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The Lord's New Church Which Is Nova Hierosolyma 

 

 


1. The acknowledgment of the Lord Jesus Christ in His Divine Human
as the one only God of Heaven and Earth, in Whom is the Divine Trinity.  More...
The Circle of Life
Circle of Life
 

"In this it is seen that in that Internal Church which is to come into existence for the sake of the salvation of the human race, there is a circle of life and light from the Lord, a circle of Spirit and of Life which the Word in itself is, and into which the Church must come." *
 
The Third Testament Applies the Circle of Life
To the Whole Process of Regeneration and Glorification...

In the Third Testament, the phrase "circle of life" is taught in five passages, and It applies the "circle of life" to the whole process of the regeneration of man and to the glorification of the Lord's Human (see Arcana Coelestia Index 18 below). Since the Third Testament applies the circle of life to the whole process of regeneration and the whole process of glorification, does It not make the circle of life the universal order of regeneration and the universal order of glorification?

 Drawing a Circle Requires an Upward Motion and a Downward Motion...

To better understand how the Third Testament applies the circle of life to the process of regeneration and the glorification of the Lord's Human, let us consider what happens when one draws a circle with a pencil.

When one draws a circle by hand with a pencil, one uses two motions to draw a circle...

  • An Upward Motion - an Ascending Motion  -  an Ascending Line
     
  • A Downward Motion - a Descending Motion a Descending Line

The upward motion causes the pencil to ascend upward to produce a curved Ascending Line, and the downward motion causes the pencil to descend downward to produce a curved  Descending Line.

Both A Circle and the Circle of Life
Contain an Ascending Line and a Descending Line...

Just as the drawing motion to produce a circle contains an ascending line and descending line, so also in the circle of life, the universal order of regeneration, there is an ascending line and descending line:

  • In the ascending line of the circle of life, one is led by truth to good, and the truth becomes good when it enters the will (see AC 3882 below).
  • The descending line in the circle of life begins after one has ascended to the Lord in heaven (see AC 3882 below), and in this state, where one's internal man is opened and conjoined with one's external man, the Lord gives one the sight of truth out of good.


Five Teachings in the Third Testament About the Circle of Life...

Here are the five teachings in the Third Testament that specifically mention the circle of life:

"The process of man's regeneration from a state of external innocence to that of internal innocence, is described, [AC]10021:2. The process of man's regeneration and that of the glorification of the Lord's Human, are described and illustrated by the circle of life with man, [AC]10057."
(Arcana Coelestia Index 18)


"There is in all things of the human mind this circle of love to thoughts and from thoughts to love from love, a circle which may be called the circle of life. On this subject something may be seen in the treatise THE DIVINE LOVE AND WISDOM..."
(Divine Providence 29)


"[3] As this circle is the circle of man's life, ( literally: “this circle is the circle of life of man”) therefore during man's regeneration he is regenerated according to the same, and when he has been regenerated, he lives and acts in accordance with it. Therefore during man's regeneration the truths which are to be of faith are insinuated through the hearing and sight, and these truths are implanted in the memory of his natural man. From this memory they are withdrawn into the thought that belongs to the understanding, and those which are loved become of the will; and insofar as they become of the will, they become of the life, for the will of man is his very life; and insofar as they become of the life, they become of his affection, thus of charity in the will and of faith in the understanding. Afterward the man speaks and acts from this life, which is the life of charity and of faith; from charity which is of the will goes forth the speech of the mouth and also the act of the body, both by way of the understanding, thus by the way of faith. From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord."
(AC 10057:3)

"242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (see Arcana Coelestia, n. 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.


From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life
( literally: “the circle of life of man”) is to know, to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will."
(AE 242:4)

"Regeneration (regeneratio). The process of man's regeneration and that of the glorification of the Lord's Human, are described and illustrated by the circle of life with man, [AC]10057."
(Arcana Coelestia Index 18)

Circle

Other passages in the Third Testament refer to this circle of life with the following phrases:

• circle of things in man
circle in man
constant circle in man ...Or...
  
perpetual circle in man (circulus perennis apud hominem)
similar circle
kind of circle
circle of things
this circle is the circle of life of man
circle of the regeneration of man
the circle of his life
circle of man's life
circles of things
circle of light
circle of heat
circle of his spiritual life

Here are numbers in the Third Testament that use these phrases:

AC 3869.

And said, Because Jehovah hath heard. That in the supreme sense this signifies providence; in the internal sense, the will of faith; in the interior sense, obedience; in the external sense, hearing; in the present case faith in the will, which is from the Lord alone, is evident from the signification of "hearing." ...

[2] As all this is latent in hearing, namely, obedience and faith in the will, therefore these likewise are signified in common speech by "hearing," "hearkening," and "attending;" for "to hear" is to be obedient; and "to hearken to anyone" is also to obey. For the interior things of a matter are sometimes thus contained within the expressions of man's speech, for the reason that it is the spirit of man which thinks and perceives the meaning of the expressions of speech, and this is in a certain communion with spirits and angels, who are in the first principles of the expressions. Moreover, such is the circle of things in man, that whatever enters by the ear and eye, or by the hearing and sight, passes into his understanding, and through the understanding into the will, and from the will into act. And in like manner the truth of faith first becomes the truth of faith in memory-knowledge; afterwards the truth of faith in the will; and lastly the truth of faith in act, thus charity. Faith in memory-knowledge, or in the understanding, is "Reuben," as already shown; faith in the will is "Simeon;" and when faith in the will becomes charity it is "Levi."


AC 4247.

And the messengers returned to Jacob, saying, We came to thy brother, to Esau, and moreover he cometh to meet thee. That this signifies that good flows in continually, so as to appropriate to itself (namely, truths), is evident from the signification of "brother," here Esau, as being good, (namely, that of the Lord's Divine natural, of which above); and from the signification of "coming to meet," as being to flow in (concerning which in what follows); and as influx is signified, so is appropriation.

