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ANGELIC WISDOM 
 
 CONCERNING 
 
 The Divine Love and the 
 Divine Wisdom 
 
 EMANUEL SWEDENBORG 
 
 ORIGINALLY PUBLISHED IN LATIN AT AMSTERDAM 1763 
 
 NEW YORK 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 20 COOPERUNION 
 
 'SWEDENBORG * <S— . 
 
 PRmJiNG &c PUBLISHING 
 
 .t? 
 
 -5)* SOCIETY, ^^^_ 
 
 H. 
 
 .?9th; 
 
 ■ \]<i 
 
'it .34- 
 
CONTENTS 
 
 J)art irirat. 
 
 Love is the life of Man (n. i). 
 
 God alone, consequently the Lord, is Love itself, because He is Life 
 itself, and angels and men are recipients of life (n. 4). 
 
 The Divine is not in space (n. 7). 
 
 God is Very Man (n. 11). 
 
 In God-Man Esse and Existere are one distinctly (n. 14). 
 
 £n God-Man infinite things are one distinctly (n. 17). 
 
 There is one God-Man, from whom all things are (n. 23). 
 
 The Divine Essence itself is Love and Wisdom (n. 28). 
 
 Divine Love is of Divine Wisdom, and Divine Wisdom is of DrviNE 
 Love (n. 34). 
 
 Divine Love and Divine Wisdom are substance and are form (n. 40). 
 
 Divine Love and Divine Wisdom are substance and form in itself, 
 thus the Very and the Only (n. 44). 
 
 Divine Love and Divine Wisdom must necessarily be and have ex- 
 istence IN others created by itself (n. 47). 
 
 All things in the universe are creations from the Divine Love 
 and the Divine Wisdom of God-Man (n. 52), 
 
 All things in the created universe are recipients of the Divine 
 Love and the Divine Wisdom of God-Man (n. 55). 
 
 All created things have relation in an image to man (n. 61). 
 
 The uses of ali. created things ascend by degrees from outmost 
 things to man, and through man to God the Creator, from 
 whom thky are (n. 65). 
 
 The Divine, ap4rt from space, fills all spaces of the universe (n. 69). 
 
 The Divine is xn all time, apart from time (n. 73), 
 
 The Divine in things greatest and least is the same (q, 77). 
 
 JJart Scconb. 
 
 DiviNF Lov« and Divine Wisdom appear in the spiritual world as a 
 sun (n. 83). 
 
 Out of the sun that has existence from Divine Love and Divine 
 Wisdom, heat and light go forth (n. 89). 
 
 The sun of the spiritual world is not God, it is a proceeding from 
 the Divine Love and Divine Wisdom of God-Man ; so also are 
 the heat and light from that sun (n. 93). 
 
 Spiritual heat and light, by their proceeding from the Lord as a 
 sun, make one, just as His Divine Love and Divine Wisdom 
 make one (n. 99). 
 
IV CONTENTS 
 
 The sun of the spiritual world appears at a middle altitude, far 
 off from the angels, like the sun of the natural world 
 
 FROM MEN (n. 103). 
 
 The distance between the sun and the angels in the spiritual 
 
 WORLD IS an appearance ACCORDING TO RECEPTION BY THEM OF 
 
 Divine Love and Divine Wisdom (n. 108). 
 Angels are in the Lord, and the Lord in them ; and because 
 
 angels are recipients, the Lord alone is heaven (n. 113). 
 In the spiritual world the east is where the Lord appeap^s as a 
 
 sun, and from that the other quarters are determined (n. 119). 
 
 The quarters in the spiritual world are not from the Lord as a 
 sun, but from the angels according to reception (n. 124). 
 
 Angels turn their faces constantly to the Lord as a sun, and 
 thus have the south to the right, the north to the left, 
 and the west behind them (n. 129). 
 
 All INTERIOR THINGS OF THE ANGELS, BOTH OF MIND AND BODY, ARE 
 
 turned to the lord as a sun (n. i35). 
 Every spirit, whatever his quality, turns in like manner to his 
 
 RULING LOVE (n. I40). 
 
 Divine Love and Divine Wisdom proceeding from the Lord as a 
 SUN, and producing heat and light in heaven, are the pro- 
 ceeding Divine, which is the Holy Spirit (n. 146). 
 
 The Lord created the universe and all things thereof by means 
 of the sun which is the first proceeding of Divine Love and 
 Divine Wisdom (n. 151). 
 
 The sun of the natural world is pure fire, consequently dead; 
 nature also is dead, because it derives its origin from that 
 SUN (n. 157). 
 
 WITHOUT A DOUBLE SUN, ONE LIVING AND THE OTHER DEAD, NO CREATION 
 IS POSSIBLE (n. 163). 
 
 The END OF CREATION HAS EXISTENCE IN OUTMOSTS, WHICH END IS THAT 
 ALL THINGS MAY RETURN TO THE CREATOR AND THAT THERE MAY 
 BE CONJUNCTION (n. 167). 
 
 Ipart Sliirb. 
 
 In THE SPIRITUAL WORLD THERE ARE ATMOSPHERES, WATERS, AND EARTHS, 
 
 just as in the natural world ; only the former are spirit- 
 ual, while the latter are natural (n. i73). 
 
 There are degrees of love and wisdom, consequently degrees of 
 heat and light, also degrees of atmospheres (n. i79). 
 
 Degrees are of a two-fold kind, degrees of height and degrees of 
 
 BREADTH (n. 184). 
 
 Degrees of height are homogeneous, and one is from the other in 
 succession, like end, cause, and effect (n. 189). 
 
 The first degree is the all in every thing of the subsequent 
 degrees (n. 19s). 
 
 All perfections increase and ascend along with degrees and 
 
 according to them (n. 199). 
 In successive order the first degree makes the highest, and the 
 
 third the lowest; BUT IN SIMULTANEOUS ORDER THE FIRST DEGREE 
 makes THE INNERMOST, AND THE THIRD THE OUTERMOST (n. 205). 
 
 The OUTMOST degree is the complex, CONTAINANT AND BASE OF THE 
 PRIOR DEGREES (n. 209). 
 
CONTENTS. V 
 
 The degrees of height are in fulness and in power in tiieik out- 
 most DEGREE (n. 217). 
 
 There are degrees of both kinds in the greatest and in the least 
 of all created things (n. 222). 
 
 (N THE Lord the three degrees of height are infinite aNd UN- 
 create, BUT IN MAN THEY ARE FINITE AND CREATED (n. 230). 
 
 These three degrees of height are in every man from birth, and 
 can be opened successively; and, as they are opened, man is 
 IN THE Lord and the Lord in man (n. 236). 
 
 Spiritual light flows in with man through three degrees, but not 
 spiritual heat, except so far as one shuns evils as sins and 
 looks to the Lord (n. 242). 
 
 Unless the higher degree, which is the spiritual, is opened in man, 
 
 HE becomes natural AND SENSUAL (n. 248). 
 
 (i.) lVka( the naUiral man is, and what the spiritual man (n. 251). 
 (ii.) The character of the natural man in whom, the spiritual degree is 
 
 opened (n. 252). 
 (iii.) The character of the natural man in whom the spiritual degree is 
 
 not opened and yet not closed (n. 253). 
 (iv.) The character of the natural man in whom the spiritual degree 
 
 is wholly closed (n. 254). 
 (v.) Lastly, The nature of the difference between the life of a man 
 merely natural and the life of a beast (n. 255). 
 
 The natural degree of the human mind regarded in itself is con- 
 tinuous, BUT by correspondence WITH THE TWO HIGiu R DEGREES 
 IT appears WHEN IT IS ELEVATED AS IF IT WERE DISCRETE (n. 256). 
 
 THE NATURAL MIND, SINCE IT IS THE COVERING AND CONTAINANT OF THE 
 HIGHER DEGREES OF THE HUMAN MIND, IS REACTIVE; AND IF THE 
 HIGHER DEGREES ARE NOT OPENED IT ACTS AGAINST THEM, BUT IF 
 THEY ARE OPENED IT ACTS WITH THEM (n. 260). 
 
 The ORIGIN OF evil is from the ABUSE OF THE CAPACITIES PROPER TO 
 MAN, THAT ARE CALLED RATIONALITY AND FREEDOM (n. 264). 
 
 (i.) A bad man equally with a good man enjoys these two capacities 
 
 (n. 266). 
 (ii.) A bad man misuses these capacities to confirm evils and falsities, but 
 
 a good man uses them to confirm goods and truths (n. 267). 
 (iii.) Evils and falsities confirmed in man are permanent, and come 
 
 to be of his love and life (n. 268). 
 (iv.) Such things as have come to be of the love, and consequently of the 
 
 life, are en/^endered in offspring (n. 269). 
 (v.) All evils and their falsities , both engendered a7id acquired, have their 
 
 seat in the 7iatural mind (n. 270). 
 
 Evils and falsities are in every respect opposed to goods and 
 
 TRUTHS, because EVILS AND FALSITIES ARE DIABOLICAL AND INFER- 
 NAL, WHILE GOODS AND TRUTHS ARE DIVINE AND HEAVENLY (n. 271). 
 
 (i.) The natttral mind that is in evils and their falsities is a form and 
 
 image of hell (n. 273). 
 (ii.) The natural tnind that is afortn or image of hell descends through 
 
 three degrees (n. 274). 
 (iii.) The three degrees of the natural mind that is a form and image of 
 
 hell, are opposite to the three degrees of the spiritual mind 
 
 that is a form a>id image of heaven (n. 275). 
 (iv.) The natural mind that is a hell is in complete opposition to the 
 
 spiritual m.ind that is a heaven (n. 276). 
 
 All THINGS OF THE THREE DEGREES OF THE NATURAL MIND ARE IN- 
 CLUDED IN THE DEEDS THAT ARE DONE BY THE ACTS OF THE BODY 
 (n. 277). 
 
VI CONTENTS. 
 
 |)art -fonrtl). 
 
 The Lord from Eternity, who is Jehovah, created the universe 
 
 AND ALL things THEREOF FROM " HIMSELF, AND NOT FROM NOTHING 
 
 (n. 282). 
 THE Lord from eternity, that is, Jehovah, could not have created 
 
 THE universe AND ALL THINGS THEREOF UNLESS HE WERE A MAN 
 (n. 285). 
 
 The Lord from eternity, that is, Jehovah, brought forth from 
 Himself the sun of the spir'itual world, and from that 
 created the universe, and all things thereof (n. 290). 
 
 There are in the Lord three things that are the Lord, the 
 Divine of Love, the Divine of Wisdom, and the Divine of 
 Use; and these three are presented in appearance outside 
 
 OF THE sun of THE SPIRITUAL WORLD, THE DiVINE OF LOVE BY 
 HEAT, THE DiVINE OF WISDOM BY LIGHT, AND THE DIVINE OF USE 
 BY THE ATMOSPHERE WHICH IS THEIR CONTAINANT (n. 296). 
 
 THE ATMOSPHERES, OF WHICH THERE ARE THREE BOTH IN THE SPIRITUAL 
 AND IN THE NATURAL WORLD, IN THEIR OUTMOSTS CLOSE INTO SUCH 
 SUBSTANCES AND MATTERS AS ARE ON THE EARTH (n. 302). 
 
 In THE SUBSTANCES AND MATTERS OF WHICH THE EARTH IS FORMED THERE 
 IS NOTHING OF THE DiVINE IN ITSELF, BUT STILL THEY ARE FROM 
 
 THE Divine in itself (n. 305). 
 All USES, which are ends of creation, are in forms, which forms 
 
 THEY TAKE FROM SUCH SUBSTANCES AND MATTERS AS ARE ON THE 
 EARTH (n. 307). 
 
 (i.) In earths there is a conatus to prodtice uses in forms, that is, forms 
 
 of uses (n. 310.) 
 (ii.) In all forms of uses there is an image of creation (n. 313). 
 (iii.) In all forjns of uses there is an image of man (n. 317). 
 (iv.) In all for7ns of uses there is an ima^e of the Infinite and the Eter- 
 nal (n. 318). 
 
 All things of the created universe, viewed in reference to uses, 
 represent man in an image ; and this proves that god is man 
 (n. 319). 
 
 All things created from the Lord are uses ; they are uses in tue 
 order, degree, and respect in which they have relation lo 
 man, and through man to the lord, from whom [they are] 
 (n. 327). 
 
 Uses for sustaining the body (n. 331). 
 
 Uses for perfecting the rational (n. 332). 
 
 Uses for receiving the spiritual from the Lord (n. 333). 
 
 Evil uses were not created by the Lord, but originated together 
 
 WITH HELL (n. 336). 
 
 (i.) What is meant by evil uses on the earth (n. 338). 
 
 (ii.) All things that are evil uses are in hell, and all things that are 
 good uses are in heaven (n. 339). 
 
 (iii.) There is unceasing infitx out of the spiritual world into the nat- 
 ural -world (n. 340). 
 
 (iv.) Those things that are evil uses are effected by the operation of in- 
 flux from hell, wherever there are such things as correspond 
 thereto (n. 341). 
 
 (v.) This is effefled by the lowest spiritual separated from what is above 
 it (n. 345). 
 
 (vi.) There are two forms into which the operation by influx taka 
 place, the vegetable and the anitital form (n. 346). 
 
CONTENTS. vii 
 
 (yii.) Each of thcje forms is endoxoed, ivhile it exists, with means oj 
 propagation (n. 347). 
 
 The visible things in the created universe bear witness that 
 nature has produced and does produce nothing, but that the 
 divine, out ok itself and through the spiritual world, pro- 
 DUCES ALL THINGS (n. 349). 
 
 Port iriftt 
 
 Two RECEPTACLES AND HABITATIONS FOR HIMSELF, CALLED WILL AND 
 UNDERSTANDING, ARE CREATED AND FORMED BY THE LORD IN MAN ; 
 
 THE Will for His Divine Love, and the Understanding for 
 His Divine Wisdom (n. 358). 
 
 Will and understanding, which are the receptacles of love and 
 wisdom, are in the brains, in the whole and in every part of 
 
 THEM, and therefrom IN THE BODY, IN THE WHOLE AND IN EVERY 
 
 part of it (n. 362). 
 
 (i.) Love and wisdom, and will and understanding therefrom, make 
 
 the very life of ma7i (n. 363). 
 (ii.) The life of man in its first principles is in the brains, and in its 
 
 derivatives in the body (n. 365). 
 (iii.) Such as life is in its first principles, such it is in the whole and in 
 
 every pa>-t (n. 366). 
 (iv.) By means of first principles life is in the whole from every part, 
 
 atid in every part from the whole (n. 367). 
 (v.) Such as the love is, such is the wisdom, consequently such is the 
 
 man (n. 368). 
 
 THSRE is A CORRESPONDENCE OF THE WILL WITH THE HEART, AND OF 
 THE UNDERSTANDING WITH THE LUNGS (n. 371). 
 
 (i.) All things of the mind have relation to the will and understanding, 
 
 and all things of the body to the heart and lungs (n. 372). 
 (ii.) There is a correspondence of the will and understanding with 
 the heart and lungs, consequently a corresporidence of all 
 things of the mind with all things of the body (n. 374). 
 (iii.) The will corresponds to the heart (n. 378). 
 (iv.) The understa?idi?ig corresponds to the lungs (n. 382). 
 (v.) By means of this ccrrespottdence many arcana relating to the will 
 and understanding, as well as to love and Tmsdom, may be 
 disclosed (n. 385). 
 (vi.) Man's nwid is his spirit, and the spirit is the man, while the body 
 is an external by meatu of which the mind or spirit feels and 
 afts in the zvorld (n. 386). 
 (vii.) The conjun^ion of man s spirit with his body is by tneajts of the 
 correspondence of his will and understanding with his heart 
 and lungs, and their separation is frotn non-correspondence 
 (n. 390). 
 
 FX.OM THE CORRESPONDENCE OF THE HEART WITH THE WILL AND OF THE 
 LUNGS WITH THE UNDERSTANDING, EVERYTHING MAY BE KNOWN THAI 
 CAN BE KNOWN ABOUT THE WILL AND UNDERSTANDING, OR ABOUT 
 LOVE AND WISDOM, THEREFORE ABOUT THE SOUL OF MAN (n. 394). 
 
 (i.) Love or the will is man's very life (n. 399). 
 (ii.) Love or the will strives uttceasingly toward the human form and 
 
 all things of that form (n. 400). 
 (iii.) Love or the will is unable to effe£l anything by its human form 
 
 without a marriage with wisdom or the understanding (ii, 
 
 401). 
 (ir.) Love or the will prepares a house or bridal bed for 'Us future wife, 
 
 which is wisdom or the understanding (n. 402). 
 
VWl CONTENTS. 
 
 (v.) Love or the will prepares all thmgs in its own human form, thar 
 it may adl conjointly with wisdom or the understa7iding (n. 
 403)- 
 (tI.) After the nuptials, the first conjunction is through an affe£lio7i for 
 knowing, froTn which springs an affection for truth (n. 404). 
 
 (vii.) The second conjun£lio7i is through an affeflion for U7iderstanding, 
 from 7vhich springs perception of t7~uth (n. 404). 
 
 (▼iii.) The third conjunilion is through an affeilion for seeing truth, fro7n 
 
 which springs thought (11. 404). 
 (ix.) Through these three conjun£lio/is love or the will is in its scTisitive 
 life and in its a£live life (n. 406). \ 
 
 (i.) Love or the will introduces wisdo7n or the understanding into all 
 
 thi/igs of its house (n. 408). 
 (xi,) Love or the luill does nothi7ig except i7i conjunciion with wisdom or 
 the understanding (n. 409). 
 
 (xii.) Love or the will co7tjoi/is itself to wisdom or the understanding , 
 a7id causes wisdo7n or the understanding to be reciprocally 
 co7ijoi7ied to it (n. 410). 
 
 (ziii.) Wisdo7n or the U7iderstatiding, frotn the potency given to it by love 
 or the loill, can be elevated and can receive such things as are 
 of light out of heave7i, a7id perceive the7n (n. 413). 
 
 (xiv.) Love or the will ca7i in like 7na7i7ier be elevated and can receive 
 such things as are of heat out of heaven, provided it loves 
 wisdo77i, its co7isort, z« that degree (n. 414). 
 
 (xv.) Otherwise love or the will d7-aws dow7i wisdo77i, or the understand- 
 ing, fr 0771 its elevatio7i, that it may ados one with itself {n. 
 
 (xvi.) Love or the will is purified in the under sta7iding, if they are 
 
 elevated together (n. 419). 
 (xvii.) Love or the will is defiled in the understanding and by it, if they 
 
 are 7iot elevated together (n. 421). 
 (xviii.) Love, whe7i purified by wisdo77i in the understanding, becomei 
 
 spiritual a7id celestial (n. 422). 
 (xix.) Love, when defiled i/i the understa7iding and by it, becomes natural, 
 
 sensual, a7i.d corporeal (n. 424). 
 (xx.) The capacity to understand called rationality, and the capacity to 
 
 aft called freedom still remain (n. 425). 
 (xxi.) Spiritual and celestial love is love towards the neighbor and love 
 
 to the Lord ; and 7iatural a7id sensjtal love is love of the world 
 
 and love of self (n. 426). 
 (xxii.) // is the sa7ne with charity afid faith and their conjunction as with 
 
 the will and understanding and their conjunction (n. 427). 
 
 What man's beginning is from conception (n. 432). 
 
ANGELIC WISDOM CONCERNING DIVINE LOVE. 
 
 Love is the life of Man. 
 
 I* Man knows that there is such a thing as love, but he does 
 not know what love is. He knows that there is such a thing as 
 love from common speech, as when it is said, he loves me, a 
 king loves his subje6ls, and subjects love their king, a hus- 
 band loves his wife, a mother her children, and conversely ; 
 also, this or that one loves his country, his fellow-citizens, his 
 neighbor ; and likewise of things abstracted from person, as 
 when it is said, one loves this or that thing. But although the 
 word love is so universally used, hardly anybody knows what 
 love is. And because one is unable, when he refle6ls upon it, to 
 form to himself any idea of thought about it, he says either that 
 it is not anything, or that it is merely something flowing in from 
 sight, hearing, touch, or intercourse with others, and thus affe6l- 
 ing him. He is wholly unaware that love is his very life ; not 
 only the common life of his whole body, and the common life of 
 all his thoughts, but also the life of all their particulars. This 
 a man of discernment can perceive when it is said : If you 
 remove the affe61:ion which is from love, can you think any- 
 thing, or do anything? Do not thought, speech, and a6lion 
 grow cold in the measure in which the afifeCtion which is from 
 love grows cold ? And do they not grow warm in the measure 
 in which this affe(?i;ion grows warm? But this a man of dis- 
 cernment perceives simply by observing that such is the case, 
 and not from any knowledge that love is the life of man. 
 
 2* Also, what the life of man is, no one knows unless he knows 
 that it is love. If this is not known, one person may believe i 
 that man's life is only feeling and a6ling, and another that it is 
 only thinking ; when yet the first effeS. of life is thought, and the 
 second effedl of life is sensation and a6lion. Thought is here 
 said to be the first effe6l of life, yet there is thought which is 
 interior and more interior, also exterior and more exterior. 
 What is a6lually the first effe6l of life is inmost thought, which 
 
2 ANGELIC WISDOM 
 
 is the perception of ends. But of these things hereafter, when 
 the degrees of Hfe are considered. 
 
 3. Some idea of love, as being the Hfe of man, may be 
 had from the sun's heat in the world. This heat is well 
 known to be the common life, as it were, of all the vege- 
 tations of the earth. For by virtue of heat, coming forth in 
 springtime, plants of every kind rise from the ground, deck 
 themselves with leaves, then with blossoms, and finally with 
 fruits, and thus, in a sense, live. But when, in the time of 
 autumn and winter, heat withdraws, the plants are stripped of 
 these signs of their life, and they wither. So it is with lo\'e 
 in man ; for heat and love mutually correspond. Therefore 
 love also is warm. 
 
 God alone, consequently the Lord, is Love itself, 
 BECAUSE He is Life itself, and angels and men 
 
 ARE recipients OF LIFE. 
 
 4.* This will be fully shown in treatises on Divine Provi- 
 dence and on Life ; it is sufficient here to say that the Lord, 
 who is God of the universe, is uncreate and infinite, whereas 
 a man or an angel is created and finite. And because the 
 Lord is uncreate and infinite, He is Esse itself, which is called 
 "Jehovah," and Life itself, or Life in Himself From the 
 uncreate, the infinite. Esse itself and Life itself, none can be 
 created immediately, because the Divine is one and indivisi- 
 ble ; but their creation must be from things created and finited, 
 and so formed that the Divine can be in them. Since men 
 and angels are such, they are recipients of life. Consequently, 
 if any man sufifers himself to be so far misled as to think that 
 he is not a recipient of life but is Life, he cannot be withheld 
 from the thought that he is God. A man's feeling as if he 
 were life, and therefore believing himself to be so, arises from 
 fallacy ; for the principal cause is not perceived in the instru- 
 j mental cause otherwise than as one with it. That the Lord is 
 Life in Himself, He teaches in John, 
 
 "As the Father hath life in Himself, so also hath He given to the Son to 
 
 have life in Himself" (v. 26). 
 He declares also that He is "life itself" {John xi. 25 ; xiv. 6). 
 
 Now since life and love are one (as is apparent from what has 
 been said above, n. i, 2), it follows that the Lord, because 
 He is Life itself, is Love itself 
 
CONCERNING DIVINE LOVE. — N. 3-7. 3 
 
 5. But that this may reach the understanding, it must needs 
 be known positively that the Lord, because He is Love in its 
 very essence, that is. Divine Love, appears before the angels 
 in heaven as a sun, and that from that sun proceed heat and 
 light ; the heat which proceeds therefrom being in its essence 
 love, and the light which proceeds therefrom being in its essence 
 wisdom ; and that angels so far as they are recipients of that 
 spiritual heat and of that spiritual light, are loves and wis- 
 doms ; not loves and wisdoms from self, but from the Lord. 
 This spiritual heat and this spiritual light not only flow into 
 angels and affecl them, but they also flow into men and affe6l 
 them precisely as they become recipients ; they become recipi- 
 ents according to their love to the Lord and love towards the 
 neighbor. This sun itself, or the Divine Love, by its heat 
 and its light, cannot create any one immediately from itself; 
 for one so created would be love in its essence, which love is 
 the Lord Himself; but it can create from substances and mat- 
 ters so formed as to be capable of receiving the very heat and 
 the \'ery light ; comparatively as the sun of the world cannot 
 by heat and light produce germinations on the earth imme- 
 diately, but only out of earthy matters in which it can be 
 present by its heat and light, and cause vegetation. In the 
 spiritual world the Divine Love of the Lord appears as a sun, 
 and from it proceed the spiritual heat and the spiritual light 
 from which the angels derive love and wisdom, as may be 
 seen in the work on Heaven and Hell (n. 116-140). 
 
 6. Since, then, man is not life, but a recipient of life, it fol- 
 lows that the conception of a man from his father is not a 
 conception of life, but only a conception of the first and purest 
 form capable of receiving life. To this, as to a nucleus or 
 starting-point in the womb, are successively added substances 
 and matters adapted in form, according to their order and 
 degree, to the reception of life. 
 
 The Divine is not in space. 
 
 7« That the Divine, that is, God, is not in space, although 
 omnipresent and with every man in the world, and with every 
 angel in heaven, and with every spirit under heaven, cannot 
 be comprehended by a merely natural idea, but it can by a 
 spiritual idea. It cannot be comprehended by a natural idea, 
 because in the natural idea there is space ; for it is formed out 
 <of such things as are in the world, and in each and all of these, 
 
•4 ANGELIC WISDOM 
 
 as seen by the eye, there is space. In the world, everything 
 great and small is of space ; everything long, broad, and high 
 is of space ; in short, every measure, figure and form is of space. 
 This is why it has been said that it cannot be comprehended, 
 by a merely natural idea, that the Divine is not in space, when 
 it is said that the Divine is everywhere. Still, by natural 
 thought, a man may comprehend this, if only he admit into 
 it something of spiritual light. For this reason something shall 
 first be said about spiritual idea, and thought therefrom. Spi- 
 ritual idea derives nothing from space, but it derives its all 
 from State. State is predicated of love, of life, of wisdom, 
 of affe6lions, of joys therefrom ; in general, of good and oJ 
 truth. An idea of these things which is truly spiritual has 
 nothing in common with space ; it is higher and looks down 
 upon the ideas of space as heaven looks down upon the earth. 
 But .^ince angels and spirits see with eyes, just as men in 
 the world do, and since objefls cannot be seen except in space, 
 therefore in the spiritual world where angels and spirits are, 
 there appear to be spaces like the spaces on earth ; yet they 
 are not spaces, but appearances ; for they are not fixed and 
 constant, as spaces are on earth. They can be lengthened or 
 shortened ; they can be changed or varied. Thus because they 
 cannot be determined in that world by measure, they cannot 
 be comprehended by any natural idea, but only by a spiritual 
 idea. The spiritual idea of distances of space is the same as 
 of distances of good or distances of truth, which are affinities 
 and likenesses according to states of goodness and truth. 
 
 8. From this it may be seen that man is unable, by a merely 
 natural idea, to comprehend that the Divine is everywhere, 
 and yet not in space ; but that angels and spirits comprehend 
 this clearly ; consequently that a man also may, provided he 
 admits into his thought something of spiritual light ; and this 
 for the reason that it is not his body which thinks, but his 
 spirit, thus not his natural, but his spiritual. 
 
 9. But many fail to comprehend this because of their love 
 of the natural, which makes them unwilling to raise the thoughts 
 of their understanding above the natural into spiritual light ; 
 and those who are unwilling to do this can think only from 
 space, even concerning God ; and to think according to space 
 concerning God is to think concerning the expanse of Nature. 
 This has to be premised, because without a knowledge and 
 some perception that the Divine is not in space, nothing can be 
 understood about the Divine Life, which is Love and Wisdom^ 
 
CONCERNING DIVINE LOVE. — N. S-Il. 5 
 
 of w hich subjects this volume treats ; and hence Httle, if any- 
 thing, about Divine Pro\'idence, Omnipresence, Omniscience, 
 Omnipotence, Infinity and Eternity, which will be treated of 
 in succession. 
 
 IO» It has been said that in the spiritual world, just as in 
 the natural world, there appear to be spaces, consequently also 
 distances, but that these are appearances according to spiritual 
 affinities which are of love and wisdom, that is, of good and 
 truth. From this it is that the Lord, although everywhere in 
 the heavens with the angels, nevertheless appears high above 
 them as a sun. Furthermore, since reception of love and wis- 
 dom causes afiinity with Him, those heavens appear nearer to 
 Him in which the angels are, from reception, in closer affinity 
 with Him, than those in which the affinity is more remote. 
 From this it is also that the heavens, of which there are three, 
 are distinct from each other, likewise the societies of each heaven ; 
 and further, that the hells under them are remote accord- 
 ing to their reje6lion of love and wisdom. The same is true 
 of men, in whom and with whom the Lord is present through- 
 out the whole earth ; and this solely for the reason that the 
 Lord is not in space. 
 
 God is Very Man. 
 
 II. In all the heavens there is no other idea of God than 
 that He is Man, because heaven as a whole and in part is in 
 form like man, and because the Divine w^hich is with the angels 
 constitutes heaven, and because thought proceeds according to 
 the form of heaven ; consequently it is impossible for the angels 
 to think of God in any other way. And from this it is that 
 all those in the world who are conjoined with heaven think of 
 God in the same way when they think interiorly in themselves, 
 that is, in their spirit. From this fa6l that God is Man, all 
 angels and all spirits, in their complete form, are men. This 
 results from the form of heaven, which is like itself in its 
 greatest and in its least parts. That heaven as a whole and 
 in part is in form like man may be seen in the work on Heaven 
 and Hell (n. 59-87) ; and that thoughts proceed according 
 to the form of heaven (n. 203, 204). It is known from Gen- 
 esis (i. 26, 27), that men were created after the image and 
 /ikeness of God. God also appeared as a man to Abraham 
 and to others. The ancients, from the wise even to the simple, 
 thought of God no otherwise than as being a Man ; and when 
 
6 ANGELIC WISDOM 
 
 at lengtli they began to worship a plurahty of gods, as at 
 Athens and Rome, they worshipped them all a.s men. W':at 
 is here said may be illustrated by the following extra6l from a 
 small treatise already published : 
 
 ' The Gentiles, especially the Africans, who acknowledge and 
 worship one God, the Creator of the universe, have concerning God 
 the idea that He is a Man, and declare that no one can have any other 
 idea of God. When they learn that there are many who cherish an ' 
 idea of God as something cloudlike in the midst of things, they ask 
 where such persons are; and on being told that they are among 
 Christians, they declare it to be impossible. They are informed, 
 however, that this idea arises from the facft that God in the Word is 
 called "a spirit," and of a spirit they have no other idea than of a 
 bit of cloud, not knowing that every spirit and every angel is a man. 
 An examination, nevertheless, was made, whether the spiritual idea 
 of such persons was like their natural idea, and it was found to be 
 different with those who acknowledge the Lord interiorly as God of 
 heaven and earth. I heard a certain elder from the Christians say 
 that no one can have an idea of a Human Divine; and I saw him 
 taken about to various nations, and sucessively to such as were more 
 and more interior, and from them to their heavens, and finally to 
 the Christian heaven ; and everywhere their interior perception con- 
 cerning God was communicated to him, and he observed that they 
 had no other idea of God than that He is Man, which is the same 
 as the idea of a Human Divine." 
 
 12. The common people in Christendom have an idea that 
 God is a Man, because God in the Athanasian do6lrine of the 
 Trinity is called a ' ' Person. ' ' But those who are esteemed 
 wiser than the common people pronounce God to be invisible ; 
 and this for the reason that they cannot comprehend how God, 
 as a Man, could have created heaven and earth, and then could 
 have filled the universe with His presence, and many things 
 besides, which cannot enter the understanding so long as the 
 truth that the Divine is not in space is ignored. Those, how- 
 ever, who approach the Lord alone thifik of a Human Divine, 
 thus of God as Man. 
 
 13. How important it is to have a correal idea of God 
 can be known from the truth that the idea of God constitutes 
 the inmost of thought with all who have religion, for all things 
 of religion and all things of worship look to God. And since 
 God, universally and in particular, is in all things of religion 
 and of worship, without a proper idea of God no communi- 
 cation with the heavens is possible. From this it is that in 
 the spiritual world every nation has its place allotted in accord- 
 ance with its idea of God as Man ; for in this idea, and in no 
 other, is the idea of the Lord. That man's state of life after 
 
CONCERNING DIVINE LOVE. — N. 12-15. 7 
 
 death is according to the idea of God in which he has become 
 confirmed, is manifest from the opposite of this, namely, that the 
 denial of God, and, in the Christian world, the denial of the 
 Divinity of the Lord, constitutes hell. 
 
 In God-Man "^-Esse and Existere are foNE distinctly. 
 
 14. Where Esse is Existere is ; one is not possible apart 
 from the other. For Esse Is by means of Existere, and not 
 apart from it. This the rational mind comprehends when it 
 thinks whether there can possibly be any Esse which does not 
 Exist, and whether there can possibly be Existere except from 
 Esse. And since one is possible with the other, and not apart 
 from the other, it follows that they are one, but one distinctly. 
 They are one distinctly like Love and Wisdom ; in fa6l, love 
 is Esse, and wisdom is Existere ; for there can be no love ex- 
 cept in wisdom, nor can there be any wisdom except from 
 love ; consequently when love is in wisdom, then it exists. 
 These two are one in such a way that they may be dis- 
 tinguished in thought but not in operation, and because they 
 may be distinguished in thought though not in operation, it 
 is said that they are one |distin6lly. Esse and Existere in 
 God-Man are also one distinctly like soul and body. There 
 can be no soul apart from its body, nor body apart from its 
 soul. The Divine soul of God-Man is what is meant by 
 Divine Esse, and the Divine Body is what is meant by Divine 
 Existere. That a soul can exist apart from a body, and 
 exercise thought and wisdom, is an orror springing from falla- 
 cies ; for every man's soul is in a spiritual body after it has 
 cast off the material coverings which it carried about in the 
 world. 
 
 I5« Esse is not Esse unless it Exists, because before this it 
 is not in a form, and if not in a form it has no quality ; and 
 what has no quality is not anything. That which Exists from 
 Esse, for the reason that it is from Esse, makes one with it. 
 From this there is a uniting of the two into one ; and from 
 
 * To be and to exist. Swedenborg seems to use this word " exist " nearly in the 
 classical sense of springing or standing forth, becoming manifest, taking form. The 
 distinction between esse and existere is essentially the same as between substance 
 and form. 
 
 t For the meaning of this phrase, "distin£le uman," see below in this paragraph, 
 also n. 17, 22, 34, 223, and Div. Prov., n. 4. 
 
 t It should be noticed, that in Latin, distinctly is the adverb of the verb distin- 
 guish. If translated distingvishably , this would appear. 
 
•8 ANGELIC WISDOM 
 
 this each is the other's mutually and interchangeably, and each 
 is wholly in all things of the other as it is in itself. 
 
 16. From this it can be seen that God is Man, and conse- 
 quently He is God- Existing ; not existing from Himself but in 
 Himself. He who has existence in Himself, He is God from 
 whom all things are. 
 
 In God-Man infinite things are one distinctly. 
 
 17. That God is infinite is well known, for He is called the 
 Infinite ; and He is called the Infinite because He is infinite. 
 He is infinite not from this alone, that He is very Esse and 
 Existere in itself, but because in Him there are infinite things. 
 An Infinite without infinite things in it, is infinite in name only. 
 The infinite things in Him cannot be called infinitely many, or 
 infinitely all, because of the natural idea of many and of all ; 
 for the natural idea of infinitely many is limited, and of infi- 
 nitely all, though not limited, is derived from limited things 
 in the universe. And because man's ideas are natural, he can- 
 not, by any refinement or approximation, come into a perception 
 of the infinite things in God ; and though an angel is able by 
 refinement and approximation, because he is in spiritual ideas, 
 to rise above the degree of man, still he cannot attain to that 
 perception. 
 
 l8» That in God there are infinite things, any one may 
 convince himself who believes that God is Man ; for, being 
 Man, He has a body and every thing pertaining to it, that is, a 
 face, breast, abdomen, loins and feet ; for without these He would 
 not be Man. And having these, He also has eyes, ears, nose, 
 mouth and tongue ; also the parts within man, as the heart and 
 lungs, and their conne6lions, all of which, taken together, make 
 man to be man. In a created man these parts are many, and 
 regarded in their combinations are numberless ; but in God-Man 
 they are infinite, nothing whatever is lacking, and from this 
 He has infinite perfeftion. This comparison holds between 
 created man and the uncreated Man who is God, because 
 God is Man ; and He Himself says that the man of this world 
 was created after His image and into His likeness {Gen. i. 26, 
 
 27)- 
 
 IQ. That in God there are infinite things, is still more e\'\- 
 dent to the angels from the heavens in which they dwell. The 
 whole heaven, consisting of myriads of myriads of angels, in its 
 universal form is like a man. So is each society of heaven, be it 
 
CONCERNING DIVINE LOVE. — N. l6-22. 9 
 
 larger or smaller. From this, too, an angel is a man, for an 
 angel is a heaven in least form. (This is shown in the work On 
 Heave7i and Hell, n. 51-86.) Heaven as a whole, in part, and 
 in the individual, is in that form by virtue of the Divine which 
 the angels receive ; for in the measure in which an angel receives 
 from the Divine is he a man in a perfeded form. From this 
 it is that angels are said to be in God, and God in them ; also, 
 that God is their all. How many things there are in heaven 
 cannot be told ; and because the Divine is what makes heaven, 
 and consequently these unspeakably many things are from the 
 Divine, it is clearly evident that there are infinite things in 
 Very Man, who is God. 
 
 20* From the created universe a like conclusion may be 
 drawn when it is regarded from uses and their correspond- 
 ences. But before this can be understood some preliminary 
 explanations must be given. 
 
 21* Because in God-Man there are infinite things which 
 appear in heaven, in angel, and in man, as in a mirror ; and 
 because God-Man is not in space (as was shown above, n. 
 7-10), it can, to some extent, be seen and comprehended how 
 God can be Omnipresent, Omniscient, and All-providing ; and 
 how, as Man, He could create all things, and as Man can hold 
 the things created by Himself in their order to eternity. 
 
 22. That in God-Man infinite things are one distinctly, can 
 also be seen, as in a mirror, from man. In man there are 
 many and numberless things, as said above ; but still man feels 
 them all as one. From sensation he knows nothing of his 
 brains, of his heart and lungs, of his liver, spleen, and pancreas ; 
 or of the numberless things in his eyes, ears, tongue, stomach, 
 generative organs, and the remaining parts ; and because from 
 sensation he does not know about these things, he is to him- 
 self as one. The reason is that all these are in such a form 
 that not one can be lacking ; for it is a form recipient of life 
 from God-Man (as was shown above, n. 4-6). From the order 
 and connection of all things in such a form there comes the 
 feeling, and from that the idea, as if they were not many and 
 numberless, but were one. From this it may be concluded that 
 the many and numberless things which make in man a seem- 
 ing one, in Very Man who is God, are one distindlly, yea, 
 most distinctly. 
 
lO ANGELIC WISDOM 
 
 There is one God-Man, from whom all things are. 
 
 23. All things of human reason join, and as it were cen- 
 tre on this, that there is one God, the Creator of the universe ; 
 consequently a man who has reason, from the general nature 
 of his understanding, does not and cannot think otherwise. ' 
 Say to any man of sound reason that there are two Creators 
 of the universe, and you will be sensible of his repugnance, 
 and this, perhaps, from the mere sound of the phrase in his 
 ear ; from which it appears that all things of human reason 
 join and centre on this, that God is one. There are two 
 reasons for this. First, the very capacity to think rationally, 
 in itself considered, is not man's, but is God's in man; upon 
 this capacity human reason in its general nature depends, and 
 this general nature of reason causes man to see as from him- 
 self that God is one. Secondly, by means of that capacity man 
 either is in the light of heaven, or he derives the general nature 
 of his thought therefrom ; and it is a universal of the light ol 
 heaven that God is one. It is otherwise when man by that 
 capacity has perverted the lower parts of his understanding ; 
 such a man indeed is endowed with that capacity, but by the 
 twist that he gives to these lower parts, he turns it contrariwise, 
 and thereby his reason becomes unsound. 
 
 24.* Every man, even if unconsciously, thinks of a company 
 of men as of one man ; therefore he instantly perceives what 
 is meant when it is said that a king is the head, and the sub- 
 ie6ls are the body, also that this or that person has such a 
 place in the general body, that is, the kingdom. As it is with 
 the body politic, so is it with the body spiritual. The body spi- 
 ritual is the church ; its head is God-Man ; and from this it is 
 plain what sort of a man the church thus viewed would appear 
 to be, if one God, the Creator and Sustainer of the universe, 
 were not thought of, but instead of one, several. The church 
 thus viewed would appear as one body with several heads ; 
 thus not as a man, but as a monster. If it be said that these 
 heads have one essence, and that thus together they make one 
 head, the only conception possible is either that of one head 
 with several faces or of several heads with one face ; thus mak- 
 ing the church, viewed as a whole, appear deformed. But in 
 truth, the one God is the head, and the church is the body, 
 which a6ls under the command of the head, and not from it- 
 self; as is also the case in man ; and from tliis it is that there 
 
COXCERMXG DIVINE LOVE. — N. 23-27. II 
 
 can be only one king in a kingdom, for several kings would 
 rend it asunder, but one is able to hold it together. 
 
 25, So would it be with the church scattered throughout 
 the whole globe, which is called a communion, because it is 
 like one body under one head. It is known that the head 
 rules the body under it at will ; for understanding and wi I 
 have their seat in the head ; and in conformity to the under- 
 standing and will the body is direcled, even to the extent that 
 the body is nothing but obedience. As the body can do 
 nothing except from the understanding and will in the head, 
 so the man of the church can do nothing except from God. 
 The body seems to a6l of itself, as if the hands and feet in 
 adting are moved of themselves, or the mouth and tongue 
 in speaking vibrate of themselves, when, in fa6l, they do not 
 in the slightest degree aft of themselves, but only from an 
 affeftion of the will and the consequent thought of the under- 
 standing in the head. Suppose, now, one body to have more 
 than one head, and each head to be independent, from its own 
 understanding and its own will, could such a body continue to 
 exist ? For among several heads, singleness of mind such as 
 results from one head would be impossible. As in the church, 
 so in the heavens ; heaven consists of myriads of myriads of 
 angels, and unless these all and each looked to one God, they 
 would fall away from one another, and heaven would be broken 
 up. Consequently, if an angel of heaven but thinks of a plu- 
 rality of gods he is at once separated ; for he is cast out into 
 the outmost boundary of the heavens, and sinks downward. 
 
 26* Because the whole heaven and all things of heaven 
 have relation to one God, angelic speech is of such a nature 
 that by a certain unison flowing from the unison of heaven it 
 closes in a single cadence — a proof that it is impossible for the 
 angels to think otherwise than of one God ; for speech is from 
 thought. 
 
 27.. Who that has sound reason will not perceive that the 
 Divine is not divisible? also that a plurality of Infinites, of 
 Uncreates, of Omnipotents, and of Gods, is impossible? Sup- 
 pose one destitute of reason were to declare that a plurality of 
 Infinites, of Uncreates, of Omnipoteiits, and of Gods is possi- 
 ble, if only they have one identical essence (for this would 
 make one Infinite, Uncreate, Omnipotent, and God), would 
 not the one identical essence be one identity? And one iden- 
 tity is not possible to several. If it should be said that one is 
 
12 ANGELIC WISDOM 
 
 from the other, the one which is from the other is not God in 
 Himself; nevertheless, God in Himself is the God from whom 
 all things are (see above, n. i6). 
 
 The Divine Essence itself is Love and Wisdom. 
 
 28. Sum up all things you know and submit them to care- 
 ful reflection, and in some elevation of spirit search for the 
 universal of all things, and you cannot conclude otherwise than 
 that it is Love and Wisdom. For these are the two essentials 
 of all things of man's life; everything of that life, civil, moral, 
 and spiritual, hinges upon these two, and apart from these two 
 is nothing. It is the same with all things of the life of the 
 collective Man, which is, as was said above, a society, larger 
 or smaller, a kingdom, an empire, a church, and also the 
 angelic heaven. Take away love and wisdom from these, and 
 consider whether they be anything, and you will find that apart 
 from love and wisdom as their origin they are nothing. 
 
 29* Love together with wisdom in its very essence is in 
 God. This no one can deny ; for God loves every one from 
 love in itself, and leads every one from wisdom in itself The 
 created universe, too, viewed in relation to its order, is so full 
 of wisdom coming forth from love that all things in the aggre- 
 gate may be said to be wisdom itself For things limitless are in 
 such order, successively and simultaneously, that taken together 
 they make a one. It is from this, and this alone, that they 
 can be held together and continually preserved. 
 
 30. It is because the very Divine Essence is love and 
 wisdom that man has two capacities for life ; from one of these 
 he has understanding, from the other, will. The capacity 
 from which he has understanding derives everything it has from 
 the influx of wisdom from God, and the capacity from which 
 he has will derives everything it has from the influx of love 
 from God. Man's not being truly wise and not loving rightly 
 does not take away these capacities, but merely closes them up ; 
 and so long as they are closed up, his understanding may be 
 called understanding and his will may be called will, but they are 
 not such in essence. If these two capacities, therefore, were to 
 be taken away, all that is human would perish ; for the human 
 is to think and to speak from thought, and to will and adl 
 from will. From this it is clear that the Divine has its seat 
 in man in these tAvo capacrties, the capacity to be wise and 
 the capacity to love (that is, that one may be wise and love)- 
 
CONCERNING DIVINE LOVE. — N. 28-34. 1 3 
 
 That in man there is a possibihty of loving [and being wise], 
 even when he is not wise as he might be and does not love 
 as he might, has been made known to me from much experience, 
 and will be abundantly shown elsewhere. 
 
 31. It is because the very Divine Essence is Love and 
 Wisdom, that all things in the universe have relation to good 
 and truth ; for everything that proceeds from love is called 
 good, and everything that proceeds from wisdom is called truth. 
 But of this more hereafter. 
 
 32. It is because the very Divine Essence is Love and 
 Wisdom, that the universe and all things in it, alive and not 
 alive, have unceasing existence from heat and light ; for heat 
 corresponds to love, and light corresponds to wisdom. Con- 
 sequently spiritual heat is love and spiritual light is wisdom. 
 But of this, also, more hereafter. 
 
 ^^» From the Divine Love and from the Divine Wisdom, 
 that make the very Essence which is God, all afife6lions and 
 thoughts with man have their rise — affeftions from Divine 
 Love, and thoughts from Divine Wisdom ; and each and all 
 things of man are nothing but affection and thought ; these two 
 are like fountains of all things of man's life. All enjoyments 
 and pleasantnesses of his life are from these — enjoyments from 
 the affection of his love, and pleasantnesses from the thought 
 therefrom. Now since man was created to be a recipient, and 
 is a recipient in the degree in which he loves God, and from love 
 to God is wise ; in other words, in the degree in which he is 
 afife6led by those things which are from God, and thinks from 
 that affe6lion, it follows that the Divine Essence, which is the 
 Creator, is Divine Love and Divine Wisdom. 
 
 Divine Love is of Divine Wisdom, and Divine Wisdom 
 IS OF Divine Love. 
 
 34. In God-Man Divine £!sse and Divine Existere are one 
 distin6lly (as may be seen above, n. 14-16). And because 
 Divine Esse is Divine Love, and Divine Existere is Divine 
 Wisdom, these are likewise one distin6lly. They are said to be 
 one distin6lly, because love and wisdom are two distindl things, 
 yet so united that love is of wisdom, and wisdom of love , 
 for in wisdom love is, and in love wisdom exists ; and since 
 wisdom derives its Existere from love (as was said above, n. 
 15), therefore Divine Wisdom also is Esse. From this it 
 follows that love and wisdom taken together are Divine Esse, 
 
14 ANGELIC WISDOM 
 
 but taken distindlly love is called Divine Esse, and wisdom 
 Divine Existere. Such is the angelic idea of Divine Love and 
 of Divine Wisdom. 
 
 35* Since there is such a union of love and wisdom and of 
 wisdom and love in God-Man, there is one Divine Essence. 
 For the Divine Essence is Divine Love because it is of Divine 
 Wisdom, and is Divine Wisdom, because it is of Divine Love. . 
 And since there is such a union of these, the Divine Life is. 
 one. Life is the Divine Essence. Divine Love and Divine. 
 Wisdom are a one because the union is reciprocal, and recipro- 
 cal union causes oneness. Of reciprocal union, however, more 
 will be said elsewhere. 
 
 36. There is also a union of love and wisdom in every 
 divine work ; from which it has perpetuity, yea, its everlasting 
 duration. If there be more of Divine Love than of Divine 
 Wisdom, or more of Divine Wisdom than of Divine Love, in 
 any created work, it can have continued existence only in the 
 measure in which the two are equally in it ; whatever is in 
 excess passes off. 
 
 37* The Divine Providence in the reforming, regenerating, 
 and saving of men, partakes equally of Divine Love and of 
 Divine Wisdom. From more of Divine Love than Divine Wis- 
 dom, or from more of Divine Wisdom than Divine Love, man 
 cannot be reformed, regenerated and saved. Divine Love wills 
 to save all, but it can save only by means of Divine Wisdom ; 
 to Divine Wisdom belong all the laws through which salvation 
 is effected ; and these laws Love cannot transcend, because 
 Divine Love and Divine Wisdom are one, and act in unison. 
 
 38. In the Word, Divine Love and Di\'ine Wisdom are 
 meant by "righteousness" and "judgment," Divine Love by 
 "righteousness," and Divine Wisdom by "judgment;" for 
 this reason "righteousness" and "judgment" are applied in 
 the Word to God ; as in David, 
 
 " Righteousness and judgment are the support of Thy throne " (Ps. Ixxxix. 
 
 14); 
 " Jehovah shall bring forth righteousness as the light, and judgment as 
 the noonday" (Ps. xxxvii. 6); 
 
 in Hosea, 
 
 "I will betroth thee unto Me forever in righteousness, and in judg- 
 ment" (ii. 19) ; 
 
 in Jeremiah, 
 
 "I will raise unto David a righteous branch, who shall reign as king 
 
 and shall execute judgment and righteousuess in the earth" (xxiii. 
 
 5); 
 
CONCERNING DIVINE LOVE. — N. 35-4O. 15 
 
 in Isaiah, 
 
 " He shall sit upon the throne of David, and upon his kingdom, to estab- 
 lish it in judgment and in righteousness" (ix. 7) ; 
 
 "Jehovah shall be exalted, because He hath filled the earth with judgment 
 and righteousness" (xxxiii. 5); 
 
 in David, 
 
 "When I shall have learned the judgments of thy righteousness 
 
 Seven times a day do I praise Thee, because of the judgments of 
 thy righteousness" (Ps. cxix. 7, 164). 
 
 The same is meant by "life" and "light" in Jolm, 
 
 " In Him was life, and the life was the light of men" (i. 4). 
 
 By "life" in this passage is meant the Lord's Divine Love, 
 and by "light" His Divine Wisdom. The same also is meant 
 by "life" and "spirit" m John, 
 
 "Jesus said. The words which I speak unto you, they are spirit, and they 
 are life" (vi. 63). 
 
 39. In man love and wisdom appear as two separate things, 
 yet in themselves they are one distindlly, because with man 
 wisdom is such as the love is, and love is such as the wisdom is. 
 The wisdom which does not make one with its love appears 
 to be wisdom, but it is not ; and the love which does not 
 make one with its wisdom appears to be the love of wisdom, 
 but it is not ; for the one must derive its essence and its 
 life reciprocally from the other. With man love and wisdom 
 appear as two separate things, because witjji him the capacity 
 for understanding may be elevated into the light of heaven, 
 but not the capacity for loving, except in the measure in which 
 he a6ls according to his understanding. Any apparent wis- 
 dom, therefore, which does not make one with the love of 
 wisdom, sinks back into the love which does make one with 
 it; and this may be a love of unwisdom, yea, of insanity. 
 Thus a man may know from wisdom that he ought to do this 
 or that, and yet he does not do it, because he does not love it. 
 But so far as a man does from love what wisdom teaches, he 
 is so far an imaQfe of God. 
 
