: Reaven is oneinfinite variety of blessed appearances as if they lived fromthcmselves. From those blessed appearances, endlesslydiverse and at the same time universal, sound forth theGlorifications heard of the Divine Ruman of the Lord asso many voices of the waters, sounding Presences, in whichthe Uses shine forth and the J oys sing. "The Lord dweUs with man in what is His" signifies:The Lord is Heaven or the Angelic with man; and thewicked and slothful servant denies Reaven or the Angelicwitb man; he does inaeed acknow"Teage the Lord and whatisO-the Lords, but just as his faith (iides) knows only onenote of the flute: faith, faith, faith, so his life knows onlyone trunk: the proprium, the proprium, the proprium. SmaUmarvel that he hid the true and good things of faith and oflove or that which is the Lords "in a napkin", see alsoLUKE XIX: 12-27, instead of giving it into the bank,"and l, coming, might have required mine own with usury",by which the sole Ene of conduct is indicated which everynatural doctrine out of the literaI sense must foUow if it ista be of any use, namely ta be of service ta the Doctrine ofothers. What with the wicked and slothful servant makesthe acknowledgment of the way of no value is that the
  • 170. 1~l 46 ANTON ZELLING acknowledgment is not out of the walking of that way and thus that there is no walking the way by the acknowledg· ment thereof, see D.P. 20. The angelic which is inherent in those two things, he denies; because he loves the proprium, he denies a,nd calumniates t!le angelic as if proprium. And thereby he denies and blasphemes the Roly Spirit. Thence his damnation in the parable. The sm -âgainst the Roly Spirit is to acknowledge that which is the Lords and to prevent the dwelling. What insane lusts oJ scortatory love are enclosed in this attitude of life, the second part of the Book on CONJUGIAL LOVE teaches, And fwm our consider­ ation it is evident that the enjoyment oblivious of use, of end, of God, is the saurce of those lusts. The Most Ancients not only compared themselves to animaIs, but aIso called themselves so. The Word teaches: To call ones self is to determine the quality. To compare them­ selves, by itself would only have indicated the humiliation befm;e the Lord, but by that "also calling themselves so", the essence and the quality both of the humiliation and of those humiliating themselves is èharacterized. A noble essence and a noble quality, for the charaeteristic of each animal is that it cannot separate the spirituallast from its higher things. The humble acknowledgment of the Most Ancients thus at the same time involved the acknowledg­ ment that they lived according to the use and perceived the enjoyment of the use out of the spiritual; thus that t~y did not know an enjoyment oblivious of use, and might therefore judge themselves worthy of being called "animaIs", and thus certainly not "less than a beast". The Vord oHen speaks of men "worse than a beast", and we now understànd in wha.t: .i!t~he enjoym...fnt separated from use. The Vord often speaks of avarice as the source of aU evi!. Most men thereby imagine a miser and after a superficia.l short self· examination they consider themselves fortunate in having nothing in common therewith, but the contrary. But the avaricious or miserly is. the greedy, domineering, wanton süction-pit of the infernal proprium - think of words such as eergierig, wmakgierig, niettwsgierig, weetgierig [Iustful of honour, of revenge, inquisitive, curious, - gierig is greedy or miserly]. The root .gere forroerly signified avidity, desire, appetite, carnallust, diligence, fieriness, infatua;tlém; and the root of the Latin avaritia cornes from aveo, sanscrit
  • 171. USE AND ENJOYMENT II 47av, ta love, to wish, to desire, to satisfy ones self, to givelicense to ones lusts, thus in the ever unfavourable sensethe sole enjoyment, separated from the use, of the merepossession. . Every enjoyment sepa.rated from use is filthy and ill­smelling avarice itself. In a thousand such enjoymentsoblivious of the end, we are "worse than a beast", and byalong way not justified in calling ourselves "animaIs" asdid the Most Aneients. The acknowledgment of the infernalproprium of man is nothing without the fear of the angelicas if llroprium with man. To be in the fear of the angelic asif prOprium,-is with five talents to gain five, and with twotalents two- thereunto, it is to have and to be given so that heshall have abundantly, an abundance of genuine sense outof enlightement, or an ÇLbundance of life out of Doctrine;but to be in the sole despisal of the infernal proprium is~ asthe wicked and slothful servant, finally to scorn the Lordas hard and unjust. This is what we meant by that homelyexpression of "throwing the baby away with the soapsuds",the baby is the angelic as if proprium, the soa.psuds are thefilthy proprium. And here we may refer to another homelyexpression; in Dutch we sometimes speak of a "dead babywith a lame hand" ta indicate something- of no activitywha,tever. WeIl then, that weIl known mighty word "toshun evil as sin against God" by the misunderstanding ofthe essence of evil a.nd by the equalization of the infernalp:roprium and the angelic as if proprium might relax intosuch iL dead baby with a lame hand, into a kind of RomanCatholic mumbling the rosary. What evil is, the infernalproprium cannot te.:tch, but the angelie as if propriumteaches it. What evil is, cven that which is His or the good andtrue things of faith and of love cannot teach unless the Lorddwells or is present therein. Evil is noot a vague generality,but a most singular thing, and it is for this reason that theDivine Providence of the Lord is in the most singular things every smaIlest moment. Evil is there as soon as the veryleast is not perfectly follmving the use; and the Lord in thisrespect warns us: "Be Je therefore perfect, even as yourFather which is in Heaven is perfect", MATTHEW V : 48, and the Greek word there is teleios, which signifies accom­plished, fulfilled, completed, perfect, in fuIenumber, theend attained, thus the first end as the aIl of the middle end
  • 172. 1 1 48 ANTON ZELLlNG l entirely the aU of the last end. What therefore as the first thing of Charity we are beholden to give to each other from the Lord, is the affection or the enlivening of the use out of the spiritual. We must mutually "teach ta eat", again making use of a homely expression. "YVe Dutch people say!1 that sometimes of sorne food we are not yet acquainted with: "you will first have tO learn ta rot that". W ell then, most of the uses we daily practice are such unknown foods of which we do not yet by a long way know the sweetness. From bitter uses they have ta become blessed joys. We must therefore teach one another the essence and the end of the uses, or said in other words, we must teach each other the life, the life in the Lord; we must for the Church fonn , a hereditary good, an ancestral capital from the Lord. And 1 tlïat hereditary good is called wisdom of life, experience out of the Text. In this we have as much to give as ta, forgive II one another. For in this matter it is as in the world. How many would not heartily love their office 01 their employment in the world, - and 1tSUS means office as weU as use - and follo·w it still more---è.evotedly as an adminis­ tration in Heaven, if only there we-re n~t the colleagues whose grumbling, whose plotting and scheming, and negleet of dutY impede all fluent handling of affairs. The ecclesiast­ ical society in this respect is also a world, and may be so in a favourable or unfavourable sense; for the word wOTld is of noble origin and may be read as wera-alds or age of 1 manhood, the most usual derivation, but also as the German IJ welt with an r inserted in order to indicate motion, and in the world welt we once again see the will, the world as a representative of the inmost things of the will created, projeeted, found again outside itself; so that it might be said tha.t the world around an Angel is the mirrored image of his will in which, if the Lord grants, he may learn to kno,w himself. Vell then, in the world oof our society we must more and more, each one of us, learn to know and learn to eat our as if own use and function, that is, learn ta enjoy the eillivening thence. In this sense for once take the prayer: "Forgive us our debts, as we forgive our debtors". For w!J.ere we are cold, chilly, sullen, closed, grumpy, harsh, sharp, petulant, irritated, and so forth, there we check every communication from the interior dwelling of another and the mutual wave of affection is broken. And the reverse, 1 1
  • 173. USE AND ENJOYMENT II 49where others are wicked and slothful, there "with the bestwill" we have not the least power. We read of the Lord thatHe "in His own country did not many mighty worksbeca,use of their unbelief", MATTHEW XIII: 58. How canthere be question of any ad vance in the Doctrine, thus ofthe Lords presence in what is His, if such capital trans­gressions of unbelief are not continually atoned for andforgiven. This is what we meant when saying that we oweone another a new mind, or before the Lord we area thief of the enjoxment and a murderer of the use. Seethere a truth of life for the future golden HANDBOOK FORTHE SOCIETY. When Davids place in the kings house wasfound empty, Saul said: "Something has befallen him, he isnot clean; surely he is not clean", l SAMUEL XX : 26. So lan the jewish law. WeIl then, ta withhold from the neighbour a new mind is surely a sign of uncleanness. Tt is to come with clumsy feet and to appear without the wedding gar­ments. The Word indicates it as self-evident that he who is invited to the kings table, first washes and appears in a weIl appointed garment. WeIl then, so great must the Society become t{} us, a· wedding house and a kings house, that we enter into it with the fear of the angelic as if own of the Neighbour, or with the fear of the Lord dwelling in what is His; and that in entering we ourselves enter into our faceor our angelic as if proprium, each one perfectly his accor­ ding to his use. Otherwise we only bring in our mean selves, which, in whatever collegiate, jovial, amicable, genial way they may bear themselves, are merely evil and false, an evil and a false which they are least of aIl inclined to "shun as sin before God". The Doctrine has to teach us to our very lives and bodies that we are infinitely worse and on the other hand infinite!y better than we ever thought to be. A rehabilitation of God and man. "The genuine sense of the Ward no others grasp thanthose who are enlightened". vVe now wish to take up again this quotation, occurringin the first part of our consideratian; and wa shallstart by saying that "The Lord dwells with man in whatis His" is the equivalent of the first and great Command­ment, and that this ward is the equivalent of the second 4
  • 174. 50 ANTON ZELLINGCommandment, equal ta that. For who does not see that"the Lord dwells with man in what is His", signifies thatthou shalt love the Lord thy Gad out of thy whole heart,and out of thy whole soul and out of thy whole strength,and out of thy whole mind? And who does not knnw outof the Ward that the enlightened are those who are in thegood of life out of charity and the faith thereof (A.R. 7),thus those who love their neighbour as themselves? Thisward tao about the genuine sense of the Vord may be readin two ways: I. from within, thus as the good and faithfulservant; II. fIam without, thus as the wicked and slothfulservant. The wrong reading in this statement passes over theward "enlightenment", as in the former statement the ward"tD dwell". What is enlightenment? Let us by way nf replyread in the ApOCALYPSE REVEALED the commencement ofn. 6. "Vho bare witness of the Vord of Gad, and of thewitness of Jesus Christ, signifies, who, out of the heart andso in light, receive the Divine True out of the Ward, andacknowledge the Ruman of the LÛld to be Divine",Enlightenment therefore is that reception and that acknow­ledgment out of the hemt, and so in the light. Row thesestatements flow together, for that which has been receivedout of the heart is that which is the Lords or the genuinesense of the Ward; and that acknowledgment out of theheart is the dwelling of the Lord or the enlightenment, forwhere the Lord is, there is Reaven. And we ask further:what is "out of the heart"? To this THE DIVINE PROVID­ENCE in n. 80 answers: "By the heart there is meant in that [spiritual] sense, affection that is of love". And on a formeroccasion we learned that the interior nf mans love is whatthe enlivening is to him, and that the consociation of aIl,that is, of his spirit, his will, his love, his enlivening, isfollowing the enlivening things. lhis le3lds us back ta theward of our text: "Accordinfl to the uses the natural manalso becomes as it were spiritual, which happens when thenatural man feels the enlivening of use out of the spiritual". Read from within these tluee words, concerning what is Ris, concerning the genuine sense of the Vord, and concer­ ning Use, are one, a trinal ope, as aIl the words in the Ward, everywhere. And how is this? Because the Vord is the Ward of the conjunction with the Lord and of salvation, the two Essential things which the Lord offers in His Ward, and
  • 175. USE AND ENJOYMENT II 51which on the other hand require two Essential things fromman: the acknowledgrnent of the One God and penitence oflife; see A.R. 9. By this word the view becomes widerstill, for: By the acknowledgment of the One God there isconjunction with the Lord in what is His, being the genuinesense of the Word; by penitence of life there is salvationor the dwelling of t4!LLo-rd in what is His, being enlighten-ment. . . If first we have seen use and enjoyment conjoined inthat word conccrning what is the Lords, now we wish tosee use and enjoyment conjoined in the word concerningthe genuine sense of the Vordo The expression "genuinesense" naturally implies that there is also a n~n-genuinesen~, just as the expression "the genuine True" naturallyimplies that there is a non-genuine true. This caIls toI mindan earlier quotation, see SIXTH F ASCICLE, p. 123: "The Trueis said to be purified from the false when man can be keptfrom the Lord in the good of innocence; "innoeence is toacknowledge that with him there is nothing but evil, andthat aIl good is from the Lord; then to believe that fromhimself he does not know nor perceive anything, but outof the Lord", A.C. 7902. To the question when is the genuinesense of the Vord or the genuine True, this is the sole reply,which reply again amounts ta the two Essential things: theAcknowledgment of the One God and "Repentance of life,both from the Lord and therefore caIled "the gaod of inno-cence", and i.n other places "the good of chaDty". - A ward such as this concerning the genuin"e sense of theW ord, as stated, may be read in two ways, from withill,thus in the genuine sense, and from withÜl!t, thus With anon-genuine sense. The word echt [genuineJ at once bringsus straight to the cross-road: the genuine [echteJ is theconjugial [het echtelijkeJ, the regenerated; as previouslysaid, it 1S not the caterpillar, but the butterfly that mates.There are two kinds of non-genuine sense: the unconfirmednon-genuine sense of the man about ta be regenerated andthe confirmed non-genuine sense of the wicked and slÜthfulservant. The unconfirmed non-genuine sense allows itself tobe purified from the Lord, the confirmed non-ge~lUine senserejects the Lord as a harsh master, it refuses service, itrefuses Doctrine. Why? Because the confirmed non-genuinesense is the confirmed self-intelligence, and aIl self-confir-