[2] From what has been said several times before on this subject, it may be seen how the case is with good and truth, and with the influx of good into truth, and with the appropriation of truth by good, namely, that good is continually flowing in, and that truth receives it, for truths are the vessels of good. The Divine good cannot be applied to any other vessels than genuine truths, for they correspond to each other. When a man is in the affection of truth (in which he is in the beginning before he begins to be regenerated), even then good is continually flowing in, but as yet has no vessels (that is, truths) into which to apply itself (that is, to be appropriated); for in the beginning of regeneration man is not as yet in knowledges. At that time, however, as good is continually flowing in, it produces the affection of truth; which is from no other source than the continual endeavor of Divine good to flow in. From this it is evident that even at that time good is in the first place, and acts the principal part, although it appears as if it were truth that did this. But when a man is being regenerated (which takes place in adult age when he is in knowledges), good then manifests itself; for the man is not then so much in the affection of knowing truth, as in the affection of doing it. Heretofore truth had been in his understanding, but now it is in his will; and when it is in the will, it is in the man; for the will constitutes the man himself. Such is the constant circle in man that everything of knowledge is insinuated through the sight or through the hearing into the thought, and from this into the will, and from the will through the thought into act. Or again from the memory, which is like an internal eye, or internal sight, there is a similar circle - from this sight through the thought into the will, and from the will through the thought into act; or if anything hinders, into the endeavor to act, which, as soon as that which hindered is removed, goes forth into act.

[3] From this it is evident how the case is with influx, and with the appropriation of truth by good, namely, that first of all the truths of faith are insinuated through the hearing or through the sight, and are then stored up in the memory; from which they are successively elevated into knowledge, and at last flow into the will, and when in this they proceed thence through thought into act; and if they cannot go into act, they are in endeavor, which is itself an internal act, and whenever there is an opportunity this becomes an external act. Be it known, however, that while there is this circle, nevertheless it is good which produces the circle; for the life which is from the Lord does not flow in except into good, thus through good, and this from the inmosts. That the life which flows in through the inmosts produces this circle, may be seen by everyone, for without life nothing is produced; and as the life which is from the Lord does not flow in except into good and through good, it follows that good is that which produces; and that it flows into truths, and appropriates them to itself, insofar as the man is in the knowledges of truth, and is at the same time desirous to receive them.


AC 8361.

8361. 'And do what is right in His eyes' means a life in keeping with them. This is clear from the meaning of 'doing what is right' as leading a life in keeping with what truth dictates; and from the meaning of 'in Jehovah's eyes' as before the Lord, thus in keeping with His commandments, since the Lord is within His commandments when a person leads a life in keeping with them. Also a person who possesses faith in the Lord is said to be 'in His eyes'. As regards 'hearing the voice', its proper meaning is obedience, 2542, 3869, 5017. But when the verb 'doing' is used as well, as it is here, 'hearing' in that case means faith and 'doing' means life, as may be recognized from the Lord's words in Matthew,

Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words yet not doing them will be likened to a foolish man. Matt. 7:24, 26.

In Luke,

Everyone who comes to Me, and hears My sayings and does them, I will show you whom he is like. Luke 6:47.

In these places 'hearing' means having perception, understanding, and faith; and 'doing' means leading a life in keeping with them. But when 'hearing' is used by itself and not together with 'doing' it means faith in will and action, thus obedience. The reason why is that what a person hears passes into his inward power of sight which belongs to the understanding; there it is embraced by the will and completes a kind of circle that passes into action. This explains why the actual word 'hear', from the nature of the activity it describes, may mean obedience, as in the expression to hear or else hearken to someone, see 4652-4660.


AC 10057.

[2] But what the sacrifices and burnt-offerings described in this chapter involve, will be told in a series by unfolding the correspondences by means of the internal sense. In the supreme sense, in which all holy things are Divine, the glorification of the Lord's Human is treated of, and in the representative sense the regeneration of man. The very process of the glorification of the Lord's Human, and of the regeneration of man, is fully described by the things commanded concerning the sacrifices and burnt-offerings; and in order that this process may be apprehended, I may set it forth by means of such things as can fall into the understanding. It is known that what is seen with the eyes and heard with the ears is perceived inwardly with man, and as it were passes out of the world through the eyes or ears into the thought, thus into the understanding, for the thought is of the understanding; and if they are such things as are loved, they pass from this into the will, and from the will by way of the understanding into the speech of the mouth, and also into the act of the body. Such is the circle of things out of the world through the natural man into his spiritual man, and from this again into the world. But be it known that this circle is instituted from the will, which is the inmost of man's life, and that it begins there, and is from this accomplished; and the will of a man who is in good is directed from heaven by the Lord, though it appears otherwise. For there is an influx from the spiritual world into the natural, thus through the internal man into his external, but not the reverse; for the internal man is in heaven, but the external in the world.

[3] As this circle is the circle of man's life, ( literally: “this circle is the circle of life of man”) therefore during man's regeneration he is regenerated according to the same, and when he has been regenerated, he lives and acts in accordance with it. Therefore during man's regeneration the truths which are to be of faith are insinuated through the hearing and sight, and these truths are implanted in the memory of his natural man. From this memory they are withdrawn into the thought that belongs to the understanding, and those which are loved become of the will; and insofar as they become of the will, they become of the life, for the will of man is his very life; and insofar as they become of the life, they become of his affection, thus of charity in the will and of faith in the understanding. Afterward the man speaks and acts from this life, which is the life of charity and of faith; from charity which is of the will goes forth the speech of the mouth and also the act of the body, both by way of the understanding, thus by the way of faith. From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord.

[4] Hence also it is plain that there are two states in the man who is being regenerated, the first when the truths of faith are being implanted and conjoined with the good of charity, the second when he speaks from the good of charity by means of the truths of faith, and acts according to these; thus that the first state is from the world through the natural man into the spiritual, thus into heaven; and the second is from heaven through the spiritual man into the natural, thus into the world. As said above, the spiritual or internal man is in heaven, and the natural or external man is in the world. This circle is the circle of the regeneration of man, and consequently is the circle of his spiritual life (concerning this twofold state of the man who is being regenerated, see the places cited in n. 9274).

