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.

(Notae: 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)

436. From this it can now be seen what the three tribes first named, "Judah, Reuben, and Gad," signify in particular, as also what the three signify in the complex; for the names of persons and places in the Word signify things, not only each by itself signifying its own thing, but in the complex they signify the thing in series. The thing in series that is signified by these three names, "Judah, Reuben, and Gad," is that all who are in love to the Lord, and from that in truths, and through truths in the good of life, are in the inmost or third heaven; for such have the three degrees of life opened; the inmost degree is where love to the Lord has its seat, the middle degree is where truths from that good have their seat, and the ultimate degree is where the good of life has its seat. In every man there are three degrees of life; in those who are in the third heaven the inmost degree is open, for this is opened immediately from the Lord with those who are in love to Him, for through love there is conjunction and thus reception; because of this they are in all truths, which they see in themselves, and by means of these they are in the good of life. (That there are three degrees of life in every angel may be seen in the work on Heaven and Hell 33, 34; that the third degree is opened with those who are in the third heaven, n. 208, 209; what the quality of the angels of the third heaven is, n. 24-26, 267, 270, 271.)