  • 176. 52 ANTON ZELLINGmation runs counter to enlightenment and deni~.t, becauseit does not acknowledge and believe the twoÉssential things.Let the wicked and slothful servant out of his heart and soin obscurity speak and he will say to his neighbour: "Towhat finally does enlightenment amount? That you haveenlightenment and l do nat, or vice-versa; thus a matter ofdominion. rfhe revealed "Vord has been revealed and ex­plairied; more enlightepment than is offered by the Divinerevelation and explication; must not be asked. We mayat most according to the best of our knowledge, interpret afew things, but that is aIl there is to it". If then the neigh­bour were to insist on an "interpretation" of this word con­cerning the genuine sense, then this man without joy,without believing, would be inclined in general to allow thatthat interpretation - "if that is what you understand byenlightenment" ~ is a chance flow of light or a luminoussudden idea of the Roly Spirit adhering never and to none.- But enough of this, for the mere thought of such a denialand blasphemy is an abomination. Let us enter into this word as into a Temple: "The genuinesense of the Word no others grasp than those who are en­lightened". In order to understand this word we should comeinto the fear of Charity, into thefearofthose enlightened fromthe Lord. For it is they with whom the Lord dwells in what isHis, who out of the heart and so in the light, have receivedthe Divine True out of the W ord, and have acknowledgedthe Ruman of the Lord to be Divine, out of the heart andnot with mechanical lips, thus out of the affection which isof love, conjoined with the Lord by the acknowledgment ofthe One God, and saved by the penitence of life, thus ele­vated into the good of innocence. The fel:!-r ofCharity is fullof the inexpressible joy of e~teeming the other infinitelyand endlessly more than ones self, and ones self the veryleast of aIl and in aIl things, but envy against the neigh­bour . begrudges enlightenment to anyone if he himselfis not first and foremost therein.. rfhis word concerningthe genuine sense of the "Vord is overflowingly full ofCharity, of inexpressible joy that in the Church there may dwell those blessed from the Lord who, because they are enlightened, grasp the genuine sense of the Word which is soholyto aIl of us. Ourprayer should not be for ourselves in the first place that we may belong to those blessed ones, but the
  • 177. USE AND ENJOYMENT II 53 prayer that the Lord dictated ta His disciples: lhe harvest troly is plenteous, but the labourers are few; pray ye there­ fore the Lord of the harvest, that He will send fo"rtn labourers in ta His harvest", MATTHEW IX : 37, 38. This, for the weHare of the Church, is the filst and great Prayer, a prayer for the aIl-conjoining acknowledgment of the One Gad; and the second Prayer like unto it is the supplication that one may be granted continually and at once to acce-pt and obey o_ut of the heart aIl that comes to us as the genuine sense of the W ord for our daily bread, (rom whomsoever ana from wheresoev~r, a prayer for salvation out of the continuaI penitence of life. For it is a dreadful word: "The genuÏne sense of the Word no athers grasp than those who are enlightened", a word of alI-comprehensive tenor, which brings teacher and pupil to the fear of J acab: "This is none other but the house of G,9d, and this is the gate of Heaven", GENEsrs XXVIII : 17; and notice how thëse words again signify the Kingdom of the Lord in the last of order and the last in which the order cornes to a standstiH, see A.C. 3720, 3721; thus the aIl of the end and the aH of the cause being the aIl of the effect, and thus therein use and-:ëùjoym~t being one, or the enlivening following the use. The sense of Doctrine is expressed in this ward, for the sense af Doctrine is nothing else than the a.ffection of the genuine sense of the W ord, the affection of the genuine Tnle, for the sake of life. "For the sake of life" signifies the same as t<J "look ta God", namely to shun evil. And with this we return to the principal point of our view of life. Without the genuine sense of the Word, without the genuine Tnle the essence of evil cannot be known, acknowledged, and believed. This is, proved by the wicked and slothful servant who refuses doctrine, saying: "Lord, l knew Thee that Thou art an hard man"; he knew a non-genuine sense o.f the W ord, but thereby1 his evil, forgetful 01 end, of use, and of God has remained an evil not seen througg, which in this mind has finaUy extinguished everything angelic from the Lord, so that the man ends by seeing, through his infernal proprium, even the Lord as evil. To shun evil is as if from ones self ta give ta the angelic as if proprium meat and drink, to lodge, to clothe, to visit it at the sickbed and in prison, see MATTHEW XXV: 35, 36. But haw can this be done without knowing, acknow­
  • 178. 54 ANTON ZELLINGledging, and believing the genuine sense of the W ord? Thewicked and slothful servant said: "Lo-rd, l knew Thee",noscere, not scire; for the simple affection of scù-e leadsta acknowledgment, and this ta believing, as from thedoor through the hall ta the restcha.mber. ""Vithout thegenuine sense of the Ward the essence of evil, or as weexpressed it, the evil in any evil, can never he genuinelyseen. And may we be excused for continually revertingta this point, for it is a capital point which entirelydecides as ta the interior growth of the Church or of theDoctrine: whether we do or do not genuinely see the evil.Otherwise the "shunning of evils" gradually becomes littleless than remaining within the limits of social good conduct,a term which is sa elastic that the RATIONAL PSYCHOLOGYeven speaks of the appearance as if the seemly and theunseemly ,vere what is honourable. What in the worlddoes one generally think of "shunning evil". Do most peopleeven go sa far as ta think that there are two generalkinds of evil, the evil whence is the false, and the evil outof the false? Scarcely, for without the genuine True of thegenuine sense of the ""Vord the essential difference betweenthose two cannot possibly be apprehended, let alone begenuinely seen in the infernal proprial life for the sake ofthe angelic as if own life. ­ This dreadful ward on the genuine sense of the Ward isa password, a battle-cry leading straight into the Wars ofJehovah. For as previously said, the merely natural idea ofevery direct cognizance passes over the ward "enlighten­ment", as in the case of the Own of the Lord the ward "todwell"; in consequence of which with the lip formula "toshun evil" the second part of that word "as sin before Gad"loses all strength and sense; for not ta sin before God is tadwell and to be enligh~Il~d. The merely na-turaI idea outof direct cognizance can never at all grasp what eIlligh.t~n­ment is, for only the angelic itself experiences this in life. EnlightBnmcnt is the arcanum of arcana; just as untrace­able, as impoosible ta be seen in advance, and as impossibleto campel as the Lords Divine Providence itself. Enlighten­ment is imperceptible at the moment, just as Providence,and can only be traced afterwards, just as Providence. Forthis reason we read: "Those who are in enlightenmellt whenthey read the Wo-rd, see; it from within, for their internaI is
  • 179. USE AND ENJOYMENT II 55opened, and the internaI, when being opened, is in the lightof Heaven. This light flows in and enlightens, although theman does not knOl,v it; that he does not know it, is becausethat light flows into the kno-wledges that are in the mansmemory, and these knowledges are in natural light. And asthe man thinks out of those as if out of himself, he cannotbe aware of the influx; but neveTtheless From variotts indi­cations he is able to know that he has been in enlightenment",A.C.IÜ551. Do the parts italicized byus not strike us as if theoperations of Divine Providence were being described? Com­pare this with the merely natural idea concerning enlighten­ment; which idea might be characterized as a romantic ideaof inspiration, infJowing, inspiriting, of which the love ofself and the love of the world are the Muses. ro the man whotakes direct cognizance, enlightenment is equal ta carryinga bright idea flowing in straight into the world, just as it is,post-haste; which world then, aIl astounded, is expected tocry "Oh, how just! Oh, how learned! Oh, how wise"! How­ever, essential enlightenment is not a tangible product, as aninvention with which straightway to gain glory and profit.Essential enlightenment, we learn, is imperceptible andinapperceptible in the state itself. This signifies that en light­enment 1S from the Lord and that the state of enlighten­ment is as if out of man, that they are related the one to theother as Exsplendescence and Integrity. vVe read that thelight of enlightenment flüws into the cognitions, and withthe series in mind of to know-aclmowledge-believe, we nowunderstand that the state of enlightenment is the peaceful,blessed state of believing, in which man, as to his spiritamong the Angels of Heaven, therefore as do- the Angels,believes aIl that he thinks. This thinking, which is believing,is a being kept from the Lord in the gODd of innocence andof charity. And we have previously lea.rned that when manis kept in that, the Truc is said tn be purified from the false,and is therefore the genuine Lrue out of the genuine senseof the vl/ord. 1here is no doubt about it: man is enlightened ta the extentthat he believes. If itwerepossible for the unbelievingwickedand slothful servant ta be braught into· a. state of enlighten­ment in which the goad and faithful servant is as often as the Lord grants, he wanld at the expiration disdainfuIly cry: "Naw is this al1? l have retained literally nothing new
  • 180. 56 ANTON ZELLINGat aH". In his unnatural idea he took enlightenment to bea fire-works of brilliant findings, a kind of northern lightsin the mind. He desires a phenomenal pouring out, not aquiet influx. Of what the essence of enlightenment is,the W ord gives some idea in these statements: that thereare things which cannot be expressed in any naturallanguage; that man, being in the spirit, is at times visibleand at times invisible to spirits and Angels; that the angeliclanguage has nothing in common with the natural language,except by means of correspondence, on which point manycredible experiences have been set down. From these andother things it is manifest that the state of enlightenmentis a state of inexpressibility in the midst of inexpressiblethings, and that in enlightenment the enlightened cogni­tions, purified in the good of innocence, are tremblingfuil of celestial good. So that enlightenment is the stateof peace in which love reigns; and therefore surely cannot be straightway carried over inta the world. Enlightenment thus seen is the proof of proofs that everything direct isdirectly from evil. And what are "the various indications" from which a man may know that he has been in en­ lightenment, otherwise than the confirmations which afterwards flow to him out of the letter of the W ord, pure Exsplendescences in which the Drim and Thumim give an answer. Ifor those sure indications are in a resplendessence of light, so that it might appea.r as if they were the enlight­ enment itself, but they are the glarious reflection, resplen­ dency, or after-glow thereof. That glow is the light of aU living confirmation. Those varions indications a·re recogJli­ tions, and as such they are just so many living Experiences. There are no other Experiences greater than these. Let us now once again read that word: "The genuine sense of the Word no others grasp than those who are en­ lightened". Does not a wonderfuHy contradictory feeling steal upon us: as if this word no·w lies infinitely closer and at the same time infinitely farther away? And this is indeed so: for the infernal proprium it now lies unattainably far, yea, out of sight; and for the angelic as if proprium which is to be liberated, it brings to the sickbed the definite hope of redemption. For this word, from without a harshly bolted door, from within is one mild invitation, one lovable wel­ come: "The genuine sense of the Word they receive who
  • 181. USE AND ENJOYMENT II 57foUow the Lord". And man follows the Lord when hisnatural man perceives the enlivening of use out of thespiritual, and has thus left the separated enjoyment entirelyand for ever; left it for His sake. From the great desire to see aIl these things new again,remoulded into a living true of life, this thought arose inour mind: What man loves, he caUs good. It is the interiorof his love, or the enlivening which ascribes that qualityof good to aU that enlivens. If that enlivening is perceivedout of the spiritual there is unity of substance and qua.lity,and that good is out of celestia.l good. And so there is noman whose heart does not go forth to-the best, the very bestof aIl. In this going forlh lies involved1he danger of exceed­ing ones self, the dange,r o·f the disastrous separation ofuse and enjoyment. It seems at first as if it were the greatlove of good that drives us from what is good to what isbetter, from what is better ta what is best, from what is bestto the very best, and so always further, restlessly. Butin this going further the simple affection becomes a lust,from a lust a mania, fmm a mania an avarice, and so alwaysfurther, lestlessli Vhat seemed to have "begun well endsevilly; the unity ta appearance is lost in the multiplicity, amultiplicity in which thele is boredom, the boredom ofsuperabundance or of evil wealth. It becomes an infernalchase in which the use becomes detached from the enjoy­ment, the good from the true, the contents from the form,the substance from the quality, the value from the, priee, inshort charity from faith; and there arises the sole enjoy- .ment, the sole true, the sole form, the so,le qua lity, the sole priee, the s01e faith. That which is eager for lust becomesits own good, and everything which enlivens it is nolonger called good but true. It seemed to be an exceptional love that went forth to the very best, but in that going folth to those very best things that love lost itself as in the worId;and that love refinds itse1f therein as the incarnate love of self and of the worId. For the question is not to seek the better of the good, and the best of the better, where the caseevel appears to be le mieux lennemi du bien, but to find the sole thing, the essential thing. "Seek ye first the Kingdom of Gad and Hs Righteousness, and aIl thesè things will be added unto you". All things here signifies the good, the
  • 182. 58 ANTON ZELLINGbetter, the best things, such as the natural, the spiritual,and the celestial things, in their arder from the Lord. TheLord compared the Kingdom of Heaven ta "a merchant-manseeking goodly pearls; who when he !lad found one pearl ofgreat priee, went and sold all that he had, and bought it",MATTHEW XIII: 45, 46. Pearls are the cOg"nitions of thegood and the true, bath from the celestial and the ·spiritual,which are out of the Vord, in particular those out of the letter thereof, see A.R. 727. Goodly signifies the form ofthe true out of the good, thus the merchant seeking goodlypearls signifies the man who seeks to make Doctrine forLife, and this sa faithfully and devotedly that the Lordappears ta him in the inmost as the Doctrine and Life itself,the One and the Only; this is the pearl of great priee. Ta goand sell all that he has, is to be willing- ta undergÜ aIl temp­tations in Ürd~r_to be elevated into the good of innocenceand thus ta be purified; ta buy is ta appropriate as if fromones self. It is the parable of the acknawledgment of theOne Gad and the repentance of life, bath out of the heart. As counterpart let us now turn to the story af the richyouth, as we read that in MARK X: 17-25. He did not seekthe sole thing, the Sole Being, but the best. For this reasanthe stary commences with this that he faIls an his knees andsays Good Master, whereupan the Lord says: "Why caIlestthou Me gaad? There is none good, but One". rfhe youth haslost himself in the multiplicity of the best, sa that he onlyvaguely perceives the enlivening out of the spiritual; farthis reasan he falls only on his knees and not as dead at thefeet of the Lord; far this reason he does not acknowledgethe Lord, and he caIls Him good master; fo·r this reason heasks "What shall l do that l may inherit eternal life"; farthis reason after the Lord has summed up for him aIl thecommandments, he says, still in not-acknowledgment:"Master, all these things have Iobserved tram my youth".And because he is in despair, it is written that Jesus be­holding him, loved him, for the Lord wills ta canjain eachone with Him by the acknawledgment of the One Gad, and tasave hirn by the penitence af lire. And far this reason Hesaid: "One thing thou lackest". That one thing is the pearlof great priee, that Sole Thing compared with which aUthe very best is n()thing but one impurity. And the counselnow given Him by the L()rd, we find explained as fallaws in
  • 183. USE AND ENJOYMENT II 5JTHE DOCTRINE OF LIFE FOR THE NEW JERUSALEM, n. 66:"By selling all things which he had is understood that heshould remove his heart from the riches; by taking up thecross is understood that he should struggle against theconcupiscences; and by following Himself, that he shouldacknowledgerthe ;Lord as God". But although this man hadkept the commandments from his youth, for which reasonthe Lord also could not otherwise than love him, he neverthe-less, having become sad at this word, went away grieved,for he had great possessions. This signifies that it was al-ready too late, that the enjoyment had already separateditself from the use, and--had become master thereof, not aGood Master, but an evil and hard lord. So it will go withall of us if in the "praiseworthy" chase after the best welose sight of the One Thing Needful, Useful; lose it firstfrom sight, finally from the heart. Is this a true thing of life?
