Vous êtes sur la page 1sur 24


\ .. ~ I ~
.. ! ..
when Sorrow eomes
No. 7 in a series of readings from the
Writings of Ema11ucl Swedc11/;org
THE contents of this Brief Reading arc
taken, from "Arcana Coelestia," "Divine
Providence," "Heaven, and Hell," "Apoca-
lypse Explained," "True Christian Reli-
gion," "Charity," "Heavenly Doctrine." The
initials and numerals at the end of each var-
agrapb indicate the book and section from
which the extract is taken.
The above named works, as well as all the
other theological writings by Emanuel Swe-
denborg, are published by the Swedenborg
Foundation, Inc., which offers an Intro-
ductory Edition at Sc. per voli.Jme, (600
pages) postpaid, in, the following titles:
"Heaven and Helf," "Divine Providence,"
"Divine Love and Wisdom,"
"Four Doctrines."
Arcana Coelestia, Vol.
(Heavenly Secrets)
Additional copies of thi s Booklet, and
Catalogue may be secured free of
charge from the publishers
51 E. Forty- Second St.
New York, 17, N. Y.
'Tu.Jhen Sorrow (?omes
i71"HE Lord is with every man and leads
W him, and provides that whatever befalls
him, whether sad or joyful, shall turn to
his good. This is. the Divine providence.-
A. C. 6203
They who trust in the Lord, continually
receive good from Him; for whatsoever be-
falls them, whether it appear as prosperity
or as adversity, is still good, since it is in-
tended as a means to their eternal happi-
.ness.-A. c. 8480
No evil can happen to him who is in the
protection of the Lord, for it is not the will
of the Lord that anyone should perish or be
punished; but every one is so far in the pro-
tection of the Lord as he abstains from do-
ing evil.-A. E. 643
"Thy rod and Thy staff they comfort
me" (Psalm 23 ) signifies that spiritual Di-
vine truth together with natural Divine
truth will protect, for these have power;
"rod" meaning spiritual Divine truth,
"staff" natural Divine truth, the two to-
gether mean these in respect to their power
to protect, for "to comfort" means to pro-
tect.-A. E. 727
From the only fountain of life, which is
the Lord, there proceeds nothing but Di-
. vine good and Divine truth, and these af-
[ 3]
feet every one according to his reception
of them ; they who receive them in faith
and life have heaven in them; but they who
rej ect them, or stif1 e them, turn them into
hell; for they turn good into evil and truth
into falsity, thus life into death.-H. H. 9
The Lord provides the good . . . with
such things as conduce to their eternal hap-
piness; riches and honors to whom they are
not hurtful, and no riches and honors to
whom they would be hurtful. And yet to
these He gives in due time, in tht: place of
honors and riches [the ability] to find joy
in a few things, and to be more content
than the rich and honored.-A. c. 8717
The influx of good from the Lord with
man is continuous; but there are evils both
actual and hereditary which hinder and ob-
struct the reception of it; when they are re-
moved, a new will comes into existence.
That it then exists, is obvious in the case of
those who are in misfortune, misery, and
illness; when in these states the loves of
self and of the world (from which come
all evils) are removed, the man then thinks
well concerning God, and concerning the
neighbor.-A. c. 5353
That the Lord's providence is in.finite,
and looks to eternity, may be evident from
the formation of an embryo where linea-
ments are continually developed toward
those which are to come, so that one is al-
ways a plane for another, and this without
[ 4]
any error,. until the embryo is fom1ed.
