Iqiniso, noma okuyiqiniso, kuyindlela yokuchaza lokho okuyiqiniso ekugcineni. Ngokwezinga elingokwemvelo, iqiniso lingabhekwa njengelimane linembile kuyilapho ekuphileni kwethu kokukhula ngokomoya, iqiniso lingaba ukufundwa kwezimfundiso ezisekelwe ngokomoya noma, kangcono, ukwamukela kwethu kuzo njengamaqiniso aphezulu. Kodwa iSwedenborg iqhubekela phambili encazelweni yakhe yeqiniso, ifundisa ukuthi iqiniso liwuhlobo lothando, noma indlela uthando oluziveza ngayo.

Ngomqondo othile, iqiniso liwuhlelo lokunikeza uthando futhi ngenxa yokuthi ukwabelana ngothando kuyinjongo yangempela, lokhu kwenza iqiniso libaluleke kakhulu. Futhi nakuba iqiniso lingase lifike ngendlela eyomile, imithetho namaqiniso abandayo, limsulwa kakhulu liyinto yobuhle obungachazeki, into esishukumisa ngaphakathi.

Ubunjalo beqiniso busuka embonweni wokuthi iNkosi engqikithini Yakhe iluthando uqobo lwalo, luphelele futhi alunamkhawulo, nokuthi uyasithanda ngaphezu kwamandla ethu okucabanga. Futhi njengoba nje sifuna abantu esibathandayo baphinde basithande, kanjalo neNkosi inesifiso esijulile sokuthi siyithande futhi; Uthando lwakhe lufuna ukufinyelela kithi futhi lukhuthaze uthando ngokulandelana.

Nokho, uthando alukwazi ukuzisebenza ngokwalo; idinga umuntu ozosebenza kuyo. Cabanga ngalokhu ngale ndlela: ukuze ubonise uthando ngothile, udinga ubuso ozomomotheka nabo, izwi ozokhuluma nalo, izingalo ozogona ngazo, noma amathuluzi ahlukahlukene ongawasebenzisa ukuze wenze okuhle, ngothando. izinto zabantu obathandayo. Ngaphandle kwalezo zinto kuwumuzwa nje, onamathele ngaphakathi futhi kunalokho okungenamsebenzi. Ngomqondo othile, uma ingenakuvezwa, ubukhona bayo abuphelele ngempela.

Khona-ke, “iqiniso,” lingachazwa ngokuthi “ukubonakaliswa kothando” noma mhlawumbe “uthando olubonakaliswayo.” Lokhu kungaba kuhle kakhulu futhi kube kuhle: ukubonakala kobuso bukamama omusha, ukubona ingane yakhe okokuqala - okuyiqiniso, ezingeni elingaphezu kwamagama. Umuzwa okuye uyavezwa, futhi siyawuthatha futhi sizizwe sikhuphuka imizwa ngokwethu. Ezingeni eliphakeme nokho, singase sizame ukubonisa isimo sobuso beNkosi lapho isibheka, uthando oluthululwa luvela kuyo; lokho kuyiqiniso ekujuleni kwalo.

Kodwa iqiniso liza emazingeni aphansi futhi. Cabanga ngezindlela esithanda ngazo izingane zethu - ngezinye izikhathi lokho kusho ukubeka imithetho eqinile, emnyama nemhlophe. "Gcina izandla zakho kuwe" futhi "udinga ukungilalela" akuzwakali unothando kakhulu, futhi ukwenza ingane ikhiphe udoti akukhuthazi ncamashi imizwa efudumele nemicabango esankondlo. Kodwa eqinisweni siyabathanda lapho sibafundisa izifundo ezizobasiza babe abantu abalungile, ngisho noma lolo thando lungakhanyi kulokho esikushoyo. INkosi kufanele isiphathe ngendlela efanayo ngezinye izikhathi, ikakhulukazi ezigabeni zokuqala zokukhula kwethu ngokomoya. "Ungabulali" akuzwakali konke lokho kunothando, futhi umyalo wokungafisi ungabonakala ungekho ngokoqobo futhi ungenabulungisa. Nokho, uma sibabhekisisa, siyabona ukuthi banothando, futhi basiholela ekubeni sibe abantu abanothando.