  • 184. 76 DISSENTlNG VIEWScate with the heavens and open the internal man, and theyopen it so far and in such a manner as the truths of faithare received in the good of love to the Lord". When love to the Lord and toward the neighbour isspoken of, the words "from the Lord" are generally added.This reminds us that we from ourselves can have no loveto the Lord and to the neighbour, for aIl that which is ourown is nothing but evil, and the good of love to the Lordand to the neighbour is from the Lord and i.e; the Lord in us. The good of love to the Lord and toward the neighbour,or charity, is that in man lYJüch is his Heaven, and fromwhich the light of Heaven in his interior man can flowdown into his external or natural man giving understan­ding and perception of truth. Without charity man is andremains in the darkness of falsity. Reflecting on the teaching given us by means of the manypassages from the Third Testament cited in this paper, andtheir connection with a great many others, which l havenot time to quote, it would seem evident, that in the Churchthere will always be doctrinals taught, which are expres­sions of different teachers more or less external or interiorunderstanding of what is said in the sense of the letter. They may appear dissenting, but if charity is alive andrules, l}O attention is paid to their dissenting quality, andthey will be received and "be of use as doctrine to differentmens differellt ability to see and perceive truth. Then there can be unity in diversity within the Churchas there is in the Heavens. - Tû Dû AND Tû LET Dû BY ANTON ZELLING. "God alone acts; and man suffers himself to be acted upon, and he cooperates tûaU appearance as from himself, though interiorly from God", T.C.R. 588. Common use of language in Dutch connects the words"doen" and "lalen" [doen means "to do", and lalen may mean"to let do" or "to let", "to let be do;e", "to have somethingdone", "to permit", or "to leave", or "to cease doing", or "toneglect to do"] in expressions such as: "iemands doen en lalen
  • 185. TO DO AND TO LET DO 77nagaan" [to enquire into what one does and what one doesnot do]; this is derived from the sp~;:itual world. Sufficientreason for us to enter into this matter more profoundly, sothat the mind may be enriched with one living word more.And the word "doen" does not live unless it be perceived to heone with the word "laten". Just note these interweavings:face1e in Latin, to do or to make, meets with {ieri, tobecome, in factum est which signifies both "it is done ormade" and "it has become" or "it came to pass". In to dotherefore there is also to become and to happen, to cometo pass. That to happen is connected with to make or to dois also apparent in the word fact which is the Latin factum,literally "made". rrhe Dutch word "gelaat" [face] comesfrom "laten", in Latin and in English this word is facies and"face" from facere; here again "laten" and "doen". lhe Lord is the Doing from Himself; man is the doingas if from himself; and this doing as if from himself is aletting be done, a suffering that something come to pass,a letting the Lords will be done. To do from within is aletting do, a letting be done, a suffering. Eehind that unityof to do and to let do there is hidden the arcanum ofthe Glorification and its image, mans Regeneration. Forwhat the Lord came into the world ,~o ~ was to suff~much, to have the Prophecies fulfi11ed m Himself, t1TIrStoallow, to undergo, to submit; the subjugation of the he11sand the ordering of the Heavens was a Doing from Him­self which is not conceivable without a Letting from Him­self; that Doing was one with Letting, with Submitting,with Suffering. Facere, to do, was one with pati, to suffer;thence the passion orthe-cross, Passio cmcis, as permiHedsupreme temptation. "Laten" is to submit, and even of a root related with theLatin tnli, to bear: it is also related with lassus, fatigued;gelove in middle-dutch also signified fatigued; and therefore"gelooven" [to believe] may be thought of as "to allow to leta thing be done". Said by way of paradox gelooven isnothing but an actively leaving it to the Lord, and inEnglish the "ford tQj.@e is connected with to believe, tolove, to live; hence the word gelooven is also connectedwith overb7ijfselen and overlaatselen [remains], that is thething remaining or left. As soon as a word begins to live, it attracts aIl words
  • 186. 78 ANTON ZELLING that are in connection therewith, and aIl those words com­ mence to sparkle togethel with it as in a constellation. Not only is tQJ!9 connected with ~~ become, to come to pass, to submit, to suffer, to bear, to leave and to let, but also Vith t9 serve [dienenJ; so that it might be said-that to do is to serve actively, to serve is to do pass~~y. This is the sense of the story of the Lords visit to Martha and Mary. Martha is concerned only for her doi~gs. Hel service is only a doing. Mary, however, sitting down has "chosen the good part which shall not be taken from her". She is the wise virgin,) wh.ile Martha proves to be a foolish. virgin. Martha fancies she can do the ·Word without hearing it, Mary hears the "Vard in order to suffer it to do in hër what it will do, ~ameli to purify her part and to have it appropriated to her unto an eternally increasing blessedness. Martha with 1 her doings chases away aIl affection of the true, while Mary allows the true to affect her in order that the true may operate in her. The affection of the true shorild be understood as a letting do and affect. A derisive saying in Dutch is: "that d"oes nof do me anything [what is that to me] ". On the other hand the word to make the true things out of the "Word of ones life, might be understood as meaning "to have the true things out of the "Vord do every­ thing to me entirely". Facere vera, to do the true things, must be more essentially understood, that is, not with the affection of Martha, but with the affection of Mary. Vhat is a sick man, a patient, a sufferer, to do? That which is the patients, namely to let the medicines operate, and then to let recovery take its course. His doing consists in letting do. In what is the spring rain beneficient and wholesome? By the soil allowing itself to be entirely penetrated thereby. The true things out of the "Vord are means to salvation, sweet spring rains; the receptacle thereof is the soil in its giving of life. Not to do the evil, or to leave the evil, is to allow the true things to do their benefits. Now this is to do the true things and to make the true things out of the W ord of ones life. In this connection it might be of use to think of this that the word boos [evil] is of the same root as beuzelen [to dawdle, to trifleJ and bazelen [to twaddle, to talk nonsense], just as in English evil is akin to over in the sense of transgressing, beyond yea yea, nay nay, MATT. V: 37. A wise proverb says that "idleness is the devils
  • 187. TO DO AND TO LET DO 79pillow". This idleness is ta be understood as every stateoutside of the affection and the letting do and affectof the true out of the Ward, every state of busily dawdlingand trifling away ones time with lots of doings that meannothing and have nothing ta do with life. ffhe diligentMartha, busily trifling, forfeits her salvation, and sheeven speaks ta the Lord anxious ta master it over Mary.Hel doing is aIl one emptiness, and thus the principle ofevil. Wrongly started, evilly ended. If ta do has not inherent in it the faith of ta let do, tabecome, ta come ta pass, ta submit, ta suffer, ta bear, taserve, it is without any essential use. This thoughtcarries us far, very far, for in everythingwe may see ta do and ta let do, and this should even beseen as one, the one not thc least more or less than theother. J.1he Doctrine of the Church is the understanding of theChurch; every Doctrine of the genuirÏe True is-ân under-standing of the Genuine True. From this well-known state-ment it follows that the ward understanding must indeedbe a very precious ward, for it is put on a line with everyDoctrine out of the Ward. Speaking in correspondences theLord said of the understanding: "If thine cye be single,thy whole body shall be full of light", MATT. VI: 22.From this the understanding and the life prove ta be oneif the understanc1ing be single. Just as behind a windowthere is a house, behind the eye there is a body, behindthe understanding the life. A window alone, an eye alone,an unc1ersta,nding alone, is a meaningless thing, a thing""ithout use. There must be substance behind it inta whichthey act. And now notice the ward substance; snb is under,stantia the standing, in English literally translated asHndefstanding. ffhis makes us sec or lets us see that theunderstanding has everything ta do with the substance oflife, with the constituent parts thereof. Understanding inthe proper sense therefore is substantia1. A single eye isa substantial understanding. There is also an eye that isnot single, and that is an unsubstantial understanding; suchan understanding, just as the dawdling and twaddling ofaIl philosophical systems outside of the V ord, is a com-plicated projection on a surface that is not there, thus ona seeming surface, a "brilliant" surface with nothing under ..
  • 188. 80 ANTON ZELLINGit. Surface in Latin is snperficies, from snper, on or over,and ficies, just as facies, made, formed, or crcated. Forthis reason it signifies the superstructure as weIl as thesurface. The single understanding is one with the will,as the surface of the water with the water. The truethings make or form the understanding, the understandingenlightens the substance of will and life. Ta let do andta do here again are together. It is Imown that not theeye sees but the sensory, not the sensory but the mind,not the mind but the soul, not the soul but the Lord.Thus the cye or the understanding if it is single, is anorgan of the Lord. It is the Lord who sees through theDoctrine. And the only Lord makes or lets the mansee or understand. Genuine understanding is the under­standing of the genuine true, and the genuine true is the truefrom within or from the Lord. It is this true of which it issaid: "When the good is being formed that it may appear tathe mind and through the mind in the speech, it is called thetrue, whence it is said that the good is the Esse of the true",Ap. ExpL. 136. With a view ta life it should therefore be sa under­stood that "ta do the true things out of the "w ord",filst of aIl consists in this that one allows an under­standing ta be made for ones self by those things, whichunderstanding afterwards is single when man hcnceforwardlets those true things do everything they must do, namelypurify, arder, form, in short quaIify the substance of lifelying under that understanding. For there also is an under­standing which, it is true, at first lets itself be formed,but afterwards does not allow the truc things ta pass furtherbut causes them ta rebound. The reciprocal or the cooperationof man in the Divine work of Regeneration consists espe­cially in this that one is like a patient and understandsthe reccption of true things rather as a taking of medicine,which we allow ta do its work. It is not sa much a workingwith the true things but rather a letting the true thingswork themselves. Sa the rcstful, resting body graduallybecomes aware of enlightcnment, an enlightenment and alightening. The doing of many is tao much awake, they donot know the good sleep in which the Lord teaches thosew ho are His. Our substance is from the humus, the sail;and that humus requires its lest. The lest ta let the things
  • 189. 10 DO AND 10 LET DO 81do their work. A single understanding lets the true thingswhich it understands carry on their work in the body whileit lies down; an undelstanding that is not single does notlet the body be quietly imbued by them, and makes itselfbusy about not-understood and inconceivable things. Toomuch of doing and too little of letting things come. Ina conversation with laymen the Angels said: "We will notsay anything but what you understand; otherwise ourdiscourse faUs like rain upon the sand, and into the seedsthere, which, however irrigated out of Heaven, still witherand perish", A.R. 224. Because it is the ground that ishere spoken of, the understanding here refers to the singleor the properly genuine substantial understanding, anunderstanding one with the will and the life, and notany separated understanding, not even that which can beraised into the light of Heaven while the will remains be­neath. The Angels there are the true things which aS~mild rain of spriD:g do their work in thirsting minds. Thoselaymen there are the good who do the true things by lettingthe rain pass in order that the seeds may sprout forth andmake fruit. To do the true things is to let the true things grow, toallow them to take their way according ta th! W o.L<l~der-­stood; to do this is to let the New Jerusalem come intoexistence. The Power of the Doctrine lies or rests in quietpatience, in a quietly letting mature until the harvest. Forthis reason the bed corres"Q.2ndlL tothe_D9Qtrjne; for thlsrcason too the Angels do not change their site. Only the True understood can opera~e, but merely tounderstand is still far removed from letting the True operate;on the contrary, merely ta understand gradually of itselfleads to an operating ,vith a true against the True; witha true from the Lord without the Lord being thereinagainst the True which is the Lord Himself, dwelling inwhat is His. Thc love of the True for the salee of the Truetherefore signifies the love of the True for the sake of thesaving influence of that loved True right through that loveor through the life. lhe love of the lrue for the sakeof the True means gradually to become still under the all.governing influx of the True. That love, as ordinary Dutch 6
  • 190. 82 ANTON ZELLINGspeech already says spiritually, laat de dingen bezinlcen [lets the things sink into the mind]. lhat love is not afeverish chase for the sake of chasing, but the peacefulaffection for the sake of being affected. In it is inscribedthe Lords ward: "Without Me ye can do nothing". Nowsee what light there falls here on this small word "do".Does this ward not say that the only Lord does, makes onedo, lets one do? And that therefore the mere understandingalone or an understanding without the life behind it can donothing, an eye that is not single and which lets or makes thewhole body be unenlightened. Lct us in this connection compare these three statements: 1. "To malce (facere) the true things out of the W ord [thingsJ of ones life", A.E. 209; II. "Ta do (facere) the true things, that is, ta live follow­in.Cf those things", A.R. 189; III. "In as much as the true things of life become (fiunt)of life ...", CANONS PROLOGUE; and we see to do or to make put on a line with to becomeand to follow, thus just as much passive as active, andeven not the least more or less. For ta do the true thingsout of the Ward, thus the true things of Doctrine or thetrue things of the Understanding, is ta malce them of oneslife, and this doing or making is a becoming of the life byfollowing with the life. Now the question cornes: what is the life? In the literaisense the civil life, the moral life, the spiritual life. Butbehind that there lies still another life which is oftenpassed over: the life from Gad the Creator. There are three kingdoms of nature. In these from theLord there has been put the conatus towards man, whichconatus reveals itself in the uses which they yield ta manas their king. The three king-doms of nature, the mineraI,the vegetable, and the animal, as it were stand open evenunto man, and in him this conatus from the Lord is changedfrom the back or from the bottom. The middle end ofCreation has been attained: the man robed with entirenature as with a kings garment. Now follows the finalend: the angelic Heaven out of the human race. Createdfrom the Lord the man is now drawn ta the Lord. Asthe three kingdoms of nature stand open unto man, theman cornes ta stand open unto the Lord. This is "ta
  • 191. Ta DO AND Ta LET DO 83look from the Lord ta the Lord", A.R. 56. There is also a looking from ones self ta the Lord, but this is not life from the Lord but mans propriallife (ibidem). In this latterinstance the subject is not the man from Creation, butsorne man or other from birth. The latter in his looking ta the Lord as Gad Hegenerator passes by nothing more or less than the Lord Gad Creator. Mans own life places itselfnot only outside of the influx from the Lord through theHeavens, but also ontside of the influx from the Lordthrough Creation. Mans own life stands outside of creation just as much as it stands outside of Heaven. It is an unna­tural life, however much it may present itself as civil andmoral; it is really no life at all; there is nothing in it thathas been created, it is a spontaneous generation from hell;"your father the devil", the Lord said of that own life.From ones self ta look ta the Lord is ta see nothing of theLord, let alone ta be enlightened and warmed as ta theentire body from the Lord. With regard ta the propriallife in th€ unfavourable sense "an only lord" may be spokellof. Such al ways have "the only lord" on their lips, andindeed, for from ones self there is nothing eIse taDe seenthan ones self, ones self alone. For in that statement:"the life from the Lord is ta look from the Lord ta thekorjf:" the Trinity has been expressed in the only Lord,while in the ward "the proprial life is ta look from onesself ta the Lord" that Trinity is lacking; merely a fancifulconception of an only lord, heing a trinity of the propriumas ta soul, body, and action. Vhat the man from Creation is, sorne man or other frombirth fOTgets more and more; this is the degeneration of thetimes; sorne man from birth in fact is a brute, a monster. Theproprial life is the life of a brute. The entire work ofHeformation and Regeneration therefore is ta redeem theman who is man from Creation from what is sorne man orother from birth. With the Regeneration or the Second Birththe Earth with its three kingdoms enters into the essenceor into the nature of man as much as the three Heavens.How could it otherwise be understood that man aIsa asta the body is made new in each part thereof? How couldit otherwise he understood that the Angels accurately know allnatural truths, MEM. 955? How could it otherwise he under­stood that tlt.e~Y ord of the New Church consists of three parts:
  • 192. 84 ANTON ZELLING 1. THE SCIENTIFIC VORKS, eomprising the three king­doms of nature: II. TIIE VORSIIIP AND LOVE OF GOD, description ofthe birth of the man from God the Creator; III. THE THEOLOGICAL VORKS. Therefore we read: "Conjunetion with God is eternallifeand saIvation; this everyone sees who believes that men tromcreation are images and similitudes of God", D.P. 123. Into the proprial life of some man or other from birththe Divine Conatus through those three kingdoms of natureenters only pervertedly; into the life from the Lord withthe man from creation, set ereet again, that conatus flowswholesomely in, together with the influx from the Lordthrough the Heavens. The earth has become a new earthfor him which offers him its uses anew, as homage to aking. Man has become man, living from the Lord to theLord. He mayas often as this is given by the Lord, learnto know himself again from nature, and no natural truth ishidden from his rational. Into this celestiallove and wisdomleads the love of the True for the sake of the rrue, for thesake of life. Regeneration leads back to the heart of Creation;and to look to the Lord from ones self passes over theCreation, it is to will to be regenerated in something or withsomething that has not been created, for the infernal pro­prium from birth is not created. To look from ones self ta theLord, to an only, non-trinallord, passes over the life, the lifefrom the Lord which man has from creation, for this is thereceptacle of that Life. AlI former Churches began to fall when men began fromthemselves to look to the Lord. In the New Church a stillgreater danger threatens: by the abuse of the intellectualfaculty many can force their way up to the point ofreasoning from themselves about "from the Lord to theLord"~as if they looked from the Lord to the Lord. Merenonsense and insanity will flow forth in ever greatermeasure from the unnatural sense of the letter of her "Vordnot understood, or takcn up without Doctrine. For this reason our repeated and warning questions:Vhat is the proprium, what is the man, what the life, whatthe understaruding, what to do and to let do? It is very weIlpossible for any one who looks from himself to "the onlylord", to improvc his life, to do the true things, to keep the
