Self Discovery

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Self Discovery

It’s all right here.

That’s how most of us will feel on awaking to “the life beyond” – which is really the life inside us now.  We’ll feel still ourselves, among similar people and surroundings. Indeed we may think we’ve come into a heaven that is just like earth. We’ll want food, rest, human contact, and so on, and assume we need to seek them in the usual ways.  (Emanuel Swedenborg calls this the first state after death, experienced in the world of spirits.)  But quite soon we’ll get a big surprise:

Help, they know what I’m thinking!

We’ll wake up to the fact that in this inner dimension of life we can’t hide behind the masks which we have assumed on earth.  People will know the thoughts and motives that govern our outward behaviour.  Hypocrisy will be impossible, and so will any shyness about kind feelings and good ideas.

No longer will life be about putting on appearances.  (This is the second state after death.)  Now we really have to face up to the big questions:

What kind of life do I really want? 

Am I after an easy time?  Plentiful possessions?  Control over people?  Unlimited sexual contacts?  (Do I expect these as my “reward in heaven”?)  Or do I want true friendship?  Adventure and discovery?  Higher knowledge?  Useful achievements?  To show appreciation? We may feel confused as to which of these matters most to us, but we will come to realise that one motive lies at the centre, organising all the others.  (Swedenborg sometimes calls this the ruling love.)   Basically it’s a question of putting self or others first, but for either of these many variations are possible

Full self-knowledge

This opening up of our character is described in the Bible by scenes of judgment. It may be hurtful and frightening.  But God is not judging us and will not punish us but we are judged by the light of Divine Truth.  He lets us sort ourselves out in the light of the spiritual world, and in the end it’s liberating. At last we can be ourselves without pretence or half-heartedness, and find fulfilment in truly expressing ourselves, in showing people how much we love them – or maybe don’t.  We will have embarked on a journey of self discovery in which our true spirituality will be fully disclosed.

Where do I belong?

Other people around us will be likewise discovering themselves.  As a result, our relationships are likely to change, perhaps painfully.  Some friends we have felt close to will move away from us, while we recognise new depth and beauty in former strangers, and feel drawn to them.  We may feel that we have moved to a new place and yet we will have truly come home – the home where our heart really is!

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Ten Questions About The Life After Death

Swedenborg Study.comOnline works based on the Writings of Emanuel Swedenborg

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Ten Questions About The Life After Death

A lecture by The Rt. Rev. Philip N. Odhner,
based upon the teachings given through Emanuel Swedenborg.

* * *

  • Is the spiritual world a real place? Are there lands and cities, mountains, oceans and forests there, as on this earth?
  • Does our personality survive the death of the natural body? Will we look the same in body and face? Will we have the same loves and thoughts?
  • Do we meet again those whom we have known and loved, our married partners, children, parents and friends?
  • Does marriage continue after death?
  • What is the form of society in the spiritual world?
  • Will we have occupations and employments there?
  • Are we judged there according to the quality of our life on earth?
  • Does everyone go to heaven?
  • Do we see God there?
  • How can we tell whether that which we hear about heaven is true?

* * *

The knowledge of eternal life is most important to the good of religion with men. The question of whether there is a life after death, and of what quality is that life is one of vital concern to us, not only when we are confronted with the death of those whom we love or with our own death, but also in connection with our consideration of every problem of religion. Without a knowledge of eternal life we cannot possibly understand God’s purpose in creating us, and without this we cannot grasp the nature of His Love, nor the nature of His will with us. Ignorance of the spiritual world may lead men to the doubt and denial of all things spiritual, and thus leave our religion a mere materialistic, worldly thing, without reason and without life.

Emanuel Swedenborg, the Swedish scientist, philosopher and theologian of the Eighteenth Century, stated that he was permitted by the Lord to be with the angels, and to speak with them as man with man, and that he was commissioned by the Lord to write down and publish the things thus revealed to him for the sake of mankind. To quote from the introduction of his work, “Heaven and Hell,” “The man of the Church at this day knows scarcely anything about heaven and hell, or about his life after death, although all things are set forth and described in the Word; yea, many even who have been born within the Church deny them, saying in their heart, ‘Who has come thence and told us?’ Lest therefore such a spirit of denial, which prevails especially with those who have much worldly wisdom, should also infect and corrupt the simple in heart and the simple in faith, it has been granted to me to associate with angels and to talk with them as man with man, and also to see the things which are in the heavens, and those which are in the hells, and this for thirteen years; also from what I have thus heard and seen I am now permitted to describe these, in the hope that ignorance may thus be enlightened, and unbelief dissipated.” (Heaven and Hell, no. l)

Because we believe that the wonderful things revealed about heaven and hell through Swedenborg constitute an entirely new basis for the thought of mankind in the understanding of spiritual things, we present here the answers given in his Writings to ten questions commonly asked about the life after death.

