35i which is on God the Creator, has parts that form its structure. The first part of that chapter is on the oneness of God, the second on the underlying divine reality or Jehovah, the third on the infinity of God, the fourth on the essence of God, which is divine love and wisdom, the fifth on God's omnipotence, and the sixth on creation. Each of these parts is further subdivided into points that form its structure. These points wrap up the teachings they contain and form something like sheaves. These structures, on both the larger and the smaller scale, both jointly and separately, contain truths that elevate and improve our faith depending on the quantity of truths we have and on the bonds that exist between these truths.

[2] The human mind is structured. It is a spiritual organism that terminates in a physical organism in which and according to which the mind thinks or produces its ideas. People who do not know this cannot help thinking that perceptions, thoughts, and ideas are just rays and variations of light flowing into their heads and creating forms that they see and recognize as the thought process.569 This is ridiculous. As everyone knows, our heads are full of brains, our brains are structured, our minds live in them, and our ideas become fixed and permanent there as we receive and reinforce these ideas.

The next question is, how is the mind organized? The answer is that all its parts are arranged to form structures that are like fascicles of nerves. The truths that constitute faith are also arranged this way in the human mind.

The truth of this can be illustrated by the following observations. [3] The cerebrum consists of two substances. One of them is glandular;570 it is called the cortex or gray-matter. The other is made of fibrils and is called the medullary substance. The first of these two, the glandular substance, is arranged in clusters like grapes on a vine. These clusters, then, constitute the structure of the glandular substance. The other substance, the medullary one, consists of common bundles of fascicles of individual nerve fibrils that come from the glands of the first substance. These common bundles of nerve fascicles, then, constitute the structure of the medullary substance.

All the nerves that come from the brain and go down into the body to perform various functions there are nothing but sheaves and fascicles of fibers. So are all muscles, and all the internal organs and other organs of the body. All these parts have this form because they correspond to the structures of the organism of the mind.

[4] Furthermore, absolutely everything in the whole of nature has a structure that consists of common bundles of fascicles of fibers. Every tree, shrub, bush, and vegetable—in fact, every type of grass and herb—has this characteristic in whole and in part. The overall cause of this is that divine truths are shaped this way. We read that all things were created by the Word, that is, by divine truth; and also that the world was made by the Word (John 1:1 and following). From all this you can see that if the human mind lacked a comparable organization of its substances, we would lack the analytical reasoning power that we all have. This reasoning power depends on how organized our minds are; that is, it depends on our having a quantity of truths that are bound together like strands in a cable. The level of organization in our minds in turn depends on our use of reason in freedom.

[c] Our faith improves depending on the quantity of truths we have and how well they fit together. This follows from what I said before. Furthermore, it is revealed to anyone who methodically investigates how complex structures function when they are interwoven as one thing: each part strengthens and supports the next; together they make one form; and when that form becomes active, its parts accomplish one action.

Since faith in its essence is truth, our faith becomes more spiritual, and more perfectly spiritual, depending on the quantity of truths we have and how well they fit together. That is, our faith becomes less and less sense-oriented and earthly, because it then rises up into a higher region of our mind. From that perspective it sees below itself a host of things in the nature of the world that strengthen and support it. True faith, achieved through a quantity of truths that fit together like strands in a cable, also becomes more enlightening, perceivable, obvious, and clear. True faith also becomes more easily united with acts of goodwill, and therefore more alienated from evils and progressively more remote from the enticements of the eye and the cravings of the flesh. Therefore faith becomes more truly happy. Above all, it becomes more powerful against evils and falsities, and therefore more and more living and empowered to save.

Just above I made the statement that every truth shines in heaven, and as a result, faith in its essence is truth shining [§§348, 349]. When the truths of this faith are multiplied, their shining light gives faith a beauty and attractiveness like that of forms, objects, and works of art whose colors harmonize well. It is like the precious stones of different colors on Aaron's breastplate that were collectively called the Urim and Thummim. It is also like the precious stones that the foundations of the wall of the New Jerusalem were made of (Revelation 21); and also like precious stones of different colors in a royal crown. In fact, precious

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