Matthew 23:25-28 Hypocrites

 

²⁵ Woe unto you, scribes and Pharisees, hypocrites! for ye make clean the outside of the cup and of the platter, but within they are full of extortion and excess.

²⁶ Thou blind Pharisee, cleanse first that which is within the cup and platter, that the outside of them may be clean also.

²⁷ Woe unto you, scribes and Pharisees, hypocrites! for ye are like unto whited sepulchres, which indeed appear beautiful outward, but are within full of dead men's bones, and of all uncleanness.

²⁸ Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity. -Matthew 23:25-28 Bible, King James Version (KJV)

 

We must learn to not only outwardly appear righteous but within we must be righteous in our thoughts and feelings or after death we may cast ourselves into hell.

 

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

 

547. ...Evil in man is hell in him, for it is the same thing whether you say evil or hell. And since man is the cause of his own evil he is led into hell, not by the Lord but by himself. For so far is the Lord from leading man into hell that it is He who delivers man from hell, and this He does so far as man does not will and love to be in his own evil. All of man's will and love continues with him after death (n. 470-484). He who wills and loves evil in the world wills and loves the same evil in the other life, but he no longer suffers himself to be withdrawn from it. If, therefore, a man is in evil he is tied to hell, and in respect to his spirit is actually there, and after death desires nothing so much as to be where his evil is; consequently it is man who casts himself into hell after death, and not the Lord.

548.

How this comes about shall also be explained. When man enters the other life he is received first by angels, who perform for him all good offices, and talk with him about the Lord, heaven, and the angelic life, and instruct him in things that are true and good. But if the man, now a spirit, be one who knew about these things in the world, but in heart denied or despised them, after some conversation he desires and seeks to get away from these angels. As soon as the angels perceive this they leave him. After some interaction with others he at length unites himself with those who are in evil like his own (see above, n. 445-452). When this takes place he turns himself away from the Lord and turns his face towards the hell to which he had been joined in the world, in which those abide who are in a like love of evil. All this makes clear that the Lord draws every spirit to Himself by means of angels and by means of influx from heaven; but those spirits that are in evil completely resist, and as it were tear themselves away from the Lord, and are drawn by their own evil, thus by hell, as if by a rope. And as they are so drawn, and by reason of their love of evil are eager to follow, it is evident that they themselves cast themselves into hell by their own free choice. Men in the world because of their idea of hell are unable to believe that this is so. In fact, in the other life before the eyes of those who are outside of hell it does not so appear; but only so to those who cast themselves into hell, for such enter of their own accord. Those who enter from a burning love of evil appear to be cast headlong, with the head downwards and the feet upwards. It is because of this appearance that they seem to be cast into hell by Divine power. (But about this more will be said below, n. 574.) From all this it can be seen that the Lord casts no one into hell, but everyone casts himself into hell, both while he is living in the world and also after death when he comes among spirits.

Last Judgment Posthumous, by Emanuel Swedenborg, [1762], tr. by John Whitehead [1914], at sacred-texts.com

158.

[158] Hypocrites who have spoken well concerning God, the neighbor and the country, but in themselves have thought the contrary, were explored and cast into hell. They wished to speak well concerning the Lord's kingdom and concerning heaven, for this is then the country, but their interior thought was explored, which was for themselves alone, and against the rule of the country; wherefore, when they were let into their interiors they perpetrated criminal things. They were cast into hells, being first deprived of all that they had drawn from the Word and from doctrines by which they had deluded others.

159.

[159] Preachers who know something of the doctrine of their church, and, after they have been instructed in the schools, and have come into their functions, no longer care for it, nor for the Word, except that they may preach and be elevated to higher offices or may gain wealth; and thus who live in ease and are merely worldly and not Christians, these are sent into a hell in the northern quarter towards the west, far from the middle, where a dense fog is seen; and they then become stupid.

 

Matthew 23:13-15 Greater damnation in hell

¹³ But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in.
¹⁴ Woe unto you, scribes and Pharisees, hypocrites! for ye devour widows' houses, and for a pretence make long prayer: therefore ye shall receive the greater damnation.
¹⁵ Woe unto you, scribes and Pharisees, hypocrites! for ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

542

As hell is divided into the same number of societies as heaven, there are as many hells as there are societies of heaven; for as each society of heaven is a heaven in smaller form (see above, n. 51-58), so each society in hell is a hell in smaller form. As in general there are three heavens, so in general there are three hells, a lowest, which is opposite to the inmost or third heaven, a middle, which is opposite to the middle or second heaven, and a higher, which is opposite to the outmost or first heaven.

543.

How the hells are ruled by the Lord shall be briefly explained. In general the hells are ruled by a general outflow from the heavens of Divine good and Divine truth whereby the general endeavor flowing forth from the hells is checked and restrained; also by a particular outflow from each heaven and from each society of heaven. The hells are ruled in particular by means of the angels, to whom it is granted to look into the hells and to restrain insanities and disturbances there; and sometimes angels are sent to them who moderate these insanities and disturbances by their presence. But in general all in the hells are ruled by means of their fears. Some are ruled by fears implanted in the world and still inherent in them; but as these fears are not sufficient, and gradually subside, they are ruled by fears of punishments; and it is especially by these that they are deterred from doing evil. The punishments in hell are manifold, lighter or more severe in accordance with the evils. For the most part the more wicked, who excel in cunning and in artifices, and who are able to hold the rest in subjection and servitude by means of punishments and consequent terror, are set over them; but these governors dare not pass beyond the limits prescribed to them. It must be understood that the sole means of restraining the violence and fury of those who are in the hells is the fear of punishment. There is no other way.

544.

It has been believed heretofore in the world that there is one devil that presides over the hells; that he was created an angel of light; but having become rebellious he was cast down with his crew into hell. This belief has prevailed because the Devil and Satan, and also Lucifer, are mentioned by name in the Word, and the Word in those places has been understood according to the sense of the letter. But by "the devil" and "Satan" there hell is meant, "devil" meaning the hell that is behind, where the worst dwell, who are called evil genii; and "Satan" then hell that is in front, where the less wicked dwell, who are called evil spirits; and "Lucifer" those that belong to Babel, or Babylon, [or the Roman Catholic Church] who would extend their dominion even into heaven. That there is no one devil to whom the hells are subject is evident also from this, that all who are in the hells, like all who are in the heavens, are from the human race (see n. 311-317); and that those who have gone there from the beginning of creation to this time amount to myriads of myriads, and everyone of them is a devil in accord with his opposition to the Divine while he lived in the world (see above, n. 311, 312).