* * * *

1. Is the spiritual world a real world?

The spiritual world is a real world. By comparison with it, this world is relatively unreal. In the spiritual world there are all things that are in this world, and many more of which we are not conscious while we live here in the body. There are lands, and cities, forests, fields and oceans, as in this world. Everyone there has a body as in this world, with its five senses, and a mind, with its love and thought. The only difference is that the senses are keener after the death of the material body, the thought clearer, and the love more free.

So real is that world that if you were to die at this moment you would come into the consciousness of your spirit without noticing any difference in your surroundings. You would see the same room, the same city with its buildings. You would not realize in any way that you had passed into another world except that you would be surrounded by different people. Swedenborg relates that many men, on coining into the consciousness of the spirit, which takes place shortly after their death, refuse to believe that they are not still in the natural world before they have been instructed and shown by many wonderful experiments that this is indeed the case.

Many at this day think of angels and spirits as ghost-like creatures of no substance and form, as breaths of wind with no feeling or determined thought. This is because of the materialistic thought that prevails in the world, even in the churches, which supposes nothing to be real unless it is material, and unless it can be perceived through the senses of the physical body. Such people say that if there were a spiritual world, they could see it, and that surely by the aid of all our scientific instruments, by which we pierce into the inmost things of nature and by which we see into the farthest corners of the universe, we could detect some evidence of it.

The simplest reflection on the nature of your own spirit should be sufficient to dispel the fantasies of this materialistic thought. Consider for yourself, do you not live? Do you not have loves and thoughts? Are these not real things? The fact is that your love and thought are what direct your whole life, and that they are so real that nothing else can have any reality to you except that which touches or affects your love and thought. Can you mention anything that has any real meaning, apart from those things that enter and affect the love and thought of men? In a very true sense, love and its thought are the only real things to you. And yet has anyone ever seen love or thought with his eyes, or felt it with the hand? Can you measure them with a yardstick, or weigh them on scales? Has any microscope ever revealed any evidence of what they are in themselves? Or has any telescope revealed their presence in the far reaches of the universe? And yet would you say that for this reason they are not real, and that they have no substance and form?

The truth is that man’s spirit and all things of it have nothing in common with nature and the material world, except while the spirit lives in the natural body. It has a spiritual substance and form which are the verimost realities, and yet which are not material and therefore have not the properties of matter. It exists in a spiritual world of its own, apart from the spaces and times of the natural world. Many people ask, Where is heaven? To this the Lord replied, “The “kingdom of heaven is within you.” By this the Lord did not mean inside your body, in any spatial sense, but that the spiritual world is in the realm of your love and thought. These are spaceless, and yet they are within all natural things that have life. The spiritual world is therefore in and around us, as the reality which creates and brings forth all things in the natural world, just as our own spirit forms our body in the womb. When our body dies we come into the consciousness of that inner world. We do not fly off to some star at the end of the universe; we merely come into a consciousness of that which is within and above the material sphere. We then sense spiritual things even as the spirit in the body sensed natural things.

That the spiritual world is more real than the natural world can be seen from this, that in this world men can hide their real thoughts and feelings by means of the natural body and their material surroundings. They can pretend to be that which they are not, using natural things to mask their true character. So much is this so that we often hear people say that the whole world is nothing but a sham, most of the men in it being hypocrites to such an extent that You can’t count on their being what they appear to be. In the spiritual world this is not so. There the love and thought of men appear in their own true form. There is nothing with which to hide that form. Thus in the spiritual world things really are what they appear to be, whereas in this natural world they often are not what they appear to be. In this world a man may appear selfish when he is unselfish. He may appear old when in spirit he is young. He may appear generous when at heart he is a miser, and so on. In the spiritual world this is not so. The body and form of man in that world reflects in every detail the true character of his love and thought.