 Divine Love and Divine Wisdom are substance and 
 
 ARE FORM. 
 
 40. The idea of men in general about love and about wis- 
 dom is like something hovering and floating in thin air or ether ; 
 
S6 ANGELIC WISDOM 
 
 or like what exhales from something of this kind. Scarcel}- 
 any one believes that they are really and actually substance and 
 form. Even those who recognise that they are substance 
 and form still think of the love and the wisdom outside the sub- 
 ject and as issuing from it. For they call substance and form 
 that which they think of outside the subject and as issuing 
 from it, even though it be something hovering and floating; 
 not knowing that love and wisdom are the subject itself, and ^ 
 that what is perceived outside of it and as hovering and floating 
 is nothing but an appearance of the state of the subje6l in 
 itself. There are several reasons why this has not hitherto 
 been seen, one of which is, that appearances are the first things 
 out of which the human mind forms its understanding, and 
 these appearances the mind can shake ofl" only by the explo- 
 ration of causes ; and if the cause lies deeply hidden, the mind 
 can explore it only by keeping the understanding for a long 
 time in spiritual light ; and this it cannot do by reason of the 
 natural light which continually withdraws it. The truth is, 
 however, that love and wisdom are the real and a6lual substance 
 and form which constitute the subject itself 
 
 /jj-X. But as this is contrary to appearance, it may seem not 
 to merit belief unless it be proved ; and since it can be proved 
 only by such things as man can apprehend by his bodily 
 senses, by these it shall be shown. Man has five external 
 senses, called touch, taste, smell, hearing and sight. The 
 subje6l of touch is the skin by which man is enveloped, the 
 very substance a.n<i form of the skin causing it to feel whatever 
 is applied to it. The sense of touch is not in the things applied, 
 but in the substance and form of the skin, which are the sub- 
 ject ; the sense itself is nothing but an afire6ling of the subject 
 by the things applied. It is the same with taste ; this sense 
 is only an affe6ling of the substance and form of the tongue ; 
 the tongue is the subje6l. It is the same with smell ; it is well 
 known that odor afledls the nostrils, and that it is in the 
 nostrils, and that the nostrils are afiedled by the odoriferous 
 particles touching them. It is the same with hearing, which 
 seems to be in the place where the sound originates ; but the 
 hearing is in the ear, and is an affe6ling of its substance and 
 form ; that the hearing is at a distance from the ear is an 
 appearance. It is the same with sight. When a man sees 
 objects at a distance, the seeing appears to be there ; yet the 
 seeing is in the eye which is the subje6l, and is likewise an 
 affedling of the subje6t. Distance is solely from the judgment 
 
CONCERNING DIVINE LOVE. — N. 4I-43. I7 
 
 concluding about space from things intermediate, or from the 
 diminution and consequent indistin6lness of the obje<5l, an image 
 of which is produced interiorly in the eye according to the 
 angle of incidence. From all this it is evident that sight does not 
 go out from the eye to the object, but that the image of the 
 obje6l enters the eye and affe6ls its substance and form. Thus 
 it is just the same with sight as with hearing ; hearing does not 
 go out from the ear to catch the sound, but the sound enters 
 the ear and affects it. From all this it can be seen that the 
 affe6ling of the substance and form which causes sense is not 
 a something separate from the subje(ft, but only causes a change 
 in it, the subje6l remaining the subjedl then as before and 
 afterwards. From this it follows that seeing, hearing, smell, 
 taste, and touch, are not a something volatile flowing from their 
 organs, but are the organs themselves, considered in their 
 substance and form, and that when the organs are affedled 
 sense is produced. 
 
 42, The same is the case with love and wisdom, with this 
 difference only, that the substances and forms which are love 
 and wisdom are not obvious to the eyes as the organs of 
 the external senses are. Nevertheless, no one can deny that 
 those things of wisdom and love, which are called thoughts, 
 perceptions and afifedlions, are substances and forms, and not 
 entities flying and flowing out of nothing, or abstracted from 
 real and a6lual substance and form, which are subjefts. For 
 in the brain are substances and forms innumerable, in which 
 every interior sense which pertains to the understanding and 
 will has its seat. The affections, perceptions and thoughts 
 there are not exhalations from these substances, but are all 
 actually and really subjefts emitting nothing from themselves, 
 but merely undergoing changes according to whatever flows 
 against and affe6ls them. This may be seen from what has 
 been said above about the external senses. Of what thus flows 
 against and affe6ts more will be said below. 
 
 43. From all this it may now first be seen that Divine 
 Love and Divine Wisdom in themselves are substance and 
 form; for they are very Esse and Existere ; and unless theyi 
 were such Esse and Existere as they are substance and form, 
 they would be a mere thing of reasoning, which in itself is 
 nothing. 
 
l8 ANGELIC WISDOM 
 
 Divine Love and Divine Wisdom are substance and i-okm 
 IN itself, thus the Very and the Only. 
 
 44* That Divine Love and Divine Wisdom are substance 
 and form has been proved just above ; and that Divine Esse and 
 Existere are Esse and Existere in itself, has also been said above. 
 It cannot be said to be Esse and Existere from itself, because 
 this involves a beginning, and a beginning from something 
 within it which would be Esse and Existere in itself But very 
 Esse and Existere in itself is from eternity. Very Esse and 
 Existere in itself is also uncreated, and everything created must 
 needs be from an Uncreate. What is created is also finite, 
 and the finite can exist only from the Infinite. 
 
 45» He who by exercise of thought is able to grasp the 
 idea of, and to comprehend, Esse and Existere in itself, can cer- 
 tainly perceive and comprehend that it is the Very and the Only. 
 That is called the Very which alone IS ; and that is called the 
 Only from which every thing else proceeds. Now because the 
 Very and the Only is substance and form, it follows that it is 
 the very and only substance and form. Because this very sub- 
 stance and form is Divine Love and Divine Wisdom, it follows 
 that it is the very and only Love, and the very and only Wis- 
 dom ; consequently, that it is the very and only Essence, as 
 well as the very and only Life ; for Life is Love and Wisdom. 
 
 46. From all this it can be seen how sensually (that is, 
 how much from the bodily senses and their blindness in spiritual 
 matters) do those think who maintain that Nature is from 
 herself. They think from the eye, and are not able to think 
 from the understanding. Thought from the eye closes the 
 understanding, but thought from the understanding opens the 
 eye. Such persons cannot think at all of Esse and Existe^-e in 
 itself, and that it is Eternal, Uncreate, and Infinite; neither 
 can they think at all of life, except as a something fleeting and 
 vanishing into nothingness ; nor can they think otherwise of 
 Love and Wisdom, nor at all that from these are all things 
 ' of nature. Neither can it be seen that from these are all 
 things of nature, unless nature is regarded, not from some of 
 its forms, which are merely objedls of sight, but from Uses 
 in their succession and order. For uses are from life alone, and 
 their succession and order are from wisdom and love alone ; 
 while forms are only containants of uses. Consequently, if forms 
 alone are regarded, nothing of life, still less anything of love 
 and wisdom, thus nothing of God, can be seen in nature. 
 
CONCERNING DIVINE LOVE. — N. 45-49. I9 
 
 Divine Love and Divine Wisdom must necessarily be 
 
 AND HAVE existence IN OTHERS CREATED BY IT- 
 SELF. 
 
 47. It is the essential of love not to love self, but to love 
 others, and to be conjoined with others by love. It is the 
 essential of love, moreover, to be loved by others, for thus 
 conjun6lion is effected. The essence of all love consists in 
 conjun6lion ; this, in fa6l, is its life, which is called enjoyment, 
 pleasantness, delight, sweetness, bliss, happiiiess, and felicity. 
 Love consists in this, that its own should be another's; to feel 
 the joy of another as joy in oneself, that is loving. But to 
 feel one's own joy in another and not the other's joy in oneselt 
 is not loving ; for this is loving self, while the former is loving 
 the neighbor. These two kinds of love are diametrically op- 
 posed to each other. Either, it is true, conjoins ; and to love 
 one's own, that is, oneself, in another does not seem to divide; 
 but it does so effe6lually divide that so far as any one has 
 loved another in this manner, so far he afterwards hates him. 
 For such conjunction is by its ov/n a6lion gradually loosened, 
 and then, in like measure, love is turned to hate. 
 
 48. Who that is capable of discerning the essential char- 
 after of love cannot see thi; ? For what is it to love sell 
 alone, instead of loving some cne outside of self by whom one 
 may be loved in return? Is not this separation rather than 
 conjun6lion? Conjun6lion of love is by reciprocation; and 
 there can be no reciprocation in self alone. If there is thought 
 to be, it is from an imagined reciprocation in others. From 
 this it is clear that Divine Love must necessarily be and exist 
 in others whom it may love, and by whom it may be loved. 
 For as there is such a need in all love, it must be to the fullest 
 €xtent, that is, infinitely, in Love Itself. 
 
 49* With respe6l to God ; it is impossible for Him to 
 love others and to be loved reciprocally by others in whom 
 there is anything of infinity, that is, anything of the essence 
 and life of love in itself, or anything of the divine. For if 
 there were beings having in them anything of infinity, that is, 
 of the essence and life of love in itself, that is, of the divine, 
 it would not be God loved by others, but God loving Himself; 
 since the Infinite, that is, the Divine, is one only, and if 
 this were in others, it would be the Very in them, and would 
 be the Very love of self, of which not the least trace caiv 
 
20 AXGELIC WISDOM 
 
 possibly be in God ; for this is wholly opposed to the Divine 
 Essence. Consequently, for this relation to be possible there 
 must needs be others in whom there is nothing of the Divine 
 in itself. That it is possible in beings created from the 
 Divine will be seen below. But that it may be possible, there 
 must be Infinite Wisdom making one with Infinite Love ; that 
 is, there must be the Divine Love of Divine Wisdom, and 
 the Divine Wisdom of Divine Love (concerning which see 
 above, n. 34-39)- 
 
 50. Upon a perception and knowledge of this mystery 
 depend a perception and knowledge of all things of existence, 
 that is, creation, also of all things of continued existence, that 
 is, preservation by God ; in other words, of all the works of 
 God in the created universe ; of which the following pages 
 treat. 
 
 5r. But do not, I entreat you, confuse your ideas with 
 time and with space, for so far as time and space enter into 
 your ideas when you read what follows, you will not understand 
 it ; for the Divine is not in time and space. This will be seen 
 clearly in the progress of this work, and in particular from 
 what is said of eternity, infinity, and omnipresence. 
 
 All things in the universe are creations from the Di- 
 vine Love and the Divine Wisdom of God-Man. 
 
 52. So full of Divine Love and Divine Wisdom is the 
 universe in greatest and least, and in first and last things, that 
 it may be said to be Divine Love and Divine Wisdom in an 
 image. That this is so is clearly evident from the correspond- 
 ence of all things of the universe with all things of man. 
 There is such correspondence of each and every thing that 
 has existence in the created universe with each and every 
 thing of man, that man may be said to be a universe. 
 There is a correspondence of his afife6lions, and thence of his 
 thoughts, with all things of the animal kingdom ; of his will, 
 and thence of his understanding, with all things of the vegetable 
 kingdom ; and of his outmost life with all things of the mineral 
 kingdom. That there is such a correspondence is not apparent 
 to any one in the natural world, but it is apparent to every one 
 who gives lieed to it in the spiritual world. In that world 
 there are all things which have existence in the natural world 
 in its three kingdoms, and they are correspondences of aflec* 
 
CONCERNING DIVINE LOVE. — N. 5O-55. 21 
 
 tions and thoughts, that is, of affedlions from the will and of 
 thoughts from the understanding, also of the outmost things of 
 the life, of those in that world, around whom all these things 
 are visible, presenting an appearance like that of the created 
 universe, with the difference that it is in lesser form. From 
 this it is very evident to angels, that the created universe is 
 an image representative of God-Man, and that it is His Love 
 and Wisdom which are presented, in an image, in the universe. 
 Not that the created universe is God-Man, but that it is from 
 Him ; for nothing whatever in the created universe is substance 
 and form in itself, or life in itself, or love and wisdom in itself, 
 yea, neither is man a man in himself, but all is from God, who is 
 Man, Wisdom and Love, also Form and Substance, in itself. 
 That which has Being-in-itself is uncreate and infinite ; but 
 whatever is from Very Being, since it contains in it nothing of 
 Being-in-itself, is created and finite, and this exhibits an image 
 of Him from whom it has being and existence. 
 
 53. Of things created and finite esse and existere can be 
 predicated, likewise substance and form, also life, and even love 
 and wisdom ; but these are all created and finite. This can be 
 said of things created and finite, not because they possess any- 
 thing Divine, but because they are in the Divine, and the 
 Divine is in them. For everything created is, in itself, inani- 
 mate and dead, but all things are animated and made alive 
 by this, that the Divine is in them, and that they are in the 
 Divine. 
 
 54. The Divine is not in one subject differently from what 
 it is in another, but one created subje6l differs from another; 
 for no two things can be precisely alike, consequently each 
 thing is a different containant. On this account, the Divine as 
 imaged forth presents a variety of appearances. Its presence 
 in opposites will be discussed hereafter. 
 
 All things in the created universe are recipients of 
 THE Divine Love and the Divine Wisdom of God- 
 Man. 
 
 55. It is well known that each and all things of the uni- 
 verse are created by God ; hence the universe, with each and 
 every thing pertaining to it, is called in the Word the work of 
 the hands of Jehovah. There are those who maintain that the 
 world, in its aggregate, was created out of nothing, and of that 
 
22 ANGELIC WISDOM 
 
 nothing an idea of absolute nothingness is entertained. From 
 absolute nothingness, however, nothing is or can be made. 
 This is an established truth. The universe, therefore, which is 
 God's image, and consequently full of God, could be created 
 only in God from God ; for God is Esse itself, and from Esse 
 nust be whatever is. To create what is, from nothing which 
 s not, is a dire6l contradiction. But still, that which is created 
 n God from God is not continuous from Him ; for God is 
 Esse in itself, and in created things there is not any Esse in 
 tself. If there were in created things any Esse in itself, this 
 vould be continuous from God, and that which is continuous 
 'rom God is God. The angelic idea of this is, that what is 
 :reated in God from God, is like that in man derived out of 
 tiis life, but from which the life is withdrawn, which is of such 
 a nature as to be in accord with his life, and yet it is not his 
 life. The angels confirm this by many things which have 
 existence in their heaven, where they say they are in God, 
 and God is in them, and still that they have, in their esse, 
 nothing of God which is God. Many things whereby they 
 prove this will be presented hereafter ; let this serve for present 
 information. 
 
 56. Every created thing, by virtue of this origin, is such 
 in its nature that it may be a recipient of God, not by continuity, 
 but by contiguity. By the latter and not the former comes its 
 capacity for conjun6lion. For having been created in God 
 from God, it is accordant, and is an analogue, and through 
 such conjunction it becomes like an image of God in a mirror. 
 
 57. From this it is that angels are angels, not from them- 
 selves, but by virtue of this conjun6lion with God-Man ; and 
 this conjunction is according to their reception of Divine Good 
 and Divine Truth, which are God, and which seem to proceed 
 from Him, though really they are in Him. This reception is 
 according to their application to themselves of the laws of 
 order, which are Divine truths, in the exercise of that freedom 
 of thinking and willing according to reason, which they possess 
 from the Lord as if it were their own. By this they have a 
 reception, as if from themselves, of Divine Good and of Divine 
 Truth, and by this there is a reciprocation of love ; for, as was 
 said above, love is impossible unless it be reciprocal. The 
 same is true of men on the earth. From what has been said 
 it can now first be seen that all things of the created universe 
 are recipients of the Divine Love and the Divine Wisdom of 
 God-Man. 
 
CONCERNING DIVINE LOVE. — N. 56-60. 23 
 
 58. It cannot yet be intellig-Ibly explained how all other 
 things of the universe which are unlike angels and men, that 
 is, the things below man in the animal kingdom, and the things 
 below these in the vegetable kingdom, and the things still be- 
 low these in the mineral kingdom, are also recipients of the 
 Divine Love and of the Divine Wisdom of God-Man ; for many 
 things need to be said first about degrees of life, and degrees 
 of the recipients of life. Conjun6i:ion with these things is ac- ' 
 cording to their uses ; for no good use has any other source 
 than through a like conjun6lion with God, but yet different 
 according to degrees. This conjunflion in its descent becomes 
 gradually of such a nature that nothing of freedom is left in 
 them, because nothing of reason, and therefore nothing of the 
 appearance of life ; but still they are recipients. Because 
 they are recipients, they are also re-agents ; and forasmuch 
 as they are re-agents, they are containants. Conjunction with 
 uses which are not good will be discussed when the origin of 
 evil has been made known. 
 
 59. From the above it can be seen that the Divine is in 
 each and every thing of the created universe, and consequently 
 that the created universe is the work of the hands of Jehovah, 
 as is said in the Word ; that is, the work of Divine Love and 
 Divine Wisdom, for these are meant by the hands of Jehovah. 
 But though the Divine is in each and all things of the created 
 universe there is in their esse nothing of the Divine in itself; 
 for the created universe is not God, but is from God ; and since 
 it is from God, there is in it an image of Him like the image 
 of a man in a mirror, wherein indeed the man appears, but 
 still there is nothing of the man in it. 
 
 60. I heard several about me in the spiritual world talking 
 together, who said that they were quite willing to acknowledge 
 that the Divine is in each and every thing of the universe, be- 
 cause they behold therein the wonderful works of God, and 
 because these are the more wonderful the more interiorly they 
 are examined. And yet, when they were told that the Divine 
 is actually in each and every thing of the universe, they were 
 displeased ; which is a proof that although they assert this 
 they do not believe it. They were therefore asked whether this 
 cannot be seen simply from the marvellous power which is in 
 every seed, of producing its own vegetable form in perfe6l order, 
 even to new seeds ; also because in every seed an idea of the 
 infinite and eternal is presented ; since there is in seeds an 
 endeavor to multiply themselves and to fru6lify infinitely and 
 
24 ANGELIC WISDOM 
 
 eternally? Is not this evident also in every living creature, 
 even the smallest? from its having the organs of the senses, also 
 brains, a heart, lungs, and other parts ; with arteries, veins, 
 fibres, muscles, and the activities proceeding therefrom ; besides 
 the surpassing marvels of animal nature, about which whole 
 volumes have been written. All these wonderful things are 
 from God ; but the forms with which they are clothed are from 
 earthy matters, out of which come plants, and m their order, 
 men. Therefore it it is said of man, 
 
 That he was created out of the ground, and that he is the dust of the 
 earth, and that the soul of Hves was breathed into him {Genesis 
 ii. 7). 
 
 From which it is plain that the Divine is not man's own, but 
 is adjoined to him. 
 
 All created things have relation in an image to 
 
 MAN. 
 
 6l» This can be seen from each and all things of the 
 animal kingdom, from each and all things of the vegetable 
 kingdom, and from each and all things of the mineral kingdom. 
 
 A relation to man in each and all things of the ani^nal king- 
 do7n is evident from the following. Animals of every kind have 
 limbs by which they move, organs by which they feel, and 
 viscera by which these are exercised ; these they have in com- 
 mon with man. They have appetites and affe6i:ions similar 
 to man's natural appetites and affeftions ; they also have inborn 
 knowledges corresponding to their afife6lions, in some of which 
 there appears a resemblance to what is spiritual, which is more 
 or less evident in beasts of the earth, and birds of the air, 
 and in bees, silk-worms, ants, etc. From this it is that merely 
 natural men consider the living creatures of this kingdom to 
 be like themselves, except in the matter of speech. 
 
 A relation to man arising out of each and all things of the 
 vegetable kingdo7n is evident from this : they spring forth from 
 seed, and thereafter proceed step by step through their periods 
 of growth ; they have what is akin to marriage, followed by 
 prolification ; their vegetative soul is use, and they are forms 
 thereof; besides many other particulars which have relation to 
 man. These also have been described by various authors. 
 
 A relatio7i to ma7i in respeSl to each and cve7y thing of the 
 mineral ki7igdom is seen only in an endeavor to produce forms 
 
CONCERNING DIVINE LOVE. — N. 61-65. 25- 
 
 which do exhibit such a relation (which forms, as said above, 
 are each and all things of the vegetable kingdom), and in an 
 endeavor to perform uses thereby. For when first a seed falls 
 into the bosom of the earth, she cherishes it, and out of herself 
 provides it with nourishment from every source, that it may 
 shoot up and present itself in a form representative of man. 
 That such an endeavor exists also in its solid parts is evident 
 from corals at the bottom of the sea, and from flowers in 
 mines, where tliey originate from minerals, also from metals. 
 This endeavor towards vegetating, and to perform uses thereby, 
 is the outmost derivation from the Divine in created things. 
 
 62. As there is an endeavor of the minerals of the earth 
 towards vegetation, so there is an endeavor of the plants to- 
 wards vivification : this accounts for inserts of various kinds 
 corresponding to the odors emanating from plants. This does 
 not arise from the heat of this world's sun, but from life 
 operating through that heat according to the state of its 
 recipients (as will be seen in what follows). 
 
 63. That there is a relation of each and every thing of the 
 created universe to man may be known from the foregoing 
 statements, yet it can be seen only obscurely ; whereas in the 
 spiritual world this is seen clearly. In that world, also, fnere are 
 all things of the three kingdoms, and in the midst of them the 
 angel ; he sees them about him, and also knows that they are 
 representations of himself; yea, when the inmost of his under- 
 standing is opened he recognizes himself in them, and sees hva 
 image in them, hardly otherwise than as in a mirror. 
 
 64. From these and from many other concurring faftt 
 which there is no time to adduce now, it may be known with 
 certainty that God is Man, and that the created universe U 
 an image of Him ; for there is a general relation of all things 
 to Him, as well as a particular relation of all things to man. 
 
 The uses of all created things ascend by degrees from 
 outmost things to man, and through man to cod 
 THE Creator, from whom they are, 
 
 65. Oidmost things, as was said above, are each and all 
 things of the mineral kingdom, which are materials of vaiious 
 kinds, of a stony, saline, oily, mineral, or metallic nature, covered 
 over with soil formed of vegetable and animal matters rt.'juced 
 to the finest mould. In these lie concealed both the ei \ and 
 
26 ANGELIC WISDOM 
 
 the beginning of all uses which are from life. The end of ail 
 uses is the endeavor to produce uses, and the beginning is the 
 acting force from that endeavor. These pertain to the mineral 
 kingdom. Middle things are each and all things of the vege- 
 table kingdom, such as grasses and herbs oF every kind, 
 plants and shrubs of every kind, and trees of every kind. The 
 uses of these are for the service of each and all things of the . 
 animal kingdom, both imperfe6l and perfe6i;. These they 
 nourish, delight, and vivify ; nourishing their bodies with the'/ 
 own substances, delig-hting their senses with taste, fragrance, 
 and beauty, and vivifying their afife6lions. The endeavor 
 towards this is in these also from life. First things are 
 each and all things of the animal kingdom. Those are lowest 
 therein which are called worms and inserts, the middle are 
 birds and beasts, and the highest, men ; for in each kingdom 
 there are lowest, middle and highest things, the lowest for the 
 use of the middle, and the middle for the use of the highest. 
 Thus the uses of all created things ascend in order from out- 
 most things to man, who is first in order. 
 
 66. In the natural world there are three degrees of ascent, 
 and in the spiritual world there are three degrees of ascent. 
 All animals are recipients of life. The more perfe6l are recip- 
 ients of the life of the three degrees of the natural world, the 
 less perfect of the life of two degrees of that world, and the 
 imperfe6l of one of its degrees. But man alone is a recipient 
 of the life both of the three degrees of the natural world and 
 of the three degrees of the spiritual world. From this it is 
 that man can be elevated above nature, while the animal can- 
 not ; he can think analytically and rationally of the civil and 
 moral things which are within nature, also of the spiritual and 
 celestial things which are above nature, yea, he can be so ele- 
 vated into wisdom as even to see God. But the six degrees, 
 by which the uses of all created things ascend in their order 
 even to God the Creator, will be treated of in their proper 
 place. From this summary, however, it can be seen that there 
 is an ascent of all created things to the First, who alone is 
 Life, and that the uses of all things are the very recipients of 
 life ; consequently that the forms of uses are so likewise. 
 
 67. It shall also be stated briefly how man ascends, that 
 is, is elevated, from the outmost degree to the first. He is 
 born into the outmost degree of the natural world ; then, by 
 means of knowledges, he is elevated into the second degree r 
 and as he perfe6ls his understanding by knowledges he is ele- 
 
CONCERNING DIVINE LOVE. — N. 66-69. ^1 
 
 vated into the third degree, and then becomes rational. The 
 three degrees of ascent in the spiritual world are in man above 
 the three natural degrees, and do not appear until he has put 
 off the earthly body. When this takes place the first spiritual 
 degree is opened to him, afterwards the second, and finally the 
 third ; but this only with those who become angels of the third 
 heaven ; these are they that see God. Those become angels 
 of the second and of the outmost heaven in whom the second 
 and the outmost degree can be opened. Each spiritual degree 
 in man is opened according to his reception of Divine Love 
 and Divine Wisdom from the Lord. Those who receive some- 
 thing thereof come into the first or outmost spiritual degree, 
 those who receive more into the second or middle spiritual de- 
 gree, those who receive much into the third or highest degree. 
 But those who receive nothing thereof remain in the natural 
 degrees, and derive from the spiritual degrees nothing more 
 than an ability to think and thence speak, and to will and 
 thence adl, but this not with true intelligence. 
 
 68. Of the elevation of the interiors of man, which belong 
 to his mind, this also should be known. In everything created 
 by God there is rea6tion. In Life alone there is action ; reac- 
 tion is caused by the a6lion of Life. Because rea6lion takes 
 place when any created thing is a^led upon, it appears as if it 
 belonged to what is created. Thus in man it appears as if the 
 reaction were his, because he has no other feeling than that 
 life is his, when yet man is only a recipient of life. From this 
 cause it is that man, by reason of his hereditary evil, rea6ls 
 against God. But so far as man believes that all his life is 
 from God, and that all good of life is from the a6lion of God, 
 and all evil of life from the rea6lion of man, so far his reaction 
 comes to be from [God's] action, and man a6ls with God as if 
 from himself. The equilibrium of all things is from adlion and 
 from rea6lion together, and in equilibrium everything must be. 
 These things have been said lest man should believe that he 
 himself ascends to God from himself, and not from the Lord. 
 
 The Divine, apart from space, fills all spaces of the 
 
 universe. 
 
 69. There are two things proper to Nature — space and 
 time. From these man in the natural world forms the ideas 
 of his thought, and thereby his understanding. If man remains 
 
28 ANGELIC WISDOM 
 
 in these ideas, and does not raise his mind above them, he can 
 in no way perceive things spiritual and Divine, for these he 
 involves in ideas derived from space and time ; and so far as 
 that is done the light [^liaueii] of his understanding becomes 
 merely natural. To think from this luvicn in reasoning about 
 spiritual and Divine things, is like thinking from the thick 
 darkness of night about those things which appear only in the 
 light of day. From this comes Naturalism. But he who . 
 knows how to raise his mind above ideas of thought derived, 
 from space and time, passes from thick darkness into light, 
 and has discernment in things spiritual and Divine, and finally 
 sees the things which are in and from what is spiritual and 
 Divine ; and then from that light he dispels the thick darkness 
 of the natural bmten, and banishes its fallacies from the middle 
 to the sides. Every man who has understanding is able to 
 transcend in thought these things which are proper to nature, 
 and aflually does so ; and he then affirms and sees that the 
 Divine, because omnipresent, is not in space. He is also able 
 to affirm and to see the things which have been adduced 
 above. But if he denies the Divine Omnipresence, and ascribes 
 all things to nature, then he has no wish to be elevated, though 
 he can be. 
 
 70. All who die and become angels put off the two above- 
 mentioned properties of nature, namely, space and time ; for 
 they thpn enter into spiritual light, in which the objeds of their 
 thought are truths, and the obje6ls of sight are like those in 
 the natural v/orld, but are correspondent to their thoughts. 
 The objefts of their thought which, as just said, are- truths, 
 derive nothing at all from space and time ; and though the 
 obje6ls of their sight appear as if in space and in time, still the 
 angels do not think from these. The reason is, that spaces 
 and times there are not constant, as in the natural world, but 
 are subjedl to change according to the states of their life. In the 
 ideas of their thought, therefore, instead of space and time there 
 are states of life, instead of spaces there are such things as 
 have reference to states of love, and instead of times there are 
 such things as have reference to states of wisdom. From this 
 it is that spiritual thought, and spiritual speech therefrom, differ 
 so much from natural thought and natural speech therefrom, 
 as to have nothing in common except as regards the interiors 
 of things, which are all spiritual. Of this difference more will 
 be said elsewhere. Now, because the thoughts of the angels 
 derive nothing from space and time, but everything from states 
 
CONCERNING DIVINE LOVE. — X. 7O-72, 2g 
 
 of life, when it is said that the Divine fills spaces the angels 
 evidently cannot comprehend it, for they do not know what 
 spaces are ; but when, apart from any idea of space, it is said 
 that the Divine fills all things, they can clearly comprehend it. 
 
 7I» To make it clear that the merely natural man thinks 
 of spiritual and Divine things from space, and the spiritual man 
 apart from space, let the following serve for illustration. The 
 merely natural man thinks by means of ideas which he has 
 acquired from obje61s of sight, in all of which there is figure 
 partaking of length, breadth, and height, and of shape deter- 
 mined by these, either angular or circular. These [concep- 
 tions] are manifestly present in the ideas of his thought concern- 
 ing things visible on earth ; they are also in the ideas of his 
 thought concerning those not visible, such as civil and moral 
 affairs. This he is unconscious of; but they are nevertheless 
 there, as continuations. With a spiritual man it is different, 
 especially with an angel of heaven, whose thought has nothing 
 in common with figure and form partaking to some e.vtent of 
 length, breadth and height of space, but is altogether from the 
 state of a thing according to the state of its life. Consequently, 
 instead of length of space he thinks of the good of a thing from 
 good of life ; instead of breadth of space, of the truth of a 
 thing from truth of life ; and instead of height, of the degrees 
 of these. Thus he thinks from the correspondence there is 
 between things spiritual and things natural. From this cor- 
 respondence it is that in the Word ' ' length ' ' signifies the good 
 of a thing, "breadth" the truth of a thing, and "height" the 
 degrees of these. From this it is evident that an angel of 
 heaven, when he thinks of the Divine Omnipresence, can by 
 no means think otherwise than that the Divine, apart from 
 space, fills all things. And that which an angel thinks is truth, 
 because the light which enlightens his understanding is Divine 
 Wisdom. 
 
 72. This is the basis of thought concerning God ; for with- 
 out it, what is to be said of the creation of the universe by 
 God-Man, of His Providence, Omnipotence, Omnipresence and 
 Omniscience, even if understood, cannot be kept in mind ; 
 since the merely natural man, even while he has these things 
 in his understanding, sinks back into his life's love, which is 
 that of his will ; and that love dissipates these truths, and 
 immerses his thought in space, where his lumen, which he calls 
 rational light, abides, not knowing that so far as he denies 
 these things, he is irrational. That this is so, may be con- 
 
30 ANGELIC WISDOM 
 
 firmed by the idea entertained of this truth, that God is 
 Man. Read with attention, I pray you, what has been said 
 above (n. 11-13) and what follows after, and your understand- 
 ing will accept it. But when you let your thought down into 
 the natural luine7i which derives from space, will not these 
 things appear like paradoxes? and if you let it down far, will 
 you not reject them? This is why it is said that the Divine 
 fills all spaces of the universe, and why it is not said that 
 God-Man fills them. For if this were said, the merely natu- 
 ral hinien would not assent. But to the proposition that the 
 Divine fills all space, it does assent, because this agrees with 
 the mode of speech of the theologians, that God is omni- 
 present, and hears and knows all things. (On this subject, 
 more may be seen above, n. 7-10.) 
 
 The Divine is in all time, apart from time. 
 
 73* As the Divine, apart from space, is in all space, so 
 also, apart from time, is it in all time. For nothing which is 
 proper to nature can be predicated of the Divine, and space 
 and time are proper to nature. Space in nature is measurable, 
 and so is time. Time is measured by days, weeks, months, 
 years, and centuries ; days are measured by hours ; weeks 
 and months by days ; years by the four seasons ; and centuries 
 by years. Nature derives this measurement from the apparent 
 revolution and annual motion of the sun of the world. But in 
 the spiritual world it is different. The progressions of life in 
 that world appear in like manner to be in time, for those there 
 live with one another as men in the world live with one another ; 
 and this is not possible without the appearance of time. But 
 time there is not divided into periods as in the world, for their 
 sun is constantly in the east and is never moved away : for it 
 is the Lord's Divine Love which appears to them as a sun. 
 Wherefore they have no days, weeks, months, years, centuries, 
 but in place of these there are states of life, by which a dis- 
 tin6lion is made which cannot be called, however, a distinction 
 into periods, but into states. Consequently, the angels do not 
 know what time is, and when it is mentioned they perceive in 
 place of it state ; and when state determines time, time is only 
 an appearance. For joyfulness of state makes time seem short, 
 and joylessness of state makes time seem long ; from which it 
 is evident that time in the spiritual world is nothing but quality 
 
CONCERNING DIVINE LOVE. — N. 73-76. 3I 
 
 of State. It is from this that in the Word, "hours," "days," 
 "weeks," "months," and "years," signify states and progres- 
 sions of state in series and in the aggregate ; and when times 
 are predicated of the church, by its "morning" is meant its 
 first state, by "mid-day" its fulness, by "evening" its de- 
 cline, and by "night" its end. The four seasons of the year, 
 "spring," "summer," "autumn," and "winter," have a like 
 meaning. 
 
 74« From the above it can be seen that time makes one 
 with thought from affe6lion ; for from that is the quality of 
 man's state. And with progressions of time, in the spiritual 
 world, distances in progress through space coincide ; as may 
 be shown from many things. For instance, in the spiritual 
 world ways are actually shortened or are lengthened in accord- 
 ance with the longings that are of thought from affe^lion. 
 From this, also, comes the expression, "spaces of time." 
 Moreover, in cases where thought does not join itself to its 
 proper affection in man, as in sleep, the lapse of time is not 
 noticed. 
 
 75. Now, times which are proper to nature in its world 
 are in the spiritual world pure states, which appear progressive 
 because angels and spirits are finite ; from which it may be 
 seen that in God they are not progressive because He is In- 
 finite, and infinite things in Him are one (as has been shown 
 above, n. 17-22). From this it follows that the Divine in 
 all time is apart from time. 
 
 76. He who has no knowledge of, and is unable from any 
 perception to think of, God apart from time, is utterly unable 
 to conceive of eternity in any other way than as an eternity of 
 time ; in which case, in thinking of God from eternity he must 
 needs become bewildered ; for he thinks with regard to a be- 
 ginning, and beginning has exclusive reference to time. His 
 bewilderment arises from the idea that it is from Himself that 
 God had existence, from which he rushes headlong into the 
 origin of nature from herself; and from this idea he can be 
 extricated only by a spiritual or angelic idea of eternity, which 
 is an idea apart from time ; and when time is separated, the 
 Eternal and the Divine are the same, and the Divine is Divine 
 in itself, not from itself The angels declare that while they 
 -can conceive of God from eternity, they can in no way conceive 
 of nature from eternity, still less of nature from herself and 
 not at all of nature as nature in herself For that which is in 
 itself is the very Esse, from which all things are ; Esse in itself 
 
32 ANGELIC WISDOM 
 
 is very life, which is the Divine Love of Divine Wisdom aMd 
 the Divine Wisdom of Divine Love. For the angels this is 
 the Eternal, an Eternal as removed from time as the Un« 
 created is from the created, or the Infinite from the finite, 
 between which, in fa6l, there is no ratio. 
 
 The Divine in things greatest and least is the same. 
 
 77. This follows from the two preceding articles, that the 
 Divine apart from space is in all space, and apart from time is 
 in all time. Moreover, there are spaces greater and greatest, 
 and lesser and least ; and since spaces and times, as said above, 
 make one, it is the same with times. In these the Divine is 
 the -same, because the Divine is not varying and changeable, 
 as everything is which belongs to space and time, that is, 
 everything which belongs to nature, but is unvarying and un- 
 changeable, consequently the same everywhere and always. 
 
 78. It seems as if the Divine were not the same in one 
 oerson as in another ; as if, for instance, it were different in the 
 wise and in the simple, or in an old man and in a child. But 
 this is a fallacy arising from appearance ; the man is different, 
 but the Divine in him is not different. Man is a recipient, and 
 the recipient or receptacle is what varies. A wise man is a 
 recipient of Divine Love and Divine Wisdom more adequately, 
 and therefore more fully, than a simple man ; and an old man 
 who is also wise, more than a little child or boy ; yet the Divine 
 is the same in the one as in the other. It is in like manner a 
 fallacy arising from appearance, that the Divine varies with 
 angels of heaven and men on the earth, because the angels 
 of heaven are in wisdom ineffable, while men are not ; but the 
 seeming variation is not in the Lord but in the subje6ls, accord- 
 ing to the quality of their reception of the Divine. 
 
 79. That the Divine is the same in things greatest and 
 least, may be shown by means of heaven and by means of an 
 angel. The Divine in the whole heaven and the Divine in an 
 angel is the same ; therefore even the whole heaven may appear 
 as one angel. So is it with cne church, and with a man of the 
 church. The greatest form receptive of the Divine is the 
 whole heaven together with the whole church ; the least is an 
 angel of heaven and a man of the church. Sometimes an 
 entire society of heaven has appeared to me as one angel-man ; 
 und it was said that it may a])pear like a man as large as a 
 
CONCERNING DIVINE LOVE. — N. 77-S2. 2;} 
 
 giant, or like a man as small as an infant ; and this, because 
 the Divine in things greatest and least is the same. 
 
 8o» The Divine is also the same in the greatest and in 
 the least of all created things which are not alive ; for it is in 
 all the good of their use. These, moreover, are not alive for 
 the reason that they are not forms of life but forms of uses ; 
 and the form varies according to the excellence of the use. 
 But how the Divine is in these things will be stated in what 
 follows, where creation is treated of. 
 
 8l» Put away space, and deny the possibility of a vacuum, 
 and then think of Divine Love and of Divine Wisdom as 
 being Essence itself, space having been put away and a vacuum 
 denied. Then think according to space ; and you will per- 
 ceive that the Divine, in the greatest and in the least things of 
 space, is the same ; for in essence abstra61:ed from space neither 
 great nor small is possible, but only the same. 
 
 82. Something shall now be said about vacuum. I once 
 heard the angels talking with Newton about vacuum, and say- 
 ing that they could not tolerate the idea of a vacuum as being 
 nothing, for the reason that their world is spiritual, and is 
 within or above the spaces and times of the natural world, 
 yet there, as well as in the natural world, they can feel, think, 
 are affe6led, love, will, breathe, yea, speak and a61:, which 
 would be utterly impossible in a vacuum which is nothing, 
 since nothing is nothing, and of nothing not anything can be 
 affirmed. Newton said that he knew that the Divine, which 
 is Being itself, fills all things, and that to him the idea of no 
 thing as applied to vacuum is horrible, because that idea is 
 destru6live of all things. He exhorts those who talk with him 
 about vacuum to guard against the idea of nothing, comparing 
 it to a swoon, because in nothing no real ac^tivity of mind is 
 possible. 
 
34 ANGELIC WISDOM 
 
 ^att J^cconD* 
 
 Divine Love and Divine Wisdom appear in the spirit, 
 ual world as a sun. 
 
 83. There are two worlds, the spiritual and the natural. 
 The spiritual world derives nothing whatever from the natural, 
 nor the natural world from the spiritual. The two are totally 
 distin61:, and communicate only by correspondences, the nature 
 of which has been abundantly shown elsewhere. To illustrate 
 this by an example, heat in the natural world corresponds to 
 the good of charity in the spiritual world, and light in the 
 natural world corresponds to the truth of faith in the spiritual 
 world ; and who does not see that heat and the good of 
 charity, and that light and the truth of faith, are wholly distin6l? 
 At first sight they appear as distin6l as two entirely different 
 things. They so appear when one inquires what the good 
 of charity has in common with heat, or the truth of faith with 
 light ; when in fa61:, spiritual heat is that good, and spiritual 
 light is that truth. Although these things are in themselves 
 so distindl, they make one by correspondence. They make 
 one in this way : when man reads, in the Word, of heat and 
 light, the spirits and angels who are with the man perceive 
 charity instead of heat, and faith instead of light. This example 
 is adduced, in order that it may be known that the two worlds, 
 the spiritual and the natural, are so distin6l as to have nothing 
 in common with each other; yet are so created as to have 
 communication, even to have conjun6lion by means of corre- 
 spondences. 
 
 84. Since these two worlds are so distindl, it can be seen 
 very clearly that the spiritual world is under another sun than 
 the natural world. For in the spiritual world, just as in the 
 natural, there is heat and light ; but the heat there, as well 
 as the light, is spiritual ; and spiritual heat is the good of 
 charity, and spiritual light is the truth of faith. Now since 
 heat and light can originate only in a sun, it may be evident that 
 the spiritual world has a different sun from the natural world; 
 
CONCERNING DIVINE LOVE. — N. 83-87. 35 
 
 and further, that the sun of the spiritual world in its essence 
 is such that it can give forth spiritual heat and light, whereas 
 the sun of the natural world in its essence is such that it can 
 give forth natural heat. Everything spiritual has relation to 
 good and truth, and can spring from no other source than 
 Divine Love and Divine Wisdom ; for all good is of love and 
 all truth of wisdom ; that they have no other origin any dis- 
 cerning man can see. 
 
 85. That there is any other sun than that of the natural 
 world has hitherto been unknown. The reason is, that the 
 spiritual of man had so far passed over into his natural, 
 that he did not know what the spiritual is, and thus did not 
 know that there could be a spiritual world, the abode of spirits 
 and angels, other than and different from the natural world. 
 Since the spiritual world has lain so deeply hidden from the 
 knowledge of those who are in the natural world, it has pleased 
 the Lord to open the sight of my spirit, that I might see the 
 things which are in that world, just as I see those in the natural 
 world, and might afterwards describe that world ; which has 
 been done in the work on Heaven and Hell, in one chapter 01 
 which the sun of the spiritual world has been treated of. 
 That sun has been seen by me ; it appeared of the same size 
 as the sun of the natural world ; it also appeared fiery like it, 
 but more golden. It has also been made known to me that 
 the whole angelic heaven is under that sun ; and that angels 
 of the third heaven see it constantly, angels of the second 
 heaven very often, and angels of the first or outmost heaven 
 sometimes. That all their heat and all their light, as well as 
 all things that are manifest in that world, are from that sun, 
 will be seen in what follows. 
 
 86. That sun is not the Lord Himself, but is from the 
 Lord. It is the Divine Love and Divine Wisdom proceeding 
 from Him that appear as a sun in that world. And because 
 Love and Wisdom in the Lord are one (as shown in Part L), 
 that sun is said to be Divine Love ; for Divine Wisdom is of 
 Divine Love, consequently is Love. 
 
 87* Since love and fire mutually correspond, that sun 
 appears before the eyes of the angels as fiery ; for angels can- 
 not see love with their eyes, but they see in the place of love 
 what corresponds to it. For angels, equally with men, have 
 an internal and an external ; it is their internal which thinks 
 and is wise, and that wills and loves ; it is their external that 
 feels, sees, speaks and a6ls. All their externals are corre- 
 
36 ANGELIC WISDOM 
 
 spondences of internals ; but the correspondences are spiritual,, 
 not natural. Moreover, Divine love is felt as fire by spiritual- 
 beings. For this reason "fire," when mentioned in the Word, 
 signifies love. In the Israelitish Church, "holy fire" signi- 
 fied love ; and this is why, in prayers to God, it is customary 
 to ask that "heavenly fire," that is Divine Love, "may kindle 
 the heart. ' ' 
 
 88. With such a difference between the spiritual and the* 
 natural (as shown above, n. 83), nothing from the sun of the 
 natural world, that is, nothing of its heat and light, nor any- 
 thing pertaining to any earthly obje6l, can pass over into the 
 spiritual world. To the spiritual world the light of the natural 
 world is thick darkness, and its heat is death. Nevertheless, 
 the heat of the world can be vivified by the influx of heavenly 
 heat, and the light of the world can be illumined by the influx 
 of heavenly light. Influx is efFeded by correspondences ; it 
 cannot be efleded by continuity. 
 
 Out of the sun that has existence from Divine Love 
 AND Divine Wisdom, heat and light go forth. 
 
 89* In the spiritual world where angels and spirits are 
 there are heat and light, just as in the natural world where men 
 are ; moreover the heat is felt in like manner as heat, and the 
 light is seen as light. Still the heat and light of the spiritual 
 and natural worlds are (as said above) so entirely different as 
 to have nothing in common. They dififer one from the other as 
 what is alive differs from what is dead. The heat of the spiritual 
 world in itself is alive ; so is the light : but the heat of the 
 natural world in itself is dead ; so is its light. For the heat and 
 light of the spiritual world go forth from a sun which is pure 
 love, while the heat and light of the natural world go forth 
 from a sun which is pure fire ; and love is alive, the Divine 
 Love is Life itself; while fire is dead, and solar fire is death 
 itself, and may be so called because it has nothing whatever of- 
 life in it. 
 
 90. Since angels are spiritual they can live in no other 
 than spiritual heat and light, while men can live in no other 
 than natural heat and light ; for what is spiritual accords with 
 what is spiritual, and what is natural with what is natural. If 
 an angel were to derive the least particle from natural heat and 
 light he would perish ; for it is totally discordant with his life. 
 
CONCERNING DIVINE LOVE. — N. 88-92. 37 
 
 As to the interiors of the mind every man is a spirit. When 
 "he dies he withdraws entirely from the world of nature, leaving 
 behind him all its belongings, and enters a world where there is 
 nothing of nature. In that world he lives so separated from 
 nature that there is no communication whatever by continuity, 
 that is, as between what is purer and grosser, but only like that 
 between what is prior and posterior ; and between such no 
 communication is possible except by correspondences. From 
 this it can be seen that spiritual heat is not a purer natural 
 heat, or spiritual light a purer natural light, but that they are 
 altogether of a different essence ; for spiritual heat and light 
 derive their essence from a sun which is pure Love, and this 
 16 Life itself; while natural heat and light derive their essence 
 from a sun which is pure fire, in which (as said above) there 
 is absolutely nothing of life. 
 
 91. Such being the difierence between the heat and light 
 of the two worlds, it is very evident why those who are in 
 the one world cannot see those who are in the other world. 
 For the eyes of man, who sees from natural light, are of the 
 substance of his world, and the eyes of an angel are of the 
 substance of his world ; thus in both cases they are formed 
 for the proper reception of their own light. From all this it 
 can be seen how much ignorance there is in the thoughts of 
 those who, because they cannot see angels and spirits with 
 their eyes, are unwilling to believe them to be men. 
 
 92. Hitherto it has not been known that angels and spirits 
 are in a totally different light and different heat from men. It 
 has not been known even that another light and another heat 
 are possible. For man in his thought has not penetrated 
 beyond the interior or purer things of nature. And for this 
 reason many have placed the abodes of angels and spirits in 
 the ether, and some in the stars — thus within nature, and not 
 above or out of it. But, in truth, angels and spirits are en- 
 tirely above or out of nature, and in their own world, which is 
 under another sun. And since in that world spaces are 
 appearances (as was shown above), angels and spirits cannot be 
 said to be in the ether or in the stars ; in fa6l, they are present 
 with man, conjoined to the affedion and thought of his spirit ; 
 — for man, in that he thinks and wills, is a spirit ; — consequendy 
 the spiritual world is where man is, and in no wise away from 
 him. In a word, every man as regards the interiors of his 
 mind is in that world, in the midst of spirits and angels there ; 
 and he thinks from its light, and loves from its heat. 
 
38 ANGELIC WISDOM 
 
 The sun of the spiritual world is not God, it is a 
 proceeding from the divine love and divine 
 Wisdom of God-Man ; so also are the heat and 
 
 LIGHT from that SUN. 
 
 93» By that sun which is before the eyes of the angels,, 
 and from which they have heat and Hght, is not meant the Lord 
 Himself, but the first proceeding- from Him, which is the fulness 
 of spiritual heat. The fulness of spiritual heat is spiritual fire, 
 which is Divine Love and Divine Wisdom in their first cor- 
 respondence. On this account that sun appears fiery, and to 
 the angels is fiery, but not to men. Fire which is fire to men 
 is not spiritual, but natural ; and between the two fires there is 
 a difference like the difference between what is alive and what 
 is dead. Therefore the spiritual sun by its heat vivifies spirit- 
 ual beings and renews spiritual obje61s. The natural sun does 
 the same for natural beings and natural obje6ls ; yet not from 
 itself, but by means of an influx of spiritual heat, to which it 
 contributes power that serves as a kind of substitute. 
 
 94.» This spiritual fire, in which also there is light in its 
 origin, becomes spiritual heat and light, which decrease in their 
 going forth. This decrease is effe6led by degrees, which will be 
 treated of in what follows. The ancients represented this by 
 circles glowing with fire and resplendent with light around the 
 head of God, as is common also at the present day in paint- 
 ings representing God as a Man. 
 
 95* That love begets heat, and wisdom light, is manifest 
 from actual experience. When man loves he grows warm, 
 and when he thinks from wisdom he sees things as it were in 
 light. And from this it is evident that the first proceeding 
 of love is heat, and that the first proceeding of wisdom is light. 
 That they are also correspondences is obvious ; for heat has 
 existence not in love itself, but from love in the will, and thence 
 in the body ; and light has existence not in wisdom, but in 
 the thought of the understanding, and thence in the speech. 
 Consequently love and wisdom are the essence and life of heat 
 and Hght. Heat and light are what proceed, and because they 
 are what proceed, they are also correspondences. 
 
 96. That spiritual light is altogether distin6l from natural 
 light, any one may know if he observes the thoughts of his 
 mind. For when the mind thinks, it sees its obje6ls in light, 
 and they who think spiritually see truths, and this at midnight 
 
CONCERNING DIVINE LOVE — N. 93-99. 39 
 
 just as well as in the daytime. For this reason light is predi- 
 cated of the understanding, and the understanding is said to 
 see ; thus one sometimes declares of something which another 
 says, that he sees (that is, understands) that it is so. The 
 understanding, because it is spiritual, cannot thus see by 
 natural light, for natural light does not inhere in man, but 
 withdraws with the sun. From this it is obvious that the 
 understanding enjoys a light different from that of the eye, and 
 that this light is from a difterent origin. 
 
 97. Let every one beware of thinking that the sun of the 
 spiritual world is God Himself. God Himself is Man. The 
 first proceeding from His Love and Wisdom is that fire-like 
 spiritual [substance] which appears before the angels as a sun. 
 When, therefore, the Lord manifests Himself to the angels in 
 person, He manifests Himself as a Man ; and this sometimes 
 in the sun, sometimes out of it. 
 
 98* It is from this correspondence that in the Word the 
 Lord is called not only a "sun" but also "fire" and "light." 
 And by the "sun" is meant Himself as to Divine Love and 
 Divine Wisdom together; by "fire" Himself in respefl to 
 Divine Love, and by "light" Himself in respe6l to Divine 
 Wisdom. 
 
 Spiritual heat and light, by their proceeding from 
 THE Lord as a sun, make one, just as His Divine 
 Love and Divine Wisdom make one. 
 