 

Matthew 23:13 Ye Shut up the Kingdom of Heaven

                            Anglican Church in South Africa

¹³But woe unto you, scribes and Pharisees, hypocrites! for ye shut up the kingdom of heaven against men: for ye neither go in yourselves, neither suffer ye them that are entering to go in. -Matthew 23:13 Bible, King James Version

Because the orthodox priests in Jesus' day and our day have not received the mysteries they shut up the Kingdom of Heaven against men for they neither go in themselves nor do they allow them that are entering to go in due to their ignorance.

Pistis Sophia translated by G. S. R. Mead

CHAPTER 111

280. ...When then the disciples had said this, the Saviour continued again and said unto his disciples: "If ye go into cities or kingdoms or countries, proclaim first unto them, saying: Search ever and cease not, until ye find the mysteries of the Light which will lead you into the Light-kingdom. Say unto them: Beware of the doctrines of error. For many will come in my name... and they will lead many astray...

Beloved Jesus teaches in this day and age: I say to all people of America and the Earth: You, who have said you love Me so greatly, must remember that you cannot have Me without Saint Germain and all the other Ascended Masters. They are ONE in Their Eternal Perfection. They have gained Their Victory, as you are now endeavouring to do. (The Voice of the I AM 1941 December p6)

Matthew 23:9 Call no man father upon the earth!

Pope Benedict XVI seated on Throne by Christus Vincit

The word "pope" is a derivative of the Greek word "pappas" ("papa" in Italian) which means "father" or "daddy". The Pope is called the "Holy Father."

⁹ And call no man your father upon the earth: for one is your Father, which is in heaven. -Matthew 23:9 King James Version (KJV)

Doctrine of Sacred Scriptures, by Emanuel Swedenborg, [1763], tr. by John F. Potts [1904] at sacred-texts.com

51

i. The Word cannot be understood without doctrine... Many truths... are accommodated to the capacity of simple folk, who do not uplift their thoughts above such things as they see before their eyes. There are also some things that appear like contradictions, although the Word when viewed in its own light contains no contradiction... Such being the Word in the sense of the letter, it is evident that it cannot be understood without doctrine. [2] But to illustrate this by examples. It is said, That Jehovah repents (Exod. 32:12, 14; Jonah 3:9; 4:2); And also That Jehovah does not repent (Num. 23:19; 1 Sam. 15:29). Without doctrine these passages cannot be reconciled. It is said That Jehovah visits the iniquity of the fathers upon the sons to the third and fourth generation (Num. 14:18); And it is also said that The father shall not die for the son, nor the son for the father, but everyone for his own sin (Deut. 24:16). Interpreted by doctrine these passages are not discordant, but are in agreement. [3] Jesus says, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you; for everyone that asketh shall receive, and he that seeketh shall find, and to him that knocketh it shall be opened (Matt. 7:7-8; 21:21-22). Without doctrine it might be believed that everyone will receive what he asks for; but from doctrine it is believed that whatever a man asks not from himself but from the Lord is given; for this also is what the Lord says, If ye abide in Me, and My words abide in you, ye shall ask what ye will, and it shall be done unto you (John 15:7). [4] The Lord says, Blessed are the poor, for theirs is the kingdom of God (Luke 6:20). Without doctrine it may be thought that heaven is for the poor and not for the rich, but doctrine teaches that the poor in spirit are meant, for the Lord says, Blessed are the poor in spirit; for theirs is the kingdom of heaven (Matt. 5:3). [5] The Lord says, Judge not, that ye be not judged; for with what judgment ye judge ye shall be judged (Matt. 7:1-2; Luke 6:37). Without doctrine this might be cited to confirm the notion that it is not to be said of what is evil that it is evil, thus that an evil person is not to be judged to be evil; yet according to doctrine it is lawful to judge, but justly; for the Lord says, Judge righteous judgment (John 7:24). [6] Jesus says, Be not ye called Teacher, for One is your Teacher, even the Christ. And call no man your father on the earth; for One is your Father in the heavens. Neither be ye called masters; for One is your Master, the Christ (Matt. 23:8-10). Without doctrine it would seem that it is not lawful to call any person teacher, father, or master; but from doctrine it is known that in the natural sense it is lawful to do this, but not in the spiritual sense. [7] Jesus said to His disciples, When the Son of man shall sit upon the throne of His glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel (Matt. 19:28). From these words it may be inferred that the Lord's disciples will sit in judgment, when yet they can judge no one. Doctrine therefore must reveal this secret by explaining that the Lord alone, who is omniscient and knows the hearts of all, will sit in judgment, and is able to judge; and that His twelve disciples mean the church as to all the truths and goods it possesses from the Lord through the Word; from which doctrine concludes that these truths will judge everyone, according to the Lord's words in John 3:17-18; 12:47-48. ...Other things like these exist in the Word, from which it plainly appears that the Word cannot be understood without doctrine.

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com

254

...Call no man your Father on the earth, for one is your Father who is in the heavens (Matt. 23:9). It is plain that no one is forbidden to call his father on the earth "father," nor is this here forbidden by the Lord; but this was said because "Father" means the Divine good, and: No one is good except the one God (Matt. 19:17). (The Lord spoke thus because "Father" in the Word of both Testaments means in the spiritual sense good, see Arcana Coelestia, n. 3703, 5902, 6050, 7833, 7834; and also heaven and the church in respect to good, n. 2691, 2717, 3703, 5581, 8897; and "Father," when said by the Lord, means the Divine good of His Divine love, n. 2803, 3704, 7499, 8328, 8897.)