2. Does our personality survive the death of the body?

After death a man lives on in every respect the same as before except that he is no longer clothed with a material body, but lives in a spiritual body which is the true form of his love. Man retains everything of his love and its affections, every thing of his thought, everything of his memory. The whole of what we call his personality continues without the least change. Indeed the truth is that a man’s character there comes into its own, for there is much in our spirit which we cannot express in this world due to imperfections of the natural body, but the spiritual body is of living spiritual substance and not of dead material substance, and in it the love and thought of man are imaged forth perfectly. The face, the hands, everything of the spiritual body reveal to all the character of the man. Certain changes would be brought about in our external appearance because of this. Those of deformed body in this world would not so appear in the other world, since such deformity is of the material alone, and not of the spirit. Those who are old and worn out with age would appear once again young and beautiful, since age with its decrepitude and wrinkles are of the material body, and not of the spirit. On the other hand, those of a deformed spirit, those who are selfish and avaricious and cruel, would appear in the spiritual world as ugly and monstrous, thus as their true selves, no matter how young and beautiful they may have seemed here.

3. Do we meet again those whom we have known and loved?

Distance in the spiritual world is entirely according to the quality of a man’s love. Those are spiritually far from us whose loves are very different from our own, and those are near to us who have a similar love. From this law of the spiritual world we often speak in this life, saying that those we love are “very near” to us, and that those for whom we have no affection are remote from us. From this law of the spirit we can see that all who love each other meet in the life after death. Husbands and wives, children, parents, friends, all who love each other are re-united, and live together or near each other according to the nearness of their loves.

In heaven, however, only genuine loves survive. If we have loved someone here on a false basis, thinking them to be that which they are not, this is there made known and a consequent separation takes place. There are no natural relationships in the other life, but spiritual relationships, which arc those of love. A man then is not your brother because he had the same natural father and mother, but only if his love is of a similar quality. If there is a spiritual affinity as to love, then a natural brother is also your spiritual brother; if not, then a separation takes place, even as happens in this world between brothers who have nothing in common spiritually.

In a wide sense all in heaven are brothers, or sisters, since they all acknowledge the Lord as their common Father, but they are close or remote according to their loves. From this fact it also follows that the relationship of parents towards their children becomes a brotherly and sisterly relationship, and does not remain that of parents towards their children. This is in accord with the Lord’s words, “Call no man your father upon the earth; for one is your Father, which is in heaven.” (Matthew 23:9.) Still it is a spiritual as well as a natural law that children derive from their parents a similar genius and a similar love. For this reason it would follow that those who have been in this relation on earth would for the most part live near each other in the life after death, if their spiritual development has been similar.

The joy of the reunion in heaven of those who have loved each other on the earth is boundless, and can only be measured by their joy in continuing to live together in the perpetual growth of their love and friendship into eternity.

4. Does marriage continue after death?

The teaching of the Writings of Swedenborg is that the genuine love of one man and one wife is the most blessed and happy that God gives to human beings. This love is called Conjugial Love, and is an inmost union of the two in love and thought and in every word and deed. In all true marriages on earth something of this love is present, and such a marriage continues on into eternity and is the inmost source of all heavenly joy and happiness. Those marriages on earth in which there is nothing of this true love are of themselves dissolved at death, since such marriages have been of the body alone, and not of the spirit. In this case, if the husband and wife are such as can enter into heavenly society, that is, if they are nevertheless unselfish people who have love to God and love towards their neighbors, a suitable partner is found for each of them with whom they can receive Conjugial Love, and with whom they can live in increasing happiness into eternity. Here again the same law holds true, that a similar love unites, and a dissimilar love separates; but in the case of man and wife the love is not only similar, but it is one with them both.

The Lord said, “They who are held worthy to attain to another age and to the resurrection from the dead, neither marry nor are given in marriage; for they cannot die anymore.” This has been interpreted to mean that the angels are sexless, and that they do not live in a married state. But reflection will show that this teaching does not refer to the marriage of man and woman, but to the marriage of love and faith in each heart and mind. Otherwise, why should the words be added, “For they cannot die anymore”? It would make no sense to say this in connection with the marriage of man and woman. On the other hand the spiritual marriage of man’s love and faith in a good life is what brings him spiritual life. If this spiritual marriage has not taken place on earth, it cannot take place in heaven; and if it has taken place on earth, nothing can ever bring about its destruction in the life after death. Compare also the teachings in Genesis 5: 1, 2, “In the day that God created man in the likeness of God made He him; male and female created He them; and blessed them and called their name Adam.” Here it is evident that man and woman together are the likeness of God and His image. They together are as the Lord said, “one flesh,” and to think that they do not remain such after death is contrary to all the perception of those who are blessed with that true love which is called Conjugial.