[5] From what has been said, some idea may be formed of the glorification of the Lord's Human; for as the Lord glorified His Human, so He regenerates man, and therefore, as already often said, the regeneration of man is an image of the glorification of the Lord. From this it is evident that the first state of His glorification was to make His Human Divine truth, and to unite it with the Divine good that was in Him; and that the second state was to act from Divine good through Divine truth. For heaven and the church are founded through the Divine truth that proceeds from the Lord's Divine good; and through this are regenerated all who are in the church. ....

[6] Be it known that with a man who is being regenerated, purification from evils and their falsities goes on continually, for insofar as a man is purified from evils and falsities, so far are implanted the truths which are of faith, and these are conjoined with the good which is of charity, and insofar the man afterward acts from the good of charity.


AC INDEX 18

Circle
(circulus). There is a circle from the hearing and sight through the thought into the will, and from the will into the effort and act; similarly from the memory through the same way, 4247:2. The process of man's regeneration, and of the glorification of the Lord's Human, is described and illustrated by the circle of life with man, 10057:2.


AE 242.

242. To buy of Me gold tried by fire, that thou mayest be enriched, signifies that they should acquire for themselves from the Lord genuine good, that they may be able to receive the truths of faith. This is evident from the signification of "buying," as being to acquire and appropriate to oneself (see Arcana Coelestia, n. 4397, 5374, 5397, 5406, 5410, 5426); also from the signification of "gold tried by fire," as being genuine good, thus good from the Lord (of which presently); also from the signification of "that thou mayest be enriched," as being to be enabled to receive the truths of faith. This is the signification of being "enriched," because "riches" and "wealth" signify the knowledges of truth and good, and "the rich" are those who are in intelligence by means of knowledges, here, those who are in faith by means of them, since those who are in the doctrine of faith alone are here treated of. From this it is clear that "to buy of Me gold tried by fire, that thou mayest be enriched," signifies that they must acquire for themselves genuine good from the Lord so that they may receive the truths of faith.

[4] This may be illustrated by a comparison with the stomachs of birds and beasts of the earth that are called ruminating stomachs. Into these they first collect their food, and afterwards by degrees take it out and eat it, and thus nourish the blood; food thus becomes a part of their life. With man the memory corresponds to these stomachs; and man is endowed with memory instead of these because he is spiritual; into this he first gathers spiritual foods, which are knowledges, and afterwards he takes them out by a sort of ruminating, that is, by thinking and willing, and appropriates them, and thus makes them a part of his life.

From this comparison, although trifling, it can be seen that knowledges, unless implanted in the life by thinking and willing them and then doing them, are like food that remains unconsumed in ruminating stomachs, where it either becomes putrid or is vomited out. Moreover, the circle of man's life ( literally: “the circle of life of man”) is to know, to understand, to will, and to do; for man's spiritual life begins with knowing, passes next to understanding, then to willing, and finally to doing. From this it is clear that so long as knowledges are in the memory they are merely in the entrance to the life, and that they are not fully in man until they are in acts, and the more fully they are in acts the more fully they are in the understanding and will.


DP 29.

[3] There is in all things of the human mind this circle of love to thoughts and from thoughts to love from love, a circle which may be called the circle of life. On this subject something may be seen in the treatise THE DIVINE LOVE AND WISDOM, as for instance: The angels constantly turn the face to the Lord as a Sun (n. 129-134). All the interiors of the angels, of mind as well as of body, are likewise turned to the Lord as a Sun (n. 135-139). Every spirit, whatever his character may be, turns himself likewise to his ruling love (n. 140-145). Love conjoins itself to wisdom, and causes wisdom to be reciprocally conjoined to itself (n. 410-412).


TCR 756.

The consummation of the age can be illustrated by various things in the natural world, for here each and all things on the earth grow old and decay, but by alternate changes which are called the circles of things. Times in general and in particular pass through these circles. In general, the year passes from spring to summer, through this to autumn, then ends in winter, and from this returns to spring; this is the circle of heat. In particular, the day passes from morning to noon, through this to evening, and ends in night, and from this returns again to morning; this is the circle of light. Again, every man runs through the circle of nature, beginning life in infancy, advancing therefrom to youth and manhood, from this to old age, and dies..

All these are alternative consummations, which are natural and temporal, and yet periodical; because when one has passed from its origin to its end, another like it arises; thus everything is born and dies and is born again, in order that creation may be continued. This is like what takes place in the church because man is a church and in general constitutes the church, and one generation follows another with a constant variation of disposition; and iniquity once enrooted, that is, an inclination to it, is transmitted to posterity, and is extirpated by regeneration only, which is wrought by the Lord alone.

 

ASCENT AND DESCENT
The Ascending Line and the Descending Line
in The Circle of Life

Other teachings in the Third Testament refer to a descent from the Lord, the descending line in the circle of life, and an ascent to Him, the asccending line in the circle of life. One can see a circle in this descent from the Lord and then an ascent to Him.

In relation to the circle of the regeneration of man, another teaching about the circle of life in the Arcana Coelestia explains that this is by means of "an influx out of heaven from the Lord:"

From all this it is evident that the circle of the regeneration of man is like the circle of his life in general; and that it is in like manner instituted in the will by means of an influx out of heaven from the Lord."
(AC 10057:3)

Below are teachings in the Third Testament that speak about a descent and an ascent, two different parts in the circle of life: 


AC 3701.

… it is evident that of the "ladder set on the earth, and its head reaching to heaven; and behold the angels of God ascending and descending on it," the sum total of the signification is an ascent as it were from what is lowest, and afterwards when the order is inverted, a descent.

[2] How the case is with this ascent and descent, may be seen from what has been said and shown above (n. 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3607, 3610, 3665, 3690). But as this order, which is that of the regeneration of man, and which is described in the internal sense of this and the following verses, is altogether unknown in the church, the nature of it may be further illustrated.