Afterward also when it is born, one thing
is prepared successively to another and for
another, that a perfect man may exist, and
at length such a man as to be capable of at-
taining heaven. If particulars are thus pro-
vided during rrian's conception, birth, and
growth, how much more so as to his spirit-
ual life.-A. c. 6491
Peace can be bestowed on no one unless
he is led by the Lord and is in the Lord,
that is, in heaven where the Lord is all in
all ; for heavenly peace flows in when the
desires arising from self-love and fove of
the world are taken away. These are what
drive peace away, for they infest man's in-
teriors, [his soul or spirit] and cause him
at length to place rest in unrest, and peace
in worries.- A. c. 5662
Angels know that rest of mind and tran-
quility and enjoyment from the removal of
cares and from success in business, appear
as of peace, but are not of peace, except
with those who are in' heavenly good, since
true peace is not given except in that good:
For ,peace flows in from the Lord into
man's soul, and from this descends and
!lows down into the lower regions of the
mind, producing rest of the rational mind,
tranquility of the natural mind, and joy
therefrom.-H. H. 290
[ 5 l
That innocence and peace are together
like good and its delight may be seen with
little children, who because they are in in-
nocence are also in peace; and because they
are in peace, all things with them are full
of play. But the peace of little children is
outward peace; inward peace, like inward
innocence, is not given except to those truly
wise since wisdom is from the conjunction
of good and truth. This heavenly or angelic
peace lies stored up in men's souls and is
only reveakd when they leave the body and
enter heaven, for then the soul is laid bare.
-H. H. 288
He who is in a heavenly state of life is
serene and full of peace; for he trusts in
the Lord, believing that no evil will befall
him, and knowing that lusts will not infest
him. And moreover, they who are in a
heavenly state are in freedom itself ; for to
be led by the Lord is freedom, since by Him
they are led in good and from one good to
another. From this it may be evident that
they are in blessedness and happiness, in-
asmuch as thery is nothing to disturb them,
nothing of self-love, and consequently noth-
ing of enmity, hatred, and revenge; nor is
there any love for the world, consequently
no insincerity, fear, or anxiety.-A. c. 5660
So far as a man puts off what is selfish
or worldly, so far a state of peace is re-
vealed, and so far he is affected with satis-
faction, blessedness, and happiness, the ori-
[ 6 1
gin of which is from the Lord Himself.-
A. C. 8455
Heaven is sucl-. that all who live we11,
from whatever religion, have a place there.
-D. P. 330
The life of every man is foreseen by the
Lord, as to how long he will live, and in
what manner, From earliest infancy t h r ~
fore he is directed with regard to a life to
eternity. Thus the providence of the Lord
commences from earliest infancy.-s. D.
No one suffers punishment after death
on account of inherited evil, because it is
not his, and thus he is not responsible for
being of this nature; but a man suffers
from the evil he himself does and also from
what he has appropriated to himself of in-
herited evil by actual life.- A. c. 2308
A knowledge of the future is granted to
no one; nevertheless, every one is permitted
to form conclusions about the future from
reason; . . . A longing to know future
things is innate with most people; but this
longing has its origin in evil, and is there-
fore taken away from those. who believe in
the Divine Providence. Instead there is
given them a trust that the Lord is direct-
ing their lot, and consequently they have no
wish to know beforehand what it will be,
( 7 ]
lest they should in some way interfere with
the Divine Providence.-D. P. 179
That it is not so difficult to lead the life
of heaven as some believe can be seen from
this, that when any thing presents itself to
a man that he knows to be dishonest and un-
just, but to which he is inclined, it is simply
necessary for him to think it ought not to
be done because it is opposed to the Divine
precepts . . If a man accustoms himself so to
think, and from so doing establishes a habit
of 'so thinking, he is gradually conjoined to
heaven. . . . And when man has made
a beginning the Lord quickens all that is
good in him, and causes him not only to see
evils, but also to refrain from willing them,
and finally to turn away from them. This
is meant by the Lord's words "My yoke is
easy and My burden is H. 533
When the body is no lon'ger able to per-
form its functions in the natural world,
which functions do correspond to the 'man's
thoughts and affections which his spirit has
from the spiritual world, man is said to die.
This takes place when the respiration of
the lungs and the beatings of the heart
cease. But the man does not die; he is
merely separated from the bodily part that
was of use to him in the world, while the
man himself continues to live ; for man is
not a man because of his body but because
of his spirit. It is the spirit that thinks in
man, and thought together with the will is
[ 8 ]
what constitutes man. Evidently, then, the
death of man is merely his passing from one
world into another.-n. H. 445
As regards eternal happiness, even the
man who has an affection for good and
truth cannot perceive this while he is living
in the world, but instead a certain enjoy-
ment. The reason is, in the body he is in
worldly cares, and in anxieties thence, which
prevent the happiness of eternal life, which
is inwardly in him, from being manifested.