 99* How Divine Love and Divine Wisdom in the Lord 
 make one has been explained in Part 1. ; in like manner heat 
 and light make one, because they proceed from these, and the 
 things which proceed make one by virtue of their correspond- 
 ence ; heat corresponding to love, and light to wisdom. From 
 this it follows that as Divine Love is Divine Esse, and Divine 
 Wisdom is Divine Existere (as shown above, n. 14-16), so 
 spiritual heat is the Divine proceeding from Divine Esse, and 
 spiritual light is the Divine proceeding from Divine Existere. 
 And as by that union Divine Love is of Divine Wisdom, and 
 Divine Wisdom is of Divine Love (as shown above, n. 34-39), 
 so spiritual heat is of spiritual light, and spiritual light is of 
 spiritual heat. And because there is such a union it follows 
 that heat and light, in proceeding from the Lord as a sun, are 
 one. It will be seen, however, in what follows, that they are 
 not received as one by angels and men. 
 
40 ANGELIC WISDOM 
 
 lOO* The heat and Hght which proceed from the Lord as 
 a sun are what are especially called the spiritual, and they are 
 called the spiritual in the singular number, because they are one ; 
 when, therefore, the spiritual is mentioned in the following 
 pages, it is meant both these together. From that spiritual 
 it is that the whole of that world is called spiritual. Through 
 that spiritual, all things of that world derive their origin, and 
 also their name. That heat and that light are called the 
 spiritual, because God is called a Spirit, and God as a Spirit 
 is the spiritual going forth. God, by virtue of His own very 
 Essence, is called Jehovah ; but by means of this Proceeding, 
 He vivifies and enlightens the angels of heaven and the men ot 
 the Church. Consequently, vivification and enlightenment are 
 said to be effe6led by the Spirit of Jehovah. 
 
 lOX. That heat and light, that is, the spiritual going forth 
 from the Lord as a Sun, make one, may be illustrated by the 
 heat and light which go forth from the sun of the natural 
 world. These two also make one in their going out from that 
 sun. That they do not make one on earth is owing not to the 
 sun, but to the earth. For the earth revolves daily round 
 its axis, and has a yearly motion following the ecliptic, which 
 give the appearance that heat and light do not make one. 
 For in the middle of summer there is more of heat than ol 
 light, and in the middle of winter more of light than of heat. 
 In the spiritual world it is the same, except that there is in 
 that world no daily or yearly motion of the earth ; but the 
 angels turn themselves, some more, some less, to the Lord ; 
 those who turn themselves more, receive more from heat and 
 less from light, and those who turn themselves less to the Lord 
 receive more from light and less from heat. From this it is 
 that the heavens, which consist of angels, are divided into two 
 kingdoms, one called celestial, the other spiritual. The celes- 
 tial angels receive more from heat, and the spiritual angels 
 more from light. Moreover, the lands they inhabit vary in 
 appearance according to their reception of heat and light. If 
 this change of state of the angels is substituted for the motion 
 of the earth, the correspondence is perfe6l. 
 
 I02* In what follows it will be seen, also, that all spiritual 
 things which have originated through the heat and light o'f 
 their sun, make one in like manner when regarded in them- 
 selves, but when regarded as proceeding from the affedlions of 
 the angels do not make one. When heat and light make one 
 in the heavens, it is with the angels as if it were spring ; but 
 
CONCERNING DIVINE LOVE. — N. IOO-IO4. 4I 
 
 when they do not make one, it is either like summer or like 
 winter — not like the winter in the frigid zones, but like the win- 
 ter in the torrid zone. Thus reception of love and wisdom in 
 like measure is the very angelic state, and therefore an angel is 
 an angel of heaven according to the union in him of love and 
 wisdom. It is the same with the man of the Church, when 
 love and wisdom, that is, charity and faifh, make one in him. 
 
 The sun of the spiritual world appears at a middle 
 altitude, far off from the angels, like the sun 
 of the natural world from men. 
 
 103* Most people carry with them out of the world an 
 idea of God, as being above the head, on high, and an idea of 
 the Lord, as being in heaven among the angels. The idea 
 of God as being above the head, on high, is held, because, in 
 the Word, God is called the "Most High," and is said to "dwell 
 on high ;" therefore in prayer and worship men raise their eyes 
 and hands upwards, not knowing that by "the Most High" is 
 signified the inmost. The idea of the Lord as being in heaven 
 among the angels, is held because men think of Him as they 
 think of another man, some thinking of Him as they think of 
 an angel, not knowing that the Lord is the Very and Only 
 God who rules the universe. If He were among the angels in 
 heaven, He could not have the universe under His gaze and 
 under His care and government. And unless He shone as a 
 sun before those who are in the spiritual world, angels could 
 have no light ; for angels are spiritual, and therefore no other 
 than spiritual light is in accord with their essence. That there 
 is light in the heavens, immensely exceeding the light on earth, 
 will be seen below where degrees are discussed. 
 
 104. As regards the sun, therefore, from which angels 
 have light and heat, it appears above the lands on which the 
 angels dwell, at an elevation of about forty-five degrees, which 
 is the middle altitude ; it also appears far off from the angels 
 like the sun of the world from men. The sun appears con- 
 stantly at that altitude and at that distance, and does not move 
 at all. Hence it is that angels have no times divided into 
 days and years, nor any progression of the day from morning, 
 through mid-day to evening and into night ; nor any progres- 
 sion of the year from spring, through summer to autumn, into 
 winter; but there is perpetual light and perpetual s]:iring; con- 
 
42 ANGELIC WISDOM 
 
 sequently, with the angels, as was said above, in place of times 
 there are states. 
 
 105. The sun of the spiritual world appears in a middle 
 altitude chiefly for the following reasons : — Fhst, the heat and 
 light which proceed from that sun are thus at their medium in- 
 tensity, consequently are equally proportioned and thus properly 
 attempered. For if the sun were to appear above the mid- , 
 die altitude more heat than light would be perceived, if below 
 it more light than heat ; as is the case on earth when the sun 
 is above or below the middle of the sky ; when above, the heat 
 increases beyond the light, when below, the light increases 
 beyond the heat ; for light remains the same in summer and in 
 winter, but heat increases and diminishes according to the 
 degrees of the sun's altitude. Secondly, the sun of the spiritual 
 world appears in a middle altitude above the angelic heaven, 
 because there is thus a perpetual spring in all the angelic 
 heavens, whereby the angels are in a state of peace ; for this 
 state corresponds to spring-time on earth. Thirdly, angels are 
 thus enabled to turn their faces constantly to the Lord, and 
 behold Him with their eyes. For at every turn of their bodies, 
 the angels have the East, thus the Lord, before their faces. 
 This is peculiar to that world, and would not be the case if the 
 sun of that world were to appear above or below the middle 
 altitude, and least of all if it appeared overhead in the zenith. 
 
 Io6* If the sun of the spiritual world did not appear far off 
 from the angels, like the sun of the natural world from men, 
 the whole angelic heaven, and hell under it, and our terraqueous 
 globe under these, would not be under the view, the care, the 
 omnipresence, omniscience, omnipotence, and providence of 
 the Lord ; comparatively as the sun of our world, if it were not 
 at such a distance from the earth as it appears, could not be 
 present and powerful in all lands by its heat and light, and 
 therefore could not lend its aid, as a kind of substitute, to the 
 sun of the spiritual world. 
 
 107. It is very necessary to be known that there are two 
 suns, one spiritual, the other natural ; a spiritual sun for those 
 who are in the spiritual world, and a natural sun for those who 
 are in the natural world. Unless this is known, nothing can 
 be properly understood about creation or man, which are the sub- 
 je6ls here to be treated of Effc6ls may, it is true, be observed ; 
 but unless at the same time the causes of effedls are seen, effe(5ts 
 can only appear as it were in the darkness of night. 
 
CONCERNING DIVINE LOVE. — N. IO5-IIO. 43 
 
 The distance between the sun and the angels in the 
 spiritual world is an appearance according to 
 reception by them of divine love and divine 
 Wisdom. 
 
 Io8« All fallacies which prevail with the evi' and the sin- 
 ple arise from appearances which have been confirmed. So 
 long- as appearances remain appearances they are apparent 
 truths, according to which every one may think and speak ; but 
 when they are accepted as real truths, which is done when they 
 are confirmed, then apparent truths become falsities and falla- 
 cies. For example : — It is an appearance that the sun is borne 
 around the earth daily, and follows yearly the path of the 
 ecliptic. So long as this appearance is not confirmed it is an 
 apparent truth, according to which one may think and speak : for 
 he may say that the sun rises and sets and thereby causes morn- 
 ing, mid-day, evening, and night ; also that the sun is now in 
 such or such a degree of the ecliptic or of its altitude, and by 
 this movement causes spring, summer, autumn, and winter. But 
 when this appearance is confirmed as the real truth, then the 
 confirmer thinks and utters a falsity springing from a fallacy. 
 It is the same with innumerable other appearances, not only in 
 natural, civil, and moral, but also in spiritual affairs. 
 
 109. It is the same with the distance of the sun of the 
 spiritual world, which sun is the first proceeding of the Lord's 
 Divine Love and Divine Wisdom. The truth is that there is no 
 distance, but that the distance is an appearance according to the 
 reception of Divine Love and Wisdom by the angels in their 
 degree. That distances, in the spiritual world, are appearances 
 may be seen from what has been shown above (as in n. 7-9, 
 That the Divine is not in space ; and in n. 69-72, That the 
 Divine, apart from space, fills all spaces). If there are no- 
 spaces, there are no distances, or, what is the same, if spaces are 
 appearances, distances also are appearances, for distances are of 
 space. 
 
 HO* The sun of the spiritual world appears at a distance 
 from the angels, because they receive Divine Love and Divine 
 Wisdom in the measure of heat and light that is adequate to 
 their states. For an angel, because created and finite, cannot 
 receive the Lord in the first degree of heat and light, such as 
 is in the sun ; if he did he would be entirely consumed. The 
 Lord, therefore, is received b}- the angels in a degree of heat 
 
44 ANGELIC WISDOM 
 
 and light corresponding to their love and wisdom. The follow- 
 ing may serve for illustration. An angel of the outmost heaven 
 cannot ascend to the angels of the third heaven ; for if he does, 
 and enters their heaven, he falls into a kind of swoon, and his 
 life, as it were, strives with death ; the reason is that he has a 
 less degree of love and wisdom, and in the same degree as his 
 love and wisdom are the heat of his love and the light of his 
 wisdom. What, then, would be the result if an angel were to 
 ascend even to the sun, and come into its fire? On account of 
 the differences of reception of the Lord by the angels, the 
 heavens also appear separate from one another. The highest 
 heaven, which is called the third, appears above the second, 
 and the second above the first ; not that the heavens are apart, 
 but they appear to be apart, for the Lord is present equally 
 with those who are in the outmost heaven and with those who 
 are in the third heaven. That which causes the appearance 
 of distance is not in the Lord but in the subje6ls, that is, the 
 angels. 
 
 111. That this is so can hardly be comprehended by 
 natural ideas, because in such there is space ; but by spiritual 
 ideas, such as the angels have, it can be comprehended, because 
 in such there is no space. But even by natural ideas this much 
 can be comprehended, that love and wisdom (or what is the 
 same, the Lord, who is Divine Love and Divine Wisdom) 
 cannot advance through spaces, but is present with each one 
 according to reception. That the Lord is present with all. He 
 teaches in Matthew (xxviii. 20), and that He makes His abode 
 with those who love Him, in John (xiv. 23). 
 
 112. As this has been proved by means of the heavens and 
 the angels, it may seem a matter of superior wisdom ; but the 
 same is true of men. Men, as to the interiors of their minds, 
 are warmed and illuminated by that same sun. They are 
 warmed by its heat and illuminated by its light in the measure 
 in which they receive love and wisdom from the Lord. The 
 difference between angels and men is that angels are under the 
 spiritual sun only, but men are under not only that sun, but 
 also the sun of this world; for men's bodies can begin and 
 continue to exist only under both suns ; but not so the bodies 
 of angels, which are spiritual. 
 
CONCERNING DIVINE LOVE. — N. III-II5. 45 
 
 A.NGELS ARE IN THE LORD, AND THE LORD IN THEM ; AND 
 BECAUSE ANGELS ARE RECIPIENTS, THE LORD ALONE IS 
 HEAVEN. 
 
 113. Heaven is called "the dwelling-place of God," also 
 "the throne of God," and from this it is believed that God is 
 there as a king in his kingdom. But God (that i?., the Lord) is in 
 the snn above the heavens, and by His presence in heat and 
 light, is in the heavens (as is shown in the last two paragraphs). 
 But although the Lord is present in heaven in that manner, 
 still He is there as in Himself For (as shown just above, n. 
 108-112) the distance between the sun and heaven is not 
 distance, but appearance of distance ; and since that distance 
 is only an appearance it follows that the Lord Himself is in 
 heaven, for He is in the love and wisdom of the angels of heaven ; 
 and since He is in the love and wisdom of all angels, and 
 angels constitute heaven. He is in the whole heaven. 
 
 114. The Lord not only is in heaven, but is heaven itself; 
 for love and wisdom are what make the angel, and these two 
 with angels are the Lord's ; from which it follows that the Lord 
 is heaven. For angels are not angels from what is their own, 
 for what is their own is altogether like what is man's own, which 
 is evil. An angel's selfhood is such because all angels were 
 once men, and this selfhood clings to the angels from their birth. 
 It is only put aside, and so far as it is put aside the angels re- 
 ceive love and wisdom, that is, the Lord, in themselves. Any- 
 one, if he will only elevate his understanding a little, can see 
 that the Lord can dwell in angels, only in what is His, that is, 
 in what is His very own, which is love and wisdom, and not 
 at all in the selfhood of angels, which is evil. From this it is, 
 that so far as evil is put away so far the Lord is in them, and 
 so far they are angels. The very angelic itself of heaven 
 is Love Divine and Wisdom Divine. This Divine is called the 
 angelic when it is in angels. From this, again, it is evident 
 that angels are angels from the Lord, and not from themselves ; 
 consequently, the same is true of heaven. 
 
 115. But how the Lord is in an angel and an angel in the 
 Lord cannot be comprehended, unless the nature of the con- 
 junction is known. Conjunction is of the Lord with the angel 
 and of the angel with the Lord ; conjundion, therefore, is 
 reciprocal. On the part of the angel it is as follows. The 
 angel, in like manner as man, has no other feeling than that he 
 
46 ANGELIC WISDOM 
 
 is in love and wisdom from himself, consequently as if love and 
 wisdom were his, or his own. Unless he so felt there would be 
 no conjunclion, thus the Lord would not be in him, nor he in 
 the Lord. Nor can it be possible for the Lord to be in any 
 angel or man, without the one in whom the Lord is, with love 
 and wisdom, having a feeling and sense as if they were his own. 
 By this means the Lord is not only received, but also, when 
 received, is retained, and likewise loved in return. And by this, 
 also, the angel is made wise and continues wise. Who can wish 
 to love the Lord and his neighbor, and who can wish to be wise, 
 without a sense and feeling that what he loves, learns, and imbibes 
 is, as it were, his own ? Who otherwise can retain it in himself? 
 If this were not so, the inflowing love and wisdom would have 
 no abiding-place, for it would flow through and not affe6f ; thus 
 an angel would not be angel, nor would man be man ; he would 
 be merely like something inanimate. From all this it can be 
 seen that there must be an ability to reciprocate that there may 
 be conjunction. 
 
 J.J.^» It shall now be explained how it comes that an angel 
 perceives and feels as his own, and thus receives and retains 
 that which yet is not his ; for, as was said above, an angel 
 is not an angel from what is his own, but from those things 
 which he has from the Lord. The essence of the matter is 
 this : — Every angel has freedom and rationality ; these two he 
 has to the end that he may be capable of receiving love and 
 wisdom from the Lord. Yet neither of these, freedom nor 
 rationality, is his, they are the Lord's with him. But since 
 the two are intimately conjoined to his life, so intimately that 
 they may be said to be joined into it, they appear to be his 
 very own. It is from them that he is able to think and will, 
 and to speak and a6l ; and what he thinks, wills, speaks, and 
 does from them, appears as if it were from himself This gives 
 him the ability to reciprocate, and by means of this con- 
 junflion is possible. But so far as an angel believes that love 
 and wisdom are really in him, and thus lays claim to them for 
 himself as if they were his own, so far the angelic is not in 
 him, and therefore he has no conjunction with the Lord ; for he 
 is not in truth, and as truth makes one with the light of 
 heaven, so far he cannot be in heaven ; for he thereby denies 
 that he lives from the Lord, and believes that he lives from him- 
 self, and that he therefore possesses Divine essence. In these 
 two, freedom and rationality, the life which is called angelic and 
 human consists. From all this it can be seen that for the sake 
 
CONXERXIXG DIVINE LOVE. — N. II6-II9. 47 
 
 of conjundion with the Lord, the angel has the ability to re- 
 ciprocate, but that this ability, in itself considered, is not his 
 but the Lord's. From this it is, that if he abuses this ability 
 to reciprocate, by which he perceives and feels as his own 
 what is the Lord's, which is done by appropriating it to him- 
 self, he falls from the angelic state. That conjunction is reci- 
 procal, the Lord Himself teaches {John xiv. 20-24 ; xv. 4-6) ; 
 also that the conjunction of the Lord with man and of 
 man with the Lord, is in those things of the Lord that are 
 called His words {John xv. 7). 
 
 II7« Some are of the opinion that Adam was in such 
 liberty or freedom of choice as to be able to love God and 
 be wise from himself, and that this freedom of choice was lost 
 in his posterity. But this is an error ; for man is not life, but is 
 a recipient of life (see above, n. 4-6, 54-60) ; and he who is a 
 recipient of life cannot love and be wise from anything of his 
 own ; consequently, when Adam willed to be wise and to love 
 on his own account, he fell from wisdom and love, and was cast 
 out of Paradise. 
 
 XlS. What has just been said of an angel is likewise true 
 of heaven, which consists of angels, since the Divine in great- 
 est and least things is the same (as was shown above, n. 77-82). 
 What is said of an angel and of heaven is likewise true of 
 man and the Church, for the angel of heaven and the man of 
 the Church act as one through conjunction ; in fa6t, a man 
 of the Church is an angel, in respe6t to the interiors which 
 are of his mind. By a man of the Church is meant a man 
 in whom the Church is. 
 
 In the spiritual world the east is w^here the Lord 
 appears as a sun, and from that the other quar- 
 ters are determined. 
 
 119. The sun of the spiritual world and its essence, also 
 its heat and light, and the presence of the Lord thereby, have 
 been treated of; a description is now to be given of the 
 quarters in the spiritual world. That sun and that world are 
 treated of, because God and love and wisdom are treated of; 
 and to treat of these subjects except from their very origin 
 would be to proceed from effe6ls, not from causes. Yet from 
 effects nothing but efife6ls can be learned ; when effe6ls alone 
 are considered no cause is brought to light ; but causes reveal 
 
48 ANGELIC WISDOM 
 
 effects. To know effedls from causes is to be wise ; but to 
 search for causes from effe61:s is not to be wise, because fallacies 
 then present themselves, which the investigator calls causes, 
 and this is to turn wisdom into foolishness. Causes are things- 
 prior, and efTe6ls are things posterior ; and things prior cannot 
 be seen from things posterior, but things posterior can be seen 
 from things prior. This is order. For this reason the spiritual- 
 world is here first treated of, for all causes are there, and after- ' 
 wards the natural world, where all things that appear are 
 effects. 
 
 120. The quarters in the spiritual world shall now be 
 spoken of. There are quarters there in like manner as in the 
 natural world, but like that world itself, they are spiritual ; 
 while the quarters in the natural world, like that world itself,^ 
 are natural ; the difference between them, therefore, is so great 
 that they have nothing in common. In each world there are 
 four quarters, which are called east, west, south, and north. 
 In the natural world, these four quarters are constant, deter- 
 mined by the sun on the meridian ; opposite this is north, on one 
 side is east, on the other, west. These quarters are determined 
 by the meridian of each place; for the sun's station on the 
 meridian at each point is always the same, and is therefore 
 fixed. In the spiritual world it is different. The quarters 
 there are determined by the sun of that world, which appears 
 constantly in its own place, and where it appears is the east ; 
 consequently the determination of the quarters in that world 
 is not from the south, as in the natural world, but from the 
 east ; opposite to this is west, on one side is south, and on 
 the other, north. But that these quarters are not determined 
 by the sun, but by the inhabitants of that world, who are 
 angels and spirits, will be seen in what follows. 
 
 121, As these quarters, by virtue of their origin, which is 
 the Lord as a sun, are spiritual, so the dwelling-places of angels 
 and spirits, all of which are according to these quarters, are 
 also spiritual. They are spiritual, because angels and spirits 
 have their places of abode according to their reception of love 
 and wisdom from the Lord. Those in a higher degree of 
 love dwell in the east ; those in a lower degree of love in the 
 west ; those in a higher degree of wisdom, in the south ; and 
 those in a lower degree of wisdom, in the north. From this 
 it is that, in the Word, by "the east," in the highest sense, is 
 meant the Lord, and in a relative sense love to Him ; by the 
 "west," a diminishing love to Him ; by the "south" wisdom in 
 
CONCERNING DIVINE LOVE. — N. 12O-125, 49 
 
 light; and by the "north" wisdom in shade; or similar things 
 relatively to the state of those who are treated ofl 
 
 122* Since the east is the point from which all quarters 
 in the spiritual world are determined, and by the east, in the 
 highest sense, is meant the Lord, and also Divine Love, it is 
 evident that the source from which all things are, is the Lord 
 and love to Him, and that one is remote from the Lord in 
 the measure in which he is not in that love, and dwells either 
 in the west, or in the south, or in the north, at distances cor- 
 responding to the reception of love. 
 
 123* Since the Lord as a sun is constantly in the east, 
 the ancients, with whom all things of worship were represent- 
 ative of spiritual things, turned their faces to the east in their 
 devotions ; and that they might do the like in all worship, they 
 turned their temples also in that dire<51ion. From this it is 
 that, at the present day, churches are built in like manner. 
 
 The QUARTERS IN THE SPIRITUAL WORLD ARE NOT FROM THE 
 
 Lord as a sun, but from the angels according to 
 reception. 
 
 124. It has been stated that the angels dwell separate from 
 each other ; some in the eastern quarter, some in the western, 
 some in the southern, and some in the northern ; and that those 
 who dwell in the eastern quarter are in a higher degree of 
 love ; those in the western, in a lower degree of love ; those in 
 the southern, in the light of wisdom ; and those in the northern, 
 in the shade of wisdom. This diversity of dwelling-places 
 appears as though it were from the Lord as a sun, but it is 
 really from the angels. The Lord is not in a greater and 
 lesser degree of love and wisdom, that is, as a sun He is not in 
 a greater or lesser degree of heat and light with one than with 
 another, for He is everywhere the same. But He is not received 
 by one in the same degree as by another ; and this makes 
 them appear to themselves to be more or less distant from one 
 another, with variety as regards the quarters. From this it; 
 follows that quarters in the spiritual world are nothing else than 
 various receptions of love and wisdom, and thence of heat and 
 light from the Lord as a sun. That this is so is plain from 
 what was shown above (n. 108-112), that in the spiritual world 
 distances are appearances. 
 
 125. As the quarters are various receptions of love and 
 
5© ANGELIC WISDOM 
 
 wisdom by the angels, the variety from which that appearance 
 springs shall now be explained. The Lord is in the angel, 
 and the angel in the Lord (as was shown in a preceding 
 article). But on account of the appearance that the Lord as a 
 sun is outside of the angel, there is also the appearance that the 
 Lord sees him from the sun, and that he sees the Lord in the 
 sun. This is almost like the appearance of an image in a mirror. 
 Speaking, therefore, according to that appearance, it may be 
 said that the Lord sees and looks at each one face to face, but 
 that the angels, on their part, do not thus behold the Lord. 
 Those who are in love to the Lord from the Lord see Him 
 direclly in front ; these, therefore, are in the east and the west ; 
 but those who are more in wisdom see the Lord indire6lly to the 
 right, and those who are less in wisdom indirectly to the left ; 
 therefore the former are in the south, and the latter in the north. 
 The view of these is indirect because love and wisdom (as has 
 been said before), although they proceed from the Lord as one, 
 are not received as one by angels ; and the wisdom which is in 
 excess of the love, while it appears as wisdom, is not, because 
 in the overplus of wisdom there is no life from love. From 
 all this it is evident whence comes the diversity of reception 
 according to which angels appear to dwell in different quarters 
 in the spiritual world. 
 
 126* That this variety of reception of love and wisdom is 
 what gives rise to the quarters in the spiritual world can be seen 
 from the fa6l that an angel changes his quarter according to the 
 increase or decrease of love with him ; from which it is evident 
 that the quarter is not from the Lord as a sun, but from the 
 angel according to reception. It is the same with man as 
 regards his spirit. In respe6l to his spirit, he is in some quar- 
 ter of the spiritual world, whatever quarter of the natural world 
 he may be in, for quarters in the spiritual world, as has been 
 said above, have nothing in common with quarters, in the 
 natural world. Man is in the latter as regards his body, but in 
 the former as regards his spirit. 
 
 127* In order that love and wisdom may make one in 
 angel or man, there are pairs in all the things of his body. The 
 eyes, ears, and nostrils are pairs ; the hands, loins, and feet are 
 pairs ; the brain is divided into two hemispheres, the heart into 
 two chambers, the lungs into two lobes, and in like manner the 
 other parts. Thus in angel and man there is right and left ; and 
 all their right parts have relation to the love from which wisdom 
 comes ; and all the left parts, to the wisdom which is from love ; 
 
CONCERNING DIVINE LOVE. — N. 126-13O. 51 
 
 or, what is the same, all the right i)arts have relation to the good 
 from which truth comes ; and all the left parts, to the truth 
 which is from good. Angel and man have these pairs in order 
 that love and wisdom, or good and truth, may a6l as one, and, 
 as one, may have regard to the Lord. But of this more in 
 what follows. 
 
 128. From all this it can be seen in what fallacy and con- 
 sequent falsity those are, who suppose that the Lord bestows 
 heaven arbitrarily, or arbitrarily allows one to become wise and 
 loving more than another, when, in truth, the Lord is just as 
 desirous that one may become wise and be saved as another. 
 For he provides means for all ; and every one becomes wise 
 and is saved in the measure in which he accepts these means, 
 and lives in accordance with them. For the Lord is the same 
 with one as with another ; but the recipients, who are angels 
 and men, are unlike by reason of unlike reception and life. 
 That this is so can be seen from what has just been said of 
 spiritual quarters, and of the dwelling-places of the angels in 
 accordance with them ; namely, that the diversity is not from 
 the Lord but from the recipients. 
 
 Angels turn their faces constantly to the Lord as 
 a sun, and thus have the south to the right, 
 the north to the left, and the west behind 
 
 THEM. 
 
 129. All that is here said of angels, and of their turning 
 to the Lord as a sun, is also to be understood of man, as regards 
 his spirit. For man in respe6l to his mind is a spirit, and if in 
 love and wisdom, is an angel ; consequently, after death, when 
 he has put off his externals, which he had derived from the 
 natural world, he becomes a spirit or an angel. And because 
 angels turn their faces constantly toward the sun in the east, thus 
 toward the Lord, it is said also of any man who is in love and 
 wisdom from the Lord, that "he sees God," that "he looks to 
 God," that "he has God before his eyes," by which is meant 
 that he lives as an angel does. Such things are spoken of in 
 the world, because they a6lually have existence both in heaven 
 and in the spirit of man. Who does not look before himself to 
 God when he prays, to whatever quarter his face may be 
 turned? 
 
 130. Angels turn their faces constantly to the Lord as a 
 
52 ANGELIC WISDOM 
 
 sun, because they art in the Lord, and the Lord in them ; and 
 the Lord interiorly leads their affe6lions and thoughts, and turns 
 them constantly to Himself; consequently they cannot do other- 
 wise than look towards the east where the Lord appears as a 
 sun ; from which it is evident that angels do not turn them- 
 selv^es to the Lord, but the Lord turns them to Himself For 
 when angels think interiorly of the Lord, they only think ot 
 Him as being in themselves. Real interior thought does not 
 cause distance, but exterior thought, which a6ls as one with the 
 sight of the eyes ; and for the reason that exterior thought, but 
 not interior, is in space ; and when not in space, as in the spirit- 
 ual world, it is still in the appearance of space. But these 
 things can be little understood by the man who thinks about God 
 from space. For God is everywhere, yet not in space. Thus 
 He is both within and without an angel ; consequently an angel 
 can see God, that is, the Lord, both within himself and with- 
 out himself; within himself when he thinks from love and wis- 
 dom, without himself when he thinks about love and wisdom. 
 But these things will be treated of in detail in treatises on The 
 Lord^ s Omnipresence, Omniscie7ice, and Oinnipote^ice . Let every 
 man guard himself against falling into the detestable false doc- 
 trine that God has infused Himself into men, and that He is in 
 them, and no longer in Himself; for God is everywhere, as well 
 within man as without, for apart from space He is in all space 
 (as was shown above, n. 7-10, 69-72) ; whereas if He were in 
 man. He would be not only divisible, but also contained in 
 space ; yea, man then might even think himself to be God. 
 This heresy is so abominable, that in the spiritual world it 
 stinks like carrion. 
 
 131. The turning of angels to the Lord is such, that, at 
 every turn of their bodies they look toward the Lord as a sun 
 in front of them. An angel may turn himself round and round, 
 thereby seeing the various things which surround him, still the 
 Lord as a sun appears constantly before his face. This may 
 seem wonderful, yet it is the truth. It has also been granted 
 to me to see the Lord thus as a sun. I see Him now before 
 my face ; and for several years I have so seen Him, to what- 
 ever quarter of the world I have turned. 
 
 X32. Since the Lord as a sun, consequently the east, is 
 before the faces of all angels of heaven, it follows that the south 
 is to their right ; the north, to the left ; and the west, behind 
 them ; and this, too, at every turn of the body. For, as 
 said before, all quarters in the spiritual world are determined 
 
CONXERNING DIVINE LOVE. — N. I3I-I35. 53 
 
 from the east ; therefore those who have the east before their eyes 
 are in these very quarters, yea, are themselves what determine 
 the quarters; for (as was shown above, n. 124-128) the quar- 
 ters are not from the Lord as a sun, but from the angels accord- 
 ing to reception. 
 
 133. Now since heaven is made up of angels, and angels 
 are of such a nature, it follows that all heaven turns itseli 
 to the Lord, and that, by means of this turning, heaven is 
 ruled by the Lord as one man, as in His sight it is one man. 
 That heaven is as one man in the sight of the Lord may be 
 seen in the work on Heaven and Hell (n. 59-87). Also from 
 this are the quarters of heaven. 
 
 134. Since the quarters are thus inscribed as it were on the 
 angel, as well as on the whole heaven, an angel, unlike man 
 in the world, knows his own home and his own dwelling-place 
 wherever he goes, Man does not know his home and dwelling- 
 place from any spiritual quarter in himself, because he thinks 
 from space, thus from the quarters of the natural world, which 
 have nothing in common with the quarters of the spiritual 
 world. But birds and beasts have such knowledge, for it is 
 implanted in them to know of themselves their homes and 
 dwelling-places, as is evident from abundant observation ; a proof 
 that such is the case in the spiritual world ; for all things which 
 have existence in the natural world are effe6ls, and all things 
 which have existence in the spiritual world are the causes of 
 these effects. There does not exist a natural that does not derive 
 its cause from a spiritual. 
 
 All interior things of the angels, both of mind and 
 
 BODY, are turned TO THE LORD AS A SUN. 
 
 135. Angels have understanding and will, and they have a 
 face and body. They have also the interior things of the under- 
 standing and will, and of the face and body. The interiors of 
 the understanding and will are such as pertain to their interior 
 afife6lion and thought ; the interiors of the face are the brains ; 
 and the interiors of the body are the viscera, chief among which 
 are the heart and lungs. In a word, angels have each and all 
 things that men on earth have ; it is from these things that 
 angels are men. External form, apart from these internal things, 
 does not make them men, but external form together with, 
 yea, from, internals, for otherwise they would be only images 
 
54 ANGELIC WISDOM 
 
 of man, in which there would be no life, because inwardly there 
 would be no form of life. 
 
 X36* It is well known that the will and understanding rule 
 the body at pleasure, for what the understanding thinks, the 
 mouth speaks, and what the will wills, the body does. From 
 this it is plain that the body is a form corresponding to the 
 understanding and will. And because form also is predicated 
 of understanding and will, it is plain that the form of the body 
 corresponds to the form of the understanding and will. But this 
 is not the place to describe the nature of these respe6live forms. 
 In each form there are things innumerable ; and these, on either 
 side, a.S. as one, because they mutually correspond. It is from 
 this that the mind (that is, the will and understanding) rules 
 the body at its beck, thus as entirely as it rules its own self. 
 From all this it follows that the interiors of the mind adl as 
 one with the interiors of the body, and the exteriors of the 
 mind with the exteriors of the body. The interiors of the mind, 
 likewise the interiors of the body, will be considered further 
 on, when degrees of life have been treated of 
 
 I37» Since the interiors of the mind make one with the 
 interiors of the body, it follows that when the interiors of the 
 mind turn themselves to the Lord as a sun, those of the body 
 turn themselves in like manner ; and because the exteriors of 
 both, of mind as well as body, depend upon tkeir interiors, 
 they also do the same. For what the external does, it does 
 from internals, the general deriving all it has from the par- 
 ticulars by which it exists. From this it is evident that as an 
 angel turns his face and body to the Lord as a sun, all the in- 
 teriors of his mind and body are turned in the same dire6lion. 
 It is the same with man, if he has the Lord constantly before 
 his eyes, which is the case if he is in love and wisdom. He then 
 looks to the Lord not only with eyes and face, but also with all 
 the mind and all the heart, that is, with all things of the will and 
 understanding, together with all things of the body. 
 
 138. This turning to the Lord is an a6lual turning, a kind 
 of elevation ; for there is an uplifting into the heat and light ol 
 heaven, which is done by the interiors' becoming opened ; and 
 when these are opened, love and wisdom flow into the interiors 
 of the mind, and the heat and light of heaven into the interiors oi 
 the body. From this comes elevation, like a rising out of cloud 
 into clear air, or out of air into ether. Moreover, love and wis- 
 dom, with their heat and light, are the Lord with man ; and 
 He, as was said before, turns man to Himself It is the reverse 
 
COXCERNIXG DIVINE LOVE. — N. I36-I4I. 55 
 
 with those who ai e not in love and wisdom, especially with those 
 who are opposed to love and wisdom. Their interiors, both of 
 mind and body, are closed ; and when closed, the exteriors re-a6l 
 against the Lord, for such is their inherent nature. Conse- 
 quently, such persons turn themselves backward from the Lord ; 
 and turning oneself backward is turning to hell, 
 
 139* This a6lual turning to the Lord is from love together 
 with wisdom ; not from love alone, nor from wisdom alone; for' 
 love alone is like an esse without its existe^e, since love has its 
 existence in wisdom ; and wisdom without love is like an exis- 
 tere without its esse, since wisdom has its existence from love. 
 Love is indeed possible without wisdom ; but such love is man's, 
 and not the Lord's. Wisdom also is possible without love; 
 but such wisdom, although from the Lord, has not the Lord in 
 it ; for it is like the light of winter, which is from the sun ; still 
 the sun's essence, which is heat, is not in it. 
 
 Every spirit, whatever his quality, turns in like 
 manner to his ruling love. 
 
 140* It shall first be explained what a spirit is, and what 
 an angel is. Every man after death comes, in the first place, 
 into the world of spirits, which is midway between heaven and 
 hell, and there passes through his own times, that is, his own 
 states, and becomes prepared, according to his life, either for 
 heaven or for hell. So long as one stays in that world he is 
 called a spirit. He who has been raised out of that world into 
 heaven is called an angel ; but he who has been cast down into 
 hell is called either a satan or a devil. So long as these continue 
 in the world of spirits, he who is preparing for heaven is called 
 an angelic spirit ; and he who is preparing for hell, an infernal 
 spirit ; meanwhile the angelic spirit is conjoined with heaven, 
 and the infernal spirit with hell. All spirits in the world of 
 spirits are adjoined to men ; because men, in respe6l to the inte- 
 riors of their minds, are in like manner between heaven and 
 hell, and through these spirits, communicate with heaven or 
 with hell according to their life. It is to be observed that the 
 world of spirits is one thing, and the spiritual world another ; 
 the world of spirits is that which has just been spoken of; but 
 the spiritual world includes that \vorld, and heaven and hell. 
 
 141. Since the subje6l now under consideration is the turn- 
 ing of angels and spirits to their own loves by reason of these 
 
56 ANGELIC WISDOM 
 
 loves, something shall be said about loves. The whole heaven is 
 divided into societies according to all the differences of loves ; in 
 like manner hell, and in like manner the world of spirits. But 
 heaven is divided into societies according to the differences ol 
 heavenly loves ; hell, into societies, according to the differences 
 of infernal loves ; and the world of spirits, according to the 
 differences of loves both heavenly and infernal. There are two 
 loves which are the head of all the rest, that is, lo which all 
 other loves stand related ; the love v/hich is the head of all 
 heavenly loves, or to which they all relate, is love to the Lord ; 
 and the love which is the head of all infernal loves, or to which 
 they all relate, is the love of rule springing from the love of self. 
 These two loves are diametrically opposed to each other. 
 
 142. Since these two loves, love to the Lord and love of 
 rule springing from love of self, are wholly opposed to each 
 other, and since all who are in love to the Lord turn to the 
 Lord as a sun (as was shown in the preceding article), it can 
 be seen that all who are in the love of rule springing from love 
 of self, turn their backs to the Lord. They thus face in oppo- 
 site directions, because those who are in love to the Lord love 
 nothing more than to be led by the Lord, and will that the 
 Lord alone shall rule ; while those who are in the love of rule 
 springing from love of self, love nothing more than to be led by 
 themselves, and will that themselves alone may rule. This is 
 called a love of rule springing from love of self, because there 
 is a love of rule springing from a love of performing uses, which 
 is a spiritual love, because it makes one with love towards the 
 neighbor. Still this cannot be called a love of rule, but a love 
 of performing uses. 
 
 X43. Every spirit, of whatever quality, turns to his own 
 ruling love, because love is the life of every one (as was shown 
 in Part I., n. 1-3); and life turns its receptacles, called mem- 
 bers, organs, and viscera, thus the whole man, to that society 
 which is in a love similar to itself, thus where its own love is. 
 
 144. Since the love of rule springing from love of self 
 is wholly opposed to love to the Lord, the spirits who are in that 
 love of rule turn the face backwards from the Lord, and there- 
 fore look with eyes to the west in the spiritual world ; and being 
 thus bodily in a reversed position, they have the east behind 
 them, the north at their right, and the south at their left. They 
 have the east behind them because they hate the Lord ; they 
 have the north at their right, because they love fallacies and 
 falsities therefrom ; and they have the south at their left, because 
 
CONXERNING DIVINE LOVE. — X. I42-I46. 57 
 
 they despise the hqht of wisdom. They may turn in every 
 dire61:ion, and yet all things which they see about them appear 
 similar to their love. All such are sensual-natural ; and some 
 are of svich a nature as to imagine that they alone live, looking 
 upon others as images. They believe themselves to be wise 
 above all others, though, in truth, they are insane. 
 
 145* In the spiritual world ways are seen, laid out like 
 ways in the natural world ; some leading to heaven, and some 
 to hell ; but the ways leading to hell are not visible to those 
 going to heaven, nor are the ways leading to heaven visible to 
 those going to hell. There are countless ways of this kind ; for 
 there are ways which lead to every society of heaven and to 
 every society of hell. Each spirit enters the way which leads 
 to the society of his own love, nor does he see the ways leading 
 in other dire6lions. Thus it is that each spirit, as he turns 
 himself to his ruling love, goes forward in it. 
 
 Divine Love and Divine Wisdom proceeding from the 
 Lord as a sun and producing heat and light in 
 heaven, are the proceeding Divine, which is the 
 Holy Spirit. 
 
 146. In 77/1? Don.7'ine of the New Jerusalem cojicejiiitig the 
 I^ord it has been shown, that God is one in person and essence, 
 in whom there is a trinity, and that that God is the Lord ; 
 also, that the trinity in Him is called Father, Son, and Holy 
 Spirit ; and that the Divine from which, [Creative Divine] is 
 called the Father ; the Human Divine, the Son ; and the Pro- 
 ceeding Divine, the Holy Spirit. The Divine is called "Proceed- 
 ing," but the reason for its being so called is not known. It is 
 not known, because until now it has been unknown that the 
 Lord appears before the angels as a sun, from which sun pro- 
 ceeds heat which in its essence is Divine Love, together with 
 light which in its essence is Divine Wisdom. So long as these 
 things were unknown, it could not be known that the Pro- 
 ceeding Divine is not a Divine by itself ; consequently the Atha- 
 nasian do6lrine of the trinity declares that there is one person 
 of the Father, another of the Son, and another of the Holy 
 Spirit. Now, however, when it is known that the Lord appears 
 as a sun, a correft idea may be had of the Proceeding Divine, 
 which is called the Holy Spirit, that it is one with the Lord, 
 but proceeds from Him, as heat and light from a sun. For the 
 
58 ANGELIC WISDOM 
 
 same reason angels are in Divine heat and Divine light just so 
 far as they are in love and wisdom. Without knowing that 
 the Lord appears as a sun in the spiritual world, and that His 
 Divine thus proceeds, it can in no way be known what is meant 
 by "proceeding," whether, for instance, it is simply communi- 
 cating those things which are the Father's and the Son's, or 
 simply enlightening and teaching. Yet since it has been known 
 that God is one, and is omnipresent, it is not in accord with 
 enlightened reason to recognize the Proceeding Divine as a 
 Divine by itself, and to call it God, and thus divide God. 
 
 I4.7* ^t h^s been shown above that God is not in space, 
 and that He is therefore omnipresent ; also that the Divine is 
 the same everyw'here, but that its apparent variety is in angels 
 and men from difference of reception. Now since the Proceed- 
 ing Divine, from the Lord as a sun, is in light and heat, and 
 light and heat flow first into universal recipients, which in the 
 world are called atmospheres, and these are the recipients oi 
 clouds, it can be seen that as the interiors pertaining to the 
 understanding of man or angel, are veiled by such clouds, so is 
 he a receptacle of the Proceeding Divine. By clouds are meant 
 spiritual clouds, which are thoughts. These, if from truths, are 
 in accordance, but if from falsities, are at variance with Divine 
 Wisdom ; consequently, in the spiritual world thoughts from 
 truths, when presented to the sight, appear as shining white 
 clouds, but thoughts from falsities as black clouds. From all 
 this it can be seen that the Proceeding Divine is indeed in every 
 man, but is variously veiled by each. 
 
 148. As the Divine itself is present in angel and man by 
 spiritual heat and light, those who are in the truths of Divine 
 Wisdom and in the goods of Divine Love, when affedled by 
 these, and from afifeftion think from them and about them, are 
 said to glow with love to God ; this sometimes becomes so 
 evident as to be perceived and felt, as when a preacher speaks 
 from zeal. These same are also said to be enlightened by God, 
 because the Lord, by his Proceeding Divine, not only kindles 
 the will with spiritual heat, but also enlightens the understand- 
 ing with spiritual light. 
 
 149. From the following passages in the Word it is plain 
 that the Holy Spirit is the same as the Lord, and is truth itself, 
 from which man has enlightenment. 
 
 Jesus said, "When the spirit of truth is come, he will guide you into all 
 truth; he shall not speak of himself; but vvhatsoevei he shall have 
 heard, that shall he speak" {John xvi. 13). 
 
CONCERNING DIVINE LOVE. — N. I47-I52. 59 
 
 "He shall glorify Me; for he shall receive of Mine, and shall show it 
 
 unto you" {John xvi. 14, 15). 
 That He will be with the disciples and in them {John [xiv. 17 ;] xv. 26). 
 Jesus said, "The words that I speak unto you, they are spirit and they 
 
 are life " {John vi. 63). 
 
 From these passages it is evident that the Truth itself which 
 proceeds from the Lord, is called the Holy Spirit ; and because 
 it is in light, it enlightens. 
 
 150* Enlightenment, which is attributed to the Holy Spirit, 
 is indeed in man from the Lord, yet it is effedted by spirits and 
 angels as mediums. But the nature of that mediation cannot yet 
 be described ; only it may be said that angels and spirits can in 
 no way enlighten man from themselves, because they, like man, 
 are enlightened by the Lord ; and as they are enlightened in 
 like manner, it follows that all enlightenment is from the Lord 
 alone. It is effe6led by angels or spirits as mediums, because 
 the man when he is enlightened is placed in the midst of angels 
 and spirits who, more than others, receive enlightenment from 
 the Lord alone. 
 
 The Lord created the universe and all things there- 
 of BY MEANS OF THE SUN WHICH IS THE FIRST PRO 
 CEEDING OF DiVINE LoVE AND DiVINE WiSDOM. 
 
 151. By ' ' the Lord ' ' is meant God from eternity, that is, 
 Jehovah, who is called Father and Creator, because He is one 
 with Him, as has been shown in The Doctrine of the New 
 Jerusalem concerning the Lord; consequently in the following 
 pages, where also creation is treated of. He is called the Lord. 
 
 152. That all things in the universe were created by Di- 
 vine Love and Divine Wisdom was fully shown in Part L, 
 (particularly in n. 52, 53) ; here now it is to be shown that this 
 was done by means of the sun, which is the first proceeding of 
 Divine Love and Divine Wisdom. No one who is capable of 
 seeing efifedls by causes, and afterwards from causes efte6ls in 
 their order and sequence, can deny that the sun is the first 
 of creation, for all the things that are in its world have 
 perpetual existence from it ; and because they have perpetual 
 existence from it, their existence was derived from it. The 
 one Involves- and is proof of the other ; for all things are 
 under the sun's view, since it determined that they should be, 
 and to hold under its view is to determine perpetually ; there- 
 fore it is said that subsistence is perpetual existence. If, more- 
 
6o ANGELIC WISDOM 
 
 over, any thing were to be withdrawn entirely from the sun's, 
 influx through the atmospheres, it would instantly be dissipated ; 
 for the atmospheres, which are purer and purer, and are ren- 
 dered a6live in power by the sun, hold all things in conne6lion. 
 Since, then, the perpetual existence of the universe, and of 
 every thing pertaining to it, is from the sun, it is plain that the 
 sun is the first of creation, from which [is all else]. The sun 
 is spoken of as creating, but this means the Lord, by means of 
 the sun ; for the sun also is created by the Lord. 
 
 153. There are two suns through which all things have been 
 created by the Lord, the sun of the spiritual world and the sun 
 of the natural world. All things were created by the Lord 
 through the sun of the spiritual world, not through the sun of 
 natural world, since the latter is far below the former'; it is 
 in middle distance ; above it is the spiritual world, and below 
 it is the natural world. This sun of the natural world was 
 created to render aid, as a kind of substitute ; this aid will be 
 spoken of in what follows. 
 
 154. The universe and all things thereof were created by 
 the Lord, the sun of the spiritual world serving as a medium, 
 because that sun is the first proceeding of Divine Love and 
 Divine Wisdom, and from Divine Love and Divine Wisdom 
 all things are (as was pointed out above, n. 52-82). In every 
 thing created, greatest as well as least, there are these three, 
 end, cause and efre6f:. A created thing in which these three 
 are not, is impossible. In what is greatest, that is, in the uni- 
 verse, these three exist in the following order ; in the sun, which 
 is the first proceeding of Divine Love and Divine Wisdom, is 
 the end of all things ; in the spiritual world are the causes of all 
 things ; in the natural world are the efifefts of all things. How 
 these three are in things first and last shall be shown in what 
 follows. Since, then, no created thing is possible in which 
 these three are not, it follows that the universe and all things 
 thereof were created by the Lord through the sun, wherein 
 is the end of all things. 
 
 155* Creation itself cannot be brought within man's com- 
 prehension unless space and time are removed from thought; 
 but if these are removed, it can be comprehended. Removing 
 these if you can, or as much as you can, and keeping the mind 
 In ideas abstra6led from space and time, you will perceive 
 that there is no difference between the maximum of space and 
 the minimum of space ; and then you cannot but have a similar 
 idea of the creation of the universe as of the creation of the 
 
CONCERNING DIVINE LOVE. — N. 153-157. 61 
 
 particulars therein ; you will also perceive that diversity in 
 created things springs from this, that there are infinite things in 
 God-Man, consequently things without limit in the sun which 
 is the first proceeding fi-om Him ; these countless things are 
 presented as in an image, in the created universe. From this 
 it is that no one thing can anywhere be precisely like another. 
 From this comes that variety of all things which is presented to 
 sight, in the natural world together with space, but in the spirit- 
 ual world with appearance of space ; and it is a variety both of 
 generals and of particulars. These are the things which have 
 been pointed out in Part I., where it is shown that in God-Man 
 infinite things are one distindly (n. 17-22); that all things in 
 the universe were created by Divine Love and Divine Wisdom, 
 (n. 52, 53) ; that all things in the created universe are recipients 
 of the Divine Love and of the Divine Wisdom of God-Man (n. 
 54-60) ; that the Divine is not in space (n. 7-10) ; that the Di- 
 vine apart from space fills all spaces (n. 69-72) ; that the Divine 
 is the same in things greatest and least (n. 77-82). 
 
 156. The creation of the universe, and of all things thereof, 
 cannot be said to have been wrought from space to space, or 
 from time to time, thus progressively or successively, but from 
 eternity and from infinity ; not from eternity of time, because 
 there is no such thing, but from eternity not of time, for this 
 is the same with the Divine ; nor from infinity of space, because 
 again there is no such thing, but from infinity not of space, 
 which also is the same with the Divine. These things, I know, 
 transcend the ideas of thoughts that are in natural light, but 
 they do not transcend the ideas of thoughts that are in spiritual 
 light, for in these there is nothing of space and time. Neither 
 do they wholly transcend ideas that are in natural light ; for 
 i-vhen it is said that infinity of space is not possible, this is com- 
 firmed by every one from reason. It is the same with eternity, 
 for this is infinity of time. If you say "to eternity," it is com- 
 prehensible from time; but "from eternity" is not comprehen- 
 sible, unless time is removed. 
 
 The sun of the natural world is pure fire, conse- 
 quently DEAD ; nature ALSO IS DEAD, BECAUSE IT 
 DERIVES ITS ORIGIN FROM THAT SUN. 
 
 157. Creation itself cannot be ascribed in the least to the 
 sun of the natural world, but must be wholly ascribed to the sun 
 
62 ANGELIC WISDOM 
 
 of the spiritual world ; because the sun ol the natural world is 
 altogether dead ; but the sun of the spiritual world is living ; for 
 it is the first proceeding of Divine Love and Divine Wisdom ; 
 and what is dead does not a6l at all from itself, but is a6ted 
 upon ; consequently to ascribe to it anything of creation would 
 be like ascribing the work of an artificer to the tool which is 
 moved by his hands. The sun of the natural world is pure fire 
 from which everything of life has been withdrawn ; but the sun 
 of the spiritual world is fire in which is Divine Life. The 
 angelic idea of the fire of the sun of the natural world, and of 
 the fire of the sun of the spiritual world, is this ; that in th^ 
 fire of the sun of the spiritual world the Divine Life is within, 
 but in the fire of the sun of the natural world it is without. 
 From this it can be seen that the a6luating power of the natural 
 sun is not from itself, but from a living force proceeding from 
 the sun of the spiritual world ; consequently if the living force 
 of that sun were withdrawn or taken away, the natural sun 
 would collapse. For this reason the worship of the sun is the 
 lowest of all the forms of God-worship, for it is wholly dead, 
 as the sun itself is, and therefore in the Word it is called 
 "abomination." 
 
 158. As the sun of the natural world is pure fire, and 
 therefore dead, the heat proceeding from it is also dead heat, 
 likewise the light proceeding from it is dead ; so also are the 
 atmospheres, which are called ether and air, and which receive 
 in their bosom and carry down the heat and light of that sun ; 
 and as these are dead so are each and all things of the earth which 
 are beneath the atmospheres, and are called soils, yet these, 
 one and all, are encompassed by what is spiritual, proceeding and 
 flowing forth from the sun of the spiritual world. Unless they 
 had been so encompassed, the soils could not have been stirred 
 into activity, and have produced forms of uses, which are plants, 
 nor forms of life, which are animals ; nor could have supplied 
 the materials by which man begins and continues to exist. 
 