Swedenborg testifies that all in the heavens live in the married state with that partner who is one with them in love.

5. What is the form of society in the spiritual world?

The teaching is that the angels for the most part live in societies, larger and smaller, corresponding to the cities and towns of this earth. Some also live apart, as it were in rural districts. Each society has its own form of government, just as each country in this world. The form of government is adapted to the genius of the people in those societies. But they are all alike in this, that the government is one of mutual love, and is administered through instruction. There is no necessity of compulsion since all in the heavens are in the love of the common good.

Wealth in heaven is measured only by the reception of wisdom from the Lord. This the angels receive each in accord with the use which he performs to his society. All their necessities, such as their spiritual food, clothing, and shelter, are given to them freely, in accordance with the needs of their functions and offices. There are rich and poor there, in the sense that some receive more of wisdom than others, and some perform more exalted uses than others. There is however no sense of proprietorship, as all acknowledge that what they have is from and of the Lord alone, and each one wills that all that is his should belong to everyone else. According to the teaching in the New Testament, the rulers consider themselves as the servants of all. All contribute to the common good, and receive the requirements of their happiness from the common good.

In this the form of heaven is as the form of the human body, in which each part contributes to the health of the whole, and each receives from the whole that which is necessary for its own good health. In fact the societies of heaven perform functions for each other corresponding in every way with the uses which the different parts of the body perform for each other. The whole of heaven is thus like one Grand Man, and is so seen by the Lord. This Grand Man may be called the Body of the Lord, in which He lives, and in which He rules as the soul of man lives and rules in his body.

*****

6. Do we have occupations and employments there?

Many people entertain the idea that heaven is a place of eternal rest, and by this they understand a place where men do no work, but sit around in eternal idleness. Nothing could be further from the truth. Every man was created to be of service to the human race. All joy and happiness which are genuine come to man from the performance of the service for which he was created. Even in this world we can see that a man who does nothing, who contributes nothing to the good of his fellow men, cannot be happy. In heaven everyone performs some function or office in accordance with his genius and abilities, and in the performance of this work lies all heavenly joy for him.

The teaching that heaven is a perpetual Sabbath does not mean that the angels do nothing but attend church services and sing hymns or play on harps. By the perpetual Sabbath is meant rest from the combat against the evils of their self-love. They do indeed glorify God, but this they do in the performance of their daily work. To glorify God means, “to bring forth the fruits of love; that is, faithfully, sincerely, and diligently to do the work of one’s own function, for this is of the love of God and of the love of the neighbor. And this is the bond of society and its good. By this God is glorified, and then by worship at stated times. Have you not read these words of the Lord, Herein is my Father glorified, that ye bear much fruit, and ye shall become my disciples?” (Conjugial Love, no.9.)

7. Are we judged there according to the quality of our life on earth?

Every man is judged in the spiritual world according to the quality of his life on this earth for the reason that his love is according to his life, and all judgment in the spiritual world is according to the love. If the love is selfish, its quality is evil. If the love is unselfish, its quality is good. A man’s character takes on a certain fixation in his bodily life in this world, according to his free choice and determination in spiritual things. For this reason the essential quality and order of his loves is not changed by death. Nevertheless no man is to be judged by the external appearances of his quality in this life. It is his ruling love, his ruling motive, that determines a man’s true character, and this is not always seen in this life, but becomes evident in the life after death.

Although man’s essential character and ruling love remains the same after death, this does not mean that he does not progress. Every spirit progresses in the perfection of his life, increasing in knowledge, in wisdom, and in the extension of his .usefulness into eternity. This may be illustrated by the fact that as we progress in age in this world our loves, our essential character, become more and more fixed, but that we never cease to learn, and grow continually in wisdom of life.