  • 193. TO DO AND TO LET DO 85commandments, in short to teach in the streets and to domany works in the name of the only lord, but thus doing,a man becomes his own aspiration, his own ambition, pavinghimself a way up on high above the Head of the GrandMan, where such were seen. To look from ones self to theLord may very weIl be combined with an appearance ofrepentance, a mortification of everything that does notagree with the unlimited aspiration towards the only lord.The own life is fully absorbed in the separated understand­ing into which the separated enjoyment is then put; manbecomes an avaricious night-eye, a ghost, a religious maniac.The understanding in essence is Hot conceivable withoutthe substance of life, just as little as an eye without a body;and for that reason it becomes ones self to such an extentthat aIl substance boils dry and away. Hence it is thatsuch men visibly dry up even bodily, declining before theirtime. These understandings without substance do not know, donot acknowledge, and do not believe Vhat repentance is,this forecourt to the Holy Supper. Because they do notunderstand what to do is, because they regard the doingaJone in the same Vay as they Jook to a.n only lord.There is no self-examination, no repentance without a sub­stantial understanding, without an understanding with lifebehind it, without an eye with a body behind it. Only tohim who has loved much will much be forgiven. Theessential repentance has reference to every True which wehave not suffered to do its function, which we, althoughunderstanding Vith the understanding, have not sufferedto sink down through the understanding into the body andilltO life; a True which we have withstood, held back, heldfast, by "vhich the eye from single became not-single andthe body remained unenlightened. Instead of being humusfor the sweet spring rain of the True, our understandingstepped through it Vith rubber-coat, galoshes, and an um­brella, and come back home we found oUlselves as dry asdust. No, this is not a witticism, but bitter earnest. Theunsubsta~tial understanding, the understanding alone, withno life behind it but a subterraneous life, looks to and takescognizance of aIl meteorological aspects of Heaven, butremains umlloved thereby. Tt is aIl eye, only eye, for aIlthings of the letter alone. Tt joins in doing with the others,
  • 194. 86 ANTON ZELLINGand if it did not do sufficiently like unto the others, it doesrepentance by a redoubled exertion. And mea,nwhile body andlifc pine away e~er more beneath a hydrocephalous head ofunderstanding-alone. That then at times the natural havingbecome unnatural takes vengeance, we learn from the wiseproverb "chassez le naturel, il revient au galop". For thistoo, misunderstood, repentance is done. To the merely literaI repentance there attaches a flavourof remorse, of irritation against ones self, which prove thatthe understanding is not sound. An essential, a substantialunderstandillg teaches to see from the Lord that there aretwo things from the infernal proprium of the old will orthe will from birth, two inclinations which ever again seekto deform that understanding: the inclination to havedominion, and the inclination to have possession. Thedeformed understanding rulcs over the True and wills topossess an the True. The daily repentance consists in aperpetuaI cleansing of the understanding from those twoinclinations, for by the True man is regenerated, and theTrue enters only through the understanding, and only ifit is let in, body and life are enlightened and warmed.rhe angelic rain must humidify the humus, but mustnot sink away in quicksand. The understanding alone is areservoir, not humus. Repentance from love of the True forthe sake of the True for the sake of life is the supplica­tion for the continuons cleansing and ordering of theaffection in order that the understanding may receive justthatTrue and, having understood it, may let it pass through,which, having passed through, may do its Providentialoperation in the body and in the life; for a large part withoutthe man knowing of this, in his good sleep. Once again:Rear the word affection also as a letting do and affect.The animaIs from instinct know what is good for them."1Iian is a rational and spiritual animal; this sees the foodof his life, not so much of the body but of the soul "vhichis the true of faith, when he hungers after that, and seeksthat from the Lord", A. R. 224. To see pertains to thesubstantial understanding. And what the true of faith doesto the soul, the man knows just as little as the animalknows what the food does to its body. From the Lord thehuman understanding has been given the capacity of under­standing the genuine True; from the soul arises the hunger
  • 195. TO DO AND TO LET DO 87to let itself be qualiiied by the True understood; thereceived True is taken in by the soul and there the trueenters into the conjunction with its good, the good with itstrue; and this is Regeneration without end, with endlessarcana which the Angels into eternity do not fathom. So"to da the True" proves to be the same as "to let the Truedo", and this latter lncreases the fear of the former. If thiswere not so, coarsely said understanding should be called"gumption", to perceive "to twig", and to do "a bustle". Andnotice the Latin for understanding: "intellectus", properlysaid "to read in between". The languages mutuallY showas it were a refraction. A word rarely allows itself to betranslated directly into another language; generally thereis a bending or breaking of the sense which is sure tohave its profound meaning. Thus the Latin intellectuschanges into the Dutch verstand [understanding], words ofentirely different roots. But then, that legere, to read, inintellectus has also the meaning of ta fallaw. In him whoreads holily the inmost stirrings of his mind or the affectionsfollow the Text as the moon draws the sea. There arises amotion, and that which affects or that which lets be affected,reveals itself in between the Text; the faces or the coun­tenances mutually become relucent; the rfext at that placeuncovers its face, and the mind, right through the under­standing is altogether full of light, and therefore alsoshows a human form with an opened eye. "How readestthou?" the Lord asks of a scribe. This means "how doesyour mind fallaw the Text", or "how do you tmderstand".Does not the common use of language say: "1 could notfallaw him" in the sense of "1 could not undet·stand or grasphim". But the genuine essence of understanding, following,or reading, in its first instance is not a question of under­standing but a matter of affection. Vhat the affection doesnot wish ta accept, the understanding never essentiallyunderstands, never understands in a substantial way, in away that allows of regeneration. The understanding regu­lates itself according to the affection, and therefore the firstthing of "doing the True understood" is ta let the True doits adjoining function. lhis, as has been said, is a mysterious,arcane, Divine operation, which requires from man atremendous reciprocal cooperation as from himself: his willmust leave the evil, and his understanding the dawdling,
  • 196. 88 ANTON ZELLING the nibbling. The parable which the Vord gives us con­cerninO Regeneration we may also apply to the doing andletting" do: the caterpillar has many feet, and it spends itstime in gnawing; afterwards it withdraws itself into agiven place, busily ùraws threads from itself, spins itselfin and lies down quietly; it becomes a cocoon and submitsto a metamorphosis or lets this come to pass, and afterthat becomes a butterfly with two wings (wings signi!ypower through understanding), and in its heaven plays ltsconjugial games. How many phases of doin,q the True dowe not see here, and what is done in one phase is left inthe other, and the doing and the letting do directs itselfentirely according to the hunger, at first according to thehunger for natural food, at the last according to the hungerfor spiritual food and the love of multiplying itself.In every degree and state man has to pass through thisthreefold phase, at the end each time again a butterfly­egg for the next state. Each time anew his understandingmust be ready for a metamorphosis; as a caterpillar hemust always know the time of ceasing his gnawing, ofdrawing out the threads and spinning himself in; in thecocoon-state the True received and taken in mysteriouslycontinues its operation and brings about the metamorphosis,upon which the butterfly then breaks forth from thc co­coon. Man at the right time must be able to leave the doing,in order to let that be done to him which must be done forhis salvation. For this reason the man who bccomes morcand more interior, in appearance, and even in fact, retro­gresses before the busy and swaggering worlel of his sur­roundings. This is the reason why the evil can do uses forwhich the good are not to be gained. These are specialuses, as for instance the restoration of order in times ofanarchy requiring a courageous attitude and an activc zealin a sphere in which an interior man had long ceased tolive. His self-collecting withdrawal into the cocoon is for­getful of hiscaterpillar-creeping, and he is fully occupiedwith the spiritual realities of the butterfly-state. Thatmeanwhile the conjunction of Heaven and earth dependson his integer understanding of the Genuine True, of hisinteriorly doing and letting the true things out of the Vorddo, this the surrounding world overlooks in its uselessbustling, priding itself in actions, actions, and actions over
  • 197. Ta DO AND Ta LET DO 8!:1again. So it is that the Vorld seeks trouble to evade thedifficulties. Everyones attention is fixed on a troublesomecase or problem, but only the interior man exerts himselffor the essentially "difficult conversion of the concupi­scences of evil in the natural man into good affections",T.C.R. 203. If the point were to extirpate those concupi­scences of cvil in others and in ones self, every worldlingin his time could be gained for this; to such a kind ofcoarse repentance there attaches no small self-merit whichis pleasant to every one in his time. But it says "the diffi­cult conversion of those concupiscences into good affec­tions". This repentance is. entirely different. Not man con­verts himself, but the Lord makes him be converted andlets the man convert himself, and this indeed by the Trueunderstood, out of the new understanding, the substantial,~he affected understan9-ing; ta do the true things out ofthe Ward is ta have the understanding ever more be andremain from the Lord, ta suffer the temptations, ta let theLords will be done in the becoming entirely new, renewingin the inmost of him a firm spirit, allowing truth aftertruth to pass through the single eye until the entire bodyis enlightened. Thus he comes ever deeper into the heart ofCreation and of Regeneration, or, as it is said of the Angels.he sb-ides ever farther into the spring of youth; and thewords spring and youth point to the continuous creation,one eternal renewal. Re looks from the Lord to the Lord.]rom the Lord is from the Father: to the Lord is ta theSon; the looking pertains ta the Roly Spirit, proceedingout of the Lord from God the Father. COMMUNICATIONS One of the most glorious and beautiful moments in thelife of the New Church is indeed the Roly Supper. When the peoplegather together on that day one alreadyfeels something that is not there at other times, somethingquiet, something solemn. Fewer members are gatheredtogether. Did those others stay away for fear of that gran­deur, that holiness? Did they feel unworthy ta attend? Veretheir wedding garments not in order? Did they not askforgiveness of their brethren against whom they hold agrievance? These few that are come together in the solemn
  • 198. 90 COMMUNICATIONSr::ervice of the Roly Supper are quiet and devout, a conse­(ration full of mystery hover::; over aIl, time falls away ­the Lord is in our midst. And when the words are sounded"the Bread of God which cometh down out of Reaven andgiveth life unto the worId" then we feel that truth in us asclearness and brightness, and in our joyous ecstasy wewould mt~ke aH mankind participant of our blissful state.Lnd when the priest blesses the Wine then it seems asthough rose-buds had burst open and a sweet odour pervadedthat breathless silence - and then we may participate inthe eating and the drinking: "fake, eat, this is My Body.Drink ye aIl of it, for this is My Blood". A tremor of respectful awe goes through us after thisceremony. vVe would so very much like to stay in this stateof genuine interior happiness. Slowly we return to our lifein the worId, but with a lmowledge that makes us strong, Vith a faith that moves mountains. For the W ord was made Flesh and dwelt among us. J. A. Scholtes. "When thou art bidden of any man to a wedding ... goHlId I:;it clown in thE low<"st room", I,uKE XIV : 8 to 10,"A man" is the Lord; "a wedding" is the genuine senseof the Vord, Heaven itself; "to be bidden" is the foundingof the New Jerusalem out of the Lords Divine Mercy."The lowest room" (the Greek word for lowest is hereeschatos, last, outermost) is: the first end the aIl of the lastend, firsts in lasts, so the Letter the basis, the firmament,the eontainant of the Spiritual and the Celestinl Sense;wherefore this parable is a teaching about Doctrine, whichis to say that it must lest on the Letter of the Vordo 10 go"signifies the life; "to sit down in the lowest room" signifies,to will to be faithful in lasts according to the life, therefore,from the heart; to will to be perfect in the effects or to bein that use from the Lord over which man has been givendominion to administer. "To sit down in the highest room"means to wish to pass over that use in order to chase aftera higher delight of a more excellent use. Not to know onesloom is not to believe the W ordo ~ton Zelling. )
  • 199. 33DE HEMELSCHE LEER EXTRACT FROM THE ISSUE FOR MAY 1937 TO DO AND TO LET DO BY ANTON ZELLING II "Abide in Me, and 1 in you". JOHN XV; 4. "Abide in Me" is to let do; "and l in you" is to do. Forto abide is to believe, to love, to live the Lord. To abide isto leave everything entirely to the Lord, and in this"leaving" there is the "letting do". Me regards the DivineHuman, and on mans part the celestial substance of thenew will; l regards the Light, and on mans pa.rt the sub­stantial understanding of that will, enlightening the wholebody. In saying this the inversion is also there, for it can nowalso be seen that to abide in the Lord requires from manaIl cooperation as from himself, which is aIl one doing,aIl one activity; this doing or this activity being genuineonly if man can suffer or allow the Lord in that doing tobe the Willing itself, thus the AlI of the Doing. "It is alsoknown in Heaven that the Lord OlJerates aIl things by"-Villing, and that what He wills is done", D. P. 96. Howis it ever possible to open the paradox of the "as of onesself", this most precious arcanum of the New Charch,unless the living and thence ever changing relation betweento Do and tG Let Do, betweell tG Will and to Be Done,is perceived? "No others but those who have sttfferedthemselves to be regenerated from the Lord, act out offreedom itself according to reason itself", D. P. 98. If therelation between To Do and To Let Do is not opened, manmay fall into two kinds of religious mania: eithcr into animagina lY "abiding in the Lord", without the Lord beingin him, or into the phantasy of the Lord being inhim
  • 200. 94 ANTON ZELLINGwithout on his part any obligatory abiding in the thingsof the Lord. We therefore read: "vVhat is the Divineoperation in the internaI things without the co-operationby man in the external things as if fmnt that [man]; for toseparate the internaI from the external, so that there is noconjunction, is merely something visionary", A. R. do as if from ones self, is to leave the evil undone, andfor so much to let the true come in. In arder to let thelight in the shutters must be opened. fo do as if fromones self is to actually hate the darkness and to love thelight. To open [Dutoh opendoen which contains the verbto do] is equal ta letting in. Ta do as if from ones self ista hear the Lords lmock on the door, or ta watch; tô dofrom ones self is only to hear ones self, or to sleep. vVhenman Imows not but that he lives, thinks, speaks, and actsout of himself, he is in a state of sleep; but when he beginsta know that this is false, then he arouses as from sleep andbecomes wakeful, see A. C. 147. Ta be awake is to live andbe moved in Gad; to sleep is to move ones self and not talive. Ta move ones self is not ta suffer or allow ones selfto be moved or regenerated; as such it is not a co-operation asfrom ones self but an opposition from ones self. The meredoing is not a letting the Lord do, but neglecting ta dowhat should be done in order that the Lord may do - andthis no longer is a paradox, but a self-damnation. The two principal things of the Church are: 1. taacknowledge the Divine of the Lord in His Human;II. to make the true things out of the Ward of ones life;see A. E. 2üH. "Abide in :Me" signifies ta acknowledgethe Divine of the Lord in His Human, ta be in thewisdom that Gad is and what Gad is; "and l in you"signifies to draw the true things out of the Ward and tolive following that Doctrine, thus being a ViTisdom of whatis Gods. The one refers ta the will, the other to the under·standing. That to aclmowledge has reference ta the will isclearly seen in this statement: "Innocence is ta acknowledgethat with ones self there is nothing but evil, and that aIlgood is from the Lord; furthermore ta believe that he doesnot know nor perceive anything from himself, but out ofthe Lord", A. C. 7902. The good of life is aclcnowledged tabe fI am the Lord, thè true of faith is believed ta be out of
  • 201. Tû Dû AND Tû LET Dû Il 95the Lord. In 1:0 acknowledge (Latin agnoscere) there is,even down into common speech, a sense that one scarcelywills it ta be so; "you will have to acknowledge" then hasthe same meaning as "you will have to give way" whichpoints to the effort of intellectually persuading a recalci-trant will which still feels otherwise. In the series of taknow, ta acknowledge, to believe, to perceive, the creation ofthe new will in the new understanding is to be seen. Assoon as man has advanced from knowing to acknowledging, the will begins to allow itself to listen to the understanding, Lo be persuaded, and convinced; it still goes by fits andstarts, for the will has still the greatest difficulty inagreeing 1:0 its being nothing but evil, and to, aIl good beingfrom the Lord. For this reason to acknowledge stands inthe forecourt and can still turn baclc Only when the aclmow-ledging has advanced into believing as into the rest-chamber, the acknowledgment proves to have been genuine, a fulland willing giving way, a Zetting do. The voluntary concu-piscences of evil Zet themselves be decently turned intO goodaffections, the having to acknowledge from compulsion hasbecome freedom, and the will now once for aIl and from theheart abides in the acknowledgment, yOu in Me. Only then is there essentially any question of beZieving that he does not know nor perceive anything from himself, but out of the Lord. 1 in ym~. Innocence is now complete, a new sub- stantial with a new formaI; man in the Lords Visdom of Love has himself become a Wisdom. The consecutive order has become a simultaneous order: the perception the inmost in the believing, the believing within the acknowledging, the acknowledging within the knowing. "Abide in Me" is that voluntary acknowledgment of theLordsDivineHuman, the acknowledgment that "without Me ye can do nothing". Ail essential doing is founded on this voluntary letting do. "And l in you" is the Lords Understanding in man which draws the true things out of the Vord or rnakes Doctrine, and, because the docile will is lit and warmed through and through, at 11h13 same timc it makes Doctrine to be of life. On the Lords part this ,vord signifies: "In Me, in what is Mine, in Mine, it is l who do"; on manspart this word signifies: "In God we live and are moved". For this reason the greatest blessedness for the Angels is in the continually increasing appearance of living from themselves; the angelic