 159* Now since nature begins from that sun, and all that 
 springs forth and continues to exist from it is called natural, it 
 follows that nature, with each and every thing pertaining thereto, 
 is dead. It appears in man and animal as if alive, because 
 of the life which accompanies and actuates it. 
 
 l6o« Since these lowest things of nature which form soils 
 are dead, and are not changeable and varying according to 
 states of affe61:ions and thoughts, as in the spiritual world, but 
 unchangeable and fixed, therefore in nature there are spaces and 
 
CONCERNING DIVINE LOVE. — N. I58-163. 63 
 
 spacial distances. There are such things, because creation has 
 there terminated, and abides at rest. From this it is evident 
 that spaces are a property of nature ; and because in nature 
 spaces are not appearances of spaces according to states of life, 
 as they are in the spiritual world, these also may be called dead 
 
 l6l« Since times in like manner are settled and constant, 
 they also are a property of nature ; for the length of a day is con- 
 stantly twenty-four hours, and the length of a year is constantly 
 three hundred and sixty-five days and a quarter. The very 
 states of light and shade, and of heat and cold, which cause 
 these periods to vary, are also regular in their return. The 
 states which recur daily are morning, noon, evening, and night ; 
 those recurring yearly are spring, summer, autumn, and winter. 
 Moreover, the annual states modify regularly the daily states. 
 All these states are likewise dead because they are not states of 
 life, as in the spiritual world ; for in the spiritual world there is 
 continuous light and there is continuous heat, the light corre- 
 sponding to the state of wisdom, and the heat to the state 
 of love with the angels ; consequently the states of these are 
 living. 
 
 162* From all this the foolishness of those who ascribe all 
 things to nature can be seen. Those who have confirmed 
 themselves in favor of nature have brought themselves to such 
 a state that they are no longer willing to raise the mind above 
 nature ; consequently their minds are shut above and opened 
 below. Man thus becomes natural-sensual, that is, spiritually 
 dead ; and because he then thinks only from such things as he 
 has imbibed from his bodily senses, that is, through the senses 
 from the world, he at heart even denies God. Then because 
 conjun6lion with heaven is broken, conjun6lion with hell takes 
 place, the capacity to think and will alone remaining ; the 
 capacity to think, from rationality, and the capacity to will, from 
 freedom ; these two capacities every man has from the Lord, nor 
 are they ever taken away. These two capacities devils have, the 
 same as angels ; but devils devote them to insane thinking and 
 evil doing, but angels to becoming wise and doing good. 
 
 Without a double sun, one living and the other dead, 
 NO creation is possible. 
 
 163. The universe in general is divided into two worlds, 
 the spiritual and the natural. In the spiritual world are angels 
 
64 ANGELIC WISDOM 
 
 and spirits, in the natural world men. In external appearance 
 these two worlds are entirely alike, so alike that they cannot 
 be distinguished ; but internally they are entirely unlike. The 
 men themselves in the spiritual world, who (as was said above) 
 are called angels and spirits, are spiritual, and, being spiritual, 
 they think spiritually and speak spiritually. But the men of 
 the natural world are natural, and therefore think naturally and ^ 
 speak naturally ; and spiritual thought and speech have nothing 
 in common with natural thought and speech. From this it 
 is plain that these two worlds, the spiritual and the natural, are 
 entirely distinct from each other, so that they can in no respect 
 be together. 
 
 164a Now as these two worlds are so distinft, it is neces- 
 sary that there should be two suns, one fi-om which all spiritual 
 things are, and another from which all natural things are. 
 And as all spiritual things in their origin are living, and all 
 natural things from their origin are dead, and these origins are 
 suns, it follows that the one sun is living and the other dead ; 
 also, that the dead sun itself is created by the Lord through 
 the living sun. 
 
 165* A dead sun was created to this end, that in outmosts 
 all things may be fixed, settled, and constant, and thus there 
 may be forms of existence which shall be pfjrmanent and durable. 
 In this and in no other way is creation founded. The terra- 
 queous globe, in which, upon which, and about which, such, 
 things exist, is a kind of base and support ; for it is the outmost 
 work \ultiinum opus\ in which all things terminate, and upon 
 which they rest. It is also a kind of matrix, out of which 
 effe6ls, which are ends of creation, are produced, as will be 
 shown in what follows. 
 
 l66« That every thing was created by the Lord through 
 the living sun, and nothing through the dead sun, can be seen 
 from this, that what is living disposes what is dead in submis- 
 sion to itself, and forms it for uses, which are its ends ; but the 
 reverse never occurs. Only a person bereft of reason and who 
 is ignorant of what life is, can think that all things are from 
 nature, that life even comes from nature. Nature cannot dis- 
 pense life to anything, since nature in itself is wholly inert. 
 For what is dead to a6l upon what is living, or for dead force to 
 a6l upon living force, or, what is the same, for the natural to a6l 
 upon the spiritual, is entirely contrary to order, therefore so to 
 think is contrary to the light of sound reason. What is dead, 
 that is, the natural, may indeed in many ways be perverted or 
 
CONCERNING DIVINE LOVE. — N. 164-16S. 65 
 
 changed by external accidents, but it cannot a6l upon life ; 
 on the contrary life a<5ls into it, according to the induced 
 change of form. It is the same with physical influx into the 
 spiritual operations of the soul ; this, it is known, does not 
 occur, for it is not possible. 
 
 The END OF CREATION HAS EXISTENCE IN OUTMOSTS, WHICH 
 END IS THAT ALL THINGS MAY RETURN TO THE CRE- 
 ATOR AND THAT THERE MAY BE CONJUNCTION, 
 
 167. In the first place, something shall be said about ends. 
 There are three things which follow in order, called first end, 
 middle end, and last end ; they are also called end, cause, and 
 effe6l. These three must be together in every thing, that it 
 may be anything. For a first end without a middle end, and 
 at the same time a last end, is impossible ; or, what is the same, 
 an end alone, without a cause and an effedl is impossible. 
 Equally impossible is a cause alone without an end from which 
 and an effect in which it is, or an effe6l alone, that is, an effect 
 without its cause and end. That this is so may be compre- 
 hended if it be observed that an end without an effe6l, that is, 
 separated from an effeft, is a thing destitute of existence, and 
 therefore a mere term. For in order that an end may actually 
 be an end it must be terminated, and it is terminated in its 
 effect, wherein it is first called, because it is first, an end. It 
 appears as if the agent or the efficient exists by itself; but this 
 so appears from its being in the effe6l ; but if it is separated 
 from the effect it instantly vanishes. From all this it is evident 
 that these three, end, cause, and effe6l, must be in every thing 
 to make it anything. 
 
 l68* It must be known further, that the end is everything 
 in the cause, and everything in the effe6l ; from this it is that 
 end, cause, and effe6l, are called first end, middle end, and last 
 end. But that the end may be everything in the cause, there 
 must be something from the end in the cause wherein the end 
 must be ; and that the end may be everything in the effe6l, 
 there must be something from the end through the cause, in 
 the effect, wherein the end must be. The end cannot be in 
 itself alone, but must be in something having existence from it, 
 in which it can dwell as to all that is its own, and by afting, 
 come into effedl, until it has permanent existence. That in 
 which it has permanent existence is the last end, which is 
 called effe6l. 
 
66 ANGELIC WISDOM 
 
 169. These three, namely, end, cause, and effefl, are in 
 the created universe, both in its greatest and least parts. The)-' 
 are in the greatest and least parts of the created unixerse, 
 because they are in God the Creator, who is the Lord from 
 eternity. But since He is Infinite, and in the Infinite infinite 
 things are one distindlly (as was shown above, n. 17-22), there- 
 fore also these three in Him, and in His infinites, are one dis- 
 tinctly. From this it is that the uni\erse, which was created 
 from His Bsse, and which, regarded as to uses, is His image, 
 possesses tliese three in all its parts, both general and par- 
 ticular. 
 
 170. The universal end, that is, the end of all things ot 
 creation, is that there may be an eternal conjunclion of the 
 Creator with the created uni\erse ; and this is not possible 
 unless there are subje6ls wherein His Divine can be as in Itself, 
 tlius in which it can dwell and abide. In order that these 
 subi'eifis mav be dwelling-places and mansions of Him, they 
 must be recipients of His love and wisdom as of themselves ; 
 such, therefore, as will elevate themselves to the Creator as of 
 themselves, and conjoin themselves with Him. Without this 
 abilitv to reciprocate no conjundlion is possible. These sub- 
 jeifls are men, who are able as of themselves to elevate and 
 conjoin themselves. That men are such subjecls, and that they 
 are recipients of the Divine as of themselves, has been pointed 
 out above many times. By means of this conjundlion, the 
 Lord is present in every work created by Him ; for everything 
 has been created for man as its end ; consequently the uses of 
 all created things ascend by degrees from outmosts to man. 
 and through man to God the Creator from whom [are all 
 things] (as was shown above, n. 65-6S). 
 
 171. To this last end creation progresses continually, 
 through end, cause, and efle<5l, because these three are in the 
 Lord the Creator (as was said just above) ; also the Divine apart 
 from space is in all space (n. 69-72) ; and is the same in things 
 greatest and least (n. 77-S2) ; from which it is evident tliat the 
 created universe, in its general progression to its last end, is 
 relatively tlie middle end. For out of the earth forms of 
 uses are continually raised by the Lord the Creator, in their 
 order up to man, who as to his body is also from it. There- 
 after, man is elevated by die reception of love and wisdom 
 from the Lord ; and for this reception of love and wisdom, 
 all means are provided ; and he has been so made as to be 
 able to receive, if he will. From what has now been said it 
 
CONCERNING DIVINE LOVE. — N. 169-172. 67 
 
 can be seen, though as yet only in a general manner, that the 
 end of creation has existence in outmost things ; which end is, 
 that all things may return to the Creator, and that there may 
 be conjundlion. 
 
 172. That these three, end, cause, and effe6i, are in each 
 and everything created, can also be seen from this, that all 
 effe(5ls, which are called last ends, become anew first ends in 
 uninterrupted succession from the First, who is the Lord the 
 Creator, even to the last end, which is the conjun6lion of man 
 with Him. That all last ends become anew first ends is plain 
 from this, that there can be nothing so inert and dead as to 
 have no efficient power in it. Even out of sand there is a kind 
 of exhalation, such as gives power to produce, and therefore to 
 effeft something. 
 
68 ANGELIC WISDOM 
 
 5^art €{)ii:ti. 
 
 In the spiritual world there are atmospheres, waters 
 
 AND earths, just AS IN THE NATURAL WORLD ; ONLY 
 THE FORMER ARE SPIRITUAL, WHILE THE LATTER ARE 
 NATURAL. 
 
 I73« It has been said in the preceding pages, and shown 
 in the work on Heaven and Hell, that the spiritual world is 
 like the natural world, with the difference only that each and 
 every thing of the spiritual world is spiritual, and each and 
 every thing of the natural world is natural. As these two 
 worlds are alike, there are in both, atmospheres, waters, and 
 earths, which are the generals through and from which each 
 and all things have their existence with infinite variety. 
 
 I74.» As regards the atmospheres, which are called ethers 
 and airs, they are alike in both worlds, the spiritual and the 
 natural, except that they are spiritual in the spiritual world, and 
 natural in the natural world. The former are spiritual, because 
 they have their existence from the sun which is the first proceed- 
 ing of the Divine Love and Divine Wisdom of the Lord, and 
 from Him receive within them the Divine fire which is love, 
 and the Divine light which is wisdom, and carry these down to 
 the heavens where the angels dwell, and cause the presence of 
 that sun there in things greatest and least. The spiritual at- 
 mospheres are divided substances, that is, minute forms, origin- 
 ating from the sun. As these each singly receive the sun, its 
 fire, distributed among so many substances, that is, so many, 
 forms, and as it were enveloped by them, and tempered by' 
 these envelopments, becomes heat, adapted finally to the love 
 of angels in heaven and of spirits under heaven. The same is 
 true of the light of that sun. In this the natural atmospheres 
 are like spiritual atmospheres, that they also are divided sub- 
 stances or minute forms originating from the sun of the natural 
 world ; these also singly receive the sun and store up its fire in 
 
CONCERNING DIVINE LOVE. — N. 173-177. 69 
 
 themselves, and temper it, and carry it down as heat to earth, 
 where men dwell. The same is true of natural light. 
 
 I75» The difference between spiritual and natural atmo- 
 spheres is that spiritual atmospheres are receptacles of Divine 
 fire and Divine light, thus of love and wisdom, for they enclose 
 these interiorly within them ; while natural atmospheres are 
 receptacles, not of Divine fire and Divine light, but of the fire 
 and light of their own sun, which in itself is dead, as was shown 
 above ; consequently there is nothing interiorly in them from 
 the sun of the spiritual world, although they are environed by 
 spiritual atmospheres from that sun. This difference between 
 spiritual and natural atmospheres has been learned from the 
 wisdom of angels. 
 
 X7^* That there are atmospheres in the spiritual, just 
 as in the natural, world, can be seen from this, that angels and 
 spirits breathe, and also speak and hear just as men do in the 
 natural world ; and respiration, speech, and hearing are all 
 effe6led by means of a lowest atmosphere, which is called air ; 
 it can be seen also from this, that angels and spirits, like men 
 in the natural world, have sight, and sight is possible only by 
 means of an atmosphere purer than air ; also from this, that 
 angels and spirits like men think and are moved by affe6lion, 
 and thought and affe6lion are not possible except by means of 
 still purer atmospheres ; and finally from this, that all parts of 
 the bodies of angels and spirits, external as well as internal, are 
 held together in conne6lion by atmospheres, the external by air 
 and the internal by ethers. Without the surrounding pressure 
 and adlion of these atmospheres the interior and exterior forms 
 of the body would evidently dissolve away. Since angels are 
 spiritual, and each and all things of their bodies are held to- 
 gether in conne6lion, form, and order by means of atmospheres, 
 it follows that these atmospheres are spiritual ; they are spirit- 
 ual, because they arise from the spiritual sun which is the first 
 proceeding of the Lord's Divine Love and Wisdom. 
 
 177. That there are also waters and lands in the spiritual 
 as well as in the natural world, with the difference that these 
 waters and lands are spiritual, has been said above and has 
 been shown in the work on Heaven and Hell; and because 
 these are spiritual, they are moved and modified by the heat 
 and light of the spiritual sun, the atmospheres therefrom serv- 
 ing as mediums, just as waters and lands in the natural world 
 are moved and modified by the heat and light of the sun of 
 their world, its atmospheres serving as mediums. 
 
70 ANGELIC WISDOM 
 
 178. Atmospheres, waters, and lands are here mentioned^ 
 because these three are the generals, through and from which 
 each and all things have their existence in infinite variety. 
 The atmospheres are the a6live forces, the waters are the 
 mediate forces, and the lands are the passive forces, from which 
 all effe6ls have existence. These three forces are such in their 
 series solely by virtue of the life which proceeds from the Lord 
 as a sun, and which makes them a6live. 
 
 There are degrees of love and wisdom, consequently 
 degrees of heat and light, also degrees of atmo- 
 SPHERES. 
 
 179. The things which are to follow cannot be compre- 
 hended unless it be known that there are degrees, also what 
 they are, and what their nature is, because in every created 
 thing, thus in every form, there are degrees. This Part of 
 Angelic Wisdom will therefore treat of degrees. That there are 
 degrees of love and wisdom can be clearly seen from the faft 
 that there are angels of the three heavens. The angels of the 
 third heaven so far excel the angels of the second heaven in love 
 and wisdom, and these, the angels of the lowest heaven, that they 
 cannot be together. The degrees of love and wisdom distin- 
 guish and separate them. It is from this that angels of the 
 lower heavens cannot ascend to angels of higher heavens, or if 
 allowed to ascend, they do not see the higher angels or any- 
 thing that is about them. They do not see them because the 
 love and wisdom of the higher angels is of a higher degree, 
 transcending the perception of the lower angels. For each angel 
 is his own love and his own wisdom ; and love together with 
 wisdom in its form is a man, because God, who is Love itself 
 and Wisdom itself, is a Man. It has sometimes been permitted 
 me to see angels of the lowest heaven who have ascended to 
 the angels of the third heaven ; and when they had made their 
 way thither, I have heard them complaining that they did not 
 see any one, and all the while they were in the midst of the 
 higher angels. Afterwards they were instructed that those 
 angels were invisible to them because their love and wisdom 
 were imperceptible to them, and that love and wisdom are what 
 make an angel to appear as a man. 
 
 x8o. That there must be degrees of love and wisdom is 
 still more evident when the love and wisdom of angels are 
 
CONCERNING DIVINE LOVE. — N. 178-182. 71 
 
 compared with the love and wisdom of men. It is known that 
 the wisdom of angels, when thus compared, is ineffable ; also 
 it will be seen in what follows that to men who are in natural 
 love, this wisdom is incomprehensible. It appears ineffable 
 and incomprehensible because it is of a higher degree. 
 
 l8l« As there are degrees of love and wisdom, so there 
 are degrees of heat and light. By heat and light are meant 
 spiritual heat and light, such as angels in the heavens have, 
 and such as men have as to the interiors of their minds ; for 
 men have the same heat of love and light of wisdom that the 
 angels do. In the heavens, such and so much love as the 
 angels have, such and so much is their heat ; and the same is 
 true of their light as compared with their wisdom ; the reason is, 
 that with them love is in heat, and wisdom in light (as was 
 shown above). It is the same with men on earth, with the 
 difference, however, that angels feel that heat and see that light, 
 but men do not, because they are in natural heat and light ; 
 and while they are in the natural heat and light spiritual heat 
 is not felt except through a certain enjoyment of love, and 
 spiritual light is not seen except through perception of truth. 
 Now since man, so long as he is in natural heat and light, 
 knows nothing of the spiritual heat and light within him, and 
 since knowledge of these can be obtained only through ex- 
 perience from the spiritual world, the heat and light in which 
 the angels and their heavens are, shall here be especially spoken 
 of. From this and from no other source can enlightenment on 
 this subje6l be had. 
 
 182. But degrees of spiritual heat cannot be described 
 from experience, because love, to which spiritual heat 'corre- 
 sponds, does not come thus under ideas of thought ; but degrees 
 of spiritual light can be described, because light pertains to 
 thought, and therefore falls into ideas of thought. Yet degrees 
 of spiritual heat can be comprehended by their relation to the 
 degrees of light, for the two are in like degree. With respe6l 
 then to the spiritual light in which angels are, it has been granted 
 me to see it with my eyes. With angels of the higher heavens, 
 the light is so glistening white as to be indescribable, even byi 
 comparison with the shining whiteness of snow, and so glowing 
 as to be indescribable even by comparison with the beams of 
 this world's sun. In a word, that light exceeds a thousand times 
 the noonday light upon earth. But with angels of the lower 
 heavens, the light can be described in a measure by comparisons, 
 although it still exceeds the most intense liQ:ht of our world. 
 
72 ANGELIC WISDOM 
 
 The light of angels of the higher heavens is indescribable, be- 
 cause their light makes one with their wisdom ; and because 
 their wisdom, compared to the wisdom of men, is ineffable, thus 
 also is their light. From these few things it can be seen that 
 there must be degrees of light ; and because wisdom and love 
 are of like degree, it follows that there must be like degrees ol 
 heat. 
 
 183* Since atmospheres are the receptacles and con- 
 tainants of heat and light, it follows that there are as many 
 degrees of atmospheres as there are degrees of heat and light ; 
 also that there are as many as there are degrees of love and 
 wisdom. That there are several atmospheres, and that these 
 are distin6l from each other by means of degrees, has been 
 manifested to me by much experience in the spiritual world ; 
 especially from this, that angels of the lower heavens are not 
 able to breathe in the region of higher angels, and appear to 
 themselves to gasp for breath, as living creatures do when they 
 are raised out of air into ether, or out of water into air. More- 
 over, spirits below the heavens appear in a kind of cloud. 
 That there are several atmospheres, and that they are dis- 
 tinct from each other by means of degrees, may be seen above 
 (n. 176). 
 
 Degrees are of a twofold kind, degrees of height 
 and degrees of breadth. 
 
 184* A knowledge of degrees is like a key to lay open 
 the causes of things, and to give entrance into them. Without 
 this knowledge, scarcely anything of cause can be known ; for 
 without it, the obje6ls and subje6ls of both worlds seem per- 
 fe6lly simple, as though there were nothing in them beyond 
 that which meets the eye ; when yet compared to the things 
 which lie hidden within, what is thus seen is as one to thousands, 
 , yea, to tens of thousands. The interiors which are not open 
 * to view can in no way be discovered except through a know- 
 ledge of degrees. For things exterior advance to things interior, 
 and through these to things inmost by means of degrees ; not 
 by continuous but discrete degrees. "Continuous degrees" is 
 a term applied to the gradual lessenings or decreasings from 
 grosser to finer, or from denser to rarer ; or better, perhaps, to 
 growths and increasings from finer to grosser, or from rarer to 
 denser ; precisely like the gradations of light to shade, or of 
 
CONCERNING DIVINE LOVE. — N. 183-185. 73 
 
 heat to cold. But discrete degrees are entirely different : they 
 are Hke things prior, subsequent and final ; or like end, cause, 
 and effe6l. These degrees are called discrete, because the prior 
 is by itself; the subsequent by itself; and the final by itself; yet 
 taken together they make one. The atmospheres, which are 
 called ethers and airs, from highest to lowest, that is, from the 
 sun to the earth, are separated into such degrees ; they are like 
 simples, collections of simples, and again colle6lions of these, 
 which taken together are called a composite. Such degrees 
 are discrete, because each has a distin6l existence, and these 
 degrees are what are meant by ' ' degrees of height ;' ' but the 
 former degrees are continuous, because they increase contin- 
 uously, and these degrees are what are meant by "degrees of 
 breadth." 
 
 185* Each and all things which have existence in the 
 spiritual world and in the natural world, have conjoint existence 
 from discrete degrees and at the same time continuous degrees, 
 that is, from degrees of height and from degrees of breadth. 
 That dimension which consists of discrete degrees is called 
 height, and that which consists of continuous degrees is called 
 breadth ; their position relatively to the sight of the eye not 
 altering the designation. Without a knowledge of these degrees 
 nothing can be known of how the three heavens differ from each 
 other ; nor can anything be known of the differences of love and 
 wisdom of the angels there ; nor of the differences of heat and 
 light in which they are ; nor of the differences of atmospheres 
 which environ and contain these. Nor without a knowledge of 
 these degrees can anything be known of the differences among 
 the interior powers of the minds of men, thus nothing of their 
 state as regards reformation and regeneration : nor anything of 
 the differences among the exterior powers of the bodies both 
 of angels and men ; and nothing whatever can be known of the 
 distin6lion between spiritual and natural, thus nothing of corre- 
 spondence. Nor, indeed, can anything be known of any differ- 
 ence between the life of men and that of beasts, or between the 
 more perfe6l and the less perfedl animals ; neither of the differ- 
 ences among the forms of the vegetable kingdom, nor among the 
 matters of the mineral kingdom. From which it can be seen 
 that they who are ignorant of these degrees cannot by any judg- 
 ment see causes ; they see only effects, and from these judge of 
 causes, which is done for the most part by an indudlion which 
 is continuous with effects. But causes produce effc61s not con- 
 tinuously but discretely ; for cause is one thing, and effe6l is 
 
74 ANGELIC WISDOM 
 
 another. The difference between the two is Hke the difference 
 Detween antecedent and consequent, or between that which forms 
 and that which is formed. 
 
 186. That it may be still better comprehended what discrete 
 degrees are, what their nature is, and how they differ from con- 
 tinuous degrees, the angelic heavens may serve as an example. 
 There are three heavens, and these are separated by degrees of ^ 
 height ; therefore the heavens are one below another, nor do 
 they communicate with each other except by influx, which pro- 
 ceeds from the Lord through the heavens in their order to the 
 lowest ; and not contrariwise. Each heaven by itself, however, 
 is divided not by degrees of height but by degrees of breadth. 
 Those who are in the midst, that is, the centre, are in the light 
 of wisdom ; but those who are around about, even to the bound- 
 aries, are in the shade of wisdom. Thus wisdom grows less and 
 less even to ignorance, as light decreases to shade, which takes 
 place continuously. It is the same with men. The interiors 
 belonging to their minds are separated into as many degrees as 
 the angelic heavens ; and these degrees are one above another ; 
 therefore the interiors of men which belong to their minds are 
 separated by discrete degrees, that is, degrees of height. Con- 
 sequently one may be in the lowest degree, then in a higher, 
 and even in the highest degree, according to the degree of his 
 wisdom ; moreover, when he is in the lowest degree only, the 
 higher degree is shut, but it is opened as he receives wisdom 
 from the Lord. There are also in a man, as in heaven, con- 
 tinuous degrees, that is, degrees of breadth. A man is like the 
 heavens because as regards the interiors of his mind, he is a 
 heaven in least form, in the measure in which he is in love and 
 wisdom from the Lord. That man as regards the interiors ol 
 his mind is a heaven in least form may be seen in the work 
 on Heaven and Hell (n. 51-58). 
 
 187. From these few considerations it can be seen, that 
 one who knows nothing about discrete degrees, that is, degrees 
 of height, can know nothing about the state of man as regards 
 his reformation and regeneration, which are effected through 
 the reception of love and wisdom from the Lord, and then 
 through the opening of the interior degrees of his mind in their 
 order. Nor can he know anything about influx from the Lord 
 through the heavens nor anything about the order into which 
 he has been created. For if any one thinks about these, not 
 from discrete degrees or degrees of height but from continuous 
 degrees or degrees of breadth, he is not able to perceive any- 
 
CONCERNING DIVINE LOVE. — N. 186-189. 75 
 
 thing about them from causes, but only from effefts ; and to 
 see from effe(Sls only is to see from fallacies, from which come 
 errors, one after another ; and these may be so multiplied by 
 indu(5\ions that at length enormous falsities are called truths. 
 
 188. I am not aware that anything has been known hitherto 
 about discrete degrees or degrees of height, only continuous 
 degrees or degrees of breadth have been known ; yet nothing 
 of the real truth about cause can become known without a 
 knowledge of degrees of both kinds. These degrees therefore 
 shall be treated of in the whole of this Part ; for it is the objecl of 
 this little work to uncover causes, that effe6ts may be seen from 
 them, and thus the darkness may be dispelled in which the man 
 of the church is in respect to God and the Lord, and in respe6l 
 to Divine things in general which are called spiritual things. 
 This I may mention, that the angels are in grief for the dark- 
 ness on the earth ; saying that they see light hardly anywhere, 
 and that men eagerly lay hold of fallacies and confirm them, 
 thereby multiplying falsities upon falsities ; and to confirm falla- 
 cies men search out, by means of reasonings from falsities and 
 from truths falsified, such things as cannot be overturned, owing 
 to the darkness in respe6l to causes and the ignorance respedl- 
 ing truths. The angels lament especially over confirmations 
 respedling faith separate from charity and justification thereby ; 
 they also grieve over men's ideas about God, angels and spirits, 
 and their ignorance of what love and wisdom are. 
 
 Degrees of height are homogeneous, and one is from 
 the other in succession like end, cause and 
 
 EFFECT. 
 
 189. As degrees of breadth, that is, continuous degrees, 
 are like gradations from light to shade, from heat to cold, from 
 hard to soft, from dense to rare, from gross to fine, and so forth ; 
 and as these degrees are known from sensual and ocular ex- 
 perience, while degrees of height, or discrete degrees, are not, 
 the latter kind shall be treated of especially in this Part ; for with- 
 out a knowledge of these degrees, causes cannot be perceived. 
 It is known indeed that end, cause, and effe6l follow in order, 
 like prior, subsequent, and final ; also that the end begets the 
 cause, and, through the cause, the effed, that the end may have 
 existence ; also about these many other things are known ; 
 and yet to know these things, and not to see them in their 
 
76 ANGELIC WISDOM 
 
 applications to existing things is simply to know abstra6lions, 
 which remain in the memory only so long as the mind is in 
 analytical ideas from metaphysical thought. Although there- 
 fore end, cause, and effe6l advance according to discrete de- 
 grees, little if anything is known in the world about these 
 degrees. For a mere knowledge of abstra6tions is like an airy 
 something which flies away ; but when abstractions are applied 
 to such things as exist in the world, they become like what is 
 seen with the eyes on earth, and is fixed in the memory. 
 
 190* All things which have existence in the world, ot 
 which threefold dimension is predicated, that is, which are called 
 compounds, are composed of degrees of height, that is, discrete 
 degrees ; as examples will make clear. It is known from ocu- 
 lar experience, that every muscle in the human body consists 
 of exceedingly minute fibres, and these put together into little 
 bundles form larger fibres, called motor fibres, and groups of 
 these form the compound called a muscle. It is the same with 
 nerves ; in these from minute fibres larger fibres are composed, 
 which appear as filaments, and these massed together compose 
 the nerve. The same is true of the rest of the combinations, 
 bundlings and groupings out of which the organs and viscera 
 are made up ; for these are compositions of fibres and vessels 
 variously put together according to like degrees. It is the same 
 also with each and every thing of the vegetable and mineral 
 kingdoms. In woods there are combinations of filaments in 
 threefold order. In metals and stones there is a massing together 
 of parts, also in threefold order. From all this the nature of 
 discrete degrees can be seen, namely, that the first exists by 
 the second, and through the second forms the third which is 
 called the composite ; and that each degree is discreted from 
 the others. 
 
 191. From these examples a conclusion may be formed 
 Vespefting those things which are not visible to the eye, for v.ith 
 rhose it is the same. Thus, it is the same with the organic 
 u^ubstances which are the receptacles and abodes of thoughts 
 
 and affecftions in the brains ; with atmospheres ; with heat and 
 light ; and with love and wisdom. For atmospheres are re- 
 ceptacles of heat and light ; and heat and light are receptacles 
 of love and wisdom ; consequently, as there are degrees of 
 atmospheres, there are also like degrees of heat and light, and 
 of love and wisdom ; for the same principle applies to the latter 
 as to the former. 
 
 192. That these degrees are homogeneous, that is, ol the 
 
CONCERNING DIVINE LOVE. — X. 190-I96. 77 
 
 same chara61er and nature, appears from what has just been 
 said. The motor fibres of muscles, least, larger, and largest, 
 are homogeneous. Nerve fibres, least, larger, and largest, are 
 homogeneous. Woody filaments, from the least to the com- 
 posite formed of these, are homogeneous. So likewise are 
 particles of stones and metals of every kind. The organic 
 substances which are receptacles and abodes of thoughts and 
 affections, from the most simple to their general aggregate 
 which is the brain, are homogeneous. The atmospheres, from 
 pure ether to air, are homogeneous. The degrees of heat 
 and light in series, following the degrees of atmospheres, are 
 homogeneous, therefore the degrees of love and wisdom are 
 homogeneous. Things which are not of the same character 
 and nature are heterogeneous, and do not harmonize with 
 things homogeneous ; thus they cannot form discrete degrees 
 with them, but only with their own, which are of the same 
 chara6ler and nature and with which they are homogeneous. 
 
 193. That these things in their order are like ends, causes, 
 and effects, is evident ; for the first, which is the least, effectuates 
 its cause by means of the middle, and its effeCt by means of the 
 last. 
 
 194. It should be known that each degree is made dis- 
 tinct from the others by coverings of its own, and that all the 
 degrees together are made distinft by means of a general cover- 
 ing ; also, that this general covering communicates with interiors 
 and inmosts in their order. From this there is conjunction of 
 all and unanimous a6lion. 
 
 The first degree is the all in every thing of the 
 subsequent degrees. 
 
 195, This is because the degrees of each subjedl and of 
 each thing are homogeneous; and they are homogeneous because 
 begotten from the first degree. For their formation is such 
 that the first, by combinations or accretions, in a word, by mass- 
 ing of parts, begets the second, and through this the third ; and 
 discretes each from the other by a covering drawn around it ; 
 from which it is clear that the first degree is chief and solely 
 supreme in the subsequent degrees ; consequently that in all 
 things of the subsequent degrees, the first is the all. 
 
 196* When it is said that degrees are such in respeCl to 
 each other, the meaning is that substances are such in their 
 
78 ANGELIC WISDOM 
 
 degrees. This manner of speaking by degrees is abstract, that 
 is, universal, which makes the statement applicable to every sub- 
 je6l or thing which is in degrees of this kind. 
 
 197. This can be applied to all those things which have 
 been enumerated in the preceding article, to the muscles, the 
 nerves, the materials and parts of both the vegetable and mineral 
 kingdoms, to the organic substances which are the subje61;s of 
 thoughts and affeftions in man, to atmospheres, to heat and 
 light, and to love and wisdom. In all these, the first is solely 
 supreme in the subsequent things ; yea, it is the sole thing in 
 them, and because it is the sole thing in them, it is the all in 
 them. That this is so is clear also from these well-known truths ; 
 that the end is the all of the cause, and through the cause is the 
 all of the effe6l ; and thus end, cause, and effe<51 are called first, 
 middle, and last end. Further, that the cause of the cause is 
 also the cause of the thing caused ; and that there is nothing 
 essential in causes except the end, and nothing essential in motion 
 excepting conatus ; also, that the substance that is substance 
 in itself is the sole substance. 
 
 198* From all this it can clearly be seen that the Divine, 
 which is substance in itself, that is, the one only and sole sub- 
 stance, is the substance from which is each and every created 
 thing ; thus that God is the All in all things of the universe, 
 according to what has been shown in Part First, as follows . 
 Divine Love and Divine Wisdom are substance and form (n. 
 40-43) ; Divine Love and Divine Wisdom are substance and form 
 in itself, therefore the Very and the Only (n. 44-46) ; all things 
 in the universe are created by Divine Love and Divine Wisdom 
 (n. 52-60) ; consequently the created universe is His image 
 (n. 61-65); the Lord alone is heaven where angels are (n. 
 113-118). 
 
 All perfections increase and ascend along with 
 degrees and according to them. 
 
 199. That degrees are of two kinds, degrees of breadth 
 and degrees of height has been shown above (n. 184-188) ; also 
 that degrees of breadth are like those of light verging to shade, 
 or of wisdom verging to ignorance ; but that degrees of height 
 are like end, cause and effe6l, or like prior, subsequent, and final. 
 Of these latter it is said that they ascend or descend, for they 
 are of height ; but of the former that they increase or decrease, 
 
CON'CERNING DIVINE LOVE. — N. 197-201. 79 
 
 for they are of breadth. These two kinds of degrees differ so 
 much that they have nothing in common ; they should therefore 
 be perceived as distinct, and by no means be confounded. 
 
 200* All perfe6fions increase and ascend along with degrees 
 and according to them, because all predicates follow their sub- 
 jects, and perfection and imperfe6fion are general predicates ; 
 for they are predicated of life, of forces, and of forms. 
 
 Pe7-fcn.ion of life is perfe6lion of love and wisdom ; and 
 because the will and understanding are receptacles of love and 
 wisdom, perfe6lion of life is also perfecfion of will and under- 
 standing, consequently of affections and thoughts ; and because 
 spiritual heat is the containant of love, and spiritual light is the 
 containant of wisdom, perfection of these may also be referred 
 to perfection of life. 
 
 Perfection of forces is perfedlion of all things which are 
 adluated and moved by life, in which, however, there is no life. 
 Atmospheres as to their active powers are such forces ; the 
 interior and exterior organic substances with men, and with 
 animals of every kind, are such forces ; all things in the natural 
 world which are endowed with a6five powers both immediately 
 and mediately from its sun are such forces. 
 
 Perfe£lion of forms and perfe6fion of forces make one, for as 
 the forces are, such are the forms ; with the difference only, that 
 forms are substances but forces are their a6fivities ; therefore like 
 degrees of perfection belong to both. Forms which are not at 
 the same time forces are also perfect according to degrees. 
 
 20I* The perfections of life, forces, and forms which in- 
 crease or decrease according to degrees of breadth, that is, con- 
 tinuous degrees, will not be discussed here, because there is a 
 knowledge of these degrees in the world ; but only perfections 
 of life, forces, and forms which ascend or descend according to 
 degrees of height, that is, discrete degrees ; because these degrees 
 are not known in the world. Of the mode in which perfections 
 ascend and descend according to these degrees little can be 
 learned from things visible in the natural world, but this can 
 be seen clearly from things visible in the spiritual world. 
 From things visible in the natural world it is found that the 
 more they are looked into the more do wonders present them- 
 selves ; as, for instance, in the eyes, ears, tongue ; in muscles, 
 heart, lungs, liver, pancreas, kidneys, and other viscera ; also, 
 in seeds, fruits and flowers ; and in metals, minerals and stones. 
 That wonders increase in all these the more they are looked 
 into is well known ; yet such wonders have not led men to see 
 
8o ANGELIC WISDOM 
 
 that the obje6ls are interiorly more perfect according to degrees 
 of height or discrete degrees ; this has been concealed by igno- 
 rance of these degrees. But since these degrees stand out con- 
 spiciously in the spiritual world (for the whole of that world 
 from highest to lowest is distindly discreted into these degrees), 
 from that world knowledge of these degrees can be drawn ; and 
 afterwards conclusions may be drawn therefrom respe6ling the 
 perfections of forces and forms which are in similar degrees in' 
 the natural world. 
 
 202. In the spiritual world there are three heavens, disposed 
 according to degrees of height. In the highest heaven are 
 angels superior in every perfection to the angels in the middle 
 heaven ; and in the middle heaven are angels superior in every 
 perfection to the angels of the lowest heaven. The degrees of 
 perfections are such, that angels of the lowest heaven cannot 
 attain to the first threshold of the perfe6tions of the angels of 
 the middle heaven, nor these to the first threshold of the per- 
 fe6lions of the angels of the highest heaven. This seems like a 
 paradox, yet it is truth. The reason is that they are consociated 
 according to discrete, not according to continuous degrees. 
 I have learned from observation that the difference between the 
 affections and thoughts, and consequently the speech, of the 
 angels of the higher and the lower heavens, is such that they 
 have nothing in common ; and that communication takes place 
 only through correspondences, which have existence by imme- 
 diate influx of the Lord into all the heavens, and by mediate 
 influx through the highest heaven into the lowest. Such being 
 the nature of these differences, they cannot be expressed in 
 natural language, therefore not described ; for the thoughts ot 
 angels, being spiritual, do not fall into natural ideas. They can 
 be expressed and described only by the angels themselves, in 
 their own languages, words, and writings, and not in those which 
 are human. This is why it is said that in the heavens unspeakable 
 things are heard and seen. These differences may be in some 
 measure comprehended when it is known that the thoughts ot 
 angels of the highest or third heaven are thoughts of ends ; the 
 thoughts of angels of the middle or second heaven thoughts ol 
 causes, and the thoughts of angels of the lowest or first hea\cn 
 thoughts of effects. It is to be observed, that it is one thing to 
 think from ends, and another to think about ends ; that it is 
 one thing to think from causes, and another to think about 
 causes ; and that it is one thing to think from effeCls, and another 
 to think about effeCls. Angels of the lower heavens think about 
 
CONCERNING DIVINE LOVE. — N. 202-204. 81 
 
 causes and about ends, but the angels of the higher heavens 
 from causes and from ends ; to think from these is a mark of 
 higher wisdom, but to think about these is the mark of lower 
 wisdom. To think from ends is of wisdom, to think from causes 
 is of intelligence, and to think from effedls is of knowledge. 
 From all this it is clear that all perfe6lion ascends and descends 
 along with degrees and according to them. 
 
 203. Since the interior things of man, which are of his 
 will and understanding, are like the heavens in respefl to degrees 
 (for man, as to the interiors of his mind, is a heaven in least 
 form), their perfe6lions also are like those of the heavens. 
 But these perfections are not apparent to any one so long as 
 he lives in the world, because he is then in the lowest degree ; 
 and from the lowest degree the higher degrees cannot be appre- 
 hended ; but they are apprehended after death, because man 
 then enters into that degree which corresponds to his love and 
 wisdom, for he then becomes an angel, and thinks and speaks 
 things ineffable to his natural man ; for there is then an elevation 
 of all things of his mind, not in a single, but in a threefold ratio. 
 Degrees of height are in threefold ratio, but degrees of breadth 
 are in single ratio. But into degrees of height none ascend and 
 are elevated except those who in the world have been in truths, 
 and have applied them to life. 
 
 204. It seems as if things prior must be less perfect than 
 things posterior, that is, things simple than things composite ; 
 but things prior out of which things posterior are formed, that 
 is, things simple out of which things composite are formed, 
 are the more perfecSt. The reason is that the prior or the 
 simpler are more naked and less covered over with substances 
 and matters devoid of life, and are, as it were, more Divine, 
 consequently nearer to the spiritual sun where the Lord is j 
 for perfection itself is in the Lord, and from Him in that sun 
 which is the first proceeding of His Divine Love and Divine 
 Wisdom, and from that in those things which come immedi- 
 ately after ; and thus in order down to things lowest, which are 
 less perfe6l as they recede. Without such preeminent perfe6lion 
 in things prior and simple, neither man nor any kind of animal 1 
 could have come into existence from seed, and afterwards con- 
 tinue to exist ; nor could the seeds of trees and shrubs vege- 
 tate and bear fruit. For the more prior anything prior is, or 
 the more simple anything simple is, the more exempt it is from 
 injury, because it is more perfe6l. 
 
82 ANGELIC WISDOM 
 
 In successive order the first degree makes the high- 
 est, AND THE THIRD THE LOWEST ; BUT IN SIMUL- 
 TANEOUS order the first DEGREE MAKES THE 
 INNERMOST, AND THE THIRD THE OUTERMOST, 
 
 205. There is successive order and simultaneous order. 
 The successive order of these degrees is from highest to lowest, 
 or from top to bottom. The angelic heavens are in this order ; 
 the third heaven is the highest, the second is the middle, and 
 the first is the lowest ; such is their relative situation. In like 
 successive order are the states of love and wisdom with the angels 
 there, also states of heat and light, and of the spiritual atmo- 
 spheres. In like order are all the perfe6Lions of the forms and 
 forces there. When degrees of height, that is, discrete degrees, 
 are in successive order, they may be compared to a column 
 divided into three stories, through which ascent and descent 
 are made. In the upper rooms are things most perfe6l and most 
 beautiful ; in the middle rooms, things less perfe6l and beauti- 
 ful ; in the lowest, things still less perfect and beautiful. But 
 simultaneous order, which consists of like degrees, has another 
 appearance. In it, the highest things of successive order, which 
 are (as was said above) the most perfe<5l and most beautiful, are 
 in the inmost, the lower things are in the middle, and the low- 
 est in the circumference. They are as if in a solid body com- 
 posed of these three degrees : in the middle or centre are the 
 finest parts, round about this are parts less fine, and in the ex- 
 tremes which constitute the circumference are the parts com- 
 posed of these and which are therefore grosser. It is like the 
 column mentioned just above subsiding into a plane, the 
 highest part of which forms the innermost of the plane, the 
 middle forms the middle, and the lowest the outermost. 
 
 2o6» As the highest of successive order becomes the in- 
 nermost of simultaneous order, and the low^est becomes the out- 
 ermost, so in the Word, "higher" signifies inner, and "lower" 
 ' signifies outer. "Upwards" and "downwards," and "high" 
 and "deep" have a similar meaning. 
 
 207* In every outmost there are discrete degrees in simul- 
 taneous order. The motor fibres in every muscle, the fibres 
 in every nerve, also the fibres and the little vessels in all viscera 
 and organs, are in such an order. Innermost in these are the 
 most simple things, which are the most perfsdt ; the outermost 
 is a composite of these. There is a like order of these degrees 
 
CONCERNING DIVINE LOVE. — N. 205-209. 83 
 
 in every seed and in every fruit, also in every metal and stone ; 
 their parts, of which the whole is composed, are of such a nature. 
 The innermost, the middle, and the outermost elements of the 
 parts exist in these degrees, for they are successive composi- 
 tions, that is, bundlings and massings together from simples that 
 are their first substances or matters. 
 
 2o8* In a word, there are such degrees in every outmost, 
 thus in every effect. For every outmost consists of things prior, 
 and these of their primes. And every effe6l consists of cause, 
 and this of end ; and end is the all of cause, and cause is the all 
 of effe6l (as was shown above) ; and end makes the inmost, cause 
 the middle, and efife6l the outmost. The same is true of degrees 
 of love and wisdom, and of heat and light, also of the organic 
 forms of afife6i:ions and thoughts in man (as will be seen in 
 what follows). The series of these degrees in successive order 
 and in simultaneous order has been treated of in The Do Urine 
 of the New Jerzisalem concerning the Sacred Scripture (n. 38, 
 and elsewhere), where it is shown that there are like degrees in 
 each and all thingfs of the Word. 
 
 The outmost degree is the complex, containant and 
 
 BASE of the prior DEGREES. 
 
 209. The do6lrine of degrees which is taught in this Part, 
 has hitherto been explained by various things which exist in 
 both worlds ; as by the degrees of the heavens where angels 
 dwell, by the degrees of heat and light with them, and by the 
 degrees of atmospheres, and by various things in the human 
 body, and in the animal and mineral kingdoms. But this doc- 
 trine has a wider range ; it extends not only to natural, but also 
 to civil, moral, and spiritual things, and to each and all their 
 details. There are two reasons why the do6lrine of degrees 
 extends also to such things. First, in every thing of which z.ny- 
 thing can be predicated there is the trine which is called end, 
 cause, and effe6l, and these three are related to one another 
 according to degrees of height. And secondly, things civil, 
 moral, and spiritual are not something abstra6i: from substance, 
 but are substances. For as love and wisdom are not abstra6l 
 things, but substance (as was shown above, n. 40-43), so in 
 like manner are all things which are called civil, moral, and 
 spiritual. These may be thought of abstra6lly from substances, 
 yet in themselves they are not abstra6l ; as for example, affec- 
 
84 ANGELIC WISDOM 
 
 tion and thought, charity and faith, will and understanding ; 
 for it is the same with these as with love and wisdom, in that 
 they are not possible outside of subjedls which are substances, 
 but are states of subje6ls, that is, substances. That they are 
 changes of these, presenting variations, will be seen in what 
 follows. By substance is also meant form, for substance is not 
 possible apart from form. 
 
 2IO* From its being possible to think of will and under- 
 standing, afife6lion and thought, and charity and faith, abstractly 
 from the substances which are their subje6ts, and from their 
 having been so regarded, it has come to pass, that a corre6l idea 
 of these things, as being states of substances or forms, has per- 
 ished. It is altogether as with sensations and actions, which 
 are not things abstra61; from the organs of sensation and mo- 
 tion. Abstracted, that is, separate, from these they are mere 
 figments of reason ; they are like sight apart from the eye, 
 hearing apart from the ear, taste apart from the tongue, and 
 so forth. 
 
 2IX. Since all things civil, moral, and spiritual advance 
 through degrees, just as natural things do, not only through 
 continuous but also through discrete degrees ; and since the 
 progressions of discrete degrees are like progressions of ends to 
 causes, and of causes to effe6ls, I have chosen to explain and 
 confirm the present point, that the outmost degree is the com- 
 plex, containant, and base of prior degrees, by the things above 
 mentioned, that is, by what pertains to love and wisdom, to 
 will and understanding, to affedlion and thought, and to charity 
 and faith. 
 
 212* That the outmost degree is the complex, containant, 
 and base of prior degrees, is clearly seen from progression of 
 ends and causes to efife6ls. That the effe6l is the complex, 
 containant, and base of causes and ends can be comprehended 
 by enlightened reason ; but it is not so clear that the end with 
 all things thereof, and the cause with all things thereof, are 
 a6lually in the effe6l, and that the effe6l is their full complex. 
 That such is the case can be seen from what has been said 
 above in this Part, particularly from this, that one thing is from 
 the other in a threefold series, and that effe<5l is nothing else 
 than the end in its outmost. And since the outmost is the com- 
 plex, it follows that it is the containant and also the base. 
 
 213. As regards love and wisdom : — Love is the end, wis- 
 dom the instrumental cause, and use is the effe6l ; and use is 
 the complex, containant, and base of wisdom and love ; and use 
 
CONCERNING DIVINE LOVE. — N. 210-215 85 
 
 is such a complex and such a containant, that all things of love 
 and all things of wisdom are a6lually in it ; it is where they are 
 all at once and together. But it should be borne in mind that 
 all things of love and wisdom, which are homogeneous and 
 concordant, are present in use, in accordance with the princi- 
 ples enunciated and explained above (in chapter, n. 189-194). 
 
 214.* Affe6lion, thought, and a6lion are also in a series of 
 like degrees, because all affe6lion has relation to love, thought 
 to wisdom, and a6l:ion to use. Charity, faith, and good works 
 are in a series of like degrees, for charity is of affe6lion, faith 
 of thought, and good works of action. Will, understand- 
 ing, and doing are also in a series of like degrees ; for will is of 
 love and so of affection, understanding is of wisdom and so of 
 faith, and doing is of use and so of work. As, then, all things 
 of wisdom and love are present in use, so all things of thought 
 and afifedlion are present in adlion, all things of faith and charity 
 in good works, and so forth ; but all are homogeneous, that 
 is, concordant. 
 
 215. That the outmost in each series, that is to say, use, 
 aflion, work, and doing, is the complex and containant of all 
 the prior, has not yet been comprehended. There seems to be 
 nothing more in use, in a6lion, in work, and in doing than 
 such as there is in motion ; yet all the prior are a(^l;ually present 
 in these, and so fully that nothing is lacking. They are con- 
 tained therein like wine in its cask, or like furniture in a house. 
 They are not apparent, because they are regarded only exter- 
 nally ; and regarded externally they are simply a6livities and 
 motions. It is like the movement of the arms and hands : man 
 is not conscious that a thousand motor fibres concur in every 
 motion of them, and that to the thousand motor fibres correspond 
 thousands of things of thought and affection, by which the 
 motor fibres are excited. As these act deep within, they are not 
 apparent to any bodily sense. This much is known, that nothing 
 is done in or through the body except from the will through 
 the thought ; and because both of these act, it must needs be 
 that each and all things of the will and thought are present in 
 the action. They cannot be separated ; consequently from one's 
 deeds or works others judge of the thought of his will, which is 
 called his intention. It has been made known to me that 
 angels, from one's deed or work alone, perceive and see every 
 thing of the will and thought of the doer ; angels of the third 
 heaven perceiving and seeing from his will the end for which 
 iie acts, and angels of the second heaven the cause through 
 
86 ANGELIC WISDOM 
 
 which the end operates. It is from this that works and deeds 
 are so often commanded in the Word, and that it is said that 
 a man is known by his works. 
 
 2x6. It is according to angeUc wisdom that will and under- 
 standing, that is, affe6lion and thought, as well as charity and 
 faith, unless clothed and wrapped in works or deeds, whenever 
 possible, are only like something airy which passes away, or like 
 phantoms in air which perish ; and that they first become per- 
 manent in man and a part of his life, when he exercises and 
 does them. The reason is that the outmost is the complex, 
 containant, and base of things prior. Such an airy nothing and 
 such a phantom is faith separated from good works ; such also 
 are faith and charity without their exercise, with this difference 
 only, that those who profess faith and charity know what is good 
 and can will to do it, but not so those who are in faith separated 
 from charity. 
 
 The degrees of height are in fulness and in power 
 in their outmost degree. 
 
 2Z7* In the preceding chapter it is shown that the outmost 
 degree is the complex and containant of prior degrees. It fol- 
 lows that prior degrees are in their fulness in their outmost degree, 
 for they are in their effeft, and every effe6l is the fulness of 
 causes. 
 
