Series on the Grand Man

[AC 3741] CONTINUATION
CONCERNING THE GRAND MAN AND CORRESPONDENCE THEREWITH

Selection from Arcana Coelestia ~ Emanuel Swedenborg

The heavenly kingdom presents the form of one man, for the reason that all the things therein correspond to the Only Lord-that is, to His Divine Human-who alone is Man (see n. 49, 288, 565, 1894). From correspondence with Him, and from being an image and likeness of Him, heaven is called the Grand Man. From the Divine of the Lord come in heaven all the celestial things which are of good, and all the spiritual things which are of truth. All the angels there are forms (that is, substances formed according to the reception) of the Divine things which are from the Lord. The Divine things of the Lord as received by the angels are what are called things celestial and spiritual, because in them the Divine life, together with the Divine light thence derived, come forth and are modified as in their recipients.
[2] From this it is that the forms and material substances with man are also of the same nature, but in a lower degree, because grosser and more composite. That these also are forms recipient of celestial and spiritual things, is very evident from signs that are clearly visible; as from thought, which flows into the organic forms of the tongue, and produces speech; from the affections of the mind, which present themselves visible in the face; and from the will, which by the muscular forms flows into actions; and so on. Thought and will, which produce such effects, are spiritual and celestial, whereas the forms or substances which receive them and carry them into act, are material; and it is evident that these latter have been formed altogether for the reception of the former, and thus it is evident that the latter are from the former, and that unless they were from them, they could not have come forth such as they are.

3742. That there is one only life, which is from the Lord alone, and that angels, spirits, and men are only recipients of life, has been made known to me by experience so manifold as to leave not even the slightest doubt. Heaven itself is in the perception that this is the case, insomuch that the angels manifestly perceive the influx, and also how it flows in; and likewise the fullness and quality of their reception of it. When they are in a fuller state of reception they are then in their peace and happiness; otherwise they are in a state of unrest and of a certain anxiety. Nevertheless the life of the Lord is so appropriated to them as to cause them to feel that they live from themselves, but yet they know that it is not from themselves. The appropriation of the Lord's life comes from His love and mercy toward the universal human race, in that He wills to give Himself to everyone, and all that is His, and in that He actually does give them insofar as they receive, that is to say, insofar as they are in the life of good and in the life of truth, as being likenesses and images of Him. And as such a Divine endeavor is continually proceeding from the Lord, as before said His life is appropriated.

3743. But they who are not in love to the Lord and toward their neighbor, consequently who are not in the life of good and truth, are not able to acknowledge that there is only one influent life, and still less that this life is from the Lord. But all such are indignant, nay, feel aversion, when it is said that they do not live from themselves. The love of self is the cause of this; and wonderful to say, although shown by living experience in the other life that they do not live from themselves, and although being at the time convinced they say that it is so, yet afterwards they persist in the same opinion, and imagine that if they lived from another, and not from themselves, all the delight of their life would perish; for they are not aware that the reverse is the truth. For this reason the wicked appropriate evil to themselves, because they do not believe that evils are from hell; and good cannot be appropriated to them, because they believe good to be from themselves, and not from the Lord. Nevertheless the wicked, and also those in hell, are forms recipient of life from the Lord, but such forms that they either reject, or suffocate, or pervert good and truth; and thus the goods and truths which are from the Lord's life become with them evils and falsities. The case herein is like that of the light of the sun, which although single and white, is yet varied as it passes through or flows into various forms, and thereby produces beautiful and pleasing colors, as well as those which are not beautiful and not pleasing.

3744. From all this it is now evident what is the nature of heaven, and from what ground heaven is called the Grand Man; that is to say, the varieties as regards the life of good and truth therein are innumerable, and are in accordance with the reception of life from the Lord. These varieties have a relation to each other altogether similar to that which subsists between the organs, members, and viscera in man, all of which are forms in perpetual variety recipient of life from their soul, or rather through their soul from the Lord; and yet notwithstanding they are in such variety, they together constitute one man.