True Christian Religion, by Emanuel Swedenborg, [1771], tr. by John C. Ager [1906] at sacred-texts.com

306

In the spiritual sense, "to honor father and mother" means to reverence and love God and the church. In this sense, God who is the father of all, is meant by "father" and the church by "mother." In the heavens little children and the angels know no other father and no other mother, since they are there born anew of the Lord through the church. Therefore the Lord says: Call no man your father on the earth; for one is your Father, who is in the heavens (Matt. 23:9). This was said with reference to children and angels in heaven, and not of children and men on earth. The Lord teaches the same thing in the common prayer of the Christian churches, "Our Father who art in the heavens, hallowed be Thy name." In the spiritual sense, "mother" means the church, because as a mother on earth nourishes her children with natural food; so does the church nourish her children with spiritual food, and this is why the church is frequently called "mother" in the Word, as... in the Gospels: ["But he answered and said unto him that told him, Who is my mother? and who are my brethren?"] Jesus stretched forth His hand towards His disciples, and said, My mother and My brethren are these who hear the Word of God and do it (Matt. 12:48-50; Mark 3:33-36; Luke 8:21; John 19:25-27).

Divine Providence, by Emanuel Swedenborg, [1764], tr. by William Frederic Wunsch [1851] at sacred-texts.com

330

...the Lord is the heavenly Father of all human beings and they are His spiritual children... Therefore He says: Do not call your father on earth your father, for One is your Father, who is in the heavens (Matt 23:9). This means that He alone is the Father with reference to the life in us, and the earthly father is father of the covering on life, which is the body. In heaven, therefore, no one but the Lord is called Father. And from many passages in the Word it is clear that those who do not pervert that life are said to be His sons and to be born from Him...

Apocalypse Explained, by Emanuel Swedenborg, [1757-9], tr. by John Whitehead [1911], at sacred-texts.com


114.

...[8] I once spoke with spirits who when they lived in the world were of the popish religion, and I asked whether in the world they ever thought about the Divine of the Lord? They said that they thought about it whenever they saw from doctrine, and that they then acknowledged His Divine to be equal with the Divine of the Father, but that apart from doctrine, they thought of His Human only, and not of His Divine. They were asked why they say that the power which His Human had was given to it by the Father and not by Himself, since they acknowledged His Divine to be equal with that of the Father? At this they turned away, making no answer. But it was said to them, that it was because they transferred to themselves all His Divine power, and that they could not have done this unless they had separated the Divine from the Human. That with them the Lord has been rejected, everyone may conclude from this, that they worship the pope instead of the Lord, and that they no longer attribute any power to the Lord. [9] I will here also mention a great scandal heard from the pope called Benedict XIV. He openly declared that when he lived in the world he believed that the Lord had no power, because He had transferred it all to Peter, and after him to his successors; adding his belief that their saints have more power than the Lord, because they hold it from God the Father, while the Lord resigned it all and gave it to the popes; yet that He is still to be worshiped, because otherwise the pope is not worshiped with sanctity. But because this pope even after death claimed the Divine for himself, after a few days he was cast into hell.

Oil painting by Pierre Subleyras. Pope Benedict XIV (31 March 1675 – 3 May 1758), was Pope from 17 August 1740 to his death in 1758.

Spiritual Diary [or also known as Spiritual Experiences,] by Emanuel Swedenborg, [1758], tr. by Bush, Smithson and Buss [1883-9] at sacred-texts.com

4723.

BABYLON [or the Roman Catholic Church.] CONCERNING THE INSANITY OF THE EVIL FROM THE LOVE OF SELF, THAT THEY SUPPOSE THEMSELVES GODS, YEA, GOD THE FATHER. They who have been in the highest self-love in the world, and have ruled, such as popes, cardinals, mufti [

a Muslim legal expert who is empowered to give rulings on religious matters,]

and similar ones elsewhere, believe themselves gods in the other life. They wish to be called gods, like him who is president in the dark chamber.

[4720. CONCERNING THE DARK CHAMBER, ITS QUALITY, AND THE QUALITY OF THOSE IN IT. There appeared, again, the dark chamber, where many sit at a table and acknowledge the president for Supreme God. They adore him, and deliberate concerning various things, even in religious matters, as, for example, whether there is another God, whether there is a heaven and hell, whether there is conscience, and the like; and they conclude in the negative. They are such as have acknowledged nature for God, and committed evils, without conscience, and have, at the same time, excelled in thought. They are from ministers, and from many others. But it was discovered, when some light was let in from heaven, of what character that chamber is; that it is a sepulchre, and that there are coffins there, wherein are corpses, and that they sit on these: some upon the corpses themselves, there, and some sit upon the bones. They also appear, in that light, like ghastly corpses. The reason is, because they adore what is dead, and deny what is living; hence no communication with heaven can be given them. They are like fools, in that they do not know other than that they are endowed with great genius, and that their president is the Supreme God.]

To what a pitch this insanity grows, seemed wonderful [or that causes wonder; astonishing.] These are they who place their seat, as it were, on a very high mountain, which is in their midst, and believe themselves to be God the Father, and send, as the Son, someone, whom they call the Son, to execute their commands. One was seen by me, as if on the top of the mountain, with a large snowy beard; and thus he governed - but he was cast down into hell, and then succeeded another. It is Lucifer, on the mount of Assembly (Isaiah 14:13). Above him, is kept, by the evil, a certain one like an angel flying, being provided with wings, whom they call the Holy Spirit...

5843

THE LAST POPE, BENEDICT XIV. After three weeks from death [1758,] it was permitted me to speak with the Pope, and at that time for four days, about many things in the spiritual world, especially about the Lord, that He is the God of heaven, and has not given any power to any man, because power belongs solely to the Divine. He was also instructed about the remission of sins, about heaven and hell, about man... and very many similar matters; and, at the time, he seemed to understand them all, and also as it were to believe them; for he so spoke. For this reason, some cherished the hope, respecting him, that in the world he may have been a worshipper of the Lord and in the affection of truth, and thus that he might have been able to be of use with the people of that religion. But he was of such disposition, that he spoke in accordance with the affection of another, and very politely and adroitly. [An adroit leader will be able to persuade people to go with his ideas.]When it was supposed that he accepted the instruction, he was left to his own love and its derivative principles; and, when he was so left, he acted in unison with the most crafty of his religion, countenancing and instigating the destruction of those who were of the Reformed [Christian] religion, but clandestinely [or done in secret.] And, inasmuch as he was allied with the most wicked, he also endeavored, and this in many different ways, to totally destroy those who ascribed all power to the Lord; and he was told to desist, because he is now in a world where there is no respect of persons, but whoever does evil is punished. Still, however, he persisted, believing that nobody can do anything to him. But, when he persisted, he was punished like the rest and indeed grievously, in a cavern where was a rigorous punisher; and, because he still continued such, he was cast towards the west.