 2l8« That these ascending and descending degrees, also 
 called prior and posterior, likewise degrees of height or discrete 
 degrees, are in their power in their outmost degree, may be 
 confirmed by all those things which have been adduced in the 
 preceding chapters as confirmations from obje6ls of sense and 
 perception. Here, however, I choose to confirm them only by 
 the conatus, forces and motions in dead and living subjedls. 
 It is known that conatus does nothing of itself, but a6ls through 
 forces corresponding to it, thereby producing visible motion ; 
 consequently that conatus is the all in forces, and through forces 
 is the all in motion ; and since motion is the outmost degree of 
 conatus, through motion conatus exerts its power. Conatus, 
 force, and motion are no otherwise conjoined than according to 
 degrees of height, conjun6lion of which is not by continuity, for 
 they are discrete, but by correspondences. For conatus is not 
 force, nor is force motion, but force is produced by conatus, 
 because force is conatus excited, and through force motion is 
 
COXCERXIXG DIN'IXK LOVE. — N. 2l6-220. Sj 
 
 produced ; consequently there is no power in conatus alone, nor 
 in force alone, but in motion, which is their produ6l. That this 
 is so may still seem doubtful, because not illustrated by applica- 
 tion to sensible and perceptible things in nature : nevertheless, 
 such is the progression of conatus, force, and motion into power. 
 2x9. But let application of this be made to living conatus, 
 
 nd to living force, and to living motion. Living conatus in 
 man, who is a living subjed, is his will united to his under- 
 standing ; living forces in man are the interior constituents of 
 his body ; in all of which there are motor fibres interlacing 
 in various ways ; and living motion in man is adlion, which is 
 produced through these forces by the will united to the under- 
 standing. For the interior things pertaining to the will and 
 understanding make the first degree ; the interior things pertain- 
 ing to the body make the second degree ; and the whole body, 
 which is the complex of these, makes the third degree. That 
 the interior things pertaining to the mind have no power except 
 through forces in the body, also that forces have no power 
 except through the a6lion of the l^ody itself, is well known. 
 These three do not aft by what is continuous, but by what is 
 discrete ; and to aft by what is discrete is to aft by correspond- 
 ences. The interiors of the mind correspond to the interiors 
 of the body, and the interiors of the body correspond to its ex- 
 teriors, through which aftions come forth ; consequently the two 
 prior degrees have power through the exteriors of the body. 
 It may seem as if conatus and forces in man have some power 
 even when there is no aftion, as in sleep and in states of rest, 
 but at such times the determinations of conatus and forces are 
 direfted into the general motor organs of the body, which are 
 the heart and the lungs ; but when their action ceases the forces 
 also cease, and, with the forces, the conatus. 
 
 220. Since the powers of the whole, that is, of the body, are 
 determined chiefly into the arms and hands, which are outmosts, 
 
 'arms" and "hands," in the Word, signify power, and the 
 "right hand" signifies superior power. And such being the 
 evolution and putting forth of degrees into power, the angels thai 
 are with man and in correspondence with all things belonging 
 to him, know his quality as regards understanding and will, also 
 charity and faith, thus as regards the internal life pertaining to 
 his mind and the external life derived therefrom in the body, 
 merely from such aftion as is efifefted through the hands. 
 I have often wondered that the angels have such knowledge 
 from the mere aftion of the bodv through the hands ; but that 
 
88 ANGELIC WISDOM 
 
 it is so has been shown repeatedly by Hving experience, and it 
 has been said that it is from this that indu6tions into the minis- 
 try are performed by the laymg on of hands, and that ' ' touching 
 with the hand ' ' signifies communicating ; with other hke things. 
 From all this the conclusion is formed, that the all of charity 
 and faith is in works, and that charity and faith without works 
 are like rainbows about the sun, which vanish away and are lost 
 in the clouds. On this account "works" and "doing works" 
 are so often mentioned in the Word, and it is said that a man's 
 salvation depends upon these ; moreover, he that doeth is called 
 a wise man, and he that doeth not is called a foolish man. But 
 it should be remembered that by ' ' works ' ' here are meant uses 
 actually done ; for the all of charity and faith is in uses and 
 according to uses. There is this correspondence of works with 
 uses, because the correspondence is spiritual, but it is carried 
 out through substances and matters, which are subjects. 
 
 221. Two arcana, which are brought within reach of the 
 understanding by what precedes, may here be revealed. First, 
 The Word is in its fulness and in its power in the sense of the 
 letter. For there are three senses in the Word, according to the 
 three degrees ; the celestial sense, the spiritual sense, and the 
 natural sense. Since these senses are in the Word according 
 to the three degrees of height, and their conjun6lion is effe6led 
 by correspondences, the outmost sense, which is the natural and 
 is called the sense of the letter, is not only the complex, contain- 
 ant and base of the corresponding interior senses, but moreover 
 in the outmost sense the Word is in its fulness and in its power. 
 This is abundantly shown and proved in The Do£lrine of the 
 New Jerusalem concerning the Sacred Scripture (n. 27-35, 36-49, 
 50-61, 62-69). Secondly, The Lord came into the world, and 
 took upon Him a Human, in order to put Himself into the power 
 of subjugating the hells, and of reducing all things to order both 
 in the heavens and on the earth. This Human He put on over 
 His former Human. This Human which He put on in the 
 world was like man's human in the world. Yet both Humans 
 are Divine, and therefore infinitely transcend the finite humans 
 of angels and men. And because He fully glorified the natural 
 Human even to its outmosts, He rose again with the whole body, 
 differently from any man. Through the assumption of this 
 Human the Lord put on Divine Omnipotence not only for 
 subjugating the hells, and reducing the heavens to order, but 
 also for holding the hells in subjection to eternity, and saving 
 mankind. This power is meant by His "sitting at the right 
 
CONCERNING DIVINE LOVE. — N. 22I-223, 89 
 
 hand of the power and might of God." Because the Loid, by 
 the assumjition of a natural Human, made Himself Divine Truth 
 in outmosts, He is called "the Word," and it is said that "the 
 Word was made flesh;" Divine Truth in outmosts being the 
 Word in the sense of the letter. This the Lord made Himself by- 
 fulfilling all things of the Word concerning Himself in Moses and 
 the Prophets. For while every man is his own good and his 
 own truth, and man is a man on no other ground, the Lord, by 
 the assumption of a natural Human, is Divine Good itself and 
 Divine Truth itself, or what is the same. He is Divine Love itself 
 and Divine Wisdom itself, both in Firsts and in Lasts. Conse- 
 quently the Lord, since His advent into the world, appears as a 
 sun in the angelic heavens, in stronger radiance and in greater 
 splendor than before His advent. This is an arcanum which is 
 brought within the range of the understanding by the do6lrine 
 of degrees. The Lord's omnipotence before His advent into 
 the world will be treated of in what follows. 
 
 There are degrees of both kinds in the greatest and 
 IN the least of all created things. 
 
 222. That the greatest and the least of all things consist 
 of discrete and continuous degrees, that is, of degrees of height 
 and of breadth, cannot be illustrated by examples from visible 
 objects, because the least things are not visible to the eyes, and 
 the greatest things which are visible seem undistinguished into 
 degrees ; consequently this matter does not allow of demonstra- 
 tion otherwise than by universals. And since angels are in 
 wisdom from universals, and from that in knowledge of particu- 
 lars, it is allowed to bring forward their statements concerning 
 these things. 
 
 223. The statements of angels on this subje6l are as follows : 
 There can be nothing so minute as not to have in it degrees of 
 
 1 both kinds ; for instance, there can be nothing so minute in any 
 animal, or in any plant, or in any mineral, or in the ether or 
 air, as not to have in it these degrees ; and since ether and air 
 are receptacles of heat and light, and spiritual heat and spiritual 
 light are the receptacles of love and wisdom, there can be nothing 
 of heat and light or of love and wisdom so minute as not to have 
 in it degrees of both kinds. Angels also declare that the minutest 
 thing of an affedlion or of a thought, nay, that the minutest thing 
 of an idea of thought, consists of degrees of both kinds, and that 
 
90 ANGELIC WISDOM 
 
 a minute thing not consisting of these degrees would be nothing ; 
 for it would have no form, thus no quality, nor any state which 
 could be changed and varied, and by this means have existence. 
 Angels coniirm this by the truth, that infinite things in God the 
 Creator, who is the Lord from eternity, are one distin6lly ; and 
 that there are infinite things in His infinites ; and that in things 
 infinitely infinite there are degrees of both kinds, which also in 
 Him are one distinctly ; and because these things are in Him, 
 and all things are created by Him, and things created repeat in 
 an image the things which are in Him, it follows that there can- 
 not be the least finite in which there are not such degrees. These 
 degrees are equally in things least and greatest, because the 
 Divine is the same in things greatest and in things least. That 
 in God-Man infinite things are one distinctly, see above (n. 
 17-22) ; and that the Divine is the same in things greatest and 
 in things least (n. 77-82) ; which positions are further illustrated 
 (n. 155, 169, 171). 
 
 224.. There cannot be the least thing of love and wisdom, 
 or the least thing of affe6lion and thought, or even the least 
 thing of an idea of thought, in which there are not degrees of 
 both kinds, for the reason that love and wisdom are substance 
 and form (as was shown above, n. 40-43), and the same is true 
 of affection and thought ; and because there can be no form in 
 which these degrees are not (as was said above), it follows that 
 in these there are like degrees ; for to separate love and wisdom, 
 or affection and thought, from substance in form, is to annihilate 
 them, since they are not possible outside of their subjects ; for 
 they are states of their subjects perceived by man variously, 
 which states present them to view. 
 
 225. The greatest things in which there are degrees of 
 both kinds, are the universe in its whole complex, the natural 
 world in its complex, and the spiritual world in its complex ;. 
 every empire and every kingdom in its complex ; also, all civil, 
 moral and spiritual concerns of these in their complex ; the 
 whole animal kingdom, the whole vegetable kingdom, and the 
 whole mineral kingdom, each in its complex ; all atmospheres 
 of both worlds taken together, also their heats and lights. Like- 
 wise things less general, as man in his complex ; every animal in 
 its complex, every tree and every shrub in its complex ; also 
 every stone and every metal in its complex. The forms of these 
 are alike in this, that they consist of degrees of both kinds ; the 
 reason is that the Divine, by which they are created, is the same 
 in things greatest and least (as was shown above, n. 77-82). 
 
CONXERNING DIVINE LOVE. — N. 224-229. 91 
 
 The particulars and the veriest particulars of all these are like 
 generals and the largest generals in this, that they are forms ot 
 both kinds of degrees. 
 
 226* On account of things greatest and least being forms 
 of both kinds of degrees, there is connection between them from 
 first to last ; for likeness conjoins them. Still, there can be 
 no least thing which is the same as any other ; consequently 
 all particulars are distinct from each other, likewise all veriest 
 particulars. In any form or in different forms there can be no 
 least thing the same as any other, for the reason that in larger 
 forms there are like degrees, and the larger are made up of leasts. 
 From there being such degrees in the larger forms, and con- 
 tinuous difierences in accordance with these degrees, from top to 
 bottom and from centre to circumference, it follows that their 
 lesser or least constituents, in which there are like degrees, can 
 no one of them be the same as any other. 
 
 227. It is likewise a matter of angelic wisdom that from 
 this likeness between generals and particulars, that is, between 
 things greatest and least in respect to these degrees, comes the 
 perfection of the created universe ; for thereby one thing regards 
 another as its like, with which it can be conjoined for every use, 
 and bring every end into effect. 
 
 228. But these things may seem paradoxical, because they 
 are not explained by application to visible things ; yet things 
 abstract, being universals, are often better comprehended than 
 things applied, for these are of perpetual variety, and variety 
 obscures. 
 
 229. Some contend that there can be a substance so simple 
 as not to be a form from lesser forms, and out of that substance, 
 accumulated into masses, substantiated or composite things arise, 
 and finally substances called material. But there can be no 
 such absolutely simple substances. For what is substance with- 
 out form? It is that of which nothing can be predicated; 
 and out of mere being of which nothing can be predicated, no 
 process of heaping up can make anything. That there are things 
 innumerable in the first created substances of all things, that is, 
 in things most minute and simple, will be seen in what follows- 
 where forms are treated of. 
 
92 ANGELIC WISDOM 
 
 In the Lord the three degrees of height are infi- 
 nite AND UNCREATE, BUT IN MAN THEY ARE FINITE 
 AND CREATED. 
 
 j 230* In the Lord the three degrees of height are infinite and 
 uncreate, because the Lord is Love itself and Wisdom itself (as . 
 has been already shown) ; and because the Lord is Love itself, 
 and Wisdom itself, He is also Use itself For love has use for. 
 its end, and brings forth use by means of wisdom ; for without 
 use love and wisdom have no boundary or end, that is, no home 
 of their own, consequently they cannot be said to have being and 
 existence unless there be use in which they may be. These three 
 constitute the three degrees of height in subjects of life. They 
 are three, like first end, middle end which is called cause, and last 
 end which is called effect. That end, cause and effect constitute 
 three degrees of height has been shown above and abundantly 
 proved. 
 
 231* That in man there are these three degrees can be 
 seen from the elevation of his mind even to the degrees of love 
 and wisdom in which angels of the second and third heavens 
 are ; for all angels were born men ; and man, as regards the 
 interiors pertaining to his mind, is heaven in least form ; there- 
 fore there are in man, by creation, as many degrees of height 
 as there are heavens. Moreover, man is an image and likeness 
 of God ; consequently these three degrees have been inscribed 
 on man, because they are in God-Man, that is, the Lord. That 
 in the Lord these degrees are infinite and uncreate, and in man 
 finite and created, can be seen from what was shown in Part First ; 
 namely, from this, that the Lord is Love and Wisdom in Him- 
 self; and that man is a recipient of love and wisdom from the Lord ; 
 also, that of the Lord nothing but what is infinite can be predi- 
 cated, and of man nothing but what is finite. 
 
 232. These three degrees with the angels are called Celes- 
 tial, Spiritual, and Natural ; and for them the celestial degree 
 is the degree of love, the spiritual the degree of wisdom, and 
 the natural the degree of uses. These degrees are so called 
 because the heavens are divided into two kingdoms, one called 
 the celestial, the other the spiritual, to which is added a third 
 kingdom wherein are men in the world, and this is the natural 
 kingdom. Moreover, the angels of whom the celestial kingdom 
 consists are in love ; the angels, of whom the spiritual kingdom 
 consists are in wisdom ; while men in the world are in uses ; 
 
CONCERNING DIVINE LOVE. — N. 230-233, 93 
 
 therefore these kingdoms are conjoined. How it is to be under- 
 stood that men are in uses will be shown in the next Part. 
 
 233. It has been told me from heaven, that in the Lord 
 from eternity, who is Jehovah, before His assumption of a 
 Human in the world, the two prior degrees existed a<5lually, 
 and the third degree [)otentialIy, as they do also with angels ; 
 but that after the assumption of a Human in the world, He put 
 on also the third degree, called the natural, thereby becoming 
 Man, like a man in the world ; but with the difference, that in 
 the Loi'd this and the prior degrees are infinite and uncreate, 
 while in angel and in man they are finite and created. For the 
 Divine which, apart from space, had filled all spaces (n. 69-72), 
 penetrated even to the outmosts of nature ; yet before the as- 
 sumption of the Human, there was a Divine influx into the 
 natural degree mediate through the angelic heavens, but after 
 the assumption immediate from Himself This is the reason 
 why all Churches in the world before His Advent were repre- 
 sentative of spiritual and celestial things, but after His Advent 
 became spiritual-natural and celestial-natural, and representa- 
 tive worship was abolished. This also was the reason why the 
 sun of the angelic heaven, which, as was said above, is the first 
 proceeding of His Divine Love and Divine Wisdom, after the 
 assumption of the Human shone out with greater effulgence and 
 splendor than before. And this is what is meant by these words 
 in Isaiah: 
 
 "In that day the light of the moon shall be as the light of the sun, and the 
 light of the sun shall be sevenfold, as the light of seven days"(xxx. 
 26). 
 
 This is said of the state of heaven and of the Church after the 
 Lord's coming into the world. Again, in the Apocalypse : 
 
 The countenance of the Son of Man "was as the sun shineth in his 
 strength" (i. 16); 
 
 and elsewhere 
 
 (as in Isaiah Ix. 20; 2 Sam. xxiii. 3, 4 ; Matt. xvii. i, 2). 
 
 The mediate enlightenment of men through the angelic heaven, 
 which existed before the coming of the Lord, may be com- 
 pared to the light of the moon, which is the mediate light 
 of the sun ; and because after His coming this was made imme- 
 diate, it is said in Isaiah that ' ' the light of the moon shall be as 
 the light of the sun"; and in David: 
 
94 ANGELIC WISDOM 
 
 " In his days shall the righteous flourish, and abundance of peace nntit 
 there is no longer any moon" (Ixxii. 7). 
 
 This also is said of the Lord. 
 
 234. It was by the assumption of a Human in the world 
 that the Lord from eternity, that is, Jehovah, put on this third 
 degree, for the reason that He could enter into this degree only 
 by means of a nature like human nature, thus only by means 
 of conception from His Divine and by birth from a virgin ; for 
 in this way He could put off a nature which, although a recep- 
 tacle of the Divine, is in itself dead, and could put on the Divine. 
 This is meant by the Lord's two states in the world, which are 
 called the state of exinanition and the state of glorification, which 
 are treated of in T/ie Do^rine of the New Jerusalem concern- 
 ing the Lord. 
 
 235, Of the threefold ascent of the degrees of height this 
 much has been said in general ; but these degrees cannot here 
 be discussed in detail, because (as was said in the preceding 
 chapter) there must be these three degrees in things greatest 
 and least ; this only need be said, that there are such degrees in 
 each and all things of love, and therefrom in each and all things 
 of wisdom, and from both of these in each and all things of use. 
 In the Lord all these degrees are infinite ; in angel and man 
 they are finite. But how there are these three degrees in love, 
 in wisdom, and in uses cannot be described and unfolded except 
 in series. 
 
 These three degrees of height are in every man from 
 birth, and can be opened successively ; and, as 
 they are opened, man is in the lord and the 
 Lord in man. 
 
 236. It has not been understood heretofore that there are 
 three degrees of height in every man, for the reason that these 
 degrees have not been known about, and so long as they re- 
 mained unnoticed, none but continuous degrees could be known ; 
 and when none but continuous degrees are known, it may be 
 supposed that love and wisdom increase in man only by con- 
 tinuity. But it should be known, that in every man from his 
 Ijirth there are three degrees of height, or discrete degrees, one 
 above or within another; and that each degree of hcii;ht, or 
 discrete degree, has also degrees of breadth, or continuous de- 
 grees, according to which it increases by continuity. For there 
 
CONCERNING DIVINE LOVE. — N. 234-238. 95 
 
 are degrees of both kinds in things greatest and least of all 
 things (as was shown above, n. 222-229); ^or no degree of one 
 kind is possible without degrees of the other kind. 
 
 237. These three degrees of height are called natural, 
 spiritual, and celestial (as was said above, n. 232). When man 
 is born he comes first into the natural degree, and this grows 
 in him, by continuity, with his growth in knowledge and in 
 understanding acquired by means of knowledge, even to the 
 height of the understanding which is called the rational. Yet 
 not by this means is the second or spiritual degree opened. 
 This degree is opened by means of a love of uses conformable 
 to what the understanding has acquired, but a spiritual love of 
 uses, which is love towards the neighbor. This degree may 
 grow in like manner by continuous degrees to its height, and 
 it grows by means of knowledges of truth and good, that is, by 
 spiritual truths. Yet even by such truths the third or celestial 
 degree is not opened : for this degree is opened by means of the 
 celestial love of use, which is love to the Lord ; and love to 
 the Lord is nothing else than committing to life the precepts of 
 the Word, the sum of which is to shun evils because they are 
 hellish and devilish, and to do good because it is heavenly and 
 divine. In this manner these three degrees are successively 
 opened in man. 
 
 23s* So long as man lives in the world he knows nothing 
 of the opening of these degrees within him, because he is then in 
 the natural degree, which is the outmost, and from this he thinks, 
 wills, speaks, and afts ; and the spiritual degree, which is inte- 
 rior, communicates with the natural degree, not by continuity but 
 by correspondences, and communication by correspondences 
 is not sensibly felt. But when man puts off the natural degree, 
 vhich he does at death, he comes into that degree which has 
 been opened within him in the world ; one in whom the spiritual 
 degree has been opened coming into that degree, and one within 
 whom the celestial degree has been opened coming into that 
 degree. One who comes into the spiritual degree after death 
 no longer thinks, wills, speaks, and a^ts naturally, but spiritually; 
 and one who comes into the celestial degree thinks, wills, speaks, 
 and a6ls according to that degree. And as there can be 
 communication between degrees only by correspondences, the 
 differences of love, wisdom, and use, as regards these degrees 
 are such as to have no common ground by means of anything 
 continuous. From all this it is plain that man has three degrees 
 of height that may be successively opened in him. 
 
g6 ANGELIC WISDOM 
 
 239* Since man is endowed with three degrees of love 
 and wisdom, and therefore of use, it follows that there must be 
 three degrees, of will, of understanding, and of result there- 
 from, thus of determination to use ; for will is the receptacle of 
 love, understanding the receptacle of wisdom, and result is 
 use from these. From this it is evident that there are in every 
 man a natural, a spiritual, and a celestial will and understanding, 
 potentially by birth and a6lually when they are opened. In a 
 word, the mind of man, which consists of will and understanding, 
 is, from creation and therefore from birth, of three degrees, so 
 that man has a natural mind, a spiritual mind, and a celestial 
 mind, and can thereby be elevated into and possess angelic wis- 
 dom while he lives in the world ; but it is only after death, and 
 then only if he becomes an angel, that he enters into that wisdom, 
 and his speech then becomes ineffable and incomprehensible to 
 the natural man. I knew a man of m.oderate learning in the 
 world, whom I saw after death and spoke with in heaven, and I 
 clearly perceived that he spoke like an angel, and that the things 
 he said would be inconceivable to the natural man ; and for the 
 reason that in the world he had applied the precepts of the 
 Word to life and had worshipped the Lord, and was therefore 
 raised up by the Lord into the third degree of love and wisdom. 
 It is important that this elevation of the human mind should be 
 known about, for upon it depends the understanding of what 
 follows. 
 
 240* There are in man from the Lord two capacities 
 whereby he is distinguished from beasts. One of these is the 
 ability to understand what truth is and what good is ; this is 
 called rationality, and is a capacity of his understanding. The 
 other is an ability to do what is true and good ; this is called 
 freedom, and is a capacity of his will. For man by virtue of 
 his rationality is able to think whatever he pleases, either with or 
 against God, either with or against the neighbor ; he is also able 
 to will and to do what he thinks ; but when he sees evil and 
 fears punishment, he is able, by virtue of his freedom, to abstain 
 from doing it. By virtue of these two capacities man is man, 
 and is distinguished from beasts. Man has these two capacities 
 from the Lord, and they are from Him every moment ; nor are 
 they taken away, for if they were man's human would perish. 
 In these two capacities the Lord is with every man, good and 
 evil alike; they are the Lord's abode in the human race: from 
 this it is that all men live forever, the good as well as the evil. 
 But the Lord's abode is nearer in man as man by the agency 
 
CONXERNING DIVINE LOVE. — N. 239-242. 97 
 
 of these capacities opens the higher degrees, for by the opening 
 of these man comes into higher degrees of love and wisdom, 
 thus nearer to the Lord. From this it can be seen that as 
 these degrees are opened man is in the Lord and the Lord in 
 him. 
 
 241. It was said above, that the three degrees of height 
 arc hke end, cause, and efifed, and that love, wisdom, and use 
 follow in succession according to these degrees ; therefore a ' 
 few things shall be said here about love as being end, wisdom 
 as being cause, and use as being effeft. Whoever consults his 
 reason, if it is enlightened, can see that the end of all things of 
 man is his love ; for what he loves that he thinks, decides upon, 
 and does, consequently that he has for his end. One can also 
 see from his reason that wisdom is cause ; for a man, that is, 
 man's love, which is his end, searches in his understanding for its 
 means through which to attain its end, thus consulting its wis- 
 dom, and these means constitute the instrumental cause. That 
 use is effe6l is evident without explanation. But one man's love 
 is not the same as another's, neither is one man's wisdom the 
 same as another's; so is it with use. And since these three are 
 homogeneous (as was shown above, n. 189-194), it follows that 
 such as is the love in man, such is the wisdom and such is the 
 use. By wisdom is here meant what pertains to man's under- 
 standing;. 
 
 Spiritual light flows in with man through three 
 degrees, but not spiritual heat, except so far 
 as one shuns evils as sins and looks to the 
 Lord. 
 
 242* It is evident from what has been shown above that 
 from the sun of heaven, which is the first proceeding of Di- 
 vine Love and Divine Wisdom (treated of in Part Second), 
 light and heat proceed — from its wisdom light, and from its love 
 heat ; also that light is the receptacle of wisdom, and heat of 
 love ; also that so far as man comes into wisdom he comes into 
 the Divine light, and so far as he comes into love he comes into 
 the Divine heat. And further, that there are three degrees of 
 light and three degrees of heat, that is, three degrees of wisdom 
 and three degrees of love, and that these degrees have been 
 formed in man in order that he may be a receptacle of the Di- 
 vine Love and the Divine Wisdom, thus of the Lord. It is now 
 
^8 ANGELIC WISDOM 
 
 to be shown that spiritual Hght flows in through these three de- 
 grees in man, but not spiritual heat, except so far as man shuns 
 evils as sins and looks to the Lord — or, what is the same, that 
 man is able to receive wisdom even to the third degree, but not 
 love, unless he shuns evils as sins and looks to the Lord ; or what 
 is still the same, that man's understanding can be raised into 
 wisdom, but not his will, except so far as he shuns evils as sins. 
 243. That the understanding can be raised into the light 
 of heaven, that is, into angelic wisdom, while the will cannot be 
 raised into the heat of heaven, that is, into angelic love, unless 
 man shuns evils as sins and looks to the Lord, has been made 
 plainly evident to me from experience in the spiritual world. 
 I have frequently seen and perceived that simple spirits, who 
 knew merely that God is and that the Lord was born a man, 
 and who knew scarcely anything else, clearly apprehended the 
 arcana of angelic wisdom almost as the angels do ; and not 
 these simple ones alone, but many also of the infernal crew. 
 These, while they listened, understood, but not when they 
 thought within themselves ; for while they listened, light entered 
 from above, but when they thought within themselves, no light 
 could enter except that which corresponded to their heat or 
 love ; consequently when they had listened to and perceived the 
 arcana, as soon as they turned their ears away they remembered 
 nothing, those belonging to the infernal crew even rejedling 
 these things with disgust and utterly denying them, because the 
 fire of their love and its light, being delusive, induced dark- 
 ness, by which the heavenly light entering from above was 
 extinguished. 
 
 244. The same thing happens in the world. A man not 
 altogether stupid, or who has not confirmed himself in falsities 
 from the pride of self-intelligence, hearing others speak on 
 some exalted matter, or reading something of the kind, if he is 
 in any afife6lion of knowing, understands these things and 
 retains them, and may afterwards confirm them. Either a bad 
 or a good man may do this. A bad man, though in heart he 
 denies the Divine things pertaining to the Church, can still under- 
 stand them, and also speak of and preach them, and in writing 
 learnedly prove them ; but when left to his own thought, irom 
 his own infernal love he thinks against them and denies them. 
 From which it is obvious that the understanding can be in 
 spiritual light even when the will is not in spiritual heat ; and 
 from this it follows that the understanding does not lead the 
 will, or that wisdom does not beget love, but simply teaches 
 
CONXERXING DIVINE LOVE. — N. 243-247. 99 
 
 and shows the way, — teaching how a man ought to live, and 
 showing the way in which he ought to go. It further follows 
 that the will leads the understanding, and causes it to a6l as 
 one with itself; also that whatever in the understanding agrees 
 with the love which is in the will, that man calls wisdom. In 
 what follows it will be seen that the will does nothing by itself 
 apart from the understanding, but does all that it does in conjunc- 
 tion with the understanding ; moreover, that it is the will that 
 by influx takes the understanding into partnership with itself, 
 and not the reverse. 
 
 245. The nature of the influx of light into the three degrees 
 of life in man which belong to his mind, shall now be shown. 
 The forms which are receptacles of heat and light, that is, of 
 love and wisdom in man, and which (as was said) are in three- 
 fold order or of three degrees, are transparent from birth, 
 transmitting spiritual light as crystal glass transmits natural 
 light ; consequently in respect to wisdom man can be raised 
 even to the third degree. Nevertheless, these forms are not 
 opened except when spiritual heat conjoins itself to spiritual light, 
 that is, love to wisdom ; by such conjunction these transparent 
 forms are opened according to degrees. It is the same with light 
 and heat from the sun of the world in their a6lion on plants 
 growing on the earth. The light of winter, which is as bright 
 as that of summer, opens nothing in seed or in tree, but when 
 vernal heat conjoins itself to it then the light becomes effective. 
 There is this similarity because spiritual light corresponds to 
 natural light, and spiritual heat to natural heat. 
 
 246. This spiritual heat is obtained only by shunning evils 
 as sins, and at the same time looking to the Lord ; for so long 
 as man is in evils he is also in the love of them, for he lusts 
 after them ; and love of evil, or lust, abides in a love contrary 
 to spiritual love and affection ; and such love or lust can be 
 removed only by shunning evils as sins ; and because man cannot 
 shun evils from himself, but only from the Lord, he must look to 
 the Lord. When he shuns evils from the Lord, the love of evil 
 and its heat are removed, and the love of good and its heat are 
 introduced in their stead, whereby a higher degree is opened ; 
 for the Lord flowing in from above opens it, and then conjoins 
 love, that is, spiritual heat, to wisdom or spiritual light, from 
 which conjunction man begins to flourish spiritually, like a tree 
 in spring-time. 
 
 247* By the influx of spiritual light into all three degrees 
 of the mind man is distinguished from beasts ; and, as contrasted 
 
lOO ANGELIC WISDOM 
 
 with beasts, can think analytically, and perceive both natural and 
 spiritual truths ; and when he perceives them he can acknow- 
 ledge them, and thus be reformed and regenerated. This capa- 
 city to receive spiritual light is what is meant by rationality 
 (referred to above), which every man has from the Lord, and 
 which is not taken away from him, for if it were taken away he 
 could not be reformed. From this capacity, called rationality, 
 man, unlike the beasts, is able not only to think but also to speak' 
 from thought ; and afterwards from his other capacity, called 
 freedom (also referred to above), he is able to do those things 
 which he thinks from his understanding. As these two capaci- 
 ties, rationality and freedom, which are proper to man, have been 
 treated of above (n, 240), no more will be said about them here. 
 
 Unless the higher degree, which is the spiritual, is 
 opened in man, he becomes natural and sensual. 
 
 248. It was shown above that there are three degrees of the 
 human mind, called natural, spiritual, and celestial, and that these 
 degrees may be successively opened in man ; also, that the 
 natural degree is first opened ; afterwards, if man shuns evils 
 as sins and looks to the Lord, the spiritual degree ; and lastly, 
 the celestial. Since these degrees are successively opened 
 according to man's life, it follows that the two higher degrees 
 may remain unopened, and then man continues in the natural 
 degree, which is the outmost. Moreover, it is known in the 
 world that there is a natural and a spiritual man, or an external 
 and an intefnal man ; but it is not known that a natural man 
 becomes spiritual by the opening of a higher degree in him, 
 and that such opening is efifefted by a spiritual life, which is a 
 life conformed to the Divine precepts ; and that without a life 
 conformed to these man remains natural. 
 
 249. There are three kinds of natural men : the first con- 
 sists of those who know nothing of the Divine precepts ; the 
 second, of those who know that there are such precepts, but; 
 give no thought to a life according to them ; and the third, of 
 those who despise and deny these precepts. In resped to the 
 first class, which consists of those who know nothing of the 
 Divine precepts, since they cannot be taught by themselves they 
 must needs remain natural. Every man is taught respeding 
 the Divine precepts, not by immediate revelations, but by others 
 who know them from religion, on which subjed see The Doc- 
 
CONCERNING DIVINE LOVE. — N. 248-25 1. lOI 
 
 trine of the Nezv Jerusalem concerning the Sacred Scriptures 
 (n. 114-118). Those of the second class, who know that there 
 are Divine precepts but give no thought to a Hfe according to 
 them, also remain natural, and care about no other concerns 
 than those of the world and the body. These after death be- 
 come mere menials and servants, according to the uses which 
 they are able to perform for those who are spiritual ; for the 
 natural man is a menial and servant, and the spiritual man is 
 a master and lord. Those of the third class, who despise and 
 deny the Divine precepts, not only remain natural, but also 
 become sensual in the measure of their contempt and denial. 
 Sensual men are the lowest natural men, and are incapable of 
 thinking above the appearances and fallacies of the bodily senses. 
 After death they are in hell. 
 
 250. As it is unknown in the world what the spiritual man 
 is, and what the natural, and as one who is merely natural is 
 by many called spiritual, and conversely, these subje6ls shall 
 be separately discussed, as follows : 
 
 (i.j What iJic natural Jiian is, and luliat tJic spiritual 
 
 man. 
 (ii.) TIic charallcr of tlic 7iaiiiral man in %i>hom the 
 
 spiritual degree is opened. 
 (iii.) The charaHer of the Jiatural man in whom the 
 
 spiritual degree is not opened and yet not closed. 
 (iv.) The charaHer of the natural man in lohoi/i the 
 
 spiritual degree is entirely closed. 
 (v.) Lastly, The nature of the difference between tJie life 
 
 of a man merely natural and tJte life of a 
 
 beast. 
 
 251. (i.) What the natural man is, and what the spiritual 
 man. — Man is not man from face and body, but from under- 
 standing and will ; therefore by the natural man and the spirit- 
 ual man is meant that man's understanding and will are either 
 natural or spiritual. The natural man in respe6l to his under- 
 standing and will is like the natural world, and may be called 
 a world or microcosm ; and the spiritual man in respe(5l to his 
 understanding and will is like the spiritual world, and may be 
 called a spiritual world or heaven. From which it is evident 
 that as the natural man is in an image a natural world, so he 
 loves those things which are of the natural world ; and that as 
 the spiritual man is in an image a spiritual world, so he loves 
 those things which are of that world, or of heaven. The spirit- 
 ual man loves also the natural world, but not otherwise than 
 as a master loves his servant through whom he performs uses. 
 
102 ANGELIC WISDOM 
 
 Moreover, according to uses the natural man becomes like the 
 spiritual, which is the case when the natural man feels from the 
 spiritual the delight of use ; such a natural man may be called 
 spiritual-natural. The spiritual man loves spiritual truths ; he 
 not only loves to know and understand them, but also wills 
 them ; while the natural man loves to speak of those truths and 
 also do them : doing truths is performing uses. This subor- 
 dination is from the conjunftion of the spiritual world and the 
 natural world ; for whatever appears and is done in the natural 
 world derives its cause from the spiritual world. From all this it 
 can be seen that the spiritual man is altogether distin6l from 
 the natural, and that there is no other communication between 
 them than such as there is between cause and efifeft. 
 
 2^2. (ii.) The charaSIer of the yiatiiral man in whom the 
 spiritual degree is opened. — This is obvious from what has been 
 said above ; to which it may be added, that a natural man is a 
 complete man when the spiritual degree is opened in him, for 
 he is then consociated with angels in heaven and at the same 
 time with men in the world, and in regard to both, lives under 
 the Lord's guidance. For the spiritual man imbibes commands 
 from the Lord through the Word, and executes them through 
 the natural man. The natural man who has the spiritual degree 
 opened does not know that he thinks and a6ls from his 
 spiritual man, for it seems as if he did this from himself, 
 when yet he does not do it from himself but from the Lord. 
 Neither does the natural man whose spiritual degree has been 
 opened know that by means of his spiritual man he is in heaven, 
 when yet his spiritual man is in the midst of the angels of 
 heaven, and sometimes is even visible to them ; but because he 
 draws himself back to his natural man, alter a short stay there 
 he is no longer seen. Nor does the natural man in whom the 
 spiritual degree heis been opened know that his spiritual mind 
 is being filled by the Lord with thousands of arcana of wisdom, 
 and with thousands of delights of love, and that he is to 
 come into these after death, when he becomes an angel. The 
 natural man does not know these things because communica- 
 tion between the natural man and the spiritual man is efife6led 
 by correspondences ; and communication by correspondences is 
 perceived in the understanding only by the fa(5l that truths are 
 seen in light, and is perceived in the will only by the fa6l that 
 uses are performed from affection. 
 
 253. (iii.) The charaHer of the natural man in whom the 
 spiritual degree is not opened, and yet not closed. — The spiritual. 
 
CONCERXING DIVINE LOVE. — X. 252-254. IO3 
 
 degree is not opened, and yet not closed, in the case of those 
 who have led somewhat of a life of charity and yet have known 
 little of genuine truth. The reason is, that this degree is opened 
 by conjunction of love and wisdom, or of heat with light ; love 
 or spiritual heat alone not opening it, nor wisdom or sj^iritual 
 light alone, but both in conjun6lion. Consequently, when gen- 
 uine truths, out of which wisdom or light arises, are unknown, 
 love is inadequate to open that degree ; it only keeps it in the pos- 
 sibility of being opened : this is what is meant by its not being 
 closed. Something like this is seen in the vegetable kingdom, in 
 that heat alone does not cause seeds and trees to vegetate, but 
 heat in conjunction with light effects this. It is to be known that 
 all truths are of spiritual light and all goods are of spiritual heat, 
 and that good opens the spiritual degree by means of truths ; 
 for good, by means of truths, effects use, and uses are goods of 
 love, which derive their essence from a conjunction of good 
 and truth. After death, those in whom the spiritual degree is 
 not opened and yet not closed, since they are still natural and 
 not spiritual, are in the lowest parts of heaven, where they 
 sometimes suffer hard things ; or they are in the outskirts in 
 some higher heaven, where they are as it were in the light of 
 evening : for (as was said above) in heaven and in every society 
 there the light decreases from the middle to the outskirts, 
 and those who are pre-eminent in divine truths are in the middle, 
 while those who are in few truths are in the outskirts. Those 
 are in few truths who know from religion only that there is a 
 God, and that the Lord suffered for them, and that charity and 
 faith are essentials of the Church, not troubling themselves to 
 know what faith is or what charity is ; when yet faith in its 
 essence is truth, and truth is manifold, and charity is all the 
 work of his calling which man does from the Lord : he does this 
 from the Lord when he shuns evils as sins. It is just as 
 was said above, that the end is the all of the cause, and the 
 effect the all of the end by means of the cause ; the end is 
 charity or good, the cause is faith or truth, and efife6ls are good 
 works or uses ; from which it is plain that from charity no more 
 can be carried into works than the measure in which charity is 
 conjoined with the truths of faith. By means of these truths 
 charity enters into works and qualifies them. 
 
 254* (iv. ) T/ie charaSler of the natural man in whom the 
 spiritual degree is wholly closed. — The spiritual degree is closed 
 in those who are in evils as to life, and still more in those who 
 from e\'ils are in falsities. It is the same as with the fibril of a 
 
I04 ANGELIC WISDOM 
 
 nerve, which contrads at the slightest touch of any thing hete- 
 rogeneous ; so every motive fibre of a muscle, yea, the muscle 
 itself, and even the whole body shrinks from the touch of what- 
 ever is hard or cold. So the substances or forms of the spirit- 
 ual degree in man shrink from evils and their falsities, because 
 they are heterogeneous. For the spiritual degree, being in the 
 form of heaven, admits nothing but goods, and truths which are 
 from good ; these are homogeneous to it : but evils, and falsities 
 which are from evil, are heterogeneous to it. This degree is con- 
 tracted, and by contraction closed, especially in those who in the 
 world are in love of ruling from love of self, because this love is 
 opposed to love to the Lord. It is also closed, but not so 
 much, in those who from love of the world are in the insane 
 greed of possessing the goods of others. These loves shut the 
 spiritual degree, because they are the origins of evils. The 
 contraction or closing of this degree is like the turning back 
 of a spiral in the opposite direction ; for which reason, that 
 degree after it is closed, turns back the light of heaven ; conse- 
 quently there is darkness there instead of heavenly light, and 
 truth, which is in the light of heaven, becomes nauseous. In 
 such persons, not only does the spiritual degree itself become 
 closecl, but also the higher region of the natural degree which is 
 called the rational, until at last the lowest region of the natural 
 degree, which is called the sensual, alone stands open ; this being 
 nearest to the world and to the outward senses of the body, from 
 which the man afterwards thinks, speaks, and reasons. The 
 natural man who has become sensual through evils and their 
 falsities, in the spiritual world in the light of heaven does not 
 appear as a man but as a monster, even with nose drawn back ; 
 (the nose is drawn in because the nose corresponds to the percep- 
 tion of truth ;) moreover, he cannot bear a ray of heavenly light. 
 Such have in their caverns no other light than what resembles 
 the light from live coals or from burning charcoal. From 
 all this it is evident who and of what charader are those in 
 1 whom the spiritual degree is closed. 
 
 255. (v. ) The nature of the differe7ice between the life of a 
 man vicrcly natural and the the life of a beast. — This difference 
 will be particularly discussed in what follows, where Life will be 
 treated of. Here it may be said that the difference is that man 
 has three degrees of mind, that is, three degrees of understand- 
 ing and will, which degrees can be opened successively ; and as 
 these are transparent, man can be raised as to his understanding 
 into the light of heaven and see truths, not only civil and moral, 
 
CONCERNING DIVINE LOVE. — N. 255, 256. I05 
 
 but also spiritual, and from many truths seen can form conclu- 
 sions about truths in their order, and thus perfedl the under- 
 standing to eternity. But a beast has only the natural de- 
 gree, not the two higher degrees ; and without the higher 
 degrees it has no capacity to think on any subject, civil, moral, 
 or spiritual. And since the natural degree of beasts is in- 
 capable of being opened, and thereby raised into higher light, 
 they are unable to think in successive order, but only in simul- 
 taneous order, which is not thinking, but a6ling from a knowl- 
 edge corresponding to their love. And because they are 
 unable to think analytically, and to view a lower thought 
 from any higher thought, they are unable to speak, but are able 
 only to utter sounds in accordance with the knowledge pertain- 
 ing to their love. Yet the sensual man, who is in the lowest 
 sense natural, differs from the beast only in this, that he can fill 
 his memory with information, and think and speak therefrom ; 
 this power he. gets from a capacity proper to every man, of 
 being able to understand truth if he chooses ; it is this capacity 
 that makes the difference. But many, by abuse of this capa- 
 city, have made themselves lower than beasts. 
 
 The natural degree of the human mind regarded in 
 itself is continuous, but by correspondence with 
 
 the two HIGHER DEGREES IT APPEARS WHEN IT IS 
 ELEVATED AS IF IT WERE DISCRETE. 
 
 236. Although this is hardly comprehensible, so long as 
 there is no knowledge of degrees of height, it must nevertheless 
 be re\'ealed, because it is a part of angelic wisdom ; and while 
 the natural man is unable to think about this wisdom in the same 
 way as angels do, nevertheless his understanding, when raised 
 into the degree of light in which angels are, can apprehend it ; 
 for his understanding can be elevated even to that extent, and 
 enlightened according to its elevation. But this enlightenment 
 of the natural mind does not ascend by discrete degrees, but 
 increases in a continuous degree, and as it increases, that mind 
 is enlightened from within by the light of the two higher degrees. 
 How this occurs can be comprehended from a perception of 
 degrees of height, as being one above another, while the natural 
 degree, which is the lowest, is a kind of general covering to 
 the two higher degrees. Then, as the natural degree is raised 
 towards a degree of the higher kind, the higher a6ts from within 
 
I06 ANGELIC WISDOM 
 
 upon the outer natural and illuminates it. This illumination is 
 effected, indeed, from within, by the light of the higher degrees, 
 but the natural degree which envelops and surrounds the higher 
 receives it by continuity, thus more lucidly and purely in pro- 
 portion to its ascent ; that is, from within, by the light of the 
 higher degrees, the natural degree is enlightened discretely, 
 but in itself is enlightened continuously. From this it is evident , 
 that so long as man lives in the world, and is thereby in the 
 natural degree, he cannot be elevated into very wisdom, such 
 wisdom as the angels have, but only into higher light, even up 
 to angels, and can receive enlightenment from their light that 
 flows-in from within and illuminates. But these things cannot 
 as yet be more clearly described ; they can be better compre- 
 hended from effects ; for efifefts present causes in themselves in 
 clear light, and thus illustrate them, when there is some pre- 
 vious knowledge of causes. 
 
 257. The effe6ls are these: (i.) The natural mind may 
 be raised up to the light of heaven in which angels are, and may 
 perceive naturally, thus not so fully, what the angels perceive 
 spiritually ; nevertheless, man's natural mind cannot be raised 
 into angelic light itself (2.) By means of his natural mind, 
 raised to the light of heaven, man can think, yea, speak with 
 angels ; but the thought and speech of the angels then flow into 
 the natural thought and speech of the man, and not conversely ; 
 so that angels speak with man in a natural language, which is 
 the man's mother tongue. (3.) This is effe6led by a spiritual 
 influx into the natural man, and not by any natural influx into 
 the spiritual man. (4.) Human wisdom, which so long as man 
 lives in the natural world is natural, can by no means be raised 
 into angelic wisdom, but only into some image of it. The reason 
 is, that elevation of the natural mind is effe6ted by continuity, 
 as from shade to light, or from grosser to purer. Still the man 
 in whom the spiritual degree has been opened comes into that 
 wisdom when he dies ; and he may also come into it by a sus- 
 pension of bodily sensations, and then by an influx from above * 
 into the spiritual parts of- his mind. (5.) Man's natural mind 
 consists of spiritual substances together with natural substances ; 
 thought comes from its spiritual substances, not from its natural 
 substances ; these recede when the man dies, while its spiritual 
 substances do not. Consequently, after. death, when man be- 
 comes a spirit or angel, the same mind remains in a form like 
 that which it had in the world. (6.) The natural substances of 
 that mind, which recede Tas was said) by death, constitute the 
 
CONXERXING DI /IXE LOVE. — X. 257-259. IC'/ 
 
 cutaneous covering of the spiritual body which spirits and angels 
 have. By means of such covering, which is taken from the 
 natural w'orld, their spiritual bodies maintain existence ; for the 
 natural is the outmost containant : consequently there is no 
 spirit or angel who was not born a man. These arcana of an- 
 gelic wisdom are here adduced that the quality of the natural 
 mind in man may be known, which subje6l is further treated 
 of in what foUow^s. 
 
 2^8* Every man is born into a capacity to understand 
 truths to the inmost degree in which the angels of the third 
 heaven are ; for the human understanding, rising up by contin- 
 uity around the two higher degrees, receives the light of their 
 wisdom, in the manner stated above (n. 256). Therefore man 
 has the ability to become rational according to his elevation ; 
 if raised to the third degree he becomes rational from that 
 degree, if raised to the second degree he becomes rational from 
 that degree, if not raised he is rational in the first degree. 
 It is said that he becomes rational from those degrees, because 
 the natural degree is the general receptacle of their light. The 
 reason why man does not become rational to the height that 
 he might is, that love, w^hich is of the will, cannot be raised in 
 the same manner as wisdom, which is of the understanding. 
 Love, which is of the will, is raised only by shunning evils as sins, 
 and then by goods of charity, which are uses, which the man 
 thereafter performs from the Lord. Consequently, when love, 
 which is of the will, is not at the same time raised, wisdom, which 
 is of the understanding, however it may have ascended, falls 
 back again down to its own love. Therefore, if man's love is 
 not at the same time with his wisdom raised into the spiritual 
 degree, he is rational only in the lowest degree. From all this 
 it can be seen that man's rational is in appearance as if it were 
 of three degrees, a rational from the celestial, a rational from the 
 spiritual, and a rational from the natural ; also that rationality, 
 which is the capacity whereby man is elevated, is still in man 
 whether he be elevated or not. 
 
 259» It has been said that every man is born into that 
 capacity, namely, rationality, but by this is meant every man 
 whose externals have not been injured by accident, either in the 
 womb, or by some disease after birth, or by a wound infli6led on 
 the head, or in consequence of some insane love bursting forth 
 and breaking down restraints. In such the rational cannot be 
 elevated ; for life, which is of the will and understanding, has 
 in such no bounds in which it can rest, so disposed that it 
 
I08 ANGELIC WISDOM 
 
 can produce outmost a6ts according to order ; for life a6ls in 
 accordance with outmost determinations, but not from them. 
 That there can be no rationaUty in infants and children, may be 
 seen below (n. 266, at the end). 
 
 The natural mind, since it is the covering and con- 
 tainant of the higher degrees of the human 
 mind, is reactive ; and if the higher degrees 
 are not opened it acts against them, but if they 
 are opened it acts with them. 
 
 260. It has been shown in the preceding chapter that as 
 the natural mind is in the outmost degree, it envelops and en- 
 closes the spiritual mind and the celestial mind, which, in respect 
 to degrees, are above it. It is now to be shown that the natural 
 mind reads against the higher or interior minds. It reacts 
 because it covers, includes, and contains them, and this cannot 
 be done without readion ; for unless it readied, the interior or 
 enclosed parts would become loosened and escape and fall apart, 
 just as the viscera, which are the interiors of the body, would 
 push forth and fall asunder if the coverings which are about 
 the body did not rea6t against them ; so, too, unless the mem- 
 brane investing the motor fibres of a muscle readed against the 
 forces of these fibres in their adivities, not only would a6tion 
 cease, but all the inner tissues would be scattered. It is the 
 same with every outmost degree of the degrees of height ; 
 consequently with the natural mind as compared with higher 
 degrees ; for, as was said above, there are three degrees of the 
 human mind, the natural, the spiritual, and the celestial, and the 
 natural mind is in the outmost degree. Another reason why the 
 natural mind reads against the spiritual mind is, that the natural 
 mind consists not only of substances of the spiritual world but 
 also of substances of the natural world (as was said above, n. 
 /257), and substances of the natural world from their very nature 
 ■ read against the substances of the spiritual world ; for substances 
 of the natural world are in themselves dead, and are aded upon 
 from without by substances of the s]:)intual world ; and substances 
 which are dead, and which are aded upon from without, from 
 their nature resist, and thus from their nature read. From all 
 this it can be seen that the natural man reads against the spirit- 
 ual man, and that there is combat. It is the same thing whether 
 the terms ' ' natural and spiritual man " or " natural and si)iritual 
 mind ' ' are used. 
 
CON'CERNING DIVINE LOVE. — X. 260-263. IO9 
 
 26I0 From this it is obvious that when the spiritual mind 
 is closed the natural mind continually acts ag'ainst the things 
 of the spiritual mind, fearing lest anything should flow in there- 
 from to disturb its own states. Everything that flows in through 
 the spiritual mind is from heaven, for the spiritual mind :n 
 its form is a heaven ; while everything which flows into the 
 natural mind is from the world, for the natural mind in its form 
 is a world. From which it follows that when the spiritual mind 
 is closed, the natural mind reacts against all things of heaven, 
 giving them no admission except so far as they are serviceable 
 to it as means for acquiring and possessing the things of the 
 world. And when the things of heaven are made to serve the 
 natural mind as means to its own ends, then those means, though 
 they appear heavenly, become natural ; for the end qualifies 
 them, and they become like the knowledges of the natural man, 
 in which interiorly there is nothing of life. But as things 
 heavenly cannot be so joined to things natural that the two acl 
 as one, they are separated, and in men merely natural, things 
 heavenly arrange themselves from without, encompassing the 
 natural things which are within. From this it is that a merely 
 natural man can speak and preach about heavenly things, and 
 even simulate them in his actions, though inwardly he thinks 
 against them ; the latter he does when alone, the former when in 
 company. But of these things more in what follows. 
 
 262. By virtue of the rea6lion which is in him from birth, 
 the natural mind, or man, when he loves himself and the world 
 above all things, acts against the things which are of the spirit- 
 ual mind or man. Then also he has a sense of enjoyment in 
 evils of every kind, as adultery', fraud, revenge, blasphemy, and 
 other like things ; he then also accepts nature as the creator 
 of the universe ; and all these things he confirms by means of 
 his rational faculty ; and after confirmation he either perverts 
 or suffocates or repels the goods and truths of heaven and the 
 Church, and at length either shuns them or turns his back upon 
 them or hates them. This he does in his spirit, and in the body 
 just so far as he dares to speak with others from his spirit with- 
 out fearing the loss of reputation as a means to honor and 
 gain. When man is such, he gradually shuts up the spiritual 
 mind closer and closer. Confirmations of evil by means of 
 falsities especially close it up ; therefore evil and falsity when 
 confirmed cannot be uprooted after death ; they are uprooted 
 in the world only by means of repentance. 
 
