bygrace's Tistory Blog

※ 이 글은 스베덴보리 저, 'True Christian Religion'(1770, 부제 'Containing the universal theology of the new church foretold by the Lord in Daniel 7:13–14 and Revelation 21:1–2') 8번 주제, 'Charity, or Love to the Neighbor, and Good Works' 1번 소주제, 'There are three universal loves—the love of heaven, the love of the world, and the love of self' 5번 항, 'The internal and external man' 입니다.

※ 다음은 이 책, TCR(True Christian Religion)의 주제들입니다.

  1. The Faith of the New Heaven and of the New Church (1-3)

  2. God the Creator (4-80)

  3. The Lord the Redeemer (81-137)

  4. The Holy Spirit and Divine operation (138–188)

  5. The Sacred Scripture or Word of the Lord (189–281)

  6. The catechism or Decalogue explained in its external and its internal sense (282–335)

  7. Faith (336–391)

  8. Charity, or love to the neighbor, and good works (392–462)

  9. Freedom of Choice (463–508)

10. Repentance (509–570)

11. Reformation and Regeneration (571–625)

12. Imputation (626–666)

13. Baptism (667–697)

14. The Holy Supper (698–752)

15. The Consummation of the Age, the Coming of the Lord, and the New Heaven and New Church (753–791)

401

(5) The internal and external man.

(a) Man was created so as to be at the same time in the spiritual world and in the natural world. The spiritual world is where angels are, and the natural world where men are. And as man was so created, there was given him an internal and an external—an internal whereby he is in the spiritual world, and an external whereby he is in the natural world. His internal is what is called the internal man, and his external the external man.

[2] (b) Every man has an internal and an external, but with a difference between the good and the evil. With the good the internal is in heaven and its light, and the external in the world and its light; and this light of the world in them is illumined by the light of heaven, and therefore in them the internal and external act as one, like cause and effect, or like the prior and the posterior. But with the evil the internal is in hell and its light, and this light, in comparison with the light of heaven is thick darkness, although their external may be in a light like that in which the good are; thus there is an inversion. On this account the evil, just like the good, can talk and teach about faith, charity, and God, but not from faith, charity, and God.

[3] (c) The internal man is what is called the spiritual man, because it is in the light of heaven, which is a spiritual light; while the external man is called the natural man, because it is in the light of the world, which is a natural light. The man whose internal is in the light of heaven, and his external in the light of the world, is a spiritual man in regard to both, because spiritual light from the interior illumines the natural light, and makes it as its own. But the reverse is true of the evil.

[4] (d) The internal spiritual man viewed in himself is an angel of heaven, and while living in the body is in association with angels, although he does not know it; and when released from the body he goes among angels. But with the evil the internal man is a satan, and while living in the body is in association with satans, and when released from the body goes among them.

[5] (e) With those who are spiritual men, the interiors of the mind are actually elevated towards heaven, for they look primarily to that; but with those who are merely natural, the interiors of the mind are turned away from heaven and towards the world, because they look primarily to the world.

[6] (f) Those who cherish a merely general idea of the internal and external man, believe that it is the internal man that thinks and wills, and the external that speaks and acts, because thinking and willing are internal, while speech and action are external. But let it be understood that when a man thinks and wills rightly respecting the Lord and the things pertaining to the Lord, and respecting the neighbor and what pertains to the neighbor, he thinks and wills from a spiritual internal, because from a belief in truth and a love of good; but when his thought and will respecting these things are evil, his thought and will are from an infernal internal, because from a belief in falsity and a love of evil. In a word, so far as man is in love to the Lord and love towards the neighbor, he is in a spiritual internal, and from that internal thinks and wills and also speaks and acts; while so far as he is in the love of self and the world, he thinks and wills from hell, even when he speaks and acts otherwise.

[7] (g) It has been provided and arranged by the Lord, that so far as man thinks and wills from heaven, the spiritual man is opened and formed, the opening being into heaven even to the Lord, while the forming is in conformity to the things of heaven. But on the contrary so far as man thinks and wills, not from heaven but from the world, so far the internal spiritual man is closed, and the external is opened and formed, the opening being into the world, while the forming is in conformity to the things of hell.

