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1170. "And every pilot (gubernator), and all who are employed upon ships, and mariners, and as many as do work on the sea."- That this signifies all those who believed themselves to have wisdom, intelligence, and knowledge, and had confirmed the falsities of doctrine and of that religion by reasonings from the natural man, is evident from the signification of ships, which denote knowledges of truth and good, as well as doctrinals in each sense, see above (n. 514).
[2] Continuation.- There are in man two faculties of life; the one is called the understanding and the other the will. Those faculties are altogether distinct from each other, but are created to form one, and when they form one, they are called one mind; they are however at first divided, but are afterwards united. They are distinct, exactly like light and heat; for the understanding is from the light of heaven, which in its essence is Divine Truth or Divine Wisdom. Man's understanding, also, while he is in the world, sees from this light, thinking, reasoning, and forming its conclusions from it. A man however is ignorant of this fact, because he knows nothing of that light and its origin. Again, the will is from the heat of heaven, which in its essence is Divine Good or Divine Love. Man's will, while he is in the world, loves from that heat, deriving all its pleasure and delight from it. A man is again ignorant of this fact, because he knows nothing of that heat and of its origin. Now, because the understanding sees from the light of heaven, it is evident that it is the subject and receptacle of this light, thus also the subject and receptacle of truth and the wisdom derived from it. And because the will loves from the heat of heaven, it is evident that it is the subject and receptacle of this heat, thus also the subject and receptacle of good, thus of love. From these considerations it is clearly evident, that these two faculties of man's life are distinct like light and heat, truth and good, wisdom and love.
[3] It may be clearly seen that these two faculties in man are at first divided, from this fact, that man can understand truth, and from truth good, and approve it, without either willing it or from his will doing it. For he understands what is true, and thence what is good, when he hears, or reads the former; and he so perfectly understands, that he can afterwards teach it by preaching and writing. But when he is alone, and thinks from his own spirit, he can then see that he does not will truth, indeed, that he wills to act contrary to it, and that he actually does so, when not restrained by fears. Such is the character of those who can speak intelligently, and yet live otherwise. This is what is meant by a man's seeing one law in his spirit, and another in his flesh, for spirit is the understanding, and flesh the will.
[4] This disagreement between the understanding and will is perceived chiefly by those who desire to be reformed, but little by others. The reason of its existence is, that the understanding in man is not destroyed, but the will is destroyed. For the understanding is comparatively like the light of the world, by which a man is able to see with equal clearness in the time of winter as in the time of summer; and the will is comparatively like the heat of the world, which may be either absent from the light, or present with it, for it is absent in the time of winter, and present in the time of summer. But the case is this, that nothing but the will destroys the understanding, as nothing but the absence of heat destroys the germinations of the earth.
The understanding is destroyed by the will in the case of those who are in evils of life, when the understanding and will act in unison, not otherwise. They act in unison, when a man thinks by himself from his own love, but they do not so act when he is in company with others; for in the latter case, he conceals and thus removes the love proper to his own will, and when this is removed, the understanding is elevated into a higher light.
[5] The following experience may serve to confirm this. I have occasionally heard spirits converse with each other, and also with myself, so wisely, that an angel could scarcely have spoken more wisely, and I have been led from this to suppose, that in a short time they would be taken up into heaven; but after a time I have seen them with the wicked in hell. I was surprised at this, but was then permitted to hear them talking in a totally different manner, not in favour of truths as before, but against them, the reason being that they were then in the love belonging to their real will and understanding, while previously they were not. I have also been permitted to see how man's proprium is distinguished from that which is not his proprium, for this may be seen in the light of heaven. The proprium resides in the interiors, but the non-proprium in the exteriors, and the latter veils and hides the former, so that it does not appear until the veil is taken away, as is the case with all after death. I have also observed that many were amazed at what they saw and heard, but they were those who judge of the state of a man's soul from his conversation and writings, without taking into account the actions of his real will. From these considerations it is evident that these two faculties of life in man are at first divided.
[6] Something shall now be said of their union. They are united in the case of those who are reformed, the union being effected by means of combat against the evils of the will; for when these are removed, the will of good acts in unison with the understanding of truth. It therefore follows that such as is the will, such is the understanding; or, what is the same thing, that such as is the love, such is the wisdom. The reason why the latter is of the same quality as the former is, that the love belonging to the will is the esse of man's life, and the wisdom belonging to the understanding is its existere. The love, therefore, belonging to the will forms itself in the understanding, the form which it there receives being called wisdom; for since both have one essence, it is evident that wisdom is the form of love, or love in form. After these faculties are thus united by reformation, then the love of the will increases daily, by means of spiritual nourishment in the understanding; for in the understanding it has its affection for truth and good, which is like an appetite that hungers and desires.