 263. But when the spiritual mind is open the state of the 
 
no ANGELIC WISDOM 
 
 natural mind is wholly different. Then the natural mind is 
 placed at the service of the spiritual mind, and is held sub- 
 ordinate. For the spiritual mind acls upon the natural mind 
 from above or within, and removes the things therein which 
 rea6l, and adapts to itself those which a(5l in harmony with itself, 
 whereby the excessive rea6lion is gradually taken away. It is to 
 be noted, that in things greatest and least of the universe, both 
 living and dead, there is a6lion and rea6lion, from which comes 
 an equilibrium of all things ; this is destroyed when a(5lion over- 
 comes rea6lion, or the reverse. It is the same with the natural 
 and with the spiritual mind. When the natural mind a6ls from 
 the enjoyments of its love and the pleasures of its thought, which 
 are in themselves evils and falsities, the rea6lion of the natural 
 mind removes those things which are of the spiritual mind and 
 blocks the doors lest they enter, and it makes a(5lion to come 
 from such things as agree with its reaftion. The result is an ac- 
 tion and reaction of the natural mind opposite to the action 
 and reaction of the spiritual mind, whereby there is a. closing of 
 the spiritual mind like the twisting back of a spiral. But if the 
 spiritual mind becomes opened, the a6lion and reaction of the 
 natural mind are reversed ; for the spiritual mind afts from above 
 or within, at the same time it acls from below or from without, 
 through those things in the natural mind which are so disposed 
 as to submit to it, and it twists back the spiral in which the 
 a6lion and rea6lion of the natural mind lie. For the natural 
 mind is by birth in opposition to the things belonging to the 
 spiritual mind ; an opposition derived, as is well known, from 
 parents by heredity. Such is the change of state which is called 
 reformation and regeneration. The state of the natural mind 
 before reformation may be compared to a spiral twisting or bend- 
 ing itself downward ; but after reformation it may be compared 
 to a spiral twisting or bending itself upwards ; therefore man 
 before reformation looks downwards to hell, but after reforma- 
 tion looks upwards to heaven. 
 
 The origin of evil is from the abuse of the capacities 
 proper to man, that are called rationality and 
 
 FREEDOM. 
 
 264.. By rationality is meant the capacity to understand 
 what is true and thereby what is false, also to understand what 
 is good and thereby what is evil ; and by freedom is meant 
 
co^•CER^•I^■G divine love. — n. 264-266. in 
 
 the capacity to think, will, and do these things freely. From 
 what precedes it is evident, and it will become more e\'ident 
 from what follows, that every man from creation, consequently 
 from birth, has these two capacities, and that they are from the 
 Lord ; that they are not taken away from man ; that from them 
 is the appearence that man thinks, speaks, wills, and a61;s as from 
 himself; that the Lord dwells in these capacities in every 
 man ; that man by \-irtue of that conjundlion lives to eternity ; 
 that man by means of these capacities can be reformed and 
 regenerated, but not without them ; finally, that by them man is 
 distinguished from beasts. 
 
 26^. That the origin of evil is from the abuse of these 
 capacities will be explained in the following order : — 
 
 {[.) A bad man equally zvith a good man enjoys these two 
 
 capacities. 
 (ii.) A bad man misuses these capacities to confirm evils 
 
 and falsities, but a good man uses them to con- 
 firm goods and truths. 
 (iii.) Evils and falsities confirmed in man are permanent, 
 
 and come to be of his hwe, consequently of his 
 
 life. 
 (iv.) Such things as have come to be of the love and life 
 
 are engefidered in offspring. 
 (v.) All evils, both engendered and acquired, liave their 
 
 seat in the natural mind. 
 
 266. (i.) A bad man equally zi'ith a good man enjoys these 
 iu'o capacities. — It was shown in the preceding chapter that the 
 natural mind, as regards the understanding, can be elevated 
 even to the light in which angels of the third heaven are, and 
 see truths, acknowledge them, and then give expression to them. 
 From this it is plain that since the natural mind can be thus 
 elevated, a bad man equally with a good man enjoys the capacity 
 called rationality ; and because the natural mind can be elevated 
 to such an extent, it follows that a bad man can also think and 
 speak about heavenly truths. Moreover, that he is able to will 
 and do them, even though he does not, both reason and experi- 
 ence affirm. Reason affirms it : for who cannot will and do what 
 he thinks? His not willing and doing it is because he does not 
 love to will and do it. This ability to will and do is the freedom 
 which every man has from the Lord ; but his not willing and 
 doing good when he can, is from a love of evil, which opposes ; 
 but this love he is able to resist, and many do resist. Experi- 
 ■ence in the spiritual world has often corroborated this. I have 
 listened to evil spirits who inwardly were devils, and who in the 
 
112 ANGELIC WISDOM 
 
 world had rejecled the truths of heaven and the Church. Whert 
 the afifedion for knowing, in which every man is from childhood, 
 was excited in them by the glory that, like the brightness of 
 fire, surrounds each love, they perceived the arcana of angelic 
 wisdom just as clearly as good spirits who inwardly were angels. 
 Those diabolical spirits even declared that they were able to 
 will and act according to those arcana, but did not wish to. 
 When told that they might will them, if only they would shun 
 evils as sins, they said that they could even do that, but did not 
 wish to. From this it was evident that the wicked equally with 
 the good have the ca.pacity called freedom. Let any one look 
 within himself, and he will observe that it is so. Man has the 
 power to will, because the Lord, from whom that capacity comes, 
 continually gives the power ; for, as was said above, the Lord 
 dwells in every man in both of these capacities, thus in the 
 capacity, that is, in the power, of being able to will. As to the 
 capacity to understand, called rationality, this man does not 
 have until his natural mind matures ; until then it is like seed in 
 unripe fruit, which has no power to be opened in the soil and 
 grow up. Neither does this capacity exist in those mentioned 
 above (n. 259). 
 
 2<67. (ii.) A bad via7i misuses these capacities to confirm evils 
 and fialsities, bzd a good man uses them to confirm goods and 
 truths. — From the intelledual capacity called rationality, and 
 from the voluntary capacity called freedom, man derives the 
 ability to confirm whatever he wishes ; for the natural man is 
 able to raise his understanding into higher light to any extent 
 he desires ; but one who is in evils and their falsities raises it no 
 higher than into the upper region of his natural mind, and rarely 
 as far as the border of the spiritual mind ; for the reason that 
 he is in the delights of the love of his natural mind, and when 
 he rises above that mind, the delight of his love perishes. If 
 his understanding is raised higher, and sees truths which are 
 opposed to the delights of his life or to the principles of his 
 self-intelligence, he either falsifies those truths or passes them 
 by and contemptuously leaves them behind, or retains them in 
 the memory as means to serve his life's love, or the pride of his 
 self-intelligence. That the natural man is able to confirm what- 
 ever he wishes is evident from the multitude of false do6lrine^ 
 in the Christian world, each of which is confirmed by its ad- 
 herents. Who does not know that evils and falsities of every 
 kind can be confirmed? It is possible to confirm, and by the 
 wicked it is confirmed within themselves, that there is no God, 
 
CON'CERXING DIVINE LOVE. — N. 267, 263. II3 
 
 and that nature is everything and created herself; that reHgion 
 is only a means for keeping simple minds in bondage ; that hu- 
 man prudence does everything, and Divine providence nothing 
 except sustaining the universe in the order in which it was cre- 
 ated ; also that murders, adulteries, thefts, frauds, and revenge 
 are allowable, as held by Machiavelli and his followers. These 
 and many like things the natural man is able to confirm, and to 
 fill volumes with the confirmations ; and when such falsities are 
 confirmed they appear in their delusive light, but truths in such 
 obscurity as to be seen only as phantoms of the night. In a 
 word, take what is most false and present it as a proposition, 
 and ask an ingenious person to prove it, and he will do so to 
 the complete extinction of the light of truth ; but set aside his 
 confirmations, return and view the proposition itself from your 
 own rationality, and you will see its falsity in all its deformity. 
 From all this it can be seen that man is able to misuse these 
 two capacities, which he has from the Lord, to confirm evils and 
 falsities of every kind. This no beast can do, because no beast 
 enjoys those capacities. Consequently, a beast is born into all 
 the order of its life, and into all the knowledge of its natural 
 love, but man is not. 
 
 268» (iii.) Evils and falsities confirmed in man are perma- 
 nent, and come to be of his love and life. — Confirming evil and 
 falsity is equivalent to putting away good and truth, and if 
 persisted in, to their reje6lion ; for evil removes and rejects 
 good, and falsity truth. For this reason confirming evil and 
 falsity is a closing up of heaven, — for every good and truth flows 
 in from the Lord through heaven, — and when heaven is closed, 
 man is in hell, and in a society there in which a like evil pre- 
 vails and a like falsity ; from which hell he cannot afterwards 
 be delivered. It has been granted me to speak with some who 
 ages ago confirmed themselves in the falsities of their religion, 
 and I saw that they remained in the same falsities, in the same 
 way as they were in them in the world. The reason is, that all 
 things in which a man confirms himself come to be of his love 
 and life. They come to be of his love because they come to be 
 of his will and understanding ; and the will and understanding ' 
 constitute the life of every one ; and when they come to be of 
 man's life, they come to be not only of his whole mind but also 
 of his whole body. From this it is evident that a man who 
 has confirmed himself in evils and falsities is such from head 
 to foot, and when he is wholly such, by no turning or twisting 
 back can he Lc reduced to an opposite state, and thus with- 
 
1 14 ANGELIC WISDOM 
 
 drawn from hell. From all this, and from what precedes in this 
 chapter, it can be seen what the origin of evil is. 
 
 269. (iv.) Such t/migs as have come to be of the love, and 
 consequently of the life, are engendered in offspring. — It is 
 known that man is born into evil, and that he derives it by 
 inheritance from parents ; though by some it is believed that 
 he inherits it not from parents, but through parents from Adam ; 
 this, however, is an error. He derives it from the father, from 
 whom he has a soul that is clothed with a body in the mother. 
 For the seed, which is from the father, is the first receptacle of 
 life, but such a receptacle as it was with the father ; for the seed 
 is in the form of his love, and each one's love is, in things great- 
 est and least, similar to itself; and there is in the seed a cona- 
 tus to the human form, and by successive steps it goes forth 
 into that form. From this it follows that evils called hereditary 
 are from the father, thus from grandfathers and great-grand- 
 fathers, successively transmitted to offspring. This may be 
 learned also from observation, for as regards the affe6lions, there 
 is a resemblance of races to their first progenitors, and a stronger 
 resemblance in families, and a still stronger resemblance in house- 
 holds ; and this resemblance is such that generations are distin- 
 guishable not only from the disposition, but even from the face. 
 But of this ingeneration of the love of evil by parents in off- 
 spring more will be said in what follows, where the correspond- 
 ence of the mind, that is, of the will and understanding, with 
 the body and its members and organs is treated of Here these 
 few things only are brought forward, that it may be known that 
 evils are derived from parents successively, and that they increase 
 through the accumulations of one parent after another, until 
 man by birth is nothing but e\'il ; also, that the malignity ot 
 the evil increases according to the degree in which the spiritual 
 mind is closed up, for in this manner the natural mind also is 
 closed above ; finally, that there is no recovery from this in 
 posterity except through their shunning evils as sins by the 
 , help of the Lord. In this and in no other way is the spiritual 
 mind opened, and by means of such opening the natural mind 
 is brought back into correspondent form. 
 
 270. (v.) All evils and their falsities, both engendered and 
 acquired, have their seat in the natural mind. — E\'ils and their 
 falsities reside in the natural mind, because that mind is, in form 
 or image, a world ; while the spiritual mind in its form or image 
 is a heaven, and in heaven evil cannot be entertained. The 
 spiritual mind, therefore, is not opened from birth, but is only 
 
CON'CERNING DIVINE LOVE. — N. 269-27 1. II5 
 
 in the capability of being opened. Moreover, the natural mind 
 derives its form in part from substances of the natural world ; 
 but the spiritual mind from substances of the spiritual world 
 only ; and this mind is preserved in its integrity by the Lord, 
 in order that man may be capable of becoming a man ; for man 
 is born an animal, but he becomes a man. The natural mind, 
 with all its belongings, is coiled into gyres from right to left, 
 but the spiritual mind into gyres from left to right ; the two 
 thus curving in directions contrary to each other — a proof that 
 evil resides in the natural mind, and that of itself it a(5ls against 
 the spiritual mind. Moreover, the gyration from right to left is 
 turned downward, thus towards hell, but the gyration from left 
 to right tends upward, thus towards heaven. This was made 
 evident to me by the fa6l that an evil spirit can gyrate his body 
 only from right to left, not from left to right ; while a good 
 spirit can gyrate his body from right to left only with difficulty, 
 but with ease from left to right. Gyration follows the flow ot 
 the interiors, which belong to the mind. 
 
 Evils and falsities are in every respect opposed to 
 
 GOODS and truths, BECAUSE EVILS AND FALSITIES 
 ARE DIABOLICAL AND INFERNAL, WHILE GOODS AND 
 TRUTHS ARE DIVINE AND HEAVENLY. 
 
 271* That evil and good are opposites, also the falsity of 
 ■evil and the truth of good, every one acknowledges when he 
 hears it. Still those who are in evil do not feel, and therefore 
 do not perceive, otherwise than that evil is good ; for evil gives 
 enjoyment to their senses, especially sight and hearing, and from 
 that gives enjoyment also to their thoughts, and thus their per- 
 ceptions. While, therefore, the evil acknowledge that evil and 
 good are opposites, still, when they are in evil, they declare from 
 their enjoyment of it that evil is good, and good evil. For 
 example : — One who abuses his freedom to think and to do what 
 is evil calls that freedom, while its opposite, namely, to think 
 the good which in itself is good, he calls bondage ; when, in 
 fa6t, the latter is to be truly free, and the former to be in 
 bondage. He who loves adulteries calls it freedom to commit 
 adultery, but not to be allowed to commit adultery he calls 
 bondage ; for in lasciviousness he has a sense of enjoyment, 
 but of the contrary in chastity. He who is in the love of ruling 
 from love of self feels in that love a delight of life surpassing 
 
Il6 ANGELIC WISDOM 
 
 Other delights of every kind ; consequently, everything belong- 
 ing to that love he calls good, and everything contrary to it he 
 declares to be evil ; when yet the reverse is true. It is the same 
 with every other evil. "While every one, therefore, acknowledges 
 that evil and good are opposites, those who are in evil cherish 
 a reverse conception of such opposition, and only those who 
 are in good have a right conception of it. No one so long as 
 he is in evil can see good, but he who is in good can see evil. 
 Evil is below as in a cave, good is above as on a mountain. 
 
 272. Now as few know what the nature of evil is, and that 
 it is entirely opposite to good, and as this knowledge is im- 
 portant, the matter shall be considered in the following order : — 
 
 (i.) The natiiyal Jiiiiui that is hi einls and ihciy falsi- 
 ties is a form and image of Jiell. 
 (ii.) TJie natural 7niiid tJiat is a form and image of Jiell 
 descends tJiroiigh tliree degrees. 
 
 (ill.) TJie three degrees of the 7iatural mind that is a 
 form and image of hell, are opposite to the three 
 degrees of the spiritual mind that is a form and 
 image of heaven. 
 
 (iv.) The natural mind tJiat is a hell is in every respecl 
 opposed to the spiritual mind that is a Jieaven. 
 
 273, (i.) The natural mind that is in evils and their falsi- 
 ties is a foj-m and image of hell. — The nature of the natural mind 
 in man in its substantial form, that is, its nature in its own form 
 woven out of the substances of both worlds, in the brains where 
 that mind resides in its first principles, cannot here be described. 
 The universal idea of that form will be given in what follows, 
 where the correspondence of the mind and body is to be treated 
 of Here somewhat only shall be said of its form as regards- 
 the states and their changes, whereby perceptions, thoughts, 
 intentions, volitions, and their belongings are manifested ; for, 
 as regards these states and changes, the natural mind which is 
 in evils and their falsities is a form and image of hell. Such a 
 form supposes a substantial form as a subje6l ; for without a 
 substantial form as a subje6l, changes of state are impossible, 
 just as sight is impossible without an eye, or hearing without 
 an ear. In regard, then, to the form or image wherein the 
 natural mind images hell, that form or image is such, that the 
 reigning love with its lusts, which is the universal state of that 
 mind, is like what the devil is in hell ; and the thoughts of the 
 false arising out of that reigning love are, as it were, the devil's 
 crew. By ' ' the devil ' ' and by ' ' his crew ' ' nothing else is meant 
 
CONCERNING DIVINE LOVE. — N. 272-274. II7 
 
 in the Word. The case is similar, also, for in hell there is 
 a love of ruling from the love of self, a reigning love, called there 
 the "devil;" and the affe(5lions of the false, with the thoughts 
 arising- out of that love, are called ' ' his crew. " It is the same in 
 every society of hell, \\ith differences resembling the differences 
 of species in a genus. And the natural mind that is in evils 
 and their falsities is in a similar form ; consequently, a natural 
 man who is of this character comes, after death, into a society 
 of hell similar to himself, and then, in ea^h and every particular, 
 he a6ls in unison with it ; for he thus enters into his own form, 
 that is, into the states of his own mind. There is also another 
 love, called "satan," subordinate to the love that is called the 
 devil ; it is the love of possessing the goods of others by every 
 evil device. Cunning villanies and subtleties are its crew. 
 Those who are in this hell are generically called satans ; those 
 in the former, devils : and such of them, as a6l openly there 
 do not disown their name. From this it is that the hells, as a 
 whole, are called the Devil and Satan. The two hells are ge- 
 nerically divided in accordance with these tv;o loves, because all 
 the heavens are divided into two kingdoms, the celestial and the 
 spiritual, in accordance with two loves ; and the devil-hell 
 corresponds, by opposites, to the celestial kingdom, and the 
 satan-hell corresponds, by opposites, to the spiritual kingdom. 
 That the heavens are divided into two kingdoms, the celestial 
 and the spiritual, may be seen in the work on Heaven mid Hell 
 (n. 20-28). The reason why a natural mind of such a chara61er 
 is in form a hell, is that every spiritual form is like itself both 
 in what is greatest and in what is least ; therefore every angel 
 is, in lesser form, a heaven, as is also shown in the work on 
 Heaven and Hell (n. 51-58) ; from which it follows that every 
 man or spirit who is a devil or a satan is, in lesser form, a 
 hell. 
 
 274* (ii.) The natural mind that is a form or image of 
 hell desceiids through three degrees. — It may be seen above (n, 
 222-229) that both in the greatest and in the least of all things 
 there are degrees of two kinds, namely, degrees of height and 
 degrees of breadth. This is also true of the natural mind in its 
 greatest and its least parts. Degrees of height are what are 
 now referred to. The natural mind, by its two capacities called 
 rationality and freedom, is in such a state as to be capable of 
 ascending through three degrees, or of descending through three 
 degrees ; it ascends by goods and truths, and descends by evils 
 and falsities ; when it ascends, the lower degrees v/hich tend to 
 
Il8 ANGELIC WISDOM 
 
 hell are shut, and when it descends, the higher degrees which 
 tend to heaven are shut ; for the reason that they are in reaction. 
 These three degrees, higher and lower, are neither open nor 
 shut in man in earliest infancy, for he is then ignorant both of 
 good and truth and of evil and falsity ; but as he lets himself 
 into one or the other, the degrees are opened and shut on the 
 one side or the other. When they are opened towards hell, 
 the reigning love, which is of the will, obtains the highest or 
 inmost place ; the thouj^ht of the false, which is of the under- 
 standing from that love, obtains the second or middle place ; 
 and the result of the love. through the thought, or of the will 
 through the understanding, obtains the lowest place. The same 
 is true here as of degrees of height treated of above ; they stand 
 in order as end, cause, and effe6l, or as first end, middle end, and 
 last end. The descent of these degrees is towards the body ; 
 consequently, in the descent they wax grosser, and become 
 material and corporeal. If truths from the Word are received 
 in the second degree to form it, these truths are falsified by the 
 first degree, which is the love of evil, and become servants and 
 slaves. From this it can be seen what the truths of the Church 
 from the Word become with those who are in the love of evil, 
 or whose natural mind is in form a hell, namely, that they are 
 profaned because they serve the devil as means ; for the love of 
 evil reigning in the natural mind that is a hell, is the devil, 
 as was said above. 
 
 275. (iii.) The three degrees of the natural mind that is a 
 form and image of hell, are opposite to the thj^ee degrees of the 
 spiritual mind that is a form and image of heaven. — It has been 
 shown above that there are three degrees of the mind, called 
 natural, spiritual, and celestial, and that the human mind, made 
 up of these degrees, looks towards heaven, and turns itself in 
 that dire6lion. From this it can be seen that the natural mind, 
 looking downwards and turning itself towards hell, is made up 
 in like manner of three degrees, and that each degree of it is 
 opposite to a degree of that mind which is a heaven. That 
 this is so has been made very clear to me by things seen in the 
 spiritual world ; namely, that there are three heavens, and these 
 distin61 according to three degrees of height ; that there are 
 three hells, and these also distin61 according to three degrees of 
 height or depth ; that the hells are opj)osed to the heavens in 
 each and every particular ; that the lowest hell is opposite to the 
 highest heaven, and the middle hell to the middle heaven, and 
 the uppermost hell to the lowest heaven. It is the same with 
 
CON'CERXING DIVINE LOVE. — X. 275, 276. II9 
 
 the natural mind that is in the form of hell ; for sjjiritual forms 
 are like themseh-es in things greatest and least. The heavens 
 and hells are thus opposite, because their loves are opposed. 
 In the heavens, love to the Lord, and consequent love to the 
 neighbor, constitute the inmost degree ; in the hells, love of self 
 and love of the world constitute the inmost degree. In the 
 heavens, wisdom and intelligence, springing from their loves, 
 constitute the middle degree ; in the hells folly and insanity, 
 springing from their loves and appearing like wisdom and intelli- 
 gence, constitute the middle degree. In the heavens, the results 
 from the two other degrees, either laid up in the memory as 
 knowledges, or determined into a6lions in the body, constitute 
 the lowest degree ; in the hells, the results from the two other 
 degrees, which have become either knowledges or a6ls, consti- 
 tute the outermost degree. How the goods and truths of 
 heaven are turned, in the hells, into evils and falsities, thus into 
 what is opposite, may be seen from this experience : I heard 
 that a certain divine truth flowed down out of heaven into hell, 
 and that in its descent by degrees it was converted on the 
 way into what is false, until at the lowest hell, it became the 
 exa6l opposite of that truth ; from which it was manifest that 
 the hells according to degrees are in opposition to the heavens 
 in regard to all goods and truths, these becoming evils and 
 falsities by influx into forms turned the reverse way ; for all 
 inflowing, it is well known, is perceived and felt according to 
 the recipient forms and their states. This conversion into the 
 opposite was made further evident to me from this experience : 
 it was granted me to see the hells as they are placed relatively 
 lO the heavens ; and those who were there appeared inverted, 
 the head downward and the feet upward ; l^ut it was said that 
 they nevertheless appear to themselves to be upright on their 
 feet ; comparatively like the antipodes. By these evidences 
 from experience, it can be seen that the three degrees of the 
 natural mind that is a hell in form and image are opposite to 
 the three degrees of the spiritual mind that is a heaven in 
 form and image. 
 
 276. (i\'.) The nat2iral mind that is a hell is in co^npleie 
 opposition to the spiritual mind that is a heaven. — When the 
 loves are opposite all things of perception become opposites ; 
 for out of love, which makes the very hfe of man, everything 
 else flows like streams from their source ; the things not from 
 that source separating in the natural mind from those which are. 
 Whatever sprinjs from man's reigning love is in the middle, 
 
I20 ANGELIC WISDOM 
 
 and other things are at the sides. If these latter are truths 
 of the church from the Word, they are expelled from the mid- 
 dle further away to the sides, and are finally exterminated ; and 
 then the man, that is, the natural mind, perceives evil as good, 
 and sees falsity as truth ; and conversely. This is why he believes 
 maliciousness to be wisdom, insanity to be intelligence, cunning 
 to be prudence, and evil devices to be ingenuity ; moreover, he 
 makes nothing of divine and heavenly things pertaining to the 
 church and worship, while he regards bodily and worldly things 
 as of the greatest worth. He thus inverts the state of his life, 
 making what is of the head to be of the sole of the foot, and 
 trampling upon it ; and making what is of the sole of the foot 
 to be of the head. Thus from being alive he becomes dead. 
 One is said to be alive whose mind is a heaven, and one is said 
 to be dead whose mind is a hell. 
 
 All things of the three degrees of the natural mind 
 
 ARE included IN THE DEEDS THAT ARE DONE BY 
 THE ACTS OF THE BODY. 
 
 277* By the knowledge of degrees, which is set forth in 
 this Part, the following arcanum is disclosed : all things of the 
 mind, that is, of the will and understanding of man, are in his 
 a6ls or deeds, included therein much as things visible and 
 invisible are in a seed or fruit or egg. A6i:s or deeds by them- 
 selves appear externally as these do, but internally they invoh'e 
 things innumerable, such as the concurring forces of the motor 
 fibres of the whole body and all things of the mind which excite 
 and determine these forces, all of which, as shown above, are of 
 three degrees. And since all things of the mind are in these, 
 so also are all things of the will, that is, all the affe6lions of 
 man's love, which make the first degree ; all things of the under- 
 standing, that is, all thoughts from his perception, which make 
 the second degree ; and all things of the memory, that is, all 
 ideas of the thought nearest to speech, taken from the memory, 
 which compose the third degree. Out of these things deter- 
 mined into a6t, deeds come forth, in which, seen in external 
 form, prior things are not \-isible although they are a6tually 
 therein. That the outmost is the complex, containant, and base 
 of things prior may be seen above (n. 209-216) ; and that 
 degrees of height are in fulness in their outmost (n. 217-221). 
 
 278* The a(51s of the body, when viewed by the eye, apjiear 
 
CONXERXIXG DIVINE LOVE. — X. 277-280. 121 
 
 thus simple and uniform, as seeds, fruits, and eggs do, in exter- 
 nal form, or as nuts and almonds in their kernels, yet they con- 
 tain in themselves all the prior things from which they exist, 
 because every outmost is sheathed about and is thereby rendered 
 distinct from things prior. So is each degree enveloped by a 
 covering, and thereby separated from other degrees ; conse- 
 quently things of the first degree are not perceived by the second, 
 nor those of the second by the third. For example : The love 
 of the will, which is the first degree of the mind, is not perceived 
 in the wisdom of the understanding, which is the second degree 
 of the mind, except by a certain enjoyment in thinking of the 
 matter. Again, the first degree, or the love of the will, is not 
 perceived in the knowledge in the memory, which is the third 
 degree, except by a certain pleasure in knowing and speaking. 
 From all this it follows that every deed, or bodily act, includes 
 all these things, although externally it appears simple, and as 
 if it were a single thing. 
 
 279* This is corrolDorated by the following : The angels who 
 are with man perceive separately the things which are from the 
 mind in the a6t, the spiritual angels perceiving those things 
 therein which are from the understanding, and the celestial 
 angels those things therein which are from the will. This 
 appears incredible, but it is true. It should be known, however, 
 that the things of the mind pertaining to any subjecl under con- 
 sideration, or present in the mind, are in the middle, and other 
 things are round about these according to their affinities there- 
 with. The angels declare that a man's character is perceived 
 from each single deed, but in an image of his love, which varies 
 according to its determinations into afifedions, and into thoughts 
 therefrom. In a word, before the angels every a6l or deed of 
 a spiritual man is like a palatable fruit, useful and beautiful, 
 which when opened and eaten yields flavor, use, and delight. 
 That the angels have such a perception of the acts and deeds 
 of men may also be seen above (n. 220). 
 
 280* It is the same with man's speech. The angels recog- 
 nize a man's love from, his tone in speaking, his wisdom from 
 his articulation, and his knowledge from the meaning of the 
 words. They declare, moreover, that these three are in every 
 word, because the word is a kind of resultant, involving tone, 
 articulation, and meaning. It was told me by angels of the third 
 heaven that from each successive word which a man speaks in 
 discourse they perceive the general state of his disposition, and 
 also some particular states. That in each single word of the 
 
122 ANGELIC WISDOM 
 
 Word there is a spiritual meaning from the Divine wisdom, and 
 a celestial from the Divine love ; and that these are perceived 
 by angels when the Word is devoutly read by man, has been 
 abundantly shown in The DoHrine of the New Jerusalem con- 
 cerning the Sacred Scripture. 
 
 281. The conclusion is, that in the deeds of a man whose 
 natural mind descends through three degrees into hell there are 
 all his evils and falses of evil ; and that in the deeds of a man 
 whose natural mind ascends into heaven there are all his goods 
 and truths ; and that both are perceived by the angels from the 
 mere speech and acl of man. From this it is said in the Word 
 that a man "shall be judged according to his deeds," and that 
 he shall render an account of his words. 
 
CON'CERNING DIVINE LOVE. — N. 281-283. I23 
 
 Ipart jfourti). 
 
 The Lord from Eternity, who is Jehovah, created the 
 universe and all things thereof from himself, 
 and not from nothing. 
 
 282. It is known throughout the world, and acknowledged 
 by every wise man from interior perception, that God, who is 
 the Creator of the universe, is one ; and it is known from the 
 Word that God the Creator of the universe is called "Jeho- 
 vah," which is from the verb to be, because He alone is. That 
 the Lord from eternity is that Jehovah is shown by many state- 
 ments from the Word in The Don.rine of the New Jerusale^n 
 C07icerning the Lord. Jehovah is called the Lord from eternity, 
 since Jehovah assumed a Human that He might save men from 
 hell ; He then commanded His disciples to call Him Lord. 
 Therefore in the New Testament Jehovah is called "the Lord ;" 
 as can be seen from this : 
 
 "Thou shalt love Jehovah thy God with all thy heart and with all thy 
 soul" {Deut. vi. 5); 
 
 but in the New Testament, 
 
 "Thou shalt love the Lord thy God with all thy heart and with all thy 
 soul " {Matt. xxii. 37). 
 
 It is the same in other passages in the Evangelists, taken from 
 the Old Testament. 
 
 283. Every one who thinks from clear reason sees that the 
 universe was not created out of nothing, for he sees that not 
 anything can be made out of nothing ; since nothing is nothing, 
 and to make anything out of nothing is a contradiction, and a 
 contradiction is contrary to the light of truth, which is ft'om 
 Divine Wisdom ; and whatever is not from Divine Wisdom 
 is not from Divine Omnipotence. Every one who thinks from 
 clear reason sees also that all things are created out of a 
 Substance which is Substance in itself, for that is Esse itself, 
 
124 ANGELIC WISDOM 
 
 out of which every thing that is can have existence ; and since 
 God alone is Substance in itself, and therefore Esse itself, it is 
 evident that from this source alone is the existence of things. 
 This has been seen by many, because reason causes it to be seen. 
 Yet they dared not conlirm it, fearing lest they might thereby 
 [come to think of the created universe as God, because from 
 God ; or to think of nature as self-originated, and consequently 
 of the inmost of nature as what is called God. For this reason, 
 although many have seen that the existence of all things is from 
 God alone and out of his Esse, yet they have not dared to go 
 beyond their first thought on the subjed, lest their understand- 
 ing become entangled in a so-called Gordian knot, beyond the 
 possibility of release. Such release would be impossible, be- 
 cause their thought of God, and of the creation of the universe 
 from God, has been in accordance with time and space, which 
 are properties of nature ; and from nature no one can have a 
 perception of God and of the creation of the universe, but every 
 one whose understanding is in any interior light can have a 
 perception of nature and of its creation out of God, because God 
 is not in time and space. That the Divine is not in space may 
 be seen above (n. 7-10) ; that the Divine apart from space fills 
 all the spaces of the universe (n. 69-72) ; and that the Divine 
 apart from time is in all time (n. 72-76). In what follows it 
 may be seen that although God has created the universe and 
 all things thereof out of Himself, yet there is nothing whatever 
 in the created universe that is God : and other things besides, 
 which will place this matter in its proper light. 
 
 284* Part First of this Work treated of God, that He is 
 Divine Love and Divine Wisdom ; that He is life, and that He 
 is substance and form, which is the very and only Esse. Part 
 Second treated of the spiritual sun and its world, and of the 
 natural sun and its world, and of the creation of the universe with 
 all things thereof from God by means of these two suns. Part 
 Third treated of degrees in which are each and all things that 
 ha\'e been created. Part Fourth will now treat of the creation 
 of the universe from God. All these subje6ls are now explained, 
 because the angels lament before the Lord, that when they 
 look upon the world they see nothing but darkness, and 
 among men no knowledge of God, nor of heaven, nor of the 
 creation of nature, for their wisdom to rest upon. 
 
CONCERNING DIVINE LOVE. — X. 284, 285. 1 25 
 
 The Lord from eternity, that is, Jehovah, could not 
 
 HAVE created THE UNIVERSE AND ALL THINGS THERE- 
 OF UNLESS HE WERE A MaN. 
 
 285* Those who have a corporeal natural idea of God as a 
 Man, are wholly unable to comprehend how God as a Man could 
 have created the universe and all things thereof; for they think ' 
 within themselves. How can God as a Man wander all over the 
 universe from space to space, and create? Or can He, from His 
 place, speak the word, and as soon as it is spoken, creation fol- 
 low? When it is said that God is a Man, such ideas present 
 themselves to those whose conception of the God-Man is like 
 their conception of a man in the world, and who conceive of 
 God from nature and its properties, which are time and space. 
 But those whose conception of God-Man is not drawn from their 
 conception of a man in the world, nor from nature and its 
 space and time, clearly perceive that 'unless God were a Man 
 the universe could not have been created. Bring your thought 
 into the angelic idea of God as being a Man, putting away, as 
 much as you can, the idea of space, and you will come near in 
 thought to the truth. In fa6t, some of the learned have a per- 
 ception of spirits and angels as not in space, because they have 
 a perception of the spiritual as apart from space. For the spirit- 
 ual is like thought, which is in man, and yet man is able by 
 means of it to be present as it were elsewhere, in any place 
 however remote. Such is the state of spirits and angels, who 
 are men even as regards their bodies. In whatever place their 
 thought is, there they appear, because in the spiritual world 
 spaces and distances are appearances, and a6l as one with thought 
 from affection. From all this it can be seen that God, who 
 appears as a sun far above the spiritual world, and to whom 
 there can be no appearance of space, is not to be thought 
 of from space. And it can then be comprehended that He 
 created the universe out of Himself, and not out of nothing ; 
 also that His Human Body cannot be thought of as great or 
 small, that is, of any stature, because this pertains to space ; 
 consequently that in things first and last, and in things greatest 
 and least. He is the same ; and still further, that the Human is 
 the inmost in every created thing, though apart from space. 
 That the Divine is the same in things greatest and least may 
 be seen above (n. 77-82) ; and that the Divine apart from 
 space fills all spaces (n, 69-72). And because the Divine is 
 
126 ANGELIC WISDOM 
 
 not in space, it is not subjed to extension, as the inmost ot 
 nature is. 
 
 286. That God unless He were a Man could not have 
 created the universe and all things thereof, may be very clearly 
 apprehended by an intelligent person from this, that he is com- 
 pelled to admit that in God there is Love and Wisdom, mercy 
 and clemency, and also goodness itself and truth itself, inasmuch 
 as these are from God. And because he cannot deny this, neither 
 can he deny that God is a Man ; for abstradly from man not one 
 of these is possible ; man is their subjeft, and to separate them 
 from their subjeft is to say that they are not. Think of wisdom, 
 and place it outside of man — is it anything? Can you conceive 
 of it as something ethereal, or as something flaming? You can- 
 not ; unless perchance you conceive of it as being within these ; 
 and if within these, it must be wisdom in a form such as man 
 has ; it must be wholly in the form of man, not one thing can 
 be lacking if wisdom is to be in that form. In a word, the form 
 of wisdom is man ; and because man is the form of wisdom, he 
 is also the form of love, mercy, clemency, good, and truth, 
 because these make one with wisdom. That love and wisdom 
 are not possible except in a form, see above (n. 40-43). 
 
 287* That love and wisdom are man is further evident from 
 the fad; that the angels of heaven are men in beauty in the 
 measure in which they are in love and its wisdom from the Lord. 
 The same is evident from what is said of Adam in the Word, that 
 he was created into the likeness and into the image of God {Geji. 
 i. 26), because into the form of love and wisdom. Every man 
 on earth is born into the human form as regards his body, for 
 the reason that his spirit, which is also called his soul, is a man ; 
 and this is a man because it is receptive of love and wisdom 
 from the Lord ; and so far as these are received by the spirit 
 or soul of man, so far it becomes a man after the death of the 
 material body in which it was sheathed ; and so far as these are 
 not received it becomes a monster, which derives something of 
 manhood from the ability to receive. 
 
 288. Because God is a Man, the whole angelic heaven in the 
 aggregate resembles a single man, and is divided into regions 
 and provinces according to the members, viscera, and organs of 
 man. Thus there are societies of heaven which constitute the 
 province of all things of the brain, of all things of the facial 
 organs, and of all things of the viscera of the body; and these 
 provinces are separated from each other, just as those organs are 
 separated in man ; moreover, the angels know in what province 
 
CONCERNING DIVINE LOVE. — N. 286-29O. 1 27 
 
 of man they are. The whole heaven has this resemblance to 
 man, because God is a Man. God is also heaven, because the 
 angels, who constitute heaven, are recipients of love and wis- 
 dom from the Lord, and recipients are images. That heaven 
 is in the form of all things of man is shown in the Arcana 
 Ccelestia, at the end of several chapters. 
 
 289. All this makes evident how empty are the ideas of 
 those who think of God as something else than a Man, and of 
 the Divine attributes as not being in God as a Man, since these 
 separated from man are mere figments of reason. That God is 
 very Man, from whom every man is a man according to his 
 reception of love and wisdom, may be seen above (n.- 11-13). 
 That truth is here corroborated on account of what follows, 
 that the creation of the universe by God, because He is a Man, 
 may be perceived. 
 
 The Lord from eternity, that is, Jehovah, brought 
 forth from himself the sun of the spiritual 
 world, and from that created the universe, 
 and all things thereof. 
 
 290. The sun of the spiritual world was treated of in Part 
 Second of this work, and the following propositions were there 
 established : — Divine Love and Divine Wisdom appear in the 
 spiritual world as a sun (n. 83-88). Spiritual heat and spiritual 
 light go forth from that sun (n. 89-92). That sun is not God, 
 but is a Proceeding from Divine Love and Divine Wisdom 
 of God-Man ; so also are the heat and light from that sun (n. 
 93-98). The sun of the spiritual world is at a middle altitude, 
 and appears far off from the angels like the sun of the natural 
 world from men (n. 103-107). In the spiritual world the east 
 is where the Lord appears as a sun, and from that the other 
 quarters are determined (n. 119-123, 124-128). Angels turn 
 their faces constantly to the Lord as a sun (n. 129-134, 135-139). 
 The Lord created the universe and all things thereof by means 
 of the sun, which is the first proceeding of Divine Love and 
 Divine Wisdom (n. 151-156). The sun of the natural world is 
 pure fire, and nature, which derives its origin from that sun, 
 is consequently dead ; arid the sun of the natural world was 
 created in order that the v/ork of creation might be completed 
 and ended (n. 157-162). Without a double sun, one living 
 and the other dead, no creation is possible (n. 163-166). 
 
128 ANGELIC WISDOM 
 
 291. This also, among other things, is shown in Part Sec- 
 ond ; — that the spiritual sun is not the Lord, but is a Proceeding 
 from His Divine Love and His Divine Wisdom. It is called a 
 proceediyig, because that sun is brought forth out of Divine Love 
 and Divine Wisdom which are in themselves substance and 
 form, and by means of this emanation the Divine proceeds. 
 But as human reason is such as to be unwilling to yield assent; 
 unless it sees a thing from its cause, and therefore has some 
 perception of how it is, — thus in the present case, how the sun 
 of the spiritual world, which is not the Lord, but a proceeding 
 from Him, is brought forth, — something shall be said on this 
 subje6l. In regard to this matter I have conversed much with 
 the angels. They said that they have a clear perception of it 
 in their own spiritual light, but that they cannot easily present 
 it to man, in his natural light, owing to the difference between 
 the two kinds of light and the consequent difference of thought. 
 The matter, however, may be likened, they said, to the sphere 
 of affedlions and of thoughts therefrom which encompasses each 
 angel, whereby his presence is evident to others near and far. 
 But that encompassing sphere, they said, is not the angel him- 
 self; it is from each and every thing of his body, wherefrom 
 substances are constantly flowing out like a stream, and what 
 flows out encompasses ; also that these substances, close about 
 his body, as they are constantly moved by his life's two foun- 
 tains of motion, the heart and the lungs, convey their a6livities 
 to the atmospheres, and thereby produce a perception like that 
 of his presence with others ; therefore that it is not a separate 
 sphere of affections and of thoughts therefrom that goes forth 
 from him continuously, although it is so called, since the affec- 
 tions are mere states of the mind's forms in the angel. They 
 said, moreover, that there is such a sphere about every angel, 
 because there is one about the Lord, and that the sphere about 
 the Lord is in like manner from Him, and that that sphere is 
 their sun, that is, the sun of the spiritual world. 
 
 2920 A perception has often been granted me of such a 
 sphere around each angel and spirit, and also a general sphere 
 around many in a society. I have also been permitted to see 
 it under various appearances, in heaven sometimes appearing 
 like a thin flame, in hell like gross fire, also sometimes in heaven 
 like a thin and shining cloud, and in hell like a thick and black 
 cloud. It has also been granted me to perceive these spheres 
 as various kinds of odors and stenches. By these experiences I 
 was convinced that a sphere, consisting of substances set free 
 
CONCERNING DIVINE LOVE. — N. 291-C95. Ijg 
 
 and separated from their bodies, encompasses every one in 
 heaven and every one in hell. 
 
 293. It was also perceived that a sphere flows forth, not 
 only from angels and spirits but also from each and all things 
 that appear in the spiritual world, — from trees and from their 
 fruits, from shrubs and from their flowers, from herbs, and 
 from grasses, even from the soils and their very particles. 
 From which it was patent that both in the case of things living 
 and things dead this is a universal law. That each thing is 
 encompassed by something like that which is w^ithin it, and 
 that this is continually exhaled from it. It is known, from the 
 observation of many learned men, that it is the same in the 
 natural world — that is, that there is a wave of effluvia constantly 
 flowing forth out of man, also out of every animal, likewise 
 out of tree, fruit, shrub, flower, and even out of metal and 
 stone. This the natural world derives from the spiritual, and 
 the spiritual world from the Divine. 
 
 294. Because these things which constitute the sun of the 
 spiritual world are from the Lord, but are not the Lord, they 
 are not life in itself, but are devoid of life in itself; just as those 
 things which flow forth from angel or man, and constitute 
 spheres around him are not the angel or the man, but are 
 from him, and devoid of his life. These spheres make one with 
 the angel or man no otherwise than that they are concordant ; 
 and this they are because taken from the forms of their bodies, 
 which in them were forms of their life. This is an arcanum 
 which angels, with their spiritual ideas, are able to see in 
 thought and also express in speech, but men with their natu- 
 ral ideas are not ; because a thousand spiritual ideas make one 
 natural idea, and one natural idea cannot be resolved by man 
 into any spiritual idea, much less into so many. The reason 
 is that these ideas differ according to degrees of height, which 
 were treated of in Part Third. 
 
 2950 That there is such a difference between the thoughts 
 of angels and the thoughts of men was made known to me by 
 this experience : — The angels were asked to think spiritually on 
 some subje6l, and afterwards to tell me what they had thought. 
 This they did ; but when they wished to tell me they could not, 
 but said that these things could not be expressed in words. It 
 w^as the same with their spiritual language and writing ; there 
 was not a word of spiritual language the same as any word of 
 natural language ; nor was there anything of spiritual writing 
 like natural writing, except the letters, each of which contained 
 
130 ANGELIC WISDOM 
 
 an entire meaning. But what is wonderful, they said that they 
 seemed to themselves to think, speak, and write in the spiritual 
 state in the same manner that man does in the natural state, 
 when yet there is no similarity. From this it was plain that 
 the natural and the spiritual differ according to degrees of height, 
 and that they communicate with each other only by correspond- 
 ences. 
 
 There are in the Lord three things that are the 
 Lord, the Divine of Love, the Divine of Wisdom, 
 and the Divine of Use ; and these three are 
 presented in appearance outside of the sun of 
 the spiritual world, the Divine of Love by heat, 
 the Divine of Wisdom by light, and the Divine 
 of Use by the atmosphere which is their con- 
 tainant. 
 
 296. That heat and light go forth out of the sun of the 
 spiritual world, heat out of the Lord's Divine Love, and light 
 out of His Divine Wisdom, may be seen above (n. 89-92, 
 99-102, 146-150). Now it will be shown that the third which 
 goes forth out of that sun is the atmosphere, which is the con- 
 tainant of heat and light, and that this goes forth out of the 
 Lord's Divine which is called Use. 
 
 297* Any one who thinks with any enlightenment can see 
 that love has use for an end and intends it, and brings it forth 
 by means of wisdom ; for love can bring forth no use of itself, 
 but only by wisdom as a medium. Wliat, in fa6l, is love unless 
 there be something loved? That something is use ; and because 
 use is that which is loved, and it is brought forth by means of 
 wisdom, it follows that use is the containant of wisdom and love. 
 That these three, love, wisdom, and use follow in order accord- 
 ing to degrees of height, and that the outmost is the complex, 
 containant, and base of the prior degrees has been shown (n. 
 209-216, and elsewhere). From all this it can be seen that 
 these three, the Divine of Love, the Divine of Wisdom, and the 
 Divine of Use, are in the Lord, and in essence are the Lord. 
 
 298* That man, as regards both his exteriors and his inte- 
 riors, is a form of all uses, and that all the uses in the created 
 universe correspond to tliose uses in him, will be fully shown in 
 what follows ; it need only be mentioned here, that it may be 
 known that God as a Man is the form itself of all uses, from which 
 
CONCERNING DIVINE LOVE. — N. 296-3OO. 13I 
 
 form all uses in the created universe derive their origin, thus that 
 the created universe, viewed as to uses, is an image of Him. 
 Those things are called uses which from God-Man, that is, from 
 the Lord, are by creation in order ; but those things which are 
 from what is man's own are not called uses ; since what is man's 
 own is hell, and whatever is therefrom is contrary to order. 
 
 299. Now since these three, love, wasdom, and use, are in 
 the Lord, and are the Lord ; and since the Lord is everywhere, 
 for He is omnipresent ; and since the Lord cannot present 
 Himself, such as He is in Himself and such as He is in His 
 own sun, to any angel or man, He therefore presents Himself 
 by means of such things as can be received, that is, as to love 
 He manifests Himself by heat, as to wisdom by light, and as to 
 use by the atmosphere. The Lord manifests Himself as to use 
 by the atmosphere, because the atmosphere is the containant 
 of heat and light, as use is the containant of love and wisdom. 
 For light and heat going forth from the Divine Sun cannot go 
 forth in nothing, that is, in vacuum, but must go forth in a 
 containant which is a subject. Such a containant we call the 
 atmosphere, which encompasses the spiritual sun, receiving the 
 sun in its bosom, and bearing it to the heaven where angels are, 
 and then to the world where men are, thus making the Lord's 
 presence everywhere manifest. 
 
 300. That there are atmospheres in the spiritual world, 
 the same as in the natural world, has been shown above (n. 
 173-178, 179-183). It was there declared that the atmospheres 
 of the spiritual world are spiritual, and the atmospheres of the 
 natural world are natural. It can now be seen, from the origin 
 of the spiritual atmosphere most closely encompassing the spirit- 
 ual sun, that everything belonging to it is in its essence of the 
 same nature as the sun in its essence. The angels, by means 
 of their spiritual ideas, which are apart from space, elucidate 
 this truth as follows : There is one only substance from which 
 all things are, and the sun of the spiritual world is that sub- 
 stance ; and since the Divine is not in space, and is the same 
 in things greatest and least, this is also true of that sun which 
 is the first going forth of God-Man ; furthermore, this one 
 only substance, which is the sun, going forth by means of atmo- 
 spheres according to continuous degrees or degrees of breadth, 
 and at the same time according to discrete degrees or degrees 
 of height, becomes manifest in the varieties of all things in the 
 created universe. The angels declared that these things are 
 totally incomprehensible, unless spaces be excluded from the 
 
132 ANGELIC WISDOM 
 
 ideas ; and if not excluded, appearances must needs induce 
 fallacies. But so long as the thought is held that God is the 
 very Esse from which all things are, fallacies cannot enter. 
 
 301* It is evident, moreover, from angelic ideas, which 
 are apart from space, that in the created universe nothing what- 
 ever lives except God-Man, that is, the Lord, neither is any 
 thing moved except by life from Him, nor has being except 
 through the sun from Him ; so that it is a truth, that in God 
 we live, and move, and have our being. 
 
 The atmospheres, of which there are three both in 
 the spiritual and in the natural world, in their 
 outmosts close into such substances and matters 
 as are on the earth. 
 
 302* It has been shown in Part Third (n. 173-176), that 
 there are three atmospheres both in the spiritual and in the 
 natural world, which are separate from each other according to 
 degrees of height, and which, in their progress toward lower 
 things, decrease [in activity] according to degrees of breadth. 
 And since atmospheres in their progress toward lower things 
 decrease [in activity], it follows that they constantly become 
 more dense and inert, and finally, in outmosts, become so dense 
 and inert as to be no longer atmospheres, but substances at rest, 
 and in the natural world, fixed like those on the earth that are 
 called matters. As such is the origin of substances and mat- 
 ters, it follows, first, that these substances and matters also are 
 of three degrees ; secondly, that they are held together in 
 mutual conne6lion by encompassing atmospheres ; thirdly, that 
 they are fitted for the produdion of all uses in their forms. 
 
 303. That such substances or matters as are on the 
 earth were brought forth by the sun through its atmospheres 
 any one will readily acknowledge who reflects that there are 
 continual mediations from the First to outmosts, and that 
 nothing can have existence except from what i^ prior to itself, • 
 and finally from the First. That First is the sun of the spirit- 
 ual world, and the First of that sun is God-Man, that is, the 
 Lord. Now as atmospheres are j)rior things, whereby the 
 spiritual sun manifests itself in outmosts, and as these prior 
 things continually decrease in a6livity and expansion down to 
 the outmosts, it follows that when their a6livity and expansion 
 come to an end in outmosts they become substances and mat- 
 
CONCERNING DIVINE LOVE. — N. 3OI-305. I33 
 
 ters such as are on the earth, which retain within them, from 
 the atmospheres out of which they originated, an effort and 
 conatus to bring forth uses. Those who do not evolve the 
 creation of the universe and all things thereof by continuous 
 mediations from the First [Being], can but build hypotheses, 
 disjoined and divorced from their causes, which, when sur- 
 veyed by a mind with an interior perception of things, do not 
 appear like buildings, but like heaps of rubbish. 
 
 304. From this universal origin of all things in the created 
 uni\erse, each and every particular thereof has a similar order ; 
 in that these also go forth from their first to outmosts which 
 are relatively in a state of rest, that they may terminate and 
 become permanent. Thus in the human body fibres proceed 
 from their first forms until at last they become tendons ; also 
 fibres with vessels proceed from their first forms until they 
 become cartilages and bones ; upon these they may rest and 
 become permanent. Because of such a progression of fibres and 
 vessels in man from firsts to outmosts, there is a similar pro- 
 gression of their states, which are sensations, thoughts, and 
 affedions. These, also, from their firsts, which are in light, pro- 
 ceed through to outmosts, where they are in shade ; or from 
 their firsts, where they are in heat, to outmosts where they are 
 not in heat. With such a progression of these there is also a 
 like progression of love and of all things thereof, and of wisdom 
 and all things thereof In a word, such, is the progression of 
 all things in the created universe. This is the same as was shown 
 above (n. 222-229), that there are degrees of both kinds in the 
 greatest and least of all created things. There are degrees of 
 both kinds even in the least things of all, because the spiritual 
 sun is the sole substance from which all things are (according 
 to the spiritual ideas of the angels, n. 300). 
 