3745. How great this variety is, and of what nature, may be seen from the variety in the human body. It is known that one organ or member is not like another; for instance, that the organ of sight is not like the organ of hearing, and that the same is true of the organ of smelling, the organ of taste, and also the organ of touch, which last is diffused throughout the whole body. So also with the members-the arms, hands, loins, feet, and soles of the feet; and also with the viscera that lie hidden within, as those of the head, namely, the cerebrum, cerebellum, medulla oblongata, and medulla spinalis, with all the minute organs, viscera, vessels, and fibers of which they are composed; also those belonging to the body below the head, as the heart, lungs, stomach, liver, pancreas, spleen, intestines, mesentery, and kidneys; and also those which are appropriated to generation in both sexes. It is known that all of these both in general and in particular are dissimilar in form and in function; so dissimilar that they are entirely different. In like manner there are forms within forms, which also are of such variety that no one form, nor even one particle, is altogether like another, that is to say, so like that it may be substituted in place of it, without some alteration however slight. All these things in both general and particular correspond to the heavens, but in such a manner that the things with man that are corporeal and material are there celestial and spiritual; and they correspond in such a way that it is from this that they come forth and subsist.

3746. In general all these varieties bear relation to the things of the head, of the chest, of the abdomen, and to those of the members of generation; in like manner to the things which are interior and to those which are exterior in each of these.

3747. I have occasionally conversed with spirits concerning the learned of our age-that they know only the distinction of man into internal and external, and this not from any reflection on the interior things of the thoughts and affections in themselves, but from the Word of the Lord; and that still they are ignorant what the internal man is, and that many even have doubts as to whether it exists, and also deny its existence, because they do not live the life of the internal man, but that of the external; and because they are so much led astray by the appearance as regards brute animals, in their seeming like themselves in respect to organs, viscera, senses, appetites, and affections. And it was said that the learned know less about such subjects than the simple, and that still they seem to themselves to know much more; for they dispute about the interaction of the soul and body, and even about the nature of the soul, as to what it is; when yet the simple know that the soul is the internal man, and that it is man's spirit which is to live after the death of the body; also that it is the real man which is in the body.
[2] And further it was said that more than the simple, the learned make themselves out to be like the brutes, and ascribe all things to nature, and scarcely anything to Divine; and still further, that they do not reflect that as distinguished from brute animals man has a capacity for thinking about heaven, and about God, and thereby of being elevated above himself, consequently of being conjoined with the Lord by love; and thus that men cannot but live after death to eternity. And it was added that they are especially ignorant that all things whatsoever belonging to man depend on the Lord through heaven, and that heaven is the Grand Man, to which correspond all things in man in both general and particular, and also all things in nature; and possibly when they shall hear and read these things they will seem to them like paradoxes, and unless experience confirms them they will reject them as a fanciful affair; as they will also do when they shall hear that there are three degrees of life in man, as there are three degrees of life in the heavens, that is, three heavens and that man so corresponds to the three heavens that when he is in the life of good and truth, and by this life an image of the Lord, he is himself in image a little heaven.
[3] I have been instructed concerning these degrees of life-that it is the last or ultimate degree of life which is called the external or natural man by which man is like animals as regards lusts and fantasies; that it is the second degree of life which is called the internal and rational man by which man is above animals, for it is through this that he is able to think and will what is good and true, and have dominion over the natural man, by restraining and also rejecting its lusts and the resultant fantasies, and also by reflecting within himself concerning heaven, nay, concerning Divine, which brute animals are altogether incapable of doing; and lastly that the third degree of life is that which is the most unknown to man, although it is that through which the Lord inflows into the rational mind, whereby man has the faculty of thinking as a man, and also has conscience, and perception of what is good and true, and also elevation by the Lord toward Himself. But these things are remote from the ideas of the learned of this age, who merely dispute whether a thing exists; and who, so long as they do this, cannot know that it does exist, and still less what it is.

3748. There was a certain spirit who while he had lived in the world had gained a great public reputation for learning, being of a subtle genius in confirming falsities, but very stupid as regards goods and truths. As he had previously done in this world, he imagined that he knew everything; for such spirits believe themselves to be most wise and that nothing is hidden from them; and such as they have been in the life of the body, such they remain in the other life; for all things that belong to anyone's life, that is, which are of his love and affection, follow him and are in him as the soul is in its body, because from these he has formed and given quality to his soul. This spirit came to me and conversed with me, and because he was of such a quality, I asked him, Who is the more intelligent, he who knows many falsities, or he who knows a little truth? He replied, He who knows a little truth. The reason of his giving this answer was that he imagined that the falsities which he knew were truths, and thus that he was wise.
[2] He afterwards desired to reason about the Grand Man, and about the influx therefrom into everything of man; but as he understood nothing about it, I asked him how-seeing that the thing which moves is spiritual, and that which is moved is corporeal-he understood the fact that thought, which is spiritual, moves the whole face and exhibits its own expression; and also moves all the organs of speech, and this distinctly according to the spiritual perception of such thought; and that the will moves the muscles of the whole body, and the thousands of fibers dispersed throughout it, to one action. But he knew not what answer to give. I conversed further with him on the nature of endeavor, and asked him whether he knew that endeavor produces actions and motions, and that all action and motion must have endeavor within them in order that they may come forth and subsist. He replied that he did not know this; and he was therefore asked how he could desire to reason, seeing that he did not know even first principles, in which case reasoning is like scattered dust with no coherence, which falsities dissipate in such a manner that at last the man knows nothing, and consequently believes nothing.