  • 202. 96 ANTON ZELLING which they brought wIth them from the world consisted ina doing from a letting-do from within; in the progression ofheavenly blessedness the Doing comes to lie more and morewithin, ever more "1 in you". An image of this is seen inthe joy created in every small child in his external innocencein being aUowed "to do something himself"; no greatersatisfaction than being aUawed independently to accomplisha domestic use. And do we not read of Angels before theLords Coming who were fiUed with the Spirit of the Lordto such an extent that during their mission they Vere inthe appearance of themselves being Jehovah? The MostAnci.ent Church had an indebted possessive Vith a voluntaryintellectual; the New Church on the contrary has a possessiveindebtedness with an intellectual will. In the Most AncientChurch the letting do was the inmost of aU its doing; in theNew Church ta Do is the inmost. "Abide in Me" is the NewChurch; "and l in you" is the Doctrine. Church and Doctrineare related as Me and 1; Me has reference to the voluntary,l has reference to the Intellectual. Every man-Church isin Me with the volulltary acknowledgment of the LordsDivine Human, and of completely Zetting ones self be madchnman therein; in every mE.n-Church 1 in you is as theoperation of the Holy Spirit in the perceptions of his intel­lectual will, and therein aU one glorifying doing. We mightsay "Abide in Me" is passive, and "1 in you" active. In tliisconnection let us quote the following from lHE W ORSHIPAND LOVE OF GaD: "That which gives and acts, is calledactive force, that which receives and is passive, is caUed apower; from active force alone vithout power, as frompower alone without active force, no effect results; thereforAno use either; active forces, however, adjoined ta their pas­sives, or priuciples to their organics or instrumentaIs, orassociated by influx, produce efficient causes, whence[come]effects. From this very union resnlt the sensations of ourgoodncsses, namely, that we feel it in ourselves, becauseHe who is the fountain of life feels it in Himself, and fromus by re-action", n. 80. So it might now be said that "Abidein Me" brings one into the power, and that "1 in you"brings one into the force; into the power of prevailing overevil, iuto the force t() give and to act the true things outof the Word, that is, to make them of ones life; into thepower therefore to be Use. And because it is the man-ChurcL
  • 203. TO DO AND TO LET DO II 97to whom the genuine sense o,f those words is addressed,"one s lite" signifies the life of the Church. The life of theChurch and the life of each man in whom the Church is, isthe abiding thereof in the Lords Divine Ruman; and outof this union the perceptions of its goodnesses or uses springforth, namely that the Church perceives these in itself,because the Lord who is Life itself, perceives them in Rim­self, and from the Church by re-action. The Church has itsgood pleasure in the Lords Divine Ruman; the Lord hasHis good pleasure in the Doctrine of the Church. The denial of Doctrine is to perverl the essence of Inno­cence, the arder of to do and to let do, the sense of Me and I.It is ta pervert the essence of Innocence in sueh a way thatthe reading is "Man must acknowledge that not he but thelettBr alone knows; furthermÛre he must believe that withhim there is nothing but evil; but that the mere knowing ofthe letter alone is the good". It is tÛ perverl the order of todo and to let do in such a, way that no difference is madebetween the True of the W ord and the True out of the W ord;the one is operated with, and the other is left undone, whiehis equal to doing powers in His Name and neverthelessremaining locked out; thus the Law is made powerless,deedless, ])assive; tD do and to let do, the active force and thepassive power made vain by their reversion, the uniondissolved; thus force without power, power without force:thus no use of any kind unless evil. The True of the Vordis the Divine Ruman, is "Abide in Me"; the True out ofthe Ward is the Spirit of Truth, is HI in YO~t". For thisreason the sense of Me and lis lost, for they are made equalto each other in such a Wlay that whoso merely aelmowledgesthe letter alone eonsiders himself to go out free, as did theJews ,,,hen they answered: "Ve are Abrahams seed, andhave served no man". But the Lord said: "If ye continue inMy Word, ye are My disciples indeed; and ye shall knowthe truth, and the truth sha.ll make you free.... If the Sontherefore shall make you free, ye shall be free indeed",JOHN VIII: 31-36. My wmd is the True of the Word;the Son is the True out of the W ord or the Doctrine; again "Ye in Me, and l in you". Said in arwther way. Vhat the True does, when allowed tÛ pass through and 7
  • 204. 98 "NTON ZELLINGlet down through the understanding, is as much hidden toma,n as the foetus in the maternaI body. ":M:oreover, of whatconsequence is it that man knoiWs how seed grows UP,provided he knoWs how to plough the land, to harrow, tosow, and when he reaps, to bless God", A,E, 1153, Anunderstanding which also in this respect believes in theparticular Providence, comes into a great fear of the Divintlseed of the Genuine True; that holy fear is the living soulof the genuine doing of the Genuine True: "My soul dothmagnify the Lord". It no, longer receives salely for thesake of receiving, it no longer ruminates solely for the sakeof ruminat-ing, for this finally runs dead in self-intelligenceand self-prudence. In the unnatural sense of a lettermisunderstood "ta do the True" is nothing but coarse self­deceptioll, where there is no question either of any true orof any doing. Essentially the True understood is alreadythe True done, but note, the understanding then being sub­stantial. The genuine understanding of the Genuine Truecan never be formed with any one who does the evil andthus thinks the false. And where that understanding hasbeen formed, there the Lord gives the good into the tnle,See first what the understanding, the single eye, essentiallyis, and experience then teaches the rest, purely added things.Experience has to do with the substance lying under the understanding; Wlhile from the substance the true things come back, having become good things, having becomethings of life, from within, yea, as if out of the good sleepof that substance. For this reasûn the inner chamber of the mind is called the rest-chamber, c~~biculum, from cuba, taliein arder torest. For this reason too it is emphatically stated of some of the EXPERIENCES or MEMORABILIA in the Word that they happened in the sleep, in half-sleep, or when awakening; which points to a body Iying in the bed. "As by Jacob is signified the Doctrine, therefore sometimes, when l have thought of Jacob, there has appeared ta me. higher in front, a man lyin,q in bed" A.R.. 137. This involves the entire arcanum of to do and ta let do, of reception and influx. The man (vù) is the understanding; lying in bed is the doctrine; and that which arises therefroilll tÛ life, in mighty and powerful stature, is the man (homo). For when man (vir) signifies the understanding, man (homo) signifies wisdom "because he is barn that he may receive wisdom
  • 205. TO DO AND TO LET DO II 99from the Lord, and become an Angel; therefore so far asany one is wise so far he is a man (homo); wisdom trulyhuman is ta be wise that God is, what God is, and what isof God; these things the Divine True of the W ord teaches",A.R. 243. Tht God is, is from the Father; what God is, isfrom the Son; what is of God, is from the Holy Spirit.The man-Wisdom in a.ll his doing and letting do from theLord looks ta the Lord. Of sueh is the Kingdom of God, ofsueh is the Heaven on earth, or the Chureh. In the NewChurch this too is revealed ta the simple, and hidden fromthe most learned. For we learn that no others grasp thep:enuine sense of the Vord than those who are enlightened.By the genuine sense is meant the genuine natural sense,the genuine spiritual sense, or the genuine eelestial sense,no matter Wihich; and by that therefore the genuine naturalDoctrine, the genuine spiritual Doctrine, or the genuinecelestial Doctrine, for Doctrine is the genuine understand­ing of the Vord, and the understanding is not genuineunless it is enlightened, a single eye, so that the entire bodyis enlightened. For this reason we read: "Thus thespiritual sense of the Vord enlightens men too, even thosewho do not know anything of that sense whilst they readthe Word in the natural sense; but (it enlightens] thespiritual man as the light from the sun does his eye, thenatura! man, however, as the light oUt of the moon andthe stars does his eye. Every one is enlightened accordingto the spiritual affection of truth a,nd good, and at the sametime according ta the genuine true things, by which he hasopened his rational", A.R. 414. Any one who "knows whatswhat" on earelessly glancing over this statement considersit self-evident that he belongs ta the spiritual men and helooks down on the natural man, not reaJizing hOlw far, inhis unnatural things, he stands below that natural man.He has never realized what it is ta read, and it stands thereclearly what it is to rood: "To be enlightened according tothe spiritual affection, and at the same time according tothe genuine true things by which he has opened hisrational". And elsewhere: "To rood the Ward is to under­stand out of enlightenment, thus to perceive", A.E. 13. Tarood thus is anything but a glancing over and a hurryingthrough. For this reason "his eye" in both the above placessignifies the single eye, with an entirely enlightened body
  • 206. 100 ANTON ZELLINGbehind it, not an empty and vacant understanding whichmerely argues - to argue is ta do-ubt and to deny - buta substantial understanding which in the Word is put ona line with perception: "The understanding that is theperception", A.R. 355. This proves that merely ta understand is not enough andis not even to understand, for a true is only understoodwhen, having been understood, it settles. What cannatsettle is not understood; the genuine understanding is themaking it fusible, a melting of the true towards its good.If the True is food, the understanding is the grindingmastication sa that the food may be received into the bodyweIl prepared. Ta understand is a reversion, a remelting.The arcanum of the alimentary process represents thearcanum of the progress of the True ta, the good of life,the arcanum of to do and to let dO. For this reason ta eatsignifies tn appropriate. Behind this there are myriads o.farcana. Only tJwo, examples. First: the animaIs from inbornscience know their food. Now man is called a rational anda spiritual animal. Gifted with the faculties of freedomand of rationality man therefore, as a rational and spiritualanimal must be able ta learn tO find his rational and spiritualfood. The Lord makes [in Dutch doet from the verb doe:n,that is, ta do] or lets man learn tD fin d, and it dependson ma,ns understanding whether the food found profitshim, and then the fooo is from the Tree of Life; if not,the food is from the tree of science of good and evil.Second: To understand is not only a masticating grindingbut also a tasting. For this reason in the scientific part ofthe Ward it is revealed that "under the skin of the tangueitself, and under a certain nervous membrane pupillae lieconcealed, but which stretch forth and reach out when theappetite is excited, and the mind desires ta perceive the quality of meats and drinks", RAT. PSYCJ-I. XXXIX. In ac­cordance with this we might say that in the understanding the mind longs to perceive the quality of the good and hue. Behind the understanding just as behind the eating there is the mind with heart and soul in arder ta obtain and maintain a sound spirit in a sound body: it wishes ta perceive, it wishes tO be affected by the quality. Ta understand is ta eat and ta drink, but there is also an understanding which is a bolting down, a go-rmandizing,
  • 207. TO DO AND TO LET DO II 101a toying with ones food, or guzzling, slobbering, sipping; inshort there is an understanding which is use and enjoymentconjoined, and an understanding which is use separatedfrom the enjoyment. The first is substantial, to do and tolet do in one; the latter is unsubstantial, a doing only,leading to all kinds of intellectual indigestions, the spiritualsense of that terrible word in ISAIAH: "But they also haveerred through wine, and through strong drink are out of theway; the priest and the prophet have erred through strongdrink, they are swallQlwed up of wine, they are out of theway through shong drink; they err in vision, they stumblein judgment. For aIl tables are full of vomit . . . ".XXVIII : 7, 8, a description of the unwisdom of a manas a cerebral monster who uses his understanding only topervert and soil every Doctrine out of the W ordo Both points taken together it might be said that man asa rational and spiritual animal only from the Lord knowsto find his food, and only out of the Lord is enabled todesire the perception of the quality thereof. That lmowingto find or the understanding, and that desire or the will,are the Lords with man, and they are appropriated to himas if his, as soon as he does not presumptuously claim themas his own property. The perception, the affection, or theenlivening, determines the understanding; and for this reasonthe quality of the enlivening decides whether the naturalman does or does not become spiritual. For the appetite isexcited either from Heaven or from the world, and withthe man of the Church the unreformed society is his world,his greater self, in which his understanding and his appetitedegenerate more than hecan in the least surmise, for otherwisehe wonld guard against that as against hell. In every sub­stantial understanding theChurch is in its entirety; in manya society-understanding there is scarcely anything represent­ative of the Church. The Church becomes externally visiblein the society, but in many a larger or smaller societynothing of the Church is visible. Such a society is the world,slightlytheologically tinted, thrown back again into aU itsmisery. A striking example is offered by the following: Inthe world an important distinction is drawn between the"man of intellect" and "the man of sentiment", the onebeing one and an "understanding", the other, one and an"sentiment". Both categories are social deformities, cultural
  • 208. 102 ANTON ZELLINGmonstrosities, outgrowths of a hardening of the will and asoftening of the understanding. But what are we to thinkof it having become a point of serious consideration in theChurch to divide the Divine Vorship into two kinds, theone for those who are more "intellectually" inclined andtherefore desire severe edifying services without muchritual, the other for those wh(} are of a more "sensitive"disposition and therefore desire devotional services withmuch ritua1. That such a thing arises in lay minds provesthat it is not yet generally seen what the understanding isand that the understanding of the W ord makes the Church.How can the Doctrine of the Church advance, yea, find anentrance, unless it is known, acknowledged, believed, andperceived what the Understanding is? For this reason ourcontinuaI exertion to throw light on this subject from aIlsides of life. There are those who think in Doctrine, andthera are those who think about Doctrine, just as the Wordteaches us tha,t it is a different thing to think in ends,Muses, or effects, a·nd a different thing to think ab(}Utthem. The writer does not consider himself one of thosewho think in Doctrine, but among those who think aboutDoctrine. Thence the repeated assurance that these articlesare merely a consideration of life, really a consideration ofeffects, in order to arrive thereby at a doctrine concerningthe Doctrine, to arrive at an answer to the question: what islife or ~hat...must life become in order profitably to r~~ivethe Doctrine or to make it of life. The Doctrine is thë activepower which must be adjoined ta life as its_passive, or J2.eassociated by influx, in order that there be force withpower, power with force, thus effe~t, thus_~e. Let us thencontinue to consider life under the warm light of the Doc­trine, to see where the hitch is which now here, now there,impedes the adjunction or the association by influx, withone man in particular and with society in genera1. We have previously pointed out that Angels in theirconversation with laymen directed themselves to the sub­stantial understanding of the latter, because they spoke ofrain, and rain refers to the humus. We then s3iÏ.d: "The singleor the properly genuine substantial understanding, anunderstanding one with the will and the life, and not anyseparated understanding, not even that which can be raised
  • 209. Ta DO AND Ta LET DO II 103into the light of Heaven while the will remains beneath".For it must be clear to every one that understanding is notjust understanding, once for aIl the same with every one,smaller or larger, but identical in quality. This is a phantasyof the so-called "exact" science, which has forgotten to seethat it is not the extent that determines the understandingbut the quality, not the construction of ideas, but the sub­stance, not the zeal but the affection. Ve so easily pronouncethe word "the true", and this is because from childhood onwe have been brought up to consider thinking as agameof ideas, a kind of ping pong with "truths" for balls.Commonly what are discussions other than dexterities withapprehension for a racket? We may be practically surethat men who are very much ad Tem or very witty, aremerely natural men with 11heir thinking close to the speech.The unsubstantial understanding is exceedingly "quick ofapprehension", while the substallltiai understanding on thecontrary is slow, at any rate unhurried. The ward verum, which we translate literally by "thetrue" , cornes from the verb vaT in the sanscrit, which signi­ fies to choose, to desire, to believe. Ve can imagine that there will be those who are irritated by theseetymologies and consider them as useless digressions, as a mere show oflearning. As regards the learning this amounts merely ta a suitable use of good dictionaries; and as regards the digres­ sions, they aIl turn ta one point: the genuine ward for the proper essence of the matter. And as proof that it is no unnecessary digression to point to the origin of the word "the true", this quotation: "The Lord enlightens through the Word ... but this is done according to the quality of the desùe for the tnte with man", A. C. 10290. Here in the Latin it says: desiderium veri, and these two words next to each other say the same thing as the ward verurn itsèlf says in its origin: the chosen, the desired, the believed. One would have expected affectio veTi, affection of the true, but it says desi~e, as if the better ta bring fonvard the genuine essence of the true. I.he true in its essence is not a matter of notion but of desire. The mind desires to perceive the qua lity of the food, is what we have just been reading. The mind does not desire to load the stomach full, but to perceive the quality of the true things. And that the mind desires the natural food properly salted, "tasty" and not "insipid",
  • 210. 104 ANTON ZELLlNGis a correspondence with its spiritual desire for conjunction,for salt signifies _.conjunction. Every quality that agreeswith the affection is chosen, desired, believed, in short, isthe true for that affection. Tr;}-ë1ii.ings are desired things"desirable to the sight". And such [hoedanig 1 as is theaffection, such [zoodanig lis the true. In this connectionnotice the words hoedanig and zoodanig, contractions of theolder forms hoeghedaen and soghedaen, thus past participlesof doen [to dol. As doc" the affection, sa does the true. Welearn that the Lord continuously gives the good into thetrue things of those who continually and faithfully liveaccording to thosc true things which they receive fromHimself in His Church, A. R. 380. Continually to givethe good is continually ta renew, and thus also to causeta appropriate entirely. This is done with those who continu­ally and faithfully [getTOuw 1 live according ta the truethings. Now is it not remarkable that the English ward t~t!J!&, is connected with tTOUW [faithfulness], trouwen [towed], vertTOuwen [ta have confidence], and is thence con­nected with zich verloven [to be betrothed], hwwen [ta wed],gelooven [ta believe], hulp [assistance], belofte [promise],overeenkomst [agreement], vast [firm], sterk [strong],zeker [sure], gezond [sound, healthy]; thus also in th;:ltlanguage a word of desire and affection? Ta receive the Genuine True is not a matter of notionalone, but of purified, or reformed and regenerated affection,of genuine conjugial affection. The True in itselr-is oneand aIl living affection, and "the desire of the true" essen­tially is the conjoining meeting, the embrace of two affec­tions, from the Lord ta the Lord, the fulfilment of choice,desire, and faith, on both sides, that is, on the Lords sideand on mans side. Of the little children in Heaven we aretold that the particles of the atmosphere round about themare myriads of minuscule little children, from "fhich theylearn to understand that aIl that proceeds from the Lord,is living. A man who reads the Word holily is also such anInnocence for w-hom aH that proceeds frorm the "Vord isliving, and fills his atmosphere with true, desired things,minuscule in his image, according ta his likeness. In reading the following statement: "The true things offaith out of love are not bare cognitions of such things, and