8. Does everyone go to Heaven?

Every human being whatsoever that has been born into the world, even if he has lived but for a moment, is an immortal soul, and lives to eternity in the spiritual world. The question as to whether all in that spiritual world are in heaven, or whether some go to hell is clarified by this; that every man lives there in his own love, and if his love is unselfish, a love of God and the neighbor, he is in heaven, since heaven is made by those loves; if his love on the other hand is a selfish love, so that he loves self and the world above all things, then he is in hell, since those loves make hell, and are hell in themselves. The fire and brimstone of hell mentioned in the Bible are nothing more or less than the activity of the evil loves of self and the world and their enjoyments. Hell is then nothing more than a continuation of the life of the loves of self and the world with those who choose to remain in them during this life. It is not a place of torture or eternal punishment, but merely the fatuous life and happiness which are received by those who are ruled by those evil loves.

Every man, no matter what his religion may be, is brought into heaven and is instructed in such a way as to receive the truth according to his genius, if he lives according to his religion, and in some measure combats and overcomes the rule of his self-love.

9. Do we see God in the life after death?

The God of Heaven is the Lord Jesus Christ. There is no God beside Him. The minds of Christians have been confused by a misinterpretation of the teachings of the New Testament, to the effect that the Father and the Holy Spirit are different in person from the Lord. The true Christian teaching is that the Father and the Son and the Holy Spirit are one in the person of the Lord Jesus Christ. As Paul said, “In Him dwelleth all the fullness of the Godhead bodily.” (Col. 2:9.) The Father is the Lord’s soul, which is in Him as the soul is in man. The Son is the Human which the Lord assumed by birth in this world. The Holy Spirit is the Divine which proceeds from Him into the minds of all human beings, regenerating them and raising them to Himself in heaven. There are not three Divines, but one; nor three persons, but one, and that one is our Lord and Saviour Jesus Christ.

The Lord appears in heaven at certain times before the eyes of the angels, and when He appears He is seen as He was in the world, of a like countenance and stature, His face”shining like the sun in its strength” as described by John in the Apocalypse (Apoc. 1:16.) But it must be known that the Lord is not among the angels as one of them, nor does He rule over them in person as a king of this world over his subjects. The Lord is with the angels as their life, as the Love and Wisdom of their will and understanding. He is thus most truly and intimately present in all their affections and thoughts, since these all are from Him, and are His; yea, it is He Himself in them. The angels also see the Lord represented outside of themselves as the sun of Heaven from which come their spiritual heat and light, which are their love and wisdom. The Lord is thus spiritually omnipresent with the angels as all that is good and true with them. So also He is present with the spirits of men while they live in this world. The angels thus see God in all that is good and true. But on occasion for the sake of special uses they see Him also in His Divine person.

10. How can we tell whether that which we hear about Heaven is true?

No one can scientifically prove or disprove anything that is said about the spiritual world, because that world lies entirely beyond the realm of merely physical demonstration. But if we believe in God we must also believe that He can give His creatures the ability to see what is true of the spirit, if they will to see it from Him. We believe what has been revealed through Swedenborg about the spiritual world because everything which he has written about it is in agreement with former revelations of the Word of God contained in the Bible. Also what is said in “Heaven and Hell” and in other theological works given to us through Swedenborg has the self evident authority of all that is Divinely true It is such as to bring order and light into our minds on this most vital subject when before there has been nothing but ignorance and confusion. Add to this that what is said is such as to appeal tosound reason with all men, and is in agreement with all rational thought concerning God and His purpose with men.

No man can believe anything unless there is within him an internal dictate that that thing is true, and unless he can see that it agrees with the Word of God or that it is the Word of God. If, in addition, a thing can be confirmed by his reason and by scientific observations that are seen to be in agreement with it, then that thing is not only seen to be true, but is firmly established as such in the mind. We believe that the revelations of the spiritual world given through Swedenborg more than meet all these requirements for full belief. We believe that ignorance and doubt with men can be entirely dispelled through that revelation, and that our life in this world can thus be given a meaning and a guidance that far exceeds anything that has ever been given to the human race before. We therefore urge you all to read and study “Heaven and Hell” and the other works of the Lord given through His Servant Emanuel Swedenborg.

http://www.swedenborgstudy.com/books/P.N.Odhner_Life-After-Death/index.html

  

 

What do you do in Heaven?

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What do you do in Heaven?

On earth we live in communities. So we will in heaven. But the heavenly communities will be structured and organised. Each community will have its own specific use and function within the whole.

We will determine our heavenly community and unique role within it by use of our specific skills and talents in this world to love and serve others. Each angel will thus feel comfortable and at home with those around and have a function which suits his or her own abilities and desires.  Emanuel Swedenborg tells us that ‘the Lord’s kingdom is a kingdom of uses’. Heaven and Hell 387.

