DOCTRINA GENUINI VERI

{'~lE fI If

EMANUEL SWEDENBORG
DO MINI JESU CHRIs'rI SF.RVUf;

SIXTH PASCiCLE

EX'l'RAUTS FROM 'l'HE ISSUES

~OVEMBER 193~-AUGUS'l' 1~~6
DE HEMELSCHE LEER

A MONTHLY tI'iAGAZINE

DEVOTED TO THE DOOTRINE OF GENUINE TRUTH

OUT OF THE LATI1\' WOR\) RE\'EALEO FROM THE LORD

OnGA~ OF THE FlRST DUTCH SOCIETY OF THE

GE1\'EHAL CHURCH OF THE NEW.JERUSALEM

EXTRACTS FHOM THE ISSUES NOVEMBEB l!}34 TO AUGUST 1931;

(ENGLISH THANSLATlON AND E:\GLfSH ORIGINALS)

SIXTH FASCICL!':

's-GRAVENHAGE

SWEDENBORG GENOOTSCHAP

NASSAUPLEI~ 29

193;

 LEADING THESES PROPOUNDED IN

"DE HEMELSCHE LEER"
1. The W1'itings of Emanuel Swedenborg aJ'e the Thini
Testament of the W ord of the Lord, The DOCTRINE OF
THE NEW JERUSALEM CONCERNING THE SACRED SCRIP­
TURE tnust be applied to the three Testaments alike.

2. The Latin W ord without Doctrine is as Ct candlestick

withO'l~t light, and those who read the Latin Word with­
out Doctrine, m' who do not acquire for themselves a
Doctrine {rom the Latin Ward, are in dm'kness as to aU
tntth (cf. S.S. 50-61).

8. The genuine Doct1'ine of' the Church is spiritual met

of celestial origin, but not out of rational origin. The Lord
is 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 veritates
innume1'ae detegunt10" et ol1mia confirmant".
"If they accept truths as theses or principles, then innumerable
truths are detected, and aIl things confirm".
 CONTENTS

Leading Theses propounded in DE HEMELSCHE

LEER .. 2
An Address on the Occasion of the Dedication of the
New 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 Anton
Zelling . . . . . . . . . . . . . :-:-- . 21
-----.
The Nineteenth of June 1935, H. D. G. Groeneveld 33
To live a Life following the Doctrine III, by AntQ.n
Zelling . . . . . 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 Mot'her, by Rev.
Hendrik W. Boef 104
Fait'h 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 are
the Lord's with Man, by Rev. Theodore Pitcairn. 167
New Things, by Anton Zellin~ . 171
Comnl1fnications, by ~ton Z~ing . 201
DE HEMELSOHE LEER

EXTRACT :FROM 'l'HE ISSUE FOR MARCH 1935

TO LIVE A LIFE FOIJLOWING 'l'HE 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 Lord's 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.

'l'he Latin for "foUowing" [according to] is secundum,

from sequor: something which immediately foUows, as 2
follows from 1 (hence the meaning of secundus: the next
following, the second), as the effect from a cause; aU effect
is according to or following the cause. 'l'he Latin word for
"foUowing" [according to] also signifies: to willingly fol­
low, 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 et
magnum Mandatum; secundum simile est illi" ("This is
the first and great Commandment; the second is like unto
it"), Matth. XXII: 38,39. To live a life following the
Doctrine is the second which is like unto the Doctrine. It
is said to live, not, to do, to act, to conduct one's self, nor
anything else. Now to live is to love and to hold holy what
is of Life and to be filled with that Life more and more.
"To love God and the neighbour is of life because the aH
oI life is ôf love";" A..C.- 938~ Thüs-i.ïl"living a life fol­
lowing the Doctrine" the two Commandments are fulfiUed:
"To love the Lord thy God with all thy heart, with aH thy
8 ANTON ZELLlNG

soul, and with aIl thy mind", and "'1'0 love thy neighbour
as thyself". The neighbour is the Lord in the neighbour,
the Doctrine of the neighbour. The first commandment
refers to the Lord, the second to the angelic Heaven in the
blessed consociation of aIl with each and of each with aIl. 80
too the Doctrine refers to the Lord, and "to live a life
following the Doctrine" to the angelic Heaven on earth or
the Church.
Only that lives which lives a life following the Doctrine.
AlI living or loving outside of the Doctrine is not life or
love; it remains natural, unreformed, and allows of no
regeneration. There are those who accept the Doctrine and
reject the life. Of them it is said: "They are present,
although sepamted. They are like friends who talk with
one another, but have no love for one another; and they ~e
like two persons, one of whom speaks to the ôt~~..r_~s __a
friend, and yet hates liiin- as an enemy", D.P. 91. It i5
acknowledging the Lord with 1he mere cogIl:i~ion ~nd
meanwhile remaining outside the Divine Human and hating
it as an enemy.
Man is in the spirit when he is alone, but in the body
when he is in company. 'rherefore in the world it is ll,ot
so visible who rejects life and who lives a life following
the Doctrine. From Matthew XXV, verse 34 to the end, it
even appears that they who have lived a life following thc
Doctrine, the followers, and they who have rejected the life,
the rejecters, are equally ignorant of whether or not having
done anything "unto one of the least of these My brethren";
yea, elsewhere it appears that the followers have not known
of it, and that the rejecters did not know but that they had
prophesië'dîiïtlïe name of the Lord, and in His Name had
cast out devils, and in His Name had done many wonderful
works, Matth. VII: 22. "'1'0 live a life following the
Doctrine" and "to reject life", taken as effects, thus appear
exteriorly before and in th.~d as indistigg~1?}e, no
less so than the delight. ot cQ.njl!gial~Q:y_~.~nd. t~~L of
scortatory love, and no less so than the p:r~l!échi~K from
the spiritual sense and the_pr.eaclÜng from the natural sense.
"Man's understanding can be raiseda,150ve hiSPfoper love
iuto some light of wisdom iu the love of which the man is
not, and he can thereby see and U!l taught how he must live
that he may come also iuta that lo~, and-ilius may enjoy
 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 l'ejecter 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
applicm'e, 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 Him
1 the place where to la;y His head, thus in no way to
10 ANTON ZELLING

acknowledge 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 one's own life
"under the appearance of much praying", that is, under
respectable fittings in, in which merit makes itself great. For
they can glory in and appeal to "many wonderful works
done". In "CONCERNING THE SACRED SCRIPTURE FROM
EXPERIENCE" there occur two reasonings: 1. "1 know
various correspondences, l can know the true doctrine of
the Divine Word, the spiritual sense will teach me it".
II. "1 know the Doctrine of Divine truth; now l can see
the spiritual sense, if only l know the correspondences;
but nevertheless this must be in enlightenment from the
Lord, because the spiritual sense is the Divine Truth itself
in its light", n. 21. Clearly the false first reasoning is that
of the l'ejecter ever ready to fit in. What the follower with
reverence calls the "Doctrine of Divine Truth", the l'ejecter
calls "varions correspondences", handled as burglars' im-
plements. He means to say: "1 can fit those in, l can push
in with them, and force my way". Note how the tone and
the affection in the words of both reasonings differ entirely
as to the life. "1 know various correspondences" has as its
affection "by no\\' l surely possess sufficient means". Ou
the other hand, in "1 know the Doctrine of Divine truth"
there is an entirely different tone. "1 know", there does not
mean "1 possess". And "if only l know the correspondences"
is full of a life fol1owing the Doctrine. This latter knowing
is an entirely different knowing from the "1 know" of the
first reasoning. That first knowing, the rejecter's knowing,
is, as has been said, a possession, a piece of mere
memory-knowledge; the latter knowillg "if only l know"
is of a life entirely following the Doctrine, in the
realization that there is no living science of correspond-
ences without a life in agreement with the Doctrine
of the Divine truth. Is it not somewhere expressly said
that there is perception when the external things correspond
to the internaI things? Now the follower makes the knowing
of correspondences subject to his perception, but the
l'ejecter makes no such fnss - "1 know varions corres-
pondences". How false, how full of denial of life that
sounds. And how full of awe and reverence, vibrating
with love and veneration, how living sounds, on the
 TO LIVE A LIFE FOLLOWING THE DOCTRINE 11

other hand: "If only 1 know, but nevertheless this must be

in enlightenment from the Lord". There is the appearance
there, that one could be engaged in the first reasoning,
but that he is warned that such reasoning is false: "This
cannot be donc, but let him say within himself ...",
whereupon fol1ows meditation II. But there is no question
there of one person, but of two, of 1., the separated, II., the
conjoined. The l'ejecter will never accept meditation II,
because that can only be accepted in a life fol1owing the
Doctrine; and the fol1ower will never fal1 into the falsity
of meditation 1., for thereby he would lose the Life in his
life. Meditation 1. is not only a fault of thinking, but
especial1y a fault of life, and an irreparable one. To
appearance an imaginary fault of thinking is there brought
forward, in order the better to show, from the opposite,
what is the right thinking. But a separation is here made
between the goats and the sheep, between those on the left
hand and thosc on the right hand; and in the affection of
the words we c1early see with whom the Lord inflows out
of the good of love and of charity, and with whom He does
not. The nature of the false things of faults of thinking can
he seen only with and by a life fol1owing the Doctrine.
Not the fol1owers, but the rejecters will now ask: "But
what then is life, to reject life and to l'ive a life fol1owing
the Doctrine"? at the same time standing ready with the best
of definitions. To begin with, to live a life fol1owing the
Doctrine is so much, so everything, that one of middling
understanding but who had lived fol1owing the commando
ments, after death was seen elevated among the highest
Angels as one of them in wisdom. Now any one may deem
that to live a life fol1owing the commandments or the
Doctrine is comparatively not so difficult, and possible for
almost every one, and particularly so for the rejecters.
Merely a matter of continuous c1ipping, of steady fitting
in. But in "living a life fol1owing the Doctrine" infinite
arcana are hidden, so infinite that like those of regeneration
they might be termed inexhaustible into the eterna1. How
gross in this respect our ideas are would appear from
the vain effort to wish to compare our self-examination
before the Holy Supper with the examination the Angels
institute with the newcomers - both examinations as to the
"life followed".We very soon consider the slightest fitting
 12 ANTO~ ZELLING
l
1
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
l'ejecter 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 l'ejecter 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 l'ejecter 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
 1'0 LIVE A LlFE FOLLOWING THE DOCTRINE 13

Lord, who is in the good of love and of charity, in the

truths of Doctrine and of faith with himself out of the
Word; thence there is the conjunction which is called the
celestial marriage". N ow the practical1y worn out words
"eceive and reception take on an awful sense. A sense that
touches life, every one's life and every kind of life. For
the rejecters as weIl as the followers can alike be in the
truths of the Doctrine and of faith out of the W ord; let us
assume so for a moment. But consider: the Lord inflows with
the Angel and with the man of the Church out of the
good 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 been
accepted, for He who, or that which, inflowed was there
already hefore the receptio. Where, therefore, the re-ceptio
is, there is life, and it is life. In art statements of masters
are known which prove they already had a perception of this
truth of life, a confession that they had not made, not
sought the things, but had fottnd them in themselves, that
is re-ceptus, retaken or regrasped. What they created, they
acknowledged to have heen there, before it was there.
\Vith them there is no question of mere coincidences. The
simple follower believes this simply; the l'ejecter agrees to
an aeeeptance, a taking on, a taking over, hut the funda­
mental meaning of re-ceptio must frighten him off, for it
is in conflict with his free concept of the free choice. If the
Lord inflows, and man recipit, it then appears that the
inflowing of the Lord is the all of all things, for
the inflowing is the Lord's;

the good of love and of charity is the Lord's;

the truths of Doctrine and of faith with him out of the

Word are the Lord's;

the ,'ecipere is the Lord's;

and the conjunction is the Lord's.

To he in that is to "live a life following the Doctrine";

this is the life which the rejecters reject. In this it is that
the followers are soft as wax, and the rejeeters a lump of
tallow. In this it is that the followers never take up
(receive) any more and anything else, than what is truly
a recipe,·e. We are taught that a perceptio, a perception, is
there where the external things correspond to the internaI
and communicate. The follower does not live exeept out of
14 ANTON ZELLING

his perceptions, which are also receptions. To live a life

following the Doctrine for him is ta keep the perceptions
pure by having the external things, all of them, none
excepted, continua.lly ordered from the Lord, following the
interna!. His care for this constitutes his life, his life
following the Doctrine. It will appear ta the rejecter that
this will cost quite sorne sacrifices, quite sorne "mortifi­
cations" as the roman-catholics say. But this again is argued
from the propriurn, from an entirely different life that
knows ouly of fittings in. And now for the first time the
true signification of applying appears: it is the Lord's
Life, regrasped, which applies itself to the Doctrine, the
same to the same from the same origin. To follow here is
to wave *, the will from the Lord waves tagether with the
understanding from the Lord, the man is in the love of the
wisdom, in the blessedness of conjunction "which is called
the celestial marriage". If we had known that man of
middling understanding, but who lived a life following
the Commandments, and also a super-ingenious rejecter,
would we have seell the great distinction? In what may
have 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 would
have appeared as simple, saturnine, fearsome, self.contained,
monotonous, cold, and dull. For, in general, said with the
lips, the "shunning of sins as sins against the Lord", is
easily done; but if the kingdom of God is thought of as
inside the man, and the Lord is not viewed as being above
the proprium. in worldly aspect, but in the things that lie
within waitiug there for the 1'ecipere, then not-sinning
becomes a, well nigh superhuman lifetask, crowned only in
the rarest instances. Then faithfulness is interrelated \Vith
Qeing-l!J,~rried ..'- an~ is-fUTl of infinite conjugiaJ fear.
None of those things possible with the rejecter are possible
with the follower. They can speak together, but as two of

* To follow in Dutch is volgen, and to wave is golven; this

cannot 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 rendered
in English. (ED.)
 TO LIVE A LlFE FOLLOWING THE DOCTRINE 15

whom one hates the other. It is clear that the l'ejecter

conceives of the evil things as sins against God in an
entirely different way from the follower. For him who
rejects the life following the Doctrine there is really nothing
to be shunned. A life outside the life following the Doctrine
is 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 committed
against the life following the Doctrine, for he clea.rly
perceives that this "life following the Doctrine" is his no
more than is the Lord's influx into it. This life is one of
following the Life which is the Lord, as the Doctrine of
the Church is following the infinite Divine Doctrine. The
follower feels even into the body that the life following
the Doctrine is unassailable, and for him the "thou shalt
not ..." is given an entirely new sense: in the life following
the Doctrine he will not sin, for that life is as particularly
protected by Providence as is the embryo in the womb ovel'
which we read that a particular Providence watches. He
carnes a life in him which in appearance is his, which in
appearance he must protect against evil things, but which is
the Lord's and is led from the Lord, well disposed, prosperous,
happy, because it is yielding willingly, altogether, and
fully, as the secondary significations of following indicate.
"Against God" for him is against the influx of the Lord
from the good of love and of charity, which influx the
l'ejecter inverts and thus never regrasps, never applies, for
he has nothing to apply, having rejected the life following
the Doctrine. What is rejecting the life other than going
direct to the Father out of the proprium? There sinning
"against God" loses its sense, for the proprium cannot do
otherwise. For the l'ejecter the Commandments stand in the
imperative, for the follower in a blessed negative future
tense. They promise him the state of the saints.
The l'ejecter takes up what he may, where he may, the
follower recipit what is the Lord's with him. With the
l'ejecter everything is dead and old, with the follower
everything is living and new. In apparently the same
things the one finds death, the other life. How dead all
words and ideas become for those who reject life, and how
living and new for those who live a life following the
Doctrine, perhaps nowhere so clearly appears as in the
,~

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 1'egrasped
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 l'ejecter "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: l'ejecter projects night­
birds only on the wall.
For the l'ejecter 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
 TO LIVE A LIFE FOLLOWING THE DOCTRINE 17

truths 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 from
himself cannot take up anything but the human. Now
rejecting life is nothing cIse than taking the reception
naturally and effecting a fitting in, not knowing that the
receiving is a receptio, and that also the application is
altogether and fully the Lord's. And, curiously enough, of
rejection the same may be said from the opposite, as of
regrasping. For if the receiving, re-cipere, thus seen, is a
willing regrasping of that which man already has in him
from the Lord, of that which from the Lord already is in
man, over against that, rejecting, re-jicere, thus seen, is an
unwilling throwing back of that which man should have
in him from the Lord, of that which from the Lord should
be in man. This makes clear that it is the follower who has
and to whom will be given, and that it is the l'ejecter who
has not and from whom will be taken that what he fancied
he possessed. Clear also that the l'ejecter not only does not
live a life following the Doctrine, but also persecutes and
pursues it.
By "living a life following the Doctrine" the larger and
smaller society will have to change completely. This has
alread,r been pointed out in speaking of "the interior dwel­
ling" . For the interior dwelling is only there where a
life is lived following the Dootrine; there only is an es­
sential meeting, from place to place, and not only a pre­
sence in aspect. For the sake and on behalf of that interior
dwelling the exterior dwelling should be so cleansed and
ordered that it already fully answers the natural idea
that most people must have of the interior dwelling - the
exterior dwelling also being interiorly seen, that is, not as a
domicile but as civil decency and good manners, newly
inspired out of the life following the Doctrine; for that
life must reform everything, literally everything, even ta
ultimates and lowest things, into the smallest diversions,
which thus also ... become purely the Lord's. For if Pro­
vidence watches over the smallest moment of life, the
smallest 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
18 .\NTON ZELUNG

least the diversions". No, these tao will have at some time
ta participate in the celestial blessedness, fully taken up
into, regrasped in a life fol1owing the Doctrine. One day
the state of the Chureh spontaneously applied will livingly
mirror itself in the shLte of society and in the least, the
very least things thereof. 'J.1hen society will be a Man
in the spirit, living aJone and safely in that spirit of
life that can truly be called "sphere", truly "sociable"; for
thore are two kinds. Qf _so..ciablen~ss: this, and any other.
For a time we must content ourselves with a multitude
of artificial fittings in, but we must not regard them as
signs of progress, as signs of "life". The true life of the
Church is in the application from within, in the lifc of
every 'one following the Doctrine, of an together and of
each one, in the life from the Lord. The Church as Man and
man as Church is the receptacle in which the Lord is in
what is His, receptus, regrasped. That regrasping is the
conjunction, the reconjunction, the Religion, the True livin.q
Christian Religion.

What is the importance and the use of a consideration

such as this on life following the Doctrine? Hather might
one ask: what is the danger and the disadvantage? For in
aIl things that touch the lite, whether direct or indirect,
very ugly things come ta light, the uglier the more the love
of self and of the world within them have been sugar-coated.
For, of course, we aIl of us have nothing of the l'ejecter
and everything of thc follower. We aIl live a life following
the Doctrine, be it in a greater or smaller measurc (as if
there were a greater or smaller measure in living a life
"following the Doctrine"). And thereby we vttlgarize the
ward "life following the Doctrine" ta a familiar term, ta a
commonplace, as the words "ta read holily" or "interior
dwelling"; thereby we henceforth take the ward into our
mouths easily and untouched, whille we ought ta enter in­
ta this word full of silent awe, as soÏnething a thousand
times greater than we. Whoever in the least begins ta
rea.Eze the meaning of "a life following the Doctrine", of
"reading holily", overwhclmed and breathless, asks of
himself: "Who then can be saved?" Upon which follows
the Lord's answer: "'Vith man this is not possible, but
with Gad alone". But we generally do Ilot let it get
 1'0 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 master
î 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
20 ANTON ZELLING

~iJ th~y lixed_oJLLQLthemselves with ineffable felicity",

A.C. 1735. The greater the innocence, the greater the
appearance. (The rejecter would sooner expect that the more
wisdom a man possesses, the fewer appearances he is in).
That appearance in other words is called the celestial
Proprium. Now to live a life following the Doctrine is to
bUn an unassailable iiJ.noc~~ë from tli!) Lord, with thê
ble~se9-ness of the appearance of living as if from one's
self increasing into the infinite. In short, ··Tivmg a fiEe
following the Doctrine" is being gifted with the celestial
Proprium. For whêrë- else will tIiiscèlëStiârPropnum
dWell than in what is the Lord's with man and Angel,
in the Church and in Heaven? \Vhere else than in the
life following the Word? And so the Celestial Doctrine
is not conceivable without this second like unto it: the
celestial life - "perfect, even as your Father, who is in
the Heavens, is perfect", Matth. V : 48.
DE HEMELSCHE LEER

EX'l'RACT FROM THE ISSUE FOR APRIL 1935

'ro LIVE A LIFE FOLLOWING 'l'HE Doc'rRINE

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 Lord's 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 the
life following the Doctrine. In "the life of the Doctrine",
the Lord is the Doctrine; in "the life following the
Doctrine", the Doctrine is the Neighbour. In essence the
same, but with a distinctive accent. Just as in Dutch there
are two words for "wheel", "rad" and "wiel" , meaning the
same, but with a distinction. In the word "rad" the stress is
on the spokes - whence "molenrad" (mill-wheel); in the
word "wiel" the stress is on the encompassing rim ­
whence "vliegwiel" (fly-wheel). In the life of the Doctrine
the thought might be of a wheel of rays out of a golden
sun-axis, in life following the Doctrine, of the will regarded
as the circumference of the wheel. The life of the Doctrine
goes forth, the life following the Doctrine returns. Only
in 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 be
understood as "Following [according to] the Coming": there
is no taking up, no receptio, of the Lord's Second Coming
except following the taking up, the receptio, of each Coming
22 ANTON ZELLING

of the Lord. A taking up, a "eceptio, in ':ITill and under­

standing, with the life, with the inmost of that life; the
proprium. \Vhat is the proprium? A question in which lies
the Lord's question: "Peter, lovest thou Me?" and, like that
sad question, to be thrice repeated: 'Vhat is the proprium?

The Latin ward prapri't~1n is - But let it first be settled

once and for aIl, that it is the Doctrine which should shed
its light upon the etymology, and not vice-versa. which
would be an example of the imaginary physica.l influx.
For, the \Vord dwells in the ward in its own, spiritual out
of a celestial origin. "Once a. flower was opened before
the Angels as to its interiors, which are called spiritual,
and when they saw they said that there was within as it
were a whole paradise, consisting of indescribable things",
SACR. SCRIPT. FROM Exp. 19. rrhat flower is every word
opened out of the \Vord, letter by letter as a botanical
wonder of sense in fOTIn; as a form a natural thing, as a
natural thing an effect out of spiritual things, and the
spiritual things the effects out of the celestial things. Thus
seen, 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 original
ward, in short, the interior sense of the ward: "as it were
a whole paradise consisting of indescribable things". -­
Now the Latin ward propriurrt is i.n all probability con­
tracted from pro-priva, that is, "for one's own" or "as one's
own"; while privus is connected with our "vrij" (free); in
which ward "-m'if' there are etymologically invol ved the
ideas of will, desire, dear, loved (whence the Dutch words
"1)riend" and "vrijen" for "friend" and "ta woo"), to
favour, 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 "het
eigene" (the prapriurn, literally "the own") two intergrown
ideas 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 Doctrine
we now see the word propriurn, "the own", spring open like
a flower-bud: that which man possesses for or as his own,
free according to his will, wish, and desire; but which
nevertheless he owes and remains owing to the Lord. That
 1'0 LIVE A LIFE FOLLOW[NG THE nOCTRINE TI 23

pro in p,'o-p"iztm, for or as, signifies the appearance as if

it were man's, just as in the word ozon the appearance of
the self-possession constitutes the external of that word,
and the essence of the indebtedness the internal. Etymolo­
gically, that is, taken as to the true sense of the word, the
proprium means: That which in appearance is man's, but
in essence the Lord's. We now in this etymology enlightened
by the Doctrine clearly sec 1'WO propriums designating
themselves, 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 hell
are mentioned, Heaven refers to the proprium in man
indebted to the Lord, and hell to man's possessive proprium;
Heaven to the innocence in him, hell to his guilt; for to
acknowledge indebtedness is from the Innocence of the
Lord to appropria te to one's self, to be in the innocence
of Heaven; but the denying of the indebtedness is the
disowning in the proprium of the Innocence of the Lord,
and therefore to be in guilt, in the guilt and indebtedness
of hell.

From the letter of the Word we have learned to see

with a rational that man's proprium "from birth is nothing
but evil and false", but to see with a rational is by no
means yet to perceive with the voluntary. The Lord's
Coming had for its end the subjugation of the heIls and
the ordering of the Heavens. Without these two \Vorks
of Divine Mercy the Second Coming would not be con­
ceivable, for the Second Coming is following the Coming.
With refercncc to man the Coming of the Lord is a sub­
jugation of the possessive proprium and an ordering of the
indebted proprium. For as long as the possessive proprium
from its hells rises up against the indebted proprium in
its Heavens, this latter is under constraint and out of its
order. In the six days or periods of the story of creation,
the states of man's regeneration following one another,
have been described, and the second state, the status
secundus is "when a distinction is being made between the
things which are of the Lord, and those which are proper
to man", A. C. 8, which state is followed by the repentance
of the third state. The things that are the Lord's in the
W ord are called remains, reliquiae in the Latin, literally:
24 ANTON ZELLING

things left back, things which remain behind. Undoubt­

edly, man's own things make his possessive proprium;
the Lord's things, left behind in him as reliq-uiae the pro­
prium indebted to the Lord: and in the ARCANA COELESTIA,
n. 13, we read that in the regeneration out of this indebted
own, the greatel' part, at this day, come only to the first
state; "sorne only to the second; sorne to the third, fourth,
fifth; seldom to the sixth; and scarcely any one to the
seventh".
What then is, be it asked once more, the proprium?
\Vhat do Petel"s tears signify at the thrice repeated
question: Lovest thou Me?
In a sense "ve might even speak of three propriums: ,
1. the proprium in itself, which is purely the Lord's,
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 or
extinguish our evil and false things, but bends them. For,
just as the evil and false is a perverted good and true, the
possessive is the indebted of the sarne proprium perverted.
Reformation and regeneration have no other meaning
than turning the Lord's proprium in man from the posses­
sive to the indebted, which is 8uch an enormous work that
we read that at this day scarcely any one l'eaches the
seventh state, and further that the work of regeneration
even in the highest Heavens is not completed into eternity.
This at the same time gives an image of the most direflll
temptations the Lord went throllgh in the complete glori­
fication 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 'put
Himself îilto the power of subjug:;Lting the hells, and of
reducing (red-igendi) ~ll things ta arder bo'th in the
Heavens and in the lands. This Ruman Re put on over
Ris former Ruman. The Ruman which Re put on in the
world, was as the Ruman of a man in the world, yet both
Divine, and thence infinitely transcending the finite
humans of Angels and men". His former Human is the
Ruman Divine Proprium of the Father Rimself, the Hmnan
of man is the indebted Divine Ruman Proprium of the Son;
and the possessive human proprium is the maternaI from
 TO LlVE A LIFE FOLLOWING THE DOCTRINE II 25

Mary which the Lord put off entirely. Thus seen, the Lord's
Glorification is the conjunction of the Lord's Propriums, oÏ
which the regeneration of the proprium in man is an image.

Tt is following the progress of the Doctrine that this

question of life arises, for jf the Doctrine is not immediately
followed by a life fol1owing the Doctrine, the life of the
Doctrine remains spiritual, outside the body of the Church,
it draws back, and its after-effects are cerebral only. It is a
compel1ing necessity out of the Doctrine to see those two
propriums in arder that the infernal one may be subjugated
and that which is the Lord's be put in arder and become
celestial - from the Lord. No Second Coming but following
this Coming.
Man's proprium is entirely evil and faise, Jnversely
it might be said that the evil and the false is man's
proprium, for therein it is as in its subject. 'l'hat shunning
evils means shunning the possessive proprium, taken merely
doctrinal1y, in a purely abstract way, is quite clear; but
between the possessive proprium and the indebted proprium,
if no Coming of the Lord is admitted, without subjugation
on the one side and a putting in order on the other, in a
word, without separation, a mixing up is possible of good
and evil, true and false; first a rendering vague of the
borders, then a vulgarization, and final1y a profanation.
For what is the Lord's and what is man's, what is inherent
in the indebted proprium and what is inherent in the pos-
sessive proprium, are continual1y opposed the one to the
other, and if we do not continually allow the Lord ta
wrestle in our temptations and to conquer, if we do not
immediately obey His command: Follow Me, and have this
followed by the second command: Let the dead bury the
dead, Matth. VIII: 22, the possessive proprium has the
mastery over the indebted proprium: the tears of Peter.
The evil and false of the possessive proprium is the
perverted good and true of the indebted proprium, and
because in that perversion are contained its will, wish,
desire, favouring, and beautifying, the }lossessive proprium
makes its evif and false appear as good and true to such
an extent that it lets its evil and faise pass among the
good and true of the indebted proprium as if they were alike,
as false prophets coming in sheep's clothing, but inwardIy
26 .\NTON ZELLTNG

they are ravelling wolves, Matth. VII : 15. So it happons

that we in ourselves, al one and in society, and in others in
the church and the world, find so many things that arc
good, lovable, precious, hearty, \varm, spontaneous, delight­
fuI, noble, great, true, pretty, beautiful, agreeable, spirited,
fine and what not, and nevertheless they are such only
as to the appearance of the possessive proprium. Does not the
passage in RATIO"',\L PSYCHOLOGY, XXXI refer to this:
"[It appears] that insanity is wisdom, fallacy truth, the
becoming and the unbecoming honesty, vice virtue; license
free choice, pleasures and the allurements of the senses thc
highest felicity and the highest good. l'hat art appears
more ingenious than nature; that philosophers are possessed
of a better common sense than the plebeians; that they arc
wise who talk more elegantly and are skilled in languages
f1nd mingle their sharper wittiness, or they who keep silent
or bring forth haH the sense of what is to be understood;
that we are to esteem those who are esteemed by others
whom we believe to be possessed of judgment; infinite
other things occur in the disquisition of the tnte and the
lalse, the good and the evil, the bea-utiful and the becoming.
The discriminations themselves, which do not appear before
the senses, we believe to be naught so long as they are
concealed, although they are infini te, and the figure rather
gross and unequal. So in other things". vVe put in italics:
"in the disqtt.isition", perceiving that what is meant is an
examination guided from the Lord, starting from love for
the truth for the sake of truth; for the appearances there
mentioned are just those of which the possessive proprium
certainly nover tolerates any examination, or only a
falsified one.
But let us give a striking example of a subjugated pos­
sessive 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 table
asking his neighbour the question whether any one who
had an abundance of money could be melancholic. l smiled
in my mind and would have answered, if it had been
proper for me to do so in that company, or if the question
had been addressed to me, that a person who possesses
everything in abundance, is not only subject to melancholy,
but is [exposed] to a still higher kind, that of the mind and
 TU LTVE ,\ LlFE FOLLOWlNG TIlE nOCTRINE TI 27

the soul, or of the spirit which operates therein, and 1

wondered that he had proposed such a question. l can
testify ta this sa much the more, as by the grace of Gad
there has been bestowed upon me in abundance everything
that l require in respect ta temporal thing-s; l am able ta
live richly on my incarne alone, and can carry out what l
have in mind, and still have a surplus of the revenue, and
thus l can testify that the sorrow or melancholy which
cornes from the want of the necessaries of life, is of a lesser
degree and merely of the body, and is not equal ta the other
kind. 'l'he power of the Spirit prevails in the latter, but T
do not know whether it is sa also in the first kind, for it
seems that it may be severe on bodily grounds; still, "[ will
not enter further into this matter".
Leaving for a moment out of consideration the subject of
tbis meditation, wc would wish to draw attention ta
Swedenborg's attitude, expressed in the words: "l smiled
in my mind and wonld have answered, if it had been proper
for me to do so in that society, or if the question had been
addressed to me". Externally taken, a courteous attitude
which every "perfect gentleman" would likewise have ob­
served; one does not speak when one has not been introduced.
Interiorly taken, however, it is the attitude of life of a
humbled indebted proprium and of a subjugated possessive
proprium. For how many of us would not have eagerly
taken the opportunity quickly found at a table d'hôte to
hold a striking speech, even if for a quarter of an hour
only, for the sake of reading from the eyes of all "0 HOW
JUST,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 good
and true impulse, and had spoken the right ward, and still­
and still this would have been an appearance out of the pos­
sessive proprium, proud of our own pedantry and the demon­
stration thereof. And our feeling of self would have felt
flattered with the satisfaction of baving done a good work,
ta have stood for the truth, ta havc sown a little seed, and
what not more. Here we have a striking example of how
the possessive proprium may pose as good and true, with the
truths from the indebted proprium and, liot being sub­
jugated, push forward, presumptuously occupying the place
of the indebted proprium which has been put out of its arder,
and not be conscious of how evil and false it is! This now
28 ANTON ZELLING

is one of the many fonus in which the possessive proprium

acts as disturber, as l'ejecter, as fitter-in, loving the upper­
most rooms, the chief sea,ts, the greetings, altogether as
in the description of Matthew ch. XXIII. And now, as a
contrast, notice the attitude printed above in italics, at the
same time bearing in mind the so highly characteristic
subject: whether possession makes melancholy! What an
indebted proprium applied to life speaks therefrom, and
what a subjugated possessive proprium; and yet, he who
reads this Journal of Dreams sees what combats had to be
humbly wrestled through from the Lord and to be suffered,
to keep this possessive proprium subjugated, in order that
in this life there might be the life following the Doctrine.
The proprium, whatever it is, is the Lord's, but it is given
to man, Angel, and devil as his: pro privato, for or as private
property. Now the delight that constitutes the inmost
of this appearance, in the indebted proprium is an inexpres­
sibly blessed feeling of gratitude; and, in the possessive
proprium an excessive avidity and love of dominion. \Vhether
possession makes melancholy, it was asked. Is this melan­
choly not involved in the sadness spoken of in Matthew
XIX : 22: "When the young man heard that saying, he
went away sorrowful: for he had great possessions". In the
testimony which Swedenborg gave in the above quoted medi­
tation we also see aIl of the great material possessions he
enjoyed, expressly booked as a debit-item; and because he
lived entirely out of the indebted proprium he was silent
at that table, because it was no society. We think also of
that memorable meeting in T.C.R. n. 503 : "No president
was 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 his
own small altar. And their speaking testified to a thinking
close to the speech). This keeping silent now was from
the indebted proprium, for the possessive proprium cannot
keep quiet, it must be active, of itself it must be able to
shoot to the centre and to cry out, whether there is a society
or not. Do we see the difference between the chaste and
scrupulous indebted proprium and the unchaste and unscru­
pulous possessive proprium? Do we also see therefrom how
IDuch the l'ejecter in us transfers frOID the indebtecl to the
possessive, not perceiving that thereby he transfers the living
 TO LIVE A LlFE FOLLOWING TUE DOCTRINE II 29

contents 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. In
our 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, through
all the seven states, not for our own sake but for the sake
of the Lord. We should be near to one another in the indebted
proprium, and remain at a distance in the_ possessive pro­
prium. The-reJeëteï'rnlîs:<ln'tlîë'contrary, wishes usJQj>e
nem' to one another in the possessive propriûm and at a
distance in the indebteâproprium. Thus -our societies are
still full of good and true, dear and cordial, warm and
generous, spontaneous and enthusiastic appearances, which
interiorly are notping but evil and false, and meanwlùlê
thëLord over and again asks01 the tliiïigs in our indebted
proprium: Peter, lovest thou Me?
What in our lives in the face of the life following the
Doctrine we ought to learn, is continually to appoint to its
place in the lower earth the possessive propriqm, where it
could execute mean services for a piece of food, a piece of
l'aiment, and a piece of money; entirely as in the )ellish
workhouses. It is of the possessive proprium that the Lôrd
says: "For if ye love them which love you, what reward
have ye? Do not even the publicans the same? And if ye
salute your brethren only, \vhat do ye more than others?
Do not even the publicans so?" Matth. V: 46,47. Our pos­
sessive proprium in its way loves cordially and is full of
the most affectionate greetings. It is even willingly prepared
to embrace the Doctrine and to be taught by it. It is willing
to improve its life proyid~d ::- it only. does not, nay not 10
anything, 10se that life. It is with this as wl'th the love of
dominian: a great love of dominion cannot but be accom­
panied by a great shrewdness, and it is part of that shrewd­
ness never to show a trace of its love of dominion; it beauti­
fies. it in the shape. of~ Ideal- the doctrine otall tyra_nE~c
world-reformers. To carry through tb..?:ttdeal iS,nothing but
to fit into everything the ambition and love of dominion:
the danger of an indoctrinated proprium. What we therefore
greatly need is a concrete idea in oîtrselves of the propriums,
what they have been in the Most Ancient Church, in 1he
 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-artôgetJi.er 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 l'est, 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 Lord's 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 gal'ment dragging thl'ough a filthy Jel'usalem;
1 which will happen if we leave it ta our possessive propl'ium
il ta fl'eely dispose of the things of Doctrine. And the end of
it would be that we, as they of the filthy Jerusalem, disap­

'1
l
 TU LIVE .\ LlFE FOLLOWING THE /)OCTRINE [l 31

pointed everywhere and yet indefatigably, \Vould be seeking

for the Uessiah, thus together with the Second Coming. als.9
making void the Coming. For the possessive llroprium
finally chokes up even every general influx.

vVe read "that man's understanding can he raiscd above

his propeT love inta some light of wisdom in the love of
which he is Ilot". \Vell then, if hy that light he docs not
see and is not taught "how he must live if he would camo
also into that love, and thus enjoy blessedness into the
eternal", D.L.\V. 395, it is with his possessive proprium
alone that he enjoys the things of wisdom. His reward i8
gone, his reward and his use. He may have his moments of
illU'minatio (from lumen, glimmer) - in ordinary language
it is said "luminous ideas" - but the true illustraNo (from
lt'x, light) is never given to him. vVe are taught that the
Doctrine is from those who areilLfnlightenment; this means:
fr2m t~o~ wh_o are in the light of wisdom with the love of
that wisdom. FUrther it imperatively means that nothing of
Doctrine ever is from those who "are above their proper love
in sorne light of wisdom". He who is in the love of wisdom,
has the life of the Doctrine iu the lue following the Doc­
trine, dweUing in an indebtedand thus innocent proprium:
he perceives arcana, while the other is only solving IJl'Oblerns,
with a continuaUy consulted rational. AU discussions in
doctrinal matters that cannat he settled have therefore this
cause, either that both parties speak out of "a certain light",
or that one is in enlightenment, and the other only in "a cer­
tain light"; the former in a life foUowing the Doctrine, the
latter outside of it. That it is necessary that there should
be also the latter, is a different question; but what here and
now is the principal thing is that we may no longer at any
priee leave the indebted and the possessive proprium for what
it is, undistinguished as one dark entangled mass with
"nothing but evil and false". First of aU, we do not leave
it fol' what it is, fol' the possessive proprium everywhere
and always still plays its tricks on us fa.r tao freely; and
secondly, in that way we ncver learn ta see that the Doc­
trine most certainly is in-generated in the proprium, but
in the indebted proprium. How otherwise could it be under­
stood that the Most Ancients had the Ward engraved in their
hem·ts? And one more question: The judgments in the
 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 of

i1
!
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 man's 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 one's self to the as if from
one's 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 Lord's question: Peter, lovest
thou Me?
L

DE HEMELSCHE LEER

EXTRACTS FROM THE ISSUE FOR AUGUST 1935

'l'O 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.

'l'he theoretical refers ta the intel1ectual, theory being

derived froïiï11ïem'ein: to regard, to see, to understand, but
also: to assist at a festival; and indeed, for in such astate
is the intellectual mind, when, withdrawn from worldly
and earthly things, it is lost in the contemplation of the
celestial and spiritual things concerning the Glorification
and the Regeneration.
The praet.ical refers to the voluntary, practice being
derived from.pmssein: to do, to act, to fulfil, to attain, to
acquire, to have in view. In ancient. times action and will
werc one, and consequently the good practical is so entirely
and cornpletely following the true theoretical that the Greek
verb prassein besides to execute, ta peI'fOl'm , to work, and
to intend, also means to walk, to go, ta pass through, to
travel a· road, to succeed; thus here in other words: with
good results to fol1ow the way of the theoretically true.
In thc highcst sense the practical fOllOWS the theoretical
as Regeneration is following the Glorification; for to follow
is to be sa conjoined with the Lord as the Lord in respect
of the Ruman Essence is conjoined with J ehovah - "this
al one is to follow Him" , A. C, 1737. And to be conjoined
with the Lord is to be conjoined with Him in the internaI
understanding of the W ord. The word verstand [under­
standing] indicates a· marriage, the marriage of the rational
38 :\NTON ZELLING

and the free, both in the understanding having come to a

stand, to a position, to an attitude and a relation; forvel'stand
[understanding] means to have come to a stand or to a
standing; and that verstand [understanding] in essence is a
state of houding and verhouding [attitude and relation] is
proved by the Duteh word ve1'standhouding [to be on
good "understanding" with sorne one], being virtually a
ta utology, (:
In the relative sense the practical 1S following the theor­
etical, as the trnths of life are following the truths of
faith, and in that respect the Prologue to the CANONS OF
THE NEW CHURCH concludes with this trumpet-blast full
of judgment: "In the degree in which the truths of life
become of life, in that degree the tr'uths of faU'h become of
faith, 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 stands
forth hard as a rock, not only that the Doctrine of genuinc
Truth cannot exist without a life following it, but also that
no life which is "more or less" according to Doctrine can
exist. For this not the least fnm'e or less means: Just as in
the Lord there is not more of Love than of Wisdom, and
not more of Wisdom than of Love, and any excess would
perish, just so in man there should be not more of doctrine
than of life, and not more of life than of doctrine, for
anything which herein exceeds an equal measure, is from
evil. This not the least more 01' less also enables us to
perceive why the Sun of the spiritual worId appears at a
medium height; also to perceive the ancient wisdom that
has come down to us in the saying "the golden mean" ,
y ea, it enables us also to understand what interiorIy is
meant by his being a man of rniddling understanding, in
that Memorable Relation concerning a man who, having
lived following the Decalogue, became equal to the highest
Angels in wisdom, namely that in this understanding
aIl things kept a pure mean, where nothing strove to
excel above the l'est or above another, thus to be the
most, the first, the greatest, In one word: this not the least
* Here and in several other places of this and the previous
articles by Ml'. Zelling there occur passages of an etymological
nature of great interest, which it is, of course, not possible to
render in a direct translation. (ED.).
 TO LIVE ,\ LIFE FOLLOWING THE DOCTRINE III 39

more 0'1' less unfolds the internaI sense of the Lord's words:
"He that is least among you aIl, the same shall be great" ,
Luke IX : 48; for the least is he in whom nothing excels
for the sake of himself and the world at the expense of the
Lord and the neighbour; thus with whom aIl things have
been put in arder from the only Lord out of His Infinite
Mercy which that man, as the least, with the deepest
humiliation acknowledges most of aIl.
Tt is of awful significancc that the CANONS, the 1'ules
of conduct, OF THE NEW CHUR CH are immediately preceded
by this "not the least more or less" - as if this word,
a. double-edged sword, served as a measuring-rod in set­
ting out the rigid l'OIes of conduct. The Lord has not been
glorified mm'e 01' less, and man's regelleration is not m01'e
01' less an image of the Lord's Glorification, Blasphemous
as it would be to say sa, it will to the same extent obscure
aIl meaning not to accept the life following the Doctrine
entirely and fully with the whole heart, with the whole
soul, and with the whole understanding. As a proof the
fol1owing 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 absent
or remote; and when He was in a state of glorification, or
unitioll, He spoke with Himself, when with the Father;
ALTOGETHER as with man thm'e are states of the soul and
body, bef01'e and aftm' 1'egenm'ation",
N. 8: [After the Lord's temptation separately in the
Divine Truth has been spoken of, and His inassailability
in the Divine Good when conjoined] "The same takes place
with the man who is regene'rated f1'01n the Lm'd",
In the case of aIl those with whom the truths of life
have not come to belong to the life, bath truths ita.licized
above must belong to the scientifics and not to faith;
what then with them may properly belong ta the living
faith? For it has there been openly announced: Nowhere but
in the very life of following (ta be regenerated is ta allow
of being regenerated, and to aIlow is to foUow), can the
Lurd's Glorification be perceived and experienced in life;
the perception of the truths of faith having become faith
from the experience in life of the truths of life having
become life. Perception in the experience in life, the
40 ANTON ZELLING

theoretical in the practical, behold here the Regeneration

in its victorious advance, in its prassein.
Before treating further of "truths of life", let us first
more closely consider the word "to follow", out of the
W ord and out of the language. Out 01 the language. The
Science of Correspondences in ancient times wa.s the science
of sciences. Let us understand well that Hebrew superlative:
not the uppermost science, but the inmost, the science which
is the foundation of, and the one ruling in all the others,
the first and the last, their centre and circumference, that
which made each science ha.vecommunion with all the others.
The future doctrinal etymology will be rooted in that
rebom Science of Correspondences, and therein in its way
again be a science of sciences, a linguistic anatomy, astro­
nomy, botany, chemistry, and so forth; and in the smallest
tittle or jot it will see, acknowledge, and jubilantly bring
forward in confirmation, an imagc of the Unity and Infinity
of God. On a word as "to folIo"," it could write a volume
as fascinating as voluminous, demonstrating that there arc
two hemispheres in thc language and therein two mighty
constellations, with WIL [will] for the one centre from
which springs forth the all of language, and with ZIJN
[to be] for the other centre around which the all of
language revolves; demonstrating also how from the magie
letter 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, words
flow 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 [to
follow] and its anagram golven [ta wave] flow through
both hemispheres and enter inta the most wonderfuI com­
binations. To take up a word such as volgen nta follow] is
to stir up the universal firmament of the language and to
come 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]
 TO LIVE A LIFE FOLLOWING THE DOCTRINE III 41

is 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; in
volgorde [arder of followingJ tha.t arder is bound, fused
into, manied, with ta follow sa that the one part has become
fully the other and of the other, for ta follow is nothing
but following the arder, according ta arder; and arder
is nothing but a regular following up, This and a thousand
other things the ward to follow does in its waving through
the entire language and through aIl languages, and such
because it is full of the volunta.ry; and because it is
full of the voluntary, of every voluntary, it constantly
changes its shape and suddenly and unexpectedly tums up
in quite different wards, Just as it fills that ward or der
\Yith its life, it draws a sense from hom'en [ta hear] and
gehoafzœmen [ta obeyJ, and makes vol,qzaarn [obsequiousJ
render a similar sense as gehool'zarnen [to obeyJ, Latin
obsequm', We have previously seen how in heilig [holyJ the
idea 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, tD
glean, to roll up, ta wind up, to overtake, to catch up, to
muster, ta select, ta choose, ta seek out, ta eavesdrop, yea,
even to steal, (whence sacTilegus) , From this it appears
that also lezen [to read] is full of the voluntary and thus
of what follows, so that "ta read holily" really means "ta
follow in the spirit of followi.ng", that is ta take up the
\Vord in will and understanding, For there is also a fol­
lowing with one of the two, and thus \Vith neither, that is,
with an evil will and a false understanding; for which
rcason in Latin there are various words for followers and
partisans, such as sectatm' and assecla, which aU indicate a
shade of following,
To consider the ward "ta follo"," out of the Word is ta
consider the end of Creation, from the first thereof, being
"man in Our image, following Our likeness" ta the last
thereof, 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 our
study - is nothing but a royal following, For the Latin
42 .'\NTüN ZELLING

for society is societas, of which the root soc is also derived

from sequor and means ta follow. And that need not even
greatly surprise us, for even our Dutch vergezellen [to
accompany, ta associate] means ta go along with a person.
to follow him, and also to share, to be accompanied by and
related with, to take part; and even our Dutch word geziu
[family] once signified travelling-company, retinue, royal
court, surrounding, armed escort; and gesinde [servants l
knights' train, courtiers, attendants, 8ocietas, a society, is
not merely an incidental multitude of people, but, as the root
inelicates, a multitude conjoined for an end which is generally
followed; hence in ancient times socius could also mea'n hus­
band, just as in Dut{lh levensgezellin signifies wife. In the
wodd, which does not know the ward out of the Word, a
society is never much more than an incidental mass of people
erowded together for some jointly desired advantage; but
in the New Church which, out of the Ward, takes up anew
each word, the celestial sense of following should be given
again to that word, a following of noblemen who come to
cot~rt, that is, serve God. And the court is often mentioned
in the Worel, mostly, as in D.P. 113, in the sense of "the
court of the ruling love", and there moreover followeel by
this awful worel: "As is the king such are the ministers
and the satellites".
All language and the \-Vord, are ülterwavecl with "to fol­
low". 8ecundum, following, in the Vvord oœurs almost as
often as the equivalent and in the Old Testamcnt connecting
verse ta verse. And can it be otherwise? No effect except
following the cause, nothing that is later except following
the prior, no state except following love anel wisdom,
no nobility except following the King, no Church except
following the Doctrine, no image except following the
likeness. In David's words: "Commit thy way unto
J"ehovah", Psalm XXXVII: 5, there is only one exhortation:
Let us become following-Thee. We people sometimes speak
about "our path of life"" but that is then a swollen tenu
of grandiloqucnce, for what at most is OU1'S, is the path
straight down ta hell; of a path of life we can only speak
if the path of man's free choice has been turned to the way
of the Lord, if that path has allowed itself ta be drawn into
the CUITent of the Lord's way, and follows along and after.
Tt may therefore rightly be saiel that the word "to follow"
 TO LIVE .\ LIFE FOLLOWING THE DOCTRINE lU 43

follows us everywhere. The language is ftûl of it, and in the

'Vord there is no page, no line, where it does not occur.
Let us call to mind the conclusion of the prologue to the
RATIONAL PSYCHOLOGY: "Therefore, benevolous reader, if
you will deign ta follow me thus far, l believe that you will
apperceive what is the souI. ... l would have wished that
my companions should not abandon me midway". A harmon­
ions series of shades of "following" may here be noticed:
benevolous, to read, to follow, ta accompany, and how all
of this directs itself to the voluntary, the voluntary in man
as 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 designate
society as a following [a royal court], can we realize what
a society must be and shall becom~, what it is not and what
it may not remain. Not until then can we perceive that the
societies of Heaven are one from good; and that if Heaven
wJere distinguished following the true things of faith, and not
following good, there would be no Heaven, because thero
would be nothing of unanimity. (A.C. 4837). Indeed, a dis­
tinction as ta the true things of faith \Vould make parties of
the societies. And now while here considering the society, by
contrasting the words "party" and "[a royal] followillg'·'.
we come ta see the significance of the truths of life. If we
take society as it is taken in the world, thus as a party, then
the truths of life and life itself stand altogether outside of it.
If, on the other hand, we take society in the internai sense
as it is in Heaven and should be in the Church, thus as a
royal following, the living connection between the truths of
life and the truths of faith shines forth as a golden girdlc
named "Not the least more or less". The truths of life. Life
taken in this connection is the cornpound of aIl tendencics and
affections going forth from the voluntary; the truths of life
are those true things which continually erect and put into
order all these tendellcies and affections; that they must
come ta belong ta the life signifies that the voluntary must
be willing, must be willing to listen, must be willing for the
cleansing and purification of its tendencies and affections,
ready for the ellnobling of the court of its ruling love. Those
tTuths of life in a sense very much resemble hygienic and
economic regulatiolls; in essence thcir purpose is for a sound
spirit ta maintain a sound body. "For as much as the truths
44 ANTON ZELLING

of life come to belong ta life" means that in so much as

man aUows "that the influx from Gad who is in the midst
of the theologieal subjects which oceupy the highest region
of the human mind, operates into each and every thing below
as from a sun, so that speech and the cognition of Him
pervades and fills aU those things", CANONS, God, Summary
X, Marginal Note. From this it is elea1' that not the taking
up 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 constant
new volunta,ry forms a consta.nt new body f01'theintellectual,
whereupon the truths of faith are then essentially of faith
and not of science. '''ra come tn belong ta life" is ta come to
belong ta the Lord, and "ta come ta belong ta faith" is
Iikewise ta come ta belong ta the Lord: and when bath have
bœome the Lord's Itot the least mare or less, it may appear
that those truths of life are similar, if not the sa me as the
truths of faith, differing only as ta the receptacles. The
question no\\' is: how does man as a family and as a society
of the Chureh stand before the practical things of the truth of
faith, before the truths of life; how does society stand before
the voluntary and how can it make that into a dwelling­
place of the Lord's charity, as also the intellectual into a
dwelling-place of the Lord's faith? Put in another way:
,,,,hat and where is the life of the Church and how are man
and 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 of
true and good no one can be led tn Heaven. (A.C. 189). Now
cognitions teach how and wherein ta acknowledge that self.
\Vho there stops half-way, thus who cea.ses ta follow, cornes
ta confuse the propl'ial things and eruels by calling man's
what is the Lo1'd's and the Lord's what is man's.
Just as in aIl things, in the proprium also there is a mar­
riage of good and truth, which the1'e is a marriage of the
indebted and the possessive. In the indebted there is again
a pair: the love of the Lord and the love of the neighbour;
equally sa in the possessive, these there being out of the love
of self and the love of the world; which loves out of Creation
are celestial loves. (D.L.W. 396.) Sa, when considering the
relations of the indebted and the possessive in the p1'opria
of the successive Churches, two things must first be stated:
I. That those two parts of the proprium are related as the
 Ta LIVE A LIFE FOLLOWING THE DOCTRINE III 45

voluntary and the intellectual. II. That in thc beginning

the possessive, similarly as the indebted, was celestial.
In the MOST ANCIENT CnuRcH the indebted and the
possessive were one in the perception, and we might speak
of an indebted possessive, just as they had a voluntary intel­
lectual from the Human Divine of the Lord.
In the ANCIENT CI-IURCH these two werc separated, but
nevertheless in the conscience they were together.
In the HEBREW and the .TEWISH CHURCHES the indebted
perished entirely; the sun therein was darkened, and the
possessive no longer as a moon received its lumen therefrom,
whereby it became a hot-bed of spontaneous generations
from hell, because the love of self and of the world in that
possessive had gradually become completely infernal. 'rhere­
fore their possessive - "the rich man's" possessive - by
miracles was compelled to give a representa1Jion of a Church;
a Church itself they could no longer form, for it is the in­
debted that makes the body of a Church.
Then the Lord came inta the world in order to give out
of His Divine Ruman a new indebted ta the proprium of
the human race. The PRIMITIVE CHRISTIAN CHURCH had
a new indebted and with that an entirely new disposition of
mind, at first without any possessive, which is to be under­
stood by this that they could not then bear the many things
the Lord had yet to say.
In the NEW CHURCH there now arises in the iml1lost of
that new indebted - the good gift of the Coming - a new
possessive, 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 Lord's
side this signifies: given the enjoyment, that is, for the good
use of life. But from the S'ide of the man of the New Church
it signifies something else, namely: We owe to the Lord a
possessive; we owe to the Lord Doctrine - the internaI
sense of the parable of a certain Noblernan who gave to his
ten servants ten pounds, Luke XIX: 12-27. In this the
New Church also has an entirely different attitude from
the primitive Christian Church, an entirely different sim­
plicity and humility, which we must not confuse. Whoso
wishes ta withdraw himself from the truth that we owe ta
the Lord a possessive, that we owe to the Lord Doctrine,
by saying that he prefers a childlike simple faith, and
46 ANTON ZELLING

wishes to keep to that, assumes a· semblance of a piet.1, a

simplicity, an innocence, which misplacedly imitates thosc
virtues of the first Christians, without resembling them
even as to the outermost shooow. For of what untouched
virginally pure, self-contained and whole stature thosc
virtues of the solely indebted of the first Christians were,
is proved b.1 practically aIl wooden and stone images of the
early Middle Ages, these being anon.1mous holy arisiugs
out of the Natural of the Lord's Divine Human. 'fhe Lord's
Coming brought to the human race a new inelebted - on
which account so much is said in the Gospels about debt
[schuld] , innocence [onschuld] , and indebtedness; the
Lord's Second Coming plants in the midst of that a new
possessive as a Tree of Life - on which account the Latin
Worel speaks of the delight of })ossession. 'l'he PRIMITIVE
CHRISTIAN CHURCH kept its indebted untouched, but later
on this indebted was corrupted, when they began to acquifc
a possessive not from the Lord, but from themselves, justly
called a "degenerated manly facult.1", DE HElIŒLSCHE
LEER, Third Fascicle, p. 104. The NEW CHURCH could not
eome into its possessive by soiling its indebted; the indebted
is no other than what is willing to follow, the voluntary of
following Him in each and aIl things of life. The history
of the Churches 1S the history of the breach betwecn the
inelebteel and the possessive, of which in Ismah: "The light
of the moon shall be as the Iight of the sun, and the light of
the sun shall be sevenfold, as the light of seven 'days, in the
day that the Lord bindeth up the b1"each of His people",
XXX: 26. First in the NEW CHURCH that breach is fully
bound up, and the Doctrine of the Church is its hereditary
possession, and those who confess it are heirs and sons of
God. On this account the NEW CHUR CH is the crown of
Churches. But let us listen ta still something else in this
superlative, namely that this Crowning Church is nat only
the princely Church itself, but at the same time for the
King of kings is a Ch~t1"ch of princes. Every Doctrine of
Genuino Truth 1.S a prince, a prince of an aristocracy such
as the Most Ancient Church in its highest glor.1 has not
known. See ARcANA COELESTIA 9221-9222: "Thou shalt
not curse God, signifies that truths Divine must not be
blasphemed.... And the prince in thy people thou shalt
not execrate, signifies that neither is the doctrine of truth
 '1'0 LIVE A LlFE FOLLOWlNG THE DOCTRINE III 47

to be blasphemed". Now this anew, but nO\\7 with the full est
weight, lays down for us the significance and the respons­
ibility of what society should be for us and we for society.
For society is a [royal] fo11owing of which we then are the
courtiers, the noblemen. The New Church and in that Church
the Doctrine of the Church brings a new disposition of mind
along with it, and \Vith that disposition a new attitude,
behaviour, yea, an entirely new education. If aU we had to
care about were an indebted, as with the first Christians,
only to keep it pure; if a11 we had to care about were a pos­
sessive, as with the Jews, only ta enlarge it, the case would
be simpler, and so with the majority it is, and is therefore
wrong, for then there is a question of more or less, while
it is just said "not the leasl more Or less". The NEW CnuRcH,
the Crown of Churches: well, let us in this superlative listen
to still something else: the Most Ancient Church in its golden
age "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 truths
and goods sprout forth; and everything in history that has
been of great testimonies outof living life from theLord, here
and 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 oppressively
cleM' that a soeiety is a [royal] following of noblemen, the
court 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 pU'rposely used
italics on page 59 for the word Nobleman, when quoting'
from the parable cO'ncerning 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
 48 ANTON ZELLING

regards the world's 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 from
l 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
 TO LIVE A LIFE FOLLOWING THE DOCTRINE III 'l9

heartedly. As in the blessed year of our Lord 1928 "fi et

Handboek 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 to
live requires truths of life that have to come ta belong to
life; society now lacks truths of life, a.t any rate it has not
enough 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 cleal'
to ourselves tha t true society on earth is a correspondence ta
society in Heaven, and is as such a representative of Doc­
trine, fol' "all things of every doctrine view each other as
in a certain society, and the things which recognize a com­
mon principle as father, are conjoined as if by relationship
of blood and affinity", A.C. 4720. From this it appears
that a society is not only a spiritual following in the proper
sense, but even a spiritual family as weU: "In the society in
which each person is, the blood-relationship commences; and
from 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 sciences
fOl'med a society, a family, with the Science of Correspon­
dences as the ancestor from whom they had the nobility of
being "noble sciences" (note that the word "noble" in thiR
sense is used, or rather abused, even to the present times).
A human society as a foUowing of foUowers must there­
fore spiritual-naturally be ennobled to a celestial relation­
ship of blood and affinity, to an angelic family. "Every
society 01' every family of spirits", says A.C. 1758, and in
n. 1159: "That families in the internaI sense signify
probity, and also charity and love, cornes herefrom that aIl
things which are of mutual love, in the Heavens are as
relationships of blood and affinities, thus as {amilies". Are
our societies families in that sense? In the sense namely of
probity, 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 the
words "family signifies probity" the words from the
4
 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
Chut'dt" 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 propO'l~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 Chn1'ch", as part of the worship in the
 TO LIVE A LlFE FOLLOWING THE DOCTRINE III 51
home, mention is made of prayer at meals, o,ften to be con­
cluded by reading from the "\Vo,rd. We would however
wish to draw attention tÛ' the conversations during meals
in the home and in society; and after manifold experience
and careful observation we cannot but frankly say: that
soci~yis still a .dead ~x~.êrn~l man, is proved by the. uu­
inspired conversation, in which nevertheless almost aU
place their heaven. Conversation is dead, merely on.e-diS­
orderly, restless flight - of ideas; and therefore a sincere
fasting and a noble discipline for family and society might
consist in not speaking at meals for a long while, but. that
during JUeals (which should always be well cared for but
at the same time l:!;.~.Ë-iI!lple as possible) one of the members
should read aloud. This would leave or bring every mind
into its @od dârkness, quiét, and solitude; it would' in that
way have more opportunity to let certain truths of life
come to life than when beillg whirled aroulld in a whirl­
pool of empty chatter hetween prayer before the meal and
reading after. A fasting in talk and a discipline in ob­
serving silence would operate beneficially. And so there
are a thousand things more. For just as the dead external
society cannot converse together, just so it cannot celehrate
a festival; just as it can only chattet·, it knows only of
jollification "'; the blessed joy of an in each is farther

* Jollification, not joy. In confirmation of this, by way of a

very great exception, let us quote a rare poet's word, from
Stéphane Mallarmé "LA MUSIQUE ET LES LETTRES", p. 67: Si,
dans l'aveni?', en France, 1'essurgit une 1'eligion, ce sera l'ampli­
fication à milles joies de l'instinct de ciel en chacun. If this had
come from the Word, these words, again translated, would liter­
ally have to read thus: "As soon as, in the sure future, in the
natural mind, a religion, the True Christian Religion, rises again,
it will be the amplification to a thousand joys of the perception
of heaven in each one". Tliîs prophetie word should in golden
letters be inscribed in the Handbook for Society, as also another
word from this poet in the true sense: hnaginez ... qu'un Livre
parût, 1'elatif_à la Société, épouvantable et délicieux, hors les
sentences ?'e:ndues par "ceci est beau - cela est mauvais", que/.­
conque, inhumain, étranger, dont l'extase ou la colère que les
choses simplement soient ce qu'elles sont, avec tant de stridence
absolue montât, DIVAGATtoNS p. 363. A Book on Society, exter­
nally a Judgment, internally one sweet delight, far above the pos­
sibility of being talked about by the world as being beautiful
or ugly, and itself also elevated above such sentences, being im­
personal, super-personal, not-human, that is, Jtyerse to-?;l!.fi.!t.hy
52 ANTON ZELLING

away thall far. Therefore a sincere fa~.1~IlgaAd a noble dis­

cipline would have to bring an essential change of the spirit
of ail our festival days. So birthdays would have to lose
the shrill, c1attering, exuberant character of a propl'ium­
jubilee. In the celebration gratitude should rule for man
havillg been born to, Heaven, which commemoration would
then ennoble the joy and the gifts with a soul and with
sense. As previously said in order ta essentially be nearer
one another we must staùà--fart~r aparf.-TKe la", -of
spheres applies also, indeed specifically, to social inter­
course. A man's sphere is made by his truths of life having
become life, and for as much as they have become life they
shine fortIi. around his head in the truths of faith. Hâfmony
between various such spheres is for the first tiilletruly
society: "A society is nothing but a harmony of several",
A.C. 687. And harmony means proportionahty, sequence,
marriage, cOl'respolldence, 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, out
of sUllstroke heat and polar cold.
To the Handbook for Society it would then also belong
to unfold according to the internaI sense a Memorable
Relation such as that èoncerning the Joys of Heaven and
etenw.z Blessedness, with whiclt THE TIWE ClmISTIA!\
RELIGION ends and the Book on CONJUGIAL LOVE begills
- "let him--Uiat l'eadeth understand" - and in sa doing
to unfold it Jo truths of lifc, telling that in the Christian
world no one knows anything concerning celestia.l joys,
taking them to be an admission, most joyful gatherings,
meals with the patriarchs, paradisiacal pleasures, supreme
dominion, and endless services of worship; six. characJeris­
tic_fa-ults of thinking and of life, fauIts through takIîi.g
w.<lt.II.lth or-aU narrow-minded social feelings of men. Sb·anger,
that is Doctrine out of celestial o~igin; anô- therèfore in the
ecstasy of theo?·ein, of regarding ind in that to attend a
festival, and with the prrassein in the .gaU, for in society the
truths of faith are in the gall of falsities of life. And that
extase 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;y
or the splenetic anger because of "the things simply having to
be what they are" - ascends with an absolute purity of sound,
the style of the Doctrine according to the Divine style of the
Word.
 TO LIVE A LIFE FOLLOWING THE DOCTRINE III 53

direct cognizance out of the unpurified voluniary of the

natural mind. Doctrine teaches that the spiritu,~Lsen.se of
the 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 directly
is from the natural mind which says: "l, Sir", and it does
not go, Matthew XXI: 28-32.
Tt is the love of self and of the world in the natural
voluntary which ovel' and over again withdraws l'rom the
eye the essential natural, that is, theJ~~·a..tural of the Divin..e
a
RUman. We being once purifie from that love of self
and of the world - by a110wing the truths of life ta
become life, ta become probity '''::- the Lord's Natul'al
would open ta the voluntal'Y of each one his paradise also
af genuine earthly delights; every use would become un-
speakable joy, every joy inexhaustible use. By fasting and
discipline the natural voluntary would-liave ta be led ta
prefel' the J}oble genuine delight above the ignoble sem-
blance of delight. How sadly far society still stands away
fI'am that blessedness; and thel'efore it is not astonishing
that it does not yet know what it is ta celebrate a .festival,
lhem'ein in prassein. For it does not yet knoW' what is
repentance and penitence; as society it has not yet heal'd
and fo11owed John's voice, not in that ward which he
spoke ta the soldiers: "Be content with your "'ages". Most
men do not content themselves with their wSt,g'es Qf truths..Qf
life, but desire a large war-booty of truths of faith. Thence
tIïë disproportions that make themselves nowhere sa
evident as in society, and there on aU sides cause such
silly, queer, foolish, sb-ange things ta occur at times. ls
this true or not? A Roman proverb said: "The senators
each individually good men, but as senate together a mob".
Sa each society has a proprium, its macroproprium, and
it is from the individual and from the family that it is
necessary ta guard and ta fight against tha.t, in arder that
it sha11 not at any time extinguish aU truths of life with
an evil voluntary and hold councils over the truths of faith
with a false intelleetual.
Tt is the truths of faith in which we are alone with the
Lord,Oit is the truths of life in which especially we shauld.J>~
a.ble ta be together, Rn.d especia11y he able ta discretely and
chastely freat each other, in gaod mutnal undrrsta.nding,
54 ,\lHÛN ZELLING

without inquisitive meddling. A society very oHen con­

ducts itself· in too overpopulated a manner: there is no
space and no place left free, each one lies across the other,
and there arises a kind of society-communism: everything
for aIl together and nothing for each; which finally results
in tÈe vulgar taking the leading part - as in the worl.d. The
Doctrine has come to make first a distinction and afterwards
a separation between waters and waters. "The more distinctly
each Angel of a society is his, thus free, and so as out of
himself and out of his affection he loves the compa~ions,the
more perfect is the form of society", D.P. 4. It is according
to the truths of life having become life that man or
Angel is distinctly his own, and it is out of that life alone
that he as from himself can love the companions. To love
society is to be in the perception and affection of moral
and_ civil _truth, and this perception and affection are the
body of which the perception of spiritual truth out of the
affection thereof is the soul. (D.P. 36.) In the favourable
sense therefore "to be in the body while being in society"
is nothing else than to be in the pure natural mind, Imrely
one's self, p'urely one's affeotion, in one's peace and joy,
in oue's good darkness in which alone the light of Heaven
shines, ig one's good silence in which alone the Lord's voice
sounds, in the good solitude in which aIl things of the will
come to a stand, to an understanding. What ma,rvel that
if all in the society are so clean-footed, that then the form
of the society is the more perfect? 4:nil.. if only the mem­
bers of all societies would but understand that, in order
to come to the blessedness of this, nothing but the accent,
but the situation, need be altered. With the same people, the
same 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 the
proprium, from celestial origin, and lili.~_j;.h~P!Qp}ium, it
h~.become as stinking. Society, just as the individual,
must allow itself to be regenerated from the Lord, and this
s~ts in as soon as it becomes conscious of the nobiliiy'of
that which from the Lord is inherent in it; and it does not
become conscious of that nobility unless it learns, as from
itself, to feel nobly and to behave nobly. The Word teaches
Dot to judge the neighbour's internaI, but the moral and
civil of him, not his faith but his life, tlïiisthe -social of
 TO LIVE A LIFE FOU..OWING THE DOCTRINE III 55

l1irp..Therein lies a practical truth of life fol' society ready

t.o be applied: Talk a little less about others and the things
of 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 fmm
the Lord especiaUy loses itself, is an endless mutual flattery,
a restless ch~e _~J~ the glory of wisdom, scholar­
liness, angelicness, and ~s-L.forth. Every fuing that is
said-in the ·Word about flattery, adulation, about hypocrisy
and lying, about the love oCselund of the world, in this
socil1t disease of wishing t.oplea~e, breaks forth as ëVil
boils. The faU of aU churches repeats itself therein.
The remedy against this is hygiene and ~çonomy, self­
d.iscipline with each_ one and a spiritual, a chaste dis~~tion
in the-extending and accepting of prai~e. Not until society
conducts itself as the individual, and the individual as the
society, both in the Lord, will the Truc Christian Society
be in the Church and the Church therein. For the New
Church indeed stands for ever, but not so society, except
in so far as its truths of life have become of life.
It is through tbeJruth oUife apJ~.!A~.dJ9 life in each Olle
that a society, sta.rtmg" with the family, commences to live,
becomes s!!D-ple, pliable, willing fo foUow, and, like the
sun travelling through aU signs of the Zodiac, can set
forth on its journey along aU angelic societies. Man's
changes of state are nothing but changes of society. (A.C.
4067.) And what applies to the living man, applies ta the
greater man or the living society. And in A.C. 4073 we
l'ead: "When the societies are adjoined ta him from the
Lord, he then is in good". This tao applies to the greater
man or the living society, to the [royal] following as we
now understand it. Other angelic societies are adjoined
from 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 truths
of life ta be life.

