# The Gist of Swedenborg/Man

MAN
"Lord, what is man that Thou art mindful of him; And the son of man that Thou visitest him?"
Psalm, VIII, 4
GOD'S UNRELAXED EFFORT
THE object of creation was an angelic heaven from the human race; in other words, mankind, in whom God might be able to dwell as in His residence. For this reason man was created a form of Divine order. God is in him, and as far as he lives according to Divine order, fully so; but if he does not live according to Divine order, still God is in him, but in his highest parts, endowing him with the ability to understand truth and to will what is good. But as far as man lives contrary to order, so far he shuts up the lower parts of his mind or spirit, and prevents God from descending and filling them with His presence. Then God is in him, but he is not in God.
—True Christian Religion, nn. 66, 70
AN INSTRUMENT OF LIFE
MAN is an instrument of life, and God alone is life. God pours His life into His instrument and every part of him, as the sun pours its heat into a tree and every part of it. God also gives man to feel this life in himself as his own. God wills that he should do so, that man may live as of himself according to the laws of order, which are as many as there are precepts in the Word, and may dispose himself to receive the love of God. But still God perpetually holds with His finger the perpendicular above the scales, and ​regulates, but never violates by compulsion, man's free decision. Man's free will is from this: that he feels life in himself as his, and God leaves him so to feel, that reciprocal conjunction may take place between Him and man.
—True Christian Religion, n. 504
"ABIDE IN ME"
MAN is so created that he can be more and more closely united to the Lord. He is so united not by knowledge alone, nor by intelligence alone, nor even by wisdom alone, but by a life in accordance with these. The more closely he is united to the Lord, the wiser and happier he becomes, the more distinctly he seems to himself to be his own, and the more clearly he perceives that he is the Lord's.
—Divine Providence, nn. 32 et al.
TWO MINDS: TWO WORLDS
MAN is so created as to live simultaneously in the natural world and in the spiritual world. Thus he has an internal and an external nature or mind; by the former living in the spiritual world, by the latter in the natural world.
—Heavenly Doctrine, n. 36
INALIENABLE POWERS
THERE are in man from the Lord two capacities by which the human being is distinguished from the beasts. One capacity is the ability to understand what is true and what is good. It is called rationality, and is a capacity of his understanding. The other capacity is the ability to do the true and the good. It is called freedom, and is a power of the will. By virtue of his rationality, man can think what he pleases, as well against God as with Him, and with his neighbor or against his neighbor. He can also will and do what he thinks; and when he sees evil and fears punishment, by virtue of freedom he can refrain from doing. By these two capacities man is man and is distinguished from the beasts. Man has these twin powers from the Lord, and they are from Him every moment; nor are they ever taken away, for if they were, man's humanity would perish. The Lord is in these two powers with every man, with the evil as well as the good. They are His abiding-place in the race. Thence it is that every human being, evil as well as good, lives to eternity.
—Divine Love and Wisdom, n. 240
THE DRAG OF HEREDITY
MAN inclines to the nature he derives hereditarily, and lapses into it. Thus he strengthens any evil in it, and also adds others of himself. These evils are quite opposed to the spiritual life. They destroy it. Unless, therefore, a man receives new life from the Lord, which is spiritual life, he is condemned; for he wills nothing else and thinks nothing else than concerns him and the world.
—Heavenly Doctrine, n. 176
LOVES OF SELF AND THE WORLD
THE reason why the love of self and the love of the world are infernal loves, and yet man has been able to come into them, and thus to ruin will and understanding in him, is as follows: By creation the love of self and the love of the world are heavenly loves; for they are loves of the natural man serving his spiritual loves, as a foundation does a house. From the love of self and the world, a man wishes well by his body, desires food, clothing and habitation, takes thought for his household, seeks occupation to be useful, wishes also for obedience's sake to be honored according to the dignity of the thing he does, and to be delighted and recreated by the pleasures of the world;—yet all this for the sake of the end, which must be use. By this a man ​is in position to serve the Lord and to serve the neighbor. But when there is no love of serving the Lord and the neighbor, but only a love of serving oneself at the world's hands, then from being heavenly that love becomes infernal, for it causes a man to sink mind and character in his proprium, or what is his own, which in itself is the whole of evil.
—Divine Love and Wisdom, n. 396
THE NEED FOR SELF-ACTION
NO one can cleanse himself of evils by his own power and abilities; but neither can this be done without the power and abilities of the man, used as his own. If this strength were not to all appearance his own, no one would be able to fight against the flesh and its lusts, which, nevertheless, is enjoined upon all men. He would not think of combat. Because man is a rational being, he must resist evils from the power and the abilities given him by the Lord, which appear to him as his own; an appearance that is granted for the sake of regeneration, imputation, conjunction, and salvation.
—True Christian Religion, n. 438