Work in heavenly communities will differ from work on earth because its motivation will be different. In heaven housing, clothing and food will be freely given to all angels.  The need to work for personal needs is gone. Perhaps it is like choosing how to be busy in early retirement!

People’s prime motivations on earth vary – use to the Lord, to others or to self – so in heaven they will vary too. The parallels in heavenly life might be seen to be: helping people in their spiritual life, civil life or domestic life. In each of these areas there will be work to do for other people, in loving them, caring for them and helping them.

It is possible to think of people who love working in each of the above areas in their life on earth. If it is their true love and skill it will continue into the next life. Thus each angel will be happy in the work which needs to be done. It is perhaps also evident that there will be an infinite variety of occupations to match the infinite variety of the angels. Swedenborg tells us that there are few tasks in the world by comparison.  Heaven and Hell 393.

Each angel is busy in activity which benefits the community and, thus the whole, using unique talents given by the Creator. There are fortunate people on earth whose work is like this for them. In heaven this will be achieved by all.

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Will we meet in heaven – my partner and I?

Spiritual Questions & Answers

Discovering inner health and transformation

Poets sometimes voice a feeling that even death cannot break the bonds of love. That even after their demise a  loving couple meet in heaven.

meet in heaven
Elizabeth Barrett Browning

I love thee with a love I seemed to lose
With my lost saints, — I love thee with the breath,
Smiles, tears, of all my life! And, if God choose,
I shall but love thee better after death.

(Sonnets from the Portugese XLIII by Elizabeth Barrett Browning)

But does love really transcend bodily death and do you and your loved one ever meet in heaven or in another form of afterlife for that matter?

We do meet in heaven according to Leslie Flint

The psychic Leslie Flint held seances in which voices could be heard speaking. A recording includes an account by a man named George Wilmot purportedly from beyond the grave. According to this communication, we do meet in heaven again. This man awoke in an afterlife and said he met there a young woman he  was sweet on during the war in France before she died together with her family.

Through Flint’s mediumship Queen Victoria was also heard speaking. Of Albert, she said
“We are still very, very concerned and interested in all the things that transpire in your world.”

Flint was involved in thousands of experiences in which people spoke to deceased loved ones and the deceased responded in normal conversations. Their voices did not come through the medium’s mouth or from any one else present. Flint was tested hundreds of times using all manner of controls and never once was found to have produced the voices or had any collaborator produce the voices.

For example he was bound to a chair, his mouth sealed with tape. In other experiments he wore a throat microphone to detect possible vibrations in his vocal organs. He was observed through an infra-red viewer. At no time did sounds come from his mouth. In no tests by qualified, skeptical scientists, was anything found to be fake or deceptive.

Does the Bible say we meet in heaven again?

Christians have traditionally thought that angels and the spirits of the departed are
sexless beings — neither male nor female. They point to the words of Christ who said

“At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven.” (Matt 22:30)

However another interpretation of this passage is that Jesus was referring to the kind of superficial impure marriages the scoffing Sadducees had in mind which are not going to be made in heaven.

Do couples do meet in heaven according to Swedenborg?

Emanuel Swedenborg lived over a century before testing of psychics started. However, he did write about his extraordinary communication with spirits in meticulous and comprehensive detail. His books report on both his own experiences of the spirit world and what spirit communicators had told him about it. He addresses the issue of whether husband and wife meet in heaven.

He reports that people after death are male or female not only as to their
psychological makeup but also as to every detail of their spirit bodies. We are told that all of what one loves and desires stays with one in the next life. This is said to be because what one deeply feels is the inner being of one’s life. And this includes one’s sexual inclination and the person one loves.

Swedenborg claims that most couples meet after death, in a `world of spirits’ before they are ready for heaven, recognize each other, associate, and live together at least for a while. So they do not meet in heaven but meet outside heaven. To the extent they are familiar to each other and have things in common, they remain together and mutually explore each other’s true feelings. They start to see more clearly to what extent they had any real affection for each other.

According to this account those, whose minds are inwardly in a state of agreement and unity, progress and stay together for all time in heaven and are said to experience a deep conviction that they had been born for each other, and have a sense of tender love and joy such as they had never known before.