.The Handboek vom· de Algemeene Kerk has been drawn

IIp; the Handbook for the Society would grow and flourish,
t.ogether with the life, just as the living ornaments in the
spiritual world. In itself it would have to be anonymous,
just because each one of us from his persanal life would
therein give some communication. From a Handbook for
 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
that.in 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 stl'ength, and our rational mind is
only-1p'as~ve and "eactive in respect to the things which
inflow from the external senses,. but that it bel.active 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 world's
society and from the society's 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 ane\v 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",
 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 tt'uth; 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,
 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, swallo.ly:'ed,....!!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 today's 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
 TO LIVE A LIFE FOLLO\VING 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 -pray
1ta 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 belong
r ta liberate one's 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 one's self,
but only ta unlearn ta hold fast tenaciously, for liberating
thê Lord ïi10ne does. Whâ't 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;
60 ANTUN ZELLING

it must first have died befQre it can rise again. 'rhis is in

the llmost highest sënse a h-uth of faith;-out if it cannat
be at the same time in the outermost lowest sense a truth
of life, we withhold from it a place ta lay the head, and
in the human mind there is unrest and chaos. In
MEMüRABILIA 3702 there is this awful waming: "rt is
fatal for good societies ta have the same subject as cvil
ones". A warning such as this, just as that one from THE
TRUE CHRISTIAN RELIGION: "That the friendship of love
entered into with a man regardless of his quality as ta the
spirit, is very hurtful after death ... , where the good have
ta suffer hard things", n. 446--449, as a truth of life has
ta enter life above aIl other truths, for otherwise the words
fatal and very hndful would not have been chosen. Our
societies and the families therein labour under thousands of
fatal and very hurtful things from the world, and if we
ask who enticed these subjects ta come in, it is always over
again the natural voluntary that was left un-ennobled.
"An Adamite at the first sight of our sham civilisatian wQuld
at once have swooned with terror" (DE HEMELSCHE LEER,
Fù·st Fasc. p. 83). But a thousa,nd times more terror should
take hold of the Adamite in us when we regard this
abomination, that after the Lord's Coming on earth and
with the Second Coming of the Lord in the Doctrine of
the Church, the natural mind can continue imperturbabry
ta y.rhore after that sh_am civilisation and ta feel at home
in the world. The world is therc for the society for -the -­
sake of the useful and necessary contrast. It stands against
society ~~ raging sea, ready ta leap. One accent only
need be interiorly éhanged, and where there lay the pool
of the world, a flourishing paradise opens to the natural
mind, to the rebom Adamite.
In former times a·nd by former churches considerations
such as these would have been looked upon as penitential
sermons, as admonitions to self-sacrifice, to the renunciation
of 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 indebted
possessive, as a possessive by inheritance. Nevel' has any
court or nobility been equal to the court and the nobility
which the Society of the New Church must be, can be,
shaH be; whatever there has been of court and nobility in
 TO LIVE A LIFE FOLLOWING THE DOCTRINE III 61

history, is at best a weak representation thereof and for

the greater part a sharp contrast. That nobility cornes ta
us from the Lord through the truths of life, that nobility
i~ attitude, our stature, our body, which is fed by thosc
truths as with daily bread, in arder that our spirit in a
healthy body may operate the truths of faith. This is ta
approach the Holy Supper worthily; this also is, as a
wedding-guest not ta sit down in the highest room, but in
the lowest room, Luke XIV: 8-11. Ta exalt one's self is
ta pay attention only ta truths of faith and thus ta believc
one's self at home in a certain light far above one's own
love; ta humble one's self is constantly ta observe the
truths of life and ta aclmowledge the Lord's Infinite Mercy
in the enlightenment of one's undcrstanding and in the
warming of one's love. Herein "the least among you". Ta
observe the truths of life and ta make them of life, is ta
be faithful in small things, is ta content one's self with
one's wages; it is not only ta make the paths straight, and
ta pave a road but also ta maintain them, for the truths
of faith. The sphere of Divine \Vorship is not !Lxcept ojJt
of the fulfilled truths of life, which not until then arc
thetrüe - whole firstlings of the fruit of the field, an
Abel-offering ta the Lord. What therefore the Society of
the Church needs for its truths of faith, is truths of life
which make its sphere blessed, sa blessed that of its
members it may be said what is said of the Angels: "When
the Angels are in their Society, they are in their face",
A.C. 4797. Then Society is in truth a Followin.K~fol­
lowers whose Court is caUed NUNC LICET: "Now it is per­
mitted ta enter illtellectually into the Mysteries of Faith";
inteUectually QJlt .0'_the ~generated voluntary, thus pos­
sessively from inneritance.

In conclusion let us in this connection point ta the

parable of the pOOl' widow at the treasury, Luke XXI:
1-4. A widow is a man who being in good desires the
respective truth, or, being in truth desires the respective
good; e~~~riorly an indigent state, interiorly a state of
preparation for the kingdom of heaven; for that desire is an
affection of eonjugial love, is an acknowledgment out of
humiliation that no good is genuine without its truth, no
truth genuine without its good, thus no doctrine genuine
 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, howe'y~'
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; Jesus
r 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 therefrom
1 cannot contribute to the offe1'ings 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, l'rom
- 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".
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 one's self, and hence that one does not wish to
understand and to will anything from one's self, but only from
the Lord; and also that whatever one supposes one understands
from one's self is false; and that whatever one supposes one
wills from one's 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 verb

gelooven [to believe]. However self-evident this may sound,
still in this identification a distinction is lost which is of
the very greatest importance for life. The Latin for
geloof [faith] is fides, alld for gelooven [to believe] cre­
dere, two different words (compare also the French foi
and croire, the English faith and to believe). If we trans­
la.te into Dutch this statement from the DOCTRINE OF THE
NEW JERUSALEM CONCERNING FAITH, n. 7: Ubi veritas
non creditur, ibi fides dicituT with "Where truth is not
geloofd [believed], there it is said geloof [faith]", this at
first sounds as singular as if one said: "Where truth is
not loved, there it is said love". Similarly the Word in the
Latin has the often occurring expression fidem habere et
credere which in the Dutch language in "geloof hebben en
gelooven" [to have faith and to believe] is reduced into
a synonym.
The W ord says in every line that Faith, fides, is the

"
 FAITH AND Tü BELIEVE 117
Truth in its coherence, that it is the Lord with man, the
Amen. But it is not the Lord with man, unless the man
believes. Therefore to believe [gelooven], credere, is the
word of words in the Church, for A.C. 9222 states: "The
first thing of aH with the man of the Church is to believe
the W ord (credere V erbu1n), and this primary thing is
with him who is in the truth of faith and the good of
charity". Now what does the Word say of to believe?
Four statements may here follow which will afterwards
he summed up in one thesis:
I. "The spiritual life is acquired first by knowing the
true thillgs (then they are as it were at the door), then by
acknowledging them (then they are in the entrance hall)
and finaHy by believing them (then they are in the inner
chamber)", 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 are
from the Lord", A.C. 9223.
III. "The memory and the ullderstanding are like
entrance halls, and the will is like a chamber", A.C. 9230.
IV. "Those who are of one opinion and feeling appear
together in one house, and still more if in one chamber
of the house". "But if they stand outside, the things
thought are indeed perceived, but as from another and
not from one's self", R.V. 9213.
Conelusion :
To know is at the door, to acknowledge in the entrance
hall, to believe in the inner chamber.
To know is in the memory, to acknowledge in the under­
standing, to believe in the will.
To know stands outside, to acknowledge brings together
into one house, to believe together into ane inner room.
From aB this it appears that to believe is the inmost
degree; and according to A.C. 8772 that it is said to believe
only then when the good inflawing from the Lord into the
interior man there conjoins itself with the true things, and
that good has drawn those things ta itself.
On almost every page of the Word the verb to believe
occurs 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.
118 ANTON ZELLING

With great fear we therefore arrive at the realization

that for the first time with the Doctrine of the Church the
word ta believe begins to open like a flower of which the
internaI things are complete para.dises.
For now, contrast fidem habere with credere. Fidem
habere is to have faith, with the accent on t{) have, thus the
possessive, the intellectua1. In credere, ta helieve, however,
there is the word dare, fO give (thence to give faith), thus
the indebted, the voluntary. Credere, ta helieve, is to lend
a willing ear and therewith the whole heart, the whole
understanding, the whole soul, aJending_without ,!s_ury;
to believe is a complete giving one's self, givin~one's life
for a friend, losing one's life. "Reception is nothing if
there is not also application", A.C. 8439 teaohes. Reception
is to have, application is to lend one's self. Stated as a
paradox we may have faith and nevertheless not believe,
~tanding at the door and in the court, and never entering into
tIie inner toonl. A curious representation for us HoUa.nders
in particular'- may be seen in the old Dutch doors ha!",,-~d
across their width, which lead to "neighhours' gossip over
the lower door", half inside half outside, not open nqt
closed, half street half court, neither street nor house. rrhe
religious life of many does not go farther than the upper
part of the body over the closed lower door, a.gainst which
kicks a clumsy foot. How far tS this removed from-the
father beseeching with tears: "Lord, l believe; help Thou
mine unbelief", MARK IX : 24. To our faith (fides), which
for aIl of us together in one House should be the Lord, we
contribute sa very little believing (credere), for else so m1.!.ch
in our lives would not be so ugly, so raw, so -blun:( so
common. Our intellectual, raised in a certain light, may
get as far as an appearance of {idem habere, having faith,
but in respect of credere, to believe, our voluntary leaves
the 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 with
man, and faith is the Lord's with man, for it is said that
the Lord dwells with man only in what is His. Believing
is embraced and kissed only with faith; and to believe is
to give to the Lord the first of aU firstlings of faith.
"'J:'hose only' who are_in the stream of Providence kllOW
and helieve tha.t the Divine ProvIdence of thë---:Cord is in
 FAITH AND TO BELIEVE 119
the most singular things", A.C. 8.1J.8. Note: they know
and believe, that is, from the door into the inner ehamber of
the mind. He in whom the word believe begins to sound,
vibrates even to the inmost impulses thereof, and exper­
iences with tears how impure he is and how much he is in
need of the Lord's infinite Mercy. A medical pun says:
"Operation successful; the cured patient succumbed".
Reformation and regeneration is an operation of which a
man dies cured, so much sa that afterwards he is surprised
to see how others with great ado of mourning bury his
corpse of recollections. To believe is to rise again, cured
of all superstition and unbelief. To believe is from a
stin1cing ditch to enter int<> the crystal clear stream of
Providence. We learn from A.C. 8443 that only in en­
lightenment, and even then only at times, man is receptive
of the Divine Truth in the lowest Heaven. "and when it
falls into the ideas it makes the faculty of perceiving, and
also of believing that it is so". It is there said the faculty
of believing, and let us ~t that with what we com­
monly understand by "believing": to think, to hold, to
mean, to deem, ta accept upon authority, to surmise, to
take for, to suppose, to imagine, to guess, t<> suspect, to
ma1ce believe, and what not. No, to believe is a faculty
from the Lord, which as "the very first with the man of
the Church" we must pray for with all our life, in order
that the W ord may shine through the whole of this life
into the farthermost corners, "having no part dark",
LUKE XI: 36.
Let it be said ta us that there must be an equal ratio
between believing (credere) and faith (fides) , not the least
more or less; that there is the danger of an appearance of
having great faith (fides) and along with that to believe
(C1'edere) nothing except with a mixture of superstition
and unbelief. For the first time since creation the word
to believe opens out into its sense in which it fills and
conjoins all Reavens; to believ~ js_.. to gl,o.tify in and by
life, by the entire every-day life. Only in a true believing
does the Doctrine of the Church come to life; without
believing 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 you
believed". C,'edere in Deum says the Ward, that is: "to
120 ANTON ZELLING

believe into God", and that is ~s~nd~!lg op_en unto the

Lord of the new will and the new understanding, which,
~ven into every fibre, makes us new, that is, the j.JOTtl'S.
In essence to bëlieve, credere, and faith, fides, make one
such as love and wisdom; for to believe is of lovf?, and
faith is of wisdom. So when we read in D.L.W. fi 139:
"There is indeed love without wisdom, but that love is
man's and not the Lord's; and also there is wisdom
without love, but that wisdom indeed is from the Lord,
but it has not the Lord in it" - we are fully justified in
reading this statement also in thÎs way: "There is indeed
a believing without faith, but that believing is man's and
not the Lord's; and also there is a faith without believing,
but that faith indeed is from the Lord, but it has not the
Lord in it". So read, the axe is even nearer unto the root.
Tl1e stat€ment should be aecepted that there may exist
a faith from the Lord but without the Lord in it. How
evident it is from this that the word to, believe is pro­
nounced much too lightly; for the knowing of several true
things of faith does not yet by a long way justify "to be­
lieve" being spoken of. AlI unregenerated provinœs of
man's mind are provinces of incarnate unbelief and super­
stition; and where these provinces daim a voice in the
Faith of the Church, with chief seats and greetings, there
offences arise. The hour has come in which Doctrine, that
is, the Lord as to the Doctrine of the Church, puts an
end tothese offences. For the statement should be accepted:
there is indeed faith alon.e, but no doctrine-alone; doctrine
from the Lord but without the Lord therein cannot he thé
Heavenly Doctrine, for the simple reason that the Doctrine
of the Church is Faith out. of Believing, a twoness of
Existere out of Esse. The -Do·cfniièà11he Church is to
believe the W ord, credere V m·bum, in active fulness, glory,
and might; it is not only the intelligence of the true, but also
the wisdom of the good; it is not only the enlightened
understanding of the W ord, but also a directly propor­
tional revelation which regards life, A.C. 9248. The Doc­
trine of the Church therefore shows the door to aU faith
from the Lord but without the Lord therein; for such a
faith is not compatible with helieving the Ward.
DE HEMELSCHE LEER

EXTRACT 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 taking
the word into the mouth, but entering into it - therein
perceives a Heaven, the Heaven of Innocence. What is the
very first with the man of the Church, that also in his
language is the very first; and in the Dutch language the
word to believe is a Paradise in itself for wise recreation.
Let a man of the Church take into his hand a dictionary of
Middle-Dutch and turn to the word gelooven [to believeJ,
and he will, ever more overwhelmed, advance from one
surprise to the other. Just listen:
in gelovfln ontfaen : to have a property put in one's 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 one's self to be conquered,
to submit one's self, to acknowledge one's
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 one's
self.

gelovelijc attested.

gelovelijke in good faith.

122 ANTON ZELLING

Understood out of the W ord almost every signification

involves a complete doctrine. Consider an expression as
gelove liën (liën is to confess) to acknowledge one's self
vanquished; does not the word gelove taken as fatigued and
exhausted, here say that with the man in whose comba~s
of temptations the Lord conquered, the evil and false is
reduced and subjugated, after which then the mind,
humilia.ted to the dust and acknowledging itself vanquished
is erected by the Lord in order to stand in the name of the
Lord [in geloven te sijn]; and to receive in his own name
[in geloven te antfaen] the good of the Lord or the
celestial pmprium in order to possess it for the Lord as
His heir? Here we ma.y think of the Lord's 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 possessing
a property for anotherJ, but of gelof stelen[stealing honour].
In the word gelooven we cannot sufficiently listen also to
those old forms, they sparkle through that word with shades
of light of action and reaction: they fill it with a heavenly
choir, an angelic choir full of glorification, gratitude, praise,
and confidence, with a song of a bond and a voluntary oblig­
ation, oLa~mpletely acknowledging one's self vanquished
and of an entirely lending one's self. The word gelooven, so
heard through and through, becomes a Song of Songs, and
the affection thereof is this: to believe the W ord (credere
V erburn) is to make true [gelovigenJ the W ord in and by
life; to believe is to acknowledge aIl the possessive to be
end'ebted, to the Lord aIl the good and true, to the hell aIl
the evil and false, .by which the good and the true are
appropriated to man, and the evil and the false are disowned.

\Vhile we scrupulously continue our way through the

garden of doctrinal etymology, the wonders graduaIly in­
cl'easc. The Latin word for faith, fides, rests on two sans­
krit roots, namely band, bond, bundle (thus the truth in
its coherence), as weIl as to expect, to await to confide;
just as in the Hebl'ew where arnunah is one word both for
truth and faith. The sanskrit l'oot of the Latin word for
to believe, credere, means to give confidence. In the Greek
both words are connected with terms from financial business,
thus indicating the truth of good, for the truth is the
 FAITH AND Tü BELIEVE II 123
quality, and thus at the same time also the silver value of
good. The root of {ides is related to a Greek verb mean­
ing to save up, (again the truth in its being gathered to­
gether), and the root of c?'edeTe is related to a Greek
root meaning to mi.x (indeed in believing the whole life is
mixed and concerned with the truth known and acknow­
ledged). In {idem habeTe, ta have faith, there is, even in
the very language, a scnse of wages, of having wages, even
with the judging by-thought of having forfeited one's wages;
while in credere, to believe, even in the very language
there is a sense of lending, of giving one's self while
lending. 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, for
the ancient Teuton root galmtb means dear, lovely; Gothic
liuban, to cherish as what is dear, to love; in early 1fiddle­
English the word was speUed beleven, which coincides with
the Dutch ward beleven, meaning the bringing inta actual
life 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 as
dear, high, and of value, or, as the 'Vord says: to have
holy and to hold holy. If anywhere, then here the language
on aU sides fully confirms the statement of the "Ward that
ta believe is the very first with the man of the Church,
for language after language as in rivalry sums up the
virtues of this word, sa that with a thousand sparkles it
begins to glitter before our eyes as the most precious of
aIl jewels, or to shine as that one exceptional pearl with
which the Lord compared the Kingdom of Heavens.

He who ponders on the Ward to believe therein perceives

the Heaven of Innocence. Tt is known from the 'Vard :
"that with man the pure True never can be given, bath
because from the evil in which he is and which has its
seat in him, the false continually flows forth, and because
the true things among each other have a nexus, and there­
fore if one is false, and the more if several, the remaining
true things themselves are thence defiled, and draw some­
thing from the false. But the True is said to be purified
from the false when man can be kept from the Lord in the
 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 Lord's, 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 SCl'ipture 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
 FAITH AND TO BELIEVE II 125

colours become shades of yellow. Seen out of the true all the
good is the good of the true, seen out of the good all the true
is the true of the good. If we compare T.C.R. n. 344 con­
cerning FAITH with A.C. nrs. 8033 to 8035 concerning THE
DOCTRINE OF CHARITY, it will strike us that in the number
referred to concerning Faith charity is not even mentioned,
while in the numbers concerning the Doctrine of Charity
faith is not called Truth but "internaI affection which
consists therein that one wiUs out of the hoort to know
what is the true and what is the good, and this not for the
sake of doctrine as an end, but for the sake of life". In the
one passage there is no direct mention of what is said
in the other passage; in temally one by correspondence, in
the letter they appear antipodal; the statement con­
cerning faith makes charity to be of faith; the statement
concerning charity makes faith to be of charity. With
reference ta the word to believe we here find ourselves
placed before a remarkable broadening of the definition
which gives a synthesis of the two chapters: to believe is
ta will to be internally affected by the truth and good
known and acknowledged, for the sake of life. It is in be­
lieving that love and faith dwell together as in their use;
for it is known from the Word that faith without love is
science and that faith is nat called faith except out of
charity. For this reason love and faith in a lovely rivalry
ascribe the believing the one to the other, and in the Word
we now see the believing said ta be entirely of love and
then again entirely of faith.
As soon as the word ta believe begins to live in us, it
begins in every statement to light a veil through. Take
this statement from the posthumous work ON THE LAST
JUDGl\ŒNT in the chapter Concerning Faith Alone: "Cog­
niticms of truth do not become cognitions of faith until
man has done them", Posth. Theol. Works l : 453, n. 199;
we now at once therein read also the following: "before
knowing and acknowledging have believing in them". If
we read in D.L.W. 237: "The celestial degree is opened
by the celestial love of uses, which love is the love into the
Lord; and the love into the Lord is nothing else than to
dedicate the precepts of the W ord to the life" - there
again presents itself a new, still more sublime definition
of believing: to dedicate, to give over to, to cede to, to
126 ANTON ZELLING

confide to life the precepts of the Word; the Latin has

mandare vitae, literaHy: to give into the hands of the life,
which in a few words epitomizes the entire etymology of
the word credere, ta believe. And here it again openly
appears: the celestiallove of uses, being love into the Lord,
is nothing else than bel{eving. To believe is tü bê in the
celéstial love; and if of celestial love it is said: "What
would there not be in celestial love if man would be in it",
this question epitomizes aH the many things which the
Lord in His Coming on earth said about believing. How
often did not the Lord save a man, saying: "Thy faith has
made thee whole", from which words the faith-aloners
concluded and conclude that faith is the sole saving
means. But now if we examine their idea on this matter,
that idea of their thinking appears to be "nothing else
tban the idea of the sole ,vord and not the idea of any
thing", as the Word repeatedly expresses itself. The idea
of their thinking is faith as science, as dogma, theory,
hypothesis, axiom, device, knock-down argument, aI!Q. has
no believing inherent in it. Only believing makes faith to
be faith and it is with repetitions a thousandfold seen from
a thousand sides and in a thousand ways that we would
wish ta glorify this word to believe, for Hs signification
can gradually be neglected - the faH of aH former
churches. The Believing must make great the Faith of the
Church. As Mary said: "My soul doth magnify the Lord",
LUKE l : 46, so also il;. applies totlie Church tliat the· be­
lievers make the body of the Lord, they in Him and Re
in them, CANONS, The H oly Spirit, III : 6, or otherwise
the believing is not the very first with the man of the
Church, but a reasoning about not-understood and therefore
uncertain doctrinals.
Faith, which the Most Ancients compared with the
moon, shaH be as the light of the sun, as prophesied by
ISAIAH, XXX : 26, and with the Coming of the Lord this
Scripture was fulfilled: faith was lit through by that
believing for which the Lord on earth gave the faculty
anew; nothing is truly new, unless, being known and
acknowledged, it is also believed, that is, obeyed, thus
wiHed and done. What is new cannot live but in its own,
new wine in new bags. From now on in the word faith we
must also hear the word ta believe or we have no part at
 FAITH AND TO BELIEVE II 127

all in the Lord's Coming, not to mention the Second

Coming. The Second Coming is following t.he Coming, and
this signifies for the Church that faith is following the
believing, not the least more or less. If we began our con­
sideration with stressing the disadvantage of the words
geloof [faith] and gelooven [ta believe] being of the same
root in our language, now that we have advanced ta the
true principle, we are able t{) regard the subject from above
or from within, and for the first time we may speak of a
rare advantage. In the former state of pUTely intToductory
consideration it would have been a not-genuine truth to
identify faith and believing, but 1l0W the genuine truth
presents itself that faith is faith only out of bèlieving; and
let the very first with man be no,w and to all eternity that
he know, acknowledge, and .be!ieve thaUhe faculty of be­
lieviJ:!g i.s from the Lord. With which then his entire life,
his attitude in life and his standard in life, are totall;y
altered.
Let us continue to regard faith and believing as distinct­
ly undivided, and as said, with repetitions a thousandfold
from a thousand sides and in a thousand ways, for the
subject is worth it, being "the very fil'st with the man of
the Church".

A woman compared herself before the Lord with a dog

who eats the crumbs from the table of the rich. And the
Lord said: "Great is thy faith; be it unto thee according
to thy word". "Dogs" are those outside of the Church and
,
1

those at the circumference of the Church who understand 1

scarcely anything, A.C. 7784. How is this word ta be ex­ (
plained without seeing the relation of faith, /ides, and to 1
believe, credere? What can make faith, fides, great if the
dog signifies the very lowest or the lowly ones of the (
Church, also those who a·re autside of the Church, further­
more those who brag much and understand little of such
things as are of the Church? For the most lowly ones who
understand scarcely anything and by the Lord Rimself
are called dog, cannot possibly have a faith, not to mention
a gl'eat faith which, accarding ta T.C.R. 344 has its exis­
tence in 1. spiritual sight, II. consent of truths, III. con­
viction, IV. acknowledgment inscribed on the mind - un­
less a great and pure believing, credere, provides the poten­
(
l

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 great
fear we begin ta ask: But what is the faith of the simple,
fides simplicium? Here tao we have to cleanse ourselves
from great stains. For, if we are honest wc must confess
that 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 be
a silly, an undeveloped, yea a bluntwitted man, a simpletan
in short. The more the faith-alouer clouds away in his
quibblings, the more he despises the "simple one" as an
outsider. We can now understand why. The more a man
rejects the believing, credere, that is, the less a man allows
himself ta be kept by the Lord in the good of innocence,
the more the faith of the simple, fides simplicium, removes
itself from him, outside of him, whereas it should be his
natural ground, basis, firmament, and container, as the let­
ter is such, of and for the internaI senses. For it is known
from the Ward that the \-Vord has been written according
ta the faith of the simple, A.C. 7632. Let us not place the
faith of the simple outside ourselves as an inferiority: the
faith of the simple dwells in every natural mind that is
pure and free from aIl stains of the love of self and love
of the world, pure and free thus from unbelief and super­
stition, for from the love of self there exhales a sphere of
unbelief and from the love of the world a sphere of super­
stition. Note this: unbelief and superstition are not infernal
opposites of faith, fides, but of to believe, credere, hence
unbelief and not unfaith. But more of this later on. We
have said, the faith of the simple lives in and fills each
natural mind which is pure and free from unbelief and
superstition, and which therefore is full of believing. Sim­
ple in this way also obtains another, a new meaning: filled
by the one thing, filled by The One. Simple [Dutch een­
1)oudig - of one fold] might also be understood as one of
fold, one of pleat; hence immediate application of life ta
Doctrine, 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 has
been written "in correspondences". So seen the faith of the
 FAITH AND Tü BELIEVE II 129
simple becomes the faith of the simple natural mind which
is in correspondence with the spirituaI mind, one therewith.
And the pure natural mind does nothing else but simply
believe that the very least which is contrary to Order,
cruelly avenges itself. For this cruel avenging, for this
Wrath 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 "faith
of the simple", so disdainfully overlooked by many, is full,
yea overfull. There is an appearance as if we could leave
the natural mind, swept with brooms, and feast ourselves
in the spiritual mind on spiritual things. At that moment
life ceases, for believing ceases; and with the believing the
faith of the simple. What marvel that then the end is
worse than the beginning.
If in the posthumous work THE LAST JUDGMENT, in the
chapter On Faith Alone, we read "that those who are in
the simple faith of the true resist evils", Posth. Theol. W orks
1 : 450, n. 192, how then can we continue to place the faith
of the simple outside ourselves as something on which to
look down with contempt, almost as the world which takes
it "as a bond for the populace". But that is equal to a Cain
murder, to suicide. For the Church and for each man who
is a Church, the faith of the simple is the basis; every­
thing which for him shines in and from the letter, if it
does not fall inta simple faith, falls on stony places, by the
way side, or among thorns. Everything which is received
in a spirit of curiosity, of inquisitiveness, thus in a spirit
of ambition, lust of dominion and gain, is indeed under­
stood, but is not retained in the memory, it remains only
for the time being, llO' longer than is called for by self­
interest. Therefore in and behind the word faith listen to
the word to believe in its entire far-reaching and all­
embracing sense: The believing of the simple. Only if we
understand it in that way, do we understand why they who
are in thé' simple faith of the true resist evils. The love of
the true for the sake of the true is a simple love, and the love
of that true for the sake of life leads to simple faith or to
believing. Take it as said that "they who are in the simple
faith of the true", simply means "they who simply believe
the true", and to believe simply in each higher degree rests
on the faith of the simple, fides simplicium, as on ifs
9
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 Jacob's 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 Lord's 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
 FAITH AND TO BELIEVE II 131

believing. And ~aith without believing is sa sad, sa bleak,

sa chilly, sa dead; a body without soul. What else signifies
that oft repeated expression from the Lord: "Only be­
lieve"? Does it signify: only know, only acknowledge, only
understand? The Lord gave the parable of one who wishes
to build a tower, how he first sits down and counts the
costs, in arder that he need not stop halfway and become
a ridicule to aU. The tower is Doctrine; first ta sit down is
to examine one's self; to count the casts is to seek a ratio
between truths of life having become life and truths of faith
having become faith; ta have ta stop halfway is ta believe
insufficiently by, which the rest becomes not faith, but
science; a ridicule ta aU is, seen from Heaven, a manstrous
construction of fantasies. Sa was the tower of Babel half
built, sa tao in the Church there may arise systems of doc­
trine which crumblë - dm.Vïï-"halfway. There must be the
base of the faith of the simple, to believe simply, else faith
becomesJ1 faith from the Lord without the Lard"theiein,
thus a monster.
Simply believing leads ta being "content in Gad [tevreden
in God]". The "Word in the Latin has "contentus in Dea",
and how beautiful the ward tevreden[which is derived from
peace] may be, we must here regard this word contentus in
its literaI meaning; held together, contained. And thus
translated, we grasp it at once: man is not held together
in Gad except by only believing. A faith from the Lord,
but without the Lord therein, gives anly a feeling of sanctity
and apparent security. The Angels are held together in Gad
only because what they think they believe. Ta think the
things of faith and not ta believe them, that is, nat ta
transmit 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 them­
selves 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
132 ANTON ZELLING

internaI things together as does the letter the spiritual and

the celestial senses. Again: QOw is it tb,.at we place the faith
of the simple and the simple faith outside and even below
ourselves? And which is better: ta believe that J ehovah
punishes and damns, or only ta know and ta acknowledge
that the matter is not quite sa simple as that, and that
therefore the risk is not quite sa imminent?

In many places in the Ward it is said that man with

aIl the true he thinks must believe that it is from the
Lord; and in A.C. 8865 that the Lord becomes ruling
when man not only believes that aIl is from the Lord, but
also loves it ta be so. From this there are these things ta
be concluded: 1. that ta believe stands in between ta think
and to love; that ta believe is the influx of the love into
the thinking, thus that ta believe is animated thinking;
II. that there are two kinds of believing, a having ta be­
lieve (hence the [Dutch] popular expression "eraan moe­
ten gelooven" (being forced to bclieve), which understood
from the Middle Dutch means "having ta subject one's
self") and a believing of free will when love rules.
Reverse that first quotation so that it is read: "with aIl
that man believes he must think that it is from the Lord",
and a satanic falsity arises. In the statement in the Ward
the thinking is out of believing and the believing is from the
Lord. In the reversaI the believing is man's and the think­
ing a self-conceited imagination. The good thinking is
believing from love. Therefore it is said: "What the
Angels think they believe". The Doctrine of the Church
is purely angelic. What it thinks it believes. And the basis
of its will is ta believe simply, yea, yea, nay, nay.
The Ward says: "They are in correspondences thatare
in the good of love and of faith", A.C. 8615. The good
of faith is tG believe, and not only to believe, but also ta
love it ta be sa. The Ward further says: "Everything that
happens 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:
 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 man's and not the Lord's; 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 Lord's 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.
134 ANTON ZELLING

From here and there examples of the pious old J ew have

come to the New Church, and they give us matter for
thought. From the Word it is known that for the sake of
the letter of the Old Testament the J ewish nation has
been kept extant until the Coming of the New Church.
Out of Divine Providence the Hebrew language was pre­
served even to every tittle and jot for the Crown of Churches.
But in the pious old J ew, a type now become rare, "the
J ew in whom there is no guile", something else also
has been handed down, namely a witness, a re.f1ection
slowly dying away of the overwhelming power with which
the Lord compelled that people externally to give a repre­
sentation of a Church. Here we find ourselves placed
before another distinction again: a piety which without
having believing or faith nevertheless draws what it is
from believing and faith. That piety of the old J ew has
much of the faithfulness of a forgotten sentinel who,
thousands of years after the battle had been fought, never­
theless remained at his post, simply because he was not
relieved. In that obedience there is something affecting, for
what of believing and faith is there inherent in that upright
piety? What else can be inherent in it but something ghostly
and spectre-like? For it is full of the delusive idea of the
souls of the dead somewhere in the universe awaiting the
day of judgment in order to be re-united to their bodies;
orthodox J ews still have themselves buried with the grave­
stone ajar. The Messiah of their letter has not come, does
not come, and will not come; they kiss the letter of their
Lawscroll as thrice holy, and the internaI of that letter
is empty for them, and therefore filled up with masorete
phantasies permitted at that time and kabbala legends
since spun out. Theil' pious commemoration is a pious
kissing of the letter as dry bones of the dead in idle
expectancy 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
riO'hteous descendants. An awe-inspiring greatness eman­
at~s from that piety, and at the same time an unspeakable
 FAITH AND 1'0 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 pro­
1testants 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
136 ANTON ZELLING

other in no way troubles himself about first or last evils

since the sole faith sufficiently saves and justifies. The
one with masses for the dead seeks to assist the souls
of the departed, and to pray for what may still be
remedied; for the other dead is dead and all the rest a
question of eleotion where no help can be of any avail. The
one buys himself his imaginary heaven, the other claims
justification without any more ado. The one overornaroents
his chapel and loves soleron masses in full ornateness, the
other leaves his house of God bare and contents himself with
austere Divine services. In short, the one appeals ta his
good, the other appeals ta his truth, the one in appearance
holy, the other in appearance secure. And with that they
both close to themselves the Door which for the Church is
the Lord, but for them is "1 know y.ou Ilot", the one by
sof,t-hearted superstition, the other by hardened unbelief.
Seen inwardly in the Church itself, we might now say
that where the genuine truth is not believed, there is a
roman-catholic or a protestant attitude of life, and at
best a pious jewish one, Faith, {ides, is the complex of
genuine truths, which complex of truths and the Lord
therein, may or may not be believed. Exteriorly they appear
in man as if the same, the complex which is believed and in
which is the Lord, and every complex not believed, thus
without the Lord therein; but internally in the one there is
the New Church - believing and faith for the first time
perfe~tly one according to the end itself of Creation - and
in every other, either the jewish, or the roman-catholic, or
the protestant church. To believe the Word, credere Verbum,
is the very first thing that decides with the man of the
Church.

Again in another way and from another side: it is

known from the Word that man has an external and an
internaI respiration; the external being out of the world,
but the intemal out of Hea,ven. When man 'dies the
external respiration ceases, but the internaI respiration
which is quiet and imperceptible for him while he lives in
the world, continues. "This respiration is entirely accord­
ing to the affection of truth, thus according to the life of
the faith of him", A.C. 9281. For "affection of truth, thus
the life of the faith" we may read to believe, and con­
 FAITH AND TO BELIEVE II 137

sequently "that the internaI respiration is entirely accord­

ing to the believing". Here it therefore appears that the
internal respiration out of Heaven corresponds ta the be­
lieving and that it deterrnines and regulates itself accord­
ing to the believing. And in respect of faith, fides, it may
thus be said that to believe is the internaI respiration of
faith, quiet and imperceptible for man as long he lives in
the world. Deprive faith of believing and you deprive it
of its internaI respiration, its breath chokes, its soul,
spirit, and life from the Lord, a.nd only the external
respiration remains, as hurried and noisy as the love Gf
self and of the world are great.
By this "quiet and imperceptible" being said of the
internaI respiration which is entirely according to the be­
lieving or the affection of the truth, another side again
of this inexhaustible subject opens up, at first sight a
quite unexpeeted new visual angle but which upon doser
investigation is as surprising and of as far-reaching im­
portance. In RATIONAL PSYCHOLOGY LXVI the Doctrine
of Acoustics is given in short:
"That the differences of sGund cannot exist nor be
distinguished unless there be a certain common sound not
discriminated or ariiculated, in which and under which
the singular things can be discerned. ... Such a sound is
given by the whole skull, which is the reason why the ear
is incut into the petrous and most porous bone; then also
that musical instruments are the more distinct, perfect,
and sonorous, as the strings are attached to a more
tremulous board and table, which produces out of itself
a comrnon sound; but that that common sound, like the
lumen itself, is not apperceived in the sound of the
particulars".
Just as there is the imperceptible internaI respiration,
there is also an imperceptible common sound; stringed
instruments are the more perfect according as the strings
are attached to a more tremulating sounding-board which
produces the cornmon sound out of itself. To make this
more clear with an example: a Stradivarius of noble wood
sounds more diversified, more perfect, and full of sound
than those same violin-strings stretched on a packing
case of pine wood. And elsewhere in the same work it
is said that the hearing tremulates through the whole
138 ANTON ZELLING

body and clarifies and purifies it. The conclusion of these

two statements may easily be seen: the believing or the
affection of truth - and stringed instruments signify the
gaod and truth of faith - ennobles the natural mind to
a subtle sounding-board which then produces out of itself
a new, celestial, common sound. "\Vhere there is no believ­
ing, no affection of truth for the sake of life, there that
which ought to be the sounding-board does not tremulate,
and chirps one note only: "Faith, Faith, and nothing
more", T.C.R. 391. They who are in faith without believ­
ing, with themselves and with others dQ:.Jl.9t hoor the affec­
tion, but mark the words only. They have a commëïn
sound, a sonus cornmwûs, left. un-ennobled. The Angels
on this matter have the most perfect perception because
their 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 know­
ing and acknowledging has entered into the inner chamber
of believing, from the deeper quiet of imperceptible and
inapperceptible common sound it perceives the internaI
harmonies and dissonances. Only by believing the stringed
instrument 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 vibration
and the tremulation are pushed out, the homogeneous things
are clarified and purified; part after part the musical
organ is renewed, re-created, regenerated; the common
sound, the sonus comrnzmis, the basis for the sound, is
elevated, and on that account the faith, {ides, the more
diversified, perfect, full of sound. The play of the tunes
is of faith, thl2. c~I!!!p-on sound is of the believing. How
would an orchestra, a choir sound, if i t were not only
externally attuned to be of pure sound, but also illternally,
according to the affection of ooch one separately. The
natural man listens to a fine voice and appreciates the art
of song where the spiritual man has long aga turned him­
self away, for in the voice he heard a voice of the blood, a
voice of a very impure blood. How would the joint prayer
and confession in the Church sound if it were not only
externally attuned to be of pure faith but also internally,
according ta the affection of each one separately. It would
 FAITH AND T0 BELIEVE II 139
be a speaking of Angels upon earth, entirely as in the
MEi\IORABILIA it is repeatedly and in a thousand ways
described as a rythmic choir, as to harmony, the good,
and as to melody, t~~.Ê..uJh. In believing each society-of
Angels is one, in faith each Angel is himself. A society,
as in Heaven so also upon earth, is not a society except
by homogeneous, purified, clarified believing, not except
by the pure sonus cO'inmunis, the noble common sound.
Not only the internaI respiration out of Heaven is accord·
ing to the believing, but also the common sound of the
sounding-board of our mind. \\Then man from the Lord
allows himself ta be held in the good of innocence, wnen
thus the man begins to believe~ll heThlnks, the-truths he
knew and acknowledged for the first time become pure
and sound forth more distinct, more perfect, more sonorous
from an entirely vibrating mind which out of itself
produces a celestial sonus communis, a sonorous back­
ground against which the forms of sound shine as a
painting in sparkling colours on crystal. "Faith, united,
is like a· picture drawn in beautiful colaurs onatrânspâi'-ent
crysta.l", we read in T.C.R. 348; f~th, united, is in beliep­
ing, and the background of transparent crystal corresponds
ta the clear, pure, cornmon sound of the transparent
celestial proprium.

Seen in another series: Between having faith, fidem habere,

and to believe, credere, there is a marriage of the true and
the good. In A.C. 8994 we read: "Those who are in spiritual
perception, love women who are affected by the true things,
but women who are in sciences they do not love; for it is
according ta the Divine order fhat men are in sciences but
women only in affections, and thus that they do not love
themselves out of the sciences but the men, whence the con­
jugial; thence also it is that it has been said by the Ancients,
that women must be silent in the Church. Because it is so
sciences, and cognitions are therefore represented by men,
but affections by women.... But one must know that this
is the case with those who are out of the spiritual kingdom
of the Lord, but reversely with those who are out of the
celestial kingdQIg~in this the husbands are in the affection
but the wiVes in the cognitions of the good and the true;
thence with them the conjugial".
140 ANTON ZELLING

According to the law that when in the sense of the letter

the one and the other are spoken of - as here man and
woman and husband and wife - it is only one that is spoken
of in the internaI sense, A.C. 9149, we may here read a
description of the relation of faith and believing in the
spiritual man and of the relation of believing and faith in
the celestial. For the man in sciences and cognitions is clearly
the spiritual faith; the woman in affections the believing
thereof. With the spiritual man the knowing and acknow­
ledging is in the centre as the true surrounded by believing as
the good out of the true. With the celestial man the believing
is in the centre as the good, surrounded by faith as the true
out of the good. "Those who are in spiritual perception do not
love women who are in sciences" in this word there is a
truth 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 be
possessed to such an extent that he continuously enriches
himself with sciences and cognitions; he may also be in a
one-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 life
or of believing is extinguished; or said in another way: the
faculty ofbelieving is perverted and put in the service of
knowing and acknowledging; or said in another way: the
inner chamber is broken down and dra.wn to the hall.
There are those who have built an endless corridor of scien­
ces and cognitions at the expense of the interior dwelling;
such have remained natural and have only a science oCthe
truths of faith, and thus no faith, for faith commences only
with believing. A spiritual man is only he who believes,
that is, from whose truth there emanates a good which sur­
rounds it silently and lovingly. A withered, dry, hard, stiff,
set, sour man can never be a spiritual man; what he has of
affection is loving himself out of sciences.
If with the spiritual man faith is within and believing
round about, with the celestial man the believing is with­
in, flowing forth inta cognitions of good and truth, which
cognitions do not, as with the spiritual man, stand finn,
but float, changing without end. They are fÛ'r him as the
representations 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
 FAITH AND TO BELIEVE II 141
three ages: 1. a state of believing corresponding with chilù­
hood; II. a state of faith rising up out of the remains in
that earlier believing and entirely overshadowing that,
corresponding t{) the years of youth and manhood; III. a
state of believing but now as internaI innocence correspond­
ing to old age. In the spiritual state the true things of
faith were still regarded as a possession; they have to be
retained [onthouden] because something is still detained
(onthmtden] from man - notice: onthouden has a twofold
sense: we must retain (onthouden] that which by nature
has 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 foun­
tain 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 pure
beliefs, but seen c1oser, that is, in respect of the power of
truth out of good, as grown up statures, that is, as loves and
wisdoms in perfect human form.
To know pertains to the years of boyhood, to ackno:w­
ledge to the years of manhood, to believe to the years of
old age,. There is in deed, in the years of boyhood and
manhood a believing, but it is as the good out of truth,
but afterwards the state is inverted, and together with
love believing rules entirely. Concerning those two states
we read: "There are two states, the state of the true and
the state of the good. In the state of the true man looks
out of the world into Heaven, i!L.th..e state of the good
however he looks out of Heaven into the world. For in
the f~r~_state the true things enter out of the world
thraugh the intellectual inta the will and there become
good things because they become of love. In the second
state however the good things thus made out of Heàven go
out through the will into the intellectua.1, and there appea.r
in the form of faith. It is this faith that is saving, because
it is out of the good of love, that is, through the good of
love 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 become
good, appear as that faith in the most eminent or only
essential sense, which is of charity in a form. Do we not
142 ANTON ZELLING

see, here again, that faith, Fides, does not obtain its unique
or sole essential sense except by believing, cl'edere?
These two states are very strictly distinguished and may
by no means be interchanged. He who is in the st~e~th,
cannot by what is continuous, pass over into the st~tte_Qf
good, and the Lord in His parable concerning those who
arêln Judea, those who are on the roof, and those who are in
the field, gave a sharp warning that he who is in the state
of the good of his degree must by no means return to the
previous state, that of truth.
To kllOW stands at the door and may still pass by, to
acknowledge is in the court and may still draw back, but
to 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.ven
state and degree know and acknowledge, the Divine work
of reformation and regeneration commences, which state
in the Word is compared to the state of the silk-worm
when it draws threads of silk out of itself and spins
them, and after industrious toil flies into the air, and
feeds, not as previously on leaves, but on the juices in the
flowers, T. C. R. 571. \Vho is in the cocoon may not
will to return to the caterpillar·state but must become a
butterfly. To be in the cocoon is'-ta-he in the first state of
bëTieving, and accordingly to have entered intD the state
of transformation. Out of this believing he draws threads
of truths of life out of himself, with which he gradually
fences in his natural life, lays it to rest, puts it asleep.
In this state the Lord leads him quietly from the literaI
sense, the leaves, to the internaI sense or the Doctrine, the
juices in the flowers. The Lo,rd does untD him according to
his wo,rd, a word of believing. Notice here again of what
immense 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 the
sun". As soon as wc begin essentially to believe that which
we know and aclmowledge, our sta.te must essentially
change, fibre after fibre, thread after thread, or we
pour new wine into old leather bags and sew a new patch
on to an old garment. That believing for a time laces up
aIl our liberty of movement, and an earthworm will regard
a cocoon-chrysalis as a suicide, but this having to believe,
this being obliged and willing to believe, leads ta the
 FAITH AND Tü BELIEVE II 143

soaring celestial liberty itself. Whoso hampers and violates

this believing by the cares of life, robs himself of the
soul of Faith and will never taste of the joy of eternal
blessedness. To believe is penitence and repentance, con­
version and totat iny~rsiQ..n or an entering into one's self,
for how could man without this entering into himself
draw and spin threads out of himself? The ca.terpillar
gnaws leaves, the butterfly s'/tcks flower-juice [the Dutch
word 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 to­
gether 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 the
cocoon, is a state o~ believing, a state in which he as if
from himself enters into the womb ta be barn again, fI'am
the Lord. The Lord's watchword: "Watch and pray" has
reference ta the amen out of Heaven from the Lord that ta
believe, credere, begins to dawn for him; he who does not
notice this sign thereby foregoes his great day, and the
thief in the night takes from him even that what he
thought he had of faith, [ides.

Another comparison from the VVord:

The Doctrine of the Church is a ship, a ship laden with
the good and true things of Faith. But a ship must sail;
now .to sail is to believe. What use have we for a ship
which always remains in the dry-dock; what is the use of
all embellishment thereof, all rigging out, if she does not
put ta sea - choose the sea we say in Dutch, and that ward
to choose in the angelic language of the Church has a
mighty signification. The ship must choose the sea, and
in the sea between the cliffs and rocks must find the warm
gulf-stream of Providence, which stream the rolling and
pitehing vessel reaches in order, from then on, ta glide
forth, i~ a st~tely way and irresi?tibly, while her white sails
catch the Wllld and the Stars gmde her course. If we do not
sail, we are only helmsmen ashore, men of theoretic know­
ledge, quite possibly full of science about faith, but with­
out any believing; in short, men of faith alone. These too
sail, but in their imagination, that is, in a believing which
is man's and not the Lord's, in a ship which is indeed
144 ANTON ZELLING

from the Lord, but without the Lord therein. In T.C.R. 462
such a flying in the air with seven sails is described and
it is said that they are images of pride and ideal thoughts
which are called phantasies. If we read the description of
these insane sailors from within, we then see that they
have separated the believing from faith, and by way of
faith have made great a believing themselves and a loving
themselves. It is there even openly announced : "Have
you not thus removed from man not only charity itself
and its works from faith ... but also faith itself, as to
its manifestation in the sight of God"? Removing faith
itself from man, as to its manifestion in the sight of God,
is robbing faith of aIl believing, and thus throwing over­
board, as ballast, the very first with the man of the
Church, believing the l'V ord, and thus sailing for a time in
the air and not entering into the stream of Providence,
but getting miserably stranded in a desert, later to share
the lot in hell with the machiavelians, by which is represented
that their semblance of faith at bottom is related to cunning
politics.~aith. without bêlieving behaves itself like a
phantastic 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 is
the true in one complex, for the true is of faith because
it must be believed".
"One must know that the true things of faith that
proceed immediately out of the good of charity, are those
that are in the first place, for they are good things in
form; the tme things however which are in the last place
are naked true things; for when the true things are derived
successively, they in every degree recede from good, and
ai. last become naked true things", ibidem.
It is first said of the true things that they are of faith
when they are believed. Afterwards, that they are believed
when - purified from the Lord in the good of innocence ­
they proceed immediately out of the good of charity, for
then they are goods in form. Since to believe the W ord
is the very first with the man of the Church, it is clear
that the truths of faith which proceed immediately out of
this believing are in the first place, and are goods in form.
 FAITH AND TO BELIEVE II 145

Just by keeping weIl in mind the series to know-acknow­

ledge-believe, the words: "because it must be believed"
receive their essential meaning. Otherwise in reading we
pass over these words as over a worn-down self-evident
facto The truth of faith must not be known and acknow­
ledged, but must be believed. The worldling just turns the
series the other way abo:ut and says derisively: "You say
that you believe, thus you do not know for sure". He takes
believing to be uncertain thinking, while, on the contrary,
it is thinking free from phantasies.
The true things within the sphere of the good of in­
nocence and of charity are goods in form, and in their
derivations without become naked true things. This teaches
us that the Doctrine of the Church lies within the sphere
of the good of innocence and of charity, and that the true
things thence proceeding hold the first place and not the
naked true things. Notice also the expression "in every
degree". This teaches us that man in every degree has to
arrive at the believing in that degree. Said with a view to
life, we must not imagine that in a given degree we have
enough if we know and acknowledge, and are able to
persuade ourselves that the believing will come right later
on. A loose popular Duteh expression with a negative
meaning says: "1 believe it", but has the signification:
"1 care nothing at aU about it". It is just things of this
kind that prove to what depth this very first word of the
Lord in His Coming and Second Coming has slid down,
and how very necessary it is to re-instaU this word and
this matter in the very first place; and that very first
place is before the opened W ord on the altar, a place of
holiest fear. To approach and to touch the W ord with the
sole-saving faith, in spite of the warning of the angel
"Believing", leads to that explosion which is described in
T.C.R. 162; and that explosion occurs in every degree
where the circle of to know-acknowledge-believe is
not full, and lets one "lie as if dead for about an hour",
that is, leads to a practically complete, eternal spiritual
death.
Outside of any state of believing, aIl truths of the W ord
and of faith are not naked truths but mere words. Faith,
fides, is not a celestial word unless to believe, credere, is
inherent in it. For this reason the Word not only says
10
146 ANTON ZELLING

"to have faith and to believe", but also "to have faith or
to believe". W e now no longer regard this as a synonym
which wea.kens, but as a synonym which strengthens and
raises the mind up into the Heaven of Innocence itself.
To Believe and Faith keep equal step; faith, fides, can­
not advance farther than in so much as to believe, credere,
follows, and vice versa; and not the least more or less. In
the one state ta believe appears as pertaining to faith, in
the other state faith appears as pertaining to to believe;
until when love mIes, that is, when man from the Lord
has endured a11 successive temptations to the bitter end,
"charity becomes the charity of faith, and faith becomes
the faith of charity", as says A.C. 8159. Outside of believ­
ing, words as "love" and "charity" are only terms to fence
with. It is this which, in a thousa.nd ways, has to be made
c1ear, and which in every state and degree should be in­
scribed on the mind as a New Name of the Lord, ca11ed
ONL y BELIEVE.

To believe the W ord, c1'edere Verbum.

Every part of the W ord corresponds to some society
of Angels; every society of Angels corresponds to some
part of the body. Ta believe the W ord therefore is, as to
soul and body to stand under the uninterrupted healing
and renewing influence from the Lord through the Heavens.
The Lord continua11y orders the Heavens. To believe the
W ord is continua11y ta partake of that ordering. Ta believe
the W ord is to stand in that cone of light which sends
down the Divine True into the lowest Heavens and gives
to man in enlightenment - that is, the man who believes
and who "makes true", and no one else - the faculty of
believing. It sounds like a paradox that one who believes
should receive the faculty of believing. But that paradox
stands on a line with these words of the Lord: "Ta him
who has, to him shan be given". For there are two believ­
ings and the second is fo11owing the first. To make this
more clear: a source of light from above throws down a
cone of light on the ground. It is then possible to be within
this cone of light or outside of it. Who stands outside of
this cone, may turn towards it or away from it. If he
turns away, he stares into darkness, scantily illuminated
nevertheless by the reflection of light from the cone of
 FAITH AND Tü BELIEVE II 147
light behind him; the nearby objects are still somewhat
visible in a certain glow, but those fariher off shade away
in the dark into phantasies. Of such a man it is said that
he loves the darkness more than the light. For those how­
ever, who turn themselves to it from afar it is said: "A
people that walketh in darkness shall see a great light:
they that dwell in the land of the shadow of death, upon
them shall the light shine", Is. IX : 2. Here is the first
believing, in semi-darkness for the present, having still
many parts that are dark. This believing is as a kind of
presence of the Lord but not yet the full presence. It is to
believe, in potency, but not yet in the full po"ver of the
faculty. To believe good and truth only commences when
man allows himself to be drawn from the Lord within the
cone of light, which does not happen until aIl those temp­
tations have been endured as from one's self, and have
been withstood entirely from the Lord alone, which were
necessary to disperse those da.rk parts. Having entered
into the circle of light it is for the first time possible
to speak of an eye that is single and of a body "having no
part dark", LUKE XI : 36. NoV{ commences the faculty of
believing "that it is so", that is to say, that only the
celestial things are; the internaI eye is o'pened and man
sees out of the celestial light and not except out of that.
He is entirely warmed through and shone through by the
Sun of Heaven, with a body of which each organ has
become new. Outside of the cone of light he was like a
caterpillar, on the border of the cone of light he was like a
chrysalis in the cocoon, inside the cone of light like a
butterfly. There are those who from the darkness wish to rush
immediately to the light; but such are like moths who fly
into the flame and are burnt. Here again we arrive at a
new distinction: man must believe that that believing exists,
by which at sorne time he will be entirely in the Lord and
the Lord entirely in him. He l1WSt believe that some day he
will believe. This first believing is purely of free choice. If we
hearken weIl to this word "free choice" we shall see comprisec1
therein the two faculties of man, the voluntary and the
rational; for the free regards the voluntary, and the choice
the rational, and indeed not the merely rational, but the
rational out of that voluntary. Choice is correlated with
the affection, the feeling, and thus with the will; thence
148 ANTON ZELLING

the word willeke~tr [arbitrariness], neither will nor choice.