When true happiness meets the cares and
anxieties that are with the natural man it
sinks down among them and becomes a kind
of obscure enjoyment; but still it is an en-
joyment in which there is a blessedness, and
in this a happiness. Such is the happiness
of being content in God. But when a man
is divested of his body, and at the satl?e
time of worldly cares and anxieties, the
happiness which lay hid in this manner in
obscurity in his interior man, comes forth
and re.veals itself.- A. c. 3938
Every man is in a state of spiritual tran-
quility in .the beginning of his life, hut in
proportion as he grows up to manhood he
removes himself from that state, because
he gives way to worldly cares, and thence
to anxieties through self-love and the love
of the world.-A. c. 3696
What is good, and indeed what is blessed
[ 9}
and happy, no one can perceive with an ex-
quisite sense, unless he has been in a state
of what is not good, not blessed, and not
happy. From this he acquires a sphere of
perception, and this in the degree in which
he has been in the opposite state. The
sphere of perception and its extension arises
from the realization of contrasts.-A. c.
God did not create evil, but evil was in-
troduced by man himself. By turning him-
self away from God and towards himself
man turns into evil the good which is con-
tinually flowing in from God. When this
fs done, although the delight in good may
remain, it is changed into delight in [desire
for] evil. For unless desire remained man
could not continue to live; since delight, or
desire, constitute the very life of man.-T.
C.R. 490
Every one who duly reflects may know
that eminence and wealth in the world are
not real Divine blessings, though man from
his love of pleasure calls them so, for they
pass away and likewise seduce many and
turn them away from heaven; but he may
know that life in heaven and happiness
there are the genuine blessings which are
from the Divine.-A. c. 10776.
Those who trust in the Divine, 11otwith-
standing they have care for the morrow,
still have none; for they do not think of the
morrow with solicitude, still less with anx-
[ 10]
iety. They bear it with equanimity, whether
they get the things they desire or not ;
neither do they lament over the loss of
them; they are content with their lot. If
they become rich, they do not set the heart
upon riches; if they are raised to honors
they do not regard themselves as more
worthy than others; if they become poor,
they are not made sad ; if their condition be
mean, they are not dejected. They know
that all things advance toward a happy
state in eternity for those who put their
trust in the Divine, and that whatever be-
falls them in time still conduces thereto.-
A. C. 8478
BE NoT ANxrous
Temptation is anxiety arising from a
man's desires being assailed by misfortunes,
diseases, or a depraved condition of the
blood and other Buids of the body. From
this brief account it may, in some degree,
be known what temptation is, namely-
anguish and anxiety occasioned by what-
ever opposes one's desires. Thus with those
who are in love to the Lord, whatever as-
sails this love produces an inmost torture,
which is celestial temptation; with those
who are in love toward the neighbor, or
charity, whatever assails this love occasions
torment of conscience, and this is spiritual
temptation ; but with those who are nat-
urally minded what they frequently call
temptations and the pangs of conscience,
r 111
are not temptations, but only anxieties aris-
ing from their loves being assailecl1 as when
they foresee and are sensible of the loss of
honor, the good things of the world, repu-
tation, pleasures, bodily life, and the like;
nevertheless these troubles are wont to be
productive of some good.-A. c. 847
All anxiety and grief arise from one's be-
ing deprived of the things which he desires.
Hence they who are affected only by corpo-
real and worldly things, or who love such
things only, grieve when they are deprived
of them; but they who are affected by spir-
itual good and truth and love them, grieve
for these. As life depends on nothing but
affection or love, it may be evident what is
the state of those who are bereft of the
good and truth with which they are affected,
or which. they love. . Their state of grief is
more severe, because more internal.-A. c.
When a business man looks to the Lord
and shuns evils as sins, and transacts his
business sincerely, justly, and faithfully he
becomes a form of charity. Although he
acts as from his own prudence he neverthe-
less trusts in the Divine: Providence, He
is therefore not despondent in misfortune
nor elated with success. He thinks of the
morrow and yet does not think of it. He
thinks about what should be done on the
morrow, and how it sh.ould be done; and
yet does not really think . of the morrow,
[ 12 ]
because he ascribes the future to the Di-
vine Providence and not his own prudence.
