Category — Pride
To understand this commandment, not to commit adultery, we must understand the origin of adultery, and in order to understand the origin of adultery we must understand the nature of the marriage between husband and wife.
We read: “There is the truth of good and good from truth from that or truth from good and good from truth; and that in those two there is inherent from creation an inclination to conjoin themselves into one. The truth of good or truth from good is masculine, or the good of truth or good from that truth is the feminine. But this can be more distinctly comprehended if for good we say love, and for truth wisdom. Wisdom cannot exist with men except by the love of growing wise. Wisdom from this love is meant by truth from good.” (C.L. 88).
“With the male the inmost is love and the clothing is wisdom, or he is love veiled over with wisdom, in the female the inmost is that wisdom of the male, and its clothing is love therefrom. But this is feminine love and is given to the wife through the wisdom of the husband. That the feminine is from the masculine, or the woman was taken from the man appears in Genesis. Jehovah took one of the ribs of the man.” etc. (C.L. 30). In diagram I we see the order of Conjugial Love. In diagram II the disorder leading to adultery.
When the man does not come into A – the love of growing wise, he still comes into a kind of understanding of the true, but an understanding, which not having in it substance and life turns into the conceit of his own intelligence. Such a man looks to truth or doctrine alone for his salvation, and he looks to his wife for the flattery of his understanding. But the wife perceiving that there is nothing substantial in his understanding does not flatter it, wherefore his love instead of going forth to his wife returns to himself and then he seeks love elsewhere, where he can find the flattery he seeks.
Observe that if the man skips over the love of growing wise for the sake of life, in the first state of marriage there is still apparent love, but it is a love of his wife for the sake of himself and for the sake of the flattery he receives in the first states of marriage.
In the woman her A is formed by the essence of her husband’s wisdom. If the husband is not in the love of growing wise his understanding lacks this essence of wisdom and the inmost of a woman cannot be formed from it. But whether the husband has such wisdom or not, the wife may still skip over her inmost which is wisdom, and seek conjugial love in B but in this case there is no internal in her love of her husband, she then seeks to bind her husband to the things of her love; she loves her husband for the sake of her self and the love and admiration which he shows towards her; and, because the husband feels the lack of the life of truth which is the soul of a woman in her love, he cannot give her the love and admiration which she demands, wherefore her love returns to herself, and then goes elsewhere, where she receives the love and admiration which she craves.
When this internal disjunction takes place, then the woman accuses the man of only caring for intellectual and doctrinal matters and of neglecting the things of life and of love, and of over looking the natural. While the husband accuses the wife of being in merely natural good, natural loves, and of not seeing the importance of the true, and both are often right.
“Amen, Amen, I say unto you, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringth forth much fruit. He that loveth his life shall lose it: and he that hateth his life in this world shall keep it unto life eternal” (John 12:24-25).
Our text commences with the words “Amen, Amen”, or, as in the King James version of the Bible “Verily, Verily”, or it might be said “Truly, Truly”. When the Lord said “Amen, Amen”, it means that what follows is of the greatest importance.
The word “Amen” comes from the Hebrew word meaning the true. The repetition of the word “Amen” means that the true must be received in both the understanding and in the will, and thus this true must rule in the whole of man’s life.
On account of the great importance of the teaching of our text, this teaching is given in different terms seven times in the New Testament. “He that loveth father or mother more than Me is not worthy of Me: and he that loveth son or daughter more than Me is not worthy of Me. And he that taketh not up his cross, and followeth after Me is not worthy of Me. He that findeth his life shall lose it: and he that loseth his life for My sake shall find it.” (Matthew 10:37-39) “Then said Jesus unto his disciples, If any man will come after Me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for My sake shall find it.” (Matthew 16:24,25) And nearly the same words are repeated in Mark 8:34,35 and in Luke 9:23,24. In Luke 17:33 it is said “Whosoever shall seek to save his life shall lose it, and whosoever shall lose his life shall preserve it.”
In the Apocalypse it is said: “And they loved not their soul, even unto death.” (12:11)
In explication of these texts we read: “And they loved not their souls unto death”,…signifies the faithful who have endured temptation, and who have regarded the life of the world as of no account in comparison with the life of Heaven.” (A.E.750)
Again “Jesus said Except a grain of wheat fall into the earth and die, it abideth alone; but if it die, it bringth forth much fruit.
“Forgive us our debts, as we also forgive our debtors.” (Matthew 6:12)
Or as in Luke :
“And forgive us our sins; for we also forgive everyone that is indebted to us.” (Luke 11:4.)
All things which a man has are from the Lord, whether they are celestial, spiritual, natural, or material things. They are given to man to use as if of himself. Man either uses these things according to Divine order, and then ascribes them with their use to the Lord, or he misuses them and abuses them, and ascribes them with their use to himself. All the gifts from the Lord which he ascribes to himself are debts, and when, from ascribing thorn to himself he abuses them, they become sins
But what is the nature of these debts?
First as to the more interior debts for which man must be forgiven:
A man is given a perception of certain true things of the internal sense of the Word. These true things are impressed on his internal memory and become cognitions there. In a following state a man fails to ascribe these cognitions to the Lord, but instead, by means of these cognitions he strives to acquire further true things from the internal sense of the ’’lord, but from himself. Due to the cognitions he knows he can in appearance do this, but they are stolen things, for which he is in debt to the Lord. They are things gotten by climbing up some other way, like a thief or a robber, instead of entering by moans of the Lord, who is the door.
Every man who is of the internal Church at times does this; wherefore he must come into a state of repentance, and pray, “Forgive us our debts, or our sins”
Again, a man applies the things of Doctrine to his life, but forgets that he cannot do this of himself, but solely from the Lord; wherefore he immediately falls into that which is meritorious, for which he must, after examining himself, repent, and ask forgiveness for this debt which he owes the Lord.
Observe how everywhere we can see stolen things, debts for which forgiveness is often not asked.
A young man or woman is granted an inspiration, which is a common thing in youth, on the basis of youthful innocence; but he soon becomes proud of his abilities; vanity takes hold of him, and he spoils his gifts.
An old man or woman who has experienced much during a long life becomes proud of his knowledge of life, with the result that he becomes more stupid than the young.
See how a man prides himself in his intelligence and how a woman prides herself in her womanly perception or intuition, with the immediate result that the man loses his intelligence and the woman her perception. As soon as a man thinks about his intelligence, and still more if he speaks about it, he becomes internally unintelligent; as soon as a woman from having had perceptions prides herself on her perceptions, and still more if she speaks about her perceptions, all perception leaves her. Wherefore if one does not continually ask forgiveness for one’s debts, one is carried away.