The Lord leaves to man the free choice, and at bottom
the free choice therefore amounts to this: to believe or not
ta believe. To believe is to accept aB the consequences of
believing, and we have seen that these consequences over­
rule in everything and are entirely destructive of the old
proprium. In each state, there is a difference of degree
between to know, to acknowledge, and to believe. In each
state there are temptations ta be endured and to be with­
stood in order from to know to arrive at to acknowled.ge,
and from to acknowledge at to believe. Whoso stops half­
way turns his back on the circle of light that awaited
him, and looks back to the outermost darkness where aIl
that he thought he saw dissolves again inta phantasies.
"Seek ye first the Kingdom of God" is the great call, the
urgent invitation to stride on to a pure believing, to
cleanse one's self from aIl those heterogeneous things that
shut man out from the pure believing - having no part
dark. The wise virgins had a pure believing, the foolish
virgins unbelieving and superstition. In the first believing
the interior and the exterior man become one, and when
these two are one the man receives the Lord Himself in
His full presence; he then no longer believes there is a
W ord, but he believes in the W ordo This is ta believe the
W ord, credere Verbum in its fulness, in its glory, in its
might; for then for the first time and to eternity man
stands actually in consociation with each society of Rea,ven
in turn, which consociation in a corresponding way con·
tinually orders anew each part of his body to ever more
essential uses.
This first believing and this last believing are to be
understood by these words: "The natural of man is the
first that receives the hue things out of the Word from
the Lord and it is that which is regenerated the last. and
when it is regenerated the whole man is regenerated",
A.C. 9325. And let us then weIl understand that if man
is regenerated, his faith is a form of believing. The circle
of light as the base of the cone of light then represents
that arcanum given in A.C. 9334: "Man's regeneration
in the world is only a plane in order to perfect the
life of him into the eternal". Man first embraced faith
with believing, finally man embraces the believing as the
 FAITH AND Tü BELIEVE II 149

Lord with the faith that is the Lord's, the opposite of

the J udas-kiss. Now in this connection the thrice repeated
question of the Lord becomes clear: "Peter, lovest thou
Me?" Peter represents Faith, fides, and the question is:
Is Believing, credere, therein; is the Lord therein? Peter
sinking down into the waves, represents a faith that does
not rest on and in a believing. Whoso separates the believ-
ing from faith, will dro,wn. Will drown, or perish in the
way as is said in Psalm II : 12: "Riss the Son, lest He be
angry and ye perish in the way, when His wrath is kindled
but a little. Blessed are aIl they that pttt their trust in
Him"; where to kiss the Lord, whose Divine Ruman is the
Son, signifies to be conjoined to Rimself by faith of love,
A.C. 3574. The faith of love is the faith of believing or
the believing in form. "Who put their trust in Him" is
there said - Latin confidentes in Ipso, from the verb
confidere, not credere - which is a being together in the
things of the Lord. What number of arcana lie enclosed
in the simple word "to believe"! For visibly to have faith
and to believe flow together into to have faith or to
believe; now the hands are laid crosswise as in the blessing
by Israel, now they are paraIlel; now it is to see and to
believe, now again not to see and nevertheless ta believe;
now the believing is represented in the faith, now again
the faith in the believing; aIl according to the series or
the sequence. Therefore it is said in D.L.W.: "There are
several things as weIl of love as of wisdom; . . . aIl those
things are indeed of each of them, but they are named
according to that which preponderates and is nearer by",
n. 363. Rere again read for love and wisdom to believe and
faith, and you will see how these two are intermarried.
To him who begins to perceive the word "to believe" an
alarming sea in life opens, storm-swept, of which the
winds let loose can be rebuked by the Lord alone. Let us
in this connection re-read MATTHEW XIV: 22-33, and
let us understand how Jesus constrained His disciples to get
inta the ship and to sail before Rim, how the ship was
in the midst of the sea, being tossed with the waves, for
the wind was contrary; how Jesus in the fourth watch of
the night came down ta them walking on the sea, and was
taken for a ghost; and how Peter, who represents faith,
said: Lord, if it be Thou, bid me come unto Thee on the
150 ANTON ZELLING

water; and how he then climbed down, but seeing the

wind boisterous, became afraid, and beginning to sink, cried:
Lord, save me; and Jesus, immediately stretching forth
His hands, caught him, and said unto him: 0 thou of little
faith, wherefore didst thou doubt? In that passage Peter
wishes to come ta the Lord as faith to believing, and half­
way he would have been drowned if the Lord had nat
forthwith stretched out His hands and caught him. A
representation of the Church in every state.
What the Angels think they believe. This word teaches
that with the Angels aIl things of faith fully pertain to
believing. Faith and believing in the human-angelic body
have their seat in the cerebrum and the cerebellum respe<,.t­
ively. They are related as the voluntary and the involuntary,
concerning which the ARCANA CELE5TIA in n. 9683 towards
the end teaches: "The voluntary things of man continually
lead away from order, but the involuntary things continu­
ally lead back to order. Thence it is that the motion of the
heart, which is involuntary, is plainly exempt from the
will of man, similarly the action of the cerebellum, and
that the motion of the heart and the powers of the cerebel­
lum rule the voluntary things lest these run beyond
the limits, and extinguish before the time the life of the
body; therefore the acting principles out of the one and
the other, namely as weIl out of the involuntary things as
out of the voluntary things in the whole body go forth
conjoined. These things have been said in order that the
idea of the immediate and the mediate influx of the celestial
things of love and of the spiritual things of faith from
the Lord may in sorne measure be illustrated". Now it be­
longs to the celestial free of the Angels that their voluntary
things freely allow themselves to be ruled by the in­
volunta.ry; their cerebrum is continually subordinated 1:0
their cerebellum: what they think they believe.

"Hearken, daughter, and consider; and incline thine earj

and forget thy people and thy father's house".
PSALM XLV : 10.

And now by way of a diversion of charity, and by way

of a contribution to the HANDBOOK OF THE SOCIETY we
would consider the picture on the opposite page for the
 (""'fII' ":," '--_ (-I ..u" t..

----
PHOTO BRAUN, PARIS-OORNACH

DE NACHTWAKE VAN GENEVIÈVE

Muurschildering van Puvis de Chavannes
 -::: V"
J...'- ' h t..',.-, "uI~"J <D,: N-J l"""
-tL- U -- 0-- • ~ ~"--";'''
FAITH AND TO BELIEVE II 151
sake of the representation which it may give to the man
of the Church. Let it be expressly premised that we do not
enter into any consideration of art; that should remain
farther away than far. Art should be for confirmation of
perception and in no way for the cultivation of taste. '1'0
taste applies what is said of the science of the senses
namely that it is "pUl'ely animal, but not rational
and truly human", RATIONAL PSYCHOLOGY XXXI, And
further to remain entirely free from person, history, and
legend, we advance what is said in IYfEMORABILIA n. 6091:
·~,.Genevièv~sometimes appears to the Parisians above on a
médiate height, and in a splendid garment, and with a face as it
were holily Divine, beautiful, she is seen by many ; and there are
those who wish to invocate, then the face is changed, and becomes
as another woman, and she scolds them, that it is forbidden to be
worshippers of men and of women, and this 'Ilnto shame, saying
that she is among vulgar women, and is not more esteemed than
another woman; she is in a certain society were she is not known,
esteemed lightly there; and that she knows nothing at aU of those
who are in the world, still less hears or perceives anything, being
astonished that the men of the world are captivated by such
trifles. She also said that she was not among the better ones,
and that one who wants to be greater than others, will be more
vile than others, and that it is harmful to many that they have
been made saints, because when they hear this they sweU up out
of hereditary evil, and begin to be proud and thence they are
removed, where they do not know themselves who they have been
in 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 from
the adoring saints' legend, and therefore deserves a more
interior consideration, this in the belief that the painter
here was affected by a celestial influx and gave that.a
form which to the man of the Church may present. a
remembrance of celestial things. 'l'hus we do not here con­
sider an externally finely painted roman-catholic saint's
image, but the inherent idea of the sacredness of the
P-rimitive Christian Church represented in the most sim­
ple indICations - the holmess and a saint here weIl under­
stood as what has wholly followed the Lord, has be~e
hole 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 with
a few. 'l'hat it is the Primitive Christian Church is in­
 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? 'l'hat it is the core of the Primitive Church
remaining with a few appears from the whole of this
woman's 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 Lord's words vibrate:
"Learn of Me; for l am meek and lowly in heart; and
ye shall find l'est unto your souls". This stature breathes
that l'est, 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 any
VE'-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
 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 o'Urs 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 woman's 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?
'l'lie 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
 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 thi's
dwelling we would fin Images o'r pamtings, but just as
this _.Erimitive, pure, siml!k- life, altogether taken up into
the Natuffil of tneLord'sDivine 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 Tord
JI 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 of
li honour some rare books and writings, the Word and nothing
N 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
 FAITH AND TO BELIEVE II 15!j

presented as one man, would we then not be frightened at

the thickly dark parts, the empty, dead, filthy spots in
that image, full of moth- and rust-holes of unbelief and
superstition? Of u!:.lbelief from love of self, of superstition
from love of the world, taken aIl together the same whorish
civilization in semblance, as in the world, so too in every
lal'gel' and smaller society of the Crowning Church of the
Lord's Second Coming.
If we do not put away out of our lives the hotbed of
s~ontaneous _generation out of the hell of the world, then
the spontaneous creation out of Heaven can never begin.
And aIl that is being waited for is that spontaneous
creation of Heaven upon earth, of the culture of the New
J erusalem; that is the day- and night-watch of the Doctrine
which wishes to gather us together under its wings as a
hen does her chickens. This is said especially to the women
of the Church. For if woman is excluded from the inmost
provinces of the intellectual of man, then what else is
there for her to do but with a great love and thus with a
great believing to make true (gelovigen), that is, to embody
the Divine things brought down out of the Doctrine? For
this reason the core of the Primitive Christian Church here
stands before us in a woman's stature; let us be able to put
forward a woman in comparison.
Of true conjugial love it is said that it does not further
heap up hereditary evil in the children, but brings it to a
stand and to retreat. What an overwhelmingly delightful
promise! Of the Faith of the Church and the life according
to it may likewise be said that it does not further heap up
unbelief and superstition in her children, but brings_them
to a stand and to retreat, disperses them, 80 that in their
inmost a firm spirit is renewed, a spirit of believing, of
believing the W ord and nothing but the W ord as the only
fountain, the only source. Then the Lord inflows into them
with believing, credere;and they take up again theLord who
is in that angelic believing, in the true things of Doctrine
and of faith, {ides, with them out of the Word, for the
mutual conjunction with the Lord for a celestial marriage,
SACRED SCRIPTURE FROM EXPERIENCE 8 and D.P. 28.
In that wall-painting that Primitive Christian Society
may to aIl outward appearance be an ordinary woman, to
our opened eyes she is~peer~ss, oCwliom everything ­
 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 the
1 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 one's self vanquished
with a broken spirit, a broken and a contrite heart, "which
'l'hou, 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.
 1I; t

DE HEMELSCHE LEER

EXTRAc'rs 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.

Among the English speaking members of the Church

-designating
the expression New Churchman is current. This is a word
r, that he belongsa purely natural state. It does not save man
to a church, is connected with a church, or
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
 1-;;'1

DE HEMELSCHE LEER
EXTRACTS 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 Lord's. The new under-

standing is entirely the Lord's. Every Doctrine of the
genuine True is entirely of the new will and understanding.
That this is so, is already entirely involved in the dutch
word for genuine ec1tt, for echt is related to the conjugial,
as in the Latin the word gemtinus of Doctrina genuini Veri
is related to to generate. It is not the caterpillar that mates
but the butterfly. "The conjunction of the true and the good
is regeneration", A.C. 10022. Thus the genuine True is not
except with the regenerated man, whose will and under-
standing are new, that is, purely the Lord's.
NEW, THAT 15, PURELY THE LORD'S. - A scent of
glorification begins to ascend from the word "new"; for
every Doctrine of the genuine True which is an under-
standing of the W ord, is at the same time an understanding
of the language, which thus re-becomes what in essence it
was, is, and will be out of the Lord's Divine Providence:
entirely of the \Vord. The word "new" now begins from
the self-evident reason of love again to l'aise itself and to
turn to the spiritual Sun. A heliotrope. The kingdom of
words corresponds to the vegetable kingdom in a phenomenon
of spiritual origin, which by botanists is called heliotropism,
a systematically turning itself to the sun. In the warmth
and the light of the Doctrine out of the W ord according to
the measure in which they are more and more vernally
conjoined - once again: the conjunction of the true and
the good is regeneration - the words begin to bud as
flowers, heliotropically or universally, that is, turned to the
One, literally One-ward. As man in the open field or on the
172 ANTON ZELLING

sea everywherc finds himself in the centre of the horizon,

as any tittle and jot wherever, holds together the entire
Word, just so in every arbitrary word the entire language
lies reflected, each word the centre of aIl and holding aU
together, being in this an image of the angelic consociation
of each with aU and aU with each. This has Jlreviously
a.ppeared from words as following and to believe; now it
cornes to lie open, radiantly and jubilantly, in new, the new
of 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 ety­
mology and linguistic etymology, as between the Doctrine
of numbers and arithmetic. Doctrinal etymology, as the term
itself says, is purely of Doctrine and thus out of the W ord;
while linguistic etymology is merely a science of language
with aU its faults and handicaps, a territory of hypotheses
and theories, in short of phantasies, in which the unreason­
able craze of coIlecting of the natural mind makes itself
great. For this reason this MEMORABILE is given: "Some­
times it was shown to me that critics, or they who were very
skilled in some language, as the Hebrew, yea they who
composed dictionaries, and translators of Moses and the
Prophets, understood much less than they who were not
critics. For the inspection of words carries \Vith it that
the rnind is distracted frorn their senses, and sticks in the
words, and when they have seized uJlon sorne signification
of sorne word, they have seized upon it not being solicitous
about the sense, which nevertheless they could irnpeU and
urge with force that it should coincide, which, a signification
being 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 the
spiritual things, because they adhere to the rnaterial ideas
or words, but also sorne can be seduced in the W ord of the
Lord, when they seize out of the only words upon sorne
sense. and defend it out of the love of self, and twist it;
for the signification of the word being posited, they thence
twist the sense, which can happen in a thousand manners.
Thence spiritual ideas mixed with material ones; they are
false; which in the other life are an impedirnent to thern,
 NEW THINGS 173
and to their detriment, because falsities inhere in the material
ideas, which must be dispersed", MEM. n. 2040, 2041. This
statement contains an annihilating settlement with aU merely
linguistic etymology which has in it only a show of schà1â'r-
liness, thus an end which is of self, full of evil use. In
essence this judges all direct cognizance of the W ord, for the
unopened letter is not the basis of the internaI senses but a
basis for heresies, and it then necessarily leads ta inverted
explanations of words for confirmation. For this reason tao
the state of a society of the Church is reflected entirely in
1ts translations; a church is Church only according to its
understanding of the Word, only according to its Doctrine;
so too every translation that is not illuminated by the ail
lamp of the Doctrine of the genuine True, can only offer an
unreliable Interpretation. Linguistic etymology turns the
words away from the 'Word to make a dictionary of them;
in the doctrinal etymology each word from within turns
itself to its celestial origin in order, in the Book of the
W ord, ta open a complete paradise for the understanding.
That the doctrinal etymology pertains purely to the
Doctrine and thus is entirely and completely out of the
Word, is clearly manifest from the following quotation,
which, as an example of a true explanation of words shows
a heavenwide difference from that in the above quoted
Memorable Relation: "Drim signifies lucent fire, and
Thumim the exsplendescence thence; the lucent fire is the
Divine True out of the Divine Good of the Lord's Divine
Love, and the exsplendescence is that True in ultimates,
thus in the effect. But it is to be known that in the Hebrew
language Thumim is in1&grfu, but in the angelic language
Exsplendescence. It is said in the angelic language because
the Angels among each other speak out of the essence itself
of the thing, perceived within themselves, thus according
to the quality of it; the speech thence flows forth into a
conform sonorousness, audible only ta the Angels. The
exsplendescence of the Divine True is the sonorous Thumim;
thence now is the denomination of it. Something similar is
perceived by the Angels when in the Hebrew language one
reads Thttm, by which is signified the "Integer" or Integrity.
Thence it is that by the Integer in the internaI sense of
the W ord is signified the Divine true in the effect, which
is the life according to the Divine precepts.... Thence also
 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 to
1. wed with it. But that conjugial conjunction takes place
only in the life according to the Divine precepts, because
 NEW THINGS 175
there alone is conjunction of the true and the good, thus
there alone is the genuine conjugial.
Now it may be asked: Is not doctrinal etymology, so
seen, another and even a rather pedantic word for the internaI
sense? The answer is: It is the interiOl' sense of the words,
of which more anon, but together with the science of cor­
respondences it belongs to the lost things; but with that
science of sciences it returns new again as ancilla Docb-inae,
as a faithful servant of the Doctrine of the Church, as
a part of the Doctrine of the genuine True. Its function is
to renew the integrity of the language in order that the
essential sense itself shine forth. The Angels inflow with
each ma·n who is a Church into his native language. The
wonders that occur in the Word between the Hebrew,
the Greek, the Latin, and the Angelic languages, take
place similarly on the natural plane of each living lang­
uage, entirely according to the quality of language and
people. Just as the human mind, the language has three
degrees, and together with the human race the language has
become merely natural, corporeal, sensual, in short, merely
worldly, whereas after aIl it is from spiritual origin. The
function of the doctrinal etymology will be a heliotropic
one, continually ordering. In order that the W ord in each
language may dwell in its own, that language must live, and
a language does not live unless each word therein is perceived
to the genuine sense thereof. First, from the Lo,rd, knowing
leads to acknowledging and acknowledging ta believing;
after that the series is inverted and from believing there
flows a deeper acknowledging and a wider knowing. In
that wider knowing out of the Doctrine of the genuine True
the doctrinal etymology is born, a science born and not
made, and therefore certainly not pedantic but, on the con­
trary, one and aIl an interior willingness to fo,]low in the
light of the Doctrine. Itself obedience it does nothing but ~~
calI to obedience, to a, hearing and to an inclining of the
ear, to awe, to veneration, to fea,r for the word in which
dwells the W ord as in its own. Its guiding lines have not r
yet completely descended out of the W ord into, the rational
mind, but there are signs of the numberless etymological
explanations in the W ord beginning ta, touch the Church
in each of its native tongues. Not until those explanations 11
\
of words are seen in their order will it be possible to apply
176 ANTON ZELLING

<lne's OWlI language to the Divine laws then to be revealed

in order that the sonorousness of the angelic language may
ever more inflow into it, and thus regive to each word,
wom down and sullied, its genuineness, that is, make it
again integer, that is, resplendently new, glowingly new;
and does not this, even in its way, say that in the integrity
the genuine true shines forth? The Dutch equivalent for
integer, cmgerept, signifies, just as the Latin word integer
itself, unt-ouched, unimpaired, unstirred, for "reppen", like
the Latin tangere, signifies to touch. Thus not touched by
the love of self and the world, and on this account kept by
the Lord in the good of innocence and of charity. The
linguistic science contents itself with laying bare the
presumable root, but the doctrinal etymology lays open the
spiritual relationship; for this etymology the predicate is
nothing without its subject; for it "integrity" is a state in
connection with which the "wherefrom" and the "whereto"
is to be determined. The "wherefmrn" is the life according
to the Divine precepts, for the integrity is integrity of life.
The "whereto" is the conjunction with the Lord, which
reveals itself in exsplendescence, being the Divine True
in the effect. Rere again the duplication of truths of life
having become life and truths of faith having become faith.
The W ord with this example teaches that we may never
regard auy word alone, naked, separate, but a.lways with
its tent-companion; just as faith, {ides, never without to
believe, credere. Just as with each man there are at least
two Angels, just so there is M word without aoi least two
sonorous things from a higher degree. Thus the words
erect themselves in the heliotropic way and begin to live
in the mind with a new unknown fulness, glory, and might.

So now the word new which occurs repeatedly on nearly

every page of the V/ord, is asking to bud forth, to be given
birth in the mind. For if there is one word that was dead.
it certainly is the word new. The cause of this is that the
new was always regarded as coming from without. The
word has been worldlified and has thus become indentified
with an item of news, a novelty, a somenthing new. Just
think whether Exsplendescence can exist without integrity.
No, not so, for the Divine Exsplendescence in integrity
 NEW THINGS 177
dwells in its own. So too the New dwells only in its own.
The world will not have the new in its own. There is
indeed a reason why an abominable use of the language
at every stunning novelty gives us to hear the word
"schitterend" (splendid), which certainly does not mean
Exsplendescence ("Uitschittering") but rather a "splendid
absence", a new without its own, its own being absent.
The new dwells only in its own. 'Vhat is the own of
the new? Here, as when entering into the words "to follow"
and "to believe", we enter into the use of doctrinal
etymology, for the word new, spoken every day thought­
lessly and innumerable times, is an awful word, a word to
be always written with a capital, a word weighty as
Creation, Salvation, Baptism, Judgment, Love, Faith; and
therefore the use would consist in this, that with the
opening of this word of the New Church a truth of life
is given into the hands of life, now and for eternity.
What is the own of the new? If in the light of Doctrine
we unfold this word in humility as from ourselves, it
will itself, as from itself, give an answer. New [nieuw]
in Dutch is related with 1l0W [nu], and in Middle-Dutch
nuwe meant both now and new. The Latin word for new,
novus, likewise both as to itself and as to its roots in Greek
and in Sanscrit is related with the idea of now and in
addition with the idea of century, age. Let us not be
surprised that new is related with now. Even in a merely
natural idea what is new or fresh, is new or fresh only now,
at the present moment. Let us not be surprised either tha.t
new is related with century or age, for in a wider natural
idea what is new does not coyer a moment, but a period;
hence the expression the new age, the new spirit of the
times. 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 spiritually
related significations, such as 1. law of morals, also the
Mosaic law; 2. faith; 3. marriage; 4. kind or nature.
Furthermore "ewich" of old times besides eternally a.lso
meant pure, chaste, honourable. Abstractly from time and
space, or thought as the Angels think, the word new on
acoount of the ideas of now and to eternity which lie in­
volved in it, indicates state. Hs own in which the New
dwells is the state of the subject to which the New gives
12
178 ANTON ZELLING

its quality. Just as the Exsplendescence qualifies the

integrity, just sa the New qualifies the state of man ac­
cording ta which it manifests itself. If heard in this way
armies of truths of life out of the ward NEW march into
life.

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,
 NEW THINGS 179
the Exsplendescence following the integrity. Life according
to the Divine precepts is not ta miss or to defer a single
now. Now is the root of new, and this is no longer a
linguistic but a doctrinal etymology. Now is the root of
the state in which what is new can be taken up and
applied. Now, said in another way, is the ratchet which
safeguards the clockwork from running back. If the Angels
were not to obey what is new at once, they would not be
receptacles of the Divine True, but Danaid vessels through
which into eternity what is new would flow away as
quickly as it inflowed. New is that which renews the
state from now on. What is new abstracted from state as its
subject is nothing. It is only a piece of news, and notice
that genetive-s: something belonging ta the new, that is to
say, not the essence itself of the thing - and the thing is
the life - but a snack and a bite thereof, a new wheeze.
Because the Angels with each Revelation at once renew
life, they have both life and Revelation from the Lord.
The word new has a spark of light in it, and that spark
is caUed now. Extinguish that spark and together with
the 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 her

lover who had slipped among the gods, but as he was of
like stature as the gods, she could not find him, and tired
of seeking, she enquired of the oracle. The reply was: Look
at the eyes. She returned and noticed the eyes of the gods.
AIl eyes had a clear, firm, quiet, peaceful look, with the
exception of one pair which glanced restlessly and hur­
riedly to aIl sides. That was the lover and he had to return
with her. The gods are the Angels and the Divine true
things they embody; and because wherever they go, They
have the- Lor'd" before them, their eyes were turned One­
ward and in the calm of peace. The lover is the under­
standing elevated into the light of Heaven of a man whose
will, the maid, at length draws him down again to his own
things. Thc oracle is the J udgment. '['he in~eet1!~ .2fJÈ:e
unregenerate man likes to slip among the gods to gather
new- thing-;'-but if it does not enter into his mind according­
ly to improve his life, each new thing is not a living new
thing but a dead new thing, something belonging to the
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 1'eceiveth 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 of
news for the sake of mere knowledge, and no sooner do the
new things bring something of temptations and combats
along with them but by and by he is offended. By and by
here stands in contrast to at once. Every angelic now
has in it some value to eternity, for the new things which
the Angel at once obeys are eternal 'fruths applied to the
now of his hearing; but the at once of the natura.l man is
caUed temporary, enduring for a while, that is, passing;
the angelic now therein is lacking. The new things can
have no root with him and thus never become essentially of
life, but at most of knowledge and not even of acknow­
ledgment. "If man is only in the true things which are
caUed of faith, he is standing only before the door, and if
out of those he looks to good, he enters the entrance-hall;
if however he does not out of those look to good, he does
not see Heaven, not even from afar", A. C. 9832. If the known
and acknowledged true things are believed, they become good
things and thereby for the first time new; then they bud open
as to the essence itself of the thing, that is, as to life. Whether
the true things in the mind live may be known thereby
that, over and again,. time after time, with ea~h now, they
become new. Taken m that sense all true thmgs are new
things. As soon as a true thing out of the W ord has been
understood a new state must set in. A true thing of faith
 NEW THINGS 181
does not become of faith unless a corresponding true thing
of life has become entirely of life. As soon as a true thing
of faith becomes of faith, it is a new thing. And that new
thing isdependent on the renewal of life which com­
mences as soon as a true thing of life has become entirely
of life. The now taken into account, obeyed in life, deter­
mines the new. The end and use of each new revealed true
thing of life is the laying bare of a deeper evil to be com­
bated and subjugated in the light and the warmth of the
Doctrine. This causes that "tribulation and persecution be­
cause of the word". It is known from the Word that when
the parents are in conjugial love, the hereditary evil is not
further heaped up in the children. The parents are the
will and the understanding, the children the good and true
things. Will and understanding are in conjugial love when,
conjoined as love and wisdom, they are kept from the
Lord in the good of innocence; whereupon then the good
things for the first time become clean and the true things
pure, and bath together new. Then the hereditary evil has
been brought ta a standstill and is condemned to draw
back, a recurrent fraction diminishing into eternity. The
hereditary evil pertains ta the _~il will and the false
understanding in the old proprium. The hereditary evil in
itself is already actual, for no evil can exist without its
false, and bath together cannat exist without their third,
the effect. The hereditary evil does certainly exercise its
influence, does certainly have an actual, but this is not
imputable. It becomes an imputable actual or actual evil
by confirmation. As long as there is no confirmation of
the hereditary evil, the question is one of not seeing and
thus of having no fauIt; as saon however as there is con­
firmation the question is one of saying that one sees,
whereby the sin remains; for the hereditary evil of the
former state by confirmation becomes the actual evil of
the next state. The actual evil always is according to the
hereditary evil. Of the actual evil the hereditary evil is the
alimentary sail and confirmation is the root. When the
alimentary soil does not extend itself further, the roots
also cannot spread. Here Doctrine is the parent in conjugial
love: it does not further heap up the hereditary evil. And
this then is its use of uses, that it huns itself against the
hereditary evil; and in its reclaiming of this alimentary
182 ANTON ZELLING

soil it encounters the fiercest resistance. By nature each

hereditary evil fiercely desires to become an actual evil,
that is, in an actual evil to l'aise a conscious head which,
when confirmed, sees. Thence each interior, internaI resist­
ance. The actual evil is the spontaneous generation out of
the hereditary evil. From the infernal dust of the hered­
itary evil arise the actual evils, at once fitted out with the
organs of generation. -Yesterday's actual evil supplies a.
greater mass of hereditary evil for to-day and a still more
frequent actual evil for to-morrow, and so alternately with­
out end. The Doctrine of the Church, as a parent in con­
jugial love, puts a limit, once and for àll, to this vièwus
extension of circles. Its good and true things are spontan­
eous creations from the Lord; it essentially uprootsthe
actual evil by disappropriating its alimentary soil, the
hereditary evil, piece by piece, and reclaiming it piece by
piece. Piece by piece is over and again, each time one new
step further, thus each time with new things. These new
things are not genuine true things of faith except by being
at the same time genuine true things of life. These latter
will to he at once obeyed, that is, willed and done. Each
new true thing of faith throws off a new true thing of
life, each new thing premises a new thing now, a new
thing tO-'day, that is, a closer presence of the Lord. For the
spiritual map. only t'hat 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 now
radia tes through a certain hereditary evil of a certain
state in a certain degree and thereby prevents, for each one
who wills, an actual evil from accordingly shooting root.
It digs up that certain part of the alimentary soil, and not
only does it thus put an end to an evil use, but it implants
at that place the seed of the opposite good use. Only that
is essentially, livingly, and permanently new which man
wills with the entire heart now, and each time anew; aH
the l'est is a novelty which all tao saon is a novelty no
longer. New is a dreadful ward, for new is everything
which ta-da y out of the Ward "hath been fulfilled in your
ears". That is why the Angels at once obey every new
thing. Not at once to obey is not to believe the W ordo Ta
understand and not to will a new thing is at once tù
transpose a relative hereditary evil into an actual evil. Every
 NEW THINGS 183
new thing of Doctrine carries a measuring line along with
it with which it newly indicates and measures the borders
between the hereditary and the actual evil. rfhat borderline
varies continually whereby the hereditary evil is removed
evel' 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 re­
presentation that with those who confess filthy sins and
acknowledge that they are dung, then .ln such earth seed
grows up. Similarly in the other life, when iilthy pleasant­
nesses, as of adultery and cruelty, grow rotten, and become
like filthy dung, so that they begin to abhor these things,
t.hen they are as it were soil wherein a faculty of good may
be inseminated". Notice the words such as !then, seed, g1'OWS
up, begil1, may be inseminated, which aIl point to the new,
to new things which can only be sowed when evil things
are shunned as sins, with which the stat.e which can essen­
tially be receptive for the essentially new can start then or
now or at once. From the Lord there are no premature new
things; they await the prepared soieand that soills purèiy
a new province captured from th.e old proprium which as
ordure still fulfills its service and use.

Every new thing has two sides, the side of the Lord
and the side of man. In a one-sided desire for new things
the side of man is overlooked. It is a desire for Ex­
splendescence without the imperative integrity. From the
side of man the new is only that which now in this state
is acceptable and applicable, what man now in this state
is prepared to fully accept and will. From the side of the
Lord the New is the Divine True in the effect of this
being prepared to accept and to will. We read that with
those who are in celestial love, the Divine Fire or the
Divine Love is continually creating and 1'enewing the
interior things of the will. The merely natural man does
not think of such a· thing as having the interior things
of the will renewed. He does indeed will new things,
even nothing but new things, but he is eager to refuse
the reactive power thereof in himself. Renewal is a
change of order in the present state, and indeed now,
at once; not to-morrow, not later on because there is time
 184 ANTON ZELLING

II 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. 'l'he New with him is the sealed
conjunction of the true and the good. 'l'he 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 man's 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: "'l'herefore 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
"'l'he 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 king's 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
 NEW THINGS 185

scene acted before her, she sees herself represented in her

dead state, she learns to know herself, how everything with
her and in her sticks together aIl awry. The saving laugh
leads to a marriage, that is, ta a new conjunction, an
ordering in the true spirit of connection.
There are two new things: the new from without a.nd
the new from within. Analogous to ARCANA CELESTIA
9325 we might say: "The natural of man is the first that
takes up the new things out of the Word from the Lord,
and that which is renewed last of aU, and when this has
been renewed the entire man is f·enewed". The end and
the use of the fi l'st new is to arrive at the integm' exsplen­
descence of the last, now eternal new.

No word in any language stands separately, by itself

alone, but it belongs as a star to sorne constellation, and,
aIl according to series and sequence, it stands ever anew
with others in a constellation from which the internaI
sense sparkles forth. And just as the Ward cannot be
approached by direct cognizance, neither ca·n any language
whatever, which is out of the Word, thus spiritual out of
celestial origin. In itself, every language, out of the Lord's
Divine Providence is an integrity from which the 'Word
of the Lord shines forth. This is manifest from the follow­
ing quotation: "The word by which numbering is here
expressed, in the original language signifies ta survey,
to estimate, ta observe, and also ta visit, to command, to
preside, thus to order a.nd to dispose. That this word has
these significations is because the one involves the other
in the spiritual sense, and the spiritual sense is the interior
sense of the words, which is in the words of languages,
especially the oriental", A.C. 10217. The original language
in every language is the eastern province in which aIl
words have an interior sense and are thus universally
directed to the Lord. Taal [language] cornes from tellen [to
count], and to count in the internaI sense signifies the
ordering and the disposition of the good and true things
of faith and of love. The doctrinal etymology therefore
is nothing else than the interior sense of the words; and
if for the present we choose the former technical term it
is so as not to create confusion between the interior sense
of the words and the interior senses of the W ordo The
 180 ANTON ZELLING
,
III internaI sense of the Ward shines forth in the interior
l'
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 country's 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
 NEW THINGS 187
thinking lies close to the confused lip; with the other
the interna.l thinking flows forth into an accomplished,
finished, perfect language in which each word has its
given signification. The one speaks gibberish, and the
other replies in sanscrit. There are also those who wish to
see each translation of the -Word «flowing ëasily inthe
current language of the day".'A::n irrational ora naturaJ.­
iâtional- desire, for frQII!. the Word eacb. "Iangüagë-neeôs
to be resto!:ed according to its genuine origin, and -it
must not be that every language deforms the Word
according to its own degeneration.
The sense of the letter of the W ord whence is the literaI
sense, is already the interior sense of the words, which
then, as the flower does the butterfly, attracts the internaI
sense. The interior sense of the words, weIl understood,
prepares for the Coming of the InternaI Sense as do the
paths made straight for' the nearby Kingdom of God, The
direct taking cognizance of the sole letter by itself is
nothing but phantasy. In other words: one should not
ima.gine the natural sense of the W ord to lie close to the
street just as the newspaper. If man's natural idea is not
from the Lord lœpt in the innocence of the faith of the
simple - and that is to "read holily" - then even the
natural sense of the letter of the W ord escapes him
entirely, not to mention the spiritual and the eelestial
senses which a·re in the letter.
That the given signification of the words already
heliotropieally turns itself to the internaI sense is proved
by 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 the
words, for the reason that they are such as have been
explained before", A.C. 5682, that is, explained from the
Divine Doctrine. And there is another passage to be
mentioned in this connection: "But before letting our
thinkings higher into these psychological arcana, we must
explain 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
188 ANTON ZELLING

Isaiah: "Prepare ye the way of Jehovah, ma.ke His paths

straight".

In the word "nienw" [newJ the words "nu" [nowJ and

"eeuw" [age, periodJ or state are involved and spiritually
related to such an extent. that none of the three is essential
and possible without the other two.
NEW is wha.t now fills astate; otherwise it is not a new
thing 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 commence
in the autumn, they begin at eight o'clock in the evening,
but they set in at the first real difficulties, the moment
when many drop off. To set in is the beginning properly
said, Latin inchoare, literally to put the oxen under the
yoke, a strongly imaging word in which lies also enclosed
the lowing of the oxen put before the Ark (1 Sam. VI : 12),
which signified the difficult conversion of the lusts of
the 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 with
which as soon as the statB is full, a new other state again
follows. Every living statB, every state which is no dead
custom, ignites with a now and switches over with a
now to a following sta.te, from the one ignition to the
other. from now to now.
And so it is that when the Lord reveals Himself in a
new thing in the Church, by many it is received with
empty, 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 in
which there burns no now, no to-day, no at once, and in
which no new state breaks in the pure red of dawn. Things,
in short, outside o.f every now and every state, unmanned
therefrom to a purely feminine satisfying of curiosity:
"how splendid! how interesting!" Those many, and
especially the erudite among them, live without state,
abstract from state. And if they were to he asked about
truths of life, they would in their hearts be inclined to
 NEW THINGS 189

say: "We need neither life nor truths of life. Our work
occupies aIl our life; we would not even find time to sin.
Is it not written that the faithful fulfilment of our daily
tasks 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 ta.ke it so". Such have passed over the great
now of life, so many "nows" until there is literally nothing
of any state left except whims and crazes in between a
grey dead custom. Later on, when they are being examined
by the Angels, their respectable diligence in their work will
prove to have been nothing but fierce emulation and rivalry.
With those who make Doctrine from the Lord, the new
comes from within; with those who accept Doctrine from
others, the new comes from without. With the former
the new is essentially new, with the latter the new may
become essentially new provided it is at once obeyed in
the measure of the understanding thereof.Theinsatiable
demand after ever new things is the seeking'of an evil
and adulterous generation after a sign, MATTH. XII : 39.
O~ly tha.t is new which, as soon as it is heard -. and
understood, is at once willed and done. AIl the l'est is
merely a -filling of the belly of an unwilling and thus
malevolent curiosity. The signs and wonders of the New
Church are its new things from the Lord or the Divine
True in the effects. In the number 9905 previously quoted
from the ARCANA CELESTIA we read: "There is a similar
exsplendescence inwardly with those who are in the true
things out of good, which dictates and as it were gives
responses, when out of the affection of the hea·rt the true
is inquired after, and it is loved as good. That there is
such an exsplendescence by which the Divine True is
revealed out of Heaven in the natural man with those
who are illustrated out of the W ord, is not perceived in
the world, for the reason that it is not known that any light
out of Heaven illustrates man's intellectual. '" Further
it is to be known that that exsplendescence appears in
ultimates, whereas aIl things which are of the Light from
the Divine descend even to the ultimate ends".
Note that that exsplendescence arises from within with
those who are in the tn),e things out of the good; the true
things out of the good are the true things not only known
and acknowledged but also believed and perceived; only
 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
 NEW THINGS 191 '\

regenerated, that is, with each new thing they too become
new. To hear for them is identical with to C1bey, and
the rein they make true the physiological law "that the
hearing tremulates through the whole body and clears and
purges it", RATIONAL PSYCHOLOGY LXVI. Each new thing
demands not only a hearing, but also an inclining of the
ear. Use a.nd end of each new thing is a use of life and
an end of life: from an hereditary evil to come into a Divine
hereditary good, correspondential1y opposite thereto. By the
natural mind renewed each time with each new thing the
Church cornes into its celestial hereditary good. This is
the sense of new wine in new bottles, and of bags that
wax 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 of
endless new things again, which have their turn now after
now 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 were
spiritually related to novem; new to nine; French neuf,
new, to neuf, nine. There are three discrete degrees, and
each degree has its inmost its middle, and its outermost.
When a Divine True from above or from within through
al1 those degrees shines forth into lasts, then the New is
in its integer own, for then each condition which each new
thing imperatively brings along, has been faithful1y
complied with. ~~ille in the internaI sense signifies the
conjunction of all things in one complex; nine so seen is
the number of the New. By way of elucidation we might
therefore be allowed to say that the dwelling of the human
mind has three stories and therein nine chambers. With
many aH high chambers or upper rooms of the highest
story are closed and the lower ones in sore disorder; aI!d
only the front hall is neatly arranged into a· bookroom full
of sciences. Every new thing which of necessity comes
to them from without, is there reasoned down into a piece
of news and preferably into nothing new at aIl. Little by
little that dwelling then shrinksl into a narrow white
plastered cell for the copying of ea..sy or selfmade
confirmations of the false. From such houses no new shines
forth, 'Ql!t the _grinding of the mil! is heard as described
in the Word.
 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. Ea.ch 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,

 NEW THINGS 193

thus out of the Doctrine of the Church. One would be

sorely mistaken in regarding the Doctrine of the Church
as a merely human system or piecework. In essence it is
affection, for we read: "The true things out of love are
not naked cognitions of such things in the memory and
thence in the understanding of man, but they a·re affections
of life with him", A.C. 9841. Not direct cog-nizance and
life are one, but Doctrine and life. Gnly then the true
things are good things, and only these good things are new
things 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 Word
that the Anciellt Church was destroyed by innovators,
which argument then culminates in these words "we need
not 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 broadly
over the orb, especiaUy the Asiatic, like aIl churches every­
where are wont to do, in the process of time became degen­
erated and adulterated by innovators, both as to the external
worship and as to the internaI, and this in various -places,
primarily out of this, that aIl significative and representative
things which the Ancient Church had out of the mouth of
the Most Ancient Church, which aIl viewed the Lord and
His Kingdom, were turned into idolatrous things, and with
sorne nations into magical things. Lest the universal Church
should fall it was permitted from the Lord that a
significative and representative worship was restored some­
where, which was done by Eber, which worshi-p principally
consisted in external things", A.C. 1241.
Gnly a careless reading can lead to such a false con­
clusion that the Ancient Church was destroyed by inno­
vators, 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
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. Ali
new things are from the Lord out of the Spiritual Sun. The
Spiritual Sun is a Sun of propagations, of begettings, of
generations. !ts sphere in the Church d~s~d~s as thEU~re
of Conjugial Lo,::e into ultimates which thus become newest
things. The First Ancient Church, represented by Noah,
had been degenerated. That means it was no longer recep­
tive of any genuine conjugial new thing, because the regener­
ating conjunction of good and truth began to decline. No
begettings, no generations, took place any more. Thence it
was degenerated, and no longer, as Noah, a man righteous
and integer in his genemtions. The mind, no more than the
body, can live without continuaI renewals. If those renewals
are not ont of the Conjugial Love of the true and the good
conjoined, they are out of the whorish or adulterou~love;
thence adulterated by innovators. Adultemre, -ri~~y
translated, is to go unto another -9cj;o destn.!y_so'!!!.~thing
into something else~ The-things which the Ancient Church
had from the :Most Ancient Church, regal'ded the Lord and
His Kingdom. By saying that the Ancient Church was de­
stroyed by innovators, the false appearance is created as if
those innovators came from somewhere outside, unforeseen;
but they arose as maggots from within out of its degener­
ation itself; and that Church was already largely, in
various places, inclined "to go unto another", that is, not
to regard the Lord and His Kingdom, but itself and the
world; for this is being degenerated and adulterated. The
word "innovators" has nothing to do here with "new
_things'~iJl th~ genuin~u~.onj~K~~Lsense. Innovator-t~yord
alone is, and the new 1hings are thlL Lord, as Newest,
in ultimates. Who in the ultimates passes over the reci­
procal or the cooperation as if from himself, prevents those
ultimates from becoming newests; they then petrify into
stone-idols. Renee this passage refers to the degenerated
internaI worship and the adulterated external worship. On
 NEW THINGS 195

this lies the stress, and in no way on the innovators. They

were only the dead, burying the dead. These innovators
therefore did not renew, but they perverted, as is clearly
said; they were merely the final perverters of that which
for the major part had already been perverted or degener­
ated. An innovator in this abominable sense is one who
c1esires renewal without any reciprocal, without any cooper­
ation; thus a new thing with the now taken off and with
the state taken off; a new thing with which the proprium
inquisitively asks: "What good is it to me, what shall l
do with it?"; a new in which the Lord does not shine forth
more fully, but with which the proprium shines idolatrously
and 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 fuUest
presel)ce, and in this His appearing He asks fi l'st of aU for
the sundhets pass, the bill of health (see the so-called
JOURNAL OF DREAMS, p. 27); as also .Joseph "asked his
brethren of their peace", because the 43rd chapter of
GENESIS treats of the conjunctioll of the true things of the
Church in the natural with the celestial of the spiritual or
with the true from the Divine; and 'that conjunction cannot
take 'place unless there is peace in the natural, peace and
health. In Hebrew the word for peace has the secondal'y
meaning of welfare and health. Only when the true things
of the Church in the natural are conjoined to the true from
the Divine, the Lord as the Newest shines forth in ultimates
which 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 new
but perverted things, dead natural things in a dead natural
glimmer. The true things of the Church in the natural
"a.re vivified by the influx out of the spiritual world, that
is, 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 and
intelligence", A.C. 5680. This light wishes to dweU as a
healthy spirit in a sound body or in its own, that is, to
shine forth.
The Doctrine of the Church or any Doctrine of the
genuine True is the Lord's dwelling in which He dwells as
196 ANTON ZELLING

the Newest in His Own. If this were not so, it would be

superfluous for the Newest Testament so often and at
stated times to speak of the man who, in enlightenment
from the Lord, makes Doctrine for himself.

Essentially new therefore is that which is permanent or

becomes remains. For the man, when he is being reborn,
passes through ages as he who has been born, and the
previous sta.te always is as an egg in regard to the next;
infancy as an egg for the years of boyhood; these as an
egg for the years of adolescence and of early manhood;
these as an egg for adult age; thus he is continually begot­
ten and born; and this not only while he lives in the
world but also when he comes into the other world, to
eternity; and nevertheless he cannot be further perfected
than that he be as an egg in respect to those things which
still remain, which are undetenninate; see A.C. 4378 and
4379. Which numbers throw a new light on n. 19: "By the
Spirit of God is understood the Lord's Mercy with reference
to which it is say to motitate, like a hen is wont to do
over eggs, here over those things which the Lord conceals
with man, and which here and there in the Word are
called remains; they are cognitions of the true and the
good, 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. 'l'he 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 Lord's, 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,
 NEW THINGS 197

out of the new, thus from what is purely the Lord and the
Lord's. 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 which
gallina is the feminine; the root in Greek and Sanscrit
signifies ta cry (ta crow). singing ea.rly, announcer of the
dawn, morning-trumpet. 'l'hus the Lord as Ringer-in and
Begetter of new morning states, and at the same time the
Lord as the Merciful, Providential, Circumspect Incubator.
In this representative the Lord is the cock; the hen is the
Lord in Heaven and in the Church; the egg is every
Divinely impregnated Doctrine of the genuine 'l'rue, quite
full of entirely new cognitions of the true and the good,
with the germ or the seed of new life, ta eternity and
infinitely always again the Egg for each next state. In
this parable out of the Ward the ward ovum, egg, rhymes
with the ward novum, new. Each New 'l'hing is the Divine,
proceeding; or the Divine, impregnating, coming over His
egg of Divine remains, and with power overshadowing it
with wings, analogous ta LUKE l : 35; and the Mercy of
the Lord in the hatching or bringing into day is found in
the tender care in the removal or vastation of the external
things, which motherly care elsewhere in a similar parable
sounds forth with such a cry: "Jerusalem, Jerusalem, ...
how often would l have gathered thy children together,
even as a ken gathereth her chic kens under her wings; and
ye would not", MATTHEW XXIII: 37.
Because the Lord is the First and the Newest, the New
things from Him do not cease ta eternity, and because
they do not cease ta eternity ta be an indefinite and
inexhaustible abundance, man and Angel in eternity do
not cease ta be an egg, of each new New 'l'hing a new egg
in which it dwells as in its own. This is the signification
of the ward: "And what father among you whom
the son shall ask an egg, will offer him a scorpion",
LUKE XI : 11, 12; the signification tao of the ward: "They
hatch cockatrice' eggs, and weave the spider's webb; he
that eateth of their eggs dieth; and that which is crushed
breaketh out into a viper", ISAIAH LIX: 5. 'l'a ask for
an egg is ta pray for a new state, eating it is the
appropriation; scorpion and viper are the adulterating
innovations of degenerated churches, in which the Lord
198 ANTON ZELLING

no longer is the Newest out of the \Vord understood, but

the spiders' webbs of one's own human imaginations around
the unopened Word pass themselves for new things.

Postscdpt.

This series of articles should be taken only as a sincere

effort ta penetrate ta genuine truths of life. And life is
extremely diverse or divergent, thus as it were to be
regarded from a thousand sides and in a thousand ways.
The Doctrine of the genuine True is twofold, the Doctrine
of the genuine True of faith, and the Doctrine of the
genuine True of life. The Doctrine of life is the forecourt
of and the paved highroad ta the Doctrine of faith. That
which in the Church has come before us for consideration
is the question: what then are the truths of life? Put this
question in any arbitrary society, and you will generally
meet with what we called empty, glassy, shy glances.
And if that question meets with a reply it genera.lly
amounts ta a scientific truth of faith with a sour sauce
of one's own worldly-wise experience in life, hastily stirred
into a truth of life to appearance, ta a bite of canned
sectarian 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 different
thing truths out of life. A slovenly parent, for instance,
can scarcely teach his child order in the sphere of which
he himself is not. He only gives wise lessons ta be thrown
ta the winds. The core of aIl education is not ta show the
child the true way but one's self to go the good way. That
way then proves the stream of Providence in which, as
of themselves, the truths arise which each child specially
needs, and thus gathers in with glad surprise, cherishes
with love, and makes his own. The life of the child blossoms
forth in and following the life of the parents. Why else
should it be written that the true conjugial love brings
the hereditary evil in the children ta a standstill?
The life of the Angels is a socia.I life. Our sociableness
has to be angelic and for that purpose it must start by
willing ta live entirely out of the Ward. From words such
as to follow, to believe, and new, it may be shown in what
 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;
200 ANTON ZELLING

without Doctrine of the genuine True there is no integer

spiritual life and the spiritual life is the life of a.nd
following that Doctrine. That life is immediately ta will
and do every genuine true thing as a new thing for the
renewal of self from the Lord. This is ta be spirituaUy
fully restored, whence then the natural obtains its
restaration. Where this does not happen the natura.l life
has evel' more wounds struck until finaUy it is aIl one
scar which hardens itself against the Merciful Samaritan.

There is only one life: to believe the Ward. Ta believe

the Ward is ta live the 'W ord, and ta live the Ward is ta
believe the Ward, ta live and ta believe bath together as
"the Heavenly Arcana TOGETHER with the wonderful
lhings seen in the warld of spù'its and in the Heaven of
Angels". The arcana of faith are out of the TExT, the
wonderful things of life out of EXPERIENCE, Latin
experientia, literaUy out of the passing through, thus
l)assing through aU states of regeneration; passions; affect­
ions. In e,r, out of, the root sec of secundum is implied,
and indeed: everything that is out of something, is entirely
following that. Experientia is thus "foUowing the passing
through". \Vho passes through the Text accordingly gains
experience. The origin of aU genuine truths of life is
Experience out of the Ward. The true things of life having
become life are aU experiences ta·ken t{) heart. An applied
life unfolds itself at the same time or together with each
unfolded arcanum; ta experience is ta find between, ta
find in between, ta find one's self in between, ta learn ta
know one's self under or among that in which one finds
one's self. Experiences are findings of one's self, finding
one's self back again in the Ward. One's self is the
approa-ehing Kingdom of Gad within. For this reason
there has been advanced ta aIl Books of the HEAVENLY
AR<::ANA that ward of the Lord which is the Truth of Life
of aU Truths of Life: "Seek ye first the Kingdom of Gad
and its Righteousness, and aIl things shaIl be added unto
you". AlI things added from the Lord are NEW things.
 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 Lord's 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. Man's natural will is his proprial
good, and this proprial or human good is the hereditary
202 COMMUNICATIONS

evil itself and aIl the actual evil according thereto; this
extenuates itself, and coIludes with the accusor against
the Excusor.

The genuine natural is the external of the spiritual For

this reason the merely natural idea is an unnatural idea.
Thus the natural sense of the 'Xlord in the unnatural idea
of the merelv natura.1 man becomes an unnatural sense,
thus nonsens~ and insanity.

l t is not the inteIlectual in a certain 1umen that makes

Doctrine, but the man in enlightenment. A certain lumen
is still only sterile wintry light; but enlightenment is a
warming at the same time, thus every Doctrine of the
genuine True is the proportionate advance thereof ever
deeper into the celestia.1 spring. Celestial Doctrine flowers
with the flowering of angelic youth.
Anton Zelling.
 DE HEMELSCHE LEER
Priee 8 0.50 01'2s. - Faseieles 1 to V still availa.ble.
Publishers: TH); SW);D~:NDORG GRllOOTSCHAJ'
29 ::-l'assauplein, The Hague, Holla.ml.
 DOCTRINA GENUTNI VERl

DE EMELSClfE EER

EMANUEL 8\YBDE~ZBORG
DO;lIINI JESU CHRIS'rI ,mRVUS

SEVElvTH FASCICLE

EX'l'RACTS FIWr THE ISSUES

SEPTEMBER 1~36-JULY 1938

 '"l:Î
<::>
Ql
a
"'~
M .,..
.""
(::l
p.. ~
P<
H
'"
-.,.
~
'"
<.:>
~
>'l
-< .~
.,..
en
0., ""~
~
E-;
<::>
~
DEHEMELSCHE LEER

A MûNTHL y MAGAZINE

DEVOTED TO THE DOOTRINE OF GENUINE TRUTH

OUT OF THE LATIN WORD

ORGAN OF NOVA DOMINI ECCLESIA QUAE EST NOVA

HIEROSOLYMA-THE LORD'S NEW CHURCH WHICH IS

NOVA HIEROSOLYMA

EXTRACTS FROM THE ISSUES SEPTEMBER 1936 TO JULY 1938

(ENGLISH TRANSLATION AND ENGLISH ORIGINALS)

SEVENTH FASCICLE

s-GRAVENHAGE

SWEDENBORG GENOOTSCHAP

NASSAOPLEIN 29

1939

 APOCALYPSIS REVELATA 918

Et templwrt non vidi in ea, qttia Domintts Detts Omni­
potens Templurn ejus est et Agnus, significat qtwd in hac
Ecclesia non aliqtwd externmn separatum ab interna er'Ît.

APOCALYPSE REVEALED 918

And l saw no temple therein, for the Lord God Almightyis
the Temple of it and the Lamb, signifies that in this Church
there will he not any external separated from the internaI.
 CONTENTS

"And 1 saw a New Heaven and a New Earth and

tlure 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 in
the 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, Extract
from 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 Council
IV! eetings of the General Chttrch of the New J erusalem,
April 1937, by Rev. Ernst Pfeiffer. 140
The Lm'd's True Church with Man, by Anton Zel­
ling . - 159
Concerning Faith, by H. J. Brouwers . ] 89
Editm'ial, 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 to
Lead, by Anton Zelling . 281
The Nineteenth of June 1938, by H. D. G. Groene­
veld. .. 292
Indcx ta the Seven Fascicles . 297
 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.o'elect 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
10 ANTON ZELLING

of the Lord, that gives the perception. Now the end is not
the all of the cause except for the purpose of being the all
of the effect. The celestial Angels, who are in the ends,
therefore at the ~flrsCapproa.ch or from the sphere of the
spirit perceive whether, yea yea, miy nay, the effect or his
life - and this is the religion - essentially answers the
first end, the Love; the spiritual Angels, who are in the
causes, pcrceive how the effect answers the middle end,
\Visdom; the natural Angels, who are in the effects, per­
ceive in what the effect answers the last end, Use. Tt is, in
a threefold degree, al ways by the effect or by the fruit
that the tree is known, a tree planted along streams of
water or a tree in hello
FOT this reason they who think three gods purpose to
take from the last end, which is the effect, the all out of
the first end, and this is just what matters; in order that it
may become a natural separated from its prior, more interior
or higher parts, these being the middle and the first ends;
which scparated effect afterwards serves to counterfeit the
conjoined effect with art and study, in order to justify
or to sanctify the proprial life or the life of the proprium in
the eyes of oue's self and of the worId. To think three gods
therefore ,is done with an evil intention, evil and therefore
dark, for which reason it is written that they think three
gods, but do not dare to say so openly for fear of ridicule
by sound reason, and of thus losing honour and gain. For
sound reason has it from the universal influx that there is
one God, or that God is one, or, what is the same, that
there is one End, or that the End is one. As has been
said, to think three gods is to set three ends, not one end of
three degrees, but a triple end; not the first, the middle,
and the last end, but a first, a second, and a third end. End
and cause are father and mother of the effect. They who
think three gods, trespass against the fourth Commandment
by not honouring Father and Mother. And, because the
trespassing against one commandment is the trespassing
against aU commandments, they who think three gods or
set three ençls, in addition to being desecrators are also
thieves ::tnd murderers. They are ta be understood by the
husbandmen who, when the time of the fruit drew near,
killed the son a.nd heir of the travelling householder to, keep
the vineyard for themselves, MATT. XXI: 33-41. That the
 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 Son's 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 Lord's 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 from

its end and cause, what and why? 1s not a separated effect
a thing of vain reason? For an effect without its end and
cause cannot exist, and consequently is just as incon-
ceivable as unbelievable. But it is the same with this as with
the natural separated from the celestial and the spiritual;
also thc same as with the external worship separated from
the internaI; both, that natural and that worship, are pUl'ely
infernal. For separated from the spiritual and the internaI
does not mcan separated from the spiritual world - for
indeed, without continuaI influx out of the spiritual world
nothing 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 of
spirits, and the hells. To be separated from the spiritual or
from the internaI therefore means to be in consociation not
with the Heavens, but with the hells. This is because aIl
\Vords in the first instance or in the genuine sense have
reference to the only Lord. Thus f<:l.r _him who in aIl his
affections, thoughts, and deeds has the Lord in His Church
12 ANTON ZELLING

before his eyes, to such an extent that consciously as weIl as

unconsciously or subconsciously he continually thinks no­
thing but the_Churçh ~n aIl of his life, there is not one ward
tnat is not from the Lord and does not return to the Lord.Ji
Wherever in the W ord it says end, in the highest sense the
Lord with regard to Love is understood; where cause, there
the Lord "vith regard to Wisdom; where effect, there the
Lord with regard to Use.
End and cause, as said, are the parents of the effect.
Who thinks the Church, here at once thinks the celestial
marriage 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 with­
out children, but not children without parents. By the
children or the fruits the parental tree is known. In man
love and wisdom form his marriage, and together with the
uses that which is called his religion. That which the Angels
at once upon thc first approach of a spirit perceive is whether
the aU of the first End is in his gezin [familyJor his gezindte
[creed], thus whether the genuine conjugial is therein, or an
imitated conjugial, or the whori~h. The Dutch word gezindte
used in the sense of religion is connected with gezin and
gezindheid [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 8'ixth
Fascicle, p. 177). From this consideration it is evident
that religion is the marriage of love and wisdom, and the
household of love, wisdom, and use. Rence ""ln the RAND­
BOOK FOR THE GENERAL CHURCH OFTHE NEW JERUSALEM
IN ROLLAND this precious word was said: "If the Church
is 'liot in the household, it is nowhere", a word whereof the
deepsense now opens anew. For we can n0W also read in
that word: "If the Church is not in the religion, it is no­
where". 'l'hus family and religion become one living con­
cept, in which Love, Wisdom, and Use, or the first ëild,
the middle end, and the last end, together are one in simul­
tàneous order, Heaven in smallest form.

Let us proceed. The effect or the last end is the first end
in ultimates. They who think three gods, and thus set three
ends, evidently have the purpose of separating in the effect
the first end from its ultimates, of appropriating to them­
 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 the
ward genot [enjoyment]; nut and genot [use and enjoy­
ment] are of the same root; nuttigen [ta partake of, ta eat
or 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~he
lJ§.!3 f!:QI!). the enjoyment, ta ~Iljoy the enjoyment, and ta
tread down the use. rn an intellectuai vision ta some degree
elevated it would seem well-nigh impossible that there could
be anything sa screamingly insane as a spewed out and
trodden down use, after the enjoyment thereof has been
enjoyed; and nevertheless aIl the world is nothing but that
evil, and only by the very strictest self-compulsion is the
man who is about ta be reformed anything but that evil.
The faH of the Most Ancient Church and the fall of each
church since was nothing but the debasement or ~he fall
of the use, violated for the sole enjoyment and afterwards
trodden down. The evil we have been told ta shun therefore
under whatsoever form is always in essence the evil of the
separation between use and enjoyment, the deification of
the enjoyment, the denial of the use.
Ta what extent the_$~paration between use and enjoyment
is 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, the
characteristic 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 reference
ta the Love, the Divine Good. With the Protestants this
Good is considered a true, a true alone, elevated ta such
an extent above the good and the use that these, namely
the good and the use, thereby disappear into the shade and
into nothingtness. Their doctrine of election at bottom is
 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 l'st place and by idolizing it as good, the concept of
the son became ever more corporeal, ];lIJ'til 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
 USE AND ENJOYMENT 15
Roly Spirit; an infallibility of what is not the Divine,
proceeding; thus a quality without substance, an attribute
or a predicate without subject. And as with them the good
obscures the true, the actual evil confessed by thern at stated
hours of confession obscures aU hereditarY-!lyil. This last
remains untouched; this church with world-wide power
stands powerless against hereditary evil, and rightly, for
the sole weapon against hereditary evil is the genuine
True, which therefore also is the sense of the Second
Coming of the Lord. In Ris Coming the Lord set up fixed
limitations to the actual evil by subjugating the hells and
ordering the Reavens; in Ris Second Coming Re brings
hereditary evil to a standstill and to regression. N ow while
the Protestants considcr the actual evil as not being of prime
importance in the final entire justification, the Roman
Catholics consider the hereditary evil as not being of prime
importance in the graduaI sanctification, the former by
preferring the sole apparent true, the latter by preferring
the sole apparent good. It is characteristic of both churches
that each, among many varieties shows two principal cur­
rents that contradict and neutralize each other. The pro­
testant church alongside of an icy calvinistic doctrinal
rigidity spows a diluted liberalism which runs almost to
free thought; the Roman Catholic church alongside of a
good-huÎnoured worldliness, from \vhich expressions such
as patertje goedleven [JoUy friar] and sm~tlpaap [pamper­
ing father] have entered and remained in the Duteh
language, knowL~n_ i..QY-_Q.o!!y~t discipline with hermits
and flagell~nts. To these two Roman Catholic ultimates the
primitive Christian Church degenerated; to the former two
Protestant ultimatcs the genuine core of the first Refor­
mation. Add to an these absurdities the not less abominable
absurdity of the afore-mentioned sects who wish by force
to 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
16 ANTON ZELLING

dominion. What lies at the bottom of these motives is plain:

to rese;ve to one's self in the natural a separated effect for
the proprium, or in other words, to maintain a given sensual
pleasure, to excuse, yea to glorify it. From the word genot
[enjoyment] the words genotzucht [lust of enjoyment] and
genotziek [eager for enjoyment] have been formed. WeIl
then, the doctrines of three gods diversely formulated hide
various kinds of these lusts of enjoyment. The worship out
of a thinking of three gods rests on the external worship of the
J ews, imbued with corporeal sensuality, this again with
cruelty, this again with avarice, the one within the other,
the avarice as inmost enjoyment, thus the source of aIl their
evil lusts and diseases. With the Protestants these lusts or
diseases 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 alarge
part art also has been drawn down from its origin, essence,
and use; with the above-mentioned sects in a hysterical
running wild. They aU faIl under the Lord's judgment: "Ye
devour widows' houses, and for a pretence make long
prayer", MATT. XXIII: 14. Here to devour [that is, to eat]
does not signify to partake of [Dutch nuttigen, to take for
use], but to abuse where there might have been a use; and
this by killing the longings for the true, these are the
widows, with false things, this is the pretence of long
prayer; the widows' houses signifies the religions as mar­
riages, households, houses, generations, families. Here too
the essence of the evil is clearly noticeable: to persevere in a
separated effect and thereby to pretend an appearance of
use for the sake of the sensual enjoyment.
It is therefore of the very greatest vital interest, to
begin to see, alongside of aU these infernal opposites,
the orderly celestial relation of use and enjoyment; for
in the effect, or in the last end, use and enjoyment are to­
gether and one, but differently with the celestial and dif­
ferently with the infernal. rfhe abuse of the free and the
rational has disturbed the celestial order in the latter, has
torn off the use from the enjoyment and thus sepa'rated them
beyond recognition, forgetful of the end and thus forgetful
of God; that separation therefore is the source of all here­
sies. The Doctrine now should teach the good, true, useful
use anew. For we must continuaIly realize that the thinking
 USE AND ENJOYMENT 17

of three gods or the setting of three ends by no means is a

vanquished standpoint in the New Church; evprywhere
where the evil in any evil of whatever slight kind is not
shunned, the thinking of three gods is present at once, for each
enjoyment separately enjoyed, split from its use and put to
the fore, robs the cause from the aIl of the effect, and the
end from the aIl of the cause. So the end is no longer three­
fold and of tluee degrees, but three in number, fallen
asunder, jumbled together; the influx of the first end into
the last is broken, and in so much as Heaven is then closed,
hell opens. The evil in any evil, or the essence of evil lies
in making the enjoyment of use sensual, exterior, corporeal;
see there a true of life which can never enough be con­
sidered and can never enough be made of life.