3749. A certain spirit came to me unawares, and flowed into my head. Spirits are distinguished according to their influx into different parts of the body. I wondered who and whence he was; but after he had been silent for some time the angels who were with me said that he had been taken from among the spirits who were with a certain learned man still living in the world, who had gained extraordinary reputation for his learning. Communication was also then given through this intermediate spirit with the thought of that man. I asked the spirit what idea this learned man was enabled to form concerning the Grand Man, and concerning its influx and consequent correspondence. He said that he could form no idea. He was next asked what idea he had of heaven. He said that he had none at all, except blasphemous ones-as that people there are always playing on musical instruments such as rustics are wont to make a sound with. And yet this man is held in high estimation, and is believed to know what influx is, and what the soul is, and what is the nature of its interaction with the body; and possibly it is believed that he knows better than other men what heaven is. From this it is evident what sort of men are now the teachers of others, namely, that from mere objections and difficulties they oppose the goods and truths of faith, although they publish the contrary.

3750. What kind of idea of heaven those have who are believed to have more than ordinary communication therewith, and influx thence, was also shown me to the life. They who appear above the head are those who in the world had been desirous to be worshiped as deities, and with whom the love of self had been exalted to the utmost height, by successive steps of power, and by a consequent imaginary liberty; they are also deceitful under the appearance of innocence and love to the Lord. From the phantasy of height they appear on high above the head; but nevertheless are beneath the feet in hell.
[2] One of these spirits led himself down to me; and others informed me that in the world he had been a pope. He conversed with me very courteously; first concerning Peter and his keys, which he imagined he himself was in possession of. But when he was questioned concerning the power of admitting into heaven whomsoever he pleased, he was found to have so gross an idea of heaven that he represented a kind of door which gave entrance; and he said that he opened that door to the poor gratis, but that the rich paid according to their ability, and that what they paid was holy. Being asked whether he believed that those whom he had admitted remained there, he said that he did not know, but if not, they went out again. He was then told that he could not know their interiors, as to whether they were worthy, and that they might be robbers, who will be in hell. He answered that this was no concern of his, and if they were not worthy they might be sent out. But  he was instructed what is meant by the keys of Peter, namely, the faith of love and charity; and inasmuch as the Lord alone gives such faith, therefore it is the Lord alone who admits into heaven; and that Peter does not appear to anyone; and that he is a simple spirit, who has no more power than others. He had no other opinion about the Lord than that He ought to be worshiped insofar as He gives such power; but if He should not give it, it was perceived that he thought that He ought not to be worshiped. Further: in conversing with him concerning the internal man, he was found to have an unclean idea of it.
[3] The liberty, fullness, and delight of the respiration he enjoyed when he sat upon his throne in the Consistory, and believed that he spoke from the Holy Spirit, was shown me to the life. He was let into a state similar to that in which he had been when present there (for in the other life everyone can easily be let into the state of life he had in the world, because the state of his life remains with him after death); and his respiration was communicated to me, such as he then had. It was free, and attended with delight-slow, regular, deep, filling the breast; but when he was contradicted, there was somewhat as it were rolling itself and creeping in the abdomen, from the continuation of the respiration; and when he supposed that what he was laying down was Divine, he perceived it from the respiration being more tacit, and as it were in agreement therewith.
[4] I was afterwards shown by whom such popes are directed, namely, by a crowd of sirens who are above the head, who have contracted a nature and life of insinuating themselves into all kinds of affections, with a design to exercise command, and to subject others to themselves, and to destroy for the sake of self all they are able to destroy; using for this purpose holiness and innocence as means. They are timid on their own account, and act cautiously; but when occasion offers, they will for the sake of self rush into cruelty without mercy.

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