5844

Inquiry was made as to what he had been in the world, even according to his own confession: (1) that he esteemed the Word as of no account, and, when he read it, ridiculed many things in it, as not at all Divine. Many passages also were recited by him, in regard to which he spoke with derision, saying, that it was only so written according to the style of the time: in a word, that nothing of Divinity is to be found in it; (2) that he, in Consistory [or in the Roman Catholic Church the council of cardinals,] speaks more from the Divine than is spoken in the Word; so that he extolled his own utterances in Consistory above the Word; (3) that, for this reason, he confirmed the Bull Unigenitus, [Unigenitus (named for its Latin opening words Unigenitus dei filius, or "Only-begotten son of God"), an apostolic constitution in the form of a papal bull promulgated by Pope Clement XI in 1713] and persuaded people to accept... (4) that, for this reason, he loved and honored Jesuits more than others... When he was told that a large part of them were devils, and was likewise shown this by many being gathered together to him, so that he might see them as they were, yet, he still loved them as before; (5) he also said, that, as regards the Saints, he thought that they had more power than the Lord, because they are inspired by God the Father in what they do, but that the Lord abdicated all power and conferred it on the Popes; also, that, although without power, He still ought to be worshipped. Thus was ascertained of what quality he had been, and therefore that heaven was entirely closed to him, and that he acted in union with hell; for, to him who destroys the Word, places a Papal decree above the Word and denies all power to the Lord, heaven is fast closed, and hell is open.

5845.

With the former Pope, however, or the predecessor [5845-1 That is, Clement XII. He reigned from 1790 to 1740. -TR.] of this one, all is well; for he was not of such a character.

Pope Clement XII (7 April 1652 – 6 February 1740), was Pope from 12 July 1730 to his death in 1740.

Oil painting by Pierre Subleyras. Pope Benedict XIV (31 March 1675 – 3 May 1758), was Pope from 17 August 1740 to his death in 1758.

5846

That last Pope [BENEDICT XIV,] who has been described, associated himself with the worst of his religion, who were sorcerers, and he likewise, three times, sent forth the worst sorcerers of them: one, to destroy a spirit who was in favor of the Lord; two, to the Reformed [relating to the body of Protestant Christianity arising during the Reformation,] to seduce them; and, likewise, he himself wished to learn more about magical arts. He also sent forth other exceedingly bad sorcerers, to work evil; and, when he was discovered to be such, he was reduced to his interiors, consequently, into phantasies; for the interiors of such ones are phantasies, since they think nothing about God, but about themselves alone, and about the worship of themselves and about intrigues [or make secret plans to do something illicit or detrimental to someone.] It was then still more clearly seen what he had been, namely, that he at first reverenced the Word, but afterwards despised it utterly, and accounted his own decrees Divine; that he believed himself to be wiser than all others, because he was more crafty, as also was shown; that he was able to enter into the interior affections of others and to see them; also, that he reverenced the Saints more than the Lord and made them deities [or gods,] and that he dearly loved the maliciously cunning, and, for that reason, the Jesuits.

5847.

Afterwards, he was led down towards the western sea, [5847-1 See, for further information about this "Western Sea," nos. 5296, 5300, 5303, 5638; also Fig. 5 (K), Vol. IV., pp. 372-3. -TR] at the part facing the south, and as far as to its extremity, where he stopped and said that he wished to be in that place, because the most crafty were there; but, still, he was brought down from thence into the west, and from there towards those who were in the remotest mountains, [5847-2 See, in reference to these "mountains" and those who dwell on them, nos. 5648, 5652, of the present work (Vol. IV.). -TR.] who were the Neapolitans [Neapolitan means of or pertaining to Naples, a city in Italy] and the worst ones of Italy. When he was there, he also said that he wished to be there because they are the most crafty of all, asserting that he was more cunning than they. There he discovered a certain saint, who was a most powerful sorcerer, and who was then brought out from hell in order that he might speak with him. That saint, who was the powerful sorcerer, declared himself to be a Pope. He spoke with the other, and wanted to determine, by competition, which was the more cunning and it was ascertained that this one was equally cunning. He was afterwards brought farther down, as far as somewhat into the north, and was brought back, for a long while, through various zigzag ways - thus, - to a part where were the worst hells of the Babylonish [or Roman Catholic] people; for the reason that he loved such things, and also in order to attract and imbibe [or absorb or assimilate ideas or knowledge] [them], thus, that he might apply himself to hells suited to his interiors. Thus he was brought back to the remotest boundary, or to the extremity, of the western sea, and there, of his own accord, plunged himself down amongst the worst of those who were in the western sea.

Matthew 22:36-38 The First Great Commandment

        Mighty I AM Presence


³⁶ Master, which is the great commandment in the law?
³⁷ Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
³⁸ This is the first and great commandment.
-Matthew 22:36-38 King James Version (KJV)


Jesus referred to Our Mighty I AM Presence as God the Father.

The Ascended Master Beloved Saint Germain teaches us: "The whole action is obedience to the First Commandment: "Thou shalt have no other Gods before Me." Anyone who will remember that and give everything into the Management of the "Beloved Mighty I AM Presence," walks through the doors of doubt and fear- a Free Being and the Master Presence of Life! We will give everything, as you stand facing your "I AM Presence" and Us; and refusing to give your Life longer to the human!"

