Online works based on the Writings of Emanuel Swedenborg
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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