[8] (h) Those in whom the internal spiritual man is opened into heaven to the Lord are in the light of heaven, and in enlightenment from the Lord, and thereby in intelligence and wisdom; these see truth from the light of truth and perceive good from the love of good. But those in whom the internal spiritual man is closed do not know what the internal man is, neither do they believe in the Word or in a life after death, or in the things pertaining to heaven and the church; and because they are in merely natural light, they believe nature to be from itself and not from God; they see falsity as truth, and have a perception of evil as good.

[9] (i) The internal and external here treated are the internal and external of man’s spirit; his body is only an additional external within which the former exist; for the body in no way acts from itself, but acts only from the spirit that is in it. It must be understood that the spirit of man, after its release from the body, thinks and wills and speaks and acts, just as before. Thinking and willing are its internal, while speech and action then constitute its external.

※ 워렌 편(編), ‘COMPENDIUM’ 1장 ‘CONCERNING GOD’ 6강, ‘Divine love and Divine wisdom are substance and are form’인데, 이것은 스베덴보리 저, ‘Angelic Wisdom concerning Divine Love and Wisdom’(1763) 1장, ‘The Creator’ 10강, ‘Divine love and Divine wisdom are substance and are form’에서 가져온 것입니다. 글 번호는 DLW 40, 41, 42, 43번입니다.

Divine love and Divine wisdom are substance and are form

40

The idea of men in general about love and about wisdom is that they are like something hovering and floating in thin air or ether or like what exhales from something of this kind. Scarcely anyone believes that they are really and actually substance and form. Even those who recognize that they are substance and form still think of the love and the wisdom as outside the subject and as issuing from it. For they call substance and form that which they think of as outside the subject and as issuing from it, even though it be something hovering and floating; not knowing that love and wisdom are the subject itself, and that what is perceived outside of it and as hovering and floating is nothing but an appearance of the state of the subject in itself. There are several reasons why this has not hitherto been seen, one of which is, that appearances are the first things out of which the human mind forms its understanding, and these appearances the mind can shake off only by the exploration of the cause; and if the cause lies deeply hidden, the mind can explore it only by keeping the understanding for a long time in spiritual light; and this it cannot do by reason of the natural light which continually withdraws it. The truth is, however, that love and wisdom are the real and actual substance and form that constitute the subject itself.

41

But as this is contrary to appearance, it may seem not to merit belief unless it be proved; and since it can be proved only by such things as man can apprehend by his bodily senses, by these it shall be proved. Man has five external senses, called touch, taste, smell, hearing, and sight. The subject of touch is the skin by which man is enveloped, the very substance and form of the skin causing it to feel whatever is applied to it. The sense of touch is not in the things applied, but in the substance and form of the skin, which are the subject; the sense itself is nothing but an affecting of the subject by the things applied. It is the same with taste; this sense is only an affecting of the substance and form of the tongue; the tongue is the subject.

It is the same with smell; it is well known that odor affects the nostrils, and that it is in the nostrils, and that the nostrils are affected by the odoriferous particles touching them. It is the same with hearing, which seems to be in the place where the sound originates; but the hearing is in the ear, and is an affecting of its substance and form; that the hearing is at a distance from the ear is an appearance.

It is the same with sight. When a man sees objects at a distance, the seeing appears to be there; yet the seeing is in the eye, which is the subject, and is likewise an affecting of the subject. Distance is solely from the judgment concluding about space from things intermediate, or from the diminution and consequent indistinctness of the object, an image of which is produced interiorly in the eye according to the angle of incidence. From this it is evident that sight does not go out from the eye to the object, but that the image of the object enters the eye and affects its substance and form. Thus it is just the same with sight as with hearing; hearing does not go out from the ear to catch the sound, but the sound enters the ear and affects it. From all this it can be seen that the affecting of the substance and form which causes sense is not a something separate from the subject, but only causes a change in it, the subject remaining the subject then as before and afterwards.

From this it follows that seeing, hearing, smell, taste, and touch, are not a something volatile flowing from their organs, but are the organs themselves, considered in their substance and form, and that when the organs are affected sense is produced.