AC 3702.

all goods and truths descend from the Lord, and ascend to Him; that is, that He is the first and the last; for man has been so created that the Divine things of the Lord may descend through him down to the ultimates of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium that unites the Divine with the world of nature, and the world of nature with the Divine; and that thus the very ultimate of nature might live from the Divine through man as the uniting medium; which would be the case if man had lived according to Divine order.

[2] Hence it is evident that there would be a descent of the Divine through man into the ultimate of nature, and from the ultimate of nature there would be an ascent to the Divine, if with faith of heart, that is, with love, man would only acknowledge the Lord as his first and last end.

[3] From all this we can see what is the quality of those through whom the Divine things of the Lord descend down to the ultimates of nature, and from the ultimates of nature ascend to Him, and represent the Divine communication and the consequent conjunction which in the supreme sense are signified by the "angels ascending and descending on the ladder set on the earth, whose head reached unto heaven, and upon which stood Jehovah."


AC 3882.

And she stood still from bearing.” That this signifies ascent by a ladder from the earth to Jehovah or the Lord, is evident from the signification of "bearing," or of "birth," as being truth and good; for these are births in the spiritual sense, inasmuch as man is regenerated or born anew by means of truth and good. These also are what are signified by the four sons born of Leah-Reuben, Simeon, Levi, and Judah. "Reuben" signifies the truth which is the first of regeneration, or of the new birth; this is truth merely as to memory-knowledge, thus it is to know truth. "Simeon" signifies the truth which is the second of regeneration, or of the new birth; this is truth as to the will, thus it is to will truth. "Levi" signifies the truth which is the third of regeneration, or of the new birth; this is truth as to affection, thus it is to be affected with truth, which is the same thing as charity. But "Judah" signifies good, which is the fourth of regeneration, or of the new birth, and this is the celestial of love. When the regenerate man, or he who is born anew, arrives at this stage, the Lord appears to him, for he has then ascended from the lowest step, as by a ladder, up to the step where the Lord is.

[2] This also is the ascent which was signified by the ladder seen by Jacob in a dream, which stood upon the earth, whose top reached to heaven, and on which the angels of God ascended and descended, and upon which stood Jehovah or the Lord…. Descent follows afterwards, for man cannot descend unless he has first ascended.

Descent is nothing else than looking at truth from good, as from a mountain upon which he has climbed, a man views the things which lie beneath.


AC 4009.

4009. And gave them into the hand of his sons. That this signifies that the truths and goods that were separated were given to truths, is evident from the signification of "sons," as being truths (see n. 489, 491, 533, 2623, 3373). "To give into their hand" is to give to their authority and disposal, for by the "hand" is signified power (n. 878, 3387). The truths here signified by "sons" are those called sensuous, because they are of the senses and are the outermost things of the natural mind. For man's natural communicates on the one side with the sensuous things of the body, and on the other side with the rational things of the rational mind. By these intermediates there is effected as it were an ascent from the sensuous things that are of the body and that have been opened toward the world, to the rational things that are of the rational mind and that have been opened toward heaven; and also a descent from these, that is, from heaven to the world; but this is effected in man only. This ascent and descent is that which is treated of in the internal sense of these chapters; and in order that each and all things may be presented representatively, the rational is represented by Isaac and Rebekah; the natural by Jacob and his two women; and the sensuous by their sons. But because in the sensuous, as in the ultimate of order, prior things exist together, as before shown every son represents some general in which they are.


AC INDEX 7.

Regeneration is effected from truth to good, which is ascent, and from good to truth, which is descent, 3882.


AC INDEX 19.

The natural communicates with the world by means of sensual things, and with heaven by means of rational things, that thus there may be ascent and descent, 4009.

 

AC INDEX 18.

Man is regenerated by means of the affection of truth; and one who is regenerated acts from the affection of good, 1904. With the spiritual, good and truth are implanted in the affection of sciences, 2675. When a man is regenerated, there is a change, and the truth becomes good, and ascends above external and scientific things, 6507. 


PROCESS OF MAN'S REGENERATION
And THAT OF
THE GLORIFICATION OF THE LORD'S HUMAN

Is Described and Illustrated by the Circle of Life with Man...
(References Below)

In the Index to the Arcana Coelestia under the word "regeneration," the Third Testament teaches us again about the circle of life.  Below are additional teachings about regeneration from the AC Index under the word Regeneration. 
 
When reading the teachings below notice how the Word speaks about TWO parts in the process of regeneration over and over again.  These two parts in the process of regeneration appear to be directly connected to the two parts of the circle of life... the ascending line and descending line. For example...
  • Truth is Conjoined to Good... and Good is Conjoined to Truth...
  • Alternate Between No Charity and Charity...
  • Two States of a Man...
  • Led by Means of Truth... Led by Means of Good...
  • By Affection of Truth... From the Affection of Good...
  • From External To Internal - Ascend  ... From Internal To External - Descend...
 
Here are Third Testament teachings about regeneration from the AC Index:
 

AC INDEX 18.

Regeneration... Described and Illustrated by the Circle of Life with Man...

Regeneration (regeneratio)... The process of man's regeneration and that of the glorification of the Lord's Human, are described and illustrated by the circle of life with man, 10057...



Truth is Conjoined to Good ... Good Conjoined to Truth...
Alternate Between No Charity and Charity...

Truth is conjoined to good, and good to truth; the process, 5365:2. The order of regeneration is not known at the present time; why, 3761. With a man who is about to be regenerated and one who has been regenerated, no charity and charity, or cold and heat, alternate, 933. With one who is about to be regenerated there are changes as of cold and heat, 933; with one who has been regenerated there are changes as of summer and winter, 935; changes of intellectual things as day and night, 935:2, 936. The first affection of truth with those who are about to be regenerated is impure, but is successively purified, 3089...


Last becomes the First, the End becomes the Beginning...

The process of regeneration, 9043; its quality, 2343:2; the last becomes the first, the end becomes the beginning, from which it afterwards commences as charity which faith has for an end, 5122:2; the first state, when good does not appear; and the second, when it manifests itself, 6717.... 

In what manner regeneration is effected by means of the truths of faith: first by knowing, next by acknowledging, and by believing; then they are conjoined with good, and afterwards good is acted from: illustrated, 8772:2... 