  • 211. TO DO AND TO LET DO II 105in the memory and therefrom in the understanding withman, but they are affections of lite with him", A. C. 9841,let us consider the main thesis which we have italicized:"The true things of faith out of love with man are affectionsof life". It might then be said that this whole statement isan unfolding of the interior sense of the word true, mindfulof that remarkable word previously quoted in NEW THINGS:"The spiritual sense is the interior sense of the words, whichis in the words of languages, eSI)ecially the oriental",A. C. 10217. What the Doctrine therefore should resuscitatein the mind is the interior sense of the words. "The true"may remain a naked cognition, a dead notion, but it mayalso have a living spiritual sense in the mind. Vellthen, if that word "the truc" is listened to even unto itsinterior sense, it will prove to contain the entire statementitalicized above as its spiritual sense. vVe have seen thatetymologically the true signifies the chosen, the desired,the believed. The choice is from the will and the under­standing; the Ç.es~fëîs from the affection of love; thebelieving is there when the intellectual agrees with thevoliïIÏtary. Let us now analyze the italicized statement: the true t1~ings: are the chosen, desired, believ~d things; of faith: faith in its essence is truth, is taught in D.L.W. 253; faith that is faith comes from above, that is through Heaven from the Lord, is taught in A.C. 10033; thus faith is another, similar word for truth in the spiritual sense, and in the spiritual sense truth is the form of spiritual goodness, just as faith is the form of charity, or charity formed, A.C. 9783; for the Light received is faith, is taught in A.C. 9783; O?,tt of: says as much as "following"; this sig­ nifies that the true things are the formaI of the substantial contents; love: this is the essence of those things ta which they owe their life or existence; true things cannot be chosen, desired, believed things except out of choice, desire, and the believing of love through wisdom, or of the will through the
  • 212. 106 ANTON ZELLING understanding; it is the love which receives the Light; a,re: the spiritual reality; that which the true things essentially are; affections: for the true things are chosen, dèsired, believed; of life: love is the life of man, is taught in D.L.W.1; wÏf;h: this ward points ta the adjunction, this being the conjunction by the contiguous, which happens when the man loves the Lord, that is, does His precepts, and the precepts are the Divine True things of the Ward; man: man here signifies wisdom, and we learn that the love towards the neighbour from the Lord is the love of wisdom, the .e;enuine love of the human under­ standing, D.L.W. 414. Vhen we say "the true" or "the true things" aU this mustalready live in our minds as the spiritual or interior senseof the word "true", or else it is only a naked cognition,a worn down, dead notion in a worn down, dead ward.Every man, every society, is himself or what is his own inthat each one has other choices, desires, and believings inhis true things. In the choices other thinkings, in the desiresother prayers, in the believings other lives. For this reasonthe true things of every Doctrine of the Genuine True areta be caUed "the prayers of the saints", of which we learnthat they signify "thinkings which are of faith out of theaffections· which are of charity, with those who worship theLord out of the spiritual good and true things", A. R. 278.See, aU this is contained in the smaU ward "true" when"the spiritual sense which is the interior sense of the .lordswhich is in the .lords of languages, especiaUy the oriental"is unfolded. And we have seen that "the oriental languages"signifies the castern provinces of the languages, there wherethe Lords true Church is. The True in itself is aIl one living affection, all onedesire from the Love of the Lord and for that reason ac­commodated with sa much Providential care. This is because
  • 213. Tû Dû AND Tû LET Dû II 107in potency it is the form and quality of the good; and thegood is the affection to which it gives expression and ofwhich it is the expression. The True is the face and thechanging features of the good. For that reason the :Most Anciènt had a silent speech; will and understanding withthem were so much one thatwith them there was no question,in the sense of the original word, of a countenance [ge­laat}, for gelaat [countenance] cames from "zich ghelaten" [ta conduct ones self] and thus signifies the souls gesture.Their mind revealed itself in the gesture of the muscularfibres around the silent mouth, pure unfurlings, unfoldimgsof interior affections, which were ta them as writing. Intheir hearts the W ord was engraved, and that Wardreflected itself in their countenance, the mirror of theirhearts and of the Ward therein. Only when in the course oftime this heart became stone and the Ward thereby dis­appeared, it pleased the Lord tÜ give the Ward a heart offlesh anew, by now Himself becoming the Ward. Formerlythe Ward in men of goad will - a will is good if it allowsthe true to pass through, and therefore· does the true - hada countenance; but when the Ward became flesh, from theinteger Divine Human Countenance the Face shone forthas the Sun. It might be said that the Lord in states ofExinanition or Emptying showed a Countenance full ofgrief, fear and desperation from infinite Love; and in thestates of Unioor uniting a Face full of glorification andfaith out of the infinite Wisdom of that Love. In theirevening the Angels have a countenance, but in the morning­state of the Glorifications heard in the Heavens the Angelshave a face. In their countenances is reflected the ward"Abide in Me", in their faces is refleeted the ward "and lin yon". In their faces they are entirely what the wardfacies says: a Thing Made "and behold, it was very good".Every Doctrine of the Genuine True is an angelic face, aDoing from within which in the Letting do, now understoodas the Abiding in Me, shines forth in its fulness, in itsvirtue, and in its glory. Doctrine is a celestial face, Divinerays of light shining through an Angels countenance, fromwithin. As soon as a thought such as this lives in the mind,everything begins to live or at once becomes new. This, forinstance, at once becomes clear: such as is the affection
  • 214. 108 ANTON ZELLING such is the true; such as the true such the understanding; and conversely in no matter what variation. The under­ standing elevated into the light of Heaven, with the will remaining behind, is still a long way off from the proper genuine substantial understanding. AlI strife in the Church may be reduced ta the intestinal enmity of the unsubstantial understanding against the substantial understanding. The internaI of the unsubstantial understanding is in the will having remained behind, one dark power without any force. whereas the substantial understanding is bath power and force, entirely one. That there is this duality of understandings, appears fromthe foIlowing: "To believe in God is the faith that saves ... for it is ta know, ta will, and ta do; to Believe the things that aje {rom God is an historical faith which without the former does not save, for which reason it is not the true faith ... ; it ista know, which is possible without willing and doing", A.. E. 349. To believe in God clearly is of the substantial under­ standing; to believe the things that are {rom God clearlyis of the unsubstantial understanding. We might say thatany one with more or less trouble "can get" those things;any one may more or less "grasp" them, acquire them forhimself and then "work" with them, and take that forwilling and doing, and then be more than indignant if heis told here or hereafter that notwithstanding aIl his "doing"he has not believed in Gad. But we have now learned ta seethat to do is an awe-inspiring ward. To believe in God is ta look from the Lord ta the Lord.To believe the tl~ings that are fmnt God, saon becomes talook from ones self ta the Lord, ta an only lord, lord. It iscalled an historical faith because without the believing inGad - think again of the series ta know-to acknowledge-tobelieve - like dry sand, it falls asunder into mere hair­splitting, quibbling, letter-knowledge. We have previously compared the substantial under­standing with the surface of the water which allows aIl thefaces of heaven by day and by night ta pass through;loolcing up, the more deeply it looks into itself. Of that under­standing we said that it does not allow itself ta be separatedfrom its surface any more than the surface of the vater
  • 215. ----- --. TO DO AND TO LET DO II 109 does from the watBr. Neverlheless, when the soul gmws cold, the understanding hardens, instead of an attitude it becomes a thing, it becomes ice, and behaves itself like ice; as ice it shows cracks, flaws, unsound places; it begins to drift, and causes disasters. The mirror of the understanding, having become independent, being separated from the water of its soul is a foolish understanding, a foolish virgin, with infatuated power. And just notice the Latin word stttltus, the foolishness of the foolish virgins; that word properly signifies "to stand there stiff, like a poker, like a broom­stick". That word points to a stiff hard neck, to stubborn­ ness, thus to an understanding where there is no supplenessin passing over into the body, into the substance, into thelife. It remains on its own. The foolish virgins from theparable are unsubstantial understandings, they lack oil, they stand dry; the wise virgins are virgins of Doctrine,are substantial understandings. The enlightened man is awise virgin, having oil in her lamp; the true gives light andvarmth from the good of the affection, as the lamp-wickdoes from the oil. And in the true there is inherent thedesire of sucking up the good as the lamp-wick sucks up theoil. A lamp with its oil is the substantial understanding,lit from the Lord. The wise virgins "believe in God", thefoolish virgins "believe the things that are from God"; andthese are not saved because those things are indeed from theLord, but without the Lord in them, and because theirbelieving is mans, not the Lords. To believe in God is Abel;to believe the thin,gs that are fmm God may end in becominga Cain. The substantia.l decides and eomes to view in theeffects. To perceive those effects is the wisdom of life, ilthe power of Doctrine. For it is knowing the tree by its fruit. Again, we can very well imagine that there are thosewho are irritated by a word such as "substantial und er­standing", considering it as a quibbling novelty of whichnothing whatever is to be found in the W ordo Are you sovery sure of that? Then just read this: "yVhen love enters into the understanding, which cornesto pass (fit) when the conjunction has come to pass (factaest, also: has been done, made, or: has become), then firstit produces the affection of the hue, thereupon the affectionof understanding that which it knows, and lastly the af­fection of seeing, in the thinking of the body, that which it
  • 216. 110 ANTON ZELLINGunderstands, for the thinking is nothing else but interiorsight", D.L.W. 404. . - This word contains an ocean of arcana. Let us only takeup these things from it: the understanding is not the propergenuine substantial understanding before the love hasentered into it. Tt is the love which actuates in the under­standing the duality of faculties, the affection of the trueand the perception of the true, which faculties meet withthose ",ho with the understanding Yis] peJ..:.ceivSl the truethings, and do not meet with those who merely wish toknow the true things. Not the understanding sees, but thelove sees out of the light which is the understanding; thewisdom of the understanding is out of the light whichproceeds from the Lord as the Sun. For this reason the Lordsaid: "The light of the body is the eye; if therefore thineeye be single, thy whole body shall be full of light", andimmediately after: "But if thine eye be evil, thy wholebody shaH be full of darkness", MATT. VI : 22, 23. Tt saysevil, not false. This teaches us for our life that too muchattention is paid to the tTUe understanding, and not to thegood understanding. An evil eye may appeal to its tTueunderstanding, and to the books as weH, cutting off everyobjection with the words: "Good or not good, that does notmatter; is it true, that is the question!" An evil eye leavesthe body dark and on that account carnes all the discussionson to a body-less plane where an enlightened body or anunenlightened body "is of no consequence". This leads toso much fruitless arguing to which in the spiritual worldsometimes a sudden end is made by the awe-inspiring a-p­pearance of an immense Naked Arm which has Inherent init the strength to crush the very marrow in the bones. The substantial understanding has an enlightened bod;ybehind it, under it, one with it. Thence that oft occurringexpression "the understanding of the W ord and the stateof life thence", see A.R. 295. Thence is according thereto.The substance of the understanding is according to the stateof life. Life is only in the good and true conjoined; thestate is the position, the attitude, or the relation thereof.The thinking of the body consists of mere perceptions,enlightened out of the understanding. Vhere there is nosubstantial understanding there can be no question ofperception and enlightenment, for there the true is
  • 217. Ta DO AND Ta LET DO II 111arbitrarily chosen, desired, believed, according ta the merelynaturalinclinations. And the characteristic of those inclina­tions is that they allow nothing to settle, thus preventingor Mt al10wing the intBrnal sight or the thinking of wisdomto come into existence. Thus the love of self and of theworld blinds itself more and more with a foolish under­standing raised into the lumen of an imagina,ry heaven. Thelove of self and of the world with the unreformed man ofthe church meets in his love of the unreformed society. Ifthe Doctrine does noi form the society, the society formsfor itself a doctrine out of its natural inclinations. So it isthat the Lord asked Nicodemus: "Art thon a master inIsrael, and knowest thou not these things?" Nicodemuscame to the Lord by night, alone. In this coming there laythe longing for the tme for the sake of the true, for thisdrove him to the Lord with the longing for a new under­standing, far from the collective understanding of hisIsraelitic society. And that this longing was genuine andWas heard, is proved by the remainder of the story abouthim. AlI internaI evangelisation therefore is never directedto any society as such, but to every individual in particulàrwho is willing to come by night, alone, apart from thesociety, in this longing, first for the true for the sake ofthe true, and afterwards for the good. We learn that acelestial society is the more perfect in the measure in whicheach Angel is more his own. Every WTûng society invertsthis truth, and tyrannical1y, fanatically will leave nosingle member to be himself. So there comes into existencea diseased joint thinking, a diseased society-understanding,an imagina.ry understanding on a bodyless plane. A unityof thinking and feeling to appearance only, but with whichnevertheless each one within himself "thinks his ownthoughts". The chased personality returns with sevenspirits worse tha,n himself, and the end is that there isnowhere any good of life, neither in the society, nor in anyhome individually. The good of life is there when the understanding out ofthe love has the affection inherent in it of seeing in thethinking of the body that which it understands. Then man is in peace and his perceptions in the light. A thing is perceived when the use thereof has been grasped, for the ~e is the saving essence o,f everything. "Those who
  • 218. 1 112 ANTON Z:ELLING have conquered in temptations have an interior perception of uses; for by means of temptations the interiors of the mind are opened; ... they feel in themselves what is good, and see in themselves what is true", A.R. 354. In theIf! perception the use of a thing is opened and the mind to which that use reveals itself, proves to be the appointed receptacle. In the perception the use is appropriated. For this reason we lea,rn: "They who love the true for the sakeIl of the true, are in enlightenment, and they who love the true for the sake of the good are in perception", A.C. 10290. Enlightenment shows the true things in their order, spread forth; the perception is the correspondence obtained between the things internally and the things externally. In enlight­ enment the apperceptio comes to light, in the perception the light cornes into the things; apperceptio is the prelim­ inary perception. Enlightenment lets the things be seen, perception lets the things in themselves be recognized. Apperception in enlightenment allows of confirmation, perception in light says yea-yea; nay-nay. It is twice yea, twice nay, because the internaI is reflected in the external, and that which is within recognizes itself in that which is represented without; correspondence is yea from both sides, the not-correspondence is nay from both sides. In the Latin for yea-yea it says etiam etiam. The conjunction etiam having the meaning of "also" consists of two words: et, and, and jam, already, now. There is in that etiam-etiam, "and now, and now" a cry of joy out of the Kingdom of Gad that has been found within, over the things that from now on will be added, one mild rain of correspondence, one blessedness of recognitions, one stream of revelations, into the eternal. Two signifies everything with regard to good. Therefore this "yea-yea"of the Lord is perception in man: "and behold, it was very good". In aU love of the true for the sake of the truc there operates the preliminary perception, an advance from the Lord, in order to arrive at the final perception, the proper perceptio: the love of the true for the sake of the good. The love of the true for the sake of the true is the use of service, the love of the true for the sake of the good serves the use, causes use to come into existence. By way of speaking the caterpillar is in some kind of perception of the butterflY-state; this is the angelic which it carries "vith,1 l1
  • 219. TO DO AND TO LET DO II 113it into the cocoon out of its world, its world consisting ofthe leaves of trees, groWll in the light and in the sun intothe desired food - the true things are the desired things,desired from some affection of perception; in the cocoonall the last impediments fall away: the enlightened per­ception is changed into a perception with the light shiningthrough and the butterfly enters into its heaven. Everyaffection is of love, and every love is a perception for itwills to become one with its subject; and every perceptiontakes up light from the spiritual Sun according tD its quality,that is, as much as in the doing it admits and in theadmitting does. The quality of the enlightenment directsitself according to the quality of the perception, whetherconcerning the things in general, or whether in the thingsin particula,r. They who are in enlightenment think con­cerning the things, they who are in perception think in thethings, yea, they think the things and live the uses. En­lightenmen t throws light on the successive order, in theperception the simultaneous order is lit through. In theenlightenment of the true from the love for the sake of thetrue the perception is not yet lit through, still having manyparts which are dark; in the perception of the true from thelove for the sake of the good the entire body is enlightened.Only then is perception truly perception, or one lustrousrecognition of the things within in the things without, "asin the Heavens so too upon earth", the external man onewith the internaI. The Word begins with being "the Lightthat lighteth every man that cometh into the world", forthen a light is given to the feelings. The Word in its fulness,however, is when it shines its light through the perceivedthings themselves, so that the letter of the W ord and ofCreation opens out of the ,Vord and sends forth its raysbefore the opened mind, open even into the Lord. EveryDoctrine of the Genuine True in its way is a lighted andlightening perception; and for this reason the Doctrine iscompared to a lamp and to a candIe. The Lord while on earth used to introduce His miraculoushealings by saying: "Be it unto thee according to thy word". r..he_true things out of the W ord are words of choice,of desire, and of believing, which words, once understood,are heard and granted from the Lord. According to those words it is then done.