He even ascribes his prudence to the Di-
vine Providence. He loves business as the
chief thing of his vocation, and loves money
as its instrumental. Thus he loves his oc-
cupation which is in itself a good use, and
not the means rather than the occupation.
He shuns avarice which is an evil and the
root of many evils. He loves the common
o o ~ while loving his own good.-c. 167
"Care for the morrow" (Matt. vi. 25)
does not mean a care for procuring for one-
self food and raiment, and even resources
for the time to come ; for it is not contrary
to order for any one to .be provident for
himself arn;l his own. But they have "care
for the morrow," who are not content with
their lot, who do not trust in the Divine but
in themselves, and who regard only worldly
and earthly things, and not heavenly things.
With such there universally prevails anx-
iety for the future, a desire to possess all
things and to rule over all, which desire is
kindled and grows with acquisition, and at
length beyond all measure. Such lament
when they do not get the things they desire,
and they are distressed when they lose them ;
neither is there any consolation for them
for they are then angry with the Divine,
reject it together with everything of faith,
and curse themselves. Such are they who
have anxiety for the morrow.-A. c. 8478
[ 13 l
Prayer, regarded in itself, is speech with
Cod. If a man prays from love
and faith, and only for heavenly and spir-
itual things, there then comes forth in the
prayer something like revelation as to hope,
consolation and a certain inward joy.-A.
c. 2535
Love consists in this, that one's own joy
may be C[llother's; to feel another's joy as
joy in one's self, is to love; but to feel one's
own joy in another, and not his joy in one's
self, is not to love; for this is to love self,
but the other is to love the neighbor.-n.
L. W. 47
-True love is love to the Lord, and true
life is a life of love from Him. True joy
is the joy of that life. There can be but
one true love, and therefore but one true
life, whence flow true joys and trne bless-
ings, such as those of angels in the heavens.
-A. C. 33
Man is distressed in temptations by the
evils and falsities that rise up into thought.
So far as he then acknowledges his sins,
regards himself as guilty, and prays for de-
liverance, so far the temptations are useful
to him.-A. E. 897
When man is tempted, unclean spirits are
near him, and surround him, arid excite the
evils and falsities which are with him, and
( 14 ]
also hold him in them and exaggerate them
until he is in very despair.-A. c. 5246
Goel tempts no one; but during tempta-
tion is continually liberating from them, so
far as is possible, or so far as the liberation
does not do harm, and He is continually
looking to the good into which He is lead-
ing him who is being tempted.-A. c. 2768
By temptations the lusts that pertain to
the love of self and of the world are sub-
dued, and man becomes humble. Thus he
is rendered meet to receive the life of
heaven from the Lord, which life is the
riew life, such as belongs to the regenerated
man.-A. c. 8966
Natural temptations are when a man suf-
fers in respect to his body, that is, in re-
spect to honors, or wealth, in a word, iri re-
spect to his natural life, such as diseases,
misfortunes, persecutions, undeserved pun-
ishments, and the like. The anxieties which
then arise are what are meant by natural
temptations. But these temptations do not
at all affect his spiritual life, neither can
they really be called temptations, but griefs ;
for they arise from the hurt to the natural
life, and have relation to the love of self
and the world.-A. c. 8164
Temptations carry with them a doubting
in regard to the Lord's presence and mercy,
and also in regard to salvation. The evil
spirits who are then with the man and in-
duce the temptation. strongly inspire the
[ 15 l
negative; but the good spirits and angels
from the Lord dispel this doubtfulness in
every way, and hold him in continual hope,
and at length confirm the affirmative.-A. c.
Spiritual temptations are little known at
this day. Not are they permitted to such a
_degree as formerly, because man is not in
true faith, and would therefore be over-
come. In place of these [deeper] tempta-
tions there are others, such as misfortunes,
griefs, and anxieties, arising from natural
and bodily causes, and also sicknesses and
diseases of the body; which in a measure
subdue and break up the life of a man's
sensuous pleasures and lusts, and determine
and ele_vate his thoughts to interior and re-
ligious subjects.-A. c. 762
Nothing is permitted [to occur] except
for the end that some good may come out
of it; but as man has freedom, in order
that he may be reformed, he is bent from
evil to good only so far as he suffers him-
self to be bent in freedom.- A. c. 6489
\Vhat is attributed to -fortune, eyen in
games, is from the spiritual world, much
more what befalls man as to vicissitudes in
his life ; and what is called fortune is from
the influx of providence into the outmosts
of order, where it so exists; thus that there
is providence in the minutest
cording tO the Lord's w-ords, that not a hair
r 16 1
falls from the head without the will of God.