Now before we proceed, a few striking examples will be

asked for of the difference between use and enjoyment
conjoined, and use and enjoyment separated. WeIl, consider
only the difference between repentance and remorse.
Genuine repentance has penitence fo'r fruit, and how sweet
the bliss thereof is experience teaches. Remorse denies
penitence with the visible purpose of remaining in the evil
enjoyment, forgetful of the use, forgetful of the end, and
thus forgetful of God. And so many other words may be
contrasted in which the differenee clearly appears; compare
for example to eat and to tuck; to drink and to guzzle; to
sup and to cram; to read and to devour; to talk and to
ehatter; to see and to peep; to worship and to idolize;
diligence and blind zeal, jealousy, emulation; wealth and
luxury; abundance and exeess; judgment and eritieism;
laughter and derision; to believe and to be superstitious; to
be saving and to be avaricious; wise and clever; discretion
and policy; miracle and magic; piety and bigotry - this list
may be lengthened without end. But let us stand still at the
word vroom [pious], and let us admire therein the multi­
plicity and the---unity of natural spiritual significations
whieh stamp it as an original or au- eastern or oriental word
in the language, a word of religion in the full effect" full
of the all of the first end, through the middle end into the
last end, use and enjoyment one to eternity. As an adjective
it formerly signified usefuI ; as a substantive advantage,
gain, use, profit; as a verb 1. to grow up, to become stalwart,
2
18 ANTON ZELLING

strong, powerful, virtuous, courageous, brave, to strive for­

ward; 2. to be of advantage or good for; 3. to pluck the fruit
of something, to draw the benefits of something; 4. to be
useful, to be of avail, think of the German frommen; 5. to
fa11 to one's share. We might therefore say that the Angels
at the first approach perceive the vmomkeid [pietyJ of a
spirit; for in the piety, thus understood an~w or a.-9_to)ts
original meaning, is the a11 of religion, or the tree in its
frtQ.t. Everywhere where use and enjoymenfare piOüSly
conjoined, there is the genuine good in its genuine true,
and everywhere where the use has been separated from
the enjoyment, there is an apparent good next to an
apparent true, or the evil in its false; and reversely, for the
one is in the cause of the other. As soon as a good exceeds
its true, or a true its good, the enjoyment begins to separate
itself from its use, and this because then the enjoyment
no longer proceeds from the use but from the infernal
proprium, and no longer is natural spiritual, but only
sensuously natura1. The continuaI ordering of the heavens
from the Lord therefore is a continuaI renewal or creation
of the unity of use and enjoyment in the effect; for it is
known that also the Angels from themselves, or left to
themselves, would strive straight for he11; and in what else
is this the case than in the enjoyment separated from use,
for this is being left to oneself. Now the daily penitence on
earth corresponds to the continuaI ordering of the Heavens;
in this penitence an evil enjoyment dies, whereupon a new
use puts a good enjoyment in the place thereof; and this so
often 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, then
shunning the evil with the Eps in a purposely vague gener­
ality, with the Eps because the essence has not been seen,
and then afterwards making the evil things count as mere
idiosyncrasies. Properly speaking this is a separating of the
actual evil from the hereditary evil by making the actual
evil into an enormous theoretical point of detestation, as
externa11y manifest as in anyway possible, with the evident
purpose of letting the hereditary evil interiorly eat its way
on, without any cooperation as from one's self to doom it to a
standstill and to retrogression. The Lord's parable concerning
 USE AND ENJOYMENT 19

platter and cup in the Second Coming signifies: "You

cIeanse the outside to such an extent that it is given the
appearance of being actually not-evil, but from within an
untouched hereditary evil transudes; but know the clammy
outside wall in each drop coming through the pores, wit­
nesses against you; cleanse first the inside". AlI things in
which the natural man wishes to be left free, aIl things
which he calls his own things, to which he is attached and
that are attached to him as domestic animaIs to theil' master,
without exception are evil things, of which he will not see
the essence, thus of which he will not investigate the father­
ship, and to which he would bend round even the Doctrine of
the genuine True if only he could; nevertheless, whoso has
a trace left of his own things in that sense, is not worthy
of the Doctrine, for doctrine is not the Doctrine unless its
aIl is in the effect or in the life; and whoso has no part in
the 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 it
is the Doctrine of the Genuine T'rue, for thc Doctrine of the
Genuine True is in no way a true doctrine to swcar by, but
the good Doctrine, the useful Doctrine, good and useful as
a lamp to live by. AIl who think three gods and set three
ends are perjurers who swear by the god and the end
they have elected. There are those who swear by Heaven,
that is, by a heaven without the Divine True proceeding
from the Lord, thus without the Lord; there are those who
swear by the earth, that is, by a church without the Divine
True there, thus by a body without a soul, consequently
likewise without the Lord; there are those who swear by
J erusalem, that is, by a spirit without holiness or a holiness
without spirit, for J erusalem is the Doctrine of the True
out of the 'Word, thus the Holy Spirit, and consequentry
the Lord; there are those who swear by the head, that is,
by the true which a man himself believes to be true, the
summary of the three preceding groups, for aIl of them
desire wickedly and lustfully to confirm the Divine rrrue
from man and not from the Lord, for to swear is nothing
else than to confirm, see A.C. 9166. These four forms of
perjury are directly opposed to the Lord's commandment,
to love thy God with aIl thy heart, with aIl thy soul, with
20 ANTON ZELLING

ail thy strength, with ail thy mind, these being the four
receptacles of the Lord as Heaven, the Earth, the New
Jerusalem, and the Head, while the ward "aIl" has reference
ta the aIl of the end, the ail of the cause, the ail of the effect.
Theil' perjured swearing thus aims at maintaining the things
unlawfully appropriated.
The father of one's own things, good-naturedly indicated
as hobbies and knick-knacks in civil life, is the devil; and
the soul derived from him, or the essence, again and again
is the enjoyment torn loose from the use, U§f) l).ncl enjoy­
ment split asunder as the split snake's tangue and the ~plit
goat's hoof, of old times attributed ta the devil These things
sound harsh and dreadfîîl, because-with them something in
the proprium begins ta crack and creak, sa that lh~ cry of
dist.ress arises: Who then can be saved? But these things are
not sa harsh and sa dreadful but that the unpostponed daily
penitence has full power ta tackle them, for the Lord has
given the hopeful prospect: "My yoke is easy, and My
burden is light", MATT. XI : 30.

The Ward teaches that a heavenly society is the more

perfect in the measure in which each Angel is more his.
What then is the difference between "being his", and "being
his own"? \Vhoso wishes ta be left free and not meddled
with, claims the right of being allowed ta have his proprial
things, and he could brilliantly refer ta the mentioned teach­
ing, namely that in his own things he is his, which cannat
but be of benefit ta the society. Here a remark from one of
the Scientific \Vorks may serve as a sel-ious warning:
"\Vhen a name which is given ta any unknown quality
becomes familial' ta us, we are apt ta think, after a frequent
use of it, that we clearly understand the essence of every­
thing that name comprehends. But if in such cases we only
ask ourselves: What is this? Whence is this? and if we
persevere in the question, we shall find that instead of going
forwards, we have only been retrograding fI'am things more
known ta things more unknown, and from these again ta
others most unkno'wn", ECON. ANIM. KINGD., l, n. 64'. Tt is
the same also with the proprium, and in arder ta come ta
realize the distinction between the human or the angelic
"his" and the proprium of man or Angel, a long path in life
or a long raad of experience must be travelled, while at
 USE AND ENJOYMENT 21
first sight and later with an obtuse sight it seems as if
they are self-evident and even synonymous terms.

Just as an Angels have been men, just so aIl celestial

propriums have been natural proprium.s. "No one becomes
an Angel, that is, comes into Reaven, except the one who
carries the angelic ,vith him out of the world; and the angelic
has within it the knowledge of the way, out of the walking
of it, and the walking of the way through the knowledge
of it", D.P. 60. The celestial proprium is the natural
proprium created from the Lord as Father, redeemed by
the Lord as S2.-n, and regel!erated by the Lord as Roly
Spirit. Thus the celestial proprium is the image of the
glorified Ruman of the Lord. rEhe natural proprium of
which the principle is the Remains, is purely the Lord's.
"There is not anything man's own, but it appears to him
as if it were", D.P. 78. "Although aIl things that man
perceives, and thence thinks and knows, and in accordance
with the perception ,vills and does, inflow, neverthGless it
is of the Lord's Divine Providence that this appears as if
of man, for otherwise man would receive nothing, thus
would not be endowed with any understanding or wisdom",
D.P. 76. The angelic proprium in man is natural out of
celestial origin. In that natural proprium each man is as
if his, just as in the celestial proprium each Angel is as if
his. From that natural proprium there surges forth, as a
sphere, an own natural. The sphere of each true society
is therefore the blessed communication of the own naturals
of 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 of
that natural proprium, the good affections of which it bent
down to evil lusts by an abused free and rational, and
thence the true things thereof into false, and the good uses
thereof into evil ones. '''Ehe evil uses, too, are from the
spiritual Sun but the good uses are converted into evil ones
in hell", D.L.\V. 348. ,Just as aIl devils have been men,
just so an lusts have been affections. The affection is
simple, and as such it is celestial by origin and nature, and
in essence it is innocence. Various simple affections, en­
tangled together and finally by inheritance grown together,
as the separate fibres of nerves and muscles round the
22 ANTON ZELLING

lips of the Most Ancient grew fixed in the posterity, make one
evil desire. The difficult conversion of evil concupiscences into
good affections, viewed otherwise, would be the conversion
of wolves into sheep, which is an abominable absurdity of the
Protestants; but it is the laborious unravelling, the soaking
loose and the bending back of simple affections knotted
awry, each of them, as it might be said of nerves and
muscles, from its distorted, disrupted, twisted position into
its suitable place. The infernal proprium with man is the
natural as-if-proprium - pm privato - from the Lord,
with him degenerated, stolen, counterfeited into an un­
natural proprium, an infernal counterpart which does not
cease to do violence to its archetype (note in Dutch the
root wel of geweld [violence] points to the 'will mn wild);
so that the natural proprium as the Lord had meant it to
be, 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 that
infernal grasp. Only by the ,Vord, by which all natural
propriums, all natural qualities of men and things have
been made that have been made, is it liberated, by the Word
in the genuine sense or by the Doctrine from the Lord, for
the Doctrine is the genuine sense, and "the genuine sense
of the "Vord no others perceive than those who are en­
lightened" , A.C 10323.
From this consideration it becomes manifest that in the
name familial' to all of us of "the own" or "the proprium"
more qualities and characteristics lie enclosed than a,re
accounted for in the vague general idea of "nothing but
evil". Fo,r that was well known to the old churches thinking
three gods; yea, all too well, for with that premised and
stressed generality they purposely obscured the particulars,
thus putting a corn measure over the candIe light. But by
considering the proprium in a vague generality as nothing
but evil, the following as it were algebraic equation origi­
nates: 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 contmdictio
in tel"lninis. This too, as a l'ed~tctio ad absw'dwm, shows that
a name, a term, a word such as "the own" or "the proprium"
contains infillitely more unkno,wn qualities than is com­
monly understood in a vague general idea. For the man who
 USE AND ENJOYMENT 23
thinks the Church there sparkles a starry heaven of parti­
culars in the ward proprium, as innumerable as the count­
less minds that since Creation have lived, live, and will
live, and of which not one is the same as the other, and will
not be, into eternity. For the man, however, who thinks
three gods, there is only one proprium, that of the evil
hireling of the vineyard, which he is himself. And when the
Lord says He will let the vineyard ta other husbandmen,
he thinks within himself: "As if those others do not just as
much have a proprium as we have, as evil and false as ours".
There is the human-angelic proprium, and there is the
human-deviIish proprium. 'l'he human-angelic proprium
has aIl appropriation from the Lord, sa that therein he may
be fully as his, with aIl celestial blessedness. The human­
devilish proprium however avariciously, imperiously, and
wantonly out of itself has appropriated ta itself aIl things
which by origin are Divine, and thereby profaned them ta
infernal means for lascivious ends (note in Dutch the root
wul of wulpsch [lasciviousJ which relates to the prostituted
will). And so then the human-angelic proprium has another
"his", another itself, another self, and other things than the
human-devilish proprium, differing the one from the other
as the celestial free from the infernal free, the good use
from the evil use. And with that use we return ta our
starting point, for it is for the sake of the use and the
enjoyment in the use that they differ, and for nothing else.
\Vith the evil ma,n the eagerness and lust of enjoyment have
gained the mastery over the use, as his will over his under­
standing, his free over his rational. The use is related to
the enjoyment as the rational is ta the free. With the evil
man the enjoyment run wild - note the root wil of l'un
wild relates to the foolish will - has broken the bounds
of the use and has become an end by itself, The first end
by the middle end descends into the last end, as does the
New Jerusalem from Gad out of Heaven. \Vith him who
thinks three gods and sets three ends, this triple pillaI'
crashes down, not from discrete order into simultaneous
order, but smashed into a godless disorder, mere wreckage,
to which the evil lusts then rush as just so many evil wild
beasts, each of them to drag away his booty. For him who
thinks three gods the \Vord in its three degrees is such a
demolished pillaI'; his externally holy reading is a leering
24 ANTON ZELLING

among the ruins in order to patch together therefrom some­

thing to his liking. "H should be known that man out of
study can imitate the Divine things themselves", A.C. 10284.
'Vith study and art he seeks to compose an apparent
order or an order of his own from the disorderly truths
that have fallen asunder, truths that are no longer truths,
for order is truth and truth is order. Thus in the above
mcntioned parable the evil hirelings killed their lord's son,
after having stoned his messengers. Again, note how in that
parable it is expressly said: "::l,nd when the time of' the fntit
drew near", and at the end: "he will let out the vineyard
unto other husbandmen, which shaH render him ';he fr·uits
in their seasons", clearly to stress the last end, the effect,
the twofoldness of use and enjoyment, in which the good
are good, and the evil evil. For the good the good is the
enjoyment, for the evil the enjoyment is the good. The good
is what is called use. 'l'he essential or genuine good is the
aIl of the effect, the good use, and the reversaI thereof in
the infernal proprium is the evil use.

That the proprium of man, although in its origin just as

celestial as the love of self and of the world, has become
nothing but evil and false, is because it has been given to
man to have something in his power which it has not been
given to the beasts to have in their power, namely, the
separating of the natural from the spiritual; a separation
in the effect, and this in order to bring about something in
the effect which the beasts cannot do: the tearing away of
the enjoyment from the use. If it were to be examined what
it is that most men understand by that word of words:
"The Lord dwells only in His own with man", it W'ould
appear that because of the misconception regarding the
proprium they understand something very vague, indefinite,
and unreal, more or less amounting ta this: "the Lord dwells
only in Himself in man". \Vhich "vould exclude aIl cooper­
ation as from one's self: the Lord by Himself in Himself,
and the man by himself in himself in nothing but evil and
false. Nothing could be more dead! A fault in the thinking,
a'fault because of thinking three gods behind which a sore
fault of life hides itse1f by blowing up the not-understood
letter to a generality obscuring everything. rrhere are two
propriums: the one is that which is appropriated to man as
 USE AND ENJOYMENT 25
his own from the Lord; the other is that same proprium
counterfeited, which man appropriates and arrogates to him-
self for the mere enjoyment. The entire merci'ful work of
reformation and regeneration consists in the redeeming of
the proprium which is the Lord's. Now it is that proprium
which is His in which the Lord dwells with man. rEhat
proprium from Creation is as the propriums, the qualities,
the individualities, the peculiarities, the idiosyncrasies of
all things or uses that have been made; and the Lord in
Creation 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 finally
there remains no self-respect and mutual esteem, and thus
no charity. On the one hand na. self-esteem from the Lord,
on the other nothing but self-conceit from oue's self. We
must arrive at a new fear o.f the proprium which to: us is
purely the Lord's; and the first use of the Doctrine for
life is the ordering continually anew of that which is purely
the Lo.rd's; and of separating with a firm and severe hand
what is no1J the Lord's.

In between a few remarlmble derivations of words.

Nut [use] formerly signified the produce of agriculture
and cattle-breeding, also advantage and office; a related
root is not [need] whence noodiq [needful] and this meant
not only the produce of agriculture, cattle-breeding, as well
as 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, to
have, to catch; of a related root is ganintan, to catch; mtta,
fishnet; nat/da, use, property; nattta, possession; nmtt, a
head of cattle; ghenoot, one who participates, who has a
share in the possession of grounds; geniet, enjoyment, and
"dat hooqe geniet" thence meant Heaven; moreover geniet
meant 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, to
experience, to have inteœourse with, ta have the disposaI
of, to occupy one's self with, ta rent and to let grounds;
gebmkelyc meant blessed;
USttS, which is the Latin word for use, has a number
of subsignificatioll's, such as: making use of, experience,
26 ANTON ZELLING

discipline, capability, value, advantage, gain, need, occasion;

U tor, verbal form of usus, means ta put to use, to make
use of, to administer, to control, to exercise, to make up, to
assume, to belong to, to carry out, to exercise, to practice, to
take into consideration, to enjoy, to experience, to suffer,
to eat, to be friendly or confidential with some one, to pos­
sess, to- have;
Frux, fruit, signifies also that which one may enjoy; of
a related Toot is fmctus, income, enjoyment, and fruCYT', to
enjoy or ta use; hence our word vruchtgebruik [usufruct]
is really a tautaJogy.
WhosQl thinks the Church as the whole of his life, under­
stands aIl these significations interwoven from above one
by one, and perceives the words nHt [use] and genot [en­
joyment] as inseparable tent-companions, "tentghenooten".
Herein the language, which draws this wonderful tissue
out of the spiritual worId, mirrors the entire W ord; for
in the language the words md and genot, as to their
roots, are as much one as, in the letter of the "YVord,
USttS, use, and jucundmn, the enlivening, go together in­
separably on almost every page. Jncnndum, of old times
meant 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 translation
VERKWIKKEN [to enliven] because it epitomizes all those
meanings and of old times also contained a similar series of
meanings, as to feed, to rear, to cherish, to cheer up, to be
cheerful, to quicken, to bring to life (again), to. make
healthy, to light a fire. In Dutch nnt andgenot [use and
enjoyment], are words related to the same root, just as
geloof and gelooven [faith and to believe]; in Latin usus
and jtlcttndu1n are derived from distinct roots as {ides and
credere. This is sure ta have its deep sense and hidden
renson, into which we cannat now and here enter further;
but this is sure that the ward genot has gradually been
degraded, as appears from compounds such as zingenot, ge­
notzucht, genolz'iek [sensual pleasure, lust of enjoyment,
eager for enjoyment], while however an expression as in het
 USE AND ENJOYMENT 27

genot stellen van [to afford any one the advantage of]
clearly points back to the noble origin. Centuries of thinking
three gods have put their stamp on that word genot, which
the word vel'kwikkelijk [enlivening] cannot have and in
the future will not have. \Vhat is enlivening gives one to
understand that the well followed use does not wear down
the senses, blunt, and demolish them; but renews them, with
which the entire body becomes new in each function, which
is the all of use: a new body for a new spirit. Suffice it
when 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 of

DE HEMELSCHE LEER 1934, p. 100, been drawn to a
remarkable statement in the ADDITIONS TO THE TRUE
CHRISTIAN RELIGION, VIn : 19, see PosthttmO'tts Theo­
logical Works, Vol. l, p. 159, reading: "The internal of
man is his spirit, the internaI of the latter his will, the
internaI of the will is his love and the internaI of the latter
is the enlivening. The consociation of all is according to
the enlivening things".
Put next to that this statement: "Acts and works are
ultimates; out of these by the enlivening things of the uses
cornes to pass a :@turn to their firsts which are the will and
the understanding or charity and faith. ... The enliven­
ing things of the acts and of the works are the enliven­
ing things which are called uses", D.L.\V. 316, and we
shall see that in the effect or the last end, for these
are the ultimates, use and enjoyment are Qne, a good
enjoyment of use with the good, an evil enjoyment of
use with the evil. With both the circle of flowing forth
and flowing back seems to be the same, but with the evil
it is a vicious circle, and with the good it may be called a
virtuous circ1e, a higher circulaI' form or spiral, which
latter causesthe ultimates out of the firsts to be continually
enlivened and renewed. Life upon earth, just as the entire
natural kingdom in which it is enacted, is in the effect.
With the good each effect, thus each use and enjoy-ment, is
within the spiritual ultimate which is calTêd' the-natural
spiritual; but with the evil it is outside of that, for "the
spiritual ultimate ... may be separated from its higher
28 ANTON ZELLING

things, and it is separated \Vith the men from whom is hell"

D.L.W. 345. Seen from our present consideration \Vith
regard to life we might understand this to be the rending
asunder, the tearing apart of use and enjoyment which
from the Lord are one, in order to keep the enjoyment to
one's self. What is the separating of the spiritual ultimate
from its higher things other than taking away from the use
the all of the end and the all of the cause, for the sake of
the sole enjoyment, which thence no longer is natural
spiritual but merely natural, sensual, corporeal, thus un­
natural, lascivious, cadaverous, in a word, infernal. For
what purpose are the strict laws in the Book on CONJUGIAL
LOVE, for instance those of the strictly distinct states q:f
engagement, betrothal, and man-iage, otherwise than to
prevent that the highest enlivening thing does not as enjoy­
ment prematurely waste &'way the use in the last end, so that
it rots away as a tulip. There is a common Dutch term
"de zure plicht" [the bitter duty ]. Well then, one might
also speak of a "bitter use". AlI human misery originates
from this that from each use given from the Lord, the
enjoyment is hurriedly consumed, so that the use propel'
remains behind as a bitter use \Vith \Vhich an enlivening is
no longer possible. In each spiritual ultimate or natural
spiritual separated from its higher things all uses and dnties
have become bïtter, heavy, and hard for us. A hereditary
evil, heaped up through centuries has gradually rendered
our senses, our blood, our entire bodies, almost unable to
l'eceive the genuine enlivening, we preferring the stickly
clod of earth to the celestial aura thereof. The merciful ope,r­
ation of reformation and regeneration is nothing else than
a soaking loose, piece by piece, of the sensual enjoyment
glued fast to our minds; part by part, region by region,
different again in each state and degree, because in each
next state and degree other heterogeneous things again im­
pede the pure effect. Ever ane\V disturbances of order arise
which consist in a making external of what should become,
be, and remain natural spiritual, on account of which. the
genuine internaI in which is the first end or t,he Lord, then
draws back, giving space to another group or combination,
which is to be called a state of no order because it is not
from the Lord but from the infernal proprium. In order ta
shun this evil it must be possible ta seek the true, and in
 USE AND ENJOYMENT 29
order to find the true the evil must have been shunned. The
first of charity consists in this, that we give Olle another
the affection of and for this virtuous circ1e, for only the
affection is fructifying, fruit-bearing; and now listen ho:w
nut and genot [use and enjo-yment] are together in this
word. The multiplications are nothing unless they lead to
impregnations, flowing forth thence and flowing back
thither, without end. What we owe, the one to the other, is a
continually renewed mind; and a new mind from which only
affections flow forth, is only possible by one's placing one's
self, as if from one's self, in that circ1e of life. The life that
may become truly life is always on the border of the possible
and the impossible; it is possible, in the beginning, only by
a self-compulsion continually prayed for from the Lord; it
is impossible immediately the man even slightly wavers in
that self-compulsion. That self-compulsion always over
again has relation to the unconjoined enjoyment, the enliven­
ing forgetful oJ the use. Only when the self-compulsion
has become a second nature or of a spiritual nature, is it
seen to be cooperation with the Lord, and is the burden seen
to be light and the yoke easy; only then can we taste the
llse of uses, the delight of delights: the giving and receiving
of 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 unconjoined
enjoymel1t as we now understand it, precedes the eternal
peaceful cooperation. For this reason usus in Latin also
means discipline. Without self-discipline the celestial free
cannot be inherited, and that self-discipline consists in put­
ting the sensual under guardianship. For this reason ûJor
in-Latin also means ta a:umlnister, to control, to take into
consideration. Where that self-discipline is neglected th~
separated enjoyment gains the mastery over every spiritual
useaïïd'a.raws -If outside of the aIl of The end, witn the
ID1ernal lust of defloration, variation, and other a.bomina­
tions. A.nd the collective name for aIl those abominations
is that of thinking threc gods. rrhe false doctrines thereof
must be seen as to life and not only with reference to the
Doctrine of the genuine True, which consideration would
remain only in the theoretical, and become sterile, unfruit­
30 ANTON ZELLING

fuI. With regard to the abominable life they must be seen

as infernal oPPo~iles in the effect in order that after­
wards the life following the Doctrine may the more eagerly
be besought from the Lord. ["Eager" in this sense is a
translation of the Dutch "hevig" and this word again has
the same root as "heavy".] "Hevig" means to exert aIl
faculties in order to heave the heaviness. For where we
are stuck to any separated sensual-êm.Qyment, we aIl are
like those who think three gods who alsohave no thought
of leaving th~F own to which they hold fast with heretical
tooth and nai!. The c~le~tiaLeu.livening of each -.Eatural
spiritual use so far surpasses the separated enjoyme~t
that if those who think three gods could only have t~.e
remotest 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 letter
the confirmed faise appearances ~a~ ex}inguish~. t.he
internaI sense, and by that, or according to that, they have
robbed themselves of aIl senses. For the sense (sensus)
of the W ord"c';-heres wTrç1;he sense (sensus) of the organs
of sense, and the time is coming that enlightenment will he
given herein. This however might be said that the External
and the InternaI Sense of the W ord correspond and com­
municate with the external and the internaI senses of man,
and that every revelation or enlightenment is dependent-on
the state of man's sensual, in other words, on the-quâ:ilty and
measure 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 entire

heart to_pal'S over one's office to him who is better fitted
for it; for thus the aIl of use is ascribed to the sole Lord
without the wish of retaining for one's self any enjoym~nt
of gain or glory. In such a spirit of Charity every-Church
and évery mêinber of the Church who is in the things of
Doctrine, needs to receive aIl new things of Doctrine, to
investigate, and to accept them. To accept is at once to
ohey the things heard out of the Word, and to obe:v-tlie
new' is for His sake entirely to leave the old and no longer
to remember it. There is an enjoyment Inherent in each
old thing which must become less in order to allow and
 USE AND ENJOYMENT 31
to give full spiritua.l room to the enlivening of the new
use. rro renew the sensual is the first duty of Charity, in
order that in every effect use and enjoyment may be ever
more one.

Let us read a passage such as this: "The essence of aIl

love consists in conjunction, even so does its life, which is
called enlivening, loveliness, delight, sweetness, beatitude,
blissfulness, and felicity", D.L.vV. 47. Here all most
general celestia.l generations of the enjoyment of use are
summed up which come forth from the conjunction as from
their source. That conjunction is the use, and it is that use
which puts us in the enjoyment of inexpressible felicities.
For this reason there immediately follows: "Love consists
in this that one's own should be another's, and that one
should feel another's enlivening as an enlivening in one's
self; this is to love; but to feel one's enlivening in the
other and not his enlivening in one's self, is not to love,
for this is to love one's self, but that is to love the neigh­
bour". So then use and enjoyment conjoined into one is seen
to be charity in effect, and on the contrary use and enjoy­
ment separated is self-love and love of the world. In TI-IE
DIVINE PROVIDENCE n. 39 another series is given: "The
beatitudes, blissfulnesses, enlivenings, lovelinesses, in a word,
the felicities of Heaven ...". The Latin word for felicity
is Felicitas, and the root signifies bearing fruit, productive.
vVe might therefore equally weIl read: " ... in a word, the
fntit-pmductivenesses of Heaven", which again points to the
conjunction of the love and the wisdom, proceeding in the use
and thus the inexpressible enjoyment one therewith. Those
enjoyments are just as endlessly diversified as the foods
which the Angels partake of, and we now as to life under­
stand why the quality and thus the enjoyment thereof in­
creases in excellence with the degree of the use. To wish
to 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 enjoy­
ment. Now let us re-read in the ARCANA CELESTIA n. 12
this statement concerning the sixth day of creation: "His
spiritual life is delighted and sustained by those things
that are of the knowledges of faith, and those that are
of the works of charity, which are called his food, and his
1

1
1
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
 USE AND EN]üYMENT 33

and in writing, must testify to these three: s~~.eombat,

and peace. U s~ and enjQ.yment ~re nQt_cQIJjollled unless by
fasting;-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 Lord's Prayer. This too is what we
meant above, that Fe_ oWe ta the neighboJ!r a new milu1,
or else we are a thief and a murderer before the Lord; a
thief of the enjoyment, and a murderer of every use.
Is it not remarkable that the Book on the Diviné Love
and Wisdom is not at the same Eme caUed "on the Divine
Use", and is it not remarkable that Love has its quarter
of the Heavens, the East, and Wisdom the South, but that
for Use the quarter of the Heavens has nowhere been indi­
cated? This teaches us that use is the aU of love and the
aIl oDvisd~m, and is therefore omnipresent or "\vhereverlove
àiid wisdom proceed into the last end, in order there to be in
fulness, glory, and power. .- --- -
TlieLord has said: "Where your treasure is, there will
your heart be also", MATT. VI : 21. Might we not also
understand this word in this way: "Where your enjoyment
is, there will your use bealso"? A fearful question!
 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 questions
now: I. What is that which is His? II. To what end?
I. rrhat which is the Lord's are the true and good things
of faith and of love.
II. The end is the End of Love itself: that aIl that is His
may entirely be the other's.
Now see in the ARCANA CELESTIA, n. 10569: "That the
presence of the Lord is in the true and good things of faith
and love, is because these things are from the Lord Himself,
and when the Lord with men and with the Angels is present
in 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 or
followed: 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 literaI
representa.tion. These ways are related as the celestial Doc­
trine, the spiritual Doctrine, and the gross direct taking
cognizance; and these three ways are also related as the
three servants ta whom a man, travelling into a far country
gave, to the one five talents, to the other two talents, to
the third one talent, MATTHEW XXV: 14-30. Those talents
are what is the Lord's, and the two good and faithful ser­
vants are mindful of the Essence and End of that which is
His; but the wicked and slothful servant, forgetful of the
end remains penned up in his proprium, and therefore says:
"Lord, l knew Thee that thou art an hard man, reaping
where tho'll hast not sown, and gathering where thou hast
not strawed". Rebellious language full of hatred towards the
neighbour, for his eye is evil because the Lord is good; he
hates the Lord in the two other fellow-servants, which
hatred and envy clea.rly appear from his angry words. \Vhat
 USE AND ENJOYMENT II 41

makes the true and good things of faith and love to be what
is His, is that the Lord is present therein; for this reason
in the above short quotation the ward present occurs three
times. Three times, as the Lord asked Peter: "Lovest thou
Me"? As saon as the Lord is present in the true and good
things of faith and of love, that which is Ris is at once as
if the other's, and in no way more or less, but in abundant
measure. And although the Lord with each one is the same in
what is His, that which is His differs with each one according
ta reception; for this reason it is said in the above quoted
parable that the talents were divided, ta evej'Y man accor­
ding to his seveml ability. If in the quotation concerning
what is the Lord's the stress is on the presence, in the
parable the stress is on the absence, for we read that the
lord of the house traveIled into a far country, that after the
distribution of the talents he siTaightway took his journey,
and that he returned after a long time. And also in the parable
of the wise and the foolish virgins, immediately preceding,
it is expresS'ly stated that the "bridegroom tarried", that is,
stayed away for a long while. 'l'his teaches us that the
essential presence, and the apparent absence internally are
one- in the free and rat.ional from the Lord in man. The
presence in the absence is in another ward caIled Doctrine,
and the sense of the above quotations therefore is that we
are indebted ta the Lord for Doctrine; see SrXTH F AscrCLE,
p.45.
In that Presence and that Absence there is hidden a deep
arcanum. With the good and faithful servants the Absence
is apparent and in essence the Presence is internaI, or the
dwelling 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 the
aU of the effect. With the wicked and slothful servants,
the thinlœrs of three gods, and the setters of three ends, the
absence corresponds to the a.bsence of Moses from the sons
of Israel worshipping many gods, concerning which we
read this: "With the heaTt thev did not believe in Jehovah
[with capital], for they beli~ved that there were ma~y
gods; as may be sufficieutly clear from the golden calf
which they, while Moses tatTied, adored as their god, yea as
jehovah [no capital]", A.C. 10566. To worship various gods
is to give wa,y ta various pleasures which, being oblivious
of any end, of use, and of God, are separated or infernal
42 ANTON ZELLING

pleasures; and the worshipping of the golden calf as jehovah

is the separated enjoyment in its insanity. "As jehovah" is
an appearance of what is the Lord's in which the Lord does
not dwell. Every external holy reverence, without any
internaI, before the unopened or closed "Vord, is a worship­
ping of the golden calf as jehovah. And that Moses, tarry­
ing, signifies that the Divine 'l'rue does nat inflow out
of the Ward, sa that in the "Vord nothing of Heaven
is observed, is taught in A.C. 10396. Where the Lord is,
there is Heaven. Where the Lord does not DWELL in what
is His there what is His remained unappropriated and thus
an appearance of what is His, serviceable only to "swear
by", that is, thereby to coyer perjuriously a separated en­
joyment. With the good and faithful servant the Lord is
present however much absent in appearance; with the
wicked and slothful servant the Lord is absent however
much present in appearance. And the Lord is present in
appearance when we, externally pious, lmeel down before
what is the Lord's while He does not dwell in what is His.

The wicked and slothful servant is the prototype of the

man in faith-alone; he says "Lord", he even says "1 knew
Thee", thus in an appearance of knowing and acknowledging
he knows and acknowledges that there is something such as
what is the Lord's, but his fault of life and thought is that
he does not believe that the LO'rd dwells therein with man,
in other words, "that the Lord wills ta make what is His ta
be entirely the other's". The wicked and slothful servant
fools that his own self is hard, reaping where it has not
sowed, gathering where it has not strawed, that is, enjoying
where it has practiced no use, and as it always is in such
cases, he accuses the Lord of his own evil. That the man .in
enlightenment makes Doctrine for himself, such a ward he
passes over in his reading, and if this is pointed out ta him,
he flatly denies it. With regard ta the idea "his own" he has
come into such a persecution mania that he never can
realize that the tent-companion of the ward enlightenment is
integrity. And if he were told that "The Lord dwells with
men and Angels in what is His", signifies '''l'he Lord dwells
or is present with men and Angels as if in what is theirs",
he wonld decry this as being a heretical falsification of the
Scripture. But how does he then explain this ward: "To the
-
 USE AND ENJOYMENT II 43

Angels more than to aU others is given the appearance as

if they live from themselves, with inexpressible felicity",
A.C. 1735? Does this not signify that what is His appears
entirely 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 heart
must grossly think "DweU as much as you like", and may
we be forgiven this rude word, for in the end it amounts to
this. To him applies that correspondential image of a man
who, in the top story of his house dweUs chastely with his
wife, and in the lower story keeps a whore hidden. With our
consideration of Use and Enjoyment we begin to see through
these attitudes of life, where the sin and the sickness lie.
One does not understand -what is the proprium, and therefore
not what is His, and one does not understand what is His
and therefore not what is the proprium. Properly said on~
does not yet understand anything, not what is of life, and
not what is of faith, and one must begin over again from
the bottom, anew from the Lord from the top, new. And
again and again nothing but the separated enjoyment is
in the cause.
The soul and the life of what is the Lord's is the presence
of the Lord. ,Vithout the presence, that which is the Lord's
is an external without an internaI, and the magnifying of
an external without an internaI is from the evil. The presence
of the Lord makes that which is His in which He dweUs as
if ours. There remains the question what is this aU-decisivë
presence, for where the Lord is, there is Hea.ven. Pmesentia
is the first presence, the first end, the aU of the cause and
of the effect; prae is to the fore or first, entia is being or to
Be, thus Jehovah; thus this word says that the Love is the
First Begotten, and that the Lord IS in the good of love;
thence Omnipraesentia or Omnipresence signifies the To Be
in its fulness or in lasts. In the Dutch word "tegenwoordig­
heid" [presence] or ".ie.qenswaartsheid" the word ".fegens"
[over a.gainst] and "waarts" [to'wards] are intimately con­
neeted as an entire turning to each other, and in "waarts"
[towards] there lie "w01'den" [to become] and "woord"
[word] involved to such an extent that "tegenwoordig" [pre­
sent] may also give us to think of the life out of the W ord
or as if close up against the 'W ordo "And the 'W ord was
made flesh and dwelt among us", JOHN I : 14. Everywhere
44 A,NTON ZELLlNG

where 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 that
which 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 of
the W <'rd the Presence may also be compared to the active
-powers of the atmospheres which lie close up against the
lands. The lands are the natural mind. \Ve read: "That each
True Thing is sown in the internaI man, and rooted in the
external man, on which account, unless theTrueThing sown
is rooted in the external man, which is done by acting, it is
like a tree set not in the humus, but above that, which with
the heat of the sun blazing upon it, immediately withers
away" , A.R. 17. The Latin fol' to act is ageTe, whence ager
which also has given us our word akker [field], acre. It is
known in agriculture that in winter there emanates a greater
cold from faUow land than from cultivated fields. So seen
the Presence is the active powers of the atmospheres or the
Uses entering- into' operation as soon as the humus of the
natura1 mind has been worked inta tilled fields or has been
made receptive of use. For this reason the word of our text
says "accol'ding ta the use"; fol' also the evil are able to do
good uses, but this is not according ta the use. Further our
text savs: "the natural man also becomes as it,vere
spiritua'î"; that small word also con tains the aIl of the end; for
thenatural man, from birth a wickedand slothful servant must
also become as it were spiritual, or nothing has happeneù
and aIl has been in vain. Furthermore our text says:
"which happens when the natural man feels the enlivening of
use out of the spiritual". If onewere to ask: what is to believe
and when is therc ta believe, then the answer is manifest:
"when the natural man.feels the enlivening of use out of the
spiritua.l". 'l'he spiritual again and again is the known and
acknowledged true, willed and done, that is, believed, lived,
loved. How the essence of evil now becomes evident; for it
is the denial and the inversion or perversion of aIl this: not
following the use, and the enlivening or the enjoyment not
out of the spiritual, thus not the enjoyment of the use, but at
the expense of the use, thus separated, thus the known and
 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 Lord's
presence? What else is it than the integrity of the receptacle,
and what else is the integrity than the shunning of evil, and
what 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 Lord's 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 been
said. That which is the Lord's without His dwelling therein
is a house swept with brooms, the wicked and slothful ser­
vant proves this. vVe have in haste in our reading passed
over the word dwelling, and to dwell signifies the coopera­
tion of man as if from himself, just as what is the Lord's
signifies the man's angelic as if proprium. To every man
according to his several ability, this wha-t is His is appro­
priated as if man's; this what is His with each one varies
according to his ability to receive from the Lord; and
to eternity no' single celestial proprium or that which is
the Lord's, is identical with that of another: Reaven is one
infinite variety of blessed appearances as if they lived from
thcmselves. From those blessed appearances, endlessly
diverse and at the same time universal, sound forth the
Glorifications heard of the Divine Ruman of the Lord as
so many voices of the waters, sounding Presences, in which
the 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 the
wicked and slothful servant denies Reaven or the Angelic
witb man; he does inaeed acknow"Teage the Lord and what
isO-the Lord's, but just as his faith (iides) knows only one
note of the flute: faith, faith, faith, so his life knows only
one trunk: the proprium, the proprium, the proprium. SmaU
marvel that he hid the true and good things of faith and of
love or that which is the Lord's "in a napkin", see also
LUKE 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 every
natural doctrine out of the literaI sense must foUow if it is
ta be of any use, namely ta be of service ta the Doctrine of
others. What with the wicked and slothful servant makes
the acknowledgment of the way of no value is that the
 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 Lord's 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 one's 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
 USE AND ENJOYMENT II 47

av, ta love, to wish, to desire, to satisfy one's self, to give

license to one's lusts, thus in the ever unfavourable sense
the sole enjoyment, separated from the use, of the mere
possession. .
Every enjoyment sepa.rated from use is filthy and ill­
smelling avarice itself. In a thousand such enjoyments
oblivious of the end, we are "worse than a beast", and bya
long way not justified in calling ourselves "animaIs" as
did the Most Aneients. The acknowledgment of the infernal
proprium of man is nothing without the fear of the angelic
as if llroprium with man. To be in the fear of the angelic as
if prO'prium,-'is with five talents to gain five, and with two
talents two- thereunto, it is to have and to be given so that he
shall have abundantly, an abundance of genuine sense out
of enlightement, or an ÇLbundance of life out of Doctrine;
but to be in the sole despisal of the infernal proprium is~ as
the wicked and slothful servant, finally to scorn the Lord
as hard and unjust. This is what we meant by that homely
expression of "throwing the baby away with the soapsuds",
the baby is the angelic as if proprium, the soa.psuds are the
filthy proprium. And here we may refer to another homely
expression; in Dutch we sometimes speak of a "dead baby
with a lame hand" ta indicate something- of no activity
wha,tever. WeIl then, that weIl known mighty word "to
shun evil as sin against God" by the misunderstanding of
the essence of evil a.nd by the equalization of the infernal
p:roprium and the angelic as if proprium might relax into
such iL dead baby with a lame hand, into a kind of Roman
Catholic mumbling the rosary. What evil is, the infernal
proprium cannot te.:'tch, but the angelie as if proprium
teaches it. What evil is, cven that which is His or the good and
true things of faith and of love cannot teach unless the Lord
dwells or is present therein. Evil is noot a vague generality,
but a most singular thing, and it is' for this reason that the
Divine Providence of the Lord is in the most singular things
every smaIlest moment. Evil is there as soon as the very
least is not perfectly follmving the use; and the Lord in this
respect warns us: "Be J'e therefore perfect, even as your
Father which is in Heaven is perfect", MATTHEW V : 4'8,
and the Greek word there is teleios, which signifies accom­
plished, fulfilled, completed, perfect, in fuIenumber, the
end attained, thus the first end as the aIl of the middle end
'''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 0'1' their
employment in the world, - and 1tS'US 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
 USE AND ENJOYMENT II 49
where others are wicked and slothful, there "with the best
will" we have not the least power. We read of the Lord that
He "in His own country did not many mighty works
beca,use of their unbelief", MATTHEW XIII: 58. How can
there be question of any ad vance in the Doctrine, thus of
the Lord's presence in what is His, if such capital trans­
gressions of unbelief are not continually atoned for and
forgiven. This is what we meant when saying that we owe
one another a new mind, or before the Lord we are
a thief of the enjoxment and a murderer of the use. See
there a truth of life for the future golden HANDBOOK FOR
THE SOCIETY. When David's place in the king's house was
found empty, Saul said: "Something has befallen him, he is
not clean; surely he is not clean", l SAMUEL XX : 26. So l'an
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 gar­
ments. The Word indicates it as self-evident that he who is
invited to the king's 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 king's 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 face
or 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 than

those who are enlightened".
vVe now wish to take up again this quotation, occurring
in the first part of our consideratian; and wa shall
start by saying that "The Lord dwells with man in what
is His" is the equivalent of the first and great Command­
ment, and that this ward is the equivalent of the second
4
50 ANTON ZELLING

Commandment, equal ta that. For who does not see that

"the Lord dwells with man in what is His", signifies that
thou 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 out
of the Ward that the enlightened are those who are in the
good of life out of charity and the faith thereof (A.R. 7),
thus those who love their neighbour as themselves? This
ward tao about the genuine sense of the \Vord may be read
in two ways: I. from within, thus as the good and faithful
servant; II. fI'am without, thus as the wicked and slothful
servant. The wrong reading in this statement passes over the
ward "enlightenment", as in the former statement the ward
"tD dwell". What is enlightenment? Let us by way nf reply
read in the ApOCALYPSE REVEALED the commencement of
n. 6. "\Vho bare witness of the \Vord of Gad, and of the
witness of Jesus Christ, signifies, who, out of the heart and
so in light, receive the Divine True out of the Ward, and
acknowledge the Ruman of the LÛ'l'd to be Divine",
Enlightenment therefore is that reception and that acknow­
ledgment out of the hem't, and so in the light. Row these
statements flow together, for that which has been received
out of the heart is that which is the Lord's or the genuine
sense of the Ward; and that acknowledgment out of the
heart is the dwelling of the Lord or the enlightenment, for
where the Lord is, there is Reaven. And we ask further:
what is "out of the heart"? To this THE DIVINE PROVID­
ENCE in n. 80 answers: "By the heart there is meant in that
[spiritual] sense, affection that is of love". And on a former
occasion we learned that the interior nf man's love is what
the enlivening is to him, and that the consociation of aIl,
that is, of his spirit, his will, his love, his enlivening, is
following the enlivening things. 'l'his le3lds us back ta the
ward of our text: "Accordinfl to the uses the natural man
also becomes as it were spiritual, which happens when the
natural 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
 USE AND ENJOYMENT II 51
which on the other hand require two Essential things from
man: the acknowledgrnent of the One God and penitence of
life; see A.R. 9. By this word the view becomes wider
still, for: By the acknowledgment of the One God there is
conjunction with the Lo'rd in what is His, being the genuine
sense of the Wo'rd; by penitence of life there is salvation
or the dwelling of t4!LLo-rd in what is His, being enlighten-
ment. . .
If first we have seen use and enjoyment conjoined in
that word conccrning what is the Lord's, now we wish to
see use and enjoyment conjoined in the word concerning
the genuine sense of the \Vordo The expression "genuine
sense" naturally implies that there is also a n~n-genuine
sen~, just as the expression "the genuine True" naturally
implies that there is a non-genuine true. This caIls toI mind
an earlier quotation, see SIXTH F ASCICLE, p. 123: "The True
is said to be purified from the false when man can be kept
from the Lord in the good of innocence; "innoeence is to
acknowledge that with him there is nothing but evil, and
that aIl good is from the Lord; then to believe that from
himself he does not know nor perceive anything, but out
of the Lord", A.C. 7902. To the question when is the genuine
sense of the \Vord or the genuine True, this is the sole reply,
which reply again amounts ta the two Essential things: the
Acknowledgment 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 the
W ord, as stated, may be read in two ways, from withill,
thus in the genuine sense, and from withÜ'l!t, thus With a
non-genuine sense. The word echt [genuineJ at once brings
us straight to the cross-road: the genuine [echteJ is the
conjugial [het echtelijkeJ, the regenerated; as previously
said, it 1S not the caterpillar, but the butterfly that mates.
There are two kinds of non-genuine sense: the unconfirmed
non-genuine sense of the man about ta be regenerated and
the confirmed non-genuine sense of the wicked and slÜ'thful
servant. The unconfirmed non-genuine sense allows itself to
be purified from the Lord, the confirmed non-ge~lUine sense
rejects the Lord as a harsh master, it refuses service, it
refuses Doctrine. Why? Because the confirmed non-genuine
sense is the confirmed self-intelligence, and aIl self-confir-
52 ANTON ZELLING

mation runs counter to enlightenment and deni~.t, because

it does not acknowledge and believe the twoÉssential things.
Let the wicked and slothful servant out of his heart and so
in obscurity speak and he will say to his neighbour: "To
what finally does enlightenment amount? That you have
enlightenment and l do nat, or vice-versa; thus a matter of
dominion. rfhe revealed "Vord has been revealed and ex­
plairied; more enlightepment than is offered by the Divine
revelation and explication; must not be asked. We may
at most according to the best of our knowledge, interpret a
few things, but that is aIl there is to it". If then the neigh­
bour were to insist on an "interpretation" of this word con­
cerning the genuine sense, then this man without joy,
without believing, would be inclined in general to allow that
that interpretation - "if that is what you understand by
enlightenment" ~ is a chance flow of light or a luminous
sudden idea of the Roly Spirit adhering never and to none.
- But enough of this, for the mere thought of such a denial
and blasphemy is an abomination.
Let us enter into this word as into a Temple: "The genuine
sense of the Word no others grasp than those who are en­
lightened". In order to understand this word we should come
into the fear of Charity, into thefearofthose enlightened from
the Lord. For it is they with whom the Lord dwells in what is
His, who out of the heart and so in the light, have received
the Divine True out of the W ord, and have acknowledged
the Ruman of the Lord to be Divine, out of the heart and
not with mechanical lips, thus out of the affection which is
of love, conjoined with the Lord by the acknowledgment of
the One God, and saved by the penitence of life, thus ele­
vated into the good of innocence. The fel:!-r ofCharity is full
of the inexpressible joy of e~teeming the other infinitely
and endlessly more than one's self, and one's self the very
least of aIl and in aIl things, but envy against the neigh­
bour . begrudges enlightenment to anyone if he himself
is not first and foremost therein.. rfhis word concerning
the genuine sense of the "Vord is overflowingly full 'of
Charity, 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 so
holyto aIl of us. Ourprayer should not be for ourselves in the
first place that we may belong to those blessed ones, but the
 USE AND ENJOYMENT II 53

prayer that the Lord dictated ta His disciples: '''l'he 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 fil'st 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 thereby
1 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 Lo'rd, so that the
man ends by seeing, through his infernal proprium, even the
Lord as evil. To shun evil is as if from one's 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
54 ANTON ZELLING

ledging, and believing the genuine sense of the W ord? The

wicked and slothful servant said: "Lo-rd, l knew Thee",
noscere, not scire; for the simple affection of scù-e leads
ta acknowledgment, and this ta believing, as from the
door through the hall ta the restcha.mber. ""Vithout the
genuine sense of the Ward the essence of evil, or as we
expressed it, the evil in any evil, can never he genuinely
seen. And may we be excused for continually reverting
ta this point, for it is a capital point which entirely
decides as ta the interior growth of the Church or of the
Doctrine: whether we do or do not genuinely see the evil.
Otherwise the "shunning of evils" gradually becomes little
less than remaining within the limits of social good conduct,
a term which is sa elastic that the RATIONAL PSYCHOLOGY
even speaks of the appearance as if the seemly and the
unseemly ,vere what is honourable. What in the world
does one generally think of "shunning evil". Do most people
even go sa far as ta think that there are two general
kinds of evil, the evil whence is the false, and the evil out
of the false? Scarcely, for without the genuine True of the
genuine sense of the ""Vord the essential difference between
those two cannot possibly be apprehended, let alone be
genuinely seen in the infernal proprial life for the sake of
the angelic as if own life. ­
This dreadful ward on the genuine sense of the Ward is
a password, a battle-cry leading straight into the Wars of
Jehovah. For as previously said, the merely natural idea of
every direct cognizance passes over the ward "enlighten­
ment", as in the case of the Own of the Lord the ward "to
dwell"; in consequence of which with the lip formula "to
shun evil" the second part of that word "as sin before Gad"
loses all strength and sense; for not ta sin before God is ta
dwell and to be enligh~Il~d. The merely na-turaI idea out
of direct cognizance can never at all grasp what eIlligh.t~n­
ment is, for only the angelic itself experiences this in life.
EnlightBnmcnt is the arcanum of arcana; just as untrace­
able, as impoosible ta be seen in advance, and as impossible
to campel as the Lord's Divine Providence itself. Enlighten­
ment is imperceptible at the moment, just as Providence,
and can only be traced afterwards, just as Providence. For
this reason we read: "Those who are in enlightenmellt when
they read the Wo-rd, see; it from within, for their internaI is
 USE AND ENJOYMENT II 55

opened, and the internaI, when being opened, is in the light

of Heaven. This light flows in and enlightens, although the
man does not knO'l,v it; that he does not know it, is because
that light flows into the kno-wledges that are in the man's
memory, and these knowledges are in natural light. And as
the man thinks out of those as if out of himself, he cannot
be aware of the influx; but neveTtheless From variotts indi­
cations he is able to know that he has been in enlightenment",
A.C.IÜ551. Do the parts italicized byus not strike us as if the
operations of Divine Providence were being described? Com­
pare this with the merely natural idea concerning enlighten­
ment; which idea might be characterized as a romantic idea
of inspiration, infJowing, inspiriting, of which the love of
self and the love of the world are the Muses. 'ro the man who
takes direct cognizance, enlightenment is equal ta carrying
a bright idea flowing in straight into the world, just as it is,
post-haste; which world then, aIl astounded, is expected to
cry "Oh, how just! Oh, how learned! Oh, how wise"! How­
ever, essential enlightenment is not a tangible product, as an
invention with which straightway to gain glory and profit.
Essential enlightenment, we learn, is imperceptible and
inapperceptible in the state itself. This signifies that en light­
enment 1S from the Lord and that the state of enlighten­
ment is as if out of man, that they are related the one to the
other as Exsplendescence and Integrity. vVe read that the
light of enlightenment flüws into the cognitions, and with
the series in mind of to know-aclmowledge-believe, we now
understand that the state of enlightenment is the peaceful,
blessed state of believing, in which man, as to his spirit
among 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 and
of charity. And we have previously lea.rned that when man
is kept in that, the Truc is said tn be purified from the false,
and is therefore the genuine 'L'rue out of the genuine sense
of the vl/ord.
1'here is no doubt about it: man is enlightened ta the extent
that he believes. If itwerepossible for the unbelievingwicked
and slothful servant ta be braught into· a. state of enlighten­
ment 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
56 ANTON ZELLING

at aH". In his unnatural idea he took enlightenment to be

a fire-works of brilliant findings, a kind of northern lights
in the mind. He desires a phenomenal pouring out, not a
quiet influx. Of what the essence of enlightenment is,
the W ord gives some idea in these statements: that there
are things which cannot be expressed in any natural
language; that man, being in the spirit, is at times visible
and at times invisible to spirits and Angels; that the angelic
language has nothing in common with the natural language,
except by means of correspondence, on which point many
credible experiences have been set down. From these and
other things it is manifest that the state of enlightenment
is a state of inexpressibility in the midst of inexpressible
things, and that in enlightenment the enlightened cogni­
tions, purified in the good of innocence, are trembling
fuil of celestial good. So that enlightenment is the state
of 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 is
directly 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
 USE AND ENJOYMENT II 57

foUow the Lord". And man follows the Lord when his
natural man perceives the enlivening of use out of the
spiritual, and has thus left the separated enjoyment entirely
and 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 in
our mind: What man loves, he caUs good. It is the interior
of his love, or the enlivening which ascribes that quality
of good to aU that enlivens. If that enlivening is perceived
out of the spiritual there is unity of substance and qua.lity,
and that good is out of celestia.l good. And so there is no
man whose heart does not go forth to-the best, the very best
of aIl. In this going forlh lies involved1he danger of exceed­
ing one's self, the dange,r o·f the disastrous separation of
use and enjoyment. It seems at first as if it were the great
love of good that drives us from what is good to what is
better, from what is better ta what is best, from what is best
to the very best, and so always further, restlessly. But
in this going further the simple affection becomes a lust,
from a lust a mania, fmm a mania an avarice, and so always
further, l'estlessli \Vhat seemed to have "begun well ends
evilly; the unity ta appearance is lost in the multiplicity, a
multiplicity in which thel'e is boredom, the boredom of
superabundance or of evil wealth. It becomes an infernal
chase in which the use becomes detached from the enjoy­
ment, the good from the true, the contents from the form,
the substance from the quality, the value from the, priee, in
short 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 becomes
its own good, and everything which enlivens it is no
longer called good but true. It seemed to be an exceptional
love that went forth to the very best, but in that going fol'th
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 case
evel' appears to be le mieux l'ennemi 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
58 ANTON ZELLING

better, the best things, such as the natural, the spiritual,

and the celestial things, in their arder from the Lord. The
Lord compared the Kingdom of Heaven ta "a merchant-man
seeking goodly pearls; who when he !lad found one pearl of
great priee, went and sold all that he had, and bought it",
MATTHEW XIII: 45, 46. Pearls are the cOg"nitions of the
good 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 of
the true out of the good, thus the merchant seeking goodly
pearls signifies the man who seeks to make Doctrine for
Life, and this sa faithfully and devotedly that the Lord
appears ta him in the inmost as the Doctrine and Life itself,
the One and the Only; this is the pearl of great priee. Ta go
and sell all that he has, is to be willing- ta undergÜ' aIl temp­
tations in Ü'rd~r_to be elevated into the good of innocence
and thus ta be purified; ta buy is ta appropriate as if from
one's self. It is the parable of the acknawledgment of the
One Gad and the repentance of life, bath out of the heart.
As counterpart let us now turn to the story af the rich
youth, as we read that in MARK X: 17-25. He did not seek
the sole thing, the Sole Being, but the best. For this reasan
the stary commences with this that he faIls an his knees and
says Good Master, whereupan the Lord says: "Why caIlest
thou Me gaad? There is none good, but One". rfhe youth has
lost himself in the multiplicity of the best, sa that he only
vaguely perceives the enlivening out of the spiritual; far
this reasan he falls only on his knees and not as dead at the
feet of the Lord; far this reason he does not acknowledge
the Lord, and he caIls Him good master; fo·r this reason he
asks "What shall l do that l may inherit eternal life"; far
this reason after the Lord has summed up for him aIl the
commandments, 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 be­
holding him, loved him, for the Lord wills ta canjain each
one with Him by the acknawledgment of the One Gad, and ta
save hirn by the penitence af lire. And far this reason He
said: "One thing thou lackest". That one thing is the pearl
of great priee, that Sole Thing compared with which aU
the very best is n()thing but one impurity. And the counsel
now given Him by the L()rd, we find explained as fallaws in
 USE AND ENJOYMENT II 5\J

THE DOCTRINE OF LIFE FOR THE NEW JERUSALEM, n. 66:

"By selling all things which he had is understood that he
should remove his heart from the riches; by taking up the
cross is understood that he should struggle against the
concupiscences; and by following Himself, that he should
acknowledgerthe ;Lord as God". But although this man had
kept the commandments from his youth, for which reason
the 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 separated
itself from the use, and--had become master thereof, not a
Good Master, but an evil and hard lord. So it will go with
all of us if in the "praiseworthy" chase after the best we
lose sight of the One Thing Needful, Useful; lose it first
from sight, finally from the heart.

Is this a true thing of life?