  • 220. 114 ANTON ZELLING lhis is the true things of life done, and made of life. "Between love and love there is no closer nor sweeterbond than wisdom", VORSHIP AND LOVE OF GOD, 55. Tolook from the Lord to the Lord is to be a ,Visdom betweenthe love from the Lord and the love to the Lord. From thoseloves the genuine true hasthis that essentiàily it is affection.For this reason the perception of the true is "every treedesirable to the sight", GEN. II : 9. Every genuine trueis a bond of love, a pledge of love. The Dutch "vord forpledge, pand, comes from the Latin words panctu1n andpactt,m, agreement, contract, covenant. Every genuine trueis thus a Sign of the Covenant; it is the desired, the chosen,the believed correspondence obtained, fulfilled, accomplishedbetween love and love. Every genuine true is "very good",that is to say "good good, or "yea yea"; yea regarded outof the love from the Lord, and yea regarded out of the loveto the Lord. Every genuine true is a Glorification in forcein the Reavens. In EZEKIEL, ch. 1, verses 15 to 21, the Doctrine of thegood and true in the Word and out of the Word is described(see SUMM. Expos. and A. R. 239), and we may rightlysay that its doing and letting do is described in these words:"The wheels [the Doctrine 01,t of the Word] went ... ; theyturned not when they went. And when the living creatures[the Word], went, the wheels went by them; and when theliving creatures were lifted up from the earth, the wheelsVere lifted up. Whithersoever the Spirit [the Doctrine inthe fVord] was to go, they went ... ; for the spirit of theliving cre::l.tures was in the wheels. When those went, theywent; and when those stood, they stood; and when thosewere lifted up from the earth, the wheels were lifted up ove1against them; for the Spirit of the living creatures was inthe wheels". fhe wheels with the living creatures is "you inM~"; the Spirit of the living creatures is "1 in you". Conclusion. The internaI man is not reformed by only knowing andunderstanding the saving true and good things, but bXwilling and loving them; the external man however is
  • 221. TO DO AND TO LET DO II 115reformed by speaking and doing those things which theinternaI man .vills and loves; and in so far as this comesto pass, the man is regenerated. 1hus to do is to followand to obev. Then the state of wisdom dawns, a state inwhich the ~an no longer is concerned about understandingthe true and good things, but about .villing and livingthem. The caterpillar has become a butterfly. Knowing andunderstanding- alone is to be only in the cause, which in theW ord is compared ta building a house on the ice, seeA. R. 510. The knowing and understanding alone is to willto be wise from ones self, which leads to the doing aloneor a doing from the proprium, thus to being in a naturalseparated from the spiritual; for to think and to will isspiritual, and to speak and to do is natura1. To do or to live,in ones self or from the Lord, is the last end; and in theword last there lies hidden to let, which means that nothingin the external any more prevents letting the all of theFirst End come to its fulness, virtue, and glorious effect.The Latin for effect is effectus, from efficere, composed ofex, out of or following, and facere, to do. Thus in the wordeffect or final end the arcanum buds forth of the "as fromones self" or "to do and to let do"; for the doing of theexternal man is out of or following the will and the loveof the internal; in his doing he lets the internal man alto­gether come into its effect; it is not he who does but theinternal man does or the Lord through the internal do as from ones self is to serve in humility. "Man does not know in ,what manner the Lord operatesin all things of his mind or saul, that is, in all th-ings of hisspirit. 1he operation is continuous; in it man has no pa,rt;but yet the Lord cannot purify man from any concupis­cence of evil in ms spirit or internal man, so long as manhalds his external closed", D.P. 120. The lasts with mantherefore are not la-sts in the genuine sense until by o,pening[opendoen, which contains the word to do] they let thraughthe continuous operation. Since this comes ta pass only byshunning the evil things or following the Lord, the lastswith the man-Church or the man-Angel are the good thingsof life, or the true things of fa.ith, willed, loved, lived. Thelast~ therefore are of the greatest importance, for these arethe things that permit ingress into and through to Heaven. Itis in the lasts that man must do as from himself in orcIer
  • 222. 116 ANTON ZELLINGthat he can let the Lord do what He in His Divine Mercycontinual1y wills to do: draw him to Himself in Heaven. Just as little as creation is from nothing no less is regen­eration from nothing. Just as man is caUed a microcosmand a micro-Ulanos, just so man may be caUed a micro­creation and a micro-glorification. For when man has beenregerierated, the order of creation "vith him is restored, sothat man himself has become order. That"order or-thecelestial man is one song of Glorifications; and radiates withImages and Similitudes of God. No regeneration without complete cooperation from manas from himself. That cooperation is to look tD the Lordout of the love to the Lord. That looking and that love tothe Lord is not the Lords unless that loo,king to the Lordhas inherent in it the looking from the Lord, and unlessthat love to the Lord has inherent in it the love from the~ord. Frornthe Lo.rd and ta the Lord are distinctly ~one,as the good and the true, as creation and regeneration, asthe Coming and the Second Coming. From the LOTd to theLord is the celestial motion, is the Stream of Providence. Man is not regenerated in anything cIse tha.n in tha.t towhich he has been created. Every ma·n ]las beep creat~d.-,1most separate celestial use. Regeneration is a ra.ising upagain of that which has slid down into the evil and false,thus a restoration of creation, order, or use. As long as man regards Regeneration or the W ord outof that which has not been created with him, he looks fromhimself to the Lord, anô. sees nothing. As soon as manregards Regeneration or the Word out of that which hasbeen created in him, he looks from the Lord to the Lord:and he learns t-o S6e his special use, which is to know, toacknowledge, ta believe, ta perceive. For this reason thefirst of Charity is faithfully and uprightly to perform thework of ones calling. A mans calling is a mans specialuse to which providentially he has been called. The faithfuland upright performance of his duty reveals that use, andnowhere else tha.n in that use the Lord reveals Himself inHis Infinite Love and Visdom. Therefore everv self­examination which does not lead to a renewed discipline ofdiscreet perfo.rmance of use is merely a looking from selfto self.
  • 223. TO DO AND TO LET DO II 117 The theses a.bout "Use and Enjoyment" and "To Do andto Let Do" may be epitomized inta. one thesis, and into oneword, the Hebrew word Eden, which signifies: Enjoyment.Man, according to creation, had nothing- else to do butenjoy the use which the Sole Opera.tor, that is, th.e~L...o_r.d,alone Does, but to appearance or as from himself lets man(0.-·Thë0!1ly Lord does the use and He places man intlieelJ.joyment o·f that use. Genuine enjoyment is only thatenjoymeiit which is felt ont of the spiritua.I. Enjoyroentis spiritual from celestial origin; that celestial origin orsource is pure Divine Use. Man has been created to be theelljoyment of use, the enjoyment of salvation. Man mightbe said to be onesen~2ry of use in which the union of Loveand Wisdom intiL Us_e is felt as inexpressible enjoyment.In that enjoyment the Lord is fully; it is Heaven. To placethe enjoyment in the Use, or to enjoy the Use is aIl thatman has ta do; this is to love the Lord God out of thywhole heart, and out of thy whole soul, and out of thywhole strength, and out of thy whole mind.
  • 224. 131DE HEMELSCHE LEEREXTRACTS FRO~I THE ISSUE FOR SEPT.-OCT. 1937 RECEprrION BY ANTON ZELLING. "1 am the vine, ye the branches; he that abideth in Me and l in him, the same bringeth forth much fruit: for without Me ye can do nothing". JOHN XV : 5. The Doctrine of the Church, which is out of the W ord,teaches the r~eption of the Divine True proceeding from theLord, A.R. 871. This is a statement which plunges us intoprofound meditation. It is the key which discloses thesanctuary of Doctrine and Religion. "What man wills orlove? he!ceives; it is otherwise by the wayof the understanding only", A.E. 61. Now the first thing that the Doctrine of the Church, whichis out of the Word, teaches us to acknowledge is that theprimary which the Lord possesses with man and with Angel,is his will. What man caUs his will is merely his con­cupiscencé, what man calls his ~dërstanding is merely hisscience. The order of reception is as follows: "Divine Influxout of Heaven is into mans will, and through that intohis understanding; Influx into the will is into the occiput,because into the cerebellum; and from that it passestowards the foreparts into the cerebrum where the under­standing is; and when it comes by that way in to theunderstanding, then it cornes also into the sight, for mansees out of the understallding", A.E. 61. Thus man does not sec out of the understanding before theDivine I~fiux out of Heaven through the will has flowedinto the understanding. And the Divinê Influx does notflow into the will before the Lord possesses the will, andthrough the will the understanding. For this reason in theabove quotation it is said to see, and to §e_ein_the spiritual sense means .~C?Jelieve. The Lord therefore doesnot possèss
  • 225. 132 ANTON ZELLINGthe will and the understanding therefrom fully or into itsfinest ramifications before man from knowing throughacknowledging h~ adygl,nçed ta believing; or, what is thesame, there is no question of essential Influx unless it flowsout into believing; for thus the Lord dWells in what is His,and perception is in its light. The understanding alone is anunderstanding outside of the Lord, outside of tlïëDôor,-aiidtherefore no understanding, but science alone, which endsin presumptuous schoolmastery or self-conceited pedantry,anQJhis sees nothing and less than nothing. It only disputes,that is, doubts and denies. Vhat? WeIl, the Divine Infl1!..x,therefore the bclieving or the seeing. The arcanum of the recel1tion therefore amounts to this:Is there question of..Fill and ùnderstanding, or of concupis­cence and science. Vill and understanding allow the DivineInflux to pass through, concupiscence and science hold it~aql~by per:..versi~n. . The genuine reception is by an intellectual voluntary,the~p1!:rious_r~e~ptio,nisby a scientificated concupiscence.And because reception essentially is a- reception of" theDivine Influx, the genuin~ reception or the reception fromwithin has regard to the things, and the spurious receptionor theJ~~ption from without to. the for ms only. The cause of so much confusion is this that the spuriousreception, because it is from without, so much ..œ~bles_ ar~ception in the natural sense; and that the genuine reception,because it is from within, has nothing of a reception in thenatural sense. Thespurious reception is a self-conscious grasp­ing_hold of; thelgenuine reception is a receiving above theconsciousncss. For -this reason ItlliLrighte.o.}ls did not knowthat they had shown charity to the Lord, whilethe un­tighteous knew no better than that they had preached theLord in aIl the streets, and had done many works in Hisname. Th~...D ivine Influx which makes the reception, is notfelt in the affections of the will because man pays noattention thereunto. The only thing he perceives by thatInfl~ i~ that the things unfold, break open, and revealtheir essencë, tl.!.~i§"jge_good use of life. FOI this reason itis said tha-t to bring forth means to recejye. Therefore in exact contrast with -the natural sense, 1:Qr~ceive, ~piritualJy under~toQ.d,.i.s to produ_(e. "The Lordproduces the good things with man according to every state
  • 226. RECEPTION 133of the true wi1h Jfi.!li", is taught in A.R. 935. The state ofthe true with man is the quality of his Doctrine. And suchas that Doctrine is, such reception does it -teach, v.c~ichr~eption is a bringing forth or a production o~ good thingsfrom the Lord. To produce in Latin is producere, literallyto lead forth; the received Influx leads forth or out ta usesiü las1s: .As· soo;-as the lasts let through, the Influx provesto have been received, not until then. And what the laststhen let through, are purely good things of life, or m~lChfntit. To this end the lasts of the vine branches mustregularly be pruned. The Doctrine teaches to prune for thesake of reception. "Vithout Doctrine no fruit, or else nothingbut wild bitter berries. By the reception of the Divine Influx out of Heaventhere is bringing forth or production. The reception there­fore isknown by the productionor by the fruit. On theother hand, the spurious reception, direct or from without,is a gathering together of forms and of terms, truly deadin themselves, a heaping up of scholastic matter, merely ahot-bed of spontaneous generation. lhe New Church is the Church of-Receptiop of the DivineInflux out of Heaven, a Reception of the Lord in what isHis. And b~caus~ it is_tlw Church of Re~tion,. iti8.-~heChurch of Production of the good things according to everystate of the true with the Church in common or the Churchin the lands. rrhe cause of so much confusion lies in the merely naturalconception of the ward "the new will". That which mancalls his ·will, is merely his concupiscence. That which hecommonly regards as the new will, is commonly only a newconcupiscence. And every new concupiscence is the old con­cüpiscence in a more interior, more evil degree. Before theDoctrine of the Church out of theWord can teach the Re­ception of the Divine Influx out of Heaven, the concu.Pi-s­cences of the evil with man must be converted into goodaffections. Concupiscences are perver~ed affections; affectionsare derivations from the will, as the arteries are derivationsor continuations of the heart [continuations: Dutch vetleng­selen; the word verlengen has the same root as the wordverlangen, to long for]. Only when the concupiscences ofevil have become good affections, only then does the Lordin truth possess the origin or the source of those affections,
  • 227. 134 ANTON ZELLINGthat is, the WILL with man. This is the new will; new toappearance, now and eternal in essence. And what applies to the "new" ,vill, applies equally tothe "new" understanding. Each new scientific is the oldscientific in a more interior, more false degree. Before theDoctrine of the Church out of the W ord can teach the Re­ception of the Divine Influx out of Heaven, the delusions ofthe false with man must be converted into true thinkings.Fallacies are perverted thinkings; thinkings are derivationsfrom the understanding. WeU then, only when the delusiollsof t,he false have become_ true thinkings, only theno.oes theLord in truth possess the origin or the source of thosethinkings, tha.t is, the UNDERSTANDING out of the WILLwith man. This is the new understanding; new to appearance,now and eternal in essence. Thus it is self-explanatorythat the rational is the receptacle itself of the light ofHeaven; and therefore also that the free or the voluntaryis the receptacle itself of the warmth of Heaven. Every Doctrine of the Genuine rrrue is Divine Order il}­man. Divine Order is Order of reception and production fromthe Lord. Reception and production in man and for manare identical, for to bring forth signifies to receive. Thereceptions or the producfionsarë according- t~âch ~tate ofthe true with man. The cause of so much confusion or disorder is this, thatnew concupiscences and new scientifics with so much jealousyand rivalry se~jQ counterfeit the Divine things themselvesof the new will ancrof the new understanding, which withstudy and art is possible, see A.C. 10284.-However, this isno reception or production from the Lord, but ~t is tq ~egaJdfrom ones self to ones self and to the world. Study and artin this sense are nothing; and even as creation no more isregeneration out of nothing. Regeneration is out of the con­version of concupiscences of evil into good affections. Studyand art only renew the conctœ!sc~nces and the scientificstherefrom. The only thing therefore which the scholastic learned attain with study and art, is to kill off with them­selves every universal influx instead of receiving, and toextirpate with themselves everything engrafted out of Heaveninstead of producing; tQ~~r civilizatio~ has ci2-li~.~~vay all that was human with them; and with that toe celestial arcana with the;; have become infernal problems, to aU