Ngakho-ke iqiniso liza emazingeni amaningi nangezindlela eziningi, lakheke futhi livumelane nezindlela ezahlukahlukene esingaholwa ukuba sibe abahle futhi sibe nothando. Yingakho izinto eziningi ezahlukene eBhayibhelini - amatshe, amanzi, iwayini, izitshalo, izinkemba nezinye eziningi - zonke zimelela iqiniso; zonke zinemithunzi yencazelo ekhombisa izinhlobo eziningi zeqiniso iNkosi ezisebenzisayo ukusihola.

Nokho, enhliziyweni, lonke iqiniso liyindlela yokwabelana ngothando. Uma sibheka lokho, sizokwazisa ngendlela efanele.

(Riferimenti: Apocalypse Explained 434; Izimfihlakalo Zezulu 1904 [3], 3077, 3207 [1-3], 3295, 3509 [2], 4247, 5912, 6880, 7270 [2-3], 8301 [2], 8456, 9407, Arcana Coelestia 9407 [13], 9806, 10026; Divine Wisdom 9; Inhlakanipho Yobungelosi 10, 36; The Apocalypse Explained 627 [5-6]; The Doctrine of Life for the New Jerusalem 36; The New Jerusalem and its Heavenly Doctrine 24; Inkolo YeQiniso yobuKhrestu 209 [2-4], 224 [1-2], 379, 398)

579. Verse 18. By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, going out of their mouths, signifies that all the understanding of truth, and the spiritual life therefrom, were extinguished by them. This is evident from the signification of "the third part of men," as being all intelligence, or the understanding of truth, and as spiritual life is from this, that also is involved; from the signification of "to be killed," as being to be extinguished, for when the understanding of truth is extinguished man is spiritually killed see above, n. 315; the "third part," in reference to truths, means all (See above, n. 506); and "man" means the understanding of truth and the perception of good (n. 280, 546); also from the signification of "fire, smoke, and brimstone going out of their mouths," as being the thoughts and reasonings therefrom springing from the love of evil, from the love of falsity, and from the lust of destroying truths and goods by the falsities of evil (See above, n. 578). From this the signification of these words can be seen. This is said of the horses seen in vision, namely, that "out of their mouths went out fire, smoke, and brimstone;" and as the "horses" seen in vision signify the falsifications of the Word by reasonings from fallacies, it is evident that "fire, smoke, and brimstone," signify the things that cause falsification, which are the loves of evil and falsity, and the lusts for destroying the truths and goods of the church. This is effected by the thoughts and by reasonings from fallacies about the sense and understanding of the Word. For when a man thinks from mere fallacies he thinks solely from such things as stand forth at first sight in the sense of the letter, and not from any interior literal sense; consequently he forms the most gross and harsh ideas respecting every doctrine he derives from the Word, as that God is angry, that He punishes, casts men into hell, tempts them, that He repents, and many like things; moreover, he thinks corporeally and materially, and not at all spiritually, about everything he reads in the Word; for this reason his thought is merely sensual, and when it is merely sensual it is solely from the love of self and of the world, and when it is from these it is solely from evils and falsities. When such a man, therefore, is left to himself and thinks from his spirit, he thinks from the affection of these loves, which he conjoins to the things that are in the Word; and when the Divine things of the Word are conjoined to such loves all things therein are adulterated and falsified, for the Divine things of the Word can never be conjoined to anything but celestial love, or with spiritual affection; if conjoined to any other love or any other affection, the higher mind, which is called the spiritual mind, is closed, and the lower mind only, which is called the natural mind, is opened; yea, with those who conjoin the truths of the Word to the affection of the love of self, the natural mind also is closed, and only the ultimate of this mind is opened, which is called the sensual, which clings most closely to the body, and stands forth nearest to the world. Thus does man's spirit become corporeal, and then it can have no lot with the angels, who are spiritual.