However, those whose relationship is discovered to consist of an inner disharmony, then sooner or later the individual partners have a growing unease. If there is pleasure in having a partner to blame or at least to foil and outwit, this may break out into open enmity, quarrelling, and even combat.

Other partners unsuited to each other realise it is not good for them to stay living together and so separate no matter how long they have lived together in their former life.

We are told those individuals with a heavenly character who are in unhappy relationships separate and  find a new partner with whom union is possible to the point that the new pair do not wish to lead two lives but one.  They are indeed kindred spirits.

Copyright 2012 Stephen Russell-Lacy
Author of  Heart, Head & Hands  Swedenborg’s perspective on emotional problem

http://www.spiritualquestions.org.uk/

Posted on17th January 2012CategoriesConsciousness, Spirit awarenessTags, , , , , , , , , , , , , , Leave a comment

16 Spiritual Sources of Health

Swedenborg Study.comOnline works based on the Writings of Emanuel Swedenborg

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16 Spiritual Sources of Health

“Unto you that fear My name shall the Sun of righteousness arise with healing in His wings.” Malachi 4:2

The causes of emotionally induced diseases may be traced from the autonomic nerves to their cortical origins and from the secretions of the endocrine glands to their source in the inmost organic structures which Swedenborg called the “simple cortex.” But here nature gives way to spirit. For the brain-cells absorb their subtle material aliments from earth and atmosphere and produce their complex chemical carriers of life according to the states of a man’s affections.441 And man’s affections are derived from the spirits who are with him.

The only real health is from the Lord. A wicked man may seemingly have a strong and healthy body. But inwardly there is no soundness in him. His “purer blood” or animal spirit is not being purged from those malign substances which attract the influx from the hells. He carries with him the poison of deceit, the seeds of insanity, and the latent causes of disease.

Just as anger and cankering emotions make for illness, love and faith are the fountainhead of health and an important element in cures. It is well known that a patient must have an incentive to recover and a faith in its possibility. But to avert illness a man must at all times keep his mind free from morbid states of self-pity, anger, pessimism, suspicion, impatience and intemperance, and from all other moods or emotions which seem to brood below the level of his thoughts but which actually inflow from evil spirits. He should be courageous in facing adversities, reasonable and prudent in his relation with other men. He should keep busy in some useful work and lead an orderly life. He should defend his own freedom and his own use while respecting the same rights in others. In short, he should be rational and moral. He should cultivate the moral virtues, learn to appreciate them in others, patiently try to see the point of view of those who criticize him, and see himself objectively, as others see him. An inoffensive sense of humor which allows him to smile at irritations and laugh at his own errors, can often prevent a nervous breakdown. Modern doctors prescribe a happy mood as the best medicine.

Moral virtues do not suffice to combat evil spirits. Evils must be shunned as sins against God if the angels are to banish the unclean spirit that would return with seven others to the house of the garnished mind. The protection of heaven comes to the just man who loves mercy and walks humbly before his God. And the promise is, “Unto you who fear My name shall the Sun of righteousness arise with healing in His wings.”442

Interior happiness comes from a heart made humble by knowing its own weaknesses and strong by putting trust in the Divine providence. The hectic pursuit of worldly fame or personal power or luxury is responsible for much illness. Uses are provided us as a means to forget ourselves, not as a path to selfish pleasures or personal vanity. The true way to happiness and health is to find our place of use in society, to employ our talents with a cheerful heart to mitigate the misfortunes of others, to sustain their good efforts, to contribute of our best illustration to their spiritual welfare. A man who can attract good spirits is of more value to his fellowmen than the inventor of atomic engines or the most brilliant of secular thinkers—if the latter do not first seek the kingdom of God.

Protection in Uses

A most powerful protection against evil and disease is to be found in the love of being useful—the zeal for work from an interest in the needs of others. This love conquers many illnesses and delays the inroads of old age. Indeed even an evil man or spirit is to a certain point protected by society and by heaven so long as he performs a use. The people of Israel were under a Divine protection from pestilences and disasters so long as they were faithful to their covenant, even though their function was one of merely “representing” a church. Muscles never used would weaken and talents not exercised tend to disappear. The Writings urge us to temper our uses with a due amount of rest and proper recreation. But “they who love idleness more than use gather evils into their spirit,” for they turn to things filthy and evil, vain and frivolous, until their mind grows stupid and their body torpid. On the other hand, “while a man is in some study and business or is in a use, his mind is limited and circumscribed as by a circle within which it is coordinated by stages into a form truly human.”443