Regarding the First Commandment Beloved Archangel Michael has this to say: "Now your love to your "Presence," Precious Ones, is the Whole of the Law of the First Commandment! It is merely the practice of doing That in the outer self which is a continuous clearing of your way and that changes all the energy in and around you. As wave after wave of Love goes to your "Presence," just as naturally as breathing will wave after wave of Its Love and Its Greater Perfection flood into your Beings and worlds and absolutely dissolve and consume everything else... Just send the Love back to That "Presence" for everything It has ever given you, because what would you do if It hadn't given you everything? You wouldn't be! You exist because It loaned you Its Life!" ('The Voice of the I AM' 1972 January p25)

Matthew 22:36-40 The two greatest commandments

³⁶ Master, which is the great commandment in the law?
³⁷ Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.
³⁸ This is the first and great commandment.
³⁹ And the second is like unto it, Thou shalt love thy neighbour as thyself.
⁴⁰ On these two commandments hang all the law and the prophets.
-Matthew 22:36-40 King James Version (KJV)

Divine Love and Wisdom, by Emanuel Swedenborg, [1763], tr. by John C. Ager [1890] at sacred-texts.com
427

...There are two loves, according to which the heavens are distinct, celestial love and spiritual love. Celestial love is love to the Lord, and spiritual love is love towards the neighbor. These loves are distinguished by this, that celestial love is the love of good, and spiritual love the love of truth; for those who are in celestial love perform uses from love of good, and those in spiritual love from love of truth... The difference between these two loves can be defined only in this way, that those who are in celestial love have wisdom inscribed on their life, and not on the memory, for which reason they do not talk about Divine truths, but do them; while those who are in spiritual love have wisdom inscribed on their memory, therefore they talk about Divine truths, and do them from principles in the memory. Because those who are in celestial love have wisdom inscribed on their life, they perceive instantly whether whatever they hear is true or not; and when asked whether it is true, they answer only, It is, or It is not...

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

20.

IV. HEAVEN IS DIVIDED INTO TWO [MAIN] KINGDOMS. As there are infinite varieties in heaven, and no one society nor any one angel is exactly like any other, there are in heaven general, specific, and particular divisions. The general division is into two kingdoms, the specific into three heavens, and the particular into innumerable societies. Each of these will be treated of in what follows. The general division is said to be into kingdoms, because heaven is called "the kingdom of God."

21.

There are angels that receive more interiorly the Divine that goes forth from the Lord, and others that receive it less interiorly; the former are called celestial angels, and the latter spiritual angels. Because of this difference heaven is divided into two kingdoms, one called the Celestial Kingdom, the other the Spiritual Kingdom.

22.

As the angels that constitute the celestial kingdom receive the Divine of the Lord more interiorly they are called interior and also higher angels; and for the same reason the heavens that they constitute are called interior and higher heavens. They are called higher and lower, because these terms designate what is interior and what is exterior. [22-2 Interior things are portrayed by higher things, and higher things signify interior things (Arcana Coelestia n. 2148, 3084, 4599, 5146, 8325).]

23

The love in which those are, who are in the celestial kingdom is called celestial love, and the love in which those are who are in the spiritual kingdom is called spiritual love. Celestial love is love to the Lord, and spiritual love is love towards the neighbor...

25

The angels in the Lord's celestial kingdom, from their more interior reception of the Divine of the Lord, far excel in wisdom and glory the angels that are in His spiritual kingdom; for they are in love to the Lord, and consequently are nearer and more closely conjoined to Him. [25-1 The celestial angels immeasurably surpass in wisdom the spiritual angels (n. 2718, 9995). The nature of the distinction between celestial angels and spiritual angels (n. 2088, 2669, 2708, 2715, 3235, 3240, 4788, 7068, 8521, 9277, 10295).] These angels are such because they have received and continue to receive Divine truths at once in their life, and not first in memory and thought, as the spiritual angels do. Consequently they have Divine truths written in their hearts, and they perceive them, and as it were see them, in themselves; nor do they ever reason about them whether they are true or not. [25-2 The celestial angels do not reason about truths of faith, because they perceive them in themselves; but the spiritual angels reason about them whether they are true or not (n. 202, 337, 597, 607, 784, 1121, 1384, 1898, 1919, 3246, 4448, 7680, 7877, 8780, 9277, 10786).]...

26.

It has been said that these angels have wisdom and glory above others for the reason that they have received and continue to receive Divine truths at once in their life. For as soon as they hear Divine truths, they will and do them, instead of storing them up in the memory and afterwards considering whether they are true. They know at once by influx from the Lord whether the truth they hear is true...

27.

Because of this difference between the angels of the celestial kingdom and the angels of the spiritual kingdom they are not together, and have no interaction with each other. They are able to communicate only through intermediate angelic societies, which are called celestial-spiritual. Through these the celestial kingdom flows into the spiritual; [27-1 Between the two kingdoms there is communication and conjunction by mean's of angelic societies which are called celestial-spiritual (n. 4047, 6435, 8796, 8802). The influx of the Lord through the celestial kingdom into the spiritual (n. 3969, 6366).] and from this it comes to pass that although heaven is divided into two kingdoms it nevertheless makes one. The Lord always provides such intermediate angels through whom there is communication and conjunction.

 

Matthew 22:30 Marriage in the lower Planes

30 ...In the resurrection they neither marry, nor are given in marriage, but are as the angels of God in heaven. -Matthew 22:30 Bible, King James Version

Those who have not yet attained the Resurrection or the Ascension may still be married in the afterlife or something similar to it. The Resurrection is associated with the Higher Mental Plane because it involves the Union with our Higher Mental Body. The Ascension is associated with the Soul Plane where our Soul Body, or Electronic Body, resides.

Conjugial Love, by Emanuel Swedenborg, [1768] at sacred-texts.com

 

53

VIII. ...after death a suitable wife is given to a husband, and a suitable husband to a wife, and that they enjoy delightful and blessed communications, but without prolification [of children,] except of a spiritual kind, is to be understood of those who are received into heaven and become angels; because such are spiritual, and marriages in themselves are spiritual and thence holy: but with respect to those who go to hell, they are all natural; and marriages merely natural are not marriages, but conjunctions [unions] which originate in unchaste lust...

54

To what has been above related concerning the state of married partners after death, it may be expedient to add the following circumstances.