 In the substances and matters of which the earth is 
 • formed there is nothing of the Divine in itself, 
 
 but still they are from the divine in itself. 
 
 303* From the origin of the earth (treated of in the pre- 
 ceding chapter), it can be seen, that in its substances and matters 
 there is nothing of the Divine in itself, but that they are devoid 
 of all that is Divine in itself For they are, as was said, the 
 endings and closings of the atmospheres, whose heat has died 
 away into cold, whose light into darkness, and whose a6livity into 
 
134 ANGELIC WISDOM 
 
 inertness. Nevertheless, by continuation from the substance of 
 the spiritual sun, they have brought with them what there was 
 in that substance from the Divine, which (as said above, n. 
 291-298), was the sphere encompassing God-Man, or the Lord. 
 From that sphere, by continuation from the sun by means of the 
 atmospheres, have arisen the substances and matters of which 
 the earth is formed. 
 
 306* The origin of the earth from the spiritual sun through 
 the atmospheres, as mediums, can no otherwise be described by 
 expressions flowing out of natural ideas, but may by expressions 
 flowing out of spiritual ideas, because these are apart from space ; 
 for this reason, they do not fall into any expressions of natural 
 language. That spiritual thoughts, speech, and writings differ 
 so entirely from natural thoughts, speech, and writing, that they 
 have nothing in common, and have communication only by 
 correspondences, may be seen above (n. 295). It will suffice, 
 therefore, if the origin of the earth be perceived naturally, in 
 any measure whatever. 
 
 All uses, which are ends of creation, are in forms, 
 which forms they take from such substances and 
 matters as are on the earth. 
 
 307. All things treated of hitherto, as the sun, atmospheres, 
 and earths, are only means to ends. The ends of creation are 
 those things which are produced by the Lord as a sun, through 
 the atmospheres, out of the earths ; and these ends are called 
 uses. In their whole extent they include all things of the vege- 
 table kingdom, all things of the animal kingdom, and finally 
 the human race, and the angelic heaven which is from it. These 
 are called uses, because they are recipients of Divine Love and 
 Divine Wisdom, also because they have regard to God the 
 Creator from whom they are, and thereby conjoin Him to His 
 great work ; by which conjun6lion it comes that, as they sprang 
 forth from Him, so do they have unceasing existence from Him. 
 They are said to have regard to God the Creator from whom 
 they are, and to conjoin Him to his great work, but this is to 
 speak according to appearance. It is meant that God the Cre- 
 ator causes them to have regard and to conjoin themselves to 
 Him as it were of themselves ; but how they have regard and 
 thereby conjoin will be declared in what follows. Something 
 has been said before on these subjedls in their place, as that 
 
CONCERNING DIVINE LOVE. — N. 306-3IO. I35 
 
 Di\-ine Love and Divine Wisdom must necessarily be and have 
 existence in others created by themselves (n. 47-51); that all 
 things in the created universe are recipients of Divine Love and 
 Divine Wisdom (n. 55-60) ; that the uses of all created things 
 ascend by degrees to man, and through man to God the Creator 
 from whom they are (n. 65-68). 
 
 308. Who does not see clearly that uses are the ends of 
 creation, when he considers that from God the Creator nothing 
 can have existence, and therefore nothing can be created, except 
 use ; and that to be use, it must be for the sake of others ; and 
 that use for the sake of self even must be for the sake of others, 
 since a use for the sake of self looks to one's being in a state to 
 be of use to others ? Whoso considers this is also able to see, 
 that use which is use cannot spring from man, but must be in 
 man from that Being from whom everything that comes forth is 
 use, that is, from the Lord. 
 
 309. But as the forms of uses are here treated of, the sub- 
 je61 shall be set forth in the following order : — 
 
 (i.) In ear f /is tJicrc is a count us to produce uses in forms, 
 
 tJiat is, forms of uses. 
 (ii.) 1)1 at/ forms of uses t/iere is an image of t/ie creation 
 
 of t/ie universe. 
 (iii.) /// a// forms of uses t/iere is an image of man. 
 (iv.) hi a// forms of uses t/iere is an image of t/ie Infinite 
 
 and t/ie Etcrna/. 
 
 310* (i.) In eartJis t/io-e is a conatus to produce rises in 
 forms, t/iat is, forms of uses. — That there is this conatus in 
 earths is evident from their source, since the substances and 
 matters of which the earth consist are endings and closings of 
 atmospheres which proceed as uses from the spiritual sun (as 
 may be seen above, n. 305, 306). And because these substances 
 and matters are from that source, and their aggregations are held 
 in connexion by the pressure of the surrounding atmospheres, it 
 follows that they have from that a perpetual conatus to bring 
 forth forms of uses. The very quality that makes them capable 
 of bringing forth they derive from their source, as being the out- 
 mosts of atmospheres, with which they are consequently in ac- ' 
 cord. Such a conatus and quality are said to be in earths, but 
 it is meant that they are present in the substances and matters 
 of which the earth consists, whether these are in the earth, or 
 in the atmospheres as exhalations from the earth. That atmo- 
 spheres are full of such things is well known. That there is such 
 a conatus and such quality in the substances and matters of 
 
136 ANGELIC WISDOM 
 
 earths is plain from the fatl that seeds of all kinds, opened by 
 means of heat to their inmost core, are impregnated by the most 
 subtile substances (which can have no other than a spiritual 
 origin), and through this they have power to conjoin themselves 
 to use, from which comes their prolific principle. Then through 
 conjun6lion with matters from a natural origin they are able to 
 produce forms of uses, and thereafter to deliver them as from 
 a womb, that they may come forth into light, and thus sprout 
 up and grow. This conatus is afterwards continuous from the 
 earths through the root even to outmosts, and from outmosts 
 to firsts, wherein use itself has its origin. Thus uses pass into 
 forms ; and forms, in their progression from firsts to outmosts 
 .and from outmosts to firsts, derive from use (which is like a 
 soul) that each and every thing of the form is of some use. Use 
 is said to be like a soul, because its form is like a body. It also 
 follows that there is a conatus more interior, that is, the conatus 
 to produce uses for the animal kingdom through vegetable 
 growths, since by these animals of every kind are nourished. 
 It further follows that in all these there is an inmost conatus, 
 the conatus to perform use to the human race. These things 
 follow : first, that there are outmosts, and in outmosts are all 
 prior things simultaneously in their order, according to what 
 has been frequently explained above ; secondly, that as there 
 are degrees of both kinds in the greatest and least of all things 
 (as was shown above, n. 222-229), so there are likewise in this 
 conatus ; and thirdly, that as all uses are brought forth by the 
 Lord out of outmosts, so in outmosts there must be a conatus 
 to uses. 
 
 311. Still none of these are living conatus, for they are the 
 •conatus of life's outmost forces ; within which forces there exists, 
 from the life out of which they spring, a striving to return at 
 last to their origin through the means afforded. In outmosts, 
 atmospheres become such forces ; and by these forces, substances 
 and matters, such as are on the earth, are molded into forms 
 
 I and held together in forms both within and without. But the 
 subject is too large to allow a more extended explanation here. 
 
 312. The first produ6lion from these earthy matters, while 
 they were still new and in their simple state, was produ6lion of 
 seed ; the first conatus therein could not be any other. 
 
 3^3* (ii-) -^'^ all forms of uses there is an image of crea- 
 tion. — Forms of uses are of a threefold kind ; forms of uses of 
 the mineral kingdom, forms of uses of the vegetable kingdom, 
 and ^orms of uses of the animal kingdom. The forms of uses 
 
CON'CERNING DIVINE LOVE. — X. 311-315. 157 
 
 of the mineral king-clom cannot be described, because they are 
 not \-isible to the eye. The first forms arc the substances and 
 matters of which the earth consists, in their minutest divisions ; 
 the second forms are aggregates of these, which are of infinite 
 variety ; the third forms come from plants that have fallen to 
 dust, and from animal remains, and from the continual evapora- 
 tions and exhalations from these, which mix with earths and 
 make the soil. These forms of the mineral kingdom in three 
 degrees represent creation in an image in this, that, moulded by 
 the sun through the atmospheres and their heat and light, they 
 bring forth uses in forms, which uses were creative ends. This 
 image of creation lies deeply hidden within all their conatus (of 
 which see above, ji. 310). 
 
 314.. In the forms of uses of the vegetable kingdom the 
 image of creation appears in this, that from their firsts they 
 proceed to their outmosts, and from outmosts to firsts. Their 
 firsts are seeds, their outmosts are stalks clothed with bark ; 
 and by means of the bark which is the outmost of the stalk, 
 they tend to seeds which, as was said, are their firsts. The stalks 
 clothed with layers of bark represent the globe clothed with 
 earths, out of which come the creation and formation of all uses. 
 That vegetation is effe6ted through the outer and inner barks 
 and coatings, by a climbing up, by means of the coverings of the 
 roots (which are continued around the stalks and branches), 
 into the beginnings of the fruit, and in like manner through the 
 fruits into the seeds, is known to many. An image of creation 
 is displayed in forms of uses in the progress of the formation 
 of uses from firsts to outmosts, and from outmosts to firsts ; 
 also in this, that in the whole progression there lies the end 
 of producing fruit and seeds, which are uses. From what has 
 been said above it is plain, that the progression of the cre- 
 ation of the universe was from its First (which is the Lord 
 encircled by the sun) to outmosts which are earths, and from 
 these through uses to its First, that is, the Lord ; also that the 
 ends of the whole creation were uses. 
 
 315. It should be known that the heat, light, and atmo- 
 spheres of the natural world contribute nothing whatever to this 
 image of creation. It is only the heat, light, and atmospheres 
 of the sun of the spiritual world that do this, bringing that 
 image with them, and clothing it with the forms of uses of the 
 vegetable kingdom. The heat, light, and atmospheres of the 
 natural world simply open the seeds, keep their products in a 
 5tate of expansion, and clothe them with the matters that give 
 
133 ANGELIC WISDOM 
 
 them permanence. And this is done not by any forces fi-om their 
 own sun (which viewed in themselves are null), but by forces 
 from the spiritual sun, by which the natural forces are unceas- 
 ingly impelled to these services. Natural forces contribute 
 nothing whatever towards forming this image of creation, for 
 the image of creation is spiritual. But that this image may be 
 manifest and perform use in the natural world, and may stand 
 fixed and be permanent, it must be materalized, that is, filled 
 in with the matters of that world. 
 
 3160 In the forms of uses of the animal kingdom there is 
 a similar image of creation, in that the animal body, which is 
 the outmost thereof, is formed by a seed deposited in a womb or 
 an ovum, and this body, when mature, brings forth new seeds. 
 This progression is similar to the progression of the forms of 
 uses of the vegetable kingdom : seeds are the beginnings ; the 
 womb or the ovum is like the ground ; the state before birth is 
 like the state of the seed in the ground while it takes root ; the 
 state after birth until the animal becomes prolific is like the 
 growth of the tree until it reaches its state of fruit-bearing. 
 From this parallelism it is plain that there is a likeness of creation 
 in the forms of animals as well as in the forms of plants, in that 
 there is a progression from firsts to outmosts, and from outmosts 
 to firsts. A like image of creation comes out in every single 
 thing there is in man ; for there is a like progression of love 
 through wisdom into uses, consequently a like progression 
 of the will through the understanding into a6ls, and of charity 
 through faith into works. Will and understanding, also charity 
 and faith, are the firsts, or the source ; a6ls and works are the 
 outmosts ; from these, by means of the enjoyments of uses, a 
 return is made to their firsts, which, as was said, are the will and 
 understanding, or charity and faith. That the return is efie6led 
 by means of the enjoyments of uses is very evident from the 
 enjoyments felt in those a6ls and works which are from any 
 one's love, in that they fliow back to their first or love from 
 which they spring and thereby conjun6tion is effe6led. The 
 enjoyments of afts and works are what are called the enjoyments 
 of uses. A like progression from firsts to outmosts, and from 
 outmosts to firsts, is exhibited in the most purely organic forms 
 of affections and thoughts in man. In his brains there are 
 those star-like forms called the cineritious substances ; out of 
 these go forth fibres through the medullary substance by the 
 neck into the body ; passing through to the outmosts of the 
 body, and from outmosts returning to their firsts. This return 
 
CONXERVIXG DIVINE LOVE. — X. 3 1 6-3 1 8. 1 35 
 
 of fibres to their firsts is made through the blood-vessels. 
 There is a like progression of all aft'ections and thoughts, 
 which are changes and variations of state of those forms and 
 substances, for the fibres issuing out of those forms or sub- 
 stances are comparatively like the atmospheres from the spirit- 
 ual sun, Y.hich are containants of heat and light ; while bodily 
 acls are like the things produced from the ground by means 
 of atmospheres, the enjoyments of their uses returning to the 
 source from which they sprang. But that the progression 
 of these is such, and that within this progression there is an 
 image of creation, can hardly be comprehended fully by the 
 understanding, both because thousands and myriads of forces 
 operating in act appear as a one, and because the enjoyments 
 of uses do not appear as ideas in the thought, but only affetl 
 without distinct perception. On this subje6l see what has been 
 declared and explained above, as follows : The uses of all cre- 
 ated things ascend by degrees of height to man, and through 
 man to God the Creator from whom they are (n. 65-68). The 
 end of creation has its existence in outmosts, which end is that 
 all things may return to the Creator and that there may be 
 conjunction (n. 167-172). But these things will appear in still 
 clearer light in the following Part, where the correspondence of 
 the will and understanding with the heart and lungs v.-iil be 
 treated of 
 
 317, (iii.) In all forms of uses there is an image of man. — 
 This has been shown above (n. 61-64). That all uses, from 
 firsts to outmosts and from outmosts to firsts, ha^'e relation 
 to all parts of man and have correspondence with them, conse- 
 quently that man is, in an image, a universe, and conversely 
 that the universe viewed as to uses is in image a man, will be 
 seen in the following chapter. 
 
 318. (iv. ) Li all forms of rises there is an image of the 
 Infinite ajid the Eternal. — The image of the Infinite in these 
 forms is plain from their conatus and power to fill the spaces of 
 the whole world, and even of many worlds, to infinity. For one 
 seed produces a tree, shrub, or plant, which fills its own space ; 
 and this tree, shrub, or plant produces seeds, in some cases thou- 
 sands of them, which, M-hen sown and grown up, fill their own 
 spaces ; and if frojn each seed of these there should proceed as 
 many more, reproduced again and again, in the course of years 
 the whole world would be filled ; and if the produclion were 
 still continued many worlds would be filled ; and this to infinity. 
 Estimate a thousand seeds from one, and multiply the thousand 
 
I40 AXGELIC WISDOM 
 
 by a thousand ten times, twenty times, a hnndred times, and 
 you mU see. There is a Hke image c^ the Eternal in daese 
 forms ; seeds ere propagated from year to year, and the pro- 
 pagalicns never cease ; the^*'^ have not ceased from the creation 
 of the wodd tin now, and will not cease to eteniit%% Th^e two 
 are standing prooh and atb£Stmg signs that al diings of the 
 univer&e have been created by an Infinite and Eternal God- 
 Beside these images c^ the Infinite and Eternal, there is stiU 
 another in varieties, in that there can never be a substance, state, 
 or thing in the created omveise die same as any other, 
 neither in atmospheres, nor in earths, nor in the forms as^ng 
 out of these, thus not in any of the things which fill the uni- 
 verse can any thing the same be produced to all eternity. This 
 is plainly to be seen in the variety of ^ces c^all human beings ; 
 no one hce can be found throughout the wodd whidi is the 
 same as anotha-, nor can there he to all eternity, consequendy 
 not one mind, for the £ace is the type oi the mind. 
 
 All thikgs of the created uxmERSE, vteweb ix refer- 
 
 EXCE TO USES, REPEESEXT MAX IX AX IMAGE; AXD 
 THIS PROVES THAT GOD IS MaX. 
 
 3x9. By the ancients man was caled a microcosm, from 
 his representing the macrocosm, that is, the univefse in its 
 whole complex : but it b not known at the present day why 
 man was so called by the ancients, ior no more of the universe 
 or macrocosm is manifest in him than that he derives nourkh- 
 ment and bodily life fr<»n its animal and vqg^etable kingdoms, 
 and that he is kept in a living condition tn^ its heat, sees by its 
 light, and hears and breathes b^^ its atmospheres. Y^ these 
 things do not make man a microcosm, as the universe with 
 all things thereof is a macrooc^m. The ancients called man 
 a microcosm, or litd^ universe, kom truth which they derived 
 from the knowledge of correspondences, in which the most 
 ancient people were, and from their communication with angds 
 of heaven ; for angek of heaven know from the things which 
 they see about them that all things of the universe, viewed as 
 to uses, represent man in an image. 
 
 320* But the truth that man is a microcosm, or htde uni- 
 verse, because the created universe, \'iewed as to uses is, in 
 image, a man, caimot come into the thought and from that into 
 the knowledge of any one on earth frcMn the idea of the urri- 
 
COXCERXIXG DIVINE LOVE. — X. 319-322. I4I 
 
 verse as seen in the spiritual world ; consequently, it can be 
 corroborated only by an angel who is in the spiritual world, or 
 by some one to whom it has been granted to be in that world, 
 and to see the things which are there. As this has been granted 
 to me, I am able, from what I have seen there, to disclose this 
 arcanum. 
 
 32X. It should be known that the spiritual world is, in 
 external appearance, wholly like the natural world. Lands, 
 mountains, hills, valleys, plains, fields, lakes, rivers, springs of 
 water are to be seen there, as in the natural world ; thus all 
 things belonging to the mineral kingdom. Paradises, gardens, 
 groves, woods, and. in them trees and shrubs of all kinds bearing 
 fruit and seeds ; also plants, flowers, herbs, and grasses are to 
 be seen there ; thus all things pertaining to the x^egetable king- 
 dom. There are also to be seen there, beasts, birds, and fishes 
 of every kind ; thus all things pertaining to the animal kingdom. 
 Man is there as angel or si:)irit. This is premised that it may be 
 known that the universe of the spiritual world is wholly like the 
 universe of the natural world, with this difference only that things 
 in the spiritual world are not fixed and settled like those in the 
 natural world, because in the spiritual world nothing is natural 
 but every thing is sj^iritual. 
 
 322. That the universe of that world represents man in 
 an image can be clearly seen from this, that all things just 
 mentioned (n. 321) appear to the life, and have existence about 
 the angel, and about the angelic societies, as if produced or 
 created from them ; they are about them permanently, and do 
 not pass away. That they are as if produced or created from 
 them is seen by their no longer appearing when the angel goes 
 away, or when the society passes to another place ; also when 
 other angels come in place of these the appearance of all things 
 about them is changed — in the parks the trees and fruits are 
 changed, in the flower gardens the flowers and seeds, in the 
 fields the herbs and grasses, also the kinds of ajiimals and birds 
 are changed. Such things have existence and are changed in 
 this manner, because all these things come into existence accord- 
 ing to the afieClions and consequent thoughts of the angels, 
 for they are correspondences ; and because things that corre- 
 spond make one with that to which they correspond they are 
 an image representative of it. This image is not seen when 
 these things are viewed in respect to their forms, it is seen only 
 when they are A-iewed in respect to uses. It has been granted 
 me to j^erceix'e that the angels, when their eyes were opened by 
 
142 ANGELIC WISDOM 
 
 the Lord, and they saw these things from the correspondence 
 of uses, recognized and saw themselves in them. 
 
 323* Inasmuch as these things which have existence about 
 the angels, corresponding to their afifeclions and thoughts, re- 
 present a universe, in that they are lands, plants, and animals, 
 and these constitute an image representative of the angel, it 
 is evident why the ancients called man a microcosm. 
 
 324. That this is so has been abundantly confirmed in the 
 Arcana Ccclestia, also in the work on Heaven and Hell, and in 
 the preceding pages wherever correspondence has been treated 
 of. It has there been shown also that nothing is to be found 
 in the created universe which has not a correspondence with 
 something in man, not only with his affe6lions and their thoughts, 
 but also with his bodily organs and viscera ; not with these, 
 however, as substances but as uses. From this it is that in 
 the Word, where the church and the man of the church are 
 treated of, such frequent mention is made of trees, such as 
 ' ' olives, " " vines, ' ' and ' ' cedars ;" of " gardens, " " groves, ' ' and 
 ' ' woods ;' ' and of the ' ' beasts of the earth, " " birds of the air, ' ' 
 and "fish of the sea." They are there mentioned because 
 they correspond, and by correspondence make one, as was 
 said above ; consequently, when such things are read in the 
 Word by man, they are not perceived by angels, but the church 
 or the men of the church, in respe(5l to their states, are per- 
 ceived instead. 
 
 325. Since all things of the universe have relation in an 
 image to man, the wisdom and intelligence of Adam are de- 
 scribed by the "garden of Eden," wherein were all kinds of trees, 
 also rivers, precious stones, and gold, and animals to which he 
 gave names ; by all which are meant such things as were in 
 Adam, and constitute that which is called man. Nearly the 
 same things are said of Ashur, by whom the church in respect 
 to intelligence is signified (^Ezek. xxxi. 3-9) ; and of Tyre, by 
 which the church in respe6l to knowledges of good and truth 
 is signified {Ezek. xxviii. 12, 13). 
 
 326. From all this it can be seen that all things in the 
 uni\erse, viewed from uses, represent man in an image, and 
 that this proves that God is a Man. For such things as 
 have been mentioned above have their existence about the 
 angelic man, not from the angels, but from the Lord through 
 the angels. For they have their existence from the influx of 
 the Lord's Divine Love and Divine Wisdom into the angel, 
 who is a ieci})ient, and before whose eyes all this is brought 
 
CONCERNING DIVINE LOVE. — N. 323-329. I43 
 
 forth like the creation of a universe. From this they know 
 there tliat God is a Man, and that the created universe, viewed 
 in its uses, is an image of God. 
 
 All things created from the Lord are uses ; they 
 are uses in the order, degree, and respect in 
 which they have relation to man, and through 
 
 MAN TO THE LORD. FROM WHOM [tHEY ARE]. 
 
 327, In respecl to this it has been shown above : That 
 from Ciod the Creator nothing can have existence except uses 
 (n. 30S) ; that the uses of all created things ascend by degrees 
 from outmost things to man, and through man to God the Cre- 
 ator, from whom they are (n. 65-68) ; that the end of creation 
 has existence in outmosts, which end is, that all things may 
 return to God the Creator, and that there may be conjunction 
 (n. 167-172) ; that things are uses so far as they have regard 
 to the Creator ("n. 307) ; that the Divine must necessarily be and 
 have existence in others created by itself (n. 47-51) ; that all 
 things of the universe are recipients according to uses, and this 
 according to degrees (n. 58) ; that the universe, viewed from 
 uses, is an image of God (n. 59) ; and many other things. 
 From all which this truth is plain, that all things created by the 
 Lord are uses, and that they are uses in that order, degree, and 
 respeft in which they have relation to man, and through man 
 to the Lord from whom [they are]. It remains now that some 
 things should be said in detail respecSling uses. 
 
 328* By man, to whom uses have relation, is meant, not 
 alone an individual, but an assembly of men, also a society 
 smaller or larger, as a commonwealth, kingdom, or empire, or 
 that largest society, the whole world, for each of these is a man ; 
 likewise in heaven the whole angelic heaven is as one man 
 before the Lord, and equally e\'ery society of heaven ; from 
 this it is that every angel is a man. That this is so may be 
 seen in the work on Heaven and Hell (n. 68-103). This makes 
 clear what is meant by man in what follows. 
 
 32Q. The end of the creation of the universe clearly shows 
 what use is. The end of the creation of the universe is the 
 existence of the angelic heaven ; and as the angelic heaven is 
 the end, man also or the human race is the end, since heaven 
 is from that. From which it follows that all created things are 
 mediate ends, and that these are uses in that order, degree, and 
 
i44 ANGELIC WISDOM 
 
 respe6l in which they have relation to man, and through man 
 to the Lord. 
 
 330. Inasmuch as the end of creation is an angelic heaven 
 out of the human race, and thus the human race itself, all other 
 created things are mediate ends, and these, as having relation 
 to man, with a view to his conjunction with the Lord, refer 
 themselves to these three things in him, his body, his rational, 
 and his spiritual. For man cannot be conjoined to the Lord ' 
 unless he be spiritual, nor can he be spiritual unless he be 
 rational, nor can he be rational unless his body is in a sound 
 state. These three are like a house, the body like the founda- 
 tion, the rational like the superstru6lure, the spiritual like those 
 things which are in the house, and conjun6lion with the Lord 
 like dwelling in it. From this can be seen in what order, de- 
 gree, and respect uses (which are the mediate ends of creation) 
 have relation to man, namely, (i) for sustaining his body, (2) 
 for perfe6ling his rational, (3) for receiving what is spiritual 
 from the Lord, 
 
 33^* Uses for sustaining the body relate to its nourish- 
 ment, its clothing, its habitation, its recreation and enjoyment, 
 its protection and the preservation of its state. The uses cre- 
 ated for the nourishment of the body are all things of the vege- 
 table kingdom suitable for food and drink, as fruits, grapes, 
 grain, pulse, and herbs ; in the animal kingdom all things which 
 are eaten, as oxen, cows, calves, deer, sheep, kids, goats, lambs, 
 and milk ; also fowls and fish of many kinds. The uses created 
 for the clothing of the body are many other produ61s of these 
 two kingdoms ; in like manner, the uses for habitation, also for 
 recreation, enjoyment, prote<5lion, and preservation of state. 
 These are not mentioned because they are well known, and 
 their mere enumeration would fill pages. There are many 
 things, to be sure, which are not used by man ; but what is 
 superfluous does not do away with use, it ensures continuance. 
 Misuse of uses is also possible, but misuse does not do away 
 with use, even as falsification of truth does not do away with 
 truth except with those who falsify it. 
 
 332. Uses for perfeHifig the ratiojial are all things that 
 give instru6lion about the subjedls above mentioned, and are 
 called sciences and branches of study, pertaining to natural, 
 economical, civil and moral affairs, which are learned by aid 0/ 
 parents and teachers, or from books, or from intercourse with 
 others, or by refle6lion on these subjedls by oneself. These 
 things perfe6l the rational so far as they are uses in a higher 
 
CONXERXIXG DIVINE LOVE. — X. 33O-335. 145 
 
 degree, and they are permanent so far as they are applied to Hfe. 
 Space forbids the enumeration of these uses, by reason both of 
 their multitude and of their varied relation to the common good. 
 
 333* C'se's for receiving the spiritual from the Loj'd, are 
 all things that belong to religion and to worship therefrom ; 
 thus all things that teach the acknowledgment and knowledge 
 of God and the knowledge and acknowledgment of good and 
 truth, and thus eternal life, which are acquired in the same 
 way as other learning, from parents, teachers, discourses, and 
 books, and especially by applying to life what is learned, and 
 in the Christian world, by doctrines and discourses from the 
 Word, and through the Word from the Lord. These uses in 
 their whole extent may be classified under the same heads as 
 the uses of the body are, as nourishment, clothing, habitation, 
 recreation and enjoyment, prote6lion and preservation of state, 
 if only these are applied to the soul, nutrition to goods of 
 love, clothing to truths of wisdom, habitation to heaven, recre- 
 tion and enjoyment to felicity of life and heavenly joy, pro- 
 tection to safety from infesting evils, and preservation of state 
 to eternal life. All these things are given by the Lord accord- 
 ing to the acknowledgment that all bodily things are also 
 from the Lord, and that a man is only as a servant and house- 
 steward appointed o\er the goods of his Lord. 
 
 334* That such things have been given to man to use and 
 enjoy, and that they are free gifts, is clearly evident from the 
 state of angels in the heavens, who have, like men on earth, a 
 body, a rational, and a spiritual. They are nourished freely, 
 for food is given them daily ; they are clothed freely, for gar- 
 ments are given them ; their dwellings are free, for houses are 
 given them ; nor have they any care about all these things ; and 
 so far as they are rational-spiritual do they have enjoyment, pro- 
 tection, and preservation of state. The difference is that angels 
 see that these things, — because created according to the state of 
 their love and wisdom, — are from the Lord (as was shown in the 
 preceding chapter, n. 322) ; but men do not see this, because 
 their harvest is a yearly one, and is not in accord with the state 
 of their love and wisdom, but in accord with the care bestowed A 
 by them. 
 
 335. These things are called uses, because through man 
 they have relation to the Lord ; nevertheless, they must not be 
 said to be uses from man for the Lord's sake, but from the 
 Lord for man's sake, inasmuch as in the Lord all uses are in- 
 finitely one, but in man there are no uses except from the Lord ; 
 
146 ANGELIC WISDOM 
 
 for man cannot do good from himself, but only from the Lord, 
 and good is what is called use. The essence of spiritual love 
 is doing good to others, not for the sake of self but for the sake 
 of others ; infmitely more is this the essence of Divine Love. 
 It is like the love of parents for their children, in that parents do 
 good to their children from love, not for their own sake but for 
 their children's sake. This is especially manifest in a mother's 
 love for her babe. Because the Lord is to be adored, wor- 
 shipped and glorified, He is supposed to love adoration, worship, 
 and glory for His own sake; but He loves these for man's 
 sake, because by means of them man comes into a state in 
 which the Divine can flow in and be perceived ; since by 
 means of them man puts away that which is his own, which 
 stops influx and reception, for what is man's own, which is 
 self-love, hardens the heart and shuts it up. This is removed 
 by man's acknowledging that from himself comes nothing but 
 evil and from the Lord nothing but good ; from this acknowl- 
 edgment there is softening of the heart and humiliation, out of 
 which flow forth adoration and worship. From all this it 
 follows, that the use which the Lord performs for Himself 
 through man is that man may be able to do good from love ; 
 and since this is the Lord's love, its reception is the enjoyment 
 of His love. Therefore, let no one believe that the Lord is 
 with those who merely worship Him, He is with those who 
 do His commandments, which are uses ; with such He has His 
 abode, but not with the former. (See what was said above on 
 this subje6l, n. 47-49.) 
 
 Evil uses were not created by the Lord, but origin- 
 ated TOGETHER WITH HELL. 
 
 336. All good things that have existence in a€i are called 
 uses ; and all evil things that have existence in a6f are also 
 called uses, but evil uses, while the former are called good uses. 
 Now, since all good things are from the Lord and all evil things 
 from hell, it follows that none but good uses were created l)y 
 the Lord, and that evil uses arose out of hell. By the uses 
 specially treated of in this chapter are meant all those things 
 which are to be seen on the earth, as animals of every kind and 
 plants of every kind ; such of these as are of use to man 
 are from the Lord, but those which are harmful to man are 
 from hell. By uses from the Lord are likewise meant all things 
 
CONXERNING DIVINE LOVE. — N. 336-338. I47 
 
 that perfe6l the rational of man, and cause him to receive the 
 spiritual from the Lord ; but by evil uses cu'e meant all things 
 that destroy the rational, and make man unable to become 
 spiritual. Those things that are harmful to man are called uses 
 because they are of use to the evil in doing evil, and also are 
 serviceable in absorbing malignities, and thus as remedies. Use 
 is employed in both senses, as love is when we speak of good love 
 and e\'il love ; moreover, everything that love does it calls use. 
 
 337. That good uses are from the Lord, and evil uses 
 from hell, will be shown in the following order: — 
 
 (i.) IV/iat zs meant by e7nl uses on the eartJi. 
 (ii.) All things that are e^nl uses are in hell, and all 
 
 tilings that are good uses are in heaven. 
 (iii.) There is unceasing ifijlnx from the spiritual luorld 
 
 into the iiatural world. 
 (iv.) Those things that are evil uses are effefled by the oper- 
 ation of influx from hell, tuhcrever there are such 
 
 things as correspond thereto. 
 (v.) This is done by the lowest spiritual separated from 
 
 what is above it. 
 (vi.) There are two forins into which the operation by 
 
 influx takes place, the 7/egetable and the animal. 
 (vii.) Both these forms receive the ability to propagate 
 
 their kind and the means of propagation. 
 
 338. (i.) What is meant by evil tises on the earth. — By evil 
 uses on earth are meant all noxious things in both the animal and 
 vegetable kingdom, also in the mineral kingdom. It is needless 
 to enumerate all the noxious things in these kingdoms, for to 
 <lo so would merely heap up names, and doing this without 
 indicating the noxious effect that each kind produces would 
 not contribute to the objecl which this work has in view\ For 
 the sake of information a few examples will suffice : — In the 
 animal kingdom there are poisonous serpents, scorpions, croco- 
 diles, great snakes, horned owls, screech owls, mice, locusts, 
 frogs, spiders ; also flies, drones, moths, lice, mites ; in a word, 
 creatures that destroy grasses, leaves, fruits, seeds, meat, and 
 drink, and are harmful to beast and man. In the vegetable 
 kingdom there are all mahgnant, virulent, and poisonous herbs, 
 v/ith leguminous plants and shrubs of like chara6ler ; and in 
 the mineral kingdom all poisonous earths. From these few 
 examples it can be seen what is meant by evil uses on earth ; 
 for evil uses are all things that are opposite to good uses (oi 
 which in the preceding paragraph, n. 336). 
 
148 ANGELIC WISDOM 
 
 339* (i^-) -^^^ things thai are evil uses ar'e in hell, and all 
 things that are good uses are in heaven. — Before it can be seen 
 that all evil uses that have existence on earth are not from the 
 Lord but from hell, something- must be premised concerning- 
 heaven and hell, without a knowledge of which evil uses as well 
 as good may be attributed to the Lord, and it may be believed 
 that they are together from creation ; or they may be attributed 
 to nature, and their origin to the sun of nature. From these two 
 errors man cannot be delivered, unless he knows that nothing 
 whatever has existence in the natural world that does not derive 
 its cause and therefore its origin from the spiritual world, and 
 that good is from the Lord, and evil from the devil, that is, from 
 hell. By the spiritual world is meant both heaven and hell. In 
 heaven are to be seen all those things that are good uses (of 
 which in the preceding chapter). In hell are to be seen all those 
 that are evil uses (see just above, n. 338, where they are enumer- 
 ated). These are wild creatures of every kind, as serpents, scor- 
 pions, great snakes, crocodiles, tigers, wolves, foxes, swine, owls 
 of different kinds, bats, rats and mice, frogs, locusts, spiders, and 
 noxiovis inserts of many kinds ; also hemlocks and aconites, 
 and all kinds of poisons, both of herbs and of earths ; in a word, 
 everything hurtful and deadly to man. Such things appear in 
 the hells to the life precisely like those on and in the earth. 
 They are said to appear there ; still they are not there as on 
 earth, for they are mere correspondences of lusts that swarm 
 out of their evil loves, and present themselves in such forms be- 
 fore others. Because there are such things in the hells, these 
 abound in foul smells, cadaverous, stercoraceous, urinous, and 
 putrid, wherein the diabolical spirits there take delight, as ani- 
 mals do in rank stenches. From this it can be seen that like 
 things in the natural world did not derive their origin from 
 the Lord, and were not created from the beginning, neither did 
 they spring from nature through her sun, but are from hell. 
 That they are not from nature through her sun is plain, for the 
 spiritual inflows into the natural, and not the reverse. And 
 that they are not from the Lord is plain, because hell is not 
 from Him, therefore nothing in hell corresi)onding to the evils 
 of its inhabitants is from Him. 
 
 340. (iii.) There is unceasing influx out of the spiritual 
 world into the natural world. — He who does not know that there 
 is a spiritual world, or that it is distind from the natural world 
 as what is prior is distin6l from what is subsequent, or as cause 
 from the thing caused, can have no knowledge of this influx. 
 
CONCERNING DIVINE LOVE. — N. 339-34I. I49 
 
 This is the reason why those wlio have written on the origin ot 
 vegetables and animals have been compelled to ascribe that 
 origin to nature ; or if to God, then in the sense that God had 
 implanted in nature from the beginning a power to produce 
 such tilings, — not knowing that no power is implanted in nature, 
 since nature, in herself, 1.3 dead, and contributes no more to the 
 produ6lion of these things than a tool does, for instance, to the 
 work of a mechanic, the tool acting only as it is moved. It is 
 the spiritual, deriving its origin from the sun where the Lord is, 
 and proceeding to the outmosts of nature, that produces the 
 forms of vegetables and animals, exhibiting the marvels that 
 €xist in both, and filling the forms with matters from the earth, 
 that they may become fixed and enduring. But because it is 
 now known that there is a spiritual world, and that the spiritual 
 is from the spiritual sun, where the Lord is and which is from 
 the Lord, and that the spiritual is what impels nature to act, as 
 what is living impels what is dead, also that the same things 
 exist in the spiritual world as in the natural world, it can now 
 be seen that vegetables and animals have had their existence 
 only from the Lord through that world, and through that world 
 they have continuous existence. Thus there is unceasing influx 
 from the spiritual world into the natural. That this is so \\ill 
 be abundantly corroborated in the next chapter. Noxious things 
 are produced on earth through influx from hell, by the same 
 law of permission whereby evils themselves from hell flow into 
 men. This law will be set forth in the Angelic Wisdom con- 
 cerning the Divine Providence. 
 
 34I» (iv.) Those things that are evil tises are effeHcd by the 
 operation of influx from hell, wherever there are such things as 
 correspond thereto. — The things that correspond to evil uses, 
 that is, to hurtful plants and noxious animals, are cadaverous, 
 putrid, excrementitious, stercoraceous, rancid, and urinous mat- 
 ters ; consequently, in places where these are, such herbs and 
 such animalcules spring forth as are mentioned above ; and in the 
 torrid zone, like things of larger size, as serpents, basilisks, 
 crocodiles, scorpions, rats, and so forth. Every one knows that 
 swamps, stagnant ponds, dung, fetid bogs, are full of such 
 things ; also that noxious inseds fill the atmosphere in clouds, 
 and noxious vermin walk the earth in armies, and consume its 
 herbs to the very roots. I once observed in my garden, that 
 In the space of a half yard, nearly all the dust was turned into 
 minute inse6ls, for when it was stirred with a stick, they rose in 
 clouds. That cadaverous and putrid matters are in accord 
 
150 ANGELIC WISDOM 
 
 with these noxious and useless animacules, and that the two are 
 homogeneous, is evident from mere observation ; and is still 
 more clearly seen from the cause, which is, that like stenches 
 and fumes exist in the hells, where such animalcules are like- 
 wise to be seen. Those hells are therefore named accordingly ; 
 some are called cada\erous, some stercoraceous, some urinous, 
 and so on. But all these hells are covered over, that those ^ 
 vapors may not escape from them. For when they are opened 
 a very little, which happens when novitiate devils enter, they 
 excite vomiting and cause headache, and such as are also 
 poisonous induce fainting. The very dust there is of the same 
 nature, wherefore it is there called damned dust. From this it 
 is evident that there are such noxious inserts wherever there 
 are such stenches, because the two correspond. 
 
 342e It now becomes a matter of inquiry whether such 
 things spring from eggs conveyed to the spot by means of air, 
 or rain, or water oozing through the soil, or whether they spring 
 from the damp and stenches themselves. That these noxious 
 animacules and inse6ls mentioned above are hatched from eggs 
 which have been carried to the spot, or which have lain hidden 
 everywhere in the ground since creation, is opposed to all obser- 
 vation. For worms sprmg forth in minute seeds, the kernels of 
 nuts, in wood, in stones, and even from leaves, and upon plants 
 and in plants there are lice and grubs which are accordant 
 with them. Of flying insedls, too, there are such as appear in 
 houses, fields, and woods, which arise in like manner in summer, 
 with no oviform matters sufficient to account for them ; also 
 such as devour meadows and lawns, and in some hot localities 
 fill and infest the air ; besides those that swim and fly unseen 
 in filthy waters, fermenting wines, and pestilential air. These 
 facts of observation support those who say that the odors, 
 effluvia, and exhalations emitted from plants, earths, and ponds, 
 are what give the initiative to such things. That when they 
 have come forth, they are afterwards propagated either by eggs or 
 offshoots, does not disprove their immediate generation ; since 
 every living creature of the kind, along with its minute viscera, 
 receives organs of generation and means of propagation (see 
 below, n. 347). In agreement with these phenomena is the 
 fa6l heretofore unknown that there are like things also in the 
 hells. 
 
 343, That the hells mentioned above have not only com- 
 munication but conjunction with such things on earth, may be 
 concluded from this, that the hells are not distant from men, 
 
CONXEP.XING DIVINE LOVE. — X. 342-345. I5I 
 
 but are about them, yea, are within those wlio are evil ; thus 
 they are contiguous to the earth ; for man, in regard to his 
 affections and lusts, and consequent thoughts, and in regard to 
 his actions springing from them, which are good or evil uses, 
 is in the midst either of angels of heav'en or of spirits of hell ; 
 and as such things as are on the earth are also in the heavens 
 and hells, it follows that influx therefrom dire6tly produces such' 
 things when the conditions are favorable. All things, in iaS., 
 that appear in the spiritual world, whether in heaven or in 
 hell, are correspondences either of affections or of lusts, for 
 they have existence there in accordance with these ; conse- 
 quently when affections or lusts, which in themselves are spirit- 
 ual, meet with homogeneous or corresponding things on earth, 
 there are present both the spiritual that furnishes a soul, and 
 the material that furnishes a body. Moreover, within every 
 thing spiritual there is a conatus to clothe itself with a body. 
 The hells are about men, and therefore contiguous to the earth, 
 because the spiritual w^orld is not in space, but is where there 
 is corresponding affe6tion. 
 
 344* I heard two presidents of the English Royal Society, 
 Sir Hans Sloane and Martin Folkes, conversing together in 
 the spiritual world about the existence of seeds and eggs, and 
 about productions from them on the earth. The former ascribed 
 them to nature, and contended that nature was endowed from 
 creation with a power and force to produce such effects by 
 means of the sun's heat. The other maintained that this force 
 is in nature unceasingly from God the Creator. To settle the 
 discussion, a beautiful bird appeared to Sir Hans Sloane, and 
 he was asked to examine it to see whether it differed in the 
 smallest particular from a similar bird on earth. He held it in 
 his- hand, examined it, and declared that there was no differ- 
 ence. He knew indeed that it was nothing but an affe6tion of 
 some angel represented outside of the angel as a bird, and that 
 it would vanish or cease with the affection that produced it. 
 And this came to pass. By this experience Sir Hans Sloane was 
 convinced that nature contributes nothing whatever to the pro- 
 dudtion of vegetables and animals, that they are produced solely 
 by what flows into the natural world out of the spiritual w^orld. 
 If that bird, he said, were to be infilled, in its minutest parts, 
 with corresponding matters from the earth, and thus fixed, it 
 would be a lasting bird, like the birds on the earth ; and that 
 it is the same with such things as are from hell. To this he 
 added that had he known what he now knew of the spiritual 
 
152 ANGELIC WISDOM 
 
 world, he would have ascribed to nature no more than this, 
 that it serves the spiritual, which is from God, in fixing the 
 things which flow in unceasingly into nature. 
 
 345* i^'-) This is cffc£lcd by the lowest spiritual separated 
 from iL^Jiat is above it. — It was shown in Part Third that the 
 spiritual flows down from its sun even to the outmosts of nature 
 through three degrees, which are called the celestial, the spirit- 
 ual, and the natural ; that these three degrees arc in man 
 from creation, consequently from birth ; that they are opened 
 according to man's life ; that if the celestial degree which is 
 the highest and inmost is opened, man becomes celestial ; if 
 the spiritual degree which is the middle is opened, he becomes 
 spiritual ; but if only the natural degree which is the lowest and 
 outmost is opened, he becomes natural ; that . if man becomes 
 natural only, he loves only corporeal and worldly things ; and, 
 that so far as he loves these, so far he does not love celestial 
 and spiritual things, and does not look to God, and so far 
 he becomes evil. From all this it is evident that the lowest 
 spiritual, which is called the spiritual-natural, can be separated 
 from its higher parts, and is separated in such men as hell con- 
 sists of. This lowest spiritual can separate itself from its higher 
 parts, and look to hell, in men only ; it cannot be so separated 
 in the beasts, or in earths. From which it follows that these 
 evil uses mentioned above are effected on the earth by this low- 
 est spiritual separated from what is above it, such as it is in 
 those who are in hell. That the noxious things on the earth 
 originate with man, thus from hell, may be shown by the state 
 of the land of Canaan, as described in the Word ; for when 
 the children of Israel lived according to the commandments, 
 the earth yielded its increase, likewise the flocks and herds ; 
 but when they lived contrary to the precepts of the Law, 
 the ground was barren, and as it is said, accursed ; instead of 
 harvests it yielded thorns and briars, the flocks and herds mis- 
 carried, and wild beasts broke in. The same may be inferred 
 from the locusts, frogs, and lice in Egypt. 
 
 346. (vi.) There are two forms intowliich the operation by 
 influx takes place, the vegetable and the animal form. — That 
 there are only two universal forms produced out of the earth is 
 known from the two kingdoms of nature, called the animal and 
 the vegetable kingdoms. And all the departments of either king- 
 dom are known to po.ssess many things in common. Thus the 
 subje6ls of the animal kingdom have organs of sense and organs 
 of motion and members and viscera which are actuated by brains, 
 
CONCERNING DIVINE LOVE. — N. 345-347- 1 53 
 
 hearts, and lungs. So the subjects of the vegetable kingdom 
 send down a root into the ground, and bring forth stem, branches, 
 leaves, flowers, fruits, and seeds. Both the animal and the vege- 
 table kingdoms, as regards the produdion of their forms, derive 
 their origin from the spiritual influx and operation out of the 
 sun of heaven where the Lord is, and not from the influx and 
 operation of nature out of her sun ; from this they derive nothing 
 except their fixation, as was said above. All animals, great and 
 small, derive their origin from the spiritual in the outmost 
 degree, which is called the natural ; man alone from all three 
 degrees, the celestial, spiritual, and natural. As each degree of 
 height or discrete degree decreases from its perfe6lion to its im- 
 perteflion, as light to shade, by continuity, so do animals ; there 
 are therefore perfe6l, less perfecl, and imperfe6l animals. The 
 perfe6l animals are elephants, camels, horses, mules, oxen, sheep, 
 goats, and others which are of the herd or the flock ; the less 
 perfect are birds ; and the imperfedl are fish and shell-fish ; 
 these, as being the lowest of that degree, are as it were in 
 shade, while the former are in light. Yet animals, since they 
 li^'e only from the lowest spiritual degree, which is called the 
 natural, can look nowhere else than towards the earth and to food 
 there, and to their own kind for the sake of propagation ; the 
 soul of all these is natural affedlion and appetite. The subjedls 
 of the vegetable kingdom comprise, in like manner, the perfecl:, 
 less perfe6l, and imperfe61; ; the perfe(5l are fruit trees, the less 
 perfect are vines and shrubs, and the imperfe6l are grasses. 
 But vegetables derive from the spiritual out of which they 
 spring that they are uses, while animals derive from the spirit- 
 ual out of which they spring that they are affe6lions and appe- 
 tites, as was said above. 
 
 34.7e (vii.) Each of these forms is e?idowed, while it exists, 
 with means of propagation. — In all products of the earth, which 
 pertain, as w^as said above, either to the vegetable or to the 
 animal kingdom, there is an image of creation, and an image 
 of man, and also an image of the infinite and the eternal ; 
 this was shown above (n. 313-318) ; also that the image of 
 the infinite and the eternal is manifest in the capacity of all 
 these for infinite and eternal propagation. They are all, there- 
 fore, endowed with means of propagation ; the subje6ls of the 
 animal kingdom through seeds in the &%%■, or in the womb, or 
 by spawning ; and the subjects of the vegetable kingdom 
 through seeds in the ground. From which it can be seen that 
 although the more imperfe6l and the noxious animals and vege- 
 
154 ANGELIC WISDOM 
 
 tables originate through immediate influx out of hell, yet after- 
 wards they are propagated mediately by seeds, eggs, or grafts ; 
 consequently, the one position does not annul the other. 
 
 348. That all uses, both good and evil, are from a spirit- 
 ual origin, thus from the sun where the Lord is, may be illus- 
 trated by this experience. I have heard that goods and truths 
 have been sent down through the heavens by the Lord to the 
 hells, and that these same, received by degrees to the lowest 
 depths, were there turned into evils and falsities, which are the 
 very opposite of the goods and truths sent down. This took 
 place because recipient subjefts turn all things that inflow into 
 such things as are in agreement with their own forms, just as the 
 white light of the sun is turned into ugly colors or into black in 
 those obje6ls whose substances are interiorly of such a form as 
 to suffocate and extinguish the light, and stagnant ponds, dung- 
 hills, and dead bodies turn the heat of the sun into stenches. 
 From all this it can be seen that even evil uses are from the 
 spiritual sun, but that good uses are changed in hell into evil 
 uses. It is evident, therefore, that the Lord has not created and 
 does not create any except good uses, but that hell produces 
 evil uses. 
 
 The visible things in the created universe bear wit- 
 ness THAT NATURE HAS PRODUCED AND DOES PRODUCE 
 NOTHING, BUT THAT THE DIVINE OUT OF ITSELF, 
 AND THROUGH THE SPIRITUAL WORLD, PRODUCES ALL 
 THINGS. 
 
 J4^o Speaking from appearances, men in general say that 
 the sun by heat and light produces whatever is to be seen in 
 plains, fields, gardens, and forests ; also that the sun by its heat 
 hatches worms from eggs, and makes prolific the beasts of the 
 earth and the fowls of the air ; and even gives life to man. Those 
 who speak from appearances only may speak in this way without 
 ascribing these things to nature, because they are not thinking 
 about the matter ; as there are those who speak of the sun as 
 rising and setting, and causing days and years, and being now 
 at this or that altitude ; such persons likewise speak from 
 appearances, and in doing so, do not ascribe such effe<5ls to 
 the sun, because they are not thinking of the sun's fixity or the 
 earth's revolution. But those who confirm themselves in the idea 
 that the sun produces the things that appear upon the earth 
 
CONXERNING DIVINE LOVE. — N. 348-35 1. 1 55 
 
 by means of its heat and light, end l)y ascribing all things to 
 nature, even the creation of the universe, and become natu- 
 ralists and, at last, atheists. These may continue to say that 
 God created nature and endowed her with the power of pro- 
 ducing such things, but this they say from fear of losing their 
 good name ; and by God the Creator they still mean nature, 
 and some mean the innermost of nature, and then the divine 
 things taught by the church are regarded as of no account. 
 
 330* There are some who are excusable for ascribing 
 certain visible things to nature, for two reasons. First, because 
 they have no knowledge of the sun of heaven, where the Lord 
 is, neither of influx therefrom, or of the spiritual world and its 
 state, or even of its presence with man, and can therefore 
 have no other idea than that the spiritual is a purer natural ; 
 consequently, that angels are in the ether or in the stars ; 
 and that the devil is either man's evil, or, if an a6lual existence, 
 that he is in the air or the abyss ; also that the souls of men, 
 after death, are either in the interior of the earth, or in some 
 undetermined somewhere till the day of judgment ; and other 
 like fancies induced by ignorance of the spiritual world and 
 its sun. 
 
 Secondly, they are excusable, because they are unable to see 
 how the Divine could produce everything that appears on the 
 earth, where there are not only good things but also evil things, 
 while they are afraid to confirm themselves in' such an idea, 
 lest they ascribe the evil things also to God, and form a material 
 conception of God, and make God and nature one, and thus 
 confound the two. 
 
 For these two reasons those are excusable who believe that 
 nature produces the visible world by a power implanted in her 
 by creation. But those who have made themselves atheists 
 by confirmations in favor of nature are not excusable, because 
 they might have confirmed themselves in favor of the Divine. 
 Ignorance excuses, but does not remove, falsity which has been 
 confirmed, for such falsity coheres with evil, thus with hell. 
 Consequently, those who have confirmed themselves in favor of 
 nature to such an extent as to separate the Divine from nature, 
 regard nothing as sin, because all sin is against the Divine, and 
 this they have separated, and thus have reje6led it ; and those 
 who in spirit regard nothing as sin, after death when they become 
 spirits, since they are in bonds to hell, rush into wickednesses 
 which are in accord with the lusts to which they have given rein. 
 