From the above it is evident that it is the will which must be reformed, and that so far as it is reformed, the understanding sees, that is, grows wise; for, as was said above, the will, but not the understanding, is destroyed. The will and the understanding also make one in the case of those who are unreformed, or evil, if not in this world, still after death; for after death man is not allowed to think from his understanding except according to the love of his will, every one being at length reduced to this condition; and when this is the case, then the evil love of the will has its form in the understanding, which form, because it is from the falsities of evils, is insanity.
1170. Verse 17. And every pilot, and all that are employed on ships, and sailors, and as many as work at sea, signifies all that have believed themselves to be in wisdom, intelligence, and knowledge, and have confirmed the falsities of that doctrine and religious persuasion by reasonings from the natural man. This is evident from the signification of "ships" as being the knowledges of truth and good, also doctrinals in both senses (See n. 514).
(Continuation)
[2] There are two faculties of life in man, one called the understanding and the other the will. These faculties are entirely distinct from each other; but they were created to make one, and when they make one they are called one mind; but with man they are at first divided, and afterwards united.
They are distinct just as light and heat are. For the understanding is from the light of heaven which in its essence is the Divine truth or the Divine wisdom; and while man is in the world the understanding in him sees, thinks, reasons, and concludes from that light. Yet man is ignorant of this fact, since he knows nothing about that light or its origin. The will is from the heat of heaven, which in its essence is the Divine good or the Divine love; and while man is in the world the will in him loves from that heat, and has from it all its pleasure and delight. Of this fact also man is ignorant, since he knows nothing about that heat or its origin. Since, then, the understanding sees from the light of heaven, it is evidently the subject and receptacle of that light, and thus the subject and receptacle of truth and of wisdom therefrom. And since the will loves from the heat of heaven, it is evidently the subject and receptacle of that heat, and thus the subject and receptacle of good, that is, of love. From all this it can be clearly seen that these two faculties of man's life are distinct, as light and heat are, also as truth and good are, and as wisdom and love are.
[3] That these two faculties are at first divided in man, is plainly perceptible from the fact that man is capable of understanding truth, and good from truth, and of accepting it as good, even though he does not will it and from willing do it; for he understands what is true and thus what is good when he hears and reads about it, and understands so fully as to be able afterwards to teach it by preaching and writing. But when alone and thinking from his spirit he can apprehend that he does not will the truth, and even that he wills to act contrary to it, and does act contrary to it when not restrained by fears. Such are those who are able to speak intelligently, and yet live otherwise. This is "seeing one law in the spirit, and another in the flesh," "spirit" being the understanding, and "flesh" the will. This division between the understanding and the will is perceived especially by those who wish to be reformed, and but little by others.
[4] This division is possible because the understanding with man has not been destroyed, but the will has been destroyed. For the understanding is comparatively like the light of the world by which man is able to see with equal clearness in the winter season and summer season; while the will is comparatively like the heat of the world, which may be absent from the light or be present in the light. It is absent in the winter season and present in the summer season. But the fact is this, that nothing except the will destroys the understanding, as nothing except the absence of heat destroys the germinations of the earth. The understanding is destroyed by the will in those who are in evils of life when the two act as one, and not when they do not act as one. They act as one when man thinks by himself from his love, but they do not act as one when he is with others. When he is with others he conceals and thus sets aside his will's own love; and when this is set aside the understanding is raised up into higher light.
[5] This shall be shown by experience. I have occasionally heard spirits talking with one another and also with myself so wisely that an angel could scarcely have talked more wisely; and I was in consequence led to believe that they would soon be raised up into heaven; but after a while I saw them with the evil in hell, at which I wondered. But I was then permitted to hear them talking in a wholly different way, not in favor of truths as before, but against them, because they were now in the love of their own will and likewise of their own understanding, while before they were not in that love. It has also been granted me to see how what is man's own [proprium] is distinguished from what is not his own; for this may be seen in the light of heaven. What is man's own has its seat within, and what is not his own has its seat without; and the latter veils and conceals the former, and the former does not appear until this veil is taken away, as takes place with all after death. I have noticed also that many were amazed at what they saw and heard; but these were such as judge of the state of a man's soul from his conversation and writings, and not also from his acts which are from his own will. All this makes clear that these two faculties of life in man are at first divided.