42

It is the same with love and wisdom, with this difference only, that the substances and forms which are love and wisdom are not obvious to the eyes as the organs of the external senses are. Nevertheless, no one can deny that those things of wisdom and love, which are called thoughts, perceptions, and affections, are substances and forms, and not entities flying and flowing out of nothing, or abstracted from real and actual substance and form, which are subjects. For in the brain are substances and forms innumerable, in which every interior sense which pertains to the understanding and will has its seat. The affections, perceptions, and thoughts there are not exhalations from these substances, but are all actually and really subjects emitting nothing from themselves, but merely undergoing changes according to whatever flows against and affects them. This may be seen from what has been said above about the external senses. Of what thus flows against and affects more will be said below.

43

From all this it may now first be seen that Divine love and Divine wisdom in themselves are substance and form; for they are very esse and existere; and unless they were such esse and existere as they are substance and form, they would be a mere thing of reasoning, which in itself is nothing.

※ (주4). The Word is written solely by correspondences, and for this reason each thing and all things in it have a spiritual meaning (n. 1404, 1408, 1409, 1540, 1619, 1659, 1709, 1783, 2900, 9086).

1아브람이 애굽에서 그와 그의 아내와 모든 소유와 롯과 함께 네게브로 올라가니 And Abram went up out of Egypt, he and his wife, and all that he had, and Lot with him, toward the south. ... 18이에 아브람이 장막을 옮겨 헤브론에 있는 마므레 상수리 수풀에 이르러 거주하며 거기서 여호와를 위하여 제단을 쌓았더라 And Abram pitched his tent, and came, and dwelt in the oak groves of Mamre, which are in Hebron, and built there an altar unto Jehovah.

1535

This chapter treats of the external man in the Lord which was to be conjoined with his internal man. The external man is the human essence, the internal is the Divine essence. The former is here represented by Lot, but the latter by Abram.

1536

1537

1538

1539

1540

The true historicals of the Word began, as before said, with the foregoing chapter—the twelfth. Up to that point, or rather to Eber, they were made-up historicals. In the internal sense, the historicals here continued respecting Abram are significative of the Lord, and in fact of his first life, such as it was before his external man had been conjoined with the internal so as to make one thing; that is, before his external man had been in like manner made celestial and Divine. The historicals are what represent the Lord; the words themselves are significative of the things that are represented. But being historical, the mind of the reader cannot but be held in them; especially at this day, when most persons, and indeed nearly all, do not believe that there is an internal sense, and still less that it exists in every word; and it may be that in spite of the fact that the internal sense has been so plainly shown thus far, they will not even now acknowledge its existence, and this for the reason that the internal sense appears to recede so far from the sense of the letter as to be scarcely recognized in it. And yet that these historicals cannot be the Word they might know from the mere fact that when separated from the internal sense there is no more of the Divine in them than in any other history; whereas the internal sense makes the Word to be Divine.

[2] That the internal sense is the Word itself is evident from many things that have been revealed, as “out of Egypt have I called my son” (Matt. 2:15);

헤롯이 죽기까지 거기 있었으니 이는 주께서 선지자를 통하여 말씀하신 바 애굽으로부터 내 아들을 불렀다 함을 이루려 하심이라 (마2:15)

besides many others. The Lord himself also, after his resurrection, taught the disciples what had been written concerning him in Moses and the prophets (Luke 24:27);

이에 모세와 모든 선지자의 글로 시작하여 모든 성경에 쓴 바 자기에 관한 것을 자세히 설명하시니라 (눅24:27)

and thus that there is nothing written in the Word that does not regard him, his kingdom, and the church. These are the spiritual and celestial things of the Word; but the things contained in the literal sense are for the most part worldly, corporeal, and earthly; which cannot possibly make the Word of the Lord. At this day men are of such a character that they perceive nothing but such things; and what spiritual and heavenly things are, they scarcely know. It was otherwise with the men of the most ancient and of the ancient church, who, had they lived at this day, and had read the Word, would not have attended at all to the sense of the letter, which they would look upon as nothing, but to the internal sense. They wonder greatly that anyone perceives the Word in any other way. All the books of the ancients were therefore so written as to have in their interior sense a different meaning from that in the letter.