“Use is to discharge the works of our employment sincerely and industriously.” The love of use and the derivative application prevent the mind from wandering in idle daydreams and from drinking in the allurements of sensual lusts which scatter all thoughts of religion and morality to the winds.444 Hence it is that the delight of heavenly life, as well as its wisdom, revolves about uses to be done. The angels know that to love the Lord as a person and not to love uses, is to love Him from self; but use in itself is Divine, and to do uses is to love the Lord and to be in Him—in the very current of His sustaining life, or in that kingdom of uses which is described as the Grand Man of heaven. And through the ordered uses of the home, society, and the church, this kingdom extends its protection over men on earth also.

Love, the Key to Health

Love is the key to health as well as to happiness. Even the food we eat has a different effect when it is eaten with thankfulness and delight, than when it is gulped in a state of anxiety. Delight aids the secretion of digestive juices and enzymes and “opens the chyle-ducts” so that the nourishment can be rightly absorbed.445 Food and drink nourish the body better and more suitably when a man, at dinner or supper, is cheerful in spirit and is at the same time “in the delight of conversing with others about the things he loves, than when he sits at table alone.”446 Indeed, man shall not live by bread only. Among the proper “diversions of charity” are dinners, suppers, or parties “with those who are in mutual love from a similar faith”; where the conversation turns on various civic and domestic topics, but the chief interest centers on the church. The sphere of love and charity on such occasions exhilarates every mind, softens every voice, and brings festive feelings into all the senses.447 All of which confirms the proverb, “Better a dinner of herbs where love is, than a stalled ox and hatred therewith.”448

It is really love to the Lord and charity towards the neighbor which invite the wholesome spheres of heaven. And no love can give a more complete protection against the hells or offer more support to heaven than a love truly conjugial such as exists with two married partners who together look to the Lord in their common uses.449 For marriage was instituted by the Lord to be the norm of human life in which all the needs of soul and mind and body find their fulfilment and through which the Divine uses of creation are to be accomplished. It is to the state of marriage that every human individual must look for the final balance of life’s many uses and delights. And if a true marriage is not achieved on earth, a man or a woman can still live in the sphere of the conjugial union of charity and faith which fosters all the spiritual and natural uses of society and begets the wisdom of life.

The love of propagating and the love of protecting the offspring comes to all men as a sphere out of heaven and as a general influx. In the natural man, as in animals, it is received as a love of the sex. This is a natural instinct, and if it is not tempered by reason or conscience, it becomes the main source of mental stresses and social problems. But it is intended as the womb of conjugial love. And conjugial love can be received only according to the states of the church with man, or according as man, as of himself, orders his life by revealed Doctrine to recognize the purposes of creation. It is given to those who shun their evils as sins, approaching the Lord Jesus Christ as the one God of heaven and of earth, and who thus can sustain the particular influx of the angelic guardians which come from the celestial heavens with innocence and peace. Under such angelic auspices the conflicts of one’s natural affections are easily resolved and the disturbing undercurrents of fretting emotions are frankly analyzed and their stress weakened.

The states of a truly conjugial life are described as “innocence, tranquillity, inmost friendship, full confidence, a mutual desire of mind and heart to do the other every good; and from all these, blessedness, happiness, delight, pleasure; and from the eternal fruition of these, heavenly felicity.”450 This is not a cloudy ideal impossible of fulfilment in our day and age. It is possible wherever men thirst for the water of life and the New Jerusalem can be planted in their hearts.

Heaven comes to earth as a gift from the Lord—bringing the first conditions for happiness and for health—just so far as men shun evils as sins and thus invite good spirits to attend them. It comes “when a man, with his wife whom he loves most tenderly and with his children, lives contented in the Lord. From this he has in the world interior delight, and in the other life heavenly joy.”451

The Heavenly Doctrine was not given in order to restore to men the means of procuring physical health. It extends no hope for miraculous cures by prayer or by faith alone. Yet beside the pure river of water of life which flows crystal clear from the throne of God, there grows the tree of life whose fruits shall be for meat and whose leaves are for medicine—for the healing of the nations.452 These curative leaves signify the rational truths now revealed in the Writings, which can restore sound judgment to those who have been infested by evils and falsities, and may lead them to live becomingly and eventually to receive spiritual truths.453

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