 35^» Those who believe in a Divine operation in all the 
 
156 ANGELIC WISDOM 
 
 details of nature, are able by many things they see in nature to 
 confirm themselves in favor of the Divine, as fully as others 
 confirm themselves in favor of nature, yea, more fully. For 
 those who confirm themselves in Ikvor of the Divine give 
 attention to the wonders which are displayed in the produ6lion 
 both of vegetables and animals. In the produ£lion of vegetables^ 
 how out of a little seed cast into the ground there goes forth a 
 root, and by means of the root a stem, and branches, leaves, • 
 flowers, and fruits in succession, even to new seeds ; just as if 
 the seed knew the order of succession, or the process by which 
 it is to renew itself Can any reasonable person think that the 
 sun, which is pure fire, has this knowledge, or that it is able to 
 empower its heat and light to efie6l these results, or is able 
 to fashion these wonderful things in plants, and to contem- 
 plate use? Any man of elevated reason who sees and weighs 
 these things, must conclude that they come from Him who has 
 infinite wisdom, that is, from God. Those who acknowledge the 
 Divine also see and think this, but those who do not acknowl- 
 edge the Divine do not see or think this because they do not 
 wish to ; thus they sink their rational into the sensual, which 
 draws all its ideas from the lumen which is proper to the bodily 
 senses and which confirms their illusions ; saying, Do you not 
 see the sun efife6ling these things by its heat and light? What 
 is a thing that you do not see? Is it anything? 
 
 Those who confirm themselves in favor of the Divine give 
 attention to the wonders which are displayed in tJie prodiiHioii 
 of animals ; as, for instance, in reference to eggs, how the chick 
 in its seed or beginning lies hidden therein, with everything 
 requisite till it is hatched, also with everything pertaining to its 
 subsequent development, until it becomes a bird or flying animal 
 of the same form as its parent. And if one observes the living 
 form, it is such as to fill any one with astonishment who thinks 
 deeply, seeing that in the minutest as in the largest living crea- 
 tures, even in the invisible, as in the visible, there are the organs 
 of sense, namely, sight, hearing, smell, taste, and touch ; and 
 organs of motion which are muscles, for they fly and walk ; also 
 viscera surrounding the heart and lungs, which are set in action 
 by brains. That even the commonest inserts enjoy such organ- 
 isms is shown In works on their anatomy, and especially by 
 Swammerdam, in his Biblia Natives . Those who ascribe every- 
 thing to nature, see all these things, but they merely perceive 
 that they exist, and say that nature ])roduces them. They say 
 this because they have turned their minds away from thinking 
 
CON'CERNIXG DIVINE LOVE. — X. 352, 353. 157 
 
 about the Divine ; and those who have done this are unable, 
 when they see the wonderful things in nature, to think ration- 
 ally, still less sjMritually ; they think sensually and materially ; 
 and then they think in nature from nature, and not above nature, 
 just as those do who are in hell. They differ from beasts only 
 in having the power to think rationally, that is, in being able to 
 understand, and therefore to think otherwise, if they choose. 
 
 352. Those who have averted themselves from thinking 
 about the Divine when observing the wonderful things in nature, 
 and who thereby become sensual, do not reflect that the sight 
 of the eye is so gross as to see many little inse6ls as an obscure 
 speck, when yet each one of these is organized to feel and to move, 
 and is accordingly furnished with fibres and vessels, with a minute 
 heart, pulmonary tubes, Aiscera, and brains ; also that these 
 organs are woven out of the purest substances in nature, their 
 tissues corresponding to that somewhat of life by which their 
 minutest parts are separately moved. Since the sight of the 
 eye is so gross that many such creatures, with innumerable 
 particulars in each, appear to it as an obscure speck, and yet 
 those who are sensual think and judge by that sight, it is clear 
 how dulled their minds are, and therefore what darkness they 
 are in concerning spiritual things. 
 
 353* ■^'^y one who chooses may confirm himself in favor 
 of the Divine from things seen in nature, and whoever thinks 
 about God with reference to life does so confirm himself; as 
 > when he observes the birds of the air, how each species knows 
 its food and where to find it, recognizes its kind by sound and 
 sight, and which among other kinds are its friends and which 
 its enemies ; how also they mate, have knowledge of the sexual 
 relation, skilfully build nests, lay eggs therein, sit upon these, 
 know the period of incubation, and this having elapsed, bring 
 forth their young, love them most tenderly, cherish them under 
 their wings, bring food in their bills and feed them, until they 
 can a6l for themselves, perform the same offices, and bring forth 
 a family to perpetuate their kind. Any one who is willing to 
 refle6l on the Divine influx through the spiritual world into the 
 natural can see such influx in these things, and if he will, can say 
 from his heart, Such knowledges cannot flow into these creatures 
 out of the sun through its rays of light, for this sun, from which 
 nature derives its origin and essence, is pure fire, consequently 
 its rays of light are wholly dead : thus he may conclude that 
 such things are from the influx of Divine Wisdom into the out- 
 mosts of nature. 
 
158 ANGELIC WISDOM 
 
 354. Any one may confirm himself in favor of the Divine 
 from things seen in nature, when he sees larvae, from the 
 delight of some impulse, desiring and longing to change their 
 terrestial state to a likeness of the heavenly state, and for this 
 purpose creeping into corners, and putting themselves as it were 
 into a womb in order to be born again, and there becoming 
 chrysalises, aurelias, caterpillars, nymphs, and at length butter- 
 flies ; and having undergone this metamorphosis, and each after 
 its kind been decked with beautiful wings, they ascend into the 
 air as into their heaven, and there disport themselves joyfully, 
 form marriage unions, lay eggs, and provide for themselves a 
 posterity, nourished meanwhile with pleasant and sweet food 
 from flowers. Who that confirms himself in favor of the 
 Divine from things seen in nature can help seeing an image of 
 man's earthly state in these as larvae, and in them as butterflies 
 an image of the heavenly state ? Those who confirm themselves 
 in favor of nature see the same things, but because in heart they 
 have rejeded the heavenly state of man they call them merely 
 natural instin6ls. 
 
 355, Any one may confirm himself in favor of the Divine 
 from things seen in nature by giving attention to what is known 
 about bees : that they know how to colle6l wax and suck 
 honey from herbs and flowers, and to build cells like litde 
 houses, and set them in the form of a city, with streets through 
 which to come in and go out ; that they scent at long distances 
 the flowers and herbs from which they colled wax for their 
 houses and honey for food, and laden with these fly back in a 
 dired line to the hive ; thus providing themselves with food and 
 habitation for the coming winter, as if they had foresight and 
 knowledge of it. They also set over them a mistress as queen, 
 out of whom a posterity may be propagated ; and for her they 
 build a sort of a palace over themselves with guards around it ; 
 and when her time of bringing forth is at hand, she goes 
 attended by her guards from cell to cell, and lays her eggs, 
 which the crowd of followers smear over to prote6l them from 
 the air, from which a new progeny springs forth for them. 
 When this progeny becomes mature enough to do the same, it 
 is driven from the hive. The expelled swarm first coUeds, and 
 then in a close body, to preserve its integrity, flies away in quest 
 of a home for itself. Moreover, in the autumn the useless drones 
 are led out and are deprived of their wings to prevent their 
 returning and consuming the food for which they have not 
 labored : not to mention other particulars. From all this it 
 
CONCERNING DIVINE LOVE. — N. 354-357. 159 
 
 appears that bees, because of their use to the human race, have 
 from influx from the spiritual world, a form of government simi- 
 lar to that among men on earth, and even like that of angels in 
 heaven. Can any man of unimpaired reason fail to see that these 
 doings of the bees are not from the natural world ? What has 
 that sun, from which nature springs, in common with a govern- 
 ment which vies with and resembles the government of heaven ? 
 From these things and others very similar to them in the brute 
 creation, the confessor and worshipper of nature confirms himself 
 in favor of nature, while the confessor and worshipper of God 
 confirms himself from the same things in favor of the Divine ; for 
 the spiritual man sees in them spiritual things and the natural 
 man natural things, thus each according to his chara6ler. As for 
 myself, such things have been proofs to me of an influx of the 
 spiritual into the natural, that is, of the spiritual world into the 
 natural world, thus of an influx from the Lord's Divine Wis- 
 dom. Consider, moreover, whether you can think analytically 
 concerning any form of government, or any civil law, or moral 
 virtue, or spiritual truth, unless the Divine out of His wisdom 
 flows in through the spiritual world? For myself, I could not 
 and cannot. For having now observed that influx perceptibly 
 and sensibly for about nineteen years continually, I speak from 
 proof. 
 
 356. Can anything natural regard use as an end and 
 dispose uses into series and forms? No one can do this unless 
 he be wise ; and no one but God, whose wisdom is infinite, can 
 so give order and form to the universe. Who else or what else 
 can foresee and provide all things needful for the food and 
 clothing of man, — food from the fruits of the earth and from 
 animals, and clothing from the same? How marvelous that 
 so insignificant a creature as the silk-worm should clothe in 
 silk and splendidly adorn both women and men, from queens and 
 kings to maid-servants and men-servants, and that insignificant 
 inserts like the bees should supply wax for the candles by which 
 temples and palaces are made brilliant. These and many other 
 things are manifest proofs that the Lord, through the spiritual 
 world, produces from Himself all things that come into existence 
 in nature. 
 
 357* To this must be added that those who have confirmed 
 themselves in favor of nature, from the visible things of the 
 world., until they have become atheists, have been seen by me 
 in the spiritual world ; and in the spiritual light their under- 
 standing appeared open below, but closed above, because in 
 
l6o ANGELIC WISDOM 
 
 thought they had looked downward toward the earth, and not 
 upward toward heaven. Above their sensual, which is the 
 bottom of the understanding, appeared something like a veil ; 
 which in some flashed with hellish fire, in some was black like 
 soot, and in some livid like a corpse. Therefore let every one 
 beware of confirmations in favor of nature : let him confirm 
 himself in favor of the Divine, for there is no lack of means. 
 
CONCERNING DIVINE LOVE. — N. 358, 359. 161 
 
 Part f iftl). 
 
 two receptacles and habitations for himself, called 
 Will and Understanding, are created and formed 
 BY THE Lord in man ; the Will for His Divine 
 Love, and the Understanding for His Divine 
 Wisdom. 
 
 358. The Divine Love and Divine Wisdom of God the 
 Creator, who is the Lord from eternity, and also the creation 
 of the universe, have been treated of; something shall now be 
 said of the creation of man. We read (in Ge7i. i. 26) that man 
 was created "in the image of God, after His likeness." By 
 "image of God" is there meant the Divine Wisdom, and by 
 "likeness" of God the Divine Love; since wisdom is nothing 
 but an image of love, for in wisdom love presents itself to be 
 seen and recognized, and because it is seen and recognized in 
 wisdom, wisdom is an image of it. Moreover, love is the esse 
 of life, and wisdom is the cxistere of life therefrom. In angels 
 the likeness and image of God clearly appear, since love from 
 within shines forth in their faces, and wisdom in their beauty, 
 and their beauty is a form of their love. I have seen and know. 
 
 359. Man cannot be an image of God, after His likeness, 
 unless God is in him and is his life from the inmost. That God 
 is in man and is his life from the inmost, follows from what has 
 been shown above (n. 4-6), that God alone is life, and that men 
 and angels are recipients of life from Him. That God is in man 
 and that He makes His abode with him, is known also from 
 the Word ; for which reason it is customary for preachers to 
 declare that men ought to prepare themselves to receive God, 
 that He may enter into them, and be in their hearts, that they 
 may be His dwelling-place. The devout man says the same in 
 his prayers, and some more freely respefting the Holy Spirit, 
 which they believe to be in them when they are in holy zeal, 
 and from that zeal they think, speak, and preach. That the 
 Holy Spirit is the Lord, and not a God who is a person by 
 
l62 ANGELIC WISDOM 
 
 Himself, has been shown in The DoHrine of the New Jerusa- 
 lem co7ice7'7iing the Lord (n. 51-53). For the Lord declares, 
 
 "In that day ye shall know that ye are in Me, and I in you" {yoJin xiv. 
 20; so also in chap. xv. 4, 5 ; and chap. xvii. 23). 
 
 360. Now because the Lord is Divine Love and Divine 
 Wisdom, and these two essentially are Himself, it is necessary, 
 in order that He may abide in man and give life to man, that 
 He should create and form in man receptacles and abodes for 
 Himself; the one for love and the other for wisdom. These 
 receptacles and abodes in man are called will and under.=tand- 
 ing ; the receptacle and abode of love is called the will, and of 
 wisdom the understanding. That these two are the Lord's in 
 man, and that from these two man has all his life, will be seen 
 in what follows. 
 
 361. That every man has these two, will and understand- 
 ing, and that they are distin6l from each other, as love and 
 wisdom are distindt, is known and is not known in the world. 
 It is known by common perception, but it is not known by 
 thought and still less by thought when written out ; for who 
 does not know by common perception that the will and the 
 understanding are two distin6l things in man? Every one 
 perceives this when he hears it stated, and may himself say to 
 another. This man means well, but does not understand clearly ; 
 while that one's understanding is good, byt his will is not: I 
 like the man whose understanding and will are both good ; but 
 I do not like him whose understanding is good and his will 
 bad. Yet when he thinks about the will and the understand- 
 ing he does not make them tv/o and distinguish them, but con- 
 founds them, because his thought then a6ls in common with 
 the bodily sight. When writing he apprehends still less that 
 will and understanding are two distin6l things, because his 
 thought then a6ts in common with the sensual, that is, with 
 what is the man's own. From this it is that some can think 
 and speak well, but cannot write well. This is common with the 
 female sex. It is the same with many other things. Is it not 
 known by everyone from common perception that a man whose 
 life is good is saved, but that a man whose life is bad is con- 
 demned ? Also that one whose life is good will enter the society 
 of angels, and will there see, hear, and speak like a man? 
 Also that one who from justice does what is just and from what 
 is right does right, has a conscience? But if one lapses from 
 common perception, and submits these things to thought, he 
 
CONCERNING DIVINE LOVE.— N. 360-3G2. 163 
 
 does not know what conscience is ; or that the soul can see, 
 hear, and speak like a man; or that the good of life is any- 
 thing except giving to the poor. And if from thought you 
 write about these things, you confirm them by appearances 
 and fallacies, and by words of sound but of no substance. 
 F"or this reason many of the learned who have thought much, 
 and especially who have written much, have weakened and 
 obscured, yea, have destroyed their common perception ; while 
 the simple see more clearly what is good and true than those 
 who think themselves their superiors in wisdom. This com- 
 mon perception comes by influx from heaven, and descends into 
 thought even to sight ; but thought separated from common 
 perception flows into imagination from the sight and from what 
 is man's own. You may observe that this is so. Tell some 
 truth to any one that is in common perception, and he will see 
 it ; tell him that from God and in God we are and live and are 
 moved, and he will see it ; tell him that God dwells with man 
 in love and in wisdom, and he will see it ; tell him further that 
 the will is the receptacle of love, and the understanding of 
 wisdom, and explain it a little, and he will see it ; tell him that 
 God is Love itself and Wisdom itself, and he will see it ; ask 
 him w^hat conscience is, and he will tell you. But say the same 
 things to one of the learned, who has not thought from com- 
 mon perception, but from principles or from ideas obtained 
 from the world through sight, and he will not see. Then 
 consider which is the wiser. 
 
 Will and understanding, which are the receptacles 
 
 OF LOVE and wisdom, ARE IN THE BRAINS, IN THE 
 WHOLE AND IN EVERY PART OF THEM, AND THERE- 
 FROM IN THE BODY, IN THE WHOLE AND IN EVERY 
 PART OF IT. 
 
 362. This shall be shown in the following order : — 
 
 (i.) Love a7id wisdom, aiidivill and icnderstandiiig there- 
 from, make the very life of man. 
 
 (ii.) The life of man in its first prijiciples is in the brains, 
 and in its derivatives in the body. 
 (iii.) Stcch as life is in its first principles, such it is in the 
 whole and in every part. 
 
 (iv.) By means of first principles life is in the whole from 
 every part, and in every part from the whole. 
 
 (v.) Such as the love is, such is the wisdom, consequently 
 such is the man. 
 
164 ANGELIC WISDOM 
 
 S^S* ('•) -^^^'^ ^^^^ cC't'sdom, and ivill and tmderstajiding 
 therefrom, make the very life of man. — Scarcely any one knows 
 what life is. When one thinks about life, it seems as though it 
 were an airy something, of which no distinct idea is possible. 
 It so seems because it is not known that God alone is life, and 
 that His life is Divine Love and Divine Wisdom. From this 
 it is evident that in man life is nothing else than love and wisdom, 
 and that there is life in man in the degree in which he receives' 
 these. It is known that heat and light go forth from the sun, 
 and that all things in the universe are recipients, and grow warm 
 and bright in the degree in which they receive. So do heat and 
 light go forth from the sun where the Lord is ; the heat going 
 forth therefrom is love, and the light wisdom (as shown in Part 
 Second). Life, therefore, is from these two which go forth from 
 the Lord as a sun. That love and wisdom from the Lord is 
 life can be seen also from this, that man grows torpid as love 
 recedes from him, and stupid as wisdom recedes from him, 
 and that were they to recede altogether he would become ex- 
 tinct. There are many things pertaining to love which have 
 received other names because they are derivatives, such as 
 affe6tions, desires, appetites, and their pleasures and enjoyments ; 
 and there are many things pertaining to wisdom, such as per- 
 ception, reflection, recolle6tion, thought, being intent upon 
 something ; and there are many pertaining to both love and 
 wisdom, such as consent, conclusion, and determination to aftion ; 
 besides others. All, in fa6l, pertain to both, but they are desig- 
 nated from the more prominent and nearer of the two. From 
 these two are derived ultimately sensations, those of sight, 
 hearing, smell, taste, and touch, with their enjoyments and 
 pleasures. It is according to appearance that the eye sees : 
 but it is the understanding that sees through the eye ; conse- 
 quently seeing is predicated also of the understanding. The 
 appearance is that the ear hears : but it is the understanding 
 that hears through the ear ; consequently hearing is predicated 
 also of attention and giving heed, which pertain to the under- 
 standing. The appearance is that the nose smells, and the . 
 tongue tastes : but it is the understanding that smells and also 
 tastes by virtue of its perception ; therefore smelling and tast- 
 ing are predicated also of perception. So in other cases. The 
 sources of all these are love and wisdom ; from which it can be 
 seen that these two make the life of man. 
 
 364. Everyone sees that the understanding is a receptacle 
 of wisdom, but few see that the will is a receptacle of love. 
 
CONXERNIXG DIVINE LOVE. — N. 363-365. 1 65 
 
 This is because the will does not act at all by itself, but only 
 through the understanding ; also because the lo\e of the will, in 
 passing over into the wisdom of the understanding, first goes 
 forth as affedtion, and thus passes over ; and aft'ection is not 
 perceived except by something pleasant in thinking, speaking, 
 and acting, which is hardly noticed. Still it is evident that love 
 is from the will, for the reason that every one wills what he loves, 
 and does not Vvill what he does not love. 
 
 365. (ii.) The life of man in its first principles is in the 
 brains, and in its derivatives in the body. — In first principles 
 means in its firsts, and in derivatives means in what is brought 
 forth and formed from its firsts. By life in first principles is 
 meant will and understanding. These two are what are in 
 their first principles in the brain, and in their derivatives in 
 the body. It is evident that the first principles or firsts of life 
 are in the brains : — 
 
 (i.) From the feeling itself; since man perceives, when he 
 exerts his mind and thinks, that he thinks in the brain. He 
 draws in as it were the sight of the eye, contra6i:s the forehead, 
 and perceives the mental process to be within, especially inside 
 the forehead and somewhat above it. 
 
 (2.) From man's formation in the womb ; since the brain 
 or head is first developed, and continues for some time larger 
 than the body. 
 
 (3.) Since the head is above and the body below ; and it is 
 according to order for the higher to acT: upon the lower, and 
 not the reverse. 
 
 (4.) Since if the brain is injured in the womb or by a wound 
 or by disease, or by excessive application, the power of thought 
 is weakened and sometimes the mind becomes deranged. 
 
 (5.) Since all the external senses of the body, sight, hear- 
 ing, smell, and taste, with touch, the universal sense, and even 
 speech, are in the front part of the head, which is called the face, 
 and communicate immediately through fibres with the brains, 
 and derive therefrom their sensitive and active life. 
 
 (6.) It is from this that afife6lions, which are of love, are 
 imaged forth in the face, and that thoughts, which are of wis- 
 dom, are revealed in the sparkle of the eyes. 
 
 (7.) Anatomy teaches that all fibres descend from the brains 
 through the neck into the body, and that none ascend from the 
 body through the neck to the brains. And where the fibres 
 are in their first principles or firsts, there life is in its first prin- 
 ciples or firsts. Will any one venture to deny that life has its 
 origin where the fibres have their origin ? 
 
1 66 . ANGELIC WISDOM 
 
 (8.) Ask any one of common perception where his thought 
 resides or where he thinks, and he will say, In the head. Then 
 appeal to some one who has assigned the seat of the soul to some 
 gland or to the heart or somewhere else, and ask him where 
 affection and its thought are in their firsts, whether they are not 
 in the brain ? and he will answer. No, or that he does not know. 
 The cause of this ignorance may be seen above (n. 361). 
 
 3660 (iii.) Such as life is in its first principles, such it is 
 in the zuhole a7id in every part. — That this may be perceived, 
 it shall now be told where in the brains these first principles 
 are, and how they become derivative. Anatomy clearly shows 
 where in the brains these first principles are ; it teaches that 
 there are two brains ; that these are continued from the head 
 into the spinal column ; that they consist of two substances, 
 called cortical substance and medullary substance ; that cor- 
 tical substance consists of innumerable gland-like forms, and 
 medullary substance of innumerable fibre-like forms. Now as 
 these glands are heads of fibrils, they are also their first prin- 
 ciples. From these, fibres begin and thereupon go forth, 
 gradually bundling themselves into nerves. These bundles or 
 nerves, when formed, descend to the organs of sense in the 
 face, and to the organs of motion in the body, and form them. 
 Consult any one skilled in the science of anatomy, and you 
 v/ill be convinced. This cortical or glandular .substance con- 
 stitutes the surface of the cerebrum, and also the surface of the 
 corpora striata, from which proceeds the medulla oblongata; 
 it also constitutes the middle of the cerebellum, and the middle 
 of the spinal marrow. The medullary or fibrillary substance 
 everywhere begins in and proceeds from the cortical ; out of it 
 nerves arise, and from them all things of the body. That this 
 is true is proved by dissection. They who know these things, 
 either from the study of anatomical science or from the testi- 
 mony of those who are skilled in the science, can see that the 
 first principles of life are in the same place as the beginnings of 
 the fibres, and that fibres cannot go forth from themselves, but 
 must go forth from first principles. These first principles, that 
 is, beginnings, which appear as glands, are almost countless ; 
 their multitude may be compared to the multitude of stars in 
 the universe ; and the multitude of fibrils coming out of them 
 may be compared to the multitude of rays going forth from 
 the stars and bearing their heat and light to the earth. The 
 multitude of these glands may also be compared to the multi- 
 tude of angelic societies in the heavens, which also arc countless, 
 
CONXERNING DIVINE LOVE. — N. 366-368. 167 
 
 and, I have been told, are in the same order as the glands ; and 
 the multitude of fibrils going out from these glands may be 
 compared to the spiritual truths and goods which in like manner 
 flow down from the angelic societies like rays. From this it is that 
 man is like a universe, and like a heaven in least form (as has 
 been frequently declared and shown above). From all which 
 it can now be seen that such as life is in first principles, such it 
 is in derivatives ; or such as it is in its firsts in the brains, 
 such it is in the things arising therefrom in the body. 
 
 367* (i\'-) By means of first principles life is in the ivhole 
 from eve?y part, ayid iyi every pa?^ from the whole. — This is 
 because the whole, which is the brain and the body together, is 
 originally made up of nothing but fibres proceeding from their 
 first principles in the brains. It has no other origin, as is evi- 
 dent from what has been shown just above (n. 366) ; conse- 
 quently, the whole is from every part ; and by means of these 
 first principles life is in every part from the whole, because the 
 whole dispenses to each part its task and needs, thereby making 
 it to be a part in the whole. In a word, the whole has existence 
 from the parts, and the parts have permanent existence from 
 the whole. That there is such reciprocal communion, and 
 thereby conjunction, is clear from many things in the body. 
 For the same order prevails there as in a state, commonwealth, 
 or kingdom ; the community has its existence from the indi- 
 viduals which are its parts, and the parts or individuals have 
 permanent existence from the community. It is the same with 
 everv thing that has form, especially in man. 
 
 36s* (v.) Such as the love is, such is the ivisdom, conse- 
 quently S7ich is the man. — For such as the love and wisdom are, 
 such are the will and understanding, since the will is the recep- 
 tacle of love, and the understanding of wisdom, as has been 
 shown above ; and these two make the man and his chara6ler. 
 Love is manifold, so manifold that its varieties are limitless ; 
 as can be seen from the human race on the earth and in the 
 heavens. There is no man or angel so like another that there 
 is no difference. Love is what distinguishes ; for every man 
 is his own love. It is supposed that wisdom distinguishes ; , 
 but wisdom is from love ; it is the form of love ; love is the 
 esse of life, and wisdom is the existere of life from that esse. In 
 the world it is believed that the understanding makes the man ; 
 but this is believed because the understanding can be elevated, 
 as was shown above, into the light of heaven, giving man the 
 appearance of being wise ; yet so much of the understanding as 
 
1 68 ANGELIC WISDOM 
 
 transcends, that is to say, is not of the love, although it appears 
 to be man's and therefore to determine man's chara6ter, is only 
 an appearance. For so much of the understanding as trans- 
 cends is, indeed, from the love of knowing and being wise, but 
 not at the same time from the love of applying to life what 
 man knows and is wise in. Consequently, in this world it either 
 in time passes away or lingers in the mere borders of the 
 memory as something ready to drop off; and therefore after 
 death it is separated, no more of it remaining than is in accord 
 with the spirit's own love. Inasmuch as love makes the life 
 of man, and thus the man himself, all societies of heaven, and 
 all angels in societies, are arranged according to affections 
 derived from love, and no society nor any angel in a society 
 according to anything of the understanding separate from love. 
 It is the same in the hells and their societies, but in accordance 
 with loves opposite to the heavenly loves. From all this it can 
 be seen that such as the love is such is the wisdom, conse- 
 quently such is the man. 
 
 369* It is acknowledged, indeed, that man is such as his 
 reigning love is, but only in respect to his mind and disposition, 
 not in respe6l to his body, thus not wholly. But it has been 
 made known to me by much experience in the spiritual world, 
 that man from head to foot, that is, from things primary in the 
 head to outmosts in the body, is such as his love is. For all in 
 the spiritual world are forms of their own love ; the angels 
 forms of heavenly love, the devils of hellish love ; the devils de- 
 formed in features and body, but the angels beautiful in features 
 and body. Moreover, when their love is assailed their faces are 
 changed, and if violently assailed they wholly disappear. This 
 is peculiar to that world, and so happens because their bodies 
 make one with their minds. The reason is evident from what 
 has been said above, that all things of the body are derivatives, 
 that is, are things constructed by means of fibres out of first prin- 
 ciples, which are receptacles of love and wisdom. Howsoever 
 these first principles may be, their derivatives cannot be different ; 
 therefore wherever first principles go their derivatives follow, and 
 cannot be separated. For this reason he who raises his mind to 
 the Lord is wholly raised up to Him, and he who casts his 
 mind down to hell is wholly cast down thither ; consequently 
 the whole man, in conformity to his life's love, comes either into 
 heaven or into hell. That the mind of man is a man because 
 God is a Man, and that the body is the mind's external, which 
 feels and adis, and that they are thus one and not two, is a mat- 
 ter of angelic wisdom. 
 
CONCERNING DIVINE LOVE. — N. 369-372. 169 
 
 370. It is to be observed that the very forms of man's 
 members, organs, and A-iscera, as regards the struclure itself, are 
 from tibres that arise out of their first principles in the brains ; 
 these becoming fixed by means of such substances and matters 
 as are on the earth, and from the earth in air and in ether. 
 This is effected by means of the blood. Consequently, in order 
 that all parts of the body may be maintained in their formation 
 and rendered permanent in their functions, man requil'es to be 
 nourished by material food, and to be continually renewed. 
 
 There is a correspondence of the will with the heart, 
 
 AND OF the understanding WITH THE LUNGS. 
 
 371. This shall be shown in the following series : — 
 
 (i.) All things of fhe mind have relation to the toill and 
 understanding, and all things of the body to the 
 heart and lungs. 
 
 (ii.) There is a correspmdenee of the will ajtd understand- 
 ing with the heart and lungs, consequently a 
 correspOJidence of all things of the mind with 
 all things of the body. 
 
 (iii.) The will corresponds to the heart. 
 
 (iv.) The utiderstanding corresponds to the lungs. 
 (v.) By means of this correspondence many arcana relat- 
 ing to the will and understanding, as well as to 
 love and luisdoin, may be disclosed. 
 
 (vi.) Matis mind is his spirit, and the spirit is the man, 
 while the body is the external by means of which 
 the mind or spirit feels and acTs in the world. 
 
 (vii.) The conjunflion of man's spirit with his body is by 
 meatis of the correspottdence of his will and 
 laider standing with his heart and lungs, and 
 their separation is from non-correspondence. 
 
 372. (i.) All things of the viind have relation to the zvill 
 and tmdei'slanding , ajid all things of the body to the heart and 
 lungs. — By the mind nothing else is meant than the will and 
 understanding, which in their complex are all things that affe6l 
 man and all that he thinks, thus all things of man's affection 
 and thought. The things that affe6t man are of his will, and 
 the things that he thinks are of his understanding. That all 
 things of man's thought are of his understanding Is known, 
 since he thinks from the understanding ; but it is not so well 
 known that all things of man's affe6lion are of his will, for the 
 reason that when he Is thinking he pays no attention to the 
 affe6I:ion, but only to what he is thinking ; just as when he hears 
 
170 ANGELIC V.ISDO.AI 
 
 a person speaking, he pays no attention to the tone of the 
 voice but only to the language. Yet affe6tion is related to 
 thought as the tone of the voice is to the language ; conse- 
 quently the affection of the one speaking is known by the tone, 
 and his thought by the language. Affe6lion is of the will, be- 
 cause all affedion is of love, and the will is the receptacle of 
 love, as was shov/n above. He that is not aware that affed;ion is 
 of the will confounds affe61:ion with understanding, for he de- 
 clares it to be one with thought, yet they are not one but a6l 
 as one. That they are confounded is evident from the common 
 expression, I think I will do this, meaning, I am disposed to 
 do it. But that they are two is also evident from a common 
 expression, I wish to think of this matter ; and when one thinks 
 of it, the affection of the will is present in the thought of 
 the understanding, like the tone in speech, as was said before. 
 That all parts of the body have relation to the heart and lungs 
 is known, but that there is a correspondence of the heart and 
 lungs with the will and understanding is not known. This 
 subjed will therefore be treated in what follows. 
 
 373» Because the will and understanding are the recepta- 
 cles of love and wisdom, these two are organic forms, or forms 
 organized out of the purest substances ; for such they must be 
 to be receptacles. It is no obje6lion that their organization is 
 imperceptible to the eye ; it lies beyond the reach of the eye, even 
 when the power of vision is increased by the microscope. The 
 smallest inse6ls are also too small to be seen, yet they have or- 
 gans of sense and motion, for they feel, walk, and fly. That they 
 have brains, hearts, pulmonary pipes, and viscera, acute observers 
 have discovered from their anatomy by means of the microscope. 
 Since minute inserts .themselves are not visible, and still less so 
 their component viscera, and since it cannot be denied that 
 they are organized even to each single particle in them, how 
 can it be said that the two receptacles of love and wisdom, called 
 will and understanding, are not organic forms? How can love 
 and wisdom, which are life from the Lord, a6l upon what is not 
 a subje6l, or upon what has no substantial existence? Without 
 organic forms, how can thought inhere ; and from thought 
 inherent in nothing can one speak? Is not the brain, where 
 thought comes forth, complete and organized in every part? 
 The organic forms themselves are there visible even to the 
 naked eye ; and the receptacles of the will and understanding, 
 in their first principles, are plainly to be seen in the cortical 
 substance, where they are perceptible as minute glands (on 
 
CONXERXIXG DIVINE LOVE. — X. 373, 374. IJI 
 
 which see above, n. 366). Do not, I pray, think of these things 
 from an idea of vacuum. Vacuum is nothing, and in nothing 
 nothing takes place, and from nothing nothing comes forth. 
 (On the idea of vacuum, see above, n. 82). 
 
 374. (ii.) There is a correspondence of the will and 2(nder- 
 standi)ig zcith the heart and lungs, consequently a correspondence 
 of all things of the mind with all things of the body. — This is 
 new : it has hitherto been unknown because it has not been 
 known what the spiritual is, and how it differs from the natural ; 
 therefore it has not been known what correspondence is ; for 
 there is a correspondence between things spiritual and things 
 natural, and by means of correspondence they are conjoined. 
 It is said that heretofore there has been no knowledge of what 
 the spiritual is, or of what its correspondence with the natural is, 
 and therefore what correspondence is ; yet these might have 
 been known. Who does not know that afife6lion and thought 
 are spiritual, therefore that all things of affedlion and thought 
 are spiritual? Who does not know that action and speech are 
 natural, therefore that all things of action and speech are natural? 
 Who does not know that afife6lion and thought, which are spir- 
 itual, cause man to act and to speak? From this who cannot 
 know what correspondence is between things spiritual and things 
 natural? Does not thought make the tongue speak, and affec- 
 tion together with thought make the body a6l? There are two 
 distin6t things : I can think without speaking, and I can will 
 without a6ling ; and the body, it is known, neither thinks nor 
 wills, but thought falls into speech, and will descends into a6lion. 
 Does not affection also beam forth from the face, and there 
 exhibit a type of itself ? This every one knows. Is not affection, 
 regarded in itself, spiritual, and the change of countenance, 
 called the expression, natural? From this who might not con- 
 clude that there is correspondence ; and further, a correspond- 
 ence of all things of the mind with all things of the body ; and 
 since all things of the mind have relation to affection and 
 thought, or what is the same, to the will and understanding, 
 and all things of the body to the heart and lungs, — that there 
 is a correspondence of the will with the heart and of the under- 
 standing with the lungs? Such things have remained unknown, 
 though they might have been known, because man has become 
 so external as to be unwilling to acknowledge anything except 
 the natural. This has become the joy of his love, and from that 
 the joy of his understanding; consequently it has become dis- 
 tasteful to him to raise his thought above the natural to anything 
 
172 ANGELIC WISDOM 
 
 spiritual separate from the natural ; therefore, in accord with his 
 natural love and its delights, he can think of the spiritual only 
 as a purer natural, and of correspondence only as a something 
 flowing in by continuity ; yea, the merely natural man cannot 
 think of anything separate from the natural ; any such thing to 
 him is nothing. 
 
 Again, these things have not heretofore been seen and known, 
 because everything of religion, that is, everything called spirit- 
 ual, has been banished from the sight of man by the dogma 
 of the whole Christian World, that matters theological, that is, 
 spiritual, which councils and certain leaders have decreed, are to 
 be beUeved blindly because (as they say) they transcend the 
 understanding. Some, therefore, have imagined the spiritual to 
 be like a bird flying above the air in an ether to which the 
 sight of the eye does not reach ; when yet it is like a bird of 
 paradise, which flies near the eye, even touching the pupil with 
 its beautiful wings and longing to be seen. By the sight of the 
 eye intelle6lual vision is meant. 
 
 375, The correspondence of the will and undenstanding 
 with the heart and lungs cannot be abstractly proved, that is, 
 by mere reasonings, but it may be proved by effefts. It is the 
 same as it is with the causes of things, which can be seen I'ation- 
 ally, yet not clearly except by means of effe6ls ; for causes are 
 in effe6ls, and by means of efifecls make themselves visible ; and 
 until causes are thus made visible, the mind is not assured re- 
 specting them. In what follows, the effects of this correspond- 
 ence will be described. But lest any one should fall into ideas 
 of this correspondence imbibed from hypotheses about the soul, 
 let him first read over carefully the propositions in the preced- 
 ing chapter, as follows : Love and wisdom, and the will and un- 
 derstanding therefrom, make the very life of man (n. 363, 364). 
 The life of man is in first principles in the brains, and in 
 derivatives in the body (n. 365). Such as life is in first prin- 
 ciples, such it is in the whole and in every part (n. 366). By 
 ■ means of these first principles life is in the whole from every 
 part, and in every part from the whole (n. 367). Such as the 
 love is, such is the wisdom, consequently such is the man (n. 
 368). 
 
 376. It may be permitted to introduce here, in the way 
 of evidence, a representation of the correspondence of the will 
 and understanding with the heart and lungs which was seen 
 in heaven among the angels. By a wonderful flowing into 
 spiral movements, such as no words can express, the angels 
 
CONCERNING DIVINE LOVE. — N. 375-37/. 173 
 
 formed themselves into the hkeness of a heart and the hkeness 
 of lungs, with all the interior structures therein ; and in this they 
 were falling in with the flow of heaven, for heaven from the 
 inflowing of love and wisdom from the Lord strives to come 
 into such forms. They thus represented the conjunction of the 
 heart and lungs, and at the same time the correspondence 
 of these with the love of the will and with the wisdom of the 
 understanding. This correspondence and union they called 
 the heavenly marriage ; saying that in the whole body, and in 
 its several members, organs, and viscera, it is the same as in 
 the things belonging to the heart and lungs ; also that where the 
 heart and lungs do not ad, each fulfilling its reciprocations, 
 there can be no motion of life from any voluntary principle, 
 and no sensation of life from any inteUectual principle. 
 
 377« Inasmuch as the correspondence of the heart and 
 lungs with the will and understanding is treated of in what now 
 follows, and upon this correspondence is based that of all parts 
 of the body, namely, the members, the organs of the senses, and 
 the viscera throughout the body, and inasmuch as the corre- 
 spondence of natural things with spiritual has been heretofore 
 unknown, and yet is amply shown in two works, one of which 
 treats of Heaveii and Hell, and the other, the Arcana Ccslestia, 
 of the spiritual sense of the Word in Genesis and Exodiis, I will 
 here point out what has been written and shown in those two 
 works respe6ling correspondence. In the work on Heaven and 
 Hell: The correspondence of all things of heaven with all 
 things of man (n. 87-102). The correspondence of all things 
 of heaven with all things on earth (n. 103-115). In the Arcana 
 Ccslestia, the work on the spiritual sense of the Word in Genesis 
 and Exodus : The correspondence of the face and its expres- 
 sions with the affe6lions of the mind (n. 1568, 2988, 2989, 3631, 
 4796, 4797, 4800, 5165, 5168, 5695, 9306). The correspondence of 
 the body, its gestures and a6lions, with things intelleftual and 
 things voluntary (n. 2988, 3632, 4215). The correspondence of 
 the senses in general (n. 4318-4330). The correspondence of the 
 eyes and of the sight (n. 4403-4420). The correspondence of 
 the nostrils and of smell (n. 4624-4634). The correspondence 
 of the ear and of hearing (n. 4652-4660). The correspondence of 
 the tongue and of taste (n. 4791-4805). The correspond- 
 ence of the hands, arms, shoulders, and feet (x\. 4931-4953). 
 The correspondence of the loins and organs of generation (n. 
 5050-5062). The correspondence of the internal viscera of the 
 body, especially of the stomach, thymus gland, receptaculiini 
 
174 ANGELIC WISDOM 
 
 chyli, and la61:eals, and of the mesentery (n. 5171-5180, 51S1). 
 The correspondence of the spleen (n. 9698). The correspond- 
 ence of the peritonaeum, kidneys, and bladder (n. 5377-5385). 
 The correspondence of the liver, and of the hepatic, cystic, and 
 pancreatic dufis (n. 5 183-5 185). The correspondence of the in- 
 testines (n. 5392-5395, 5379). The correspondence of the bones 
 (n. 5560-5564). The correspondence of the skin (n. 5552-5559). ■ 
 The correspondence of heaven with man (n. 911, 1900, 1982, 
 2996-2998, 3624-3649, 3741-3745. 3884, 4051, 4279, 4403.4524. • 
 4525, 6013, 6057, 9279, 9632). All things that exist in the 
 natural world and in its three kingdoms correspond to all things 
 which appear in the spiritual world (n. 1632, 1831, 2758, 2990-2993, 
 2997-3003, 3213-3227, 3483, 3624-3649, 4044, 4053, 4116, 
 4366, 4939, 51 16, 5377, 5428, 5477, 8211, 9280). All things 
 that appear in the heavens are correspondences (n. 1521, 
 1532, 1619-1625, 1S07, 1808, 1971, 1974, 1977. 1980, 1981, 2299, 
 2601, 3213-3226, 3349, 3350, 3475-3485, 3748, 9481, 9570, 9576, 
 9577)- The correspondence of the sense of the letter of the 
 Word and of its spiritual sense is treated of in the Arcana 
 Ccclestia throughout; and on this subje6l see also the Do^lrine 
 of the New Jerusalem concer7ii7ig the Sacred Scripttcr-e (n. 5-26, 
 
 27-65)- 
 
 378. (iii.) The zuill corresponds to the heart. — This can not 
 be seen so clearly taken by itself as when the will is considered in 
 its effeds (as was said above). Taken by itself it can be seen by 
 this, that all affections, which are of love, induce changes in the 
 heart's pulsations, as is evident from the pulse of the arteries, 
 which aft synchronously with the heart. The heart's changes 
 and pulsations in accordance with the love's affe6lions are in- 
 numerable. Those felt by the finger are only that the beats 
 are slow or quick, high or low, weak or strong, regular or irreg- 
 ular, and so on ; thus that there is a difference in joy and in 
 sorrow, in tranquility of mind and in violent passion, in fearless- 
 ness and in fear, in hot diseases and in cold, and so on. Because 
 the two motions of the heart, systolic and diastolic, change and 
 vary in this manner according to the affe6lions of each man's 
 love, many of the ancient and after them some modern writers 
 have assigned the affe6tions to the heart, and have made the 
 heart their dwelling-place. From this have come into common 
 language such expressions as a stout heart, a timid heart, 
 a joyful heart, a sad heart, a soft heart, a hard heart, a 
 great heart, a weak heart, a whole heart, a broken heart, 
 a heart of flesh, a heart of stone ; likewise being gross, or soft. 
 
CONCERNING DIVINE LOVE. — N. 37S-380. 175 
 
 or meek in heart ; giving the heart to a thing, giving a single 
 heart, giving a new heart, la3'ing up in the heart, receiving 
 in the heart, not reaching the heart, hardening one's heart, 
 a friend at heart ; also the terms concord, discord, vecordia, 
 and other similar terms expressive of love and its affe6lions. 
 There are like expressions in the Word, because the Word was 
 written by correspondences. Whether you say love or will it 
 is the same, because the will is the receptacle of love, as was 
 explained above. 
 
 379. It is known that there is vital heat in man and in 
 every li\-ing creature ; but its origin is not known. Every one 
 speaks of it from conjecture, consequently such as have known 
 nothing of the correspondence of natural things with spiritual 
 have ascribed its origin, some to the sun's heat, some to the 
 activity of the parts, some to life itself; but as they did not know 
 what life is, they have been content with mere phrases. But 
 any one who knows that there is a correspondence of love and 
 its affedlions with the heart and its derivations, may know that 
 the origin of vital heat is love. For love goes forth as heat 
 from the spiritual sun where the Lord is, and moreover is felt 
 as heat by the angels. This spiritual heat, which in its essence 
 is love, is what inflows by correspondence into the heart and its 
 blood, and imparts heat to it, and at the same time vivifies it. 
 That a man grows hot, and, as it were, is fired, according to his 
 love and the degree of it, and grows torpid and cold according 
 to its decrease, is known, for it is felt and seen ; it is felt by the 
 heat throughout the body, and seen by the flushing of the face ; 
 and on the other hand, extinction of love is felt by coldness 
 in the body, and is seen by paleness in the face. Because love 
 is the life of man, the heart is the first and the last of his life ; 
 and because love is the life of man, and the soul maintains its 
 life in the body by means of the blood, in the Word blood is 
 called the soul {Ge7i. ix. 4; Levit. xvii. 14). The various mean- 
 ings of soul will be explained in what follows. 
 
 380* The redness, also, of the blood is from the corre- 
 spondence of the heart and the blood with love and its afifection ; 
 for in the spiritual world there are all kinds of colors, of which 
 red a^d white are the fundamental, the rest deriving their varie- 
 ties from these and their opposites, which are dusky fire color 
 and black. Red there corresponds to love, and white to wisdom. 
 Red corresponds to love because it originates in the fire of the 
 spiritual sun, and white corresponds to wisdom because it origin- 
 ates in the light of that sun. And because there is a correspond- 
 
176 ANGELIC WISDOM 
 
 ence of love with the heart, the blood must needs be red, and 
 reveal its origin. For this reason in heavens where love to the 
 Lord reigns the light is flame-colored, and the angels there are 
 clothed in purple garments ; and in heavens where wisdom 
 reigns the light is white, and the angels there are clothed in 
 white linen garments. 
 
 38x. The heavens are divided into two kingdoms, one 
 called celestial, the other spiritual ; in the celestial kingdom 
 love to the Lord reigns, in the spiritual kingdom wisdom from 
 that love. The kingdom where love reigns is called heaven's 
 cardiac kingdom, the one where wisdom reigns is called its pul- 
 monic kingdom. Be it known, that the whole angelic heaven 
 in its aggregate represents a man, and before the Lord appears 
 as a man ; consequently its heart makes one kingdom and its 
 lungs another. For there is a general cardiac and pulmonic 
 movement throughout heaven, and a particular movement 
 therefrom in each angel The general cardiac and pulmonic 
 movement is from the Lord alone, because love and wisdom 
 are from Him alone. For these two movements are in the sun 
 where the Lord is and which is from the Lord, and from that 
 in the angelic heavens and in the universe. Banish spaces 
 and think of omnipresence, and you will be convinced that it is 
 so. That the heavens are divided into two kingdoms, celestial 
 and spiritual, see the work on Heaven and Hell (n. 20-28) ; 
 and that the whole angelic heavens in the aggregate represent 
 a man (n. 59-67). 
 
 382. (iv.) The U7ide7'standing corresponds to the /nngs. — 
 This follows from what has been said of the correspondence of 
 the will with the heart; for there are two things, will and under- 
 standing, which reign in the spiritual man, that is, in the mind, 
 and there are two things, heart and lungs, which reign in the 
 natural man, that is, in the body ; and there is correspondence 
 (as was said above) of all things of the mind with all things of the 
 body; from which it follows that the will corresponds to the heart, 
 and the understanding to the lungs. Moreover, any one may 
 obser\-e in himself, both from his thoughts and from his speech, 
 that the understanding corresponds to the lungs, (i.) From 
 thought: No one is able to think except with the concurrence 
 and concordance of the respiration ; consequently, when he 
 thinks tacitly he breathes tacidy, if he thinks deeply he breathes 
 deeply ; he draws in the breath and lets it out, contrads and 
 expands the lungs, slowly or quickly, eagerly, gently, or intently, 
 all in conformity to his thought, thus to the influx of affedion 
 
CONXERXIXG DIVINE LOVE. — X. 381-383. I 77 
 
 from love ; yea, if he hold the breath entirely he is unable to 
 think, except in his spirit by its respiration, which is not mani- 
 festly perceived. (2.) From speech: Since not the least vocal 
 sound flows forth from the mouth without the concurrent aid of 
 the lungs, — for the sound, which is articulated into words, all 
 comes forth from the lungs through the trachea and epiglottis, 
 — therefore, according to the inflation of those bellows and the 
 opening of the passage the voice is raised even to a shout, and 
 according to their contraction it is lowered ; and if the passage 
 is entirely closed speech and thought cease. 
 
 383* Since the understanding corresponds to the lungs 
 and thought therefrom to the respiration of the lungs, in the 
 Word, "soul" and "spirit" signify the understanding; for 
 example, 
 
 "Thou shalt love the Lord thy God with all thy heart and with all thy 
 
 soul" (Matt. xxii. 37); 
 "God will give a new heart and a new spirit" {Ezek. xxxvi. 26 ; Psalm 
 
 li. ID). 
 
 That ' ' heart ' ' signifies the love of the will was shown above ; 
 therefore ' ' soul ' ' and ' ' spirit ' ' signify the wisdom of the under- 
 standing. That the spirit of God, also called the Holy Spirit, 
 means Divine Wisdom, and therefore Divine Truth which is 
 the light of men, may be seen in The Doclrme of the New 
 Jericsalem concerning the Lord (n. 50, 51), therefore 
 
 "The Lord breathed on His disciples, and said, Receive ye the Holy 
 Spirit" {John xx. 22); 
 
 for the same reason it is said that 
 
 "Jehovah God breathed into the nostrils of Adam the breath of lives, and 
 he was made into a living soul " {Gen. ii. 7) ; 
 
 also He said to the prophet, 
 
 " Prophesy upon the breath, and say unto the wind. Come from the four 
 winds, O breath, and breathe upon these slain, that they may live" 
 {Ezek. xxxvii. 9) ; 
 
 likewise in other places ; therefore the Lord is called "the breath 
 of the nostrils," and "the breath of life." Because respiration 
 passes through the nostrils, perception is signified by them ; and 
 an intelligent man is said to be keen-scented, and an unintelli- 
 gent man to be dull-scented. For the same reason, spirit and 
 'ix!ind in the Hebrew, and in some other languages, are the same 
 word ; for the word' spirit is derived from a word that means 
 breathing ; and therefore when a man dies he is said to give up 
 the ghost \anima\. It is for the same reason that men believe 
 
178 ANGELIC WISDOM 
 
 the spirit to be wind, or an airy something like breath from the 
 lungs, and the soul to be of the same nature. From all this it 
 can be seen that to ' ' love God with all the heart and all the soul ' ' 
 means to love Him with all the love and with all the under- 
 standing, and to "give a new heart and a new spirit" means 
 to give a new will and a new understanding. Because "spirit" 
 signifies understanding, it is said of Bezaleel, 
 
 That he was "filled with the spirit of wisdom, of intelligence, and of 
 knowledge" {Exod. xxxi. 3); 
 
 and of Joshua, 
 
 That he was "filled with the spirit of wisdom" {Deut. xxxiv. 9) ; 
 
 and Nebuchadnezzar says of Daniel, 
 
 That "an excellent spirit of knowledge, of intelligence, and of wisdom, 
 was in him" {Dan. v. 11, 12, 14); 
 
 and it is said in Isaiah, 
 
 "They that err in spirit shall learn intelligence" (xxix. 24); 
 
 likewise in many other places. 
 
 384.. Since all things of the mind have relation to the will 
 and understanding, and all things of the body to the heart and 
 lungs, there are in the head two brains, distinct from each other 
 as will and understanding are distin6l. The cerebellum is espe- 
 cially the organ of the will, and the cerebrum of the understand- 
 ing. Likewise the heart and lungs in the body are distinct from 
 the remaining parts. They are separated by the diaphragm, 
 and are enveloped by their own covering, the pleura, and form 
 that part of the body called the chest. In the other parts of the 
 body, called members, organs, and viscera, there is a joining 
 together of the two, and thus there are pairs ; for instance, 
 the arms, hands, loins, feet, eyes, and nostrils ; and within the 
 body the kidneys, ureters, and testicles ; and the viscera which 
 are not in pairs are divided into right and left. Moreover, the 
 brain itself is divided into two hemispheres, the heart into two 
 ventricles, and the lungs into two lobes ; the right of all these 
 having relation to the good of truth, and the left to the truth 
 of good, or, what is the same, the right having relation to the 
 good of love from which is the truth