1. THE FAITH OF THE NEW HEAVEN AND THE NEW CHURCH

A statement of faith, set out in both universal and particular terms, is placed at the beginning to serve as a preface to the book which follows, to be like a doorway leading into a church, and a summary presenting in a short compass what follows at more length. It is called the faith of the new heaven and the new church, because heaven, where the angels are, and the church among men form a single unit, just as the internal and external sides of the personality make up a single individual. This is why a member of the church who possesses the good of love which arises from the truths of faith, and possesses the truths of faith which arise from the good of love, is, so far as the interiors of his mind are concerned, an angel of heaven. Therefore too after dying he comes into heaven, and there enjoys happiness depending upon how far the good and truth are linked. It should be known that in the new heaven, which is at the present time being established by the Lord, this statement of faith serves as its preface, doorway and summary.

658. X. One's thoughts are not imputed to anyone, only one's will.

Every educated person knows that the mind contains two parts or faculties, the will and the understanding. But few people know how to make a proper distinction between them, to enumerate their properties individually and then to combine them. Those who are unable to do this inevitably acquire only the dimmest notion about the mind. So unless the properties of each taken by itself are first described, the meaning of this statement, that one's thoughts are not imputed to anyone, only one's will, cannot be grasped.

The properties of each are in summary form the following:

1. Love itself, and things to do with love, are lodged in the will; knowledge, intelligence and wisdom are lodged in the understanding. The will breathes its love into these, and brings about their favour and assent. As a result, what one's love and so one's intelligence are like determine what one is like oneself.

[2] 2. It follows from this that all good and also all evil belong to the will. For whatever arises from love is called good, even though it might be evil, for this is the result of the pleasure which makes up the will's life. By means of this pleasure the will enters into the understanding and gains its consent.

[3] 3. The will then is the being (esse) or essence of a person's life, but the understanding is the coming-into-being (existere) or arising from this. Since an essence has no reality unless it is endowed with a form, so the will has no reality unless it is in the understanding. The will therefore takes a form upon itself in the understanding, so that it may come to light.

[4] 4. The love in the will is the end in view, and in the understanding it seeks and finds causes, through which it may advance to its realisation. Since the end in view is an aim and this is what it seeks, it is also the aim of the will, by means of which it enters into the understanding, and impels it to consider and turn over the means, and to determine upon such means as aim at producing the effect.

[5] 5. All of a person's self (proprium) is in the will. It is from his first birth evil, and becomes good as the result of his second birth. One's first birth is from one's parents, the second from the Lord.

[6] 6. These few remarks will enable it to be seen that the will and the understanding have different properties, which from creation have been linked in the same relation as Being and Coming-into-being. Consequently it is primarily the will that makes a person a human being, only secondarily is it the understanding. Hence it is that one's will is imputed to one, but not one's thought; and likewise evil and good, since these, as I have said, are lodged in the will and only from there enter into the thought process of the understanding.