76 DISSENTlNG VIEWS

cate with the heavens and open the internal man, and they
open it so far and in such a manner as the truths of faith
are received in the good of love to the Lord".
When love to the Lord and toward the neighbour is
spoken of, the words "from the Lord" are generally added.
This reminds us that we from ourselves can have no love
to the Lord and to the neighbour, for aIl that which is our
own is nothing but evil, and the good of love to the Lord
and 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 from
which the light of Heaven in his interior man can flow
down into his external or natural man giving understan­
ding and perception of truth. Without charity man is and
remains in the darkness of falsity.
Reflecting on the teaching given us by means of the many
passages from the Third Testament cited in this paper, and
their connection with a great many others, which l have
not time to quote, it would seem evident, that in the Church
there will always be doctrinals taught, which are expres­
sions of different teachers' more or less external or interior
understanding of what is said in the sense of the letter.
They may appear dissenting, but if charity is alive and
rules, l}O attention is paid to their dissenting quality, and
they will be received and "be of use as doctrine to different
men's differellt ability to see and perceive truth.
Then there can be unity in diversity within the Church
as 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 something
done", "to permit", or "to leave", or "to cease doing", or "to
neglect to do"] in expressions such as: "iemands doen en lalen
 TO DO AND TO LET DO 77

nagaan" [to enquire into what one does and what one does
not do]; this is derived from the sp~;:itual world. Sufficient
reason for us to enter into this matter more profoundly, so
that the mind may be enriched with one living word more.
And the word "doen" does not live unless it be perceived to he
one with the word "laten". Just note these interweavings:
face1'e in Latin, to do or to make, meets with {ieri, to
become, in factum est which signifies both "it is done or
made" and "it has become" or "it came to pass". In to do
therefore there is also to become and to happen, to come
to pass. That to happen is connected with to make or to do
is also apparent in the word fact which is the Latin factum,
literally "made". rrhe Dutch word "gelaat" [face] comes
from "laten", in Latin and in English this word is facies and
"face" from facere; here again "laten" and "doen".
'l'he Lord is the Doing from Himself; man is the doing
as if from himself; and this doing as if from himself is a
letting be done, a suffering that something come to pass,
a letting the Lord's will be done. To do from within is a
letting do, a letting be done, a suffering. Eehind that unity
of to do and to let do there is hidden the arcanum of
the Glorification and its image, man's Regeneration. For
what the Lord came into the world ,~o ~ was to suff~
much, to have the Prophecies fulfi11ed m Himself, 't1TIrS'to
allow, to undergo, to submit; the subjugation of the he11s
and the ordering of the Heavens was a Doing from Him­
self which is not conceivable without a Letting from Him­
self; 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 permiHed
supreme temptation.
"Laten" is to submit, and even of a root related with the
Latin 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 let
a thing be done". Said by way of paradox gelooven is
nothing but an actively leaving it to the Lord, and in
English the "ford tQj.@e is connected with to believe, to
love, to live; hence the word gelooven is also connected
with overb7ijfselen and overlaatselen [remains], that is the
thing remaining or left.
As soon as a word begins to live, it attracts aIl words
 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 Lord's 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 one's 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 patient's, 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 one's 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 devil's
 TO DO AND TO LET DO 79

pillow". This idleness is ta be understood as every state

outside of the affection and the 'letting do and affect'
of the true out of the Ward, every state of busily dawdling
and trifling away one's time with lots of doings that mean
nothing and have nothing ta do with life. ffhe diligent
Martha, busily trifling, forfeits her salvation, and she
even speaks ta the Lord anxious ta master it over Mary.
Hel' doing is aIl one emptiness, and thus the principle of
evil. Wrongly started, evilly ended.
If ta do has not inherent in it the faith of ta let do, ta
become, ta come ta pass, ta submit, ta suffer, ta bear, ta
serve, it is without any essential use.
This thoughtcarries us far, very far, for in everything
we may see ta do and ta let do, and this should even be
seen as one, the one not thc least more or less than the
other.
'J.1he Doctrine of the Church is the understanding of the
Church; 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 indeed
be a very precious ward, for it is put on a line with every
Doctrine out of the Ward. Speaking in correspondences the
Lord 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 one
if the understanc1ing be single. Just as behind a window
there is a house, behind the eye there is a body, behind
the 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 which
they act. And now notice the ward substance; snb is under,
stantia the standing, in English literally translated as
Hndefstanding. ffhis makes us sec or lets us see that the
understanding has everything ta do with the substance of
life, with the constituent parts thereof. Understanding in
the proper sense therefore is substantia1. A single eye is
a substantial understanding. There is also an eye that is
not single, and that is an unsubstantial understanding; such
an understanding, just as the dawdling and twaddling of
aIl philosophical systems outside of the \V ord, is a com-
plicated projection on a surface that is not there, thus on
a seeming surface, a "brilliant" surface with nothing under

..
80 ANTON ZELLING

it. Surface in Latin is snperficies, from snper, on or over,

and ficies, just as facies, made, formed, or crcated. For
this reason it signifies the superstructure as weIl as the
surface. The single understanding is one with the will,
as the surface of the water with the water. The true
things make or form the understanding, the understanding
enlightens the substance of will and life. Ta let do and
ta do here again are together. It is Imown that not the
eye 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 an
organ of the Lord. It is the Lord who sees through the
Doctrine. And the only Lord makes or lets the man
see or understand. Genuine understanding is the under­
standing of the genuine true, and the genuine true is the true
from within or from the Lord. It is this true of which it is
said: "When the good is being formed that it may appear ta
the mind and through the mind in the speech, it is called the
true, 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 under­
stood that "ta do the true things out of the "w ord",
fil'st of aIl consists in this that one allows an under­
standing ta be made for one's self by those things, which
understanding afterwards is single when man hcnceforward
lets those true things do everything they must do, namely
purify, arder, form, in short quaIify the substance of life
lying under that understanding. For there also is an under­
standing which, it is true, at first lets itself be formed,
but afterwards does not allow the truc things ta pass further
but causes them ta rebound. The reciprocal or the cooperation
of man in the Divine work of Regeneration consists espe­
cially in this that one is like a patient and understands
the reccption of true things rather as a taking of medicine,
which we allow ta do its work. It is not sa much a working
with the true things but rather a letting the true things
work themselves. Sa the rcstful, resting body gradually
becomes aware of enlightcnment, an enlightenment and a
lightening. The doing of many is tao much awake, they do
not know the good sleep in which the Lord teaches those
w ho are His. Our substance is from the humus, the sail;
and that humus requires its l'est. The l'est ta let the things
 1'0 DO AND 1'0 LET DO 81
do their work. A single understanding lets the true things
which it understands carry on their work in the body while
it lies down; an undel'standing that is not single does not
let the body be quietly imbued by them, and makes itself
busy about not-understood and inconceivable things. Too
much of doing and too little of letting things come. In
a conversation with laymen the Angels said: "We will not
say anything but what you understand; otherwise our
discourse faUs like rain upon the sand, and into the seeds
there, which, however irrigated out of Heaven, still wither
and perish", A.R. 224. Because it is the ground that is
here spoken of, the understanding here refers to the single
or the properly genuine substantial understanding, an
understanding one with the will and the life, and not
any separated understanding, not even that which can be
raised into the light of Heaven while the will remains be­
neath. The Angels there are the true things which aS~
mild rain of spriD:g do their work in thirsting minds. Those
laymen there are the good who do the true things by letting
the rain pass in order that the seeds may sprout forth and
make fruit.
To do the true things is to let the true things grow, to
allow them to take their way according ta th!\ W o.L<l~der-­
stood; to do this is to let the New Jerusalem come into
existence. The Power of the Doctrine lies or rests in quiet
patience, in a quietly letting mature until the harvest. For
this reason the bed corres"Q.2ndlL tothe_D9Qtrjne; for thls
rcason too the Angels do not change their site.

Only the True understood can opera~e, but merely to

understand is still far removed from letting the True operate;
on the contrary, merely ta understand gradually of itself
leads to an operating ,vith a true against the True; with
a true from the Lord without the Lord being therein
against the True which is the Lord Himself, dwelling in
what is His. Thc love of the True for the salee of the True
therefore signifies the love of the True for the sake of the
saving influence of that loved True right through that love
or through the life. 'l'he love of the 'l'rue for the sake
of the True means gradually to become still under the all.
governing influx of the True. That love, as ordinary Dutch
6
82 ANTON ZELLING

speech already says spiritually, laat de dingen bezinlcen

[lets the things sink into the mind]. 'l'hat love is not a
feverish chase for the sake of chasing, but the peaceful
affection for the sake of being affected. In it is inscribed
the Lord's ward: "Without Me ye can do nothing". Now
see what light there falls here on this small word "do".
Does this ward not say that the only Lord does, makes one
do, lets one do? And that therefore the mere understanding
alone or an understanding without the life behind it can do
nothing, an eye that is not single and which lets or makes the
whole 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 one's life", A.E. 209;
II. "Ta do (facere) the true things, that is, ta live follow­
in.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 become
and to follow, thus just as much passive as active, and
even not the least more or less. For ta do the true things
out of the Ward, thus the true things of Doctrine or the
true things of the Understanding, is ta malce them of one's
life, and this doing or making is a becoming of the life by
following with the life.
Now the question cornes: what is the life? In the literai
sense the civil life, the moral life, the spiritual life. But
behind that there lies still another life which is often
passed over: the life from Gad the Creator.
There are three kingdoms of nature. In these from the
Lord there has been put the conatus towards man, which
conatus reveals itself in the uses which they yield ta man
as their king. The three king-doms of nature, the mineraI,
the vegetable, and the animal, as it were stand open even
unto man, and in him this conatus from the Lord is changed
from the back or from the bottom. The middle end of
Creation has been attained: the man robed with entire
nature as with a king's garment. Now follows the final
end: the angelic Heaven out of the human race. Created
from the Lord the man is now drawn ta the Lord. As
the three kingdoms of nature stand open unto man, the
man cornes ta stand open unto the Lord. This is "ta
 Ta DO AND Ta LET DO 83
look from the Lord ta the Lord", A.R. 56. There is also
a looking from one's self ta the Lord, but this is not life
from the Lord but man's propriallife (ibidem). In this latter
instance the subject is not the man from Creation, but
sorne 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. Man's own life places itself
not only outside of the influx from the Lord through the
Heavens, but also ontside of the influx from the Lord
through Creation. Man's own life stands outside of creation
just as much as it stands outside of Heaven. It is an unna­
tural life, however much it may present itself as civil and
moral; it is really no life at all; there is nothing in it that
has been created, it is a spontaneous generation from hell;
"your father the devil", the Lord said of that own life.
From one's self ta look ta the Lord is ta see nothing of the
Lord, let alone ta be enlightened and warmed as ta the
entire body from the Lord. With regard ta the proprial
life in th€ unfavourable sense "an only lord" may be spokell
of. Such al ways have "the only lord" on their lips, and
indeed, for from one's self there is nothing eIse taDe seen
than one's self, one's self alone. For in that statement:
"the life from the Lord is ta look from the Lord ta the
korjf:" the Trinity has been expressed in the only Lord,
while in the ward "the proprial life is ta look from one's
self ta the Lord" that Trinity is lacking; merely a fanciful
conception of an only lord, heing a trinity of the proprium
as ta soul, body, and action.
\Vhat the man from Creation is, sorne man or other from
birth fOTgets more and more; this is the degeneration of the
times; sorne man from birth in fact is a brute, a monster. The
proprial life is the life of a brute. The entire work of
Heformation and Regeneration therefore is ta redeem the
man who is man from Creation from what is sorne man or
other from birth. With the Regeneration or the Second Birth
the Earth with its three kingdoms enters into the essence
or into the nature of man as much as the three Heavens.
How could it otherwise be understood that man aIsa as
ta the body is made new in each part thereof? How could
it otherwise he understood that the Angels accurately know all
natural truths, MEM. 955? How could it otherwise he under­
stood that tlt.e~Y ord of the New Church consists of three parts:
84 ANTON ZELLING

1. THE SCIENTIFIC \VORKS, eomprising the three king­

doms of nature:
II. TIIE \VORSIIIP AND LOVE OF GOD, description of
the birth of the man from God the Creator;
III. THE THEOLOGICAL \VORKS.
Therefore we read: "Conjunetion with God is eternallife
and saIvation; this everyone sees who believes that men trom
creation are images and similitudes of God", D.P. 123.
Into the proprial life of some man or other from birth
the Divine Conatus through those three kingdoms of nature
enters only pervertedly; into the life from the Lord with
the man from creation, set ereet again, that conatus flows
wholesomely in, together with the influx from the Lord
through the Heavens. The earth has become a new earth
for him which offers him its uses anew, as homage to a
king. Man has become man, living from the Lord to the
Lord. He mayas often as this is given by the Lord, learn
to know himself again from nature, and no natural truth is
hidden from his rational. Into this celestiallove and wisdom
leads the love of the True for the sake of the 'rrue, for the
sake of life. Regeneration leads back to the heart of Creation;
and to look to the Lord from one's self passes over the
Creation, it is to will to be regenerated in something or with
something that has not been created, for the infernal pro­
prium from birth is not created. To look from one's self ta the
Lord, to an only, non-trinallord, passes over the life, the life
from the Lord which man has from creation, for this is the
receptacle of that Life.
AlI former Churches began to fall when men began from
themselves to look to the Lord. In the New Church a still
greater danger threatens: by the abuse of the intellectual
faculty many can force their way up to the point of
reasoning from themselves about "from the Lord to the
Lord"~as if they looked from the Lord to the Lord. Mere
nonsense and insanity will flow forth in ever greater
measure from the unnatural sense of the letter of her "Vord
not 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, what
the understaruding, what to do and to let do? It is very weIl
possible for any one who looks from himself to "the only
lord", to improvc his life, to do the true things, to keep the
 TO DO AND TO LET DO 85

commandments, in short to teach in the streets and to do

many works in the name of the only lord, but thus doing,
a man becomes his own aspiration, his own ambition, paving
himself a way up on high above the Head of the Grand
Man, where such were seen. To look from one's self to the
Lord may very weIl be combined with an appearance of
repentance, a mortification of everything that does not
agree with the unlimited aspiration towards the only lord.
The own life is fully absorbed in the separated understand­
ing into which the separated enjoyment is then put; man
becomes an avaricious night-eye, a ghost, a religious maniac.
The understanding in essence is Hot conceivable without
the substance of life, just as little as an eye without a body;
and for that reason it becomes one's self to such an extent
that aIl substance boils dry and away. Hence it is that
such men visibly dry up even bodily, declining before their
time.
These understandings without substance do not know, do
not acknowledge, and do not believe \Vhat repentance is,
this forecourt to the Holy Supper. Because they do not
understand what to do is, because they regard the doing
aJone in the same \Vay as they Jook to a.n only lord.
There is no self-examination, no repentance without a sub­
stantial understanding, without an understanding with life
behind it, without an eye with a body behind it. Only to
him who has loved much will much be forgiven. The
essential repentance has reference to every True which we
have not suffered to do its function, which we, although
understanding \Vith the understanding, have not suffered
to sink down through the understanding into the body and
illtO life; a True which we have withstood, held back, held
fast, by "vhich the eye from single became not-single and
the body remained unenlightened. Instead of being humus
for the sweet spring rain of the True, our understanding
stepped through it \Vith rubber-coat, galoshes, and an um­
brella, and come back home we found oUl'selves as dry as
dust. No, this is not a witticism, but bitter earnest. The
unsubsta~tial understanding, the understanding alone, with
no life behind it but a subterraneous life, looks to and takes
cognizance of aIl meteorological aspects of Heaven, but
remains umlloved thereby. Tt is aIl eye, only eye, for aIl
things of the letter alone. Tt joins in doing with the others,
86 ANTON ZELLING

and if it did not do sufficiently like unto the others, it does

repentance by a redoubled exertion. And mea,nwhile body and
lifc pine away e~er more beneath a hydrocephalous head of
understanding-alone. That then at times the natural having
become unnatural takes vengeance, we learn from the wise
proverb "chassez le naturel, il revient au galop". For this
too, misunderstood, repentance is done.
To the merely literaI repentance there attaches a flavour
of remorse, of irritation against one's self, which prove that
the understanding is not sound. An essential, a substantial
understandillg teaches to see from the Lord that there are
two things from the infernal proprium of the old will or
the will from birth, two inclinations which ever again seek
to deform that understanding: the inclination to have
dominion, and the inclination to have possession. The
deformed understanding rulcs over the True and wills to
possess an the True. The daily repentance consists in a
perpetuaI cleansing of the understanding from those two
inclinations, for by the True man is regenerated, and the
True enters only through the understanding, and only if
it is let in, body and life are enlightened and warmed.
'rhe angelic rain must humidify the humus, but must
not sink away in quicksand. The understanding alone is a
reservoir, not humus. Repentance from love of the True for
the sake of the True for the sake of life is the supplica­
tion for the continuons cleansing and ordering of the
affection in order that the understanding may receive just
thatTrue and, having understood it, may let it pass through,
which, having passed through, may do its Providential
operation in the body and in the life; for a large part without
the 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.
"1I'ian is a rational and spiritual animal; this sees the food
of his life, not so much of the body but of the soul "\vhich
is the true of faith, when he hungers after that, and seeks
that from the Lord", A. R. 224. To see pertains to the
substantial understanding. And what the true of faith does
to the soul, the man knows just as little as the animal
knows what the food does to its body. From the Lord the
human understanding has been given the capacity of under­
standing the genuine True; from the soul arises the hunger
 TO DO AND TO LET DO 87
to let itself be qualiiied by the True understood; the
received True is taken in by the soul and there the true
enters into the conjunction with its good, the good with its
true; and this is Regeneration without end, with endless
arcana which the Angels into eternity do not fathom. So
"to da the True" proves to be the same as "to let the True
do", and this latter lncreases the fear of the former. If this
were not so, coarsely said understanding should be called
"gumption", to perceive "to twig", and to do "a bustle". And
notice the Latin for understanding: "intellectus", properly
said "to read in between". The languages mutuallY show
as it were a refraction. A word rarely allows itself to be
translated directly into another language; generally there
is a bending or breaking of the sense which is sure to
have its profound meaning. Thus the Latin intellectus
changes into the Dutch verstand [understanding], words of
entirely different roots. But then, that legere, to read, in
intellectus has also the meaning of ta fallaw. In him who
reads holily the inmost stirrings of his mind or the affections
follow the Text as the moon draws the sea. There arises a
motion, and that which affects or that which lets be affected,
reveals itself in between the Text; the faces or the coun­
tenances mutually become relucent; the rfext at that place
uncovers its face, and the mind, right through the under­
standing is altogether full of light, and therefore also
shows a human form with an opened eye. "How readest
thou?" the Lord asks of a scribe. This means "how does
your mind fallaw the Text", or "how do you tmderstand".
Does not the common use of language say: "1 could not
fallaw him" in the sense of "1 could not undet·stand or grasp
him". But the genuine essence of understanding, following,
or reading, in its first instance is not a question of under­
standing but a matter of affection. \Vhat the affection does
not wish ta accept, the understanding never essentially
understands, never understands in a substantial way, in a
way that allows of regeneration. The understanding regu­
lates itself according to the affection, and therefore the first
thing of "doing the True understood" is ta let the True do
its adjoining function. 'l'his, as has been said, is a mysterious,
arcane, Divine operation, which requires from man a
tremendous reciprocal cooperation as from himself: his will
must leave the evil, and his understanding the dawdling,
88 ANTON ZELLING

the nibbling. The parable which the \Vord gives us con­

cerninO' Regeneration we may also apply to the doing and
letting'" do: the caterpillar has many feet, and it spends its
time in gnawing; afterwards it withdraws itself into a
given place, busily ùraws threads from itself, spins itself
in and lies down quietly; it becomes a cocoon and submits
to a metamorphosis or lets this come to pass, and after
that becomes a butterfly with two wings (wings signi!y
power through understanding), and in its heaven plays lts
conjugial games. How many phases of doin,q the True do
we not see here, and what is done in one phase is left in
the other, and the doing and the letting do directs itself
entirely according to the hunger, at first according to the
hunger for natural food, at the last according to the hunger
for spiritual food and the love of multiplying itself.
In every degree and state man has to pass through this
threefold phase, at the end each time again a butterfly­
egg for the next state. Each time anew his understanding
must be ready for a metamorphosis; as a caterpillar he
must always know the time of ceasing his gnawing, of
drawing out the threads and spinning himself in; in the
cocoon-state the True received and taken in mysteriously
continues its operation and brings about the metamorphosis,
upon which the butterfly then breaks forth from thc co­
coon. 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 for
his salvation. For this reason the man who bccomes morc
and more interior, in appearance, and even in fact, retro­
gresses before the busy and swaggering worlel of his sur­
roundings. This is the reason why the evil can do uses for
which the good are not to be gained. These are special
uses, as for instance the restoration of order in times of
anarchy requiring a courageous attitude and an activc zeal
in a sphere in which an interior man had long ceased to
live. His self-collecting withdrawal into the cocoon is for­
getful of hiscaterpillar-creeping, and he is fully occupied
with the spiritual realities of the butterfly-state. That
meanwhile the conjunction of Heaven and earth depends
on his integer understanding of the Genuine True, of his
interiorly doing and letting the true things out of the \Vord
do, this the surrounding world overlooks in its useless
bustling, priding itself in actions, actions, and actions over
 Ta DO AND Ta LET DO 8!:1

again. So it is that the \Vorld seeks trouble to evade the

difficulties. Everyone's attention is fixed on a troublesome
case or problem, but only the interior man exerts himself
for the essentially "difficult conversion of the concupi­
scences of evil in the natural man into good affections",
T.C.R. 203. If the point were to extirpate those concupi­
scences of cvil in others and in one's self, every worldling
in his time could be gained for this; to such a kind of
coarse repentance there attaches no small self-merit which
is pleasant to every one in his time. But it says "the diffi­
cult conversion of those concupiscences into good affec­
tions". This repentance is. entirely different. Not man con­
verts himself, but the Lord makes him be converted and
lets the man convert himself, and this indeed by the True
understood, out of the new understanding, the substantial,
~he affected understan9-ing; ta do the true things out of
the Ward is ta have the understanding ever more be and
remain from the Lord, ta suffer the temptations, ta let the
Lord's will be done in the becoming entirely new, renewing
in the inmost of him a firm spirit, allowing truth after
truth to pass through the single eye until the entire body
is enlightened. Thus he comes ever deeper into the heart of
Creation and of Regeneration, or, as it is said of the Angels.
he sb-ides ever farther into the spring of youth; and the
words 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 the
Son; the looking pertains ta the Roly Spirit, proceeding
out of the Lord from God the Father.

COMMUNICATIONS
One of the most glorious and beautiful moments in the
life of the New Church is indeed the Roly Supper.
When the peoplegather together on that day one already
feels something that is not there at other times, something
quiet, something solemn. Fewer members are gathered
together. Did those others stay away for fear of that gran­
deur, that holiness? Did they feel unworthy ta attend? \Vere
their wedding garments not in order? Did they not ask
forgiveness of their brethren against whom they hold a
grievance? These few that are come together in the solemn
90 COMMUNICATIONS

r::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 and
giveth life unto the worId" then we feel that truth in us as
clearness and brightness, and in our joyous ecstasy we
would mt~ke aH mankind participant of our blissful state.
L\nd when the priest blesses the Wine then it seems as
though rose-buds had burst open and a sweet odour pervaded
that breathless silence - and then we may participate in
the 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 this
ceremony. vVe would so very much like to stay in this state
of genuine interior happiness. Slowly we return to our life
in 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 ... go

HlId I:;it clown in thE' low<"st room", I,uKE XIV : 8 to 10,
"A man" is the Lord; "a wedding" is the genuine sense
of the \Vord, Heaven itself; "to be bidden" is the founding
of the New Jerusalem out of the Lord's Divine Mercy.
"The lowest room" (the Greek word for lowest is here
eschatos, last, outermost) is: the first end the aIl of the last
end, 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, which
is to say that it must l'est on the Letter of the \Vordo '''1'0 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 be
in that use from the Lord over which man has been given
dominion to administer. "To sit down in the highest room"
means to wish to pass over that use in order to chase after
a higher delight of a more excellent use. Not to know one's
l'oom is not to believe the W ordo
~ton Zelling. ')
 33

DE 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. For

to abide is to believe, to love, to live the Lord. To abide is
to leave everything entirely to the Lord, and in this
"leaving" there is the "letting do". Me regards the Divine
Human, and on man's part the celestial substance of the
new will; l regards the Light, and on man's pa.rt the sub­
stantial understanding of that will, enlightening the whole
body.
In saying this the inversion is also there, for it can now
also be seen that to abide in the Lord requires from man
aIl cooperation as from himself, which is aIl one doing,
aIl one activity; this doing or this activity being genuine
only if man can suffer or allow the Lord in that doing to
be the Willing itself, thus the AlI of the Doing. "It is also
known in Heaven that the Lord OlJerates aIl things by
"\-Villing, and that what He wills is done", D. P. 96. How
is it ever possible to open the paradox of the "as of one's
self", this most precious arcanum of the New Charch,
unless the living and thence ever changing relation between
to Do and tG' Let Do, betweell tG' Will and to Be Done,
is perceived? "No others but those who have sttffered
themselves to be regenerated from the Lord, act out of
freedom itself according to reason itself", D. P. 98. If the
relation between To Do and To Let Do is not opened, man
may fall into two kinds of religious mania: eithcr into an
imagina l'Y "abiding in the Lord", without the Lord being
in him, or into the phantasy of the Lord being inhim
94 ANTON ZELLING

without on his part any obligatory abiding in the things

of the Lord. We therefore read: "vVhat is the Divine
operation in the internaI things without the co-operation
by man in the external things as if fmnt that [man]; for to
separate the internaI from the external, so that there is no
conjunction, is merely something visionary", A. R. 451.
'fo do as if from one's self, is to leave the evil undone, and
for so much to let the true come in. In arder to let the
light in the shutters must be opened. 'fo do as if from
one's self is to actually hate the darkness and to love the
light. To open [Dutoh opendoen which contains the verb
'to do'] is equal ta letting in. Ta do as if from one's self is
ta hear the Lord's lmock on the door, or ta watch; tô do
from one's self is only to hear one's self, or to sleep. vVhen
man Imows not but that he lives, thinks, speaks, and acts
out of himself, he is in a state of sleep; but when he begins
ta know that this is false, then he arouses as from sleep and
becomes wakeful, see A. C. 147. Ta be awake is to live and
be moved in Gad; to sleep is to move one's self and not ta
live. Ta move one's self is not ta suffer or allow one's self
to be moved or regenerated; as such it is not a co-operation as
from one's self but an opposition from one's self. The mere
doing is not a letting the Lord do, but neglecting ta do
what should be done in order that the Lord may do - and
this no longer is a paradox, but a self-damnation.

The two principal things of the Church are: 1. ta

acknowledge the Divine of the Lord in His Human;
II. to make the true things out of the Ward of one's life;
see A. E. 2üH. "Abide in :Me" signifies ta acknowledge
the Divine of the Lord in His Human, ta be in the
wisdom that Gad is and what Gad is; "and l in you"
signifies to draw the true things out of the Ward and to
live following that Doctrine, thus being a ViTisdom of what
is God's. The one refers ta the will, the other to the under·
standing. That to aclmowledge has reference ta the will is
clearly seen in this statement: "Innocence is ta acknowledge
that with one's self there is nothing but evil, and that aIl
good is from the Lord; furthermore ta believe that he does
not know nor perceive anything from himself, but out of
the Lord", A. C. 7902. The good of life is aclcnowledged ta
be fI' am the Lord, thè true of faith is believed ta be out of
 Tû Dû AND Tû LET Dû Il 95
the Lord. In 1:0 acknowledge (Latin agnoscere) there is,
even down into common speech, a sense that one scarcely
wills it ta be so; "you will have to acknowledge" then has
the same meaning as "you will have to give way" which
points to the effort of intellectually persuading a recalci-
trant will which still feels otherwise. In the series of ta
know, ta acknowledge, to believe, to perceive, the creation of
the new will in the new understanding is to be seen. As
soon 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 and
starts, for the will has still the greatest difficulty in
agreeing 1:0 its being nothing but evil, and to, aIl good being
from the Lord. For this reason to acknowledge stands in
the 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 full
and willing giving way, a Zetting do. The voluntary concu-
piscences of evil Zet themselves be decently turned intO' good
affections, the having to acknowledge from compulsion has
become freedom, and the will now once for aIl and from the
heart abides in the acknowledgment, yO'u 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 Lord's \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 theLord'sDivineHuman,
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 Lord's 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 Lord's part this ,vord signifies: "In Me, in what is Mine,
in Mine, it is l who do"; on man'spart 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
96 ANTON ZELLING

which they brought wIth them from the world consisted in

a doing from a letting-do from within; in the progression of
heavenly blessedness the Doing comes to lie more and more
within, ever more "1 in you". An image of this is seen in
the joy created in every small child in his external innocence
in being aUowed "to do something himself"; no greater
satisfaction than being aUawed independently to' accomplish
a domestic use. And do we not read of Angels before the
Lord's Coming who were fiUed with the Spirit of the Lord
to such an extent that during their mission they \Vere in
the appearance of themselves being Jehovah? The Most
Anci.ent Church had an indebted possessive \Vith a voluntary
intellectual; the New Church on the contrary has a possessive
indebtedness with an intellectual will. In the Most Ancient
Church the letting do was the inmost of aU its doing; in the
New Church ta Do is the inmost. "Abide in Me" is the New
Church; "and l in you" is the Doctrine. Church and Doctrine
are related as Me and 1; Me has reference to the voluntary,
l has reference to the Intellectual. Every man-Church is
in Me with the volulltary acknowledgment of the Lord's
Divine Human, and of completely Zetting one's self be madc
hnman therein; in every mE'.n-Church 1 in you is as the
operation of the Holy Spirit in the perceptions of his intel­
lectual will, and therein aU one glorifying doing. We might
say "Abide in Me" is passive, and "1 in you" active. In tliis
connection let us quote the following from 'l'HE W ORSHIP
AND LOVE OF GaD: "That which gives and acts, is called
active force, that which receives and is passive, is caUed a
power; from active force alone \vithout power, as from
power alone without active force, no effect results; thereforA
no use either; active forces, however, adjoined ta their pas­
sives, or priuciples to their organics or instrumentaIs, or
associated by influx, produce efficient causes, whence[come]
effects. From this very union resnlt the sensations of our
goodncsses, namely, that we feel it in ourselves, because
He who is the fountain of life feels it in Himself, and from
us by re-action", n. 80. So it might now be said that "Abide
in Me" brings one into the power, and that "1 in you"
brings one into the force; into the power of prevailing over
evil, iuto the force t() give and to act the true things out
of the Word, that is, to make them of one's life; into the
power therefore to be Use. And because it is the man-ChurcL
 TO DO AND TO LET DO II 97
to whom the genuine sense o,f those words is addressed,
"one' s lite" signifies the life of the Church. The life of the
Church and the life of each man in whom the Church is, is
the abiding thereof in the Lord's Divine Ruman; and out
of this union the perceptions of its goodnesses or uses spring
forth, namely that the Church perceives these in itself,
because the Lord who is Life itself, perceives them in Rim­
self, and from the Church by re-action. The Church has its
good pleasure in the Lord's Divine Ruman; the Lord has
His good pleasure in the Doctrine of the Church.
The denial of Doctrine is to perverl the essence of Inno­
cence, 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 that
the reading is "Man must acknowledge that not he but the
lettBr alone knows; furthermÛ're he must believe that with
him there is nothing but evil; but that the mere knowing of
the letter alone is the good". It is tÛ' perverl the order of to
do and to let do in such a, way that no difference is made
between 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, whieh
is equal to doing powers in His Name and nevertheless
remaining locked out; thus the Law is made powerless,
deedless, ])assive; tD do and to let do, the active force and the
passive power made vain by their reversion, the union
dissolved; thus force without power, power without force:
thus no use of any kind unless evil. The True of the \Vord
is the Divine Ruman, is "Abide in Me"; the True out of
the Ward is the Spirit of Truth, is HI in YO~t". Fo'r this
reason the sense of Me and lis lost, for they are made equal
to each other in such a Wlay that whoso merely aelmowledges
the letter alone eonsiders himself to go out free, as did the
Jews ,,,hen they answered: "\Ve are Abraham's seed, and
have served no' man". But the Lord said: "If ye continue in
My Wo'rd, ye are My disciples indeed; and ye shall know
the truth, and the truth sha.ll make you free.... If the Son
therefore shall make you free, ye shall be free indeed",
JOHN VIII: 31-36. My wm'd 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
98 "\N'TON ZELLING

let down through the understanding, is as much hidden to

ma,n as the foetus in the maternaI body. ":M:oreover, of what
consequence is it that man knoiWs how seed grows U'P,
provided he knoW's how to plough the land, to harrow, to
sow, and when he reaps, to bless God", A,E, 1153, An
understanding which also in this respect believes in the
particular Providence, comes into a great fear of the Divintl
seed of the Genuine True; that holy fear is the living soul
of the genuine doing of the Genuine True: "My soul doth
magnify the Lord". It no, longer receives salely for the
sake of receiving, it no longer ruminates solely for the sake
of ruminat-ing, for this finally runs dead in self-intelligence
and self-prudence. In the unnatural sense of a letter
misunderstood "ta do the True" is nothing but coarse self­
deceptio'll, where there is no question either of any true or
of any doing. Essentially the True understood is already
the True done, but note, the understanding then being sub­
stantial. The genuine understanding of the Genuine True
can never be formed with any one' who does the evil and
thus thinks the false. And where that understanding has
been formed, there the Lord gives the good into the tnle,
See first what the understanding, the single eye, essentially
is, 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 become
things of life, from within, yea, as if out of the good sleep
of that substance. For this reasûn the inner chamber of the
mind is called the rest-chamber, c~~biculum, from cuba, ta
liein 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) sig'nifies the understanding, man (homo) signifies
wisdom "because he is barn that he may receive wisdom
 TO DO AND TO LET DO II 99

from the Lo'rd, and become an Angel; therefore so far as

any one is wise so far he is a man (homo); wisdom truly
human is ta be wise that God is, what God is, and what is
of God; these things the Divine True of the W ord teaches",
A.R. 243. Tht God is, is from the Father; what God is, is
from the Son; what is of God, is from the Holy Spirit.
The man-Wisdom in a.ll his doing and letting do from the
Lord looks ta the Lord. Of sueh is the Kingdom of God, of
sueh is the Heaven on earth, or the Chureh. In the New
Church this too is revealed ta the simple, and hidden from
the most learned. For we learn that no others grasp the
p: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 natural
Doctrine, the genuine spiritual Doctrine, or the genuine
celestial Doctrine, for Doctrine is the genuine understand­
ing of the 'Vord, and the understanding is not genuine
unless it is enlightened, a single eye, so that the entire body
is enlightened. For this reason we read: "Thus the
spiritual sense of the 'Vord enlightens men too, even those
who do not know anything of that sense whilst they read
the Word in the natural sense; but (it enlightens] the
spiritual man as the light from the sun does his eye, the
natura'! man, however, as the light o'Ut of the moon and
the stars does his eye. Every one is enlightened according
to the spiritual affection of truth a,nd good, and at the same
time according ta the genuine true things, by which he has
opened his rational", A.R. 414. Any one who "knows what's
what" on earelessly glancing over this statement considers
it self-evident that he belongs ta the spiritual men and he
looks down on the natural man, not reaJizing hOlw far, in
his unnatural things, he stands below that natural man.
He has never realized what it is ta read, and it stands there
clearly what it is to rood: "To be enlightened according to
the spiritual affection, and at the same time according to
the genuine true things by which he has opened his
rational". And elsewhere: "To rood the Ward is to under­
stand out of enlightenment, thus to perceive", A.E. 13. Ta
rood thus is anything but a glancing over and a hurrying
through. For this reason "his eye" in both the above places
signifies the single eye, with an entirely enlightened body
100 ANTON ZELLING

behind it, not an empty and vacant understanding which

merely argues - to argue is ta do-ubt and to deny - but
a substantial understanding which in the Word is put on
a line with perception: "The understanding that is the
perception", A.R. 355.
This proves that merely ta understand is not enough and
is not even to understand, for a true is only understood
when, having been understood, it settles. What cannat
settle is not understood; the genuine understanding is the
making it fusible, a melting of the true towards its good.
If the True is food, the understanding is the grinding
mastication sa that the food may be received into the body
weIl prepared. Ta understand is a reversion, a remelting.
The arcanum of the alimentary process represents the
arcanum of the progress of the True ta, the good of life,
the arcanum of to do and to let dO'. For this reason ta eat
signifies tn appropriate. Behind this there are myriads o.f
arcana. Only tJwo, examples. First: the animaIs from inborn
science know their food. Now man is called a rational and
a spiritual animal. Gifted with the faculties of freedom
and of rationality man therefore, as a rational and spiritual
animal must be able ta learn tO' find his rational and spiritual
food. The Lord makes [in Dutch doet from the verb doe:n,
that is, ta do] or lets man learn tD fin d, and it depends
on ma,n's understanding whether the food found profits
him, 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 grinding
but also a tasting. For this reason in the scientific part of
the Ward it is revealed that "under the skin of the tangue
itself, and under a certain nervous membrane pupillae lie
concealed, but which stretch forth and reach out when the
appetite is excited, and the mind desires ta perceive the
quality of meats and drinks", RAT. PSYCJ-I. XXXIX. In ac­
cordance 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,
 TO DO AND TO LET DO II 101

a toying with one's food, or guzzling, slobbering, sipping; in

short there is an understanding which is use and enjoyment
conjoined, and an understanding which is use separated
from the enjoyment. The first is substantial, to do and to
let do in one; the latter is unsubstantial, a doing only,
leading to all kinds of intellectual indigestions, the spiritual
sense of that terrible word in ISAIAH: "But they also have
erred through wine, and through strong drink are out of the
way; the priest and the prophet have erred through strong
drink, they are swallQlwed up of wine, they are out of the
way through shong drink; they err in vision, they stumble
in judgment. For aIl tables are full of vomit . . . ".
XXVIII : 7, 8, a description of the unwisdom of a man
as a cerebral monster who uses his understanding only to
pervert and soil every Doctrine out of the W ordo
Both points taken together it might be said that man as
a rational and spiritual animal only from the Lord knows
to find his food, and only out of the Lord is enabled to
desire the perception of the quality thereof. That lmowing
to find or the understanding, and that desire or the will,
are the Lord's with man, and they are appropriated to him
as if his, as soon as he does not presumptuously claim them
as his own property. The perception, the affection, or the
enlivening, determines the understanding; and for this reason
the quality of the enlivening decides whether the natural
man does or does not become spiritual. For the appetite is
excited either from Heaven or from the world, and with
the man of the Church the unreformed society is his world,
his greater self, in which his understanding and his appetite
degenerate more than hecan in the least surmise, for otherwise
he wonld guard against that as against hell. In every sub­
stantial understanding theChurch is in its entirety; in many
a society-understanding there is scarcely anything represent­
ative of the Church. The Church becomes externally visible
in the society, but in many a larger or smaller society
nothing of the Church is visible. Such a society is the world,
slightly'theologically tinted, thrown back again into aU its
misery. A striking example is offered by the following: In
the world an important distinction is drawn between the
"man of intellect" and "the man of sentiment", the one
being one and an "understanding", the other, one and an
"sentiment". Both categories are social deformities, cultural
102 ANTON ZELLING

monstrosities, outgrowths of a hardening of the will and a

softening of the understanding. But what are we to think
of it having become a point of serious consideration in the
Church to divide the Divine \Vorship into two kinds, the
one for those who are more "intellectually" inclined and
therefore desire severe edifying services without much
ritual, the other for those wh(} are of a more "sensitive"
disposition and therefore desire devotional services with
much ritua1. That such a thing arises in lay minds proves
that it is not yet generally seen what the understanding is
and that the understanding of the W ord makes the Church.
How can the Doctrine of the Church advance, yea, find an
entrance, unless it is known, acknowledged, believed, and
perceived what the Understanding is? For this reason our
continuaI exertion to throw light on this subject from aIl
sides of life. There are those who think in Doctrine, and
thera are those who think about Doctrine, just as the Word
teaches us tha,t it is a different thing to think in ends,
Muses, or effects, a·nd a different thing to think ab(}Ut
them. The writer does not consider himself one of those
who think in Doctrine, but among those who think about
Doctrine. Thence the repeated assurance that these articles
are merely a consideration of life, really a consideration of
effects, in order to arrive thereby at a doctrine concerning
the Doctrine, to arrive at an answer to the question: what is
life or ~hat...must life become in order profitably to r~~ive
the Doctrine or to make it of life. The Doctrine is thë active
power which must be adjoined ta life as its_passive, or J2.e
associated by influx, in order that there be force with
power, power with force, thus effe~t, thus_~e. Let us then
continue to consider life under the warm light of the Doc­
trine, to see where the hitch is which now here, now there,
impedes the adjunction or the association by influx, with
one man in particular and with society in genera1.

We have previously pointed out that Angels in their

conversation with laymen directed themselves to the sub­
stantial understanding of the latter, because they spoke of
rain, and rain refers to the humus. We then s3iÏ.d: "The single
or the properly genuine substantial understanding, an
understanding one with the will and the life, and not any
separated understanding, not even that which can be raised
 Ta DO AND Ta LET DO II 103

into the light of Heaven while the will remains beneath".

For it must be clear to every one that understanding is not
just understanding, once for aIl the same with every one,
smaller or larger, but identical in quality. This is a phantasy
of the so-called "exact" science, which has forgotten to see
that it is not the extent that determines the understanding
but the quality, not the construction of ideas, but the sub­
stance, not the zeal but the affection. \Ve so easily pronounce
the word "the true", and this is because from childhood on
we have been brought up to consider thinking as agame
of ideas, a kind of ping pong with "truths" for balls.
Commonly what are discussions other than dexterities with
apprehension for a racket? We may be practically sure
that men who are very much ad Tem or very witty, are
merely natural men with 11heir thinking close to the speech.
The unsubstantial understanding is exceedingly "quick of
apprehension", while the substallltiai understanding on the
contrary is slow, at any rate unhurried.
The ward ver'um, which we translate literally by "the
true" , 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 of
learning. 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 desù'e 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",
104 ANTON ZELLlNG

is a correspondence with its spiritual desire for conjunction,

for salt signifies _.conjunction. Every quality that agrees
with the affection is chosen, desired, believed, in short, is
the true for that affection. Tr;}-ë1ii.ings are desired things
"desirable to the sight". And such [hoedanig 1 as is the
affection, such [zoodanig lis the true. In this connection
notice the words hoedanig and zoodanig, contractions of the
older forms hoeghedaen and soghedaen, thus past participles
of doen [to dol. As doc" the affection, sa does the true. We
learn that the Lord continuously gives the good into the
true things of those who continually and faithfully live
according to thosc true things which they receive from
Himself in His Church, A. R. 380. Continually to give
the good is continually ta renew, and thus also to cause
ta appropriate entirely. This is' done with those who continu­
ally and faithfully [getTOuw 1 live according ta the true
things. Now is it not remarkable that the English ward t~
t!J!&, is connected with tTOUW [faithfulness], trouwen [to
wed], vertTOuwen [ta have confidence], and is thence con­
nected 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;:lt
language a word of desire and affection?
Ta receive the Genuine True is not a matter of notion
alone, but of purified, or reformed and regenerated affection,
of genuine conjugial affection. The True in itselr-is one
and aIl living affection, and "the desire of the true" essen­
tially is the conjoining meeting, the embrace of two affec­
tions, from the Lord ta the Lord, the fulfilment of choice,
desire, and faith, on both sides, that is, on the Lord's side
and on man's side. Of the little children in Heaven we are
told that the particles of the atmosphere round about them
are myriads of minuscule little children, from "\\fhich they
learn to understand that aIl that proceeds from the Lord,
is living. A man who reads the Word holily is also such an
Innocence for w-hom aH that proceeds frorm the "Vord is
living, and fills his atmosphere with true, desired things,
minuscule in his image, according ta his likeness.

In reading the follo'wing statement: "The true things of

faith out of love are not bare cognitions of such things, and
 TO DO AND TO LET DO II 105

in the memory and therefrom in the understanding with

man, 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 affections
of life". It might then be said that this whole statement is
an unfolding of the interior sense of the word true, mindful
of that remarkable word previously quoted in NEW THINGS:
"The spiritual sense is the interior sense of the words, which
is in the words of languages, eSI)ecially the oriental",
A. C. 10217. What the Doctrine therefore should resuscitate
in the mind is the interior sense of the words. "The true"
may remain a naked cognition, a dead notion, but it may
also have a living spiritual sense in the mind. \Vell
then, if that word "the truc" is listened to even unto its
interior sense, it will prove to contain the entire statement
italicized above as its spiritual sense. vVe have seen that
etymologically the true signifies the chosen, the desired,
the believed. The choice is from the will and the under­
standing; the Ç.es~fëîs from the affection of love; the
believing is there when the intellectual agrees with the
voliïIÏtary. 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
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;
w'Ïf;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 must
already live in our minds as the spiritual or interior sense
of 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 in
that each one has other choices, desires, and believings in
his true things. In the choices other thinkings, in the desires
other prayers, in the believings other lives. For this reason
the true things of every Doctrine of the Genuine True are
ta be caUed "the prayers of the saints", of which we learn
that they signify "thinkings which are of faith out of the
affections· which are of charity, with those who worship the
Lord 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 '.'lords
which 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 where
the Lord's true Church is.

The True in itself is aIl one living affection, all one

desire from the Love of the Lord and for that reason ac­
commodated with sa much Providential care. This is because
 Tû Dû AND Tû LET Dû II 107
in potency it is the form and quality of the good; and the
good is the affection to which it gives expression and of
which it is the expression. The True is the face and the
changing features of the good. For that reason the :Most
Anciènt had a silent speech; will and understanding with
them were so much one thatwith them there was no question,
in the sense of the original word, of a countenance [ge­
laat}, for gelaat [countenance] cames from "zich ghelaten"
[ta conduct one's self] and thus signifies the soul's gesture.
Their mind revealed itself in the gesture of the muscular
fibres around the silent mouth, pure unfurlings, unfoldimgs
of interior affections, which were ta them as writing. In
their hearts the W ord was engraved, and that Ward
reflected itself in their countenance, the mirror of their
hearts and of the Ward therein. Only when in the course of
time this heart became stone and the Ward thereby dis­
appeared, it pleased the Lord tÜ' give the Ward a heart of
flesh anew, by now Himself becoming the Ward. Formerly
the Ward in men of goad will - a will is good if it allows
the true to pass through, and therefore· does the true - had
a countenance; but when the Ward became flesh, from the
integer Divine Human Countenance the Face shone forth
as the Sun. It might be said that the Lord in states of
Exinanition or Emptying showed a Countenance full of
grief, fear and desperation from infinite Love; and in the
states of Unioor uniting a Face full of glorification and
faith out of the infinite Wisdom of that Love. In their
evening the Angels have a countenance, but in the morning­
state of the Glorifications heard in the Heavens the Angels
have a face. In their countenances is reflected the ward
"Abide in Me", in their faces is refleeted the ward "and l
in yon". In their faces they are entirely what the ward
facies says: a Thing Made "and behold, it was very good".
Every Doctrine of the Genuine True is an angelic face, a
Doing from within which in the Letting do, now understood
as the Abiding in Me, shines forth in its fulness, in its
virtue, and in its glory. Doctrine is a celestial face, Divine
rays of light shining through an Angel's countenance, from
within.
As soon as a thought such as this lives in the mind,
everything begins to live or at once becomes new. This, for
instance, at once becomes clear: such as is the affection
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 from
the 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 aj'e {rom
God is an historical faith which without the former does
not save, for which reason it is not the true faith ... ; it is
ta 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 clearly
is of the unsubstantial understanding. We might say that
any one with more or less trouble "can get" those things;
any one may more or less "grasp" them, acquire them for
himself and then "work" with them, and take that fo\r
willing and doing, and then be more than indignant if he
is told here or hereafter that notwithstanding aIl his "doing"
he has not believed in Gad. But we have now learned ta see
that 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 ta
look from one's self ta the Lord, ta an only lord, lord. It is
called an historical faith because without the believing in
Gad - think again of the series ta know-to acknowledge-to
believe - like dry sand, it falls asunder into mere hair­
splitting, quibbling, letter-knowledge.
We have previously compared the substantial under­
standing with the surface of the water which allows aIl the
faces of heaven by day and by night ta pass through;
loolcing up, the more deeply it looks into itself. Of that under­
standing we said that it does not allow itself ta be separated
from its surface any more than the surface of the \vater
 ----- --.

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 broom­
stick". That word points to a stiff hard neck, to stubborn­
ness, thus to an understanding where there is no suppleness
in passing over into the body, into the substance, into the
life. It remains on its own. The foolish virgins from the
parable are unsubstantial understandings, they lack oil,
they stand dry; the wise virgins are virgins of Doctrine,
are substantial understandings. The enlightened man is a
wise virgin, having oil in her lamp; the true gives light and
\varmth from the good of the affection, as the lamp-wick
does from the oil. And in the true there is inherent the
desire of sucking up the good as the lamp-wick sucks up the
oil. A lamp with its oil is the substantial understanding,
lit from the Lord. The wise virgins "believe in God", the
foolish virgins "believe the things that are from God"; and
these are not saved because those things are indeed from the
Lord, but without the Lord in them, and because their
believing is man's, not the Lord's. To believe in God is Abel;
to believe the thin,gs that are fmm God may end in becoming
a Cain. The substantia.l decides and eomes to view in the
effects. To perceive those effects is the wisdom of life, il'
the power of Doctrine. For it is knowing the tree by its fruit.
Again, we can very well imagine that there are those
who are irritated by a word such as "substantial und er­
standing", considering it as a quibbling novelty of which
nothing whatever is to be found in the W ordo Are you so
very sure of that? Then just read this:
"yVhen love enters into the understanding, which cornes
to pass (fit) when the conjunction has come to pass (facta
est, also: has been done, made, or: has become), then first
it produces the affection of the hue, thereupon the affection
of understanding that which it knows, and lastly the af­
fection of seeing, in the thinking of the body, that which it
110 ANTON ZELLING

understands, for the thinking is nothing else but interior

sight", D.L.W. 404. .
- This word contains an ocean of arcana. Let us only take
up these things from it: the understanding is not the proper
genuine substantial understanding before the love has
entered into it. Tt is the love which actuates in the under­
standing the duality of faculties, the affection of the true
and the perception of the true, which faculties meet with
those \",ho with the understanding 'Yis]l.to~ peJ..:.ceivSl the true
things, and do not meet with those who merely wish to
know' the true things. Not the understanding sees, but the
love sees out of the light which is the understanding; the
wisdom of the understanding is out of the light which
proceeds from the Lord as the Sun. For this reason the Lord
said: "The light of the body is the eye; if therefore thine
eye be single, thy whole body shall be full of light", and
immediately after: "But if thine eye be evil, thy whole
body shaH be full of darkness", MATT. VI : 22, 23. Tt says
evil, not false. This teaches us for our life that too much
attention is paid to the tTUe understanding, and not to the
good understanding. An evil eye may appeal to its tTue
understanding, and to the books as weH, cutting off every
objection with the words: "Good or not good, that does not
matter; is it true, that is the question!" An evil eye leaves
the body dark and on that account carnes all the discussions
on to a body-less plane where an enlightened body or an
unenlightened body "is of no consequence". This leads to
so much fruitless arguing to which in the spiritual world
sometimes a sudden end is made by the awe-inspiring a-p­
pearance of an immense Naked Arm which has Inherent in
it the strength to crush the very marrow in the bones.
The substantial understanding has an enlightened bod;y
behind it, under it, one with it. Thence that oft occurring
expression "the understanding of the W ord and the state
of life thence", see A.R. 295. Thence is according thereto.
The substance of the understanding is according to the state
of life. Life is only in the good and true conjoined; the
state 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 no
substantial understanding there can be no question of
perception and enlightenment, for there the true is
 Ta DO AND Ta LET DO II 111

arbitrarily chosen, desired, believed, according ta the merely

naturalinclinations. And the characteristic of those inclina­
tions is that they allow nothing to settle, thus preventing
or Mt al10wing the intBrnal sight or the thinking of wisdom
to come into existence. Thus the love of self and of the
world blinds itself more and more with a foolish under­
standing raised into the lumen of an imagina,ry heaven. The
love of self and of the world with the unreformed man of
the church meets in his love of the unreformed society. If
the Doctrine does noi form the society, the society forms
for itself a doctrine out of its natural inclinations. So it is
that the Lord asked Nicodemus: "Art thon a master in
Israel, and knowest thou not these things?" Nicodemus
came to the Lord by night, alone. In this coming there lay
the longing for the tme for the sake of the true, for this
drove him to the Lord with the longing for a new under­
standing, far from the collective understanding of his
Israelitic society. And that this longing was genuine and
W'as heard, is proved by the remainder of the story about
him. AlI internaI evangelisation therefore is never directed
to any society as such, but to every individual in particulàr
who is willing to come by night, alone, apart from the
society, in this longing, first for the true for the sake of
the true, and afterwards for the good. We learn that a
celestial society is the more perfect in the measure in which
each Angel is more his own. Every WTûng society inverts
this truth, and tyrannical1y, fanatically will leave no
single member to be himself. So there comes into existence
a diseased joint thinking, a diseased society-understanding,
an imagina.ry understanding on a bodyless plane. A unity
of thinking and feeling to appearance only, but with which
nevertheless each one within himself "thinks his own
thoughts". The chased personality returns with seven
spirits worse tha,n himself, and the end is that there is
nowhere any good of life, neither in the society, nor in any
home individually.
The good of life is there when the understanding out of
the love has the affection inherent in it of seeing in the
thinking of the body that which it understands. Then man
is in peace and his perceptions a.re 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
 \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 the
If!
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 sake
Il
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, o'ver 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
 TO DO AND TO LET DO II 113
it into the cocoon out of its world, its world consisting of
the leaves of trees, groWll in the light and in the sun into
the desired food - the true things are the desired things,
desired from some affection of perception; in the cocoon
all the last impediments fall away: the enlightened per­
ception is changed into a perception with the light shining
through and the butterfly enters into its heaven. Every
affection is of love, and every love is a perception for it
wills to become one with its subject; and every perception
takes up light from the spiritual Sun according tD its quality,
that is, as much as in the doing it admits and in the
admitting does. The quality of the enlightenment directs
itself according to the quality of the perception, whether
concerning the things in general, or whether in the things
in particula,r. They who are in enlightenment think con­
cerning the things, they who are in perception think in the
things, yea, they think the things and live the uses. En­
lightenmen t throws light on the successive order, in the
perception the simultaneous order is lit through. In the
enlightenment of the true from the love for the sake of the
true the perception is not yet lit through, still having many
parts which are dark; in the perception of the true from the
love for the sake of the good the entire body is enlightened.
Only then is perception truly perception, or one lustrous
recognition of the things within in the things without, "as
in the Heavens so too upon earth", the external man one
with the internaI. The Word begins with being "the Light
that lighteth every man that cometh into the world", for
then a light is given to the feelings. The 'Word in its fulness,
however, is when it shines its light through the perceived
things themselves, so that the letter of the W ord and of
Creation opens out of the ,Vord and sends forth its rays
before the opened mind, open even into the Lord. Every
Doctrine of the Genuine True in its way is a lighted and
lightening perception; and for this reason the Doctrine is
compared to a lamp and to a candIe.
The Lord while on earth used to introduce His miraculous
healings 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.
114 ANTON ZELLING

'l'his is the true things of life done, and made of life.

"Between love and love there is no closer nor sweeter

bond than wisdom", \VORSHIP AND LOVE OF GOD, 55. To
look from the Lord to the Lord is to be a ,Visdom between
the love from the Lord and the love to the Lord. From those
loves the genuine true hasthis that essentiàily it is affection.
For this reason the perception of the true is "every tree
desirable to the sight", GEN. II : 9. Every genuine true
is a bond of love, a pledge of love. The Dutch "vord for
pledge, pand, comes from the Latin words panctu1n and
pactt,m, agreement, contract, covenant. Every genuine true
is thus a Sign of the Covenant; it is the desired, the chosen,
the believed correspondence obtained, fulfilled, accomplished
between love and love. Every genuine true is "very good",
that is to say "good good', or "yea yea"; yea regarded out
of the love from the Lord, and yea regarded out of the love
to the Lord. Every genuine true is a Glorification in force
in the Reavens.

In EZEKIEL, ch. 1, verses 15 to 21, the Doctrine of the

good and true in the Word and out of the Word is described
(see SUMM. Expos. and A. R. 239), and we may rightly
say that its doing and letting do is described in these words:
"The wheels [the Doctrine 01,t of the Word] went ... ; they
turned not when they went. And when the living creatures
[the Word], went, the wheels went by them; and when the
living creatures were lifted up from the earth, the wheels
\Vere lifted up. Whithersoever the Spirit [the Doctrine in
the fVord] was to go, they went ... ; for the spirit of the
living cre::l.tures was in the wheels. When those went, they
went; and when those stood, they stood; and when those
were lifted up from the earth, the wheels were lifted up ove1'
against them; for the Spirit of the living creatures was in
the wheels". 'fhe wheels with the living creatures is "you in
M~"; the Spirit of the living creatures is "1 in you".

Conclusion.

The internaI man is not reformed by only knowing and

understanding the saving true and good things, but bX
willing and loving them; the external man however is
 TO DO AND TO LET DO II 115

reformed by speaking and doing those things which the

internaI man .vills and loves;' and in so far as this comes
to pass, the man is regenerated. 1'hus to do is to follow
and to obev. Then the state of wisdom dawns, a state in
which the ~an no longer is concerned about understanding
the true and good things, but about .villing and living
them. The caterpillar has become a butterfly. Knowing and
understanding- alone is to be only in the cause, which in the
W ord is compared ta building a house on the ice, see
A. R. 510. The knowing and understanding alone is to will
to be wise from one's self, which leads to the doing alone
or a doing from the proprium, thus to being in a natural
separated from the spiritual; for to think and to will is
spiritual, and to speak and to do is natura1. To do or to live,
in one's self or from the Lord, is the last end; and in the
word last there lies hidden to let, which means that nothing
in the external any more prevents letting the all of the
First End come to its fulness, virtue, and glorious effect.
The Latin for effect is effectus, from efficere, composed of
ex, out of or following, and facere, to do. Thus in the word
effect or final end the arcanum buds forth of the "as from
one's self" or "to do and to let do"; for the doing of the
external man is out of or following the will and the love
of the internal; in his doing he lets the internal man alto­
gether come into its effect; it is not he who does but the
internal man does or the Lord through the internal man.
'fo do as from one's self is to serve in humility.
"Man does not know in ,what manner the Lord operates
in all things of his mind or saul, that is, in all th-ings of his
spirit. 1'he operation is continuous; in it man has no pa,rt;
but yet the Lord cannot purify man from any concupis­
cence of evil in ms spirit or internal man, so long as man
halds his external closed", D.P. 120. The lasts with man
therefore are not la-sts in the genuine sense until by o,pening
[opendoen, which contains the word to do] they let thraugh
the continuous operation. Since this comes ta pass only by
shunning the evil things or following the Lord, the lasts
with the man-Church or the man-Angel are the good things
of life, or the true things of fa.ith, willed, loved, lived. The
last~ therefo're are of the greatest importance, for these are
the things that permit ingress into and through to Heaven. It
is in the lasts that man must do as from himself in orcIer
116 ANTON ZELLING

that he can let the Lord do what He in His Divine Mercy

continual1y wills to do: draw him to Himself in Heaven.