He who is being regenerated passes through ages like one who is born, 4377; he comes again as it were into the womb and comes from the kingdom of the lungs into the kingdom of the heart, 4931:3; he does not mostly fight from genuine truth, but from the truth of his own church, and then it can be conjoined with good, and becomes an innocent medium, 6765;...

They who are being regenerated, first do good from doctrinal considerations; when they are regenerated they do good from good; an example, 3310:3; they are first in a state of tranquillity, before they are in temptations, and after these they return into a state of tranquillity; which state is the end of those states in temptations, 3696:2;

The reasons why they who are being regenerated are reduced to the desolation of truth and to desperation: illustrated by examples, 2694:2. Their state of enlightenment and of joy after desolation, 2699. 


 
Two States of a Man who is being Regenerated...
Led by Means of Truth... Led by Means of Good...

Concerning the two states of a man who is being regenerated: references, 9274. He ought not to return from the second state to the former: references, 9274:3, 10184. Concerning the first and second state of man's regeneration; which are described, 10057:4, 10060, Concerning the two states of man's regeneration; which are described and illustrated; and by them are illustrated the two states of the glorification of the Lord's Human, 10076. The life of the regenerated man is that, in the first state of regeneration, there is immediate influx from the Lord, in the second state a mediate influx, see INFLUX. The former state is, to be led by means of truth, and the latter is, to be led by means of good, 7923e, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685:2, 8690:2, 8701, 9224:2, 9227, 9230e, 9274...


Man is Regenerated by Affection of Truth...
One Regenerated Acts from the Affection of Good...

Truths seek life in scientifics, and good in truths, 6077. That a man may be regenerated truth must be conjoined with scientifics, 6004:4, 6023, 6052. See SCIENTIFICS. Man is regenerated by means of the affection of truth; and one who is regenerated acts from the affection of good, 1904. With the spiritual, good and truth are implanted in the affection of sciences, 2675. When a man is regenerated, there is a change, and the truth becomes good, and ascends above external and scientific things, 6507.

A regenerated man is altogether another and a new man, -not as to the body, but as to the spirit; concerning which, 3212:2. They come into angelic intelligence and wisdom, 2494. Man can never be perfected to eternity, 675. Man can never be regenerated so that he can be called perfect, 894. Neither a man nor an angel can be regenerated so as to become perfect, 5122:3. Regeneration continues from infancy even to the end of life, and is afterwards perfected to eternity: references, 9334:3. 

When He is Being Regenerated, Proceeds From...
Doctrinals... To The Good Of Doctrinals... To The Good Of Truths... To The Good Of Life...
And When He Is Regenerated... Vice Versa

The spiritual, before they are regenerated, are reduced to ignorance, which is called the desolation of truth; the reason, 2682:2. The spiritual man, when he is being regenerated, proceeds from doctrinals to the good of doctrinals, from this to the good of truths, and from this to the good of life; and when he is regenerated vice versa, 3332:2.

The Internal and External in Relation to Regeneration

The Internal and External in relation to Regeneration.
The life of the natural man is contrary to the life of the spiritual, before the man is regenerated: illustrated, 3913:3. The merely natural man is in hell, and the spiritual is in heaven; and the man is in hell unless he is made spiritual: illustrated, 10156.

 

From External To Internal - Ascend  ... From Internal To External - Descend...

...Regeneration proceeds from the external to the internal: namely, from the truth of faith to truth in the will, thus to charity, 3868, 3870, 3872e. Regeneration advances from external to internal, and then from internal to external; this that there may be ascent as by a ladder, and then descent, 3882...

By means of the fall the natural man separated himself from the spiritual, and the natural man exalted himself above the spiritual; wherefore regeneration is necessary, 3167:2. Man is regenerated so that externals should comply with internals, 911, 913. The rational appears to itself to see nothing, unless the natural corresponds, 3493:2. The natural, or external man ought to be in correspondence with the spiritual, or internal, that a man may be regenerated; and he is not regenerated until the natural is regenerated: references, 9325e. When a man is regenerated, a correspondence is made between rational and natural things, 2989, 2990. 

 

GENUINE DOCTRINE IS
THE DOCTRINE OF CHARITY
AND FAITH TOGETHER,

AND NOT
THE DOCTRINE OF FAITH WITHOUT CHARITY

In the teachings below about doctrine, we see again that the Word of the Third Testament teaches us about a TWO part process when teaching us about doctrine:

  • First - The reception of doctrine - the doctrine of faith
  • Second - The life according to doctrine - the doctrine of charity and the doctrine of faith conjoined together become the doctrine of life.

Doctrine must first be received in the natural mind from the Lord as an influx out of heaven into the conscious natural mind (descending line), and then man must bring to life, put to life the true things of Doctrine in his unregenerate natural mind so it can be brought into correspondence with his internal man (ascending line). This state of correspondence between one's internal and external man is the heavenly form itself.

It has been seen in The Lord's New Church Which Is Nova Hierosolyma that genuine Doctrine is spiritual (truth) out of celestial (love) origin.  This is truth out of good and this in the Word is said to be the Descending Line in the circle of life (cp
AC 3882 ).  The Word says that the Lord appears to a person after he ascends to heaven and the Descending Line begins (cp AC 3882).   In the Descending Line, the Word of the Third Testament teaches us:

"Descent is nothing else than looking at truth from good, as from a mountain upon which he has climbed, a man views the things which lie beneath."
(AC 3882)

The Descending Line begins on the seventh day of rest and is a new birth, a state of innocence, a celestial state of love.

On the other hand, a life according to the true things of Doctrine implanted in the natural mind is seen to be part of the Ascending Line, since this involves the willing and doing of these true things until they are loved by the natural mind and become goods in its will.


Here are teachings from the Third Testament about doctrine and life according to doctrine: 

NHCD 243.