I. That all those married partners who are merely natural, are separated after death; because with them the love of marriage grows cold, and the love of adultery grows warm: nevertheless after separation, they sometimes associate as married partners with others; but after a short time they withdraw from each other: and this in many cases is done repeatedly; till at length the man is made over to some harlot, and the woman to some adulterer; which is effected in an infernal [hellish] prison: concerning which prison, see the APOCALYPSE REVEALED, n. 153, § x. [See below,] where promiscuous whoredom is forbidden each party under certain pains and penalties.

II. Married partners, of whom one is spiritual and the other natural, are also separated after death; and to the spiritual is given a suitable married partner: whereas the natural one is sent to the resorts of the lascivious [lustful] among his like.

III. But those, who in the world have lived a single life, and have altogether alienated their minds from marriage... [if] they be spiritual, remain single; but if natural, they become whoremongers. It is otherwise with those, who in their single state have desired marriage, and especially if they have solicited it without success; for such, if they are spiritual, blessed marriages are provided, but not until they come into heaven.

IV. Those who in the world have been shut up in monasteries, both men and women, at the conclusion of the monastic life, which continues some time after death, are let loose and discharged [from their vows,] and enjoy the free indulgence of their desires, whether they are disposed to live in a married state or not: if they are disposed to live in a married state, this is granted them; but if otherwise, they are conveyed to those who live in celibacy on the side of heaven; such, however, as have indulged the fires of prohibited lust, are cast down.

V. The reason why those who live in celibacy are on the side of heaven, is, because the sphere of perpetual celibacy infests the sphere of conjugial [marriage] love, which is the very essential sphere of heaven; and the reason why the sphere of conjugial love is the very essential sphere of heaven, is, because it descends from the heavenly marriage of the Lord and the church.

Apocalypse Revealed, by Emanuel Swedenborg, [1766], tr. by John Whitehead [1912], at sacred-texts.com

153. 

To the above I will add something Memorable, concerning the lot of those after death, who have confirmed themselves in faith alone even to justification, both in doctrine and life. 1. When they are dead and revive as to the spirit, which generally takes place on the third day after the heart has ceased to beat, they appear to themselves in a body like that which they had before in the world, even so that they know no otherwise than that they are living in the former world; yet they are not in a material body, but in a spiritual body, which appears before their senses, which are also spiritual, as if it was material, although it is not. 2. After some days they see that they are in a world where there are various societies instituted, which world is called the world of spirits, and is intermediate between heaven and hell. All the societies there, which are innumerable, are wonderfully arranged according to natural affections, good and evil. The societies arranged according to good natural affections communicate with heaven, and the societies arranged according to evil affections communicate with hell. 3. The novitiate spirit, or the spiritual man, is conducted and introduced to various societies, both good and evil, and is explored whether he is affected by truths, and how; and whether he is affected by falsities, and how. 4. If he is affected by truths, he is withdrawn from evil societies, and introduced into good societies, and also into various ones, until he comes into a society corresponding with his Own natural affection, and there he enjoys the good which agrees with that affection; and this until he has put off his natural affection and has put on a spiritual affection, and then he is elevated into heaven. But this takes place with those who in the world have lived a life of charity, and thus also a life of faith, which consists in believing in the Lord, and shunning evils as sins... 10. When they are cast out, their eyes are opened, and they see a way leading to a certain cavern. When they are come thither, the door is opened, and they enter, and inquire whether there is any food there; and when they receive for answer that there is, they ask leave to remain, and are told that they may, and are introduced and the door shut after them. And then the overseer of that cavern comes and says to them, Ye cannot go out hence any more; behold your companions, they all labor, and as they labor food is given them from heaven. I tell you this that ye may know. And their companions also say, Our overseer knows what work each one is fitted for, and assigns it to each one daily; on the day you finish it, food is given you, but if you do not, neither food nor clothing is given; and if anyone does evil to another, he is cast into a corner of the cavern... where he is miserably tormented, until such time as the overseer sees signs of repentance in him, and then he is released, and commanded to do his work. He is told also, that everyone after his task is done is permitted to walk about, to converse, and afterwards to sleep. And he is led into an interior part of the cavern, where there are harlots, from among whom each is permitted to take one for his woman, and promiscuous whoredom is forbidden under punishment. Of such caverns, which are nothing but eternal workhouses, the entire hell consists. It has been granted to me to enter into and have a view of some of them, to the end that I might make it known, and they all were seen to be vile, neither did anyone of them know who, or in what office he had been in the world. But the angel who was with me, told me, that this one had been a servant in the world, this a soldier, this a governor, this a priest, this one in dignity, and that in opulence, and yet that none of them knew otherwise than that they had always been servants and had similar companions, for this reason, because they were all interiorly alike, although they had been unlike exteriorly, and interiors consociate all in the spiritual world. Such is the lot of those who have removed the life of charity, and who thence have not lived that life in the world. 11. With respect to the hells in general, they consist merely of such caverns and workhouses, but those inhabited by satans are different from those inhabited by devils. Satans are they who have been in falsities and thence in evils, and devils are they who have been in evils and thence in falsities. Satans appear in the light of heaven like corpses, and some of them black like mummies; and devils appear in the light of heaven of a dark and fiery color, and some of them black like soot; but they are all as to their faces and bodies, monstrous; yet in their own light, which is like the light of a coal fire, they appear not as monsters, but men: this is granted them that they may be consociated.

Heaven and Hell, by Emanuel Swedenborg, [1758], tr. by John C. Ager [1900] at sacred-texts.com

373.

From all this the origin of true marriage love is made clear, namely, that it is formed first in the minds of those who are in marriage, and descends therefrom and is derived into the body, where it is perceived and felt as love; for whatever is felt and perceived in the body has its origin in the spiritual, because it is from the understanding and the will. The understanding and the will constitute the spiritual man...

375.

Everyone knows that a married pair who love each other are interiorly united, and that the essential of marriage is the union of dispositions and minds. And from this it can be seen that such as their essential dispositions or minds are, such is their union and such their love for each other. The mind is formed solely out of truths and goods, for all things in the universe have relation to good and truth and to their conjunction; consequently such as the truths and goods are out of which the minds are formed, exactly such is the union of minds; and consequently the most perfect union is the union of minds that are formed out of genuine truths and goods. Let it be known that no two things mutually love each other more than truth and good do; and therefore it is from that love that true marriage love descends. Falsity and evil also love each other, but this love is afterwards changed into hell...