A. C. 6494
Evil spirits are able to produce a sphere
from which come unfortunate circumstances,
which appear to be wholly by chance. But
all things, even the least, and the least. par-
ticulars of these, are directed by the provi-
dence of the Lord, even as to each step, and
when a sphere prevails as is contrary to
providence, misfortunes happen. Yet there
is no such thing as chance. Apparent ac-
cident, or misfortune, is providence in the
material world in which all things are .rela-
tively inconstant.-A. c. 6493
Everything that befalls or happens; -0r in
other words is called accidental and is
ascribed to chance or fortune, .is actually a
matter of providence. The Divine Provi-
dence operates invisibly and incomprehe'n-
sibly in order that man may in freedom
ascribe an event either to providence or to
chance; for if providence were to act v s ~
ibly and comprehensibly, there would be
danger of man's believing, from what he
sees and comprehends, that the thing was
from providence, and afterwards believing
the .opposite. Thus truth and falsity would
mingle in a man's soul, and truth would be
profaned, which profanation carries with it
eternal damnation. Therefore it is better
for such a man to be kept in imbelief, than
to be at one time in faith and then to re-
cede from it.-A. c. 5508
r 11 1
Some believe that should they be deprived
of the joy arising from the glory conse-
quent upon posts of honor and wealth, no
further joy would be left. But in fact
heavenly joy, which infinitely exceeds all
other joys, only then begins.-A. c. 8037
Man n.1ay acquire riches and accumulate
wealth so far as opportunity is given, pro-
vided it be not done with craft and fraud;
he may eat and drink delicately, provided
he does riot place his life therein; also fre-
quent places of amusement and talk al:iout
the affairs of the world. He has no need
to walk as a devotee with a sad and sorrow-
ful face and drooping head, but may be joy-
ful and cheerful.-H. H. 358
Those who renounce the world and live
in the spirit in this manner acquire a sor-
rowful life which is not receptive of heav-
enly joy, since every one' s life continues
the same after death. On the contrary, to
receive the life of heaven a man must live
in the world and engage in its business and
employments, and by means of a moral and
civil life there receive the spiritual life.-
H. H. 528
Man has distinct sensation of what takes
place in the bouy, but a very obscure one of
what takes place in his spirit, since while
man is in the body worldly cares impede.
The blessedness of the affections cannot
[ lS ]
flow so far as into bodily sense, where those
cares are, unless natural and sensual things
have been reduced to agreement with what
is good, and even then only obscurely, like
tranquility from contentment of mind. This
blessedness is not given to those who are in
the enjoyment of the love of self and of the
world, for these loves are totally opposite.
Therefore also they who are in these loves
cannot at all comprehend that there is any
blessedness except that of being exalted to
dignities, being worshipped as deities,
abounding in riches, and possessing greater
wealth than others.- A. . c. 6408
As there are few at this day who know
what it is to be in a natural state of mind ..
and what it is to be in an imernal state, and
as most persons believe that they who are
in internals cannot ue in externals, and the
converse, it is well to offer this illustration:
Take the nourishment of the body and the
nourishment of the soul: he who is in
merely external pleasures, is fastidious, in-
dulges his appetite, loves to live sumptu-
ously, and places his chief pleasures in
choice food and drink. He too who is in
internals has pleasure in these things, but
his ruling affection is to nourish his body
with food pleasurably for the sake of its
health, to the end that he may have a sound
mind in a sound body, and thtts principally
for the sake of the health of the mind, to
which the health of the body serves as a
[ 19 ]
means. However, he who is a spiritual
man does not rest thete, but regards the
health of the mind or soul as a means to
acquiring intelligence and wisdom- not for
the sake of reputation, honors, and gain,
but for the sake of the life after death.-
A. C. 4459
Some think that no one ought ever to live
in the pleasures of the body and its senses
who wishes to be happy, but ought to re-
nounce all such things on the ground that
they are corporeal and worldly, keeping
him away from a spiritual life. But those
who so think, reducing themselves to volun-
tary misery, are not informed what the real
case is. No one is forbidden to enjoy the
pleasures of the body and its senses, that
is, the pleasures of marriage love and of
love for infants and children; the pleasures
of friendship and of intercourse' with com-
panions; the pieasures of hearing, or of the
sweetness of singing and music; the pleas-
ures of sight, or of beauties, which are
manifold ; the pleasures of taste, or of the
flavors and benefits of food and drink; the
pleasures of touch. These bodily desires
arise from spiritual affection and these de-
rive their enjoyment from good and truth,
and good and truth their enjoyment from
charity and faith, and so from the Lord.