[6] Something shall now be said about their union. They are united in those who are reformed, which is effected by combat against the evils of the will. When these evils have been removed the will of good acts as one with the understanding of truth. From this it follows that such as the will is such is the understanding, or, what is the same, such as the love is such is the wisdom. The wisdom is such as the love is because the love belonging to the will is the esse of man's life, and the wisdom belonging to the understanding is the existere of life therefrom; therefore the love, which belongs to the will, forms itself in the understanding, and the form it there takes on is what is called wisdom; for as love and wisdom have one essence it is clear that wisdom is the form of love, or love in form. When these faculties have thus been united by reformation the will's love increases daily, and it increases by spiritual nourishment in the understanding; for it has there its affection for truth and good, which is like an appetite that hungers and desires. From all this it is clear that it is the will that must be reformed, and as it is reformed the understanding sees, that is, grows wise; for as has been said, the will has been destroyed, but the understanding has not. The will and the understanding also make one with those who are not reformed, that is, in the evil, if not in the world yet after death; for after death man is not permitted to think from his understanding except in accordance with the love of his will. To this everyone is finally brought; and when he is brought to this condition the evil love of the will has its own form in the understanding, and as this form is from the falsities of evil it is insanity.
1170. [Vers. 17.] "Et omnis gubarnator, et omnis super navibus versans, et nautae, et quotquot mare operantur." - Quod significet omnes qui in sapientia, in intelligentia et in scientia se crediderunt esse, et falsa doctrinae et religiosi istius per ratiocinia ex naturali homine confirmaverunt, constat ex significatione "navium", quod sint cognitiones veri et boni, tum doctrinalia in utroque sensu (de qua [supra] . n. 514); et quia sapientia, intelligentia et scientia sunt ex cognitionibus veri et boni, inde per "gubernatorem" seu "nauclerum" significantur qui in sapientia sunt, per "versantes super navibus" illi qui in intelligentia sunt, et per "nautas" illi qui in scientia; dicitur sapientia, intelligentia et scientia, quia in illo ordine consequuntur apud illos qui ex cognitionibus sapiunt; sapientia est in tertio gradu, intelligentia in secundo, et scientia in primo seu ultimo; quare etiam in eo ordine nominantur in Verbo, ut apud Mosen,
"Implevi" Bezaleelem "spiritu Dei, quoad sapientiam, .. intelligentiam et..scientiam" (Exodus 31:3; 35:31):
et ex significatione "operari mare", quod sit confirmare per ratiocinia ex naturali homine, et hic confirmare falsa doctrinae et religiosi istius; per "mare" enim significatur naturalis homo, et per "operari" ibi significatur ratiocinari et per ratiocinia confirmare; proprie per "operari mare" significatur comparare sibi talia per quae lucraturi sint, tum venditare illa, et sic lucrari; sed quia lucrationes supra per "mercatores" et eorum "merces" descriptae sunt, hic per "operari mare" significatur aliud, nempe confirmare per ratiocinia. Quod per "gubernatores" seu "naucleros" significentur sapientes, constare potest apud Ezechielem,
"Sapientes" Zidonis et Arvadi "fuerunt naucleri tui: seniores Gebalis et sapientes ejus fuerunt...confirmantes fissuram tuam" (xxvi1:8, 9);
sed haec supra (n. 514 [a]) videantur explicata.
[2] (Continuatio.)
Sunt duae facultates vitae apud hominem una vocatur intellectus, et altera voluntas: illae facultates sunt inter se prorsus distinctae, sed creatae ut unum faciant, et cum unum faciunt, vocantur una mens; sed apud hominem sunt primum divisae, postea autem sunt unitae.
Distinctae sunt prorsus sicut lux et calor; intellectus enim est ex luce caeli, quae in sua essentia est Divinum Verum aut Divina Sapientia: etiam intellectus apud hominem, dum in mundo est, ex illa luce videt, cogitat, ratiocinatur et concludit; quod ita sit homo nescit, quia non scit aliquid de illa luce et de ejus origine. Voluntas autem est ex calore caeli, qui in sua essentia est Divinum Bonum aut Divinus Amor: etiam voluntas apud hominem, dum in mundo est, ex illo calore amat, ac omne suum volupe et jucundum habet; quod ita sit etiam homo nescit, quia non scit aliquid de illo calore et de ejus origine. Nunc quia intellectus videt ex luce caeli, patet quod ille sit subjectum et receptaculum illius lucis, ita quoque subjectum et receptaculum veri et inde sapientiae: et quia voluntas amat ex calore caeli, patet quod illa sit subjectum et receptaculum illius caloris, ita quoque subjectum et receptaculum boni, ita amoris. Ex his videri potest mani este quod duae illae facultates vitae hominis distinctae sint sicut lux et calor, tum sicut verum et bonum, et sicut sapientia et amor.