377.

...I have been permitted to see what this marriage is between those that are in the falsities of evil, which is called infernal [hellish] marriage. Such converse together, and are united by a lustful desire, but inwardly they burn with a deadly hatred towards each other, too intense to be described.

378

Nor can marriage love exist between two partners belonging to different religions, because the truth of the one does not agree with the good of the other; and two unlike and discordant kinds of good and truth cannot make one mind out of two; and in consequence the love of such does not have its origin in any thing spiritual. If they live together in harmony it is solely on natural grounds. And this is why in the heavens marriages are found only with those who are in the same society, because such are in like good and truth and not with those outside of the society. It may be seen above (n. 41, seq.) that all there in a society are in like good and truth, and differ from those outside the society. This was represented in the Israelitish nation by marriages being contracted within tribes, and particularly within families, and not outside of them.

379

Nor is true marriage love possible between one husband and several wives; for its spiritual origin, which is the formation of one mind out of two, is thus destroyed; and in consequence interior conjunction, which is the conjunction of good and truth, from which is the very essence of that love, is also destroyed. Marriage with more than one... is like a man attached not to one but to several churches, since his faith is so distracted thereby as to come to naught. The angels declare that marrying several wives is wholly contrary to Divine order, and that they know this from several reasons, one of which is that as soon as they think of marriage with more than one they are alienated from internal blessedness and heavenly happiness, and become like drunken men, because good is separated from its truth in them. And as the interiors of their mind are brought into such a state merely by thinking about it with some intention, they see clearly that marriage with more than one would close up their internal mind, and cause marriage to be displaced by lustful love, which love withdraws from heaven. [379-1 As husband and wife should be one, and should live together in the inmost of life, and as they together make one angel in heaven, so true marriage love is impossible between one husband and several wives (n. 1907, 2740). To marry several wives at the same time is contrary to Divine order (n. 10837). That there is no marriage except between one husband and one wife is clearly perceived by those who are in the Lord's celestial kingdom (n. 865, 3246, 9002, 10172). For the reason that the angels there are in the marriage of good and truth (n. 3246). The Israelitish nation were permitted to marry several wives, and to add concubines to wives, but not Christians, for the reason that that nation was in externals separate from internals, while Christians are able to enter into internals, thus into the marriage of good and truth (n. 3246, 4837, 8809.)] [2] They declare further that this is not easily comprehended by men because there are few who are in genuine marriage love, and those who are not in it know nothing whatever of the interior delight that is in that love, knowing only the delight of lust, and this delight is changed into what is undelightful after living together a short time; while the delight of true marriage love not only endures to old age in the world, but after death becomes the delight of heaven and is there filled with an interior delight that grows more and more perfect to eternity. They said also that the varieties of blessedness of true marriage love could be enumerated even to many thousands, not even one of which is known to man, or could enter into the comprehension of any one who is not in the marriage of good and truth from the Lord.

380.

The love of dominion of one over the other entirely takes away marriage love and its heavenly delight, for as has been said above, marriage love and its delight consists in the will of one being that of the other, and this mutually and reciprocally. This is destroyed by love of dominion in marriage, since he that domineers wishes his will alone to be in the other, and nothing of the other's will to be reciprocally in himself, which destroys all mutuality, and thus all sharing of any love and its delight one with the other. And yet this sharing and consequent conjunction are the interior delight itself that is called blessedness in marriage. This blessedness, with everything that is heavenly and spiritual in marriage love, is so completely extinguished by love of dominion as to destroy even all knowledge of it; and if that love were referred to it would be held in such contempt that any mention of blessedness from that source would excite either laughter or anger. [2] When one wills or loves what the other wills or loves each has freedom, since all freedom is from love; but where there is dominion no one has freedom; one is a servant, and the other who rules is also a servant, for he is led as a servant by the lust of ruling. But all this is wholly beyond the comprehension of one who does not know what the freedom of heavenly love is. Nevertheless from what has been said above about the origin and essence of marriage love it can be seen that so far as dominion enters, minds are not united but divided. Dominion subjugates, and a subjugated mind has either no will or an opposing will. If it has no will it has also no love; and if it has an opposing will there is hatred in place of love. [3] The interiors of those who live in such marriage are in mutual collision and strife, as two opposites are wont to be, however their exteriors may be restrained and kept quiet for the sake of tranquillity. The collision and antagonism of the interiors of such are disclosed after their death, when commonly they come together and fight like enemies and tear each other; for they then act in accordance with the state of the interiors. Frequently I have been permitted to see them fighting and tearing one another, sometimes with great vengeance and cruelty. For in the other life everyone's interiors are set at liberty; and they are no longer restrained by outward bounds or by worldly considerations, everyone then being just such as he is interiorly.

381

To some a likeness of marriage love is granted. Yet unless they are in the love of good and truth there is no marriage love, but only a love which from several causes appears like marriage love, namely, that they may secure good service at home; that they may be free from care, or at peace, or at ease; that they may be cared for in sickness or in old age; or that the children whom they love may be attended to. Some are constrained by fear of the other consort, or by fear of the loss of reputation, or other evil consequences, and some by a controlling lust. Moreover, in the two consorts marriage love may differ, in one there may be more or less of it, in the other little or none; and because of this difference heaven may be the portion of one and hell the portion of the other.