That there may be a church, there must be doctrine from the Word, since without doctrine the Word is not understood. Doctrine alone, however, does not make the church with man, but a life according to it. Hence it follows that faith alone does not make the church, but a life of faith, which is charity. Genuine doctrine is the doctrine of charity and faith together, and not the doctrine of faith without charity; for the doctrine of charity and faith together is the doctrine of life; but not the doctrine of faith without the doctrine of charity.


NHCD 315.

With respect to the priests, they ought to teach men the way to heaven, and also to lead them; they ought to teach them according to the doctrine of their church from the Word, and to lead them to live according to it. Priests who teach truths, and thereby lead to the good of life, and so to the Lord, are good shepherds of the sheep; but they who teach and do not lead to the good of life, and so to the Lord, are evil shepherds.


AE 799.

And His tabernacle, signifies all the doctrine of the church and the worship therefrom. This is evident from the signification of "tabernacle," as being the church in respect to doctrine and worship, thus, too, the doctrine and worship of the church; ... and this is why a "tabernacle" has a similar signification as "the house of God," namely, the worship of God according to doctrine, consequently also the church, since the church is a church from a life according to doctrine, and a life according to doctrine is worship.


CL 115.

4] The angel said further, that the Sacred Scripture, which proceeded immediately from the Lord, is in general and in particular a marriage of good and truth. And since with Christians, the Church, which is formed by the truth of doctrine, and religion, which is formed by the good of life according to the truth of doctrine, are solely from the Sacred Scripture, it is evident that the Church in general and in particular is the marriage of good and truth.


In the first international governmental document for The Lord's New Church Which Is Nova Hierosolyma written in 1947, the use of genuine Doctrine in the Ascending and Descending Lines in the Circle of Life was described:

"In this it is seen that in that Internal Church which is to come into existence for the sake of the salvation of the human race, there is a circle of life and light from the Lord, a circle of Spirit and of Life which the Word in itself is, and into which the Church must come. This circle begins in its visible form with the true which calls men to repentance, to a change and purification of the natural life [Ascending Line in the Circle of Life]. It then Leads through the opening of the internal man to the development of the spirit in the reception of the internal true and good things of Doctrine, and from thence it proceeds again downward or outward to the taking on of new and more interior truths of life in the Sense of the Letter of the Word for the further change of the natural mind [Descending Line in the Circle of Life]. Within this circle is the proper life of the Church. In the filling of it lies the regeneration of mankind. In it the Lord Himself is the Way, the Truth and the Life, and He in His Divine Human lives in man and man in Him. In this circle is the daily giving of His Body and Blood, the daily feeding on the Bread and Wine of His Holy Communion. "
*(Principles of Doctrine and Order, Handbook, p. 16)

This paragraph explains that the purpose of all doctrine, all new doctrine is to see new and more interior truths of life in the Sense of the Letter of the Word for the further change of the natural mind.  All doctrine of faith has the doctrine of charity and the doctrine of life as its end. The ascending line can only begin within a person when a person decides to use doctrine, and doctrinals to order the unregenerate natural mind by the willing and the doing of the Lord's truths because they are truths. 

The Lord gives every person the freedom to use His Divine Truths, and His genuine Doctrine as truths of life to order the unregenerate natural mind, to bring it into correspondence with the internal man, the heavenly for itself, OR to just acquire more doctrinals, more truths to fill the memory so one can reason about them.  Coming to see truths of life in the teachings of the Word, and the willing and doing of these truths to order the unregenerate natural mind is the end of all doctrine of faith, and all doctrinals of the Church.  For as we read above "the doctrine of charity and faith together is the doctrine of life; but not the doctrine of faith without the doctrine of charity." (NHCD 243) How many Divine Truths in our memory from the Lord's Word do we use as truths of life in our daily life?

THE ANGELS OF HEAVEN
ARE PERFECTED TO ETERNITY
THROUGH THE CIRCLE OF LIFE

... The Eternal Circle ... Morning, Noon, Evening, Twilight...
... Alternating between being...  in Internal Man, in External Man...

The circle of life is an eternal Divine Order since angels are perfected to eternity through an eternal circle of morning, noon, evening, and twilight, and then again morning.

Below we are taught that the angels have an internal man and external man just as man does in this world. When angels are in their internal man, they are in a state of love and light -  morning and noon states. When angels are in their external man, they are in a state of light and love in obscurity - evening and twilight states.... The angels alternate to eternity between being in their internal man (morning and noon states), being in their external man (evening and twilight states), and again coming into their internal man...

To sum up the teachings below:

  • When angels are in a state of their internal man
    • Angels are in a state of love and light
    • Morning and noon states
    • Angels have a perception of the Lord's Presence
      • Angels affected with good
      • Angels see truth
  • When angels are in a state of their external man
    • Angels are in a state of light and love in obscurity
    • Evening and twilight states
    • Do not perceive the Lord to be present... state of non-perception
      • Angels not then affected with good
      • Neither do angels see truth, as before
        • This troubles the angels


Here below are teaching about the eternal circle with the angels in heaven: 

AC 5672.

"Against Joseph came at noon. That this signifies until the internal should be present with light, is evident from the signification of "against he came" as being when it should be present; from the representation of Joseph, as being the internal (see n. 5648); and from the signification of "noon," as being a state of light (n. 1458, 3195, 3708). That "noon" denotes a state of light is because the times of day, as morning, noon, and evening, correspond to the enlightenments in the other life, and the enlightenments there are those of intelligence and wisdom, for in the light of heaven there is intelligence and wisdom. There are alternations of enlightenment there, like morning, noon, and evening on earth. The states of shade, like those of evening, do not arise from the sun there, that is, the Lord, who is always giving light, but from the angels' proprium, for insofar as they are let into their proprium they come into a state of shade or evening, and insofar as they are lifted out of their proprium into a heavenly proprium, they come into a state of light. From this it is plain why noon corresponds to a state of light."

 

AC 5962.