And since genuine pleasures have this ori-
gin, they are denied to no one.-A. c.
9952, 3
[ 20]
'l'he Lord does nothing contrary to or<ler,
because He Himself is Order.-H. H. 523
Nothing can hurt those whom the Lord
protects, even if they should be encom-
passed by all hell both without and within.
-A. C . .968
In the whole spiritual world the purpose
that proceeds from the Lord reigns, which
is, that nothing at all, not even the least
thing, shall exist, except that good may
come from it.___:A. c. 6574
It is to be known that there is providence
and there is foresight. Good is what is
provided by the Lord, but evil is what is
foreseen by the Lord. The one must be
with the other; for what comes from man
is nothing but evil, and what comes from
the Lord is nothing but good.-n. D. 275
Divine providence. differs from all other
leading and guidance in this, that )?rovi-
dence always regards what is eternal and
leads to salvation, and this
through various states, sometimes glad,
sometimes sad, which man cannot at all
comprehend ; but still they all lead to his
life eternal.-A. c. 8560
[ 21 l
entist, philosopher and religious reformer,
was born in Stockholm in 1688. His father
was the Bishop of Skara. Early renowned
for his learning, and for the extraordinary
versatility of his genius, Swedenborg not
only anticipated much which is significant
in modern science and related departments,
but his writings in the fields of philosophy
and psychology alone demonstrate his right
to a place among the world's great teach-
ers. As a culmination to so many years'
rich and practical experience, which, as a
nobleman, included a voice in his nation's
government, Swedenborg in his fifty-fifth
year turned from his purely scientific and
philosophical pursuits and thereafter, with
the Bible as his only textbook, wrote on
spiritual subjects alone. He died in Lon-
don in 1772 and his remains now lie in
Sweden's national cathedral at Upsala.
"Swedenborg was in many re-
spects the most remarkable man
of his own or any age."-Schaff-
H erzog Encyclopedia of Religious
Knowledge, 1911 edition.
[ 22 l
Baltimore, Md.
Swedenborg Ilook Center, 3814 Barrington Rd.
Boston. Mase.
Massachusetts New-Church Union, 134 Ilowdoiu St.
Chicago, Ill.
Western New-Church Union, 17 N. State St.
Cincinnati, Ohio
New-Church Center, Oak St. and Winslow Ave.
Deb'oit, Mich.
New-Church Library, 92 E. Forest Ave.
Houston, Tex.
New-Church Center, Box 221, Belaire
Las Angeles, Cal.
New-Church Library, 509 So. Westmoreland Ave.
New York, N. Y.
Swedenborg Foundation, Inc., 51 East 42nd St.
The New- Church Press, 108 Clark St., Ilrooklyn
Oranae, N. J.
New-Church Center, 26 N. Essex Ave.
Paterson, 1, N. J .
The Swedenborg Press, 380 Van Houten St.
Philadelphia, Pa.
New-Church Book Center, 2129 Chestnut St.
Portland, Ore.
New-Church Center, 1603 S. E. Maple St.
Providence, R. I.
New-Church Center, Broad & Linden Sts.
San Francisco, Cal.
New-Church Library, 2107 Lyon St.
San Diego, Cal.
New-Church Center, 4144 Campus Ave.
St. Louie, Mo.
New-Church Library, 1215 Sunset Av<.
Tampa, Fla.
New-Church Center, 221 Verne St.
Toronto, Ont., Canada
New-Church Ilook Room, 561 Yonge St.
Washington, D. C.
New-Church Library, 1611 16th St .. N. W.