382

[a.] In the inmost [highest Celestial] heaven there is genuine marriage love because the angels there are in the marriage of good and truth, and also in innocence. The angels of the lower heavens are also in marriage love, but only so far as they are in innocence; for marriage love viewed in itself is a state of innocence; and this is why consorts who are in the marriage love enjoy heavenly delights together, which appear before their minds almost like the sports of innocence, as between little children; for everything delights their minds, since heaven with its joy flows into every particular of their lives. For the same reason marriage love is represented in heaven by the most beautiful objects. I have seen it represented by a maiden of indescribable beauty encompassed with a bright white cloud. It is said that the angels in heaven have all their beauty from marriage love. Affections and thought flowing from that love are represented by diamond-like auras with scintillations as if from carbuncles [

a bright red gem, in particular a garnet]

 and rubies, which are attended by delights that affect the interiors of the mind. In a word, heaven itself is represented in marriage love, because heaven with the angels is the conjunction of good and truth, and it is this conjunction that makes marriage love. 382. [b.] Marriages in heaven differ from marriages on the earth in that the procreation of offspring is another purpose of marriages on the earth, but not of marriages in heaven, since in heaven the procreation of good and truth takes the place of procreation of offspring... All this makes clear that marriages in heaven are not like marriages on earth. In heaven marryings are spiritual, and cannot properly be called marryings, but conjunctions of minds from the conjunction of good and truth. But on earth there are marryings, because these are not of the spirit alone but also of the flesh. And as there are no marryings in heaven, consorts there are not called husband and wife; but from the angelic idea of the joining of two minds into one, each consort designates the other by a name signifying one's own, mutually and reciprocally...

383

I have also been permitted to see how marriages are contracted in the heavens. As everywhere in heaven those who are alike are united and those who are unlike are separated, so every society in heaven consists of those who are alike. Like are brought to like not by themselves but by the Lord (see above, n. 41, 43, 44, seq.); and equally consort to consort whose minds can be joined into one are drawn together; and consequently at first sight they inmostly love each other, and see themselves to be consorts, and enter into marriage. For this reason all marriages in heaven are from the Lord alone. They have also marriage feasts; and these are attended by many; but the festivities differ in different societies.

384.

Marriages on the earth are most holy in the sight of the angels of heaven because they are seminaries [training college] of the human race, and also of the angels of heaven (heaven being from the human race, as already shown under that head[ing]), also because these marriages are from a spiritual origin, namely, from the marriage of good and truth, and because the Lord's Divine flows especially into marriage love. Adulteries on the other hand are regarded by the angels as profane because they are contrary to marriage love; for as in marriages the angels behold the marriage of good and truth, which is heaven, so in adulteries they behold the marriage of falsity and evil, which is hell. If, then, they but hear adulteries mentioned they turn away. And this is why heaven is closed up to man when he commits adultery from delight; and when heaven is closed man no longer acknowledges the Divine nor any thing of the faith of church. [384-1 Adulteries are profane (n. 9961, 10174). Heaven is closed to adulterers (n. 2750). Those that have experienced delight in adulteries cannot come into heaven (n. 539, 2733, 2747-2749, 2751, 10175). Adulterers are unmerciful and destitute of religion (n. 824, 2747, 2748). The ideas of adulterers are filthy (n. 2747, 2748). In the other life they love filth and are in filthy hells (n. 2755, 5394, 5722). In the Word adulteries signify adulterations of good, and whoredoms perversions of truth (n. 2466, 2729, 3399, 4865, 8904, 10648).] That all who are in hell are antagonistic to marriage love I have been permitted to perceive from the sphere exhaling from hell, which was like an unceasing endeavor to dissolve and violate marriages; which shows that the reigning delight in hell is the delight of adultery, and the delight of adultery is a delight in destroying the conjunction of good and truth, which conjunction makes heaven. From this it follows that the delight of adultery is an infernal [hellish] delight directly opposed to the delight of marriage, which is a heavenly delight.

385

There were certain spirits who, from a practice acquired in the life of the body, infested me with peculiar craftiness, and this by a very gentle wave-like influx like the usual influx of well disposed spirits; but I perceived that there was craftiness and other like evils in them prompting them to ensnare and deceive. Finally, I talked with one of them who, I was told, had been when he lived in the world the leader of an army; and perceiving that there was a lustfulness in the ideas of his thought I talked with him about marriage, using spiritual speech with representatives, which fully expresses all that is meant and many things in a moment. He said that in the life of the body he had regarded adulteries as of no account. But I was permitted to tell him that adulteries are heinous, although to those like himself they do not appear to be such, and even appear permissible, on account of their seductive and enticing delights. That they are heinous he might know from the fact that marriages are the seminaries of the human race, and thus also the seminaries of the heavenly kingdom; consequently they must on no account be violated, but must be esteemed holy. This he might know from the fact, which he ought to know because of his being in the other life and in a state of perception, that marriage love descends from the Lord through heaven, and from that love, as from a parent, mutual love, which is the foundation of heaven is derived; and again from this, that if adulterers merely draw near to heavenly societies they perceive their own stench and cast themselves down therefrom towards hell. At least he must have known that to violate marriages is contrary to Divine laws, and contrary to the civil laws of all kingdoms, also contrary to the genuine light of reason, because it is contrary to both Divine and human order; not to mention other considerations. But he replied that he had not so thought in the life of the body. He wished to reason about whether it were so, but was told that truth does not admit of such reasonings; for reasonings defend what one delights in, and thus one's evils and falsities; that he ought first to think about the things that had been said because they are truths; or at least think about them from the principle well known in the world, that no one should do to another what he is unwilling that another should do to him; thus he should consider whether he himself would not have detested adulteries if any one had in that way deceived his wife, whom he had loved as everyone loves in the first period of marriage, and if in his state of wrath he had expressed himself on the subject; also whether being a man of talent he would not in that case have confirmed himself more decidedly than others against adulteries, even condemning them to hell.

386

I have been shown how the delights of marriage love advance towards heaven, and the delights of adultery towards hell. The advance of the delights of marriage love towards heaven is into states of blessedness and happiness continually increasing until they become innumerable and ineffable [too great or extreme to be expressed or described in words,] and the more interiorly they advance the more innumerable and more ineffable they become, until they reach the very states of blessedness and happiness of the inmost heaven, or of the heaven of innocence, and this through the most perfect freedom; for all freedom is from love, thus the most perfect freedom is from marriage love, which is heavenly love itself. On the other hand, the advance of adultery is towards hell, and by degrees to the lowest hell, where there is nothing but what is direful and horrible. Such a lot awaits adulterers after their life in the world, those being meant by adulterers who feel a delight in adulteries, and no delight in marriages.