And he sent his brethren away, and they departed. That this signifies concealment, is evident from the signification of "sending away," as being to remove from himself, consequently to be no more present with them as before; and from the signification of "going" or "departing," as being to live, also to live more remotely, and also to leave (see n. 3335, 3416, 3690, 4882, 5493, 5696); thus it denotes to be concealed. That removal from the internal celestial and thus the concealment of it, is now treated of, is evident from the things which follow in their internal sense. [2] He who does not know how the case is with the state of life of spirits, and of the angels in the heavens, cannot know why the concealment of truth and of good should now be treated of, seeing that just before they had been in the light of these. In heaven this state is that spirits and angels have their morning, midday, and evening, also twilight, and again morning, and so on. It is their morning when the Lord is present and blesses them with manifest happiness: they are then in the perception of good. It is their midday when they are in the light of truths; and it is their evening when they are removed therefrom, and then it appears to them that the Lord is more remote and is hidden from them. All who are in heaven undergo and pass through these alternations, and cannot otherwise be continually perfected, for thereby they have relatives, and from the relatives a more perfect conception, since they thereby know what is not happy, because they thereby know what is not good and what is not true. [3] It is worthy of admiration that to eternity one state is never exactly like another, and also that one spirit and angel does not pass through the like changes of state as another, for the reason that one is not exactly like another in respect to good and truth; just as neither is one man exactly like another in the face. Nevertheless out of these varieties the Lord makes a one. It is a general canon that everyone that has any quality comes forth from various things which are reduced into such unanimity that by agreement of harmony they all appear as a one. In the heavens the unity thus formed, or union, is effected through love and charity (see also n. 3241, 3267, 3744, 3745, 3986, 4005, 4149, 4598). [4] The concealment which is signified by "Joseph's sending his brethren away and their departing," is called in the Word "evening," and occurs with the angels at the times when they do not perceive the Lord to be present; for there is in heaven a continual perception of the Lord. When they are in a state of non-perception they are not then affected with good, neither do they see truth, as before; this troubles them, but shortly afterward the dawn comes, and so the morning. 

 

AC 6110.

Because the famine was very grievous. That this signifies desolation, is evident from the signification of "famine," as being a lack of good and of knowledges (see n. 1460, 3364, 5277, 5279, 5281, 5300, 5579, 5893); thus a "very grievous famine" denotes desolation (n. 5360, 5376, 5415, 5576). With regard to desolation, be it known that truths and goods and the knowledges thereof make the spiritual life of those who are in heaven, for these are the celestial and spiritual foods with which they are nourished. These foods are given them daily by the Lord. When it is morning with them, goods are supplied; when it is noon, truths are supplied; but when it is evening, goods and truths are lacking, and this even unto twilight and the return of morning. The angels are then kept in a state of appetite, which is of such a nature that they long for these things more than those who are hungry on earth long for food. This state is signified by "famine," and it is a kind of desolation, but not such as exists with those who are in the lower earth (n. 698, 699, 1106-1113).  [2] Scarcely anyone in this world can believe that the angelic heaven has such an appetite for truths and goods and the knowledges of these; for they who are intent on nothing else than gain and glory and indulgence in pleasures, will wonder that such things are a matter of life to the angels, and will say, "What are knowledges of good and of truth to me? what have these to do with life? The things which give life and the delight of life are riches, honors, and pleasures." But be it known to them that the life which is from these things is the life of the body, and not the life of the soul, and that the former life perishes with the body, but the latter remains to eternity; and that they consult their own evil who during their abode in this world think nothing about the spiritual life.
... By means of such alternations are all made perfect. It is worthy of note that the alternations of the day in the natural world - morning, midday, evening, night, and again morning - perfectly represent the alternations in the spiritual world, with only this difference: that the alternations of the spiritual world flow into the understanding and the will, and sustain those things which are of the life; while the alternations in the natural world flow into those things which are of the body, and sustain them.
... [5] The reason why these alternations take place in the natural world is that the natural world comes forth from the spiritual world, and therefore also subsists from it; and hence it is that universal nature is a theater representative of the Lord's kingdom (see n. 3483, 4939). The reason why these alternations exist in the spiritual world is that all who are in heaven may be continually perfected
.

 

AC 7218.

And for hard service. That this signifies by infestations from mere falsities, is evident from the signification of "service," as being infestation by falsities (see n. 7120, 7129); thus "hard service" denotes infestation by mere falsities; for they who are infested by mere falsities, and are not revived by truths whereby the falsities may be shaken off (and yet their life is the life of the truth which is of faith and of the good which is of charity), are in the greatest anguish, and so long as they are in this state, they are as it were in hard service. Hence it is that such infestations are signified by "hard service." Be it known that everything of thought flows in, but when spirits are in a state of evening and night, their thought is then in a forced state, they being then compelled to think of the falsities which are being injected, and not being able to at all loose themselves from this compulsion. But when it is the state of morning and midday with them, their thought is in a free state, for then they are allowed to think of things which they love, thus of the truths and goods of faith and charity, for these belong to their love. (That this freedom is that which belongs to the love, see n. 2870-2893.) 

 

AC 8426.

In the evening, then ye shall know that Jehovah hath brought you out from the land of Egypt. That this signifies that in the end of the former state there shall be a revelation that they are liberated, is evident from the signification of "evening," as being the end of the former state (of which below); from the signification of "knowing," as being to be revealed, for that which Jehovah gives to know is called "revelation;" and from the signification of "bringing out," as being to liberate (as frequently above), here from the infestations which are signified by "the land of Egypt" (n. 7278). [2] That "in the evening" denotes the end of a former state, is because the changes of state in the other life are circumstanced as are the times of day in the world, namely, morning, noon, evening, and night, or twilight, and again morning. Be it known that in the spiritual world there are perpetual changes of states, and that all who are there pass through them. The reason is that they may be continually perfected, for without changes of states or without variations continually succeeding one another in order, they who are in the spiritual world are not perfected. The changes of states which succeed each other in order like the times of the day and the times of the year, never return quite the same, but are varied. The beginning of every state corresponds to morning on the earth, and also in the Word is sometimes meant by "morning;" but the end of every state corresponds to evening, and is likewise sometimes called "evening" in the Word. When it is morning they are in love; when it is noon, they are in light or in truth; but when it is evening they are in obscurity as to truths, and are in the delight of natural love. This delight is what is signified by the quail which they received in the evening, and the good is what is signified by the manna which they received every morning. [3] From all this it is evident what "the evening" signifies, namely, the end of the state of the thing treated of, consequently also the end of the state of the church. But see what has previously been shown about the signification of "evening:" That in the other life there are alternations of states, as in the world there are alternations of times (n. 5672, 5962, 6110); that "evening" denotes the end of a former church, and "morning" the beginning of a new church (n. 2323, 7844); consequently that "the evening and the morning" denote the advent of the Lord (n. 7844); that in heaven there are evening and twilight before morning; but not night, which is in hell (n. 6110).