Just as little as creation is from nothing no less is regen­

eration from nothing. Just as man is caUed a microcosm
and a micro-Ul'anos, just so man may be caUed a micro­
creation and a micro-glorification. For when man has been
regerierated, the order of creation "vith him is restored, so
that man himself has become order. That"order or-the
celestial man is one song of Glorifications; and radiates with
Images and Similitudes of God.
No regeneration without complete cooperation from man
as from himself. That cooperation is to look tD the Lord
out of the love to the Lord. That looking and that love to
the Lord is not the Lord's unless that loo,king to the Lord
has inherent in it the looking from the Lord, and unless
that 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, as
the Coming and the Second Coming. From the LOTd to the
Lord is the celestial motion, is the Stream of Providence.
Man is not regenerated in anything cIse tha.n in tha.t to
which he has been created. Every ma·n ]las beep creat~d.-,'1
most separate celestial use. Regeneration is a ra.ising up
again 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 out
of that which has not been created with him, he looks from
himself to the Lord, anô. sees nothing. As soon as man
regards Regeneration or the Word out of that which has
been created in him, he looks from the Lord to the Lord:
and he learns t-o S6e his special use, which is to know, to
acknowledge, ta believe, ta perceive. For this reason the
first of Charity is faithfully and uprightly to perform the
work of one's calling. A man's calling is a man's special
use to which providentially he has been called. The faithful
and upright performance of his duty reveals that use, and
nowhere else tha.n in that use the Lord reveals Himself in
His Infinite Love and \Visdom. Therefore everv self­
examination which does not lead to a renewed discipline of
discreet perfo.rmance of use is merely a looking from self
to self.
 TO DO AND TO LET DO II 117

The theses a.bout "Use and Enjoyment" and "To Do and

to' Let Do" may be epitomized inta. one thesis, and into one
word, the Hebrew word Eden, which signifies: Enjoyment.
Man, according to creation, had nothing- else to do but
enjoy 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' intlie
elJ.joyment o·f that use. Genuine enjoyment is only that
enjoymeiit which is felt ont of the spiritua.I. Enjoyroent
is spiritual from celestial origin; that celestial origin or
source is pure Divine Use. Man has been created to be the
elljoyment of use, the enjoyment of salvation. Man might
be said to be onesen~2ry of use in which the union of Love
and Wisdom intiL Us_e is felt as inexpres'sible enjoyment.
In that enjoyment the Lord is fully; it is Heaven. To place
the enjoyment in the Use, or to enjoy the Use is aIl that
man has ta do; this is to love the Lord God out of thy
whole heart, and out of thy whole soul, and out of thy
whole strength, and out of thy whole mind.
 131

DE HEMELSCHE LEER

EXTRACTS 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 the
Lord, A.R. 871. This is a statement which plunges us into
profound meditation. It is the key which discloses the
sanctuary of Doctrine and Religion. "What man wills or
love? _tp.at he clearly.pe!ceives; it is otherwise by the way
of the understanding only", A.E. 61.
Now the first thing that the Doctrine of the Church, which
is out of the Word, teaches us to acknowledge is that the
primary which the Lord possesses with man and with Angel,
is his will. What man caUs his will is merely his con­
cupiscencé, what man calls his ~dërstanding is merely his
science.
The order of reception is as follows: "Divine Influx
out of Heaven is into man's will, and through that into
his understanding; Influx into the will is into the occiput,
because into the cerebellum; and from that it passes
towards the foreparts into the cerebrum where the under­
standing is; and when it comes by that way in to the
understanding, then it cornes also into the sight, for man
sees out of the understallding", A.E. 61.
Thus man does not sec out of the understanding before the
Divine I~fiux out of Heaven through the will has flowed
into the understanding. And the Divinê Influx does not
flow into the will before the Lord possesses the will, and
through the will the understanding. For this reason in the
above quotation it is said to see, and to §e_ein_the spiritual
sense means .~C?Jelieve. The Lord therefore doesnot possèss
132 ANTON ZELLING

the will and the understanding therefrom fully or into its

finest ramifications before man from knowing through
acknowledging h~ adygl,nçed ta believing; or, what is the
same, there is no question of essential Influx unless it flows
out into believing; for thus the Lord d'Wells in what is His,
and perception is in its light. The understanding alone is an
understanding outside of the Lord, outside of tlïëDôor,-aiid
therefore no understanding, but science alone, which ends
in 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 concupis­
cence and science. \Vill and understanding allow the Divine
Influx to pa'ss 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" the
Divine Influx, the genuin~ reception or the reception from
within has regard to the things, and the spurious reception
or theJ~~ption from without to. the for ms only.
The cause of so much confusion is this that the spurious
reception, because it is from without, so much ..œ~bles_ a
r~ception in the natural sense; and that the genuine reception,
because it is from within, has nothing of a reception in the
natural sense. The'spurious reception is a self-conscious grasp­
ing_hold of; thelgenuine reception is a receiving above the
consciousncss. For -this reason ItlliLrighte.o.}ls did not know
that they had shown charity to the Lord, whilethe un­
tighteous knew no better than that they had preached the
Lord in aIl the streets, and had done many works in His
name. Th~...D ivine Influx which makes the reception, is not
felt in the affections of the will because man pays no
attention thereunto. The only thing he perceives by that
Infl~ i~ that the things unfold, break open, and reveal
their essencë, tl.!.~i§"jge_good use of life. FOI' this reason it
is said tha-t to bring forth means to recejye.
Therefore in exact contrast with -the natural sense, 1:Q
r~ceive, ~piritualJy under~toQ.d,.i.s to produ_(e. "The Lord
produces the good things with man according to every state
 RECEPTION 133

of the true wi1h Jfi.!li", is taught in A.R. 935. The state of

the true with man is the quality of his Doctrine. And such
as that Doctrine is, such reception does it -teach, v.c~ich
r~eption is a bringing forth or a production o~ good things
from the Lord. To produce in Latin is producere, literally
to lead forth; the received Influx leads forth or out ta uses
i'ü las1s: .As· soo;-as the lasts let through, the Influx proves
to have been received, not until then. And what the lasts
then let through, are purely good things of life, or m~lCh
fntit. T'o this end the lasts of the vine branches must
regularly be pruned. The Doctrine teaches to prune for the
sake of reception. "\Vithout Doctrine no fruit, or else nothing
but wild bitter berries.
By the reception of the Divine Influx out of Heaven
there is bringing forth or production. The reception there­
fore isknown by the productionor by the fruit. On the
other hand, the spurious reception, direct or from without,
is a gathering together of forms and of terms, truly dead
in themselves, a heaping up of scholastic matter, merely a
hot-bed of spontaneous generation.
'l'he New Church is the Church of-Receptiop of the Divine
Influx out of Heaven, a Reception of the Lord in what is
His. And b~caus~ it is_tlw Church of Re~tion,. iti8.-~he
Church of Production of the good things according to every
state of the true with the Church in common or the Church
in the lands.
rrhe cause of so much confusion lies in the merely natural
conception of the ward "the new will". That which man
calls his ·will, is merely his concupiscence. That which he
commonly regards as the new will, is commonly only a new
concupiscence. And every new concupiscence is the old con­
cüpiscence in a more interior, more evil degree. Before the
Doctrine of the Church out of theWord can teach the Re­
ception of the Divine Influx out of Heaven, the concu.Pi-s­
cences of the evil with man must be converted into good
affections. Concupiscences are perver~ed affections; affections
are derivations from the will, as the arteries are derivations
or continuations of the heart [continuations: Dutch vet'leng­
selen; the word verlengen has the same root as the word
verlangen, to long for]. Only when the concupiscences of
evil have become good affections, only then does the Lord
in truth possess the origin or the source of those affections,
134 ANTON ZELLING

that is, the 'WILL with man. This is the new will; new to
appearance, now and eternal in essence.
And what applies to the "new" ,vill, applies equally to
the "new" understanding. Each new scientific is the old
scientific in a more interior, more false degree. Before the
Doctrine of the Church out of the W ord can teach the Re­
ception of the Divine Influx out of Heaven, the delusions of
the false with man must be converted into true thinkings.
Fallacies are perverted thinkings; thinkings are derivations
from the understanding. WeU then, only when the delusiolls
of t,he false have become_ true thinkings, only theno.oes the
Lord in truth possess the origin or the source of those
thinkings, tha.t is, the UNDERSTANDING out of the WILL
with man. This is the new understanding; new to appearance,
now and eternal in essence. Thus it is self-explanatory
that the rational is the receptacle itself of the light of
Heaven; and therefore also that the free or the voluntary
is 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 from
the Lord. Reception and production in man and for man
are identical, for to bring forth signifies to receive. The
receptions or the producfionsarë according- t~âch ~tate of
the true with man.
The cause of so much confusion or disorder is this, that
new 'concupiscences and new scientifics with so much jealousy
and rivalry se~jQ counterfeit the Divine things themselves
of the new will ancrof the new understanding, which with
study and art is possible, see A.C. 10284.-However, this is
no reception or production from the Lord, but ~t is tq ~egaJd
from one's self to one's self and to the world. Study and art
in this sense are nothing; and even as creation no more is
regeneration out of nothing. Regeneration is out of the con­
version of concupiscences of evil into good affections. Study
and art only renew the conctœ!sc~nces and the scientifics
therefrom. The only thing therefore which the scholastic
learned attain with study and art, is to kill off with them­
selves every universal influx instead of receiving, and to
extirpate with themselves everything engrafted out of Heaven
instead of producing; tQ~~r civilizatio~ has ci'2-li~.~~vay
all that was human with them; and with that toe celestial
arcana with the;; have become infernal problems, to aU
 RECEPTION 135

appearallce in the same truths, but of which they did not

perceive the things ·but only deformed the forms.
'Vith the reception it is just as with clothing, from within
something entirely different from what it is from without.
Just as reception from within is to prodtwe, just sa clothing
from within is ta proceed, "for raiments are outside of the
body and clothe it, just as the things which proceed are also
outside of the body and encompdss it", A.E. 65; where we
read further that the raiments of the Angels are according
to the sphere of life with them; and further that the Lord's
raiments signify the Divine, proceeding, which is the Divine
True conjoined with the Divine Good, which fills the entire
Heaven, and enters into the interior things of the mind and
gives intelligence and wisdom ta him who receives. Notice
the sequence: ta receive gives wisdom, and the love from the
Lord by the wisdom from the Lord produces the good things
from the Lard. What else therefore is ta receive than ta
produce? What therefore is any other receiving else than
tiiêJtand perversion?
The cause of sa much confusion is that the correspondence
of truths with clothing is regarded merely from without,
thus ueither of them as proceeding from within, but as "dead
in 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~s
bath have been produced and have proceeded from within.
For this reason tao the Wedding Garments sign!fy the_DlviAe
True Ottt of the \Vord, which is something different from
the Divine True of the _Ward, see A.R. 166, namely the
Genuine TL,ue of the Doctrine of the Church. Everything
that is from the Lord lives and is moved; "dead in itself"
is only the infernâl-proprium: regardless with what new
concupiscence it may "receive" or "indue" any Divine
True whatever. This, manifestly, is a proof of Gad by
Doctrine.
The Order of Society cannat set in, or the Doctrine of
Society cannat come ta life, unless the ward of John the
Baptist be understood, acknowledged, willed, and done:
"Do violence ta no man, neither accuse any falsely; and
be content with your wages", LUKE III : 14. This ward
precedes every Ip.stauration and Organization; for no ordër
136 ANTON ZELLING

of 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 him
remain, because that sense conjoins; only let him know th~t
the Angels by those names perceive things and states of
the Church", A.R. 41. Ta remain here does not signify ta
cling ta or ta stick in, for the subject is a conjoining sense of
the letter. Ta remain in the sense of the letter here in the
favourable sensesignifies the faith of the simple, an integer
remaining or living in the integer sense of the lettei', under
obedience ta the angelic or the internaI sense. Ta remain
therein is ta remain in the Lord's Divine Natural and ta be
conjoined therewith. Ta remain therein is ta live according
tQ. one's station and state, and not above or beyond onè's
station and state; and thus ta do violence ta no man, neither
ta accuse any falsely, and ta be content with one's wages.
In this way man does not accuse falsely, but he receives, and
in tbis way the wages are "]Jure enjoyments of use; for
~ver::y function, as is indicated by the root-meaning of that
ward, is èssentially nothing but usufruct, genuine if man
has been placed therein from the Lord. A man in his
function is a man in his Eden, in his arder, in his peace;
in short in the fulness, glory, and virtue of the faculty
that has been given him as if his and is felt as his. Only
when the Lord finds His pleasure in that faculty - and
this is "ta perceive the delightful out of the spiritual" ­
is there any question of function.
The Order of Reception makes one with the ordering of
the 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 first
as ta time, the Order is the first as ta the end: the reCel)tion
and the production.
In sa much as the ordering of the society cames ta belong
ta the society, in just sa much the arder of the Church cames
ta 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 has
lost its orientation or its Orient. The Church is called the
foundation of Heaven, the puman race is called the basis of
the foundation of Heaven. The human race will have been
 RECEPTION 137

made equaJ to the Church, when once again "the theological

things dwell in the highest region of the human mind", see
CANONS, marginal note under "Summary". The theological
things with the human race and with its imaginal'y churches
have slid down tophilosophical things. Whoso pays regard
to the signs of the times, !n the present-day state of the
world ~ees the state of the Church reflected, the wrestling
through a time of.live anarchy to arrive at order and ordering.
There were three classes or degrees in society which had
to correspond to the three Reavens: the aristocracy._(from
aTistos, the best, !.1nd kmtr:..in, to govern) was held to be
celestial, or wisdoms; the middlec1ass was held to be
spiritual, or intelligences; the labour~s' class was heldto
be natural, or sciences. The sciences lit-through by-Intel­
ligënêe, the-intelligences lit through by Wisclom, the wis­
doms imbued by Use, descending, as rain out of Reaven,
having gone up as a mist from the earth. There is no
doubt that the sharply outlined castes with the Rindoos still
bear rela_tion to the most complete Doctrine of Cb'1rity which
the Ancient ChUTCh possessed. The very word caste proves
this, for the fundamental meaning in the sanscrit is pure,
chaste, unmixed. That which is destroying the present-day
civi!ization is that e_,:ery Q.egre~or cla;~s has lost its virtue
and has become heterogeneous, impure, unchaste, mixed. This
is a matter of the very greatest importance for the Lord's
True Church, for only through the Church does the
human race become human, and without an endoctrined
charitable spirit of caste no human society of any kind will
prove possible. The human ra,ce, society, community, the
commonwealth, or the world, has become ba'p'y'lonic in en­
tirely the same sense as stands written of the ecclesiastical
hierarchy in the ApOCALYPSE REVEALED, n. 799: "In
Babylonia 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 and
perception of it, and therefore no conjunction of the good
and the true which makes the Church; that those have not
these things, is because those superior in the orders also carry
Q..n ~ tra<k.ancLPursue gain, and thus set examples ta those
inferior". Rere the word-of John the Baptist recurs, forwhat
applies to the Church, applies to the human race, and what
applies to the human race, applies to the Church.
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 elect's 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 man's 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 man's
.regeneration is fully the image of the Lord's 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, âna'ln
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
 RECEPTION 139
self or to defend the Divine Human. This is the poverty of
the times, that the simple man is as rare as the wise man; for
on aIl sides there is lacking his testimony to the shining of
the moon and the stars, which enlightens his simple eye in
the silent night. Only from the mysterious night of per­
ception does the morning star arise, for "tk.e Divine -TIEo-e
is the aIl of faith and of love in the Lord", A.E. 63. The
concupiscence of intellectual or artiflcial enlightenment
only is an infernal concupiscen.c.e, which obscures the
morning star to the eye.
Without Doctrine in each state no Order of Reception is
possible, thus no ordering either of recipients or of Society.
For this reason the world _suffers so hideously and the
Church of the Lord so grievously.
The Lord in His W ord calls for Doctrine; in His Doctrine
fQ~R~ception; in the Reception of Him for Production; and
in His Production for Conjlmction of His Life with aIl and
each according to the state of the true with them.
The word "The Doctrine of the Church teaches the re­
ception" is a glorious word, but for the present a sad word.
lt is the great, final invitation, and scarcely any one accepts
it. For most reject the Doctrine of the Church; and among
those who accept the Doctrine of the Church, again most dis­
dain the recept!on. And yet it is the reception which makes
man to be man, for only by the reception of the Divine Influx
out of Heaven can man entirely love the Lord. The man who
receives is in the state of wisdom and of innocence in wisdom.
fiat state of reception is "when the man is no longer con­
cerned about ul).9:~rsta!!ding the good and true things, but
about willing those things and living those things; for this
is 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 nothing
out of himself, but that as to whatever he is wise, this is
out of the Lord, furthermore in so much as he loves that it
be so", E.C. 10225.
Verily, the word to receive plunges us into profound
meditation.

The Doctrine of the Church teaches to bear m'ltCh fruit.

 15'1

DE HEMELSCHE LEER
EXTRACT FROM THE ISSUE FOR NOVEMBER 1937

THE LORD'S 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 man

flows into the Heaven which is in him, and is received in so
much as they correspond", A.E. 12.
"That which makes Heaven with man, makes also the
Church; for as Love and Faith make Heaven, so also Love
and Faith make the Church; consequently out of what has
already been said, it is evident what the Church is", N.J.H.D.
241.
Both statements may be summarized in this truth: The
Church is in man; the Church which is without man flows
into the Church that is in him and is received in so much
as they correspond. And concerning the Church in man we
have also this statement: "That the Church, like Heaven, is
in man, and thus the Church in common is from the men in
whom 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 the
men in whom the Church is; the Church which is without
those men flows into the Church which is in them and from
which is the Church in common, and is received in so much
as they correspond.
 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 Lord's 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 correspondence
1 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~
 THE LORD'S TRUE CHURCH WrTH MAN 161

point, namely the Church in man, thus p.othing less than

the Church in common out of those in whoro the Church is;
in order to reach to nothing less than the Grand Church
without man, in order himself to make it, to have it, to
be it - a grasping Jewish coveting of a church, as a
means for dominion and possession of aIl, in a coarse sem­
blance of spirituality. which is only the learning of the
scri~s. The man from himself or the merely natural man
is not the Lord's, but the spiritual man is the Lord's; hence
it can be said only of the spiTitual man that he is a Church
in particular; see A.C. 4292, where it is also written: "It is
the congregation in c-ommon which in vulgar speech is called
a church, but every one 1n that congregation shall be such
a man [t.hat is, a spiritual man] in order that there may be
any _Church". Note: every one shall. Does this not throw
quite a different light on the word-Church? Let us therefore
in our thoughts keep hold of this fundamental rule: No True
Church of the Lord in common unless purely out of Churches
in particular. -
Therë are "general churches" having absolutely nothing
in common with "thc Church in common", although they
too, to appeara~ce, acknowledge the Lord and although
there too, to appearance, there is the W ord. They are not
the Lord's true Church or the Church that wills to be con­
joined to the Lord, for their aclmo\vledgment and their
'W ord do not take pl~ce spiritually, because there is no
communication of the Heavens and Churches in each one,
but only .'!-.n external, superficial clinging togêther orall
kinds of people frQIn aJlKinds of unessentiâl causes. They
do not form societies, homogeneous, but heterogeneous clubs.
A society is Society when it is so impregnated by the
Doctrine of Life in each o~e that it may be called a spiritual
home, a spiritual family, or a spiritual race, and also forms
these; a Doctrine of Society truly erobodied. This is to
acknowledge the Lord, for to acknowledge is not to grasp
only \vith the understanding, or scientifically, but with the
understanding to desire from the heart, and thus it is to love
with the life. Every society which is not ordered from the
Lord by the Doctrine, i.êJllerely a club, not a Royal following,
but a court clique', which fact is borne out in the least of its
actions. Andthe'more it calls itself church, the more it prove;;
to have ~s~eQ. the highest place at the Wedding Supper, the
11
162 ANTON ZELLING

chief seat which belongs solely to the Church without man

or out of the New Heaven. To keep the lowest place is
faithfully and continuously to strive for the correspondence
between the Church in man and the Church without man,
which correspondence and the saving influx therefrom do
not come about e:""cept after endured dejections of the soul,
the crucifixion of the flesh, and tbe spiritual t~I!lptations,
by which the former life of man dies, and he has thence,
before the \Vorld, become as if dead-;5ee A. R. 639. If the
larger maÏi or the society does nôt èndüre -thèse things,
~ng what heJ1as, taking up his cross, and following the
Lord, he then does not see the Church and what pertains
to the Church, even from afar; what he caUs his churçh, is
merely his~Q.9_i~ty; what he caUs his society is merely~
club, and that club is merely hi~ gwn smaU world, one
special part of the world at large; as such not human, but
doglike, in the sense in which the \Vord speaks of dogs:
"Those are signified in general by dogs who are in con­
cupiscences of every kind, and indulge them; in particular
they who are in merely eorJloreal pleasures, especially they
who are in the pleasure of eating together, in which alone
they take delight", A.R~(i2. Eating togetheT here certai.nly
does not signify the Wedding Supper, l;lUt a joint gobbling
the letter to one's fill; for which reason further on in this
number it is said that they are fat of mind and therefore
consider the things which are of the Church as being
nothing, and thus stand without and are not received in
the Lord's New Church. Such take their clubs for societies,
their eating together for receptions; forgettingt'hai the
saving conjunction with the Lord is "according to reception,
and recepti.on is according to love and wisdom; or if you
will, according to charity and faith; and charity and faith
are according to the life, and the life 1s according to the
aversion to the evil and the false, and the aversion to the
evil and the false is according to the knowledge of what tl.!e
evil and the false is, and then according to repentance and
at the same time the looking to the Lord", A.R. 949.
The_1l!I?E~ly natural or the unnatural idea of a church,
void as it is oLa.11~x..ception of what society 1S, pays
attention only to a group of people joined together; the
spiritual natural idea of a Church perceives the communi­
cation of its smallest Churches, whose agreement on earth
 THE LORD'S TRUE CHURCH WITH MAN 163

concerning anything they might desire is heard from the

Father who is in the Heavens, so that according to corre­
spondence the Heaven and the Church outside of it flows
into the Heaven and Church which is in it. This is a true
society, thiLis the -'J'rue Church, for nowhere but in the
consociation of the Heavens and the Churches does the love
of the Lord come to life in the love of the neighbour in
each one. "The enlivening things cause man not to
know that he is in evils", is taught in D.P. 83. Thus fu
ewivening th~ngs cause man not to know that he is in a
gop-.-genuine soc~ety or in a small world of the ordinary
world, and thus cause him to be unable to see the Church.
The inmost of love is the enIIvenln'g:: 'For thISrëaSOnthe
agreeable affections themsel ves are the ends, and in the
RATIONAL PSYCHOLOGY we are taught concerning the love
of society: "Our inmostdelectations are not delectations
unless out of the delectations of others webe convinced
concerning ours". Thus the inmost delectations of Heaven
and of the Church in man ask for consociation; it is these
that from the Lord through Heaven in each one make the
instauration of the society which is called "the Church in
common". This society is genuine, man after man, or inner
heaven after inner heaven; and according to the genuine
conjugial correspondence (in the Latin word correspondentia
the word sponsa, bride, lies hidden) the New Church flows
into it from the Lord out of the New Heaven. This is the
Descent of the New Jerusalem into the lands. This is the
Effect in lasts of the principles from within or of the
Doctrine of the Genuine True. Principles from without or
direct taking cognizance of the Word do not effect, but
they cause, or rather the concupiscences of evil by means of
them !"rish to cause, a precocious ~.~~~ent; the.J1!ling_desire is
to]Je theJirst, to will to have the New Church itself, yea, to
will to be it. And there is not even the semblance of ~a
society: "Thou blind J?!1~risee, .cleanse first that which is
within the cup andplatter, that the outside of them may
be cIean also", MATT. XXIII: 26. But the enlivening things
in which the man wills to remain, cause him to be unable to
see that in the evil things of the non-society thëre is nothing
of the Church but only dry sand which still more blinds the
blind eyes.
Let us pause a moment before the word evil, for it is
164 ANTON ZELLING

purposely kept vague, on the one hand as something very

naughty and mischievous but very pardonable \vith us and
with those dear ta us, and on the other hand as something
darkly criminal with those not dear ta us. I19osJ~viIJ is from
the same root as "beuzelen" and "bazelen" [ta dawdle away
one's time, ta twaddleJ and thu~ points J9~~s, ta a
lack of substance. And the ward envel (German iibel,
r
nglish evil)COÎnes from over or without outsideJ - see
the Dutch \Vords overtreden [ta transgressJ and te btâten
gaan [ta go beyond the limitJ - and thus points ta some­
thing abnormaJ, or a Jack of rule. For this reason the Lord
says that everything that is beyond the yea-yea, nay-nay, is
from evil. AlI the extraordinary, extravagant, excessive
things in the world are (rom evil. An ev{z man~to start
WiU1. is an -empty m~n, sepa@ted, unboJ!.nd, unmarried, that
is outside the conjugjal; and in his desolate emltiness he
sncks away aIl things which are from Gad, eyond or
outside the fixed limits. Not only does he-remain outside of
the Lord, and the Lord says "Abide in Me", büt'h-;-draws
the .true and goad things of the Lord t<Ù1imself o:\lt~de of
the Diville Order, {pt the enjasment of dominion and po~­
ses,;io.n, forgetful of use. This is his cruel pleasure; and for
this reason aJso ~~~asnre....is evil witlL thos~ who are
œ1P~y, and who therefore tear away every abject of pleasure,
whatever it be,loutside of the original connection)n arder ta
violate it, clamorously and wantonly. E..mY~l!.2.I@nmt
s~cietyj_s the very empti_n.ess itself; it stands without, in an
outermost darkness; it believes, outside of Gad, on things that
were from Goa, but which with them are sa no 10Qger. The
things from Gad 'are created receptacles, but with them they
are vessels profaned or dragged away from the temple,
no longer receptacles but dead in themseJves, or whited
sepulchres full of dead bones and foulness. Dead in itselfls
everythingwhich does not truly receive and is not sa received.
Ta truly receive is ta bring forth, as it is written: "Ta bring
fortg signifies ta receive the good and true things of
Doctrine out of the Ward", A.R. 542. An Commandments
command that no violence is ta be done ta the created vessel.
But onlv Doctrine from the Lord can teach what the
recipie_J;l{ is and what the receiving, for "the rational is the
receptacle itself of the light of Heaven", A.R. 911; and in
n. 871 it is clearly stated that the Doctrine of the Church.
 THE LORD'S TRUE CHURCH WITH MAN 165

w hich is out of the ·Word, teaches the "eception of the

Divine True proceeding from the Lord.
That the Doctrine teaches the re.,Ç~J.l.tiQn proves that
without Doctrine there can be no question of reception.
Between the essential reception and the reception to appear­
anQ.e there is a difference as between the sight of the(§pirit
and the sight of the<body. In this connection just notice this
statement: "Spiritual things (spiritttalia) are THINGS (res) ,
but natural things (nat'uralia) are the FORMS of those",
A.R. 7. The essential reception, taught by the Doctrine,
perceives tl~ings for the sake of the good use of life!' the
unessential receE.!ion however, taught by no Doctrine,
fo~rg.eJfiï1ora:ll use, plays with only the for ms of thirïgs.
Thus fêlth alone is a philosophising with the mere and
empty forms of theological things, and as such it is ihe
worst of aIl philosophies, being on a line with the so­
called "doglike philosophy", taken in the unfavourable sense,
namely as a merely cynical way of thinking; cynical indeed,
1 for.every reception witho'llt-Doctr"ine---s1àiïds cyrÏicaIly -over
against the Doctrine, and .~s that the Spirit of God_9r
the Divine, PIoceeding, or the Divine True united with the
Diviiïè Good, forms and creates the Angel in Reaven and in
the Church, thus makes him according to the quality and
quantity of the reception, see A.E. 24. Recept'ton is not a
dead term, but a living word, and thence inseparao1elrom
the state of life. For this reason further on in n. 59 it 'is
taught: "Nor the light of intelligence maIres the Church
with man, but the reception of lighJ; in h.~t, that is, the
,'eception of the true in-the gooa".
Unless it is seen in holy fear what the created recipient is,
and what the reception, it cannat possibly De seen with a
saving horror what 1S evil, and what the concupiscence
thereof. Then there is no acknowledgIllent of the heart of the
Divine Ruman of the Lord, thus no Church. "Therefore your
sin remaineth", JOHN IX : 41.

j The love of self and of the world with its misconceptions

. has slain the word Church irito-one vague generality, a cavern
) for th'iëV"es andmurd"erers. So it could come about that at aIl
times there have been men, who imagined themselves roiJe
theChurch, to have the Church, jus.t_as those evil husband­
~ who wished to_sei,ze-2n their lord's vi~eyar~ by killiii'g
Il!

166 ANTON ZELLING

his son, MATT. XXI : 38. Such are also to be likened to

fhûsewho wëre seèiï· in-a thatched hut, and who by their
cornmon unitedphantasy magnified each one his grain of
gald to aIl theriches of the realrn,-T~c:R: 662:Thé-thatched
hut signifies theil' cleftY1!nion into the imaginary society
of a n~~rch; tlieir phan tasy, their Jgagiç__!Y.orsh~E.():'::1:~.2f
cai-eyed concupiscenee; their co~ulsory contribution of one
g~ainoI]'Ora eac~ignifies!L prineiple froIr! wif~ut, serape.~
off directly from the 'Vord; to possess aIl the rieÎ1es of the
realm is t9~he insane deIusion of being and~ying the
Church; afterwarosforthemselves to laugh at that delusion
i8 to prove that outside of the concupiscent vision orbeing
and having the Church, the Church in its essence is nothing
~o them, so that they consider themselves and each other as
Insane.
By these same misconceptions it could also come about that
the appearance of "the fall of the Churches" was confirmed
into a rcality. No rrrue Church of the Lord ever fell. There­
fore it is said: "That the Church when it is such and persists,
endures into eternity" , CANONS, Redempt. l : 5. When
there is spoken of the "fall of the Church" there is the
same appearance as in "the setting of the sun" - it is only
the earth that averts itself. That this is an appearance and
that that appearance may in no way be confirmed is taught
in the following statement: " ... the fall of the Most Ancient
Church, namely of its posterity" , A.C. 127. The Most
Ancients were a Society, with princi:eles from within, en­
graved on the heart, their posterity formed the semblance
of a society, with principles from without, and with con­
cupiscences of evil from within. According to appearance
the :Most Ancient Church was continued in its posterity, but
its sun had set long ago when the posterity slid down into
the deepest hello !t is at aIl times the posterities which make
their clefty unionsof men pass forthe Church itself, without
even from afar e;~miningwhat it is they properly understand
bytl1e Church. 'lh~ ..90ncupisç~nce has been satisfied by the
visionary drunken delusion of "pos.sessing aIl riches of the
realrù", aria ôeyond that the investigation aoes not go. Thus
the word Chnrch becomes like a water-well with its mouth
stôpped by a stone, andthen buried under·~ heap of sand of
scientific reassming. And so very ponderous "church"-histor­
i~s can be set u]; woulci-be imparti~ considerations which
 THE LORD'S TRUE CHURCH WITH MAN 167

ha~~~hiI!g ~lHJJ;ever to do with the True Church of the

Lord in its essential things - t..~_~~~lesi~§t}<l::t1J,hpgs a!e
the Celestial things. But they treat only of the unworthydes­
cendanJ,soLthe po§.terities, their party-strife, their political­
dogmatic biclœring, in \vhich nothing spirituâCtook~ce
but asriëIing down ever farther into the lower earth. History
essentially is aIl the happenings which, spiritùal out of celes­
tial origin, are woven through thLe_ntire huma?23'ce from
above. 'J'rue Church-hi.story is an Epic sung in Doctrines, an
Epic story of the influx of the New Heaven and the New
Church without man, lnto the HeavenandtIie Church within
him. In short, ~ self-sounding image of the Glorification of
the ~d, ~very Doctrinal Song a special state thereof. AlI the
rest is oply the self-glorying account of posterities about
their apparent societies, a registration of small facts with
indices and" ledgers, with man-traps and catches for an idle
flow 9J w2rds, a kind of double bookkeeping in which one's
own insignificance is measured out in fulllength by the in­
significance of aIl foregoers, followers, and successors, under
the watchwoid of the phantasts of the grain of gold: what
is thine is mine. In short, histories of a world in the world,
and of as little use as aIl official writing of history. For the
sole 'thing whichthe world's history teaches is that it teaches
the world nothing.

The word Chnrch must be delivered from the dark gener­

ality, in order that the myri~ds_ of particulars one by one,
state by state, may come toTight, until the one Only Day has
dawned in which the Church is just as full of wonderful
things as the Heavens: "as in the Heavens so upon the
lands".
The word Ch~trch is a celestial word, for "what with man
makes Heaven, this also makes--the Church". The Lord
makes by the \Vord; thus what makes the Heaven and the
Church is aIl things which have been made by the \Vord,
JOHN 1 : 3. Nothing of man makes Heaven and the Church;
for this reason it is said "what with man makes Heaven";
also it says Heaven first, and then the Church. This is
understood in every True Gimrch of the Lord, but in eve~y
postrrity it is first inverted by degrees, then denied, and
finally forgotten, so that from itself it makes, has, and is
what it calls "church",
 168 ANTON ZELLING

The fact that nothing of man makes Heaven and the

Church with him, is just what makes it possible for Heaven
and the Church ta be in him, in particular and in common; and
that they can enter into correspondence with the Heaven and
the Church without him, sa that the latter accordingly can
flow into the former, descend, or make a dwelling. EveryTrue
Church of the Lord, or Church from Churches, is a Tree of
Lives or Love and thence Faith; this stands in the midst
of the garden, that is, in the will of the internaI man; for
the very first which the Lord possesses with the man and
the Angel, is th~ ~vjll; but because no one can do good from
himself, the will is not man's; what is man's i3 the cupidity
which he calls will. "B~cause the will is the midst of the
garden, where the Tree of Lives is, and man has no will,
but cupidity which he calls the will, therefore the Tree of
Lives is the Mercy of the Lord, from Whom is aIl love and
faith and sa aIl life", A.C. 105. Since man has no will but
cupidity, which he calls will, neither therefore has he
understanding, but only science which he calls understand­
ing. The enlivening things cause the man not ta know that
his will is only cupidity, his understanding op.ly':.sci~n~e;
and because the affections of the will make light, but the
affections of the cupidity make fire, man, once he is feverish­
ly possessed cf that fierce fire, prefers the obscurity with its
glow of coals ta the light. Since the will is the receptacle
of Love, and the understanding the receptacle of Faith,
therefore the non-will and the non-understanding, or man
from himself, cannat possibly be or have the Church and
even cannat possibly see anything of the Church in, around,
and without man. Therefore the saying that one is or nas
the Church should be opposed as an- abominable miscon­
ception, this being equal ta imagining that one is orlïas
the Mercy of the Lord. The cause of tl~g~eligious
mania is the inrooted misconception of the ward Church,
âiïd"this misconception flows forth from the d~generate
life of the posterities which pass their apparent societies
for churches. In that idea of church as of something ta be
or to_ha,ve,the words "be" and "have" betray the unbounded
. cupidities of dominion and possession. These-3upidities
dr.l.!gged down the celestial ward Chttrch, extinguished !ts
1Infinite sense, sa that nothing remained but..Qne·lnonstrous
misconception from which the proprium bulgesout on aIl
 THE LüRD'S TRUE CHURCH WITH MAN 169

sides. H<L~ ID!1ClL tIl0re _wortbily, that is, how much more
humbly, have the true masters of aIl times stood befofe
that which to them was the~Chürch, that)sd!:Et. It w00d
not have enterëd into the mind of anyone of them to wish to
be or to have art; they served art in a way in wliiëhno
attribute of Heaven oi of thê Ch;rch could have been served
more holily. In this they showed a wisdom equalling that
of the Most Ancients. For none among them would have
desired to occupy a place of his own with a style of hi:'!
o~n in art, fJ:!Jhorring that a~ infernal profanatio;.
Their service of art was equal to the celestial Church of the
Most Ancients irlthis that they did not desire the proprium.
For this reason that what has been written about the
celestial man applies to the wisest among those masters:
"And yet, although he does not desire a proprium, one is
given him by the Lord, which is connected with every per­
cèption of the good and the true and with every felicity;
the Angels are in such a proprium, and then in the utmost
peace and tranquillity, for withio. their pI-0Bium are the
things which are the Lord's, Who rules their proprium, or
rules thorn through their proprium. This proprium is the
verie.§j; celestial", A.C. 141. Only those whQ_donotdesire_the
proprium can perceive what the Church is, or what with
man makes Heaven, or what the celestial proprium is when
the~~piscencefLÇ!f evil have been converted into the good
affections orthe Lord's will with man.
Where the Lord is, Heaven is; where Heaven is, the
Church also is. Thus only the Lord is and has the Church
with man. For this reason also it was said: "the very first
which the Lord possesses with man and Angel, is the will".
For this reason also the name J erusalem in the Hebrew
signifies "possession of peace", and the Lord is called the
Prince of Peace; thus He alone is the Possessor of Peace,
He alone is and has.
The question will now be asked: "\Vhat then may still be
said of man in respect to the Church in its diversity of senses,
if it may not be said of man that he is or has the Church?
With this question, half in despair and half in irritation
- the human heart is a vessel of contradiction - we find
ourselves placed before tlte as yet uninhabited Heaven of the
Chur-c-h itself, with the melancholy realization that scarcely
anything of the Church has been realized. A daring word
 170 ANTON ZELLING

in this bad world which can at once be innocence, piety.

and holyjndignation itself, if it finds it convenient to do so,

The man from self or the merely natural man never

either has or is the Church; but the man-virgin _~~he
spiritu~! man, out of the'Lord's Divine Mf:-rcy, signifies the
Church, which then is appropriated to him as his. Then
there is no question of the gross sense of having and
being the Church, but of having the Church in one's self
and of the Church being in one's self: he has the Church
in him and the Church is in him. Man neither has nor is
Life, but he is a recipient and a subject of Life. The
Angels neither have nor are Divine True things, but they
signify those because they are the recipients thereof. "AH
good of love is out of the Lord; the man, the spirit, and the
Angel are only recipients; and those 'who are recipients are
said to signify that which is from the Lord", A.E. 19. Of
the recipient it is said that he signifies. "The container and
the contents, like the instrumental and the principal, act one
cause", A.R. 277. Thus a cup signifies the same as is
represented by the wine, the cup being the container or
vessel of the wine. 'l'he recipient signifies that which is
received. '1'0 signify is to correspond for we read: "That
they signify, is because they correspond", A.R. 290. Man
therefore is of no significance before he is a complete
"1
recipient or before he is a \Visdom, for Wisdom is the form
of Love or Love in form. It therefore cannot in_q.ny w~y
be said of man that he has or is the Church, but onlS th.Ji.
I~\ he signifies the Chu~h; and even this only out of the Lord's
JYIercy, for the recipient with him which signifies is not his
but purely the Lord's, and only as if his. For this reason the
wise man from the Society of the Prince of the Eagle said:
"Virgins signify the Church and the Church is out of both
sexes,- therefore we [men] too are virgins in relation to the
Church, T.C.R. 748. Let us therefore, once for aIl, drop
"to be" and "to have", and let us direct our attention entirely
to the signifying.
The recipie·~~ts sig1~ifY - this statement is of infilli.te
bearing; it deliv..iu·a-the.._WQrq. Church from the prison-pf
misconcept;.ion, of which the apparent societies of alLpQster­
ities are. the jaileIs. "There are two things which make the
marriage of the Lord and the Church: Love and Wisdom;
 THE LORD'S TRUE CHURCH WITH MAN 171

and the Lord is Love, and the Church is Wisdom; and

Wisdom is at the right of Love, for the man of the Church
is wise as from himself, and so as he is wise, he receives
Love from the Lord" T.C.R. 748. The good and the true of
Heaven are lilœwise the good and the true of the Church.
But of Heaven it is said that they are there conjoined, but
of the Church it is said that there they shall be conjoined.
"The form of Heaven, according to which aH consociations
and communications there are made, is the form of the
Divine True out of the Divine Good, proceeding f rom the Lord,
and man puts on this form, as to his spirit, by a life according
to the Divine True", N.J.H.D. 2. This is to be Virgin, to be
Recipient, this is to signify the Church. (The root of to
signify in Latin is related with the idea to adhere to, to be
sealed, which points to adjunction; the Dutch beteekenen is
related with to show, to teach, to shine forth, to radiate, to
continue, which points to the reception of light,continuously,
faithfuHy). How the word Church now begins to be opened.
'tue Church in man is the recipient of the Heaven in mgLn,
a form of wisdom signifying that Heaven. An<f as Heaven
in man is the recipient of Heaven without man, and ac­
cording to correspondence receives influx therefrom, just so
the Church in man in particular and in common is the
recipient of the Church without man, and according to cor­
respondence the New Church flows out of the New Heaven
into that Church in man or dcscends into the lands. The
virginal soul of the genuine man of the True Church magni­
fies the word to Sign'ify as the sense itself of the word
Church. That word to signify, interiorly understood, further
receives life, new life, in the common language, for when we
say "an insignificant man" or "what does aH that signify",
then we mean that we see neither form nor contents, thus
nothing which affects us interiorly. Every True Church
signifies the Lord, and a Church which does not signify
something of the Lord "is of no significance", howsoever
Divine the principles may appear from'without. The word
to signify is a Psalm in itself. The significations are 'Naves
of songs, pure Celebrations and Glorifications, and the
recipients who signify are the sonus communis, the cryst-al
common sound, both Divine; for it is Love and Faith, or the
Lord, that are signified, and it is the Celestial Propriums
that signify. And so we come to realize that man does not
.172 ANTON ZELLING

signify the Church, before he lives the aclmowledgment of

the One God and repentance of life as the two essential
things by which the conjunction with the Lord and salvation
thence take place, see A.R. 9. In a word: to signify the
Church is to live the Church.
We learn that the Heaven without man inflows into the
Heaven within man, and is received in so far as they corres­
pond. The reception regards the recipient, the correspondence
regards the signifying. For that which corresponds with a
thing, that same thing it signifies. How much and in what
qualitya man receives, so much and in that quality he signi­
fies. And since a man can receivc nothing whatever except
it be given him out of Heaven, JOHN III : 27, it is evident
that it is Heaven in man which makes the Church in him, just
as the New Church without him is out of the New Heaven.
That Heaven in him is the very first which the Lord possesses
with man and Angel, that Heaven is the Lord's will in him,
dwelling in what is His, that is, in the Remains. Does not a
German proverb say: "Des Menschen Wille ist sein Himmel­
Teich" [M~~will is his HeavenJ? Rightly understood this
is ancient wisdom: "The Lord's Will in man is his Heaven".
If man allows his concupiscences of evil to be bent around
to that Will into good affections, then he is altogether regen­
erated. That Will in the midst of the garden, or Heaven in
man, corresponds with the Heaven without him in so far as
man allows that Will or that Heaven in him to make the
Church in him and with him. Without a prcceding or primary
Heaven there is no subsequent or final Heaven. This is the
sense of "Seek ye first the Kingdom of God and its
Justice, and aIl these things shall be added unto you",
MATT. VI : 33. And out of those things that were said about
Heaven, it is manifest what the Church is, namely Wisdom,
the recipient, which, while receiving, signifies LO-.Je. Unless
there is a preceding or primary Church in man-there is no
subsequent or finally descending Church. This is the sense of
the statement that man in enlightenment shall make Doctrine
for himself out of the W ordo Man in enlightenment, means
out of Heaven in his mind opened thither; we may speak of
shall when the Lord once for aIl possesses the will with
man; this 'shall' is no compulsion but the restored spiritual
free; to make Doctrine meanS: what with man maltes Heaven,
this also makes the Church; the good and the true of Heaven
 THE LORD'S TRUE CHURCH WITH MAN 173

are likewise the good and the true of the Church; in Heaven
the good and the true are conjoined; in the Church the good
and the true shall he conjoined; ta make Doctrine is ta
accomplish that conjunction as from one's self; for himself
means: that in him there be the Church which is the recipient
of Heaven in him, or the wisdom which signifies Love; for
without Churches in particularthe Church in common or the
Lord's True Church cannat exist, and unless there be the
Lord's True Church the New Church out of the New Heaven
cannat descend into the lands. The Lord's Truc Church con­
sists of pure Doctrines. Its Society is truly recipient, cup
and platter of the Supper which receive and signify the
Lord's Blood and Flesh. "Bread signifies the Lord as ta
Divine Good, and wine the Lord as ta the Divine rrrue, and
'U.'ith the recipients bread signifies the holy g<.>.oir;-a:nd wine
the holy__tIue, from the Lord", A.R. 316. Out of the Word
means from the Lord through the Ward. From the Lord
through the Ward aIl things have been made which make
Heaven and the Church in man and without man.
Thus vve learn also ta understand something else in the
words: "The time cornes when there will be enlightenment",
A.C. 4402. This is mest especially a word for the Church, for
enlightenment is the attribute of every True Church of the
Lord. A church without enlightenment is an imaginary
church with an apparent heaven as aureole, ,doomed to
destruction. Enlightenment premises a recipient, premises
a subject; and for this reason the promise that the time cornes
when there will be enlightenment cannot regard anything
but the human race in relation to the Church, as the wise man
said -fromthe Society of the Following of the Eagle Prince.
Ta shun evil as sin is ta be in the good of life, and the good
of life longs for the true things, and acknowledges them and
receives them, see A.R. 379. rfhe time therefore will come
when the human race will be iI!- th~_gQ.Q..d..iliJife; in fact for
whom, or for what else, could enlightenmenJ ser'y'e. EnEghten­
ment thus on these things: 1. that the Church ls; II. what the
Church is: III. what is the Church's. For there is enlighten­
ment as saon as the recipient of enlightenment is there, per­
fectly and in its integrity. A recipient is not something which
simply receives for the sake of receiving, and deals with it
for the sake of dealing with it. That is only memory-work.
merely a stowing a-vvay without anything more, the building
174 ANTON ZELLING

of storehouses and playing storemaster over themU A true is

genuine only when it fits conjugially to the will, and a
recipient is genuine only when he, being the will and under­
standing conjoined, signifies Love and Wisdom conjoined,
because he corresponds to those by the reception. Then the
susceptible mind, from the countless things that are in the
Word, is enlightened; then the Lord's Kingdom is in the
lands as in the Heavens; then every Church is a True Church
of the Lord, an inhabited Heaven. There is no enlightenment
without Heaven being inhabited. The Lord dwells in what is
His with man, provided man dwells in the Heaven of the
Church; there the enlightenment is, and nowhere else. It is
the Angelic which man carries about with him that is en­
lightened. rrhat Angelic or the good of life should first be
sought, before aIl things of enlightenment can be added.
"Heaven is in those things which are within man, and through
these in those things which are without him", A. E. 107.
Every imaginal'y church passes over the angelic recipient,
and pants for enlightenment in the super-celestial things,
according to the Lord's words: "If l have told you earthly
things, and ye believe not, how shall ye believe, if l tell you
of heavenly things", JOHN III : 12. Man, however, in his
evil desire of knowledge will not at aIl believe, neither the
earthly nor the heavenly things, but he wishes to circumvent
Heaven and go out beyond Heaven, he wishes to penetrate
into those operations of the Lord in aIl things of the mind
or the soul in which man has no part, see D.P. 120. The
earthly things relate to the recipient who, being regenerated,
corresponds to the celestial things and thus signifies them.
It is twice saÏ!d believe, once for the true things of life, and
once for the true things of faith. For this reason the Lord in
that conversation with Nicodemus touches on the arcanum of
Regeneration, the birth from "Vatel' and the Spirit, or from
the Trueand thelife according, which Regeneration, with the
recipient, consists in the removal of the evil things in man's
external. The misconception of Nicodemus regarding regen­
eration is characteristic of the misconception of the imagi.nary
church: the same thing over again from the same maternaI
womb. This imaginal'Y representation from the misconception
of an imaginary church is destroyed by this tremendous word:
"And no man hath ascended up to Heaven but He that came
down from Heaven, the Son of Man which is in Heaven",
 THE LORD'S TRUE CHURCH WITH MAN 175

J OH N III : 13. Which the Lord in His Second Coming

explains thus: "From this it is plain that the Son of Man is
the Divine True in the Heavens, for this descends and thus
ascends, for no one can ascend into Heaven, unless the Divine
True shall have descended into him out of Heaven, because
the influx is Divine, but not the reverse. And because the
Lord is this True, therefore He ca.Jls Himself the Son of
Man Who is in the Heavens", A.R. 9807. The Divine True
into hirn is the Church in man; out of Heaven is the Heaven
in the man out of which that Church descended. That Church
out of that Heaven in man is an Image and Similit1,lde of the
New Church out of the New Heaven without man, for these
flow into those according to correspondence. It is in this sense
that the word Chureh must again be made living, for it
is set and grown stiff just as the muscular fibres around the
lips of the Most Ancient with their posterity. "0 Lord, open
Thou my lips; and my mouth shall shew forth Thy praise",
PSALM LI : 15. The lip is the Doctrine and the Doctrine of
the Church is the image of the Church, see A.R. 601. The lips
are not really opened unless the muscular fibres round about
are loosened from their concrescence, for the Doctrine in­
teriorly is one and all affection, one and all Divine \Vorship,
Adoration, or Praise. The word Church has become a stiff­
enerI lip, in which the muscles have grown together.
Say the word "Church" and the vulgar natural represen­
tation at once sticks to the idea of a human, humanized
institution. That idea gradually has drawn to itself the
entire sense of that word, subjected it to itself. "See, what
buildings", the disciples in J erusalem said to the Lord;
beyond that their idea of the Church did not go, and for
this reason they did not understand the Lord's answer. It i8
the same thing, giving an example from human society, as
with tuition. The chief thing- of tuition should be to lead the
simple affection of knowing, inherent with children from
creation, unspoiled, up to the final end: the love of being
wise. By which then the desire for truth has been led up
to the desire for the good of the true, for to be in the good
of the true is to be wise. However, as soon as the methods
of tuition lose the final end from view, the schools no longer
answer their elementary use, and they magnify a desire of
knowing at the expense of the true substance of life, which
is then consumed in the hot fever of the mere knowing of
 ,
t'

176 ANTON ZELLING

things which for the greater part are useless. The foIlovving
passage applies to the schools also: "To learn signifies to
perceive interiorly in one's self that it is so, which is to
understand and thus to receive and to acknowledge. He
who lean~s in any otlte?" way, learns and does not leant,
becau.se he does not retain", A.H. 618. The schoo1 as outer
court of the Church had for its mission that of respecting
the Remains and of opening the natural mind for them;
against this mission, hovvever, man's own intelligence
directs itself which with aIl kinds of arbitrary systems
unhooks the school from the fiual end, making it a pureJy
human institution, counter to the Lord. See also "what
school buildings", but in them they learn aud do not learn.
The Lord teaches man by the Angels or out of Reaven,
in Ris 'Vord. That inmost teaching makes the True Church
in man, and she is the Church in common from such. That
Church in common cannot manage \vithout an institution
from Divine laws in lasts; however, as soon as that insti­
tution becomes a human establishment which renders the
\Vord powerless, there arises compulsion and deviation
fixing the attention on dead accessories; the internaI life
of the Church withdraws itself, and the establishment is
taken for the church, or the instrumental for the principal,
the means for the end. To the coming enlightenment there­
fore there pertains the perception of what is the instrumental
of the Church, and what the principal of the Church. That
coming enlightenment will therefore have to be preceded
by states corresponding to Exinanitions, or Emptyings
which alternated with the Unions in the Glorification of
the Lord's Ruman in the \Vorld. In short, states of desper­
ation and utmost despair, in which man sees nothing of the
Chureh in himself, around himself, and outside himself;
states of most profound humiliation in which he finds he
is not where he thought he was, neither he with regard to the
Church, nor the Church with regard to him. rfhat the
Reavens can eontinually be ordered from the Lord, is
beeause the Angels are humiliations, at once obeying every
New Thing. And the Church in the lands? 'fhe Church too
ought to allow of a continuaI ordering, because it is Reaven,
equally as much, without any difference.
Can the inhuman see the Ruman? Can the misconception
of an imaginary church see the Ecclesiastical or the

,1
 THE LüRD'S TRUE CHURCH WITH MAN 177

Celestial? An imaginary church busies itself with the

pseudo-celestial things, and passes over the earthly things
or the recipients. The True Church in man is built in him,
an instmction in the true threefold sense, for instructio is
1. a building in; 2. teaching; 3. a charge. An Angel signifies
him who is sent, and he who has been sent is one who
has received charge to give a charge. The Church in man is
Instruction out of Heaven in man; the Church in man is
his Doctrine, spiritual out of celestial origin. Every miscon­
ception concerning the Church leads not to a building in,
but to a building next to; not in man but on the inside of
his exterior man. From afar it resembles a Church in man,
but it is genuine no more than an irreproachable and pearly
set of false teeth in the mouth, within the mouth, certainly,
but not one with it.
r As soon as the formaI dominates over the essential, or the
) management over the Doctrine, the world is there; for the
characteristic of the general run of mankind is that it makes
every accessory matter into a principle, every principle into
1 a n accessory matter. The principal thing of every True
Church in comnion is the agreement of the Churchcs in
particular, and the principal thing of the Church in man is
Heaven in man. When the principal thing becomes tha
accessory, then this abominable inversion arises: Seek first
aIl super-celestial things, and theoEng;3.onï-û"CHeavens will
be added unto you. This is violation of the end, this is
eating from the tree of the knowledge of good and evil.
A word such as "the fall of the Most Ancient Church,
namely of its posterity", opens the ears for an anxious
question: What is a Church, what is a posterity? The word
posterity should be regarded loose from time. According to
time it is they who come after the others, the later and the
last. But seen apart from time, or spiritually, it is the many
who are first who will be the last. It is the posterity in this
sense to whom the Lord says: "Is it not lawful for Me to do
what l will with Mine own? Is thine eye evil, because l am
good? So the last shall be first, and the first last: for many
be called, but few chosen", MATT. XX : 15, 16. The
posterity of aIl the Lord's True Churches are those who are
called, who for the sake of the chief seats push by the
elect or those who held the last place. The cry of the
LAMENTATIONS is the cry of the True Church over the
12
 178 ANTON ZELLING

posterity which makes it into a widow's house for the sake of

devouring it under the pretence of long prayer. A widow's
house is a Church left without Doctrine notwithstanding
that those who are in good desire the genuine True. Through
the Doctrine the Word is infinite and inexhaustible, without
Doctrine the \Vord is a limited number of books. soon
l devoured. Let every Church examine itself whether it is a
Church in common, that is, a Church from Churches, or
only a church of posterity; this examination corresponds
to the continuaI ordering of the Reavens from the Lord.
With this examination each time anew, each time more
enlightened, the word Church would become living in each
one, full of inexpressible things as Reaven itself, and no
longer lie there, unwicldy, as a whale thrown ashore. Every
( posterity says of itself that it is and it has the Church, and
) thereby it is a church against the Lord and in favour of
hell. For this reason we read as the internaI sense of the
third chapter of LAMENTATIONS: "Description of the Lord's
combats against the heHs, which were especially from the
Israelitic and the J ewish Church, with despair, because a)l
were in the evil things and the false things thence, and
against Rimself", SUMo Exp. Man in relation to the Church
has to recollect that the hells are chiefly from the posterity
of aIl True Churches.
"The Church in the lands is the foundation of Reaven",
A.C. 4060. "The human race is the base on which Reaven
is founded", L.J. 9. The human race is therefore called the
base for the foundation of Heaven, which is the Church;
base and foundation must make one, or else the building is
on air. This signifies that the truly human cornes to man
from nowhere else than from the Church in him out of the
Reaven in him or from the Lord through that Reaven in
which Re possesses man's will. This is the root of aIl
acknowledgment from the heart of the Divine Ruman of the
Lord. If that acknowledgment is not from theChurch inbuilt
in man through the Reaven in him, it is only the lip confes­
sion of the posterity who, with a desired and enforced
proprium strives after things quite different from defending
the Lord's Divine Ruman as a MICHAEL.
"By the Michaels the men of the New Church are meant,
by Michael the wise therein, and by his Angels the rest",
A.R. 564. The name of Michael signifies Who like God,
 THE LûRD'S TRUE CHURCH WITH MAN 179

and the internaI sense is: "The defence of that part of the
Doctrine out of the Word that teaches that theLord's Ruman
is Divine", A.E. 735. The word "to defend" in the Latin
signifies to repulse, to ward off, to punish, to avert, to
withstand, to turn off, to keep off, to drive away, to protect,
to forbid; and the Dutch "1Jerdedigen" [to defend] is related
with geding [law-suit], gericht [judgment], gerechtigheid
[justice]. To acknowledge the Divine Human is to defend
it; and to defend it is to ward off and punish, and to forbid
as the proprium's phantasies every other divine and every
other human, whose only purpose it is to render divine one's
own inhuman into a human good. None is good save One:
The Father who is in the Heavens; and it is out of the Mercy
of His Goodness that the Church is in man and he thence
becomes man, and as a wise man a Michael. To acknowledge
theDivineHuman of theLord therefore is of no signification
unless it is done from a Michael and his Angels; their
acknowledgment is to defend, and their defence is out of this
threefold power of the Word: 1. the power of combating
against the evil and false things out of he11; this power is
the power of the Divine True of the 'W ord from the Lord;
II. the power of affecting the animi, for the Divine True of
the Word affects those who read it holily; III. the power
of being wise as to what God is and what is God's, for this
properly belongs to man when reading theWord, see
A.R. 245.
( Tt is the spirit of the posterities which over and again
, weakens and extinguishes the common perception of "\Vhat
is like the Church" , so that nothing remains but the empty
word church with respect to a dead institution in a gross

! natural representation, and not even the institution but the

political management thereof; just as in many countries the
word "state" no longer signifies the country and the
country's well-fare, but a revengeful party-triumph. Let
us take as an example that well-known statement that when
a Church has "fallen", it is re-established among a sincere
nation. Now this question: what idea does this generally
give rise to? Do the posteritie$ through whose doing the
Church fell, at once cease to take themselves for a church?
and do they while the goods and chattels of the Church are
being carried over to that sincere nation, even generously
assist them in that carrying over? or do they go -on.being
.-
and
-­
180 ANTON ZELLING

having a church, ~n imaginal'y church because the man has

been thrown out? And that sincere nation, is it in advance
made acquainted with the vacancy, and after its appoint­
ment does it send round word that in future the church is
with it? See, the misconception of church of itself leads ta
these disrespectful questions, full of doubt and denial. For
that the Church is where the W ord is, this the posterity tao
knows. For this reason there is this word in the PROLOGUE
to the CANONS: "At this day nothing else than the self­
sounding reason of love. will instaurate, bec~!ls~_ tlwy ha}:e
fallen". The falling to appearance refers to the former
Churches, but essentially to the posterities. The self-sound·
ing reason of love is the Divine 'rrue of the W ord in its
threefold power; the self-sounding (Latin suisonus) refers
to the sonus communis or the common sound with the
recipient. The self-sounding reason of Love is the Son of
Man or the Divine 'l'rue in the Heavens, whose descent into
man ls called to instaurate. Where the \Vord is - the word
is is generally passed over in reading, and is signifies
presence, dwelling - there the Word instaurates, and there
thus the Church is. For this reason we learn that the Church
is not because the W ord is there, the Lord is known there,
and the sacraments are there, but because they live accor­
ding to the Doctrine out of the W ord, see A.C. 6637.
Said by way of paradox it is not the Church that opens the
way to Heaven but it is Heaven that opens the way to the
Church or to Heaven on earth. In this sense that it i8
Heaven in man that first makes the Church in man, when
his natural mind, by the removal as if from himself of
the evil things in the external man, stands open up to that
Heaven so that the natural mind also becomes as if spiritual.
Only then does the Heaven in man begin to correspond to the
Heaven without man; and according thereto the Heaven
without him flows in, and according thereto the New Church
out of the New Heaven descends into the Church in him.
Thus then does the New Church dwell in what is hers. Every
True Church is to look from Heaven to Heaven, from the
Church to the Church. Heaven in man corresponds to the
New Heaven, the Church in man corresponds to the New
Church, and when they actually correspond, the New
Church descends into the lands and rests there as an egg in
its nest.
 THE LORD'S TRUE CHURCH WITH MAN 181

Every misconception of the church involves the refusaI

to be either egg or nest, and on the other hand the wish to be
and to have the bird itself; the descent is taken for an accom­
plished fact and the New Church for a thing sensually mani­
fested. Here the blind faith of a misunderstood letter is
ruling, from which letter it is indeed concluded that the
Church Is, but not what the Church is, and what is the
\ Church's; thus the Esse is accepted, bui the Existere is left
\ aside. Between the Esse of the New Church and the Existere
of the New Church or its descent into the lands there is the
immeasurable arcanum of the Apocalypse, which is this:
"And l saw another Angel flying in the midst of Heaven,
having the everlasting gospel to evangelize unto them that
dwell on the earth, signifies the annunciation of the Lord's
Coming and of the New Church that is to come down out of
Heaven from Himself. By an Angel in the highest sense is
understood the Lord and hence Heaven also. By another
Angel the new thing now from the Lord is signified; by
flying in the midst of Heaven, is signified to look down upon,
to look through, and to foresee [or to provide for], here for
the new thing from the Lord out of Heaven in the Church;
by the everlasting gospel is signified the annunciation of
the Coming of the Lord and of His Ringdom; by them
that dwell on the earth the men of the Church are signified,
to whom the annunciation will be made", n. 626. Here
the Divine Instauration of the New Church is described,
how from Esse it comes to Existere with the lllen of the
Church, or with those in whom the Church is, with them only
and with no others, which is indicated by the words to look
down 1tpOn, to look through, to foresee. In man there must
first be the Church before the New Church out of the New
Heaven can descend into that as this new thing now. Hence
the statement that the Church which is the New Jerusalem
is first among few. Among few in the literaI sense, merely
quantitatively, signifies a small number, but in the spiritual
sense those words purely qualitatively indicate those in
1whom the Church is. A man then, in wh<>m the Church is,
has become truly man, for in him the man from creation has
been redeemed and regenerated to a new Image and a new
Similitude of God. Between this man and the man from birth
there is no ratio, no more than between the essential and the
unessential, between the genuine and the non-genuine; no
I!I

182 ANTON ZELLING

ratio, but a contrast. And apart from person "few" signifies

the first purely spiritual rational principles of Doctrine, just
as the simple fibre of a celestial nature. For in the Church in
common or in the True Church the male son or the Doctrine
of the New Church is born, which precedes the instauration.
And the flight into the desert "where she hath a place pre­
pared from God, that they may nourish her there a thousand
two hundred and sixtY days, signifies the state of that Church
then, that, meanwhile, there may be provided for it with
many, until it grows to its statute", A.R. 547. To grow to
its statute is until the Church, as has been provided, exists.
And it is expressly said in this number that before this
growth can take place "the New Heaven must first be formed
which is to be made one with the Church in the lands". The
foundation of the New Church is a most profound arcanum,
it is an Instauration from the Lord, and an Organization from
above, or a synthetic Organization; from the Soul the Body,
and not the reverse. The New Heaven which must first be
formed is from them with whom the true things of life have
not the least more or less, but entirely and completely, become
of life; and in this, that Heaven makes one with the Church
in the lands. This is what has to be awaited and watched for,
omniprovidentially. Therefore we read: "The instauration
of the spiritual Church from the Lord or the regeneration
of the man thereof", A.E. 281. Instauration is regeneration.
With the Lord's Coming into the world the Jews in their
expectation of the ~Iessiah looked beyond the golden present
to a vague, empty, idle future. \Vith the Lord's Second
Coming the reverse may happen, namely a looking in
which the sure golden future is overlooked and a vague
idle present is swollen up to aIl the riches of the realm.
"The time comes when there will be enlightenment" signifies
that the New Church which Is, will come to its Existere in
the lands, that is, in the Churches in the men or in the
~ Church in cornmon. AlI things of the New Church will be
, added unto those who have first sought and found the
Church in thernselves. That Church in one's self is formed
by aIl things which fit the will; those things together with
the will form as it were that fruit-egg on the Tree of Life
in the midst of Paradise, a Paradise in Paradise, which, as
we read in the WORSHIP AND LOVE OF GaD, awaits the
fecundation from the Lord to bring forth Adam, the first
 THE LûRD'S TRUE CHURCH WITH MAN 183

begotten son of the earth, n. 33. The time cornes when this
Book will be perceived and lived as the Birth of the Church
in the rational and spiritual animal: in man. For: "Con­
junction with Gad is saIvatian; every one sees it who
believes that men are tram creation images and similitudes
of Gad", D.P. 123. The great lamentation is this that the
man tram creation, created in arder ta join nature ta Life
and Life ta nature is not believed. The man from birth is the
posterity of the man from creation, from whom he stole
the rational and spiritual Angel's wings and also the animal
landscape. lnteriorly uhere will again grow wings ta the man
of the New Church or to Michael, and exteriorly there will
grow his particular landscape from which he never departs,
because therein he is in his appropJ:liate element, as the deer
in the forest, the bird in the air, the fish in the water. This
( landscape is the New Earth for Michael and his Angels.
. Then also the love for the country will regain a new natural
1sense, as living, animated, and holy as never before. As the
world covers the earth, sa in man the man from birth covers
the man from creation. This is the great lamentation of all
times and places that the posterity claims the right of
primo-geniture. Therefore remember this well: the man of
the New Church or Michael is again, that is, anew, or from
the new, the man from creation or the son of the earth,
crowned from the Lord with the Crown of the Churches ta
be king over the three kingdoms of nature, in_an intege!
Society on earth which is the jewelled foundation of the
celestial Society.
As soon as man imagines that the New Church is there,
that he has the Church and is the Church, unmindful of
whether the Church is in him, he proves himself posterity
wishing ta climb in from elsewhere in arder ta obtain the
super-celestial t!:ings. He purposely passes by the Door of
the Doctrine. Doctrine is of the Church which is formed
in man from the Lord out of Heaven in hi~. Love from the
Lord is Heaven in man; the love ta the Lord is the Church
in man. The agreement of those Heavens' and of those
Churches in the lands forms the Church in common which
in the Ward is caressed by the sweet words vera, the true,
int'ima, the inmost, universa, the entire, sola, the only. Ta
this Church applies the looking down, the looking through,
the foreseeing. lnto it the New Church out of Heaven des­
 184 ANTON ZELLING

cends, in it the Esse of the New Church comes into Existere,

that is, to a continuaI coming into existence, or illto an
endless ordering for infinite new beatitudes. And thence
the human race will be transformed into pure Michaels and
his Angels; Michaels with regard to the InternaI Church,
his Angels with regard to the External Church. This lies
implied in the promise that the time will come when there
will be enlightenment, for if thereby the final End of
Creation were not irresistibly to be accomplished, namely
not only a Heaven out of the human race, but also a human
race or a Church out of Heaven, there would not be any
power inherent in that enlightenment. But nevertheless the
power is nothing without the might. And the might lies
( with the recipient. It might be said that tll~ TlJ!LQ~ch
\ in the 1~I).ds consi$ts_..Qf pure cup-churches into which the
'1 New Church ont of the New Heaven flows down as Divine

Church-wine.
Truly, the word Church too is a wheel that has to be
lifted up from the earth when the creatures are lifted up
from the earth, see EZEK. l : 15-21. What is the Church in
relation to the Lord, and what is the Church in relation to
the man-virgin? \Vhat is the Church in relation to the man­
Church, and what is a church in the eyes of a churchman,
a member of the church in the vulgar sense? To acknowledge
the Divine Human is to defend it, to defend it is to be a
Michael, and a Michael, no other but he who himself
signifies what he defends. If this were not the case, man's
regeneration would not be a faithful image, feature by
feature, none excepted, of the Lord's Glorification, thns both
of the Exinanitio and of the Unio. Lots of fools defend what
they have nothing to do with, in which they have no part
whatever; the \vorld's history and the religions wars are full
of such. This is no heroism, but a reckless fanaticism, which
is of no significance at aIl. The time comes when there will
be enlightenment, this also signifies: the time cornes when
there will be Michaels. There was a time that Attila and hlS
1 Huns as the scourge of God ca,me to devastate a christianity
of fallen posterities of the Primitive Christian Church;
\ reversely, when the time of enlightenment has dawned,
Michael and his Angels as a blessing of God will come forth
1 from aIl sides to defend and protect the Church of the Lamb
in its final descent. Only a new human race can be the basis
 THE LORD'S TRUE CHURCH WITH MAN 185

for the New Heaven, and it is this which, in the current

misconception of the word "Church", is forgotten. A new
human race is a truly human race; and this, as Church, is
the foundation for Heaven, because it is in the wisdom out
of the reception of the light out of Heaven from the Lord.
The men of the New Church or Michael and his Angels are
of that huma,n race, and of them it is that the Word says:
"For these are the things that have been written in the set
of two \Vorks the one concerning the DIVINE PROVIDENCE,
the other concerning the DIVINE LOVE AND DIVINE
WISDOM, in which it has been shown that the Lord Himself
is in men according to reception, and not any Divine
separated from Himself", A.R. 949. This remarkable place
clearly explains: The \Vord is not understood by .. just
any churchman, but only by 1;he man-Church.-'The Church
is Church out of the Doctrine, ReligIon is Religion out
of the Life following the Doctrine; the Doctrine is in
Religion as the theoretical in the practical; to be affected
by the former and the latter for the sake of the good use
of life, see A.C. 9297, is to be in faith from the Lord. This
the man-Church or Michael at once perceives, this th~
çhurcltmltn or the posterity will never understand.
When with man the interior and the exterior are one, so
the Doctrine has taught us, man from the Lord receives an
Internal and an External. The interior and the exterior
forming one, signifies the Church in man; the InternaI and
the External is the Lord in the New Church. Such are the
men of the New Church, or purely Michaels and the Angels
of his, not desirous of any proprium that feels itself, and
therefore gifted by the Lord with a celestial proprium. With
such there is an instauration of the New Church; not they
organize anything whatever, but the Lord organizes them,
with them, by them. For them "organization" is spiritual
from celestial origin. For "the Church is firstly instaurated
in the Heavens from the Lord, and afterwards through the
Heavens in the lands", A.R. 816. Tt isLife which instaurates
and thereby institutes the organ for the reception of life,
erects it, re-establishes it, renews it. The instauration is the
essential, t~ organization_is the for~a.l according thereto.
IJ:Fie instauration regards the recipient, the organization
regards the Life, the one looks down, the other looks on
bigh. Q~ganiz_~~_i_o~lone is ,an external without an internaI,
 186 ANTON ZELLING

\ indeed with things from the Lord but without the Lord
l therein; neither Life, nor recipient; instead of Life self­
\ interest, instead of the recipient the person. For this reason
1 so much is organized in the world. sham and shallow things;

r
not organizations, but machinations. The genuine synthet~c
angelic organization looks from the Lord to the Lord; it is
organization instaurated by the Lord, of the recipients of
Life, constantly with holy fear mindful "that what is from
the Lord remains the Lord's with the recipients", A.R. 758.
On this account it does not grow into concrescence, but
stands open to the Lord. Organization in the genuine sense
is a complete Doctrine of Cha~ity i~_ It~_--fu11gl§9~s,
vi}:tuous effect. It is the cooperation as if from one's self in
common; it is the Canons of the new Society, of the Angelic
Nobility, grown to their statute.
Organization is an ordering of consociation, and there is
no consociation without Doctrine of Society, Doctrina Socie­
tatis, which precious word occurs in an outline for an
anatomie treatise in the Scientific Works (see the so-called
Philosopher's Notebook, p. 263). A True Church of the Lord
is a Church in common from men in whom the Church is.
This is a heavenly society. A church from men in whom is no
Church, is an imaginary church. This is a worldly club,
which, as said, openly appears from their whole demeanour.
The New Church which Is, can scarcely, when descending,
accommodate and apply itself to such in order that it may
exist in that which is not the Lord's. Unless this is seen the
genuine soil for the Lord's True Church is not there; and
that soil is deepest humiliation (httmiliatio comes from
_humus, soil), is the very lowest seat at the Wedding Supper.
\ Of the Ancients it is said that in the tenderest conjugiallove
î they begat children in the blessed thought that the Lord was
( to be born on earth from a human mother. .rust so the genuine
conjugial love should leap up in us with joy at the thought
that the hereditary evil in future generations will be brought
to a standstill and to retrogression, so that from the human
race there will arise the Michaels and the Angels of his into
whom by degrees the New Church will descend. Our here­
ditarily evil life conception in relation to the Lord's True
Church must become less and have altogether disappeared
before the Only Day can dawn from the East. To think this
and to live according thereto, continuously and faithfully. is
 THE LüRD'S TRUE CHURCH WITH MAN 187

. the blessedness of not experiencing that thing but neverthe-

1 less believing. To think this and to live according thereto
with unwavering patience, is not to be a posterity but the
\ forbears of the True Church; the least and the last thereof,
but who are to have their blessed part in the glory of her
greatest and first, that is, of the Lord in them, Who Is,
WAS, AND WILL BE the AH in aH things of that Heaven-
Church. For the New Church can truly testify: "Before the
Ancient Church was am 1".
 .zr

DE HEM"ELSCHE LEER

EXTRACTS FROM THE ISSUE FOR APRIL 1938

THE NAME OF THE CHURCH

AN ADDRESS BY ANTON ZELLING, DELIVERED AT THE

SOCIAL SUPPER, l\fARCH 27TH, 1938.

Not for a long time yet would l have overcome my

hesitation of speaking before you, had l not been invited
on Thursday the 17th March, after the close of the
doctrinal class, to attend the board meeting in which the
Name of the Church was discussed. That Name, THE
LORD's NEw CHURCH THE NEw JERUSALEM, has made
such a deep impression upon me that l cannot refrain from
making you acquainted with the feelings and thinkings
which that Name called forth in me.
In this Name the Name of Our Father who is in the
Heavens is hallowed, for it glorifies the Divine Essence
of His Church.
,Vhat then is the Church?
Wëlf tli.èn, iî the greaf great word is to be said once for
aIl: the Church is the regenerated man, and, for the first time
the regenerated man is the Church. For where else will the
Holy dwell except in what is His? No one enters into
Heaven but he who carries the Angelic thither with him
from the world. What is true with regard to Heaven, is
true with regard to the Church. No one, therefore, enters
into the Church but he who carries the Angelic thither
with him from the world. An angel is Angel in so far
as he receives the good of innocence from the Lord, which
good reigns with the Angels in the inmost Heaven. The
Angelic therefore is various states of innocence and
charity, and the church is Church in so far as in its
inmost the good of innocence rules. Innocence is the love
into the Lord from the Lord, and this love is to love doing
the Lord's commandments. If man is in this innocence or
love, that is, if he receives this innocence of love, then he is
218 ANTON ZELLING

in the Divine Ruman of the Lord, "ye in Me and l in you";

then on earth he is in Reaven, thus in the Church. Just as
Heaven is given only to those who receive, just so the
Church cannot be given except to those who receive. It
is the Angelic which receives, and there can be no question
of the Angelic, thus of essential receiving, unless man as
if from himself has entered into the way of Regeneration,
not only by the wayside, but in the way, on the way.
Without the Angelic a church is without reception or
without Religion, and how could there be communication
between a church without Religion and the Reavens?
Such a thing is a thing of nothing, an apparent church,
an imaginary church, §>_pseu_<!9_cÈ~<.:h.
One can never arrive at the living realization of what
the Church is, unless one learns livingly to realize what
reception is. Reception is the end of regeneration. All
misconception of a church flows forth from the miscon­
ception of the reception. In the word conception there is buried
the word captus, grasp. Every misconception is a grasping
of Jh~Ilrop_~ium, it is a receiving the Lord fro""'i'iïOÏlê'sseTI,
whereas truly to receive is to receive the Lord from the Lord;
so t?at essentially it is the Lord who, in the Reception,
recelves.
By to Create in the "Word is understood: "To reform and
to regenerate men, and so to instaurate the Church", A.E.
294. The Church in common is instaurated when the men
in particular who are to make her, one by one are reformed
and regenerated, so that one by one they are a Church in
particular. The Church in common is an Angel, composed
purely of Angelics. Every church common therefore which is
not composed purely of pure Churches in particular, that is, of
men whose formed Heaven within them receives the Reaven
without them by correspondence - such a church is not the
Lord's True Church. It may take its title from the Roly City,
but in itself it merely is a filthy jerusalem.
It was said "if the great, great word is to be said", for
indeed, this word must appear as a challenging presumption,
and no sooner is it expressed but it meets with fierce
resistance, which is instantly ready with low insinuations,'
such as: "In other words, you have arrived, and we have.not".
What is it that is hidden in that venomous hatred? Nothing
 THE NAi\ΠOF THE CHURCH 219
but the repugnance of leaving the proprium, nothing but the
imaginary idea that one could be saved in the unremoved
infernal proprium, if only one proves to know much, fancies
ta understand everything, and claims to firmly believe. The
lust of dominion and the lust of possession feel themselves
hurt; hence the hatred, the contempt, the indifference.
And still it is taught so clearly: It is not a looking to the
Lord from one's self that saves, but what saves is the
looking from the Lord to the Lord. To look from one's
self is to look from the unremoved proprium; to look from
the Lord is to look from the regenerated man or from the
new intellectual will.
For this reason we repeat the question: \Vhat then is the
Church? And now this answer: The blessed looking from
the Lord to the Lord.
This is fully said in the Name "The Lord's New Church
The New Jerusalem", for:
The Lord's signifies: from the Lord in His Coming;
New Church signifies: the man's new intellectual will
in his looking and lovingly doing;
The New J erusalem signifies: to the Lord in His Second
Coming.
In a word: The perfect recipient in his perfect reception;
the recipient from the Lord in his reception of the Lord,
thus the IJord in what is His.
The Church is the Lord in what is His. Unless what is
the Lord's is there, the Lord cannot dwell; for this reason
the root of to instaurate is connected with pole in the Greek,
and with to fasten in the Sanscrit; for this reason this word
in the Latin signifies to renew, to repeat, to again celebrate,
to repair, to again establish. Now listen again to this word:
"To create is to reform and to regenerate men, and so to
instaurate the Church". What else do we now read in these
words? To create is to form what is the Lord's, and so to
establish the Tent of His Holiness in order that He may
dwell therein.
In every misconception of church that which is the Lord's
is passed by, and there is the desire to have the Lord while
passing by what is His, thus overlooking the regeneration. To
express this in a very strange way: The Lord says: "Abide
in Me and l in you"; in every misconception of church one
wishes to be in l, and not in Me. One wishes for Heaven, but
 220 ANTON ZELLING

for the unordered Heaven from before the Lord's Coming,

into which the hell of the proprium forced itself in. In short
one wishes for the Lord in one's proprium, and not in what
is the Lord's.
But to pass by what is the Lord's, is to have no part at
aIl in the Lord. For this reason the Word teaches that the
Angels at once obey aIl that they hear out of the 'Vord.
\Vhat they hear regards the Lord; what they at once obey
regards that which is the Lord's. For if they were to hear
more than they at once obey, the reception would lose its
quality, and deteriorate to an inundation. It would cause a
bottomlessness, a waste, empty, dark abyss. That the Lord
continually orders the Hcavens therefore signifies that the
Lord continually governs what is His; that which is the
Lord's with the Angel grows ,vith the influx, and it can
grow because the Angel at once obeys. That that which is
the Lord's in man and Angel grows, lies in;volved in His
word to the faithful servant: "Thou hast been faithful over
a few things, l will make thee ruler over many things". Each
successive state of man and Angel, and of the Heaven and
the Church in them, is related to the former state as are
many things to a few. This is the sense of increase, fructi­
fication, and multiplication to eternity. Notice here this
form of speech: when any one is full of a thing or sits
listening to it, full of interest, we say: He grows in it, or
(in Dutch) hij vermeit zich dam·in (he is delighted with it).
Venneien is a vernal rejuvenation, -;m entéring, evernÎôre,
iÏito tll~Mai oCyôùth- [the· "Y.or~~~meiël1 is· q.eiiv~.3rom
Jj~ay:J. This 1S purely angelie language i~~~.dinary life. In
the same way we might say: The Angels at once grow in
~.I!<i ~_r~. ~elight~~ wit.h an that th.ey heat_()~toI the _\Vora.
The continuaI ordering of the Heavens is inherent in their
obedience; in their obedience they undergo the growth, just
as we say of children that th~have growing pains, a bodily
( state accompanied with *ain. Because the Angels are regen­
erated men, that growt and that delight is not a passing
fit, but lasting and steady, on the strength of obeying at
once; at once, Latin statim, forthwith, in very fact, that is,
in outerrrl.Osts from inmosts.
What applies to Heaven, applies in the same way to the
Church. The church is Church through \vhat is the Lord's,
and what is the Lord's cannot be made by anything but by
 ....................

THE NAME OF THE CHUR CH ~gJ

the Angelic or the regenerated human. Unless the Lord
dwells therein, He has no resting place to lay His Head.
The head is the New J erusalem, the resting place is the
Lord's New Church.
Is it now clear that the instauration of the Church contains
a conditional determination, namely man's regeneration?
Have we not, so far, thought much too lightly concerning the
Church? Do. we not see everywhe~~j.~l!-_umerable dog~c
clubs ~HiD.gthemselveschurch, as if that were such a simple
matter? Can than)e a Church where one browses at will in
aIl kinds of things of principle, while the principle itself is
'\
1
'1

' carefully kept out~ide of life? Cal! that be a C~urch w.~ere

.\ men say they deslre eternal hfe,_ ~nd meanwhlle desire to
') retain their own petty life, with aIl the rude things connected
therewith? Can that be a Church in which each one carries
along with him his proprium, and attempts to draw aIl others
( by their propriums into the general proprium and hold them
\ there, in order that a propriurn maximum, a grand proprium
may come into existence, which from self looks to the Lord,
) an infernal growing and delight in abstractions without sub­
ject, in forms without substances?
We learn that the good and true is nothing without its
subject; this means that it is nothing witQ.<J~j;.r_eë.epti.~;
and reception signifies to be tIierem:'"How often do we not
read that one thing or another signifies the good and true
things, and those who are therein. They who are therein
means those who have received these things. There is pos­
sibility of reception for the first time when between the
receiver and the received there is a Divine relationship, â
relationship as between the wax and the honey, both from
the flowers, both through the bees. We learn: "The human
understanding has been formed ta receive the true things;
for this reason it becomes of such quality as are the true
things out of which it is formed", A.E. 243. It here clearly
appears that the true things are received only in kindred true
things, just as there is a relationship between the wax and
the honey in the comb, a flower-relationship, founded by
the bee as if from itself. The new understanding is a honey­
comb in which the honey is such as are the wax cells. The
bees make the wax and therewith form the ceIls, but the
honey of the flowers l'eturns to them from within. Bear
this comparison in mind when reading this statement: ":When
222 ANTON ZELLING

the good is formed in order that it may appear before the

mind and through the mind in the speech, it is called the
true", A.E. 136. Now l would wish to illustrate the miracle
of Reception thus: 'fhe flowers are the true things of the
letter of the W ordo The bees are man's regenerated mind.
From those true things he draws two substances: wax and
honey. The wax is the true things out of which the perfect
cells of the understanding are formed. The honey is the
true things which the mind first entirely sucks in after­
wards to retum it from within; first the honey is in the
flowers, then in the bee, afterwards it is in the cells. The
honey is not the honey proper when it is in the flower, but
when from the bee it is in the comb. Just so the true is not
the genuine true when it is in the letter, but when from the
mind it lies in the understanding. In between those two honeys
and those two hue things lies the arcanum of the Reception.
And the inmost of that arcanum lies in the words: "When
the good is formed in order that it may appear before the
mind and through the mind in the speech ...". When no good
is formed and the mind nevertheless occupies itself with the
true, it is as if one were to crush a mass of flowers in order
ta gain honey therefrom, which is an impossibility. The mis­
conception of church brings such a misconception of reception
along with it, certainly not as a thing Angelic; for in the
Angelic the true and the reception are one, as Church and
Religion are one. In its Religion or in its life the Church is
in its subject. In the Angelic reception is one with regen­
eration. In so far as there is regeneration, in so far there
is reception, and not in the least more or less. All miscon­
ception of church therefore has come forth from the separa­
tion of Reception and Regeneration: one desires reception
and anxiously leaves regeneration aside; one is afraid of
that word. By silent agreement it is considered improper
to talk about it otherwise than vaguely and theoretically;
it is preferred in practice to leave that part entirely to the
only Lord, that is, to the Lord left entirely alone in this; this
is called to have faith and confidence in Providence, but it
is rather a letting the matter l'est, or, as a very ugly expres­
sion l'uns in Dutch: "de kerk in het midden loten" [to leave
the church where it is, meaning to pursue a give and take
policyJ .
Reception is the end of Regeneration; Heaven and the
 THE NAME OF THE CHURCH 223

Church are that end attained, thus Reception in its fulness,

glory, and virtue, or Thy Name hallowed, Thy Kingdom
come, Thy Will done. To hear without obeying is to receive
without willing to be regenerated in order truly to receive;
it is to have ears and not to hear; it is having not ears, but
ear-holes, in at the one ear-hole, out at the other. 'Ye learn that
whoso knows the modifications of the air, knows the structure
of the ear, and whoso knows the structure of the ear, knows
the modifications of the air: to such an extent the sound and
the ear are in correspondence. To will to be regenerated is to
will to have an ear hewn into the petrous bone which receives
the vibrations of the true and makes them vibrate further
through the entire body, so that it is thereby entirely
purified. In order to receive the sound there must be an ear.
In order to receive the Divine True there must be the good.
The 'Yord teaches: "To receive with the love is to fully
receive", A. E. 8. For this reason with reception one should
always think of regeneration, and with regeneration always
of reception. They are inseparably one, as Church and Re­
ligion are one. 'l'he love of the world and of self has separated
them. And so the churches of this world, such as the
Protestant and the Roman Catholic, by an appearance of re­
generation keep up an appearallce of an internaI church; the
PrDtestant church has its strait-Iaced converts, and the
Roman Catholics have their affable saints in the midst,
differing by a degree from the others who ascribe aIl
authority and power to these converts and saints. But it is
a sham regeneration, not from the Lord but from the
proprium; those converts are merely petrified of will, those
) saints are merely jellified of understanding. They pose as
regenerated men, but the chief thing, t~.Jie~p~..Qn, leaves
î them cold; aIl that they and theirs are after is authority
1 and power. And, on the other hand, there is a learned world
which has merely reception in view, which merely desires
to be ear, entirely ear, an immeasurable sound funnel
deforming the modifications of the air, and there is no
petrous bone, no body, nothing but one large Danaidean
tub. They are to be compared with the Sadducees; they
fancy they can "receive" Moses, and nevertheless at the
same time they teach that there is no resurrection. Resur­
rection is Regeneration. Doctrine is Reception. What can
a doctrine teach if it does not teach Regeneration which
224 ANTON ZELLING

leads to that blessed reception which is called the eternal

conjunction with the Lord?
In short: aIl human reception premises a human organ.
Such as is the organ, such is the reception. And the reception
is perfect "even as thy Father who is in the Heavens is
perfect", when the organ is built up from substantial forms
corresponding to that which is received from the Lord. Thus
when it is new or regenerated.
Regeneration is preceded by reformation; in like manner
the Church instaurated is preceded by a church which might
be caIled the fore-church. From that fore-church, if progress
is made according to order, the Church proper detaches itself,
and it is this Church which is the Lord's true New Church.
For thi.s reason in the ApOCALYPSE the letters to the seven
churches are addressed to the Angel of the distinct churches,
that is, to the Angelic or to that which can be regenerated
in the fore-church; those letters are a sevenfold Coming, or
one and aIl Coming into the flesh; and everything which
this Angelic hears it at once obeys and by this obeying,
that which is the Lord's is ever more firmly instaurated;
from the fore-church the Church proper is then born and
emerges as a bird from its egg. Before the New Jerusalem
can descend, from the human race there must first ascend
the Church which can receive it. In the proper sense it i8
the Lord Himself who receives the reception, thus the Lord
must first have come before there can be any question of
the Second Coming or of the taking up again - REceptio
signifies both a taking up again and a complete reception.
Where can the Lord be if we sit together as if none
of us had received remains, or even if we have received
them as if they had not left a single angelic trace behind,
so that in none of us they need come to life. The remains,
we are taught, are various states of innocence and charity.,
cogni.tions of the good and true, and thinkings therefrom.
That innocence is immediately from the Divine itself; it is
out of this that man can look from the Lord to the Lord,
with love into the Lord from the Lord; it is out of the given
cognitions that man may aclmowledge that the Lord alone
rules the universe, that He is the aIl in aIl things of the
good and true, and that man, spirit, and Angel viewed in
himself is nothing; out of the thinkings therefrom, which
equaIly are the Lord's in the remains, man may receive
 THE NA ME OF THE CHURCH 225
the Holy Spirit. The Remains and the Cognitions are
threefold, and they desire thoroughly to imbue man, that
is, entirely glorify him within, order interiorly, purify, and
gild him, to be a receptive vessel. If this has been accom­
plished so that man's state is full, that is, so that he has
become rational and can essentially receive, then the
Remains, entirely come to life, constitute the entire man,
that is: Innocence, his soul; the Cognitions, the body; and
the Thinkings therefrom the spirit, the sphere, or the
operation going forth. Such a man for the first time can
acknowledge from the heart that aIl the true which he thinks
and aIl the good which he does, is from the Lord.
See how the threefold Remains and the threefold Cog­
nitions reflect each other, so that no cognition is truly Cog­
nition unless, out of the Remains, it is of purely Divine
origin, having come to life by the Coming of the Lord into
the flesh, that is. unless it is an affection entirely imbuing,
purifying, and ordering, through and through. Cognitions
in the intellectual al one are no cognitions but memory
knowledges, and even then only of terms, facts, places. No
genuine true and good things of the Church except out of
cognitions; no cognitions except out of remains. Many speak
with ease about cognitions, as if they had them in their
pockets. But the cognition that the Lord alone rules the
universe - something which every one knows and does
not know - is opened fully only in the inmost highest
Heaven with the very wisest Angels, as appears from the
ApOCALYPSE, where one of the eIders says to John, weeping:
"\Veep not, behold the Lion of the tribe of Juda, the root
of David, hath prevailed to open the book, and to loose the
seven seals thereof", V : 5. Stars signify cognitions, cog­
nitions therefore are complete worlds, complete solar systems;
unless the natural mind is in the good quietness and dark­
ness, they will never shine forth. In aIl wrong knowing they
have fallen to the earth.
Let us assume that we are a fore-church, not a club but a
Soc{ety; the ward Society containst'ile words royal following
and honour; the following with reference to the life, the
honour with reference to the good. In that case the Lord has
come for aIl of us, for the Court and the Honour have refer­
ence to Him. In that case thiL§.ocie~y_of the fore-QhuI,çh
has an Angel, yea, is an Angel, and in his progress to the
15
~

226 ANTON ZELLING

Lord's 'rrue Church the seven Letters of the ApOCALYPSE

are for him to hear and to obey at once, in order therein to

grow to her statute, that is, until the Lord's New Church is

\ there. \Vhat perverse reasoning would it be to say: "Once the

church is here, regeneration will follow of itself later on". As

) the result of drawing such a draft on the future one would

continue in too much hearing and in too little obeying at once;
at once, that is, in this state; finally one would become numb
and thus obey no more at aIl. No longer even the appearance
of a church, but a ghost church, each one frightened at the
apparition of his own ghost: "1 am a spirit, l am a spirit!"
r Regeneration precedes the Church as the cocoon does the
) butterfly. The arcanum of the Instauration unfolds itself
l when the arcanum of regeneration unfolds itself. For this
reason even the fore-church is holy to the highest degree,
for it is full of the Lord; in her essence she is a sevenfold
Coming or altogether a Coming of the Lord into the flesh,
liberating, saving the Angelic in each one of us. The Coming
into the flesh is when what is the Lord's begins to draw, and
begins to live in the mind of the man. Expressing this in a
proverb: Previously a man says: A bird in the hand is worth
ten in the air [as the Dutch saying is]; after the Coming into
the flesh the man says: One bird in the air is worth ten, dead,
in the hand". By the Coming into the flesh the man faIls
down, humiliated, in fear of that which is the Lord's and
which reveals itself in him and around him, in the W ord and
f in Creation therefrom. A complete exinanition of his entire
1 mind takes place; aIl that he took to be the Lord and the
Lord's, flows away with the swooning proprium,
Until l Thee, 0 Lord, have found
Of my own ground to be the ground ­
as runs an old Dutch verse. rrJ.!e intellectual propri.ll_m has
forsaken man, and t!Ie voluntary prpprium, having neither
support nor hold, slid-dovvnalong with it:The Coming into
the flesh is preceded by great temptations, and we are taught
that at the present time the Mercy of that spiritual temptation
can be imparted only to a few. The heavy wrestlings of many
therefore are only there in order to avoid the real wrestling,
because the first conditions of life's order are lacking and
remain lacking. They prefer to maintain the untenable rather
than come to l'est; so the w~ to the remains is closed off and
the Lord's Comi~prevented.
 THE NAME OF THE CHURCH 227

The essential wrestling itself, however desperate it be, is

never without the hope of liberation as a mild comfort,
repeatedly felt in between, and without the growing per­
ception that it is the Lord Rimself who combats in temp­
tations. Such a man has peace in the combat, peace with the
combat, and never speaks of it. The man-Church or Michael
Victor in his coming into existenc(\ ls sifeÏÏCln the Regen­
eration he is what the Lord in Infinitely Divine manner is
in the Glorification: a hero.
We learn that by the good of innocence all things of the
Church are born with man. On the part of the Lord the Good
of Innocence is the Divine Rurnan, the Lamb of God; on the
part of man it is the love into the Lord from the Lord, or the
love of doing His Commandments.
This Innocence or Love is the Soul of the fore-church or
the society out of which the Church is born which mtruth
is called THE LORD's NEW CHURCH THE NEW JERUSALEM.
Naam [name] is derived from nemen [to take], to take the
quality, to take up Cthat is, to receive].
Now there is no full reception uriless out of all thy heart,
and out of all thy soul, and out of all thy understanding.

The following summary may serve as conclusion: man is

created, that is, reformed, in order to be a Church. Through
the true the good; after that out of the good the true. Nothing
but the good truly receives the true. To receive is to bring
home. If the good is not formed, by degrees it becomes salt
without savour. Renee that lamentation of the Church with
MALAcHI II : 10 : "Have we not aIl one Father; hath not
one God created us? Why do we deal treacherously every
man against his brother, profaning the covenant of our
Ïathers?"
In the state of reformation the man is the fore-church in
order to becomc the Lord's True Church, provided he does
not deal treacherously or profane the covenant. If we are tha1J
fore-church then it behoves us, as says the \Vord "to receive
holily the Divine True in ultimates which is the \Vord in
the sense of the letter, and thence to be taught", A.E. 204.
To receive holily is to receive with the affection of the true,
that is, to receive with life, or to obey at once. To be taught
in Latin is instnti, to be built in. If we receive holily, the ear
228 ANTON ZELLING

will be built into us to hear the voice of the Lord; the cells
of the new understanding will be built into us to receive the
honey of the internaI sense.
That the Church must always be somewhere on earth is
because only the Church receives the Influx from the Lord,
and thus maintains the communication between Heaven and
earth. The Church is the Reception in its subject, and that
subject is the angelic man. Let this therefore be premised
that aIl of us of the fore-church, without exception, must be
angellë. Therefore even at these suppers we aIl, without
exception, require a suitable wedding garment, or we do
not belong here. And do you know what the wedding garment
signifies? The Divine True out of the Word, that is the
Divine True received.

CONVERSION

By H. J. BROUWERS, CORONATION, ALBERTA, CANADA.

Shall we convert ourselves? This question which each

man once must ask himself introduces a very serious
moment into his life. On the very now, today, the very
moment that it cornes into the thought, and on the decision
that man then makes, depcnds what he shall eternally be.
A man who is not full of evil intentions cannat choose
otherwise than that which is to his spiritual advantage.
When we are taught from the Scripture that most men
make their dccision against thcmselves, our soul is appalled
in us at the infernal powers that render it impossible for
them to make the right choice.
With what great earnestness of love has the Lord urged
sinners to conversion. The Lord even wept openly there
where the hardened people would not have Him. To those
who have refused, their fall has not unclearly been an­
nounced. But here, also, they did not hear, and acted as if
they did not have to expect it. Therefore it will overcome
them in a moment of God's great wrath. Then no more can
be saved and aIl prayer is useless. The abomination of devast­
ation which the resisters bring' upon themselves has been
predicted to them in the Scripture.
To really convert one's self one has to go to the Only
 .24-'1

DE HEMELSCHE LEER

EXTRACTS FROM THE ISSUE FOR MAY 1938

CONCUPISCENCES AND AFFECTIONS

By ANTON ZELLING, READ BEFORE THE SWEDENBORG
GEZELSCHAP ON APRIL 9TH, 1938.
When the new Name of the Church was mentioned at the
previous Supper a long motionless silence ensued. That
silence, of which it would commonly be said: "an angel
passed by", 1 cannot explain otherwise than as a retro­
spection a11 together and each one for himself of that for
and in which we are gathered together. In that silence it had
to become sensible to each whether there exists in this
Society a common good out of which each one can live the
Church. Out of that common good you could have accepted
and received what had been said, or you could have refused
and rejected it, with power and authority: Yea-yea, nay­
nay. In the silence of a11 of you there was a moment of
tension: Is it here or is it not here? Until one of you and
afterwards another arose in order to express out of genuine
affection the heartfelt desire for the common good and the
good communiOn out of which the Church can become what
it is in Heaven.
"The Kingdom of God is at hand" was said then; and
this word, breaking that long silence, was an echo out of
which the subject of that evening, Reception, can be taken
up anew, ever more deeply and evel' more a11-encompassing,
ever more penetratingly.
New things are things that are now come near, now come
about, and eternally valid; not things that have passed and
gone, but things that are come neal' and for that reason
irresistible things, irrevocable things. By what do you think
would it be observable that the true Church is being
instaurated from the Lord? We11, by this: that a~ginning
is_ made of locking. out. Doors are being shut, one artel'
anàtlier~- doors on--whàse inside there is written "1 am the
 248 ANTON ZELLING

Door" and on the outside "1 know thee not". The Church
is not, any more than Heaven, simply an admission by
request. Somewhere in the Ward dogs are spoken of, sig­
nifying those who are in concupiscences of every kind,
especially in merely corporeal lusts, above all in_the lnst
of eating together; it is said that they are fat of mind and
therefore consider the things that are of the Church as
naught, and therefore stand outside or shall not be received
into the Lord's New Church, see Apoc. REV. 952.
Such shall not be received into the Lord's New Church.
Do you not notice from this ward that the instauration of
the True Church is accompanied with a beginning ta be
shut out? For let me tell you in all conscience: in the
every-day conception of church and society th.Q.s~__ fat of
mind, lustfnl of eating togeth.Elr, pass for jony goodrêll­
ows, intensely interesting talkers, in whom there is no
vestige of harm. Do they not everywhere lead in the really
\ jovial, amicable, collegiate spirit; are they not a guarantec
cverywhere for a pleasant sphere, an enjoyable evening, a
(_ successful gathering? Do you not feel that it could never
be said that the fat of mind shan uot be received into the
Lord's New Church, unless, from within or from above,
there were a -power and a force active in the Church
striking down as an awesome Naked Arm ta batter close
the Door for such as they? For who and what statute could
prevent this? Wh~re lies the measure that determines that
any one is fat of mind? And whoso would point that
measure would he not at once be told that we may not and
can not judge a man's internaI? In other words that the
reception into, or the rejection from, the Lord's New Church
is -not ta be dec_id~d-by any mil!:...j...".nd sa we would l'lin
around in acirclc and sink down ever more into a fatness
of mind. ­
The matter is obviously different, and l would like ta
consider this with you from a new point of departure: and
the kernel of this point of departure is of such vital im­
portance that, for the time being, it cans for the sympa­
thetic attention of all and puts aside an fUl,ther problems
( of secondary importance. That kcrnel is the essence of the
Î Reception.
( Heavcn is one blessed Reception of the Lord. 'J'he Angels
are nothing but recipients, nothing but receptions. Thus the
 CONCUPISCENCES AND AFFECTIONS 249

Church also is one blessed Reception of. the Lord in the

lands. Thus- the men o{-fhê--Church, fOô: i"fe nothing but
recipients, nothing but receptions. What is the conjunction
with the Lord, what is the regeneration thereto, what are
the communions, the ~nsoëiations, except receptîorÏ; wliat
is enlightenment, '."hat i:SPëfcëptioll, otherwise than recep­
tion? Examine the Scripture and you will find that it aIl
terminates in this beatitude:
BLESSED ARE THEY THAT RECEIVE.
The Reception involves everything. It is clear that the
blessed love of the Lord and of the neighbour receives weIl
and truly, and that the miserable love of self and of the
world receives evilly and falsely. Therefore, that in the
former instance the will and the understanding weIl-ordered
and conjoined receive the good and true, and that in the
latter instance the will and the understanding disordered
and monstrously deformed receive the evil and false.
This argument, if we may be aIlowcd to make use of a
hQmely expression, so far "rolls like a baIl"; and as a rule
arguments do not go much beyond veering from right to
left and from left to right between the terms of good and
evil, true and false. But what at once renders the subject
a good deal less easy is this: that it might be said that
the concupiscences of evil and the good affections are
sensoo- by the same nerves. And that 'this is so, is manifest
from tliis word: "the-difficult con version of the concupis­
cences of evil into good affections", T. C. R. 203. Evil
things cannot be converted into good things, but concupis­
cences of evil can be converted into good affections. Note
(weIl, it is said concupiscences of evil, and not evil con­
cupiscences; it is said good affections, and not affections of
1good. Good affections means sim pIe affections; sigryl.~
- signifies the one, and something is 'one' when the true is
out of the good. vVe sometimes say, "he is a man aIl of a
\ piec<i'. This in the always favorable. sense signifies a
simply good, a truly simple man. Genuine simplicity is
always a duality, the understanding of the good and the
understanding of the true: together one. In connection with
good affections a single eye is spoken of, thus a good eye.
Concupiscences are also interior, are also affections, but
not good or simple; they do not lie quietly and at anchor
 250 ANTON ZELLING

and therefore they must be converted, inverted, reverted, in

order to come into the truly good position to eternity, in
order to lie definitely anchored in the Heaven of the internaI.
In the .good affections the way has been opened inwards,
and by having gone inwards they are free again to go from

~
within, hither and yon, aH according to ebb and flood, in
and out as the breath. In the good affections within and
without become one, Heaven and earth: one.
Concupiscences then are interior affections that have lost
the way into which they have been created from without to
within and from within to without, first by the hereditary
evil and afterwards by the actual eviI. Beware of bluntly
identifying the word way with the word true and then
shoving it aside. The Dutch word waar [true] from its
Sanscrit root vm" means the desired, the longed for, thus
out of the affection of love. And the Dutch word weg [way]
through wegen [to weigh] and wagen [to dare, to go out]
turns to bewegen [to move] and bewogenheid [motion,
emotion, affection], thus out of the affection of love. A way
( we follow without being moved is not that Way which is
) the Lord. And a true that is not the desired sweet and
narrow bond between the love from the Lord and the' love
) into the Lord is not the Truth which is the Lord. Thegood
affections are the true way of life, the Way, the Truth,
and the Life: one's concupiscences are interior affections
that have lost their way, are at sea. In the characteristic
Dutch expression de kluts kwijt zijn the word kluts is
1 connected with ldots, golfldots [the sound or the beating of
the waves]. rfhe waves follow the current and the wind; de
kl.uts kwijt zijn [to he at seal is to have lost one's course,
not turning inwards, but crooked, averted, aslant. Concupis­
cences, it might he said, are halfway affections that, instead
of fi l'st going altogether inside there where the good might
be formed, when halfway in turn right about face and go
\ out again. In a manner of speaking the concupiscences thus
have not left the outmost, they have not lost that from
i sight. Now aH snch unrelinquished outmost is the evil of
. such affections, evil because deprived of the inmost, thus
emp~. Now listen once again to this word: "the difficult
conversion of the concupiscences of evil into good affec­
tions". We learn that man as from himself must remove
the evil thlngs in the external man and that then the Lord
 CONCUPISCENCES AND AFFECTIONS 251

removes the concupiscences in the internaI man, as well as

th-e evif -t"lil'ngsinthë--eitërÎÏàl ~an.' Tàklng both these
(teachings together l see it this way: to remove the evil
<things is to cease from turning right about face when half­
1way; aH concupiscences were originally simple affections;
but just as the loves of self and of the world were origi­
( ~ of-ce!estial origin>~ey_ also became ensnared, tangled
'in themselves, and then became deformed. Concupiscences
are affections that, having been torn away from their
) mQ9rlngs, Iltad~~ sh.ort-circmt mthe sensual for the sake
{ of the lascivious. Concupiscences are affections that have
, lost theü-: l!E-rpose and thereby th~,pïir.pose of 'thëthlngs
1 through which they are affected. All..<LY_~t they are such
that always something of the celestial origin still remains,
1 èven-with the worst man, For that reason it has been writ­
r ten about the worst man that in his mind he can open,
. by turns, the door to Heaven and the door to hel1. If he
opens the door to Heaven, which happens when he is in
society, then, for a while, his concupiscences of eVli are
g'OOèl affections turned upwards or inwards; if he opens the
door to hell, which happens when he is alone, then the
former good affections are what they essentiaîly are: con­
cupiscences of evil turned downwards or outwards. It might
be said that along the same nerves good affections ascend
! and concupiscences of evil descend. These two dooI.$-lle,,:-er'
stand open at the same time, for by the draught that would
then be caused the most direful profanations would take
place. (This, in passing, gives the spiritual cause for the
innate dislike of us aH against draught caused by opposite
doors standing open). Similarly it has been written of the
1 worst man, that he lives with his chaste wife in the t.9P
floor of his house while he keeps a harlot hiddenbelow;
an example of a monstrous duality: in u.pward direction
1 good affection, in downward direction concupiscences of

evil. These are infcrnal states of confirmation, inconver­

table in themselves, to which the Lord's words apply:
"From him that hath not shall be taken away evcn that
which he fancied he hath". The concupiscences have become
confirmed to such an extent that they can no longer be
converted; for this reason it is that from the concupiscen­
ces, now become second nature, the firstnature, which is
t~_ good of affection, is entirely taken away as well as
 252 ANTON ZELLING
;1
its recollection: this is "to fancy one has". The parable of
the man who swept his house with brooms and went forth
and, finding no rest, returned with seven evil spirits, whose
end was worse than the beginning, is a similar image of the
worst man who fancies he can jump aero-ss -from concupis­
cences to good affections and who, nevertheless, could
know and feel or realize that none but the converted con­
cupiscences of evil are the good affections. To leave the
concupiscences of evil for what they are and to go seeking
the good affections entirely somewhere else is the doing
and letting do of faith aJone. And in this way there arises
( that amphibiousness, that half-heartedness, which can be
1 called sirenlike. Of the sirens it is said in the W ord that
they have the art of making their voice heard out of some
1 place where they are not: that means that from above they

show themselves as good affections, but below they have

remained concupiscences of evil, a nymph's body termina­
I ting in a fish's tai!, s\vimming around in the sea of the
separated natural as mermaids, or flying around as birds
of prey with virgins' faces.
\Vhen all Remains have been withdrawn from the good
affections, so that those good affections have become con­
cupiscences of evil, the Remains yet have left something
behind therein, in the same way as there adheres something
of a magnetic influence to the iron filings that a magnet
has been passed over. Something of the original direction,
position, destination, rcmained behind in the concupiscences,
something of sensibility, of instinct, of conscience, in short
something of remembrance of the noble descent on the
strength of the Remains. Out of that something the man
as from himself cooperates with the difficult conversion;
this is preparing the way for the Lord's Coming. Against
this something the evil man purposely works his way to
hello
From this we conclude that in every concupiscence of
evil it is most certainly perccivable of what good affection
it is the perversion. This, on man's part, is the starting
point of the difficult conversion. Tt might be said that both
the good affections later on, as the concupiscences of evil
did previously, move along the same lines, along the same
nerve fibres; but with the concupiscences the net is tangled
and there is only contact with the sensual for the sake of
 CONCUPISCENCES AND AFFECTIONS 253

the lascivious; whereas with the good affections the net is

directly connected with 'the Lord, yea, is in the Lord,~
that ii is the LorilWho~is affected in the affection, Who
feelsthe~feelings, Wh-;;- thinks the tlîinki~gs.
rrhe hopeful part is that 'ail unconfirmed and no longer
confirmed concupiscences are, properly speaking, tangled
good affections. As soon as the tangle ceases to be, the
proprium ceases; the way to the Remains opens wide and
, it begins to be possible for the Influx to be received. rrhis
is to become like the little children; a11 good affections are
little children. To the little children or to the good affec­
. ti,ons the Heavenly Arcana a·re revealed, which remain
hidden from theiiltelligent or from the concupiscences of
evil. The proprium, which bloccades the Influx, is nothing
but a muddle of concupiscences and this is nothing but
affections torn away from their connections, knotted and
then deformed. When the man has become Order,tl~~t is
when the concupiscences have been reduced or converted
luto good affections, he not only no longer has a proprium
but he is no longer able even to long for it. Concupiscences
make a tangled bail, good affections are properly sorted;
concupiscences kindle a lewd Jire, good affections shine in
a chaste glow. In the concupiscences it is the man himself
who wishes to feel; he wishes ta feel from himself and the
end is that, as the saying goes, "he feels himself". Any one
with whom this is the case is in the concupiscences of evil.
In the good affections it is the Lord Who feels, and He
lets man feel a11 His good will. The concupiscences let the
man desire the proprium, the.good affections allow the man
to desire the proprium ever less. The infernal proprium is
nothing but lL confirmed complex of concupiscences. The
celestial proprium is nothing but the complex of good
affections, entirely from Him, of Him, in Him, and, never­
theless, given to man to a11 appearance as if from- himself,
1 of himself, in himself. That appearance is the celestial
propriuIl!' For that reason. the infernal proprium possesses
everything and has nothmg, and the celestial proprium
possesses nothing ~d h~~ryj;]gng: -. -
Now, as soon as a man, out of the after effects of the
Remains from the Lord, begins to feel in a concupiscence
of what affection it is the inversion, the reversion, the
aversion, thc genuine conversion enters; for then it no
 254 ANTON ZELLING

longer turns right aboll~ fa~ce when it is halJ~ay t? the

outside, which outside then is the evil, but it duects Itself
to where it originally came from and where it should
return to. The concupiscence was in the lascivious, the
affectiorï is in the sensual. Man cornes to his senses, and
think here of that great word SENSE. Concupiscences are
affections run wild, driving ail things away from lheir
ll.u.erpose into every kind of wrong direction. Every Coming
of the Lord has this effect upon the concupiscences that
these may be saicl to bring to their senses the good affec­
tions that they are the reversion of. This is the sense of not
') breaking the evil but bending iCto the good. Tt is broug!!,t
to the senses of the concupiscences that, in fact, they were
goocl affections and can again become so. The evil, that is
aIl things of the intellect alone, is at once released and a
submerging, a settling clown, takes place in the will. Tt is
out of the Remains and by means of the aH but effacecl
angelic trace, which they left behind, that the concupis­
cences, which have clied off in this manner, now, for the
first time, can flow back again to their source as affections.
Now, being converted into good affections, the concupis­
, cences of evil take something they originally lacked, namely
. a root in themselves, so that they are no longer drawn
away by the carefulnesses of the worId. The concupis­
cences of evil may be said to be a wild tree that the good
affections are grafted into as a noble shoot and where the evil
juices change inta good juices. Unless there were a vegetal
relationship between the wild tree and the noble shoot, the
)
grafting would not succeecl. The unbridled evil growth of
) the wild tree was halted, that is aIl. A clisease was brought
1t,o a standstill, a fever stopped, a slow and difficult con­
1 valescence is at hand. A good begins to be formed and this
can take p1ace only when the good affections loosen them­
1
selves from the concupiscences. AlI Coming of the Lord
consists in this loosening, this being delivered. Previoüsly
tneconcupiscences threw ail things back, now the affections
permit the passage of the things unto that ground which
is the Lord; for the Omnipresent Lord is at the same time
without and within, at the same time the outermost and
the inmost, the First and the Last in firsts and lasts. He
is in the True that enters, He is in the Good that is formed
by the True. He is the True that proceeds from that Good
 CONCUPISCENCES AND AFFECTIONS 255

and He is the Use in which they are one. VIe learn that
when the good is formed in order that it may appes,r before
the mind and through the mind in the speech, that then
( it is called the true. In other words: the true out of the
.good is the genuine true. Again in other words: th~ received
truë is the genuine trge. For this reason we learn: "Th~
genuine true is out of the c.elestial good, and thence out of
the spiritual gooel", A. E. 324. Out of means being of that
. and out of that, thence, therefore proceeelil1 g. Thus _the
received true is not a disappeared true, a swallowëd up, a
consumed true, but a real)pearing, li, returnèd, a ienèweel
true. The receiveel true is the true in its Second Coming.
The arcanum of the Reception lies in this virtuous circle:
the true enters through the affection as an affection, there
becomes the gooel, and goes forth again as use. Th_e. genuiI!.e
r~eptiQn may be known by the fructification. Through th.e
(proprium, that labyrinth of concupiscences, there l'uns an
\ Ariadne thread; that golden thread is tlle good affection that
lies corrupted in every concupiscence. '1'0 follow this thread
" by leaving the evil is first to seek the Kingdom of God and
1 its Righteousness and to surely find it. In to find there is
the word in, a bringing out from within.
No reception before the good is being formed. That good,
formed in each one separately, is the common good of all
together. The church is Church out of its Reception; the
reception is Reception out of the cornmon good. The com­
mon good is the Power of the Church out of the Lord; in
that, appearing before it by virtue of that good, is the
Church's Authority out of the Lorel. Essentially it is the
Lord Who, ln the Reception called Church, is the Door,
the Jantta with the Janus face, for tlIe one "1 am the
Door", for the other "1 know thee not".
The Church in cornmon is the Church in the common
r good or in the fulness of its Reception. And the Reception
in its fulness is the fulness of the Reproduction, Receptio
unel Reproductio in the \Vord stanel inseparably together;
, a striking example is given in CORONIS 26: "The faculty
of receiving and reproducing the inflowing things from
1 God entirely as from one's self."

It was previously asked: By what, do you think, would

it be observable that a true Church is being instaurated
 256 ANTON ZELLING

from the Lord? The answer was: W~1 by Jhis, tha.L~

beginning is made of locking out. rrhis signifies that a
beginning is made of shunning the evil; that there is a
1 progre?sion in for~ing the common good; t~at the 1"ecept~o
or tabng up agam lcads to the 1"eprod~~ctw or the agalll
bringing forth of purely good and true things. What applies
to man applies to the Church, and hence it stands written
l' for both "that the Lord brings forth (prod~~cat) the good
things with man according to every statc of the true with
\ him", A. R. 935. Every state of the true is every state of
reception. According to every state of reception The Lord's
True Church flows over with good and true things, it flows
over with gifts from thc spiritual world. The genuine
reception is a horn of abundance, a Horn of M:ight and an
Abundance out of Influx. It is to the common good of the
Church that the Lord's word applies: "For unto him that
hath shall be given, that he have abundance"; and also that
j other word: "\\There two or three are gathered together in
M:y namc thcre am l in the midst of them".
To meditate on the Church is to meditate on the Reception,
and to meditate on the Reception is to become fearful of the
common good, "for this is none other but the House of
God". Out of that common gogd, the ground of thc ground
of the Church, the base of the foundation of Heaven, evcry
man has his angelic, every angelic has his function, every
function has its usufruct. Only in that common good do the
Statutes arise; in the word Statutes we find the word
stanchion, as in the word Instauration wc find stake, pole,
) and pale, hence to stake off or out (to determine, to out­
line) to impale (to enclose), and to pale (to provide a bar
or fence); laws are enacted, and only the common good will
1 permit the law to be laid down to it.
When will the common good cease to be an empty term;
when will it start to be formed and become a stumbling­
1) stone and a head of the corner? As soon as the vVord is
read holily. Eating out of the tree of the science of the
good and the evil is "dying to die", degree by degree. Tç
read holily is following to follow, and so, through living
to live. To read holily is to become mindful of the affections
in the concupiscences and, for their sake, to turn one's self
away from the evil outside things to snch an extent that
the concupiscences change themsclves to good affections.
 CONCUPISCENCES AND AFFECTIONS 257

The artificial light of the natural lumen then disappears

with that, and for the first time the Uoon rises in good
darkness.
The sign of this reading holily is that the spiritual sense
begins to shine through the literaI sense, begins to instruct,
that is to construct within, to build in, that is it begins
to shape the good. The spiritual sense is the letter living,
because then the literaI sense has already entered the
interior of the mind as a true, a desired true, in order to
become the good there, which then reappears as a genuine
true now able to receive the Life of the letter, that is, the
Reavens within.
The common good begins to be formed out of each one
in all together, out of aIl together in each one, as soon as
the good affection has been found again and man has
thereby become again as the little children, wide open to
and gradually brimful with aIl the Remains Come Again.
As soon, therefore, as the good affection in the mind
blossoms into interior festivity.
For this reason the sign of the common good is purely
new human things, not as the very newest fashion terms
for the same evil, false, empty, ugly things of times past,
but spontaneous creations, made through the Word out of
its Reception, or produced, led forth, from the Lord. No
more difference between Reaven and earth; there is now
a breaking through of Reaven into the Church, of the
Church over the lands. In this connection let us point to
this word: "Reaven is in those things that are within man,
and by means of those in those things that are outside of
him", A. E. 107. Well then, the genuine or the new human
things have their seat, their dwelling, their Reaven, within
man, and by means of those are the things that are outside
of man which are the signs and significations of those new
human things. From God through the W ord are an things
made that were made. The Lord is the Only Man. The
genuine human things are therefore the solely hum an
things; new human things therefore is meant to express:
now remade, solely, and forever, of the Divine Ruman.
For this reason we might also read the foregoing passage
in this way: "The Divine Ruman is in those things that
are within man, and through those in those things that are
outside of him". In this full sense the new things are
17
 258 ANTON ZELLING

Divine Ruman things, which expression sounds as blas­

phemy to those who place the human things outside of
man. The things outside of the man lie in the reflection
and the resplendescence of the things within the man; this
the concupiscence of evil denies; this the good affection
perceives. The concupiscences of evil act towards the good
affections as the lean kine towards the fat kine; they
eat them up and only empty terms remain. Note weIl, that
both the concupiscences as weIl as the affections are kine,
and how this correspondence agrees and harmonizes with
the lowing of the kine signifying the difficult conversion
of the concupiscences of evil into good affections. What the
true and good, or genuine, or new, or solely human things
are every concupiscence of evil at once knows, acknow­
ledges, perceives, as soon as it has been converted into a
good affection. The concupiscence wrenches forward and
askew, outwards, the affection draws straight back, in­
wards. The human things of the concupiscences of evil lie
in the outermost darkness where they only appear to be as
if human by the phosphorescent lumen of the proprium,
but out of the light of Heaven they prove to be monstrosi­
ties. The human things of the affections lie in those things
that are in man. The vVord teaches: "To know, to under­
111 stand, and to do, makes the Church and forms Heaven
with man", A. E. 108. 1 should like to understand that in
this way: To know, to understand, and to do, or to progress
in an orderly manner to the final Reception, makes the
j things that are within man; if the state is full Heaven has
been formed, or the Reception follows in the things that
are within man or in the Church within man. The common
good ean then be seen as the common will, which becomes
the receiver of the Divine Love. Without that common
1\ good or the common will, thus without the will to know
for the sake of understanding, understanding for the sake
of doing, the Church cannot be made nor can Heaven be
formed with man.
1
Therefore, what is the principal thing? WeIl, it is this,
1 that the concupiscence of evil with man is touched in that
spot where it can be converted into a good affection. vVhere,
in a manner of speaking, it is vulnerable to Heaven. The
l weak spot, that is, where it is not too much confirmed,
where it can give way, can still bend, is still fresh, green
 CONCUPISCENCES AND AFFECTIONS 259
wood and has not yet become dry and knotty. Thus it may
be understood why, in a given state of regeneration, tlle
appearance is freely allowe~_as_if it were man himself who
thinks the true and does the good. There a concupiscence
of evil is on the way to becoming a goocl affection. At the
birth of the new hu~~ things, however, there has [wa
long time already been no question of the man himself from
himself, for then the "you in }Ie and l in you" has become
a glorious reality, then the Heaven within has been formed
or found, whither the good affections flow and whence
they Dow out as the rivers of Paradise. In the new human
things the Church has been placed in the posses~of
Héaven;-a possession as if from itself. This is what l mean
by the Gifts from the spiritual world. The sign of the
Instauration of the Church. is the resplendescence -and
reflection of that richness, of th~ et~rnally ~~lliJ}.g :we~l!h
within the man in the things outside man, made n..e.w:
"Behold, l make ân things new". Outside t):1Ïngs 'that
previously were eyiL..things,-d.JlsiIa..!>le .thin~s, are n?:" the
ultimates of inmost things, affecting things, fr:.uits or uses
in lasts, ~o lovelyand so holy that every upright outsidër, ,

l
~e~ing those fruits, desires to know the Tree and then finds
this to be the Tree of Life.
AlI Evangelization is an appeal to the good affection in
the concupiscence of evil that it lies imprisonecl in, -sick,
nll:ked, h1!ngry, and-tlîirsty. Even colloquial language say's:
"to appeal to a man's good affections".
For this reason 1, personally and practically, regard evcrv
society, every sermon, every address, every conversatio~,
as an angelic convocation or the calling together of good
afie~ns, asa thing where something happens, that is,
where something is born. Purely irrevocable, purely irresis­
tible_things. Concupiscences of evil most certainly allow
themselves to be united with a belief of the things of God,
but it is only the good affections that believe in the Lord
and in the things that are added from Him. The concupis­
cences that believe of are merely superstitious, but the
good affections believe in, and the Dutch saying for a man
of such faith is "a man who has faith in and in". In essenée
the creed "1 believe in the new angelic Heaven" signifies
nothing more or less than "1 believe standing, and living,
and being moved, in the new angelic Heaven"; and if n-ot,
 260 ANTON ZELLING

better to say in future "1 believe it, indeed l believe it,

( l have a belief of it, l believed that long since" . W e cannot
believe in things unless we are in those things,-that is,
\ unless we have received them aner unlé-5s we-have Deen
received into those things.-To believe in is ta abide in, "you
\ in-Me and l in you". Ta believe in is to-1Je'" already within
the shadow 01Tlîe-new human things, thus not far from the
kingdom of Gad. Ta believe in is of the good affections,
is of the converted concupiscences of evil, of that which is
outside. Ta believe in is to have become interior, is ta be
busy becoming Order. Interior things are intimate things,
1 andin the concupiscences of evil the appearance is created
1 as if the intimacy lies outside. 4-11 sympathies in the world,
'1 an stirring tales and spectacles one poisons one's mind w..ith,
are exterior intimacies, carried outside into the street. Truly
a heartrendiniSPêétacle with which the heart has nothing
ta do. T'hat the dogs .sta~-9ut§.ide or sha11 not be received
inta the Lord's New Church, signifies that it shan not be
possible ta profane the interior things of the mind of the
Lord's New Church; ta stand outside presupposes a Door,
and indeed an inexorable Door. No more emergency exits
and makeshift doors before and behind which so much
rubbish of exterior intimacies was accumulàted fhat fina11v
( those doors couldneither open nor shuC''f'Ii.àt Door in e~ch
one is the Coming of John the Baptist, that hour in which
l man for the first time cornes ta realize that his concupis­
cences of evil have been playacting for good affections;
that he has acquired good things in quantity but that not
a single one among them has been withdrawn entirely
inside in order to do there what is the part of truths: to
become the good and, only then, to be the genuine true.
( To realize this.is the beginning of coming to one's senses,
1 of conversion, of desisting from evil, thus of penite~e; "the
evil is recognized in the apparently good and the apparently
] true things, and, therefore detested, therefore removed; and
the concupiscence, liberated from its convulsive grasp be­
cause the prey fe11 away, unrons like a spira11y twisted
nerve fibre from its unnatural position and finds a n~v
normal position as a good affection. Before that affection
the Letter of the '.Vord thïill appcars in its truc shape, a
transfiguration where the l'aiment becomes white as Snow
and the face shining as the Sun; this is the Coming of the
 CONCUPISCENCES AND AFFECTIONS 261

r Lord perceived for the first time in lasts. The good af­
1t~ctio.n, sa ta sp~ak,~ts OJ;). two bases: now it is the-WÔË.d
in the Literal Sense which is the foundation, and then
again it is th~ good formed within; lasts become firsts,
)
firsts become lasts, ever fuller, ever more powerf~l. The sense
( of "you in Me and I in you". This then is the ge~ui.I.!-e
simplicity, for, as said, every true simplicity is a duality,
the true and the good: one, sa that the true is the good,
and both together proceed as use.
By what do you think would it be observable that the
true Church is being instaurated from the Lord?
( WeU, in the first place by this: that for the first time
\ the things go in, find a spontaneous reception, or enter in.
) :For to enter halfway and then to go out again is to enter
\ and not enter, ta know and not know, ta aclmowledge and
) not acknowledge, to believe of and not believe in. What
truly entered, in the sense here unfolded, is a momentous
event. The sign of the approaching Instauration is, there­
r fOle, that everything becomes a momentous event, purely
unforgettable events. That sign is when the words that l
l speak to you and that you speak ta me PlL_Sâ.. from vehement
l soul ta vehement soul and return enriched. Understand that
ward vehement [Dutch hevig]: "Unto Thee do I lift up my
soul" [lift up opheffen which is from hevig]. The sign of the
Instauration is in an interior vehemence, quietly moved; for
also the concupiscence of evil knows zealous vehemence, but
, it is that of which David says: "Who shaU ascend into the
\ hill of J ehovah, or who shall stand in His holy place?
1 He that hath clean hands, and a pure heart; who hath not
lifted up his soul unto vanity, nor sworn deceitfully",
PSALM XXIV: 3, 4. Tt is the converted concupiscences or
the good affections that form' a vehement soul, vehement
. in its shunning of evil, vBhement in its longing for the
l Lord. The sign of the Instauration is in this that from the
formeQ. goo<Lin each c,ue the common good of all togetl].~r
~as arisen and ha0een fearfully approached as holy
ground. By which the nature of every one's mind has been
essentially changed, so changed that the interiorly born
new human things throw their shadow, spread their wings,
over aU external things. The concupiscences of evil desired
a church, and, just as the J ews, received only the represen­
tative of a church. Tt is only by the good affections that
 262 ANTON ZELLING

\ the External Church can come, which, as the representation

) of the InternaI Church, is in itself already of inexpréssible
holiness. For this reason the sign of the Instauration is in
this, that out of the common good we becorne aware of our
) imperishable nobility. Tt is said: "Ye are gods"; it is said:
"Ye are the salt of the earth". Of those that are in the
( comffion good it may rightly be said: Ye are noblemen.
Noblemen with Angels for ancestors, with the Lord for First
Father, Coat of Arms, and Banner. Adel [nobility] cornes
from good and ground; gezelschap [society] comes from
court and honour; genootschap [community, communion]
cornes from a cornmon possession of ground. The good and
i true things of the Lord's New Church,· taken concretely,
aTIl the angelic men that receive them, and these can be
(no others tban the noblemen attached to their Prince.
- Noblesse oblige. WeIl then, the sign of the Instauration
lies in the fulfilment of the noble obligations of aIl. O!1J of
th~ good affedions_ th~ genuine ceremonies are born. That
word has been abused; every monstrous society carries as
its password: "Make no ceremony, don't stand on cere­
mony", and in that it designates itself as unspiritual. With
them the civil things have become plebeian, and, however
much they may pass themselves off as finely cultured and
highly developed, at bottom their conduct is commonplace,
trivial, rude, in a word, vulgar. The Sacraments with such
. have sunk down to ceremonies, and what ought to have
been ceremonies in the essential sense have been thrown
out as useless freaks. Not thus. In the word ceremony the
Latin word creare, to create, is hidden: ceremonies are
created or made things. Originally this word meant the
ecclesiastical things in the external, born from the internaI.
. Sacrcd things. WeIl then, the new human things outwardly
i are clothed with ceremonies, ceremonies in the genuine sense
\ [Dutch plichtplegingen]. Plicht [duty] , plegen [to perform],
and plechtig [solemn] are aIl interiorly conjoined. A.,1).
genuine things that man truly dwells in are, for him, in­
habited and as such are ordinary things; but these ordinary
things àt th~ same time are ccremonious, holy, stately,
because they are always qualified according to the manner
1 the man accomplishes or fulfils his duties in. From that he

derives his dignity, his high rank, his nobility from the

1 Lord. So it should be understood that man must worthily

 CONCUPISCENCES AND AFFECTIONS 263

approach the Holy Supper, worthily, that is, as a son of

\ God,' docile and instructed, for to approach signifies to be
! obedient and to be instrueted. When the moral is in the
\ civil and the spiritual in the moral, the one shining through
1 the other, then all customs and habits, all uses and modes,
( ariL2!!!ernonies spiritually natural out of celestial origin.
( For this reason in Thc TRUE CHRISTIAN RELIGION and in
\ the Book on CONJUGIAL LOVE the Society of the Eagle is
described as to its ceremonies, in its hierarchic ordering,
) its formalities, etiquette, modes of dress, and heraldic par­
ticulars. No plain homey doing there with hail fellow well
met, with gossip and quarreling, with plotting and vicious
grumbling, in short it is no court clique but a Court from
\ within, stately and worthy, noble and dignified, even unto
lasts. "\Vhat applie,; to Heaven, applies to the Church; what
applies to the angelic society applies to every human society
} that is Society. For this reason it strikes the visitors to that
Society of the Eagle that, however much they were prepared
to spend only a short time in that social sphere, they, never­
theless, continually ring false. In them nothing of the
order, the laws, the rules that reign there, has been in­
structed or inscribed; and they must leave without fail
when their time has come or else it would go ill with them.
Each of the ceremonies described there coveTS and signifies
interior thing§; they proceecCthence as the Angels' garme;:ts
proceed from their inmost things and surround them as a
sphere; all this the Angels know but they, nevertheless,
never feel it.
To wish to get along without ceremonies is to wish to
appear not in wedding garments but in onc's shirt sleeves
and to demand the same from the other party. The sign
of thc Instauration is when all those signs cease, which
point to onc's feeling one's self equally homey and at one's
ease in the Church as in one's proprium, of which, anyway,
one brings along all the raw, blullt, coarse, unmannerly,
personal habits. A society that is Society is not a tête-à­
tête, for the Lord is in the midst of them. The common
good is the Forecourt of the Lord's Court, and of that
forecourt David says: "My soul longe th, yea, even fain teth
for the forecourts of Jehovah", PSALM LXXXIV: 2.
The sign of the Instauration is this, that the doglike is
seen and is no longer tolerated, a sign of the common good
 264 ANTON ZELLING

having been formed as the base into which the foundation

( of the Roly City can be let down. The sign of the Instau­
) ration is in this, that then the simple-will be dif.ferently
considered. Those s~I!:.p'!e Ol!eS the W ord speaks of, in con­
trast with those learned ones that are cloven in their
) cleverness, are_in, thecommon good, are without the con­
cupiscences of evil, are simple good affections. AU other
1simple ones are apparent simple ones, stupid on the one side
1and of a peasant's wiliness on the other; sluggish and slimy
on the one part, and of a very lively suspicion on the other.
Tt is to such that the Lord said: "Is thine eye cvil because
l am good?"
Tt is a very great exception if, once in a lifetime, we are
aUowed to meet with a wise man. WeU then, likewise it 1S
at least as great an exception 'Œ, once in a lifetime: we "are
aUowed to meet with a simple man, a man of simple fai~h.
For this reason the sign of the Instauration of the Church
lies also in this, that the Word, which has been written in
appearances for the faith and the believing of the simple
ones, is again read holily or simply, to such an extent that
the spiritua.1 sense shines through the letter for aU, an
Interior Sense for aU, the InternaI Sense for the wise in
\ the midst. The truly simple do not murmur about every­
) thing that is beyond them, for they are like unto the wise
1in this respect, that they do not wish to understand more
than they can live, and do not wish to live more than they
can understand.' AU other so-caUed simple ones do not
believe in, but they believe of. In this connection we note
the Dutch expression er aan hebben [literaUy to have of it]
not to be in the things through reception but to be coveting
of the outside. AU that appears to them orno use, tney
âccuse as being too high for them, in order to be deliber­
ately freed from it. Simple ones of that kind are merely
discontented ones; their murmurings is rebeUion, and rebel­
" ling in the things of the Church leads, inevitably, ta profa­
nation, see A. E. 324. Such are not ta be reckoned among
the righteous ones that are not yet in the true things out
of the good but that, nevertheless, long for them; they are
much rather ta be reckoned among the, duU ~itt~d and tpe
f-aj; ta whom the freedom itself and the rationality itself
cannat be given, see D. P. 98. Theil' evil simplic,ity, from
which the duality is lacking, is desirous only of fatness ,Qf
 CONCUPISCENCES AND AFFECTIONS 265
mind; in reality they envy the dogs and are like them and,
1or-this reason, they shall fiot be received into the Lord's
New Church.