  • 228. RECEPTION 135appearallce in the same truths, but of which they did notperceive the things ·but only deformed the forms. Vith the reception it is just as with clothing, from withinsomething entirely different from what it is from without.Just as reception from within is to prodtwe, just sa clothingfrom within is ta proceed, "for raiments are outside of thebody and clothe it, just as the things which proceed are alsooutside of the body and encompdss it", A.E. 65; where weread further that the raiments of the Angels are accordingto the sphere of life with them; and further that the Lordsraiments signify the Divine, proceeding, which is the DivineTrue conjoined with the Divine Good, which fills the entireHeaven, and enters into the interior things of the mind andgives intelligence and wisdom ta him who receives. Noticethe sequence: ta receive gives wisdom, and the love from theLord by the wisdom from the Lord produces the good thingsfrom the Lard. What else therefore is ta receive than taproduce? What therefore is any other receiving else thantiiêJtand perversion? The cause of sa much confusion is that the correspondenceof truths with clothing is regarded merely from without,thus ueither of them as proceeding from within, but as "deadin themselves", and on that account merely ta be "received"or ta be stepped into.12ut just as little as clothes make a man,just sa little do truths make the man of the Church, unl~sbath have been produced and have proceeded from within.For this reason tao the Wedding Garments sign!fy the_DlviAeTrue Ottt of the Vord, which is something different fromthe Divine True of the _Ward, see A.R. 166, namely theGenuine TL,ue of the Doctrine of the Church. Everythingthat is from the Lord lives and is moved; "dead in itself"is only the infernâl-proprium: regardless with what newconcupiscence it may "receive" or "indue" any DivineTrue whatever. This, manifestly, is a proof of Gad byDoctrine. The Order of Society cannat set in, or the Doctrine ofSociety cannat come ta life, unless the ward of John theBaptist be understood, acknowledged, willed, and done:"Do violence ta no man, neither accuse any falsely; andbe content with your wages", LUKE III : 14. This wardprecedes every Ip.stauration and Organization; for no ordër
  • 229. 136 ANTON ZELLINGof reception and production is possible unlessall violence,aIl faIse accusation, aIl discontent cease. This truth lies reflected in the following statement:".Whoso wills ta remain in the sense of the Letter, let himremain, because that sense conjoins; only let him know th~tthe Angels by those names perceive things and states ofthe Church", A.R. 41. Ta remain here does not signify tacling ta or ta stick in, for the subject is a conjoining sense ofthe letter. Ta remain in the sense of the letter here in thefavourable sensesignifies the faith of the simple, an integerremaining or living in the integer sense of the lettei, underobedience ta the angelic or the internaI sense. Ta remaintherein is ta remain in the Lords Divine Natural and ta beconjoined therewith. Ta remain therein is ta live accordingtQ. ones station and state, and not above or beyond onèsstation and state; and thus ta do violence ta no man, neitherta accuse any falsely, and ta be content with ones wages.In this way man does not accuse falsely, but he receives, andin tbis way the wages are "]Jure enjoyments of use; for~ver::y function, as is indicated by the root-meaning of thatward, is èssentially nothing but usufruct, genuine if manhas been placed therein from the Lord. A man in hisfunction is a man in his Eden, in his arder, in his peace;in short in the fulness, glory, and virtue of the facultythat has been given him as if his and is felt as his. Onlywhen the Lord finds His pleasure in that faculty - andthis is "ta perceive the delightful out of the spiritual" ­is there any question of function. The Order of Reception makes one with the ordering ofthe recipients. The first is of the Instauration from the Lord,the second is of the Organizatioll , likewise from the Lord.and ta appearance as if out of man. The ordering is the firstas ta time, the Order is the first as ta the end: the reCel)tionand the production. In sa much as the ordering of the society cames ta belongta the society, in just sa much the arder of the Church camesta belong ta the Church, and not the least more or less.Restoration of arder of necessity brings along a re-ordering.For this reason the society must be ordered anew, for it haslost its orientation or its Orient. The Church is called thefoundation of Heaven, the puman race is called the basis ofthe foundation of Heaven. The human race will have been
  • 230. RECEPTION 137 made equaJ to the Church, when once again "the theologicalthings dwell in the highest region of the human mind", seeCANONS, marginal note under "Summary". The theologicalthings with the human race and with its imaginaly churcheshave slid down tophilosophical things. Whoso pays regardto the signs of the times, !n the present-day state of theworld ~ees the state of the Church reflected, the wrestlingthrough a time anarchy to arrive at order and ordering. There were three classes or degrees in society which hadto correspond to the three Reavens: the aristocracy._(fromaTistos, the best, !.1nd, to govern) was held to becelestial, or wisdoms; the middlec1ass was held to bespiritual, or intelligences; the labour~s class was heldtobe natural, or sciences. The sciences lit-through by-Intel­ligënêe, the-intelligences lit through by Wisclom, the wis­doms imbued by Use, descending, as rain out of Reaven,having gone up as a mist from the earth. There is nodoubt that the sharply outlined castes with the Rindoos stillbear rela_tion to the most complete Doctrine of Cb1rity whichthe Ancient ChUTCh possessed. The very word caste provesthis, for the fundamental meaning in the sanscrit is pure,chaste, unmixed. That which is destroying the present-daycivi!ization is that e_,:ery Q.egre~or cla;~s has lost its virtueand has become heterogeneous, impure, unchaste, mixed. Thisis a matter of the very greatest importance for the LordsTrue Church, for only through the Church does thehuman race become human, and without an endoctrinedcharitable spirit of caste no human society of any kind willprove possible. The human ra,ce, society, community, thecommonwealth, or the world, has become bapylonic in en­tirely the same sense as stands written of the ecclesiasticalhierarchy in the ApOCALYPSE REVEALED, n. 799: "InBabylonia there is not any spiritual affeç1ion _of th~ true,not the understanding of it and not the thinking therefrom,nor the inquiry and scrutiny of it, nor enlightenment andperception of it, and therefore no conjunction of the goodand the true which makes the Church; that those have notthese things, is because those superior in the orders also carryQ..n ~ tra<k.ancLPursue gain, and thus set examples ta thoseinferior". Rere the word-of John the Baptist recurs, forwhatapplies to the Church, applies to the human race, and whatapplies to the human race, applies to the Church.
  • 231. 138 ANTON ZELLING Without. D~c1cine_n~.9rder of Reception and Pro!!u~ion; without Order of Reception and Production no Ofdeiing of human society - the signs of the times confirm tnis, "and exceptthose days should be shortened, there should no flesh be saved; but for the elects sake those days shall be short­ ened", MATTHEW XXIV: 22. The elect are they who receive the Divine Influx out of Heaven, and with whom the Lord produces the gO,9d things according to every state of the true Vith them. That mans co-operation is only as if from himself, by no means excludes that he be continually aware of h18 imJ?~as­ urable responsibility towards the neighbour, and in a universal sense towards the entire human race. In this mans.regeneration is fully the image of the Lords Qlorificâilo;. Where man does not receive, there the Lord cannot produce; and where he prevents the Lord from producing there he does violence to the neighbour, accuses him falsely, ânaln seeking after the higher delight of a higher use which is not his due, he lowers the delight of the use. Vhoso will remain in the sense of the letter, let him remain, because that sense conjoins. The natural sense conjoins in a spiritual-natural way for spiritual-natural reception; the spiritual sense conjoins in a spiritual way for spiritual reception; the celestial sense conjoins in a celestial way for celestial reception; but none of these three senses csmjoins except by the Doctrine of the Church which is out of the W ord, for without Doctrine there is no reception. An army cannot possibly consist of only commanders-in­ chief, nor can there be any True Church of the Lord con­ sisting of only .Michaels without the Angels of .Michael. The third Heaven and the second Heaven are not conceivabTe without t4~ first; the celestial and the spiritmil sensês-ôf the NI ord not without the natural. This is the genuine favourable sense of the words: "Whoso will remain in the sense of the letter, lefhim remain"; the genuine favourable sense also of the words: "Thus the spiritual sense of the Vord equally enlightens men, {)Yen those who do not know anything of that sense whilst they read the Word in the natural sense", A.R. 414. The cause of so much confusion is that the word ~o _read is passed over; and }.o read ~ ord is to understand from enlightenment, thus to perceive, which is not possible unless by following the Lord, that is, to acknowledge Him­
  • 232. RECEPTION 139self or to defend the Divine Human. This is the poverty ofthe times, that the simple man is as rare as the wise man; foron aIl sides there is lacking his testimony to the shining ofthe moon and the stars, which enlightens his simple eye inthe silent night. Only from the mysterious night of per­ception does the morning star arise, for "tk.e Divine -TIEo-eis the aIl of faith and of love in the Lord", A.E. 63. The concupiscence of intellectual or artiflcial enlightenmentonly is an infernal concupiscen.c.e, which obscures themorning star to the eye. Without Doctrine in each state no Order of Reception ispossible, thus no ordering either of recipients or of Society.For this reason the world _suffers so hideously and theChurch of the Lord so grievously. The Lord in His W ord calls for Doctrine; in His DoctrinefQ~R~ception; in the Reception of Him for Production; andin His Production for Conjlmction of His Life with aIl andeach according to the state of the true with them. The word "The Doctrine of the Church teaches the re­ception" is a glorious word, but for the present a sad is the great, final invitation, and scarcely any one acceptsit. For most reject the Doctrine of the Church; and amongthose who accept the Doctrine of the Church, again most dis­dain the recept!on. And yet it is the reception which makesman to be man, for only by the reception of the Divine Influxout of Heaven can man entirely love the Lord. The man whoreceives is in the state of wisdom and of innocence in state of reception is "when the man is no longer con­cerned about ul).9:~rsta!!ding the good and true things, butabout willing those things and living those things; for thisis to be wise; and man is able to will the good and true things,and to live those things, just in somuch as he is in innocence,thàt rs:-iiï so much ;s he believes that he is wise in nothingout of himself, but that as to whatever he is wise, this isout of the Lord, furthermore in so much as he loves that itbe so", E.C. 10225. Verily, the word to receive plunges us into profoundmeditation. The Doctrine of the Church teaches to bear mltCh fruit.
  • 233. 151DE HEMELSCHE LEEREXTRACT FROM THE ISSUE FOR NOVEMBER 1937 THE LORDS TRUE CHURCH WITH MAN BY ANTON ZELLING. "The wise man replied: Virgins signify the Church, and the Church is out of the one and the other sex, therefore we too are virgins in relation to the Church". T.C.R. 748. "Heaven is in man; the Heaven wmch is without manflows into the Heaven which is in him, and is received in somuch as they correspond", A.E. 12. "That which makes Heaven with man, makes also theChurch; for as Love and Faith make Heaven, so also Loveand Faith make the Church; consequently out of what hasalready been said, it is evident what the Church is", N.J.H.D.241. Both statements may be summarized in this truth: TheChurch is in man; the Church which is without man flowsinto the Church that is in him and is received in so muchas they correspond. And concerning the Church in man wehave also this statement: "That the Church, like Heaven, isin man, and thus the Church in common is from the men inwhom the Church is", N.J.H.D. 246. Meanwhile in these three statements three different con-cepts of the Church have been given: 1. The Church in man or the Church in particular. II. The Church in common or the Church from those in whom the Church is.III. The Church without man which inflows into the former. These three different concepts of Church may be sum-marized in this truth: The Church in common is from themen in whom the Church is; the Church which is withoutthose men flows into the Church which is in them and fromwhich is the Church in common, and is received in so muchas they correspond.
  • 234. 160 ANTON ZELLING The Church in common therefore is from the Churches in particular; and where two or three of such are gathered together in the Lords Name, there He is in the midst of them, MATT. XVIII: 20. Two or three are aIl essential things of Heaven and of the Church as to the good and the true, thus the Love and the Faith into the Lord from the Lord; to be gathered together in His N ame, is to correspond by the Doctrine of Life; to be in the midst of them, is to flow into the Church in common out of the Church outside of those Churches in particular. The vulgar idea of church is: a group of aIl kinds of people - and that is practically aIl there is to it. For it is not certain principles on condition of which aIl people, the more t,he better, may become members, that make the Church ln cornmon; but it is the harmony of the Heavens and the Churches in particular or in each one, and the correspondence1 of these harmonizing Churches with the Church outside of those Churches, which makes the Church in comm2n. Only so the Church is the human Heaven, see D. P. 30. To a Church in common which is truly Church, that is, "which wills to be conjoined to the Lord", A.R. 620, each Church in particular or every man in whom the Church is contributes his Heaven and his Church; this might be termed his heavenly contribution, the spiritual declaration of his principle, the natural tithes of his life. It is therefore not the principles from without but the principles from within that make the smaIlest Church, from several of which they make the larger Church; and then by correspondence the Grand Church out of the New Heaven flows into it and makes it, the Church in common from the Churches in par­ ticular, an image and similitude of God. Externally or roughly, at first sight, those principles from without and from within may appear similar, but internally or from enlightened perception they differ just as every non-church differs from every TRUE Church of the Lord; see A.C. 29, where we read: "By the Kingdom of God in the universal sense is meant the whole Heaven, in a sense less universal the true Church of the Lord, in the particular sense, every one who is of true faith, or is regenerated by the life of faith, for which reason he is also called Heaven, because Heaven is in him". The vulgar impure ~o_nception of church neglects the mai~
  • 235. THE LORDS TRUE CHURCH WrTH MAN 161point, namely the Church in man, thus p.othing less thanthe Church in common out of those in whoro the Church is;in order to reach to nothing less than the Grand Churchwithout man, in order himself to make it, to have it, tobe it - a grasping Jewish coveting of a church, as ameans for dominion and possession of aIl, in a coarse sem­blance of spirituality. which is only the learning of thescri~s. The man from himself or the merely natural manis not the Lords, but the spiritual man is the Lords; henceit can be said only of the spiTitual man that he is a Churchin particular; see A.C. 4292, where it is also written: "It isthe congregation in c-ommon which in vulgar speech is calleda church, but every one 1n that congregation shall be sucha man [t.hat is, a spiritual man] in order that there may beany _Church". Note: every one shall. Does this not throwquite a different light on the word-Church? Let us thereforein our thoughts keep hold of this fundamental rule: No TrueChurch of the Lord in common unless purely out of Churchesin particular. - Therë are "general churches" having absolutely nothingin common with "thc Church in common", although theytoo, to appeara~ce, acknowledge the Lord and althoughthere too, to appearance, there is the W ord. They are notthe Lords true Church or the Church that wills to be con­joined to the Lord, for their aclmovledgment and theirW ord do not take pl~ce spiritually, because there is nocommunication of the Heavens and Churches in each one,but only .!-.n external, s