 

AC 10134.

"The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of "offering a lamb," or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of "morning," as being a state of love and of the consequent light in the internal man (of which also below).

[3] That "morning" denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by "morning" is signified a state of love; by "noon," a state of light in clearness; by "evening," a state of light in obscurity; and by "night," or "twilight," a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.)

[4] That by "morning" is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord. "

 

AC 10135.

"And the other lamb thou shalt offer between the evenings. That this signifies the like in a state of light and love in the external man, is evident from the signification of "offering a lamb," or sacrificing it, as being the removal from evils through the good of innocence from the Lord (as just above, see n. 10134); and from the signification of "between the evenings," as being in a state of light and of love in the external man; for by "evening" in the Word is signified a state of the interiors when the truths of faith are in obscurity and the goods of love in some cold. For the states of love and light vary with the angels as vary in the world the states of the times of the day, which are morning, noon, evening, night or twilight, and again morning. When the angels are in a state of love, it is morning with them, and the Lord appears to them as a rising Sun; when they are in a state of light, it is noon with them; but when they are in a state of light in obscurity, it is evening with them; and afterward when they are in a state of love in obscurity or in some cold, it is night with them, or rather twilight before the morning. [2] Such states succeed continually with the angels, and by means of them they are continually perfected. But these variations do not arise from the Sun there, its rising and setting, but from the state of the interiors of the angels themselves; for like men they desire now to be in their internals, and now in externals. When they are in internals, they are in a state of love and the consequent light in clearness, and when in externals, they are in a state of love and the consequent light in obscurity, for such is the external relatively to the internal. This is the origin of the variations of the states of the angels. They have such states and such variations because the Sun of heaven, which is there the Lord, is Divine love itself; and therefore the heat which thence proceeds is the good of love, and the light which is thence is the truth of faith; for all things which proceed from that Sun are alive, and not like those which are from the sun of the world, which are dead."

 

HH 155.

155. Angels are not constantly in the same state as to love, and consequently not in the same state as to wisdom for all their wisdom is from, and according to love. Sometimes they are in a state of intense love, sometimes in a state of love not intense. The state decreases by degrees from its greatest to its least intensity. When in their greatest degree of love, they are then in the light and warmth of their life, or in a clear and delightful state, but when in their least degree, they are in shade and cold, or in their obscure and undelightful state. From this last state they return again to the first, and so on, these alternations following one after another with variety. There is a sequence of these states like the varied states of light and shade, of heat and cold, or like morning, noon, evening and night, day after day in the world with unceasing variety throughout the year. There is also a correspondence, morning corresponding to the state of their love in its clearness, noon to the state of their wisdom in its clearness, evening to the state of their wisdom in its obscurity, and night to a state of no love and wisdom. But it should be known that there is not correspondence of night with the states of life of those in heaven, although there is what corresponds to the dawn that precedes morning. The correspondence of night is with those who are in hell.# From this correspondence, "day" and "year" in the Word signify states of life in general, "heat" and "light" signify love and wisdom, "morning" the first and highest degree of love, "noon" wisdom in its light, "evening" wisdom in its shade, "dawn" the obscurity that precedes the morning, while "night" signifies the deprivation of love and wisdom.##

-------------------

# In heaven there is no state corresponding to night, but there is one corresponding to the dawn that precedes morning (n. 6110). The "dawn" signifies a middle state between the last and the first (n. 10134). ## Alternations of state in respect of enlightenment and perception occur in heaven, like the times of day in the world (n. 5672, 5962, 6110, 8426, 9213, 10605). In the Word "day" and "year" signify all states in general (n. 23, 487, 488, 493, 893, 2788, 3462, 4850, 10656). "Morning" signifies the beginning of a new state, and a state of love (n. 7218, 8426, 8427, 10114, 10134). "Evening" signifies a state of declining light and love (n. 10134, 10135). "Night" signifies a state of no love and faith (n. 221, 709, 2353, 6000, 6110, 7870, 7947).

--------------------

 

HH 166.

166. The same is true of all things that exist from time, as the four seasons of the year called spring, summer, autumn and winter, the four periods of the day called morning, noon, evening and night, the four ages of man called infancy, youth, manhood and old age, and all other things which either come into existence from time or have a succession in accordance with time. In thinking of these, a man thinks from time but an angel from state. In consequence, what is in them from time with a man is, with the angels, turned into an idea of state. Spring and morning are turned into an idea of the state of love and wisdom such as they are in their first state with angels. Summer and noon are turned into an idea of love and wisdom such as they are in their second state , autumn and evening such as they are in their third state, night and winter into an idea of such a state as exists in hell. This is why these states have a like significance in the Word (see above n. 155). This makes clear how natural things in the thought of man become spiritual with the angels who are with man.
 

 

A Person Who Is Being Regenerated
Also Passes Through Variations Of States
Of Love And Faith
As The Angels Of Heaven Do
... The Eternal Circle ... Morning, Noon, Evening, Twilight...
... Alternating between being...  in Internal Man, in External Man...


It is also explained in the Word of the Third Testament that a person who is being regenerated also passes through variations of states of love and faith as the angels of heaven do:

AC 10134.

" [6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by "morning," "noon," "evening," and "night" or "twilight" in the Word. "

 

 

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Nova Hierosolyma


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 Nova Domini Ecclesia Quae Est Nova Hierosolyma
The Lord's New Church Which Is Nova Hierosolyma 
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