1148. And of marble signifies sensual truth that has been profaned. This is evident from the signification of "marble," as being the sensual, which is the ultimate of the life of man's thought and will. This is signified by "marble" because "stone" signifies truth in ultimates, especially the appearance of truth. "Marble" is mentioned instead of stone because the appearance of truth in the church from the Word is meant. That ultimate truth, which is called sensual, has also been profaned is evident from the adoration of the sepulchers, bones, and carcasses of those who are called saints, although they are putrid and correspond to things infernal. The very senses of the body would turn away from such things if the holy things of the church had not been profaned to such an extent.
(Continuation respecting the Athanasian Faith)
[2] That man nevertheless is a subject of guilt follows from what has been said above, and also from what has been before established respecting the life that is God and that is with man from God; it follows also from the above-mentioned laws, which are truths. Evil is imputed to man because it has been granted him, and is continually granted him, to feel and to perceive as if life were in him; and as he is in that state he also has the freedom and ability to act as if from himself; and that ability regarded in itself, and that freedom regarded in itself, are not taken away from man, because he is born a man who is to live forever. It is from that ability and that freedom that he is able to receive both good and evil as if of himself. And as man is held in the midst between heaven and hell, the Lord gives him to know that good is from Him and that evil is from the devil, also to know by truths in the church what is good and what is evil. When man knows this, and it is granted him by the Lord to think, will, speak, and do this as if from himself, and this continually by influx, then if he does not receive he becomes guilty. [3] But man is in fallacies thence, especially because he does not know that his freedom and his ability to act as if from himself are from an influx of life from the Lord into his inmost, and that this influx is never taken away from him, since he is born a man, and man has such an inmost; yet the influx of life from the Lord into the recipient forms that are beneath that inmost, where and in which forms the understanding and will have their seat, is varied according to the reception of good and truth; and in fact, the influx is diminished and even taken away in the measure in which evil and falsity are received. In a word, the life that makes man to be man and that distinguishes him from brute animals, and which is in his inmost, and is therefore universally active in the lower parts, and from which he has freedom and the ability to think, will, speak, and act, is unceasingly with man from the Lord; but man's understanding and will therefrom, that is, from that life, are changed and varied according to reception. Man lives in the midst between heaven and hell, and the delight of the love of evil and of falsity therefrom flows into him from hell, while the delight of the love of good and of truth therefrom flows into him from the Lord, and he is constantly held in the feeling and perception that life is from himself, and thereby is also held constantly in the freedom to choose the one or the other, and in the ability to receive the one or the other. So far, therefore, as he chooses and receives evil and falsity, so far from that middle state he is carried down towards hell, and so far as he chooses good and truth, so far from that middle state is he taken up towards heaven. [4] Man is from creation in a state to know that evil is from hell, and that good is from the Lord, and to perceive these in himself as if they were from himself, and when he so perceives them to cast the evil down to hell and to receive the good, with the acknowledgment that it is from the Lord. When he does these two things he does not appropriate evil to himself, and does not claim merit for the good. But I know that there are many who do not comprehend this, and who have no desire to comprehend it, but let them pray, "That the Lord may be with them continually, that He may lift up and turn His face to them, that He may teach, enlighten, and lead them, since of themselves they can do nothing that is good, that He may grant to them to live; that the devil may not lead them astray and instill evils into their hearts, knowing that if they are not led by the Lord the devil will lead them and breathe into them evils of every kind, as hatred, revenge, cunning, and deceit, as a serpent instills poison; for the devil is present stirring up and continually accusing, and wheresoever he meets with a heart turned away from God, he enters in, dwells there, and draws the soul down to hell. O Lord, deliver us." These words coincide with what has been said above, for hell is the devil. Moreover, this is an acknowledgment that man is led either by the Lord or by hell, thus that he is between the two. See also what has been said above upon this subject (n. 1134).