[3] Quod illae facultates primum apud hominem divisae sint, percipitur evidenter ex eo, quod homo possit intelligere verum, et ex vero bonum, et approbare quod ita sit, sed usque non vult illud, et ex velle facit illud; intelligit enim quid est verum et inde quid est bonum, dum audit et legit illud, ac ita prorsus intelligit ut postea possit docere illud praedicando et scribendo; at cum apud se est, et ex suo spiritu cogitat, tunc animadvertere potest quod non velit illud, immo quod velit facere contra illud, et quoque quod faciat cum timores non detinent. Tales sunt qui possunt intelligenter loqui, et tamen aliter vivunt; hoc etiam est "videre aliam legem in, suo, et aliam in carne sua"; "spiritus" est intellectus, et "caro" est voluntas. Hoc discidium intellectus et voluntatis percipiunt illi imprimis qui volunt reformari, parum autem reliqui.
[4] Quod hoc discidium detur, est quia intellectus apud hominem non destructus est, sed voluntas est destructa: est enim intellectus comparative sicut lux mundi, ex qua homo potest videre aeque clare tempore hiemis quam tempore aestatis; et voluntas est comparative sicut calor mundi, qui a luce potest abesse, et cum luce potest adesse: abest enim tempore hiemis, et adest tempore aestatis. Sed res talis est, quod nihil destruat intellectum quam voluntas, quemadmodum nihil destruit germinationes telluris quam absentia caloris. Intellectus a voluntate destruitur apud illos qui in malis vitae, quando unum agunt, non autem quando non unum agunt; unum agunt quando homo secum ex suo amore cogitat, at non unum agunt quando ille est cum aliis; quando cum aliis est, tunc celat et sic removet amorem voluntatis suae proprium, quo remoto elevatur intellectus in lucem superiorem.
[5] Sit etiam experientia confirmationi. Audivi quandoque spiritus loquentes inter se, et quoque mecum, tam sapienter ut vix angelus sapientius, et ex eo opinatus sum quod brevi eveherentur in caelum; at post tempus vidi illos cum malis in inferno; quod miratus sum: sed datum est tunc audire illos prorsus aliter loquentes, non cum veris [ut] prius, sed contra illa, ex causa quia nunc erant in propriae voluntatis amore et similiter intellectus, prius autem non in illo. Datum etiam est videre quomodo proprium hominis a non proprio ejus distinguitur; hoc videri potest in luce caeli: proprium residet interius, non proprium autem exterius; et hoc obvelat illud, et quoque abscondit, nec apparet quam dum velamen illud sublatum est, quod fit apud omnes post mortem. Animadverti etiam quod ex illis visis et auditis obstupescerent plures; sed erant illi qui ex loquela et ex scriptis judicant de statu animae hominis, et non simul ex factis quae sunt propriae voluntatis ejus. Ex his patet quod duae illae facultates vitae apud hominem primum divisae sint.
[6] Nunc aliquid dicetur de unitione illarum. – Uniuntur apud illos qui reformantur, quod fit per pugnam contra mala voluntatis; quae cum remota sunt, voluntas boni unum agit cum intellectu veri. Inde sequitur quod qualis est voluntas talis sit intellectus, seu quod idem, quod qualis est amor talis sit sapientia; quod haec talis sit qualis ille, est quia amor voluntatis est esse vitae hominis, et sapientia intellectus est existere vitae inde; quare amor qui est voluntatis format se in intellectu; forma quam ibi accipit est quae vocatur sapientia; nam quia est una essentia utrique, patet quod sapientia sit forma amoris seu amor in forma. Postquam facultates illae per reformationem ita unitae sunt, tunc indies crescit amor voluntatis, et crescit per nutritionem spiritualem in intellectu; habet enim suam affectionem veri et boni ibi, quae est sicut appetitus, qui esurit et desiderat. Ex his patet quod voluntas sit quae reformanda est; et quod sicut illa reformata est, intellectus videat, hoc est, sapiat; nam, ut dictum est, voluntas destructa est, non autem intellectus. Voluntas et intellectus etiam unum faciunt apud non reformatos seu malos, si non in mundo usque post mortem; nam post mortem, non licet homini ex intellectu cogitare quam secundum amorem suae voluntatis: quisque ad id redigitur tandem; et cum redactus est, tunc amor malus voluntatis suam formam habet in intellectu; quae forma, quia est ex falsis mali, est insania.