The sign of the Instauration lies in this, that Principles

f begin to work personally, begin to attract in a firm and

mighty way, or begin to ward off full of enmity. Any one
that sincerely and faithfully thinks in Principles and lives
out of Principles is always more personal than he would
care to be. Without ever aiming he always hi~s. This is the
sense of the angry word of the J ews to the Lord: "Saying
these things Thou reproachest us". All genuine Principles
are, from outside, .unbearably. hard thi?gs, aj1i from v::~nin

l an easy yoke and a light burden, because the good affectIon

is meëf and h,ID;ble of hearC-
The Instauration of the Church is there when aU, in
advance, love every judgment for the sake of the Right-
eousness however much it may cleave our heart asunder,
"for a broken and a contrite heart, 0 God, Thou wilt not
despise", upon which the Psalm immediately continues:
"Do good in Thy good pleasure unto Zion; build Thott the
walls of J emsalem",. and then again immediatcly as the
conclusion: "Then shalt Thou be pleased with the sacrifices
of righteousness, with burnt offering and whole burnt
offering; then shall they offer buUocks upon Thine altar",
PSALM LI : 17, 18, 19. This Psalm contains the condition
for the Instauration of the Church in which the worship
shall be out of the good affection.
Unless a pure heart be created within us, unless in our
inmost a firm spirit be renewed, the walls of J erusalem
') cannot be built. All that lies outside is not good affection
but concupiscence of evil; and this ends in a fanatic prof-
anation, an end worse than the begi.nning. - .
266 ANTON ZELLING

THE FREE CHorCE

By ANTON ZELLING, READ AT THE SOCIAL SUPPER,
APRIL 24TH, 1938.
Ail that are of the Lord's Church are either out of the celestial
kingdom of Himself or out of the spiritual kingdoni of Himself;
except those that are in those two kingdoms there are none that are
of the Church.
ApOCALYPSE EXPLAlNED 331.

To be of the Lord's Church is to be out of or in the

Lord's celestial or spiritual Kingdom. This teaches us to
differentiate between the Lord's Chttrch and to b~ of the
Church. l j the proper essential genuine only sensenothing
but the regenerated man is the True Church. Even as all
Angels have been men so all regenerated men have been
reformed men. Those are reformed that have suffered
themselves to be led forth from the false things of evil.
\Vithout reformation there is no regeneration; without
converted concupiscences of evil there are no good affections.
That which applies to the man, applies also to the Church.
As many states as there are with the man, so many states
of the Church there are with him. The regenerated man
is truly man, thus truly the Lord's Church, for he"18
out of or in the Lord's celestial or spiritual Kingdom.
The reformed man is in the way or in the movement of
regeneration; the Church with him is not yet the Lord's
True Church, but it is so in Merciful preparation and may
therefore be called the fore-Church. A distinction first
begins to be made, and afterwards a separation; for the
first time the Free Choice begins to be seen and thus begins
to come into operation. Decisions are made for the Free
Choice chooses, and the reception of the one thing means
the rejection of the other. As all things so, too, has the
Free Choice an exterior and an interior. The exterior or
that which brings about the effect of the Free Choice is
the decision, the interior or the causal part is the spiritual
equilibrium. This equilibrium exteriorly is the equilibrium
between Heaven and hell, a mechanical equilibrium as it
were, as of a pair of scales or a lever; and interiorly this
equilibrium is the equilibrium between aIl human faculties.
an organic equilibrium as it were, of which it is written
that aIl organs of the body are thercin: "so that each organ
is enabled to perform its functions in the greatest quiet",
 FREE CHOlCE 267
T.C.R. 478. The truly Free Choice in essence is nothing but
spiritual quietude, spiritual health. And because that health
is the health of a sound spirit in a sound body, therefore
the first thing of Free Choice is to be really willing to
accept the conversion of the concupiscences of evil into good
affections in the natural man. Free Choice can only be
spoken of when the entire man is drawn in, thus when with
yea-yea, nay-nay, he decides out of his whole heart, soul,
and understanding. This the word "free choice" fully says,
for the free concerns the voluntary, and the choice the
rational. In essence the Free Choice is the equilibrium
between the free and the rational. For this reason the fore­
Church is the Church of penitence, and the sign of penitence
is that aIl arbitrariness has ceased. Arbitrariness is neither
will nor choice, it is no equilibrium, no health, but the
greatest unrest so that no organ can perform its function.
AlI concupiscences of evil are arbitrary, aIl good affections
are the free and the choice, or the will and the understanding:
one. \Vhat makes a church Church is that it performs free
choices because it lives in the Free Choice. In every apparent
church the free choice remains pending over the heads and
never faIls except after death. AlI judgments are accepted,
but meanwhile care is taken for a lifelong postponement
of the execution. The free choice is sidetracked, and then it
always happens somewhere on a side road, arbitrarily, thus
wrongly, irreparably.
The human race has been created to become Church. For
this reason the Churchls âlways latently presenC and it
arises with every upright nation. Even as the man 'is not
regenerated unless he has first been reformed, so the Lord's
\ True Church is not instaurated except after having been a
, fore-Church. The men of the fore-Church may be called
) "free choices", or equilibria, or rests, orhealths. They have,
1 from free choice, been put in the enjoyment of the Free
Choice. 'l'hey are risen from the dead and for this reason
everything that happens to man after his decease has
happened to them: the celestial Angels as to the heart are
united with them, and two Angels have kept watch near the
head until both their faces have been received, see A.C. 168
to 181. In this state the celestial Angels signify the good
of innocence or the love into the Lord, that is, the love of
doing His commandments; and the two Angels near the
 1
1
(1
268 ANTON ZELLING
f.
head signify the Free and the Choice, or the angelic vol un·
tary and the angelic rational, thus the new-Willlilla'--the
new understanding oüfûT that good of innocence of the
celestial kingdom and thence the good of charity of the
spiritual kingdom.
:Man from dead has become alive when he is in the
Cognition of the Free Choice or has received it. For the
Free Choice itself in spiritual things is enthroned in aIl
perfection in the soul of man, and thence it flows down
into the will and the understanding, which, being taught
and reformed, make his spirit, being subjeet to the Divine
Law, which he thinks, does, and obeys as if from himself.
This as if from himself or this free is that in which the
Lord with man dwells in his soul. Free Choice is the Free
Choice in spiritual things, and the spiritual things dwell
in the highest province of the mind for they are the soul's
own things; the soul is in the highest things and feeds on
the spiritual things as on food. Where the soul is enthroned,
there also is the love that makes man's blessedness after
death; and where that love is enthroned, also the Free
Choice is seated from which that free descends which man
has in natural things. Tt is allowable in connection with the
Dutch word for free "vrij" to think for a moment about
the words "vrijage" and "vrijen" [courtship and to court],
which words just as the Latin word liber, free, are related
with to love and to list and the German word lieben, to love.
The Lord flows from the higher or the interior, thus through
the soul, through its love and through its desire, and through
its Free Choice, in short through its living effort, into each
man with the Divine Good and the Divine True and gives
him the ability and the will ta receive this. That Influx is
or
a delight, a delectation, conjugial in its origin, conjugial
pure and ehaste into lasts, but when man turns away from
the Lord to himself, there is a twist: the conjug-ial delight
of the influx remains but becames a whorish lust, for if
some enjoyment did not remain, which, as it were, is of the
same kind, man wauld not be able to live, for the enlivening
makes the life of his love; see T.C.R. 490. The free in the
natural man, which free is out of the Free Choice in the
soul itself, is purely the delight of love which is free to
become the celestial free or the infernal slavish, by which
man ranges himself either among the Angels of Michael or
 FREE CHüICE 269

among the angels of the dragon. Now it is in this that the

Church is like unto the spiritual world: that they who are
therein may no longer waver between Heaven and helI; and
it is the Recognition of the Free Choice which makes the
true man and the True Church. The Recognition of the
r Free Choice out of the soul is to feel the delight or the
, good pleasure of believing in God, of the conversion, of
living the commandments, of fighting the concupiscences,
of becoming a new creature, in short of shunning the evil
or doing the good. The Recognition of the Free Choice
,consists in receiving into one's sclf the spiritual things of
l the Church, for thus the unfree free is bridled. AlI evils
) are cleared out of the way by the true employment of the
\Free Choice in spiritual things; the true employment
1teaches the true conjugial enjoyment. A mind in which there
(~S no Cognition o~' A~knowledgm~nt of ~fe Free Choice,
(1S an empty or evl! mmd, and a chur_ch -0---E..1..!.ch argues
about spiritual things from the separated natural man who
. sees everything reversed or upside down. The general fat­
Dess of mind has smothered the influx of the spiritual Free
Choice into the natural free; ~..§Q_c~j;Y_9i su<?b is just that
which is said to be "stewed in its own juice"; it is in
permissions and not in the Stream of Providence. What the
Free Choice is becomes clear to each as soon as he is able
to secure himself that l'est in order to allow the perfect
Frec Choice in the soul to flow out anew and mightily into
his free, for then that Free Choice pervades that free with
aIl the perfumes of the pleasure garden or the Paradise of
the sou!. So that the man then breathes from the Free
Choice in natural things and at the same time in spiritual
things. But for this, as has been said, l'est is needed, that
is, to come to one's senses, to settle down; and this is not
achieved without desisting, without fasting.
The fore-Church of the Lord's True Church consists
( purely of those fasting, who do not show thelr own sad
faces but, as it were, show a pair of received angelic faces,
1from which the Love and the Faith of the Free Choice
shines forth. Whether or not Church is in the man depends
on whether or not from free choice he lives the Free Choice,
thus whether a choice has been made, and has been made
betimes. The choice not made or made too late is to begin
to be locked out. Faith al one anJ love alone is nothing but
 270 ANTON ZELLING

deferrec1 free choice, nothing but confirmed deferment of

free choice. Thence, belatedly, the useless repentance or the
infernal remorse that soon turns into hatred and hardness
of heart.
The human begins in the inmost of the rational. Tp,e
infil-osforthe rational is the rational free or the intel1ectual
vofuntary. For-this reason we might with good reason say
that the Ecclesiastical begins in the Free Choice. The
difference between the man-Church and every apparent
church lies in the Free Choice exercised each time, thus
lived, or else delayed and evaded, from a respite to a total
omittance. This shows itself in the faces, or directly 01lt
1 of inmosts, for the face is the window àf the mind, shining

and transparent out of the celestial free ofthe cholce, dull

.' and black out of the infernal unfree of arbitrariness. Be­
\ cause the Free Choice in essence is spiritual equilibrium,
it is therefore harmony, order, arrangement; it is the choice
. or the rational will to progress according to the order, from
the engagement to the betrothal, from the betrothal to the
wedding or the marriage. For this reason the true Free
Choice begins with the promise of marriage, and it starts
\ with saying "yes", but most "choose" a loose trafficking
with the Church. For nothing in the world would they
}terminate this intimacy, but meanwhile for the sake of
all the treasures of that same world they wish to remain
"free men". Do not ask therefore whence come the evil and
the false things in the Church: from those who defer the
frée choice by refusiug-or-hesitating to show their colours,
to aclmowledge their choige. In essence the Free Choice is a
floating equilibrium, but with them one _rnay spea,J{_._Qf~n
unbudgeable or unmovable deadweight. They are disturbed
equilibria, breakdowns of the balance. Of the sense of
balance it is said that it lies in the brains, nearest to the
line between the ears. Seen thus the Free Choice is a single
ear, obedience to the true and obedience to the good, to­
gether one. Now all evil and false things in the Church
come from those who refuse to make the free choice from
the powers given them thus to enter into the Free Choice,
and who nevertheless behave as if out of free choice they
. were in the Free Choice. But their free is an icebound or
crippled free, and their choice consequently is always
wrong, always away from the centre. The Free Choice by
 FREE CHOrCE 271

nature is of a willing disposition, because it is orderly

equilibrium, but arbitrariness as a bastard free choice is
always of a contrary disposition because it is in untenable
disorder. Evil and bIse thillgS are things of arbitrariness,
the good and true things are things of Free Choice. This
explains the many iniquities in the Church, which, on that
account, cannot yet be the Lord's True Church except after
the Harvest or after the J udgment when the wheat has
been purified from the tares. Those iniquities cannot cease
and the Church cannot become the Lord's True Church
unless its Principles or its Genuine True is made into a
Constitution to such an extent that they form the perfect
determination of the Free Choice. So long as everybody
can sign any declaration of principles whatsoever, there
can be no question as yet of free choice. The Free Choice
is not an indefinite something, for that would be an arbi­
trary nothing. The Free Choice poses a subject and an
object. The subject is the man of the Church, the object is
the Church which from free choice he wills to live. The
Free Choice poses the Reception of the Lord in the Church.
Thus it begins by placing one before the choice either to
persevere in the concupiscences of the evil, or else to be
converted to good affections. After this free choice has been
set, made, and lived, another, and indeed the proper Free
Choice arises, the floating, living, spiritual equilibrium,
firm and mighty as a constellation, powerful to raise others
from free choice to similar Free Choices; the harmony of
the spheres between such mutually is then the Lord's True
Chul'ch, one entire celebration and glorification of the
Divine Human of the Lord. The Church as one entire
Starry Host of Free Choices. Formerly the concupiscences
of evil and the good affections could appear to be similar
in the same Church with the same Doctrine out of the same
"Vord, but once the Free Choice has been determined down
to the ground of the common good so that, however para­
doxical it may sound, it has become compelling, then
an unbridgea,ble abyss begins to yawn. AU that, so far,
has gone along from unfree choice shrinks back from this
Free Choice, for it is aIl Angel, aU law and order. The Free
Choice in the paramount sense is the celestial free, the
celestial proprium. Very often the inclination to be left
free is taken to be the free choice, but it is the good USe
 272 ANTON ZELLING

or the abuse of the free choice that determines it. AH thE:

true things that lead to the good are in essence aH the true
things that teach the good use of the Free Choice. To give
true things that cannot lead to good, is not to give true
things but "burdens grievous to be borne, and ye your­
selvcs touch not the burdens with one of your fingers".
What causes the Church to be a Body is that aH therein,
as orgalls, are in the spiritual equilibrium of their Free
Choice so tkat they are enabled to perform their functions
in the greatest quiet. Re who has not willed to learn the
good use of the Free Choice, because he takes the good use
for compulsion and the abuse for freedom, cannot be of the
Lord's True Church. Such a one cannot believe in the Free
Choice, and hence such as they believe in election or pre­
destination, a faith alone in an unprovidential arbitrariness
which is expected to balance their abuse of the free and
the rational. Tt is such who l'aise the point of controversy
whether the free choice is man's or the Lord's, with the
evident intention of being able to neglect penitence behind
endless arguments; for the first thing of the free choice
is to perform penitence or to shun evil. As soon as man has
done this as from himself, he enters into a spiritual equi­
librium, an order, a quietude of Free Choice, in which he
surely never asks to whom it belongs. Unless the angelic
with man makes the free choice and man foHows, the man
from himself makes and follows his unfrec choice or the
infernal slavish. The Free Choice is man's first cooper­
ation as from himself; and even as man's cooperation is
continually being ordered or renewed from the Lord, just
so is the Free Choice. Tt is very often fancied that the
free choice is made in one single instance, but in essence the
~ree Choice returns anew with each change of s!~e with
new caHs for new engagements. Row otherwise is that well­
known word to be understood: "Not aH that are being
regenerated reach this [ceiestiall state; but some, and
at this day the greatest part, only the first state; others
but the second; again others the third, fourth, fifth,
rarely the sixth; and hardly anyone the seventh", A. C.
13. Each of those states is entered into from the Free
Choice; in each succeeding state the Free Choice of the
previous state is renewed; every state is an engagement
sealed and confirmed by Free Choice, not entered into until

Il

1
 FREE CHOICE 273

one has first sat down and reckoned the costs; the quantity
and quality of the free and rational in the Free Choice
determines the fulness of the state, which always is astate
of reception and conjunction thence. Tt is thus in the Lord's
True Church or with the regenerated; but everywhere else
states are entered into without free choice, and states deter­
mined by no free choice are states without subject and
without object, or states abstracted from person, therefore
monsters. The merely natural man enters into such states
with an "1, Lord", and does not go, for they are apparent
states only. ") This is having no root in one's self, this is
walking with the Lord from apparent fTee choice, but un­
expectedly to be offended by a word; and, as it is written
""{j'rom that time many of His disciples went back, and

*) Here a few etymologies of the very greatest importance:

the Latin for choice a1'b,itriu'YI~, is composed of ar or ad to, and
bito or eo to go, thus literally to go to, or to enter into. From
this it appears that the golden word NUNC LICET is the word of
the Free Choice itself. And in Old Duteh kiezen, to choose,
meant: to experience, to undergo, to suffer, to investigate, to
taste, to test, to prove, to assay, to possess or to acquire, to
adopt as a son, to will, of free~will to succeed to, to conduct
one's self according to, to try, to fix, to determine, to desire.
Thus kiezen, to choose, and keuren, to assay, appear to be related,
witness the word kieskeurig, fastidious, particular, choosy; rela­
ted are also the words kiesch, delicate, particular, bekoren, to
charm, bekeuren, to draw up a summons, to inflict a penalty, and
kust in te kust en te keur, an abundance, fulness of choice,
with the meaning of choice, will, the best, a law determined
upon by mutual consent, ,good quality, way, condition or state.
Is it not of overwhelming glory how the languages vie wit'-, one
another in counting up the virtues of the Free Choice? Pure
jewels on Aharon's Ephod that, each time man reads or ap­
proaches the Word holily in the Letter, begin to shine forth
their answer. For all that multiplicity of significations is from
the spiritual world, one there, many in unity here; and in sa
far as man is in - the Free Choice in the spiritual things, those
significations begin to glitter forth, whether he knows them or
not. They shine in accordance with his going, his change of state,
his nature. Truly, the ward Free Choice already sings in all
languages a song of praise, a psalm to its Giver. With the
extinguished common perception also the languages have been
petrified. But at each Coming of the Lord the same might be
said with regard to those perceptions and the languages as the
Lord said when He entered into J erusalem: "1 tell you that,
if these should hold their peace, the stones would immediately
cry out", LUKE XIX: 40.
18
274 ANTON ZELLING

walked no more with Him", JOHN VI : 66. If the walking

with the Lord had been out of the spiritual free, the
disciples or those who were being taught and who were
learning, could not have murmured or rebelled against the
hard word that the Lord calls Himself the Bread that has
come down from Heaven. The truly Free Choice has already
chosen the Lord before it chooses, for in an unspoilt mind
the highest province, where the spiritual things are, is not
closed off from the lower provinces where the moral, the
civil, and the natural things are, so that the life from the
Lord can flow in freely from the highest things and can
flow through, and give him the perception of the good and
the true. He receives the influx according to his nature,
and this "according to his nature" is in essence the same as
"according to free choice", for the choice is according to
one's nature, virtuous or perverted. For this reason the
Lord there said to His disciples: "But there are some of
you that believe not ... Therefore said l unto you, that no
man can come unto Me except it were given unto him of
My Father". It is the Good of Innocence, immediately from
the Divine itself, which gives the truly Free Choice to be
able to come to the Lord, and he that, by wilfully and
knowingly not obeying the commandments for the sake of
the enlivening things of the concupiscences of evil, has
extinguished this Innocence with himself, he has perverted
the Free Choice into an unfree own preference. We some­
times say by way of reproach "it was of your own choosing",
and we then mean a choosing from the proprium; a choosing
against aIl the free rational and aIl the rational free, which
therefore worked out so badly.
Therefore now this straightforward question: Are we
sitting here merely from our own choosing, or are we here
from Free Choice? You feel it already: with the own
choosing, the evil and false things have the upper hand,
but with the Free Choicc the good and true things carry the
victory. Free Choice can only bEl s~oken of when 1l!8:n Q~s
come down to the ground of his nat1!.re, and can iherefore
choose according to his nature aIl tnat is useful to him and
thence aIl that he requires. In essence the acknowledgment
of self or the knowledge of self is narrowly related to the
Free Choice. To choose outside of one's nature or against
one's nature is not ta choose but to lust, is not free choice
 FREE CHOlCE 275
but one's own choosing. Thus the J ews from their owu
choosing lusted after a church, not for the sake of the
Church but for the sake of self-election; and so they got
what they asked for; the representative of the Church,
directed towards the Lord's True Church but at the same
time against themselves, n~ot for a blessing but for a curse.
AlI one's own choosing is such a J ewish lu~,t, .:f.9L~he sake
of honour, reputation, gain. One can from one's own choos·
ing walk with the Lord as a disciple, but the moment
the Free Choice is put withdraw precipitately. For the
Free Choice presupposes a nature in its order that knows
what it wills and what the true nature in its free choice
wills, that is: to peTforrl't one's functions in a state of
the greatest q~tiet. Only when far removed from aIl ap­
pearance we have returned to our true nature, can we, by
the use of the Free Choice, which the W ord teaches us,
truly begin to realize what the Free Choice is, and as the
rational animaIs we are, begin to live therein. Rational
animaIs, each according to his nature, each after his kind,
entirely as is written in GENESlS: the tree after its kind,
the fish, the bird, the beast, the wild animal after his kind.
After his kind or according to his nature means in his free
choice. The Dutch in the spiritual world means the Dutch
according to their nature or in their free choice, in their
specificaIly Dutch use of the Free Choice.
As strange as it wi!l30und to Y0tl., ..~e .rp.ig~ im~gig~
ta be a cllUI.cp., yea to be TH_~ .(~h~~h, and not even y~t
have arrived at the Free Choice in spiritual things. Which
ls equal to walking after the Lord as a disciple, and mean­
while not or not yet believing. Therefore do not confuse
the own choosing with the Free Choice, for this would lead
, to the self-satisfaction of having already made a free choice
a long while since, and at that time once and for aIl chosen
the good part; nevertheless: "No man can come unto Me
1 except it be given unto him of My Father". This word
introduces a new fear of the Free Choice, for it teaches that
the Lord's Truè Church does not begin except out of tlie
good employment of the Free Choice taught from the Lord,
and that Free Choice is continually renewed in each state.
And unless the Free Choice is renewed, it is perverted in
man to his own choosing with aIl the self-elation connected
therewith; the spiritual equilibrium is gone, for the "after
 276 ANTON ZELLING

his kind" is gone. The free choice that is truly Free Choice
is, according to its origin and essence, the Celestial Free in
which the Angel-man is kept from the Lord, and so with­
held from the evil. An Angel, who from his infancy had
been in Heaven, fancied himself to be without hereditary
evil and he was shown the contrary. "Vith as much injustice
he might have fancied that he had once and for an eternity
chosen freely and wen from himself. But even the angelic
choice, or the taste during the decorating of the Candlestick,
is dead without the continuous Influx from the Lord.
With the reformation and the regeneration, thus with
the beginning of the Lord's True Church, the Free Choice
acquires a new dreadful sense. As there is the difficult
conversion of the concupiscences of evil into good affections,
so there is the difficult conversion of the own choosing into
the Free Choice. 'rhere is no Principle except it be received
from Free Choice in order, in turn, to put Free Choices anew;
there is no Principle except it be at once taken up in Frec
Choice, and just as immediately 1'13jectcd from own choosing.
By the own choosing, which precociously received Principles
as if from free choice, the good and true things have been
pervcrted into evil and false things. In the W ord a passage
in EZEKIEL is unfolded and then it is said: "Here J erusaiem
is treated of whereby is indicated the Church according to
the Doctrine; here first concerning the faise things of the
evii wherein it was before it was reforrned; and su bsequently
concerning its reformation" A.E. 329. A church that is
in false things of the evil or is unreformed cannot be the
Lord's True Church, but a church that is being reformed
will become the Lord's True Church. A church is being
reformed when the good use of the Free Choice begins to
make the common good, or when its true things have led
to the good. It is probably for this reason that the chapter
on the Free Choice in THE TRUE CHRISTIAN RELIGION
ends with a writing from Heaven: "Enter hereafter into
the mysteries of the 'W ord, which thus far has been closed;
for the singular truths thereof are so many mirrors of the
Lord". It is only out of the Free Choice that mysteries of
( the "Vord may be enterec1 into; so the Frec Choice proves
,to be the entire soul, the entire heart, the entire understand­
{ing, the entire NUNC LICET of the Church. Before the
church is reformed, the own choosing magnifies itself, but
 FREE CHOICE 277
when the reformation dawns the liberatcd affections begin
to perceive what the Free Choice is, for then for the first
time they are in the spiritual things. The singular true
things of the Word begin to become what is indicated by
the sanscrit root of the word trne; thcy begin to become
desired, longed for, chosen. The true is truly the true only
then when it is desired, longed for, chosen from free choice.
The affection of the true is the longing for the quality,
that is, for the how to do. The True does not allow itself
to be longed for except in order to be done. Li,sten therefore
to such a word as this: "AlI reception of the Divine Good
takes place by means of the trneChings Chat have been made
ta be of the life, and the conjunction therefrom is by means
of the good in those true things", and then further on:
"Blood signifies the Divine True and with the recipients
the true out of the good" A.E.329. Here the arcanum of the
Reception flows together with the arcanum of the Free
Choice, for man can never from his own choosing make the
true things to be of the life and with these receive the Divine
Good; aIl that he does from his own choosing is arbitrary
and made to be only of the apparent life; only what man
does from truly Free Choice or does according to his truly
founded nature has been made of the life, receives, and
conjoins. The true out of the good is the received true, or
the free true. When the natural free has come to lie under
the influence of the spiritual Free Choice, then man is no
longer un der the laws of permission but in the blessed
Stream of Providence. The living effort that is the Free
Choice - for it is enthroned in the will and the und er­
standing as a tremulation between love and wisdom, as a
sweet rivalry between the east and the south - feels that
Providential current as the conjunction itself with the Lord.
Only ",hen the natural free lies under the brooding shadow
of the Free Choice does life's artery truly open, through
which the Remains out of the Soul can descend and return.
Then there is the celebration for the Prodigal Son.
For that reason it behooves aIl of us to submit ourselves
to a continuaI self-examination in each state and degree,
with regard to the Free Choice according to our nature, in
order that the natural free may not become old and cold.
Remember in this connection the awe-inspiring warning
the Lord gave to Peter: "Amen, Amen, l say unto thee:
 278 ANTON ZELLING

When thou wast young, thou girdedst thyself, and walk­

edst whither thou wouldest; but wheu thou shalt be olel,
thou shalt stretch forth thy hands, and another shall gird
thee, and carry thee whither thou wouldest not", JOHN
XXI: 18.
For what is left of the Free Choice in that miserable
state?

IN MEMORIAM ALBERT BJORCK

After a life of devoted labour in manifold varying relations

to the existing organizations of the New Church, Reverend
Albert Bjorck passed away on Sunday, April 10th, in
Jonkoping, at the age of 82. The manifold vicissitudes of
his life were determined by his desire anel his search fQr
an ever more interior and more essential vision of the new
Word, which, having come from the old church, he had
found in his youth. Circumstances brought him first into
contact with the American CONVENTION, and afterwards
with the Swedish organization of the Church in Stockholm,
which stood under the influence of the English CONFERENCE;
only at a more advanced age did he come into touch with
the GENERAL CHURCH of the New J erusalem. In his longing
for the True for the sake of the True he soon felt drawn
towards the principle tha(the Writings of Emanuel Swe­
denborg are the "Vord, and he therefore joined the GENERAL
CHURCH. And when of late years the new interior light
about the proper spiritual essence of the Third Testament
of the Worel was looking for reception among the priests
and the members of the GENERAL CHURCH also outside Rol­
land, Albert Bjorck was one of the very few who were found
prepared to examine this great question without prejudice
as to its indwelling essential merit. After a strenuous
struggle for this light he soon accepted this new basis for
the thought of the man of the Church. Re regarded it _~s
the crownij1g of his life to be able to defend the new. truths
against the many attacks, and to be able to bring themto
the u:gp}::f3ùdiced members of the Church in England and
Sweden that stood under his influence and looked to him
'1
as a trustworthy teacher. Among his friends and among
il
ill!
1
 IN MEMORIAM ALBERT BJORCK 279

his opponents he gained the reputation of an intrepid com­

batant in favour of truth.
Albert Bjorck was born in Valdemarsvik in Sweden on
~Iay 18th, 1856. In 1880 he came to the United States
where by means of a fellow countryman he soon became
acquainted with the Works of Swedenborg, which he
accepted as a Divine Revelation. He felt drawn towards a
priestly career, went through the theological school in
Boston-Cambridge and ~~.9rda!ned in 1890. In this con­
nection he subsequently ministered to the societies or smal1
circles at Stockholm, Seattle, Riverside, and San Fran­
cisco. vVhile connected with the GENERAL CHURCH, which
he joined after his return from America in 1919 or 1920,
he ministered to various isolated groups in England, at
Bath, Bristol, vVoodgreen, and also regularly visited' the
larger societies in London and Colchester. In the last year
of his life he had returned to his own country. He was
called to Jonkoping by a circle of about fourteen convinced
receivers of the new principles. Although in the last years
he had r~peatedly been threatened by serious illnesses he
still seemed to see years before him in which to pursue
his work. The communication of his decease came to us as
a surprise, and to our human feelings it almost seemed as
if he had been called away from this life aU too soon.
DE HEMELSCHE LEER

EXTRACTS FRO"NI THE ISSUE FOR JULY 1938

THE NINETEENTH OF JUNE 1938

There was a gathering of 57 people on Saturday evening,

June 18th, to celebrate the Nineteenth of June.
There were addresses by Rev. E. Pfeiffer, ex tempore, and
Messrs. A. Zelling and H. D. G. Groeneveld.

Address by Anton Zelling

Ta TEACH AND Ta LEAD

"Lead me in Thy truth. and teach me".

PSALM XXV : 5.

The same language within the Church is different from

that without the Church, a difference as between life and
death; for withill the Church the interior sense that is
inherent in each ward gradually buds forth, and that sense
shines through aIl particular significations of that ward;
outside the Church, however, every ward illdeed has whatever
meanillg you wish, but there is not the interior sense, which
is just that which ought ta give soul ta those significations.
For this reason the same language within the Church is in
a continuous state of increasing conjunction, and outside the
Church in a continuous state of increasing disintegration.
A difference therefore as between a healthy body out of a
sound spirit, and a rotting corpse. The simplified spelling
question therefore is a clearly unspiritual or cadaverous
phenomenon: even the letters in this world no longer are
able to hold together and are beginning to rot off. A note­
worthy sign of the times for those who are in the Church.

The same words to teach and to lead have an entirely

different signification within the Church and without. Super­
ficially considered to teach is ta teach and to lead is to lead,
and that is aIl. Superficially considered there is, therefore,
282 ANTON ZELLING

no different signification of the words when the Roman

Catholics say they submit to the teaching and leading
authoritv of their church, when the Reformed calI their
minister" the teacher and leader of their congregation, and
when the \Vord states that the Lord teaches and leads.
Superficially considered in those three cases to teach is
simply to teach, and to lead is simply to lead; it is only the
matter that is to be learned and the end that is to be led to
which differ, and that is aIl there is to it.
Nothing of the kind.
\Vithout the Church the same language is absolutely
without essence and without sense, and nothing but a
disastrous confusion arises when a different language is
spoken with the same words. Within the Church also the
language is raised from the proprium and into the light of
Heaven. 'l'he words have the Kingdom of God within them
for they draw their aIl from the spiritual worId; and let that
Kingdom of God first be sought before the Lord can open
the lips for the man to show forth His praise.

Ta Teach and Ta Lead. In these two words, conjugially

conjoined, lies the aIl of the Church. For the Church, that is,
the Lord in the Church, or the Lord by the W ord understood,
teaches and leads, as Priest-King. And for this reason, too,
the priests in that celestial Kingdom, which is the Church
in the lands, shall "teach and lead the people", see N.J.H.D.
318. The word "volT;" [people] as to its origin signifies
"volte" [something that is full], and the word "leek"
[layman] as to its origin signifies "volk" [people]. The
word "leek" [layman] is a generic name; the layman is not
an individual, but that which should fill the Church in order
to be taught and led, the crowd, the multitude, the people;
in a universal sense the entire human race. Before the priest
in his teaching and leading the laymen sit as one man, aIl
whose teachable and leadable human faculties he is to teach
and to lead from the Lord, to the final end: the salvation by
complete regeneration. Tt is only the essence of regeneration
and the blessedness according thereto that reveals what
essential1y it is to teach and to lead, thus only the synthetic
or angelic way; it is only from the inmost or from the Lord
that we can grow to love the words to teach and to lead L and
be filled entirely with them or truly become laymen before
 THE NINETEENTH OF JUNE 1938 283

them. For also the Angels, whose function is purely to teach

and to lead from the Lord - and even the meaning of the
word Angel is messenger, he who is sent, ambassador, and
the internaI sense of Angel is the Divine True things,
abstracted from person, that is, in the person from the Lord
- the Angels in their tum are laymen or people when they
sit in their temples before their priests, and in the highest
Heavens before their preachers; that there they are called
preachers and not priests is because the Priesthood is the
Celestial Kingdom, for the Priesthood signifies the good of
the love into the Lord. The volte [fulness, being filled] ,
which the words volk [people] and leek [layman]
signify as to their origin, signifies abstracted from person,
that is in the person from the Lord, or on the part of the
Lord, the fulness of the good and true things that are being
consummated or brought into fulfilment, whereby the people
is His people. To teach and to lead is to bring into fulfilment,
to bring to consummation, to a This Day, of which it may be
said: This Day is the Scripture fulfilled in aIl your heart,
in aIl your soul, and in aIl your mind. Now in this it is that
to teach and to lead is the aIl of the Church: f1ûfilling and
(perfectillg. For this reason it stands written: "That also in
\ the Heavens are doctrines, preachings, and temples, is because
the Angels are continuously being perfected in wisdom and
) love", H.H. n. 221; and in n. 225: "Although the Angels
that are in the celestial Killgdom perceive and see the true
things, nevertheless preachings take place there, sillce by
those they are enlightened in the true things ihat they knew,
1 and are perfected from several that they did not know
previously; as soon as they hear these they also acknowledge
them, and so perceive; the true things that they perceive they
\ also love, and by living according to those they make them
of their life; to live according to the true thillgS, they
r say, is to love the Lord". Also the Angels have lleed of the
Church in order to be edified or built. For this reason it stands
written that those preachings are solely of service as means,
that the An.gels may be instntcted in the things of life, H.H.
n. 222, and that the Doctrines according to which these
sermons are preached aIl regard the life as the end; and that
the essential of aIl Doctrines in the three Heavens is to
acknowledge the Lord's Divine Human, H.H. 227.
284 ANTON ZELLING

The internaI man is regenerated by thinking those things

that are of faith and of charity; the external man, however,
by the life according thereto. rrhis is being born again from
Water and Spirit; water, the true of faith, spirit, the life
according thereto. The teaching in its essence has reference
to the internaI man; the leading in its essence has reference
to the external man. The word to teach, as to its origin in the
Latin, signifies both to give and to know, which two words
in Dutch again are joined in the word "kennisgeving"
[notification, communication, a giving to know]. Teaching
essentially is nothing else than, nothing more or less than,
the giving of cognitions, the word cognition to be weIl
understood as acknowledgment. That to teach is the giving
of cognitions appears in JEREMIAH: "1 will put My law in
their inward parts, and write it in their hearts; and they
shall teach no more every man his neighbour, and every man
his brother, saying: Know Jehovah", XXXI: 33, 34. Teach,
saying: Know Jehovah. The internaI sense of to say is .to
perceive. Thus to teach is: to make cognitions to be perceived,
or to give to be known. The Latin for priest is sacerdos,
literally a giver of consecrated things; there again you have
knowledge and giving, or to teach; for the cognitions are
Divine things, thus consecrated, and true things of faith, or
the sacred things; to give those is to make the internaI man
think those things or to teach h~m. To teach those things out
of the good is to Iead the gOOCi; now the internaI sense of
Priest is: he that teaches the good, with relation to the
Prophet being he that teaches the true. With this expression
"to teach the good" we think of the Lord's words: "Take my
yoke upon you and LEARN of Me; for l am meek and lowly
in heart: and ye shall find l'est unto your souls. For :My yoke
is easy, and My burden is light", MATTHEW XI : 29, 30:
That word Iearn [in Dutch lee1'en, the same as to teach]
shows itself in quite a different light from anything we were
accustomed to: as if the earth trembled and a grave were
opened. Notice how the word "learn of Me" is preceded by
"take My yoke upon you", so that ta learn proves to be
dependent on following, on following the Lord. To resist
the evils springing forth out of the love of self and of the
world is to take up the yoke and follow; and to follow is
being taught and Ied. WeIl now, if you will believe it, the
Dutch ward leeren [to teach and to learnJ as to its origin
 THE NINETEENTH OF JUNE 1938 285
contains in itself the significations to follow, to carry out
according to promise, to concede, to complete, to fulfi!, to
perfect, to pay, to be given as hostage, to follow the footprints.
Is this not remarkable enough to render us silent before that
ordinary little word lem"en?

To teach as weIl as to lead are universal words. In the

three Testaments, thus in the Hebrew, the Gree1\:, and the
Latin, there are a number of words for to teach and to lead,
thus with untold particular significations. Each particular
signification, if opened from within, will indicate a separate
function. In Dutch, too, there are a number of words for
to teach as for example ondenvijzen and onderrichten, [to
instruct]; but the root of aIl those synonyms, from which
they are begotten and to which they are directed is the word
leeren. Certainly a priest may and should also instnlct, but
the heart and the soul of his function, and also in aIl in­
struction and training, is and remains ta teach, or ta awaken
cognitions and acknowledgments. "Vatel' is the true of faith.
Ta teach the true of faith is ta keep that water alive, ta touch
it with the angel's wing of the spiritual true, in arder that
it remain clean and pure, that it heal and strengthen aIl that
seek it. Ta teach is ta set inta mot,ion, ta awaken cognitions
into acknowledgments; it is ta give man ta think, ta feed
him with cognitions of the goad and the true, or of faith and
of charity; the natural or the external man receives the
cognitions, the spiritual or the internaI man in him from
those cognitions takes up the true and good things of Heaven,
and so from the teaching bath are provided with food and
with drink. For this reason Shepherd, being the Lord and
being the priest from the Lord, in the Latin pastor signifies
Feeder. Ta teach on the partof the pr~~t is ta give cognitions;
and ta teach on the part of the laymen is ta perceive within
themselves that it is thus, being ta understand, and sa ta
receive and ta acknowledge, ta learn, therefore. To teach and
ta learn otherwise is ta teach and not ta teach, mere book
learning.

Sa far to teach. Now to lead.

The internaI man is regenerated by thinking those things
that are of faith and of charity; the external man, however,
by ~h.ElJife a~cordip.g ta those things. If the internaI man is
 286 ANTON ZELLING

taught, the external man is led to follow the internaI man

after he has been taught. Thus to teach is full of leading, and
to lead is full of teaching. For this reason in CONCERNING
THE NEW JERUSALEM AND ITS HEAVENLY DOCTRINE it is
stated: "Priests shall teach those men the way to Heaven
and also lead them; they shall teach those according to the
Doctrine of their Church out of the Word, and lead that
they live according to it. Priests that teach the true things
and by those lead to the good of the life, and thus to the Lord,
are the good Shepherds of the sheep; they that teach, however,
and do not lead to the good of the life, and thus to the Lord,
are the evil shepherds", n. 315. To lead is to lead to the good
of the life, and the good of the life is to do the Command­
ments that have been taught. To teach is to feed the desire
for cognitions of the good and the true, thus the affection
of the spiritual true; that affection, however, is with those
only who are in the good of life, that is, who do the Com­
mandments. To teach but not to lead in no sense is to teach;
and to lea,d but not to teach in no sense is to lead. The internaI
man cannot truly be' taught unless at the same time the
external man be led. To learn is of \Vater, to lead'is of the
Spirit; Ln this rel~tion the teacher is an Image of God or
\Visdom, and the leader is a Similitude of God or Love. The
teaching is directed to the internaI man, the leading to the
external man. The teaching therefore flows immediately
into those things that are of perception and of thinking; the
leading, however, does not inflow immediately into those
things but into the affections of the love and of the good of
the life and through the latter into the former.
Man has Heaven out of life according to the Command­
ments. For this reason the external man is regenerated by
living according to the things of faith and of charity that
have been learned. And because the Priests are to lead in
order that the laymen may live according to those things,
it thus appears that aIl leading in essence is from Heaven
\ to Heaven. The teaching provokes thinking, the leading
J draws one to follow. Here an ancient proverb cornes to our
mind: "Precepts may lead, but examples draw", [the Dutch
says: Leeringen wekken, voorbeelden trekken, precepts
awaken, examples draw]. And indeed: to teach appertains
,J to awakening, to regeneration [Dutch: wekken and verwek­
ken]; to lead appertains to drawing; and the examples that
 THE NINETEENTH OF JUNE 1938 287
draw or lead one to follow, are the life o~ the~xt~~nal man
altogether united with, and thus corresponding to, th~inter­
nal man; such l:l, life is exemplary or full of images and
similitudes of Heaven.
To lead as weIl as to teach are universal words. In the
three Testaments, thus in the Hebrew, the Greek, and the
Latin, there are a number of words for to lead and to teach,
thus with untold particular significations. Each particular
signification, if opened from within, will indicate a separate
function. In Dutch too there are a number of words for to
lead, as, for example, besturen, beschikken, f'egelen [to
govern, to dispose, to regulateJ; but the root of aIl those
synonyms, from which they are begotten and to which
they are directed is the word leiden, [to lead]. Certainly
a priest may and should govern, dispose, regulate, but the
heart and the soul of his function is and remains to lead
or to draw. For there are other relations between priest
and layman: the priest as minister, and the eIder as layman;
there is the relation of Heaven and Church, there is the
relation of Kingdom and Priesthood. By a good under­
standing of the \vords to teach and to le~d light will be
thrown on aIl these relations, of what quality the teaching
and leading in the one and the other kingdom is, and in
(what it consists. This much is certain that the inmost of
) leading is a drawing, a merciful drawing. The word leiden
. even as to its derivation signifies to draw; hence the Latin
'educatio in German became Erziehung, literally a drawing;
1 and the Latin dnx [dukeJ became heTtog, literally he who
\ draws forward the army. And it is the sàme whether you
say that the affections dmw their origin or lead from love,
of which they are the continuation or the derivation, as the
arteries are of the heart. The essence of leading is the influx
of love, and the ess~~ce of the influx is the dra.:wing, the
sense of this word: No man can come to :NIe, except the
Ji""'ather which hath sent Me drœw him; and l will l'aise him
up at the lust clay", JOHN VI : 44. Superficially considered
to lead is the same as to command, and leading the same
\ as management. However, the real essence of to lead, and
leadership [Dutch leidingJ clearly shows itself in the word
indicating wrong or evilleading, namelYJJ!.1:l word vedeiding
) [temptation, seduction]. Just as this reverses the affections
\ into concupiscences, so the leadership converts the concupis.
 288 ANTON ZELLING

cences into good affections. This is the essen~~. of leading;

it draws, but it does not push. For this re-àson-it is sa expressly
stated in the \Vord: The Priests shaH lead, but nevertheless
. they shaH campel no one. SuperficiaHy considered leading
without compulsion is inconceivabJe; one degree worse and
leading becomes mere despotism. The tragicomedy of these
times is that we see entire nations clamour for leaders, and
\ they receive mere despots. This is because men hav.~ ngt tru.ly
' learn~.C! what true leading is, and because men have forgotten
} to.1oo~ up ta the Lord, who, He alone, teaches and leads.
A noteworthy--sign of the times for those that are in the
Church.
( In arder ta see more clearly the relation between ta teach
) and ta lead, this comparison: the ward that the pastor speaks,
teaches and the vo~e that the pastor speaks with, leads. This
\ calls ta mind what is written in .TOHN: "The sheep follow
the shepherd for they lmow his voice", X : 4.
Ta long for teaching is ta long for leading; ta be led in
the highest sense, or for the Angels, is ta perceive the Lord's
influx in the affection out of which they have wisdom, then
all they think out of wisdom appears as if from them; thus
as if theirs, see D.P. 44. For the teaching and leading of the
Church has inherent in it this final end: ta arrive at the
angelic free or the free itself. Man is truly freewhen he no
longer wills and no longer can think and will evil. The Ten
Commandments stand in the negative future: "Thou shalt
not . ..." Well then, when man is truly free, that is when
he is conjoined with the Lord, he will no longer will, nor be
able, ta kil!, ta steal, ta commit adultery; he will no longer
be able ta think and will the sin. In its teaching and leading
the Church regards the purification of sin as its aIl. In its
teaching it regenerates the internaI man, in its leading it
regenerates the external man, and when this has been
regenerated, then the entire man has been made truly free,
and is saved. The infernal proprium is seated in the natural
\ man; now the essence of leading consists in raising or drawing
the man from that proprium. Compulsion would l11erely push
him more deeply down. Such leading is tü-lead and not ta
lead, or a machiavellian policy.
The true understanding of the ward ta lead teaches ta love
the leading, and consequently ta understand anew the ward
discipline. In essence discipline is not compulsion, but a being
 THE NINETEENTH OF JUNE 1938 289

( drawn! -retired into one's self; the Dutch word tucht [dis-
cipline] cornes from tijgen [to go forth]; in itself tucht
[discipline] is discretion, modesty, chastity, in short, '6rtu~,
and lIlthis the opposite of licentiousness [ontucht]. It is
only by an iron self-compulsion that man arrives at that
( self-discipline which is not compulsion but a golden rule.
1And it is only by hard temptations that man is steeled to
. that iron self-compulsion. The temptations ~ad from bitter
, self-compulsion to sweet discipline. To chasti.êe in _1Jf!:tin
signifies literally to drive to chastity or ta discipline. For
this reason it is written in JOB, this being a Book of the
Ancient Church: "Happy the man whom God correcteth
[chast'iseth] : therefore despise not thon the chastening [the
discipline] of 8chaddai", V : 17; Schaddai signifies the
temptations, the liberation therefrom, and the consolation
thereafter. The word discipline, as well as disciple, contains,
in contracted form, the words di~cere, to t<:lll-Q.h, and pupillus,
a lad under age, or an orphan, in which connection thiuk of
the disciple whose father had died and who was not to bury
him but to follow the Lord. In the words tucht and discipline
the Lord is the Guardian who teaches and leads. If teaching
and leading are weil understood, discipline becomes an easy
yoke and a light burden.

The essence of to lead is not seen and realized, unless the

( final end thereof be seen and realized. To lead is to lead to
, the Kingdom of God, thus within the Lord's Government.
For this reason what is said in the W ord of to gove1'n must
) apply for to lead, and l beseach'you to consider the following
statement word by word:

( "To govern Hermen and the land is to receive from Himself

all the good that is of love, and all the true that is of faith,
thus aU intelligence and wisdom, and so all blessedness; in
, shm·t, eternal life", H.H. 5.

The cognition that Gad governs the universe, is the

acknowledgment of the essence and final end of Government,
which is the reception of all intelligence and wisdom, and
so all blessedness, in short, eternal life, from the Lord alone.
The essence inherent in aIl true leading is the Reception. To
allow one's self to be led is to receive. The man that is led
19
290 ANTON ZELLlNG

from the Lord, or with wham the Lord governs Heavcn and
the land, is truly man, or Church, or Angel, for he is a recei ver
of His Love a:..nd "Visdom, perfect even as thy Father who
is in the Heavens, is perfecto AlI this is inherent in the ward
to lead, a ward sa grcat and mighty that we must kneel down
before it: "The Lord is in the temple of His Holiness; let
aIl the earth be silent before His face".

Leading and Teaching are the Church in flesh a,nd blood,

realities that are, because Gad is. This is required of
Cognition, ta be Acknowledgment, man in flesh and blood,
from top ta toe, now and here; Cognition, and not merely
an idea of the idea that leading and teaching are; for such
an idea, the shadow of a shadow, is an apparent cognition,
visionary or idealistic, enthusiast, unstable, undefined,
fugitive, everywhere and nowhere, like glowworms. Only
l'eaiities can be grasped by realities; there must be something
ta be taught and ta be led. With regard ta the Lord's Leading
and Teaching there exists a dead faith, which passes itself
off as living, because it takes ideas alone or separated ideas
for conjoining acknowledgments. Such a faith, the product
of spongy consciences is a shadow play of abstractions, an
apparent play, by which, by silent agreement, aIl things arc
considered possible with Gad, and nevertheless nothing can
take place except in fantasy only. Mere mirages in the desert.
The art of conjuring something into nothing. 'l'he arder
inverted: the external man is taught dei usions of faith and
charity; and the internaI man is left ta the sole leading of a
sole lord, or ta his lot, resulting in disastrous arbitrariness.
Thus life, which should be a believing in Divine Providence,
finally becomes a faith in predestination. The dead old
churches prove this. "Vith the Roman Catholics there is no
longer any Teaching, the "Vord having been locked out, and
therefore the mere leading is no Leadillg. "Wîth the Pro­
testants, on the contrary, therc is no longer any Leading,
the dogma of the crucifixion as active salvation having made
a life following the Commandments practically superfluous,
and therefore the mere teaching is no 'J:eaching. How far
these things do stand removed from the Lord's 'l'rue Church!
FOLcye.ry mind in which that Church is, i8 a lord of the
house in the celestial fulness of whom there is written in
HEAVEN AND HELL "that he teaches how ta live and says
 THE NINETEENTH OF JUNE 1938 291

what ta do", n. 219. AU Teaching and Leading of the Church

as its final en<L;:eg~rds the layman as lord of the house; his
house is his mind in-the blessed usufruet of some Divine use,
and this use lies in his faithfuUy followed function. Ettt'y
layman must be such a lord of the house. Of such is the
Kingdom of Gad, such form the Kingdom of Uses. The
Church is there ta make the Kingdom of Uses great before
the Lord: as in Heaven sa in the lands. Ta live following
the Doctrine is ta enter in ta the Kingdom of Uses or becoming
Use.

rfhe Nineteenth of June is the Memorial Day of the

Church, for on that day in the year 1770 the Lord, after the
completion of THE 'l'RUE CHRISTIAN RELIGION, called
together His twelve disciples who followed Him in the
world; and the next day He sent them forth into the whole
SPIRITUAL WORLD ta preach the GOSPEL ihat the LORD
GOD JESUS CHRIST reigns, whose Kingdom shall be for
ever and ever. This commemoration therefore is the ever
renewed commemoration that aU teaching and leading in
THE LOTm's NEW CHURCH THE NEW JERUSALEM is
spiritual from Divine origin. The calling together of the
disciples and the sending them forth how very evidently
this pertains ta Leading, concerning which we read in JOHN:
"rfhe sheep hear his voice; and he calleth his own sheep by
name, and leadeth them out", X: 3. And preaching the
Gospel, how very evidently this pertains ta Teaching. And
that this takes place in the whole spiritual world how plainly
this says that we are ta understand and ta wiU the teaching
and the leading of the Church in a purely spiritual manner.
The Lord teaches the internaI man and He leads the external
man ta he one with the internaI man in the free itself. For
this reason this celebration, besides being the Commemoration
of the past or of the origin, is also the Commemoration 01'
the future or of the final end: the eternal blessedness of
never more \Villing, nor being able, ta think and will evil.
No longer ta think evil pertains ta teaching; no longer ta
will evil pertains ta leading.
 INDEX Tü THE SEVEN F ASCICLES
ACTON, REV. DR. ALFRED
Letter to the Editor. V: 38
On De H emelsche Leer Il: 3
ACTON, REV. ELMO
'- The Holy Spirit. . VI: 75
BJORCK, REV. ALBERT
Communications. . VI : 166
Correspondence with
Revs. T. Pitcairn and E.
Pfeiffer on the Essence of
the Latin Word and the
Divinity of the Doctrine of
the Church . . . . . IV : 37
Dissenting Views . VII: 61
In Memo?wm . . VII : 278
Plain Statements of Doc­
trine . . . . . . . V: 87
BOEF, REV. HENDRIK W.
The Church as our Spirit­
ual Mother . . . VI : 104
BROUWERS, H. J.
Concerning Faith VII: 189
Conversion . . VII : 228
COMMU NICATIONS
VI : 157, 201; VII : 89
FRANCIS, E.
On the Review of De
Hemelsche Leer in New
Church Lite . . III : 120
GELUK, C. P.
Communications VI : 163
GROENEVELD, H. D. G.
Address on the· Occasion
of the Dedication of the
new Church building . VI: 3
At the first appearing of
De Hemelsche Leer. . 1: 11
Life according to the
Doctrine of the Church III 33
Mark XI : 27-33. . III 73
Matthew VII: 24-27 III 13
Matthew XXIII:37-39 V: 109
On the Review of De
H emelsche Leer in New
Church Lite. . . . III: 136
Review of Bishop G. de
Charms' address The Interior
Understanding of the Writ­
ings . . . . V: 76
'l'he Coming of t~ Lord
for Conjunction witntne
Church . . . . . III: 86
The COl}ling of the Lord
in the Doctrin'è of' -tlie
Church . . . . ·1: 38
The Doctrine of the
Church . . . . . . 1: 14
The New Year, 1930. 1: 17
The New Year, 1932 III : 109
The Nineteenth of June
1930 . . . . . III: 3
The Nineteenth of June
1931 . . . . . . III : 44
The Nineteenth of June
1932 . . . . . . . IV: 31
The Nineteenth of June
1935. . . . . . . VI: 33
The Nineteenth of June
1938 VII : 292
The Regeneration of the
Natural .. . III: 9
HAVERMAN, H. M.
Communications VI : 165
HYATT, REV. E. S.
Note concerning . 1: 131
LETTER OF RESIGNATION OF
THE HAGUE SOCIETY VII : 126
Os, PROF. DR. CHS. H. VAN
At the first appearing of
De H emelsche Lee?- . . 1: 9
Communications . VI: 157
On the Review of De
H emelsche Leer in New
Church Lite . . . III: 116
 Review of Bishop de
Charms' address The lnterior
Understanding of the W?'it.
ings . , , , V: 53
PFEIFFER, REV.ERJ:'{~T
A Commentary on the
Report of the Annual Coun­
cil Meetings 1937. , VII : 140
"Arcana Coelestia" . 1: 19
"Arcana una cum Mira­
bilibus". . . 1 : 33, 45, 67, 97
At the first appearing of
De Hemelsche Leer . . 1: 5
Con-espondence with Rev.
A. Bjorck on the Essence
of the Latin W ord and the
Divinity of the Doctrine of
the Church . . . IV: 37
Editorials VI : 101; VII :
35,211
On the Review of De
Hemelsche Leer in New
Church Life . . . III: 111
Reply to Dr. A. Acton's
review of De H emelsche
Leer . . . . . . II: 109
Reply to the Bishop's ad·
dress at Annual Council
Meetings 1933. . . V: 123
Review of Bishop G. de
Charms' address The lnterio?'
Understanding of the Writ­
ings. .. . . V: 39
Review of H. D. G. Groe­
neveld's address The Coming
\ of Tli:e Lord for Conjunction
with the Church . . III: 90
Review of H. D. G. Groe­
neveld's address The Coming
of the Lord in the Doctrine
of the Chu?'ch. . 1: 81, 127
Review of H. D. G. Groe·
neveld's address The Doc·
trine of the Church. . 1: 55
Review of H. D. G. Groe·
neveld's address The Nine­
teenth of June 1930 , IV: 3
Summary of the Origin
and Growth of the Problem 1 : 27
The Nineteenth of June
1931. . . . , . . Ill: 37
The Nineteenth of June
1932. . . . , . . IV: 25
The Understanding of the
Word V: 3
PITCAIRN, REV. THEODORE
. A Commentary on Ùr.-A-:
Acton's Review of De H e­
melsche Lee?'. . . II : 29
Communications . . VI : 158
Confirmatory Passages
from the A rcana Coelestia Il : 58
Correspondence with Rev.
A. Bjorck on the Essence
of the Latin Word and the
Divinity of the Doctrine of
the Church . . . . IV: 37
Doctrine drawn from the
Word . . , . . Ill: 49
Jacob and Rachel . V: 116
On the Review of De
Hemelsche Lee?' in New
Church Life , . . III: 144
Review of Bishop G. de
Charms' address The lnte.rior
Understanding of the Writ­
ings . . . . , . . V: 60
Series and Degrees in the
Latin Word . . . . V: 22
That the Lord Alone is
Heaven , . . . V: 81
The Lord's Own with
Man , V: 103
The New Will and the
New Understanding .. VI : 167
The Relative Infallibility
of Genuine Doctrine . III: 78
The Second Education III : 16
PUVIS DE CHAVANNES
Geneviève , VI : 150
RIDGWAY, J. H.
"Nunc Licet" . VI : 91
RIDGWAY, N. A.
"And 1 saw a New Heaven
and a New Earth" . . VII: 3
SCHOLTES, J. A.
Communications VII : 89
SIKKEi\fA, ROMKO
Communications VII : 89
SWEDENBORG GEZELSCHAP
Transactions
February 2, 1929. . 1 : 13
 October 5, 1929. . I: 27
Review of Bishop G. de
December 7, 1929. l : 36
Charms' address The Intell'ior
February 1, 1930. . I: 55
Understanding of the Writ­
April 5 and May 3, 1930
ings . . . . V: 71
l : 81,127
WILLIAMS, NORMAN
December 6, 1930 III : 85
Tragedy and Regener­
February 7, 1931 . III : 111
ation . . . . . . . VI: 63
April 11, 1931
May 7, 1932 . .
. . IV : 3

. V : 39

(ZÊrÎIN~~~
. CommumcatlOns VI: 157,

THE NEW CHURCH THE 201; VII : 89

NEW JERUSALEi\'! Concupiscences and Af­

Extracts Minutes Special fections . . . . . VII: 247

Meetings 1937. . VII : 119

Faith and to Believe

VELLENGA, N. J.

VI: 116,121

Communications. . VI : 164
New Things . . . VI: 171

On the Review of De
Reception . . . VII: 131

The Free Choice. VII; 266

Hemelsche Lee?' in New

The Lord's True Church

Cht<rch Life . . . III : 125

with Man . VII : 159

Review of Bishop G. de
The N ame of the

Charms' address The Inte1'ior

Church . . . . VII; 217

Unde?'standing of the W1'it· To Do and to Let Do

ings . . . . v: 67 VII; 76, 93

VERSTRAATE, J. P. To Live a Life following

On the Review of De the Doctrine. . VI ; 7, 21, 37

H emelBche Lee?' in New To Teach and to Lead VII; 281

Cht<1'ch Life. . . . III : 132 Use and Enjoyment VII; 9, 40

 DE HEMELSCHE LEER, Eng-Iish Fascicles, Priee $ 0.50 or 2s.

Fascicles 1 to VI are still available. Other publications: Hyatt,
Sermons on the Word. - Pitcairn, A Comparison of Dr. A.
Acton's "Crown of Revelations", Rev. E. S. Hyatt's Sermons on
the Word, and De Hemelsche Leer. - Six Doctrinal Classes on
the Divine Providence and Four Sermons on the Two Great
Commandments. - The Ten Commandrnents, A Series of Ser­
mons. - Price $ 0.50 or 2s. each. - To be obtained through
Mr. Morel Leonard, 35 Fourth Avenue, Hawthorne, New Jersey,
U.S.A.; Miss Mabel B. Greenwood, 5, Ohepstow Crescent, Ken­
sington, London, W. 11, England; Mr. J. H. Ridgway, Box 142,
Durban, South Africa; and the Publishers, Swedenborg Genoot­
schap, Nassauplein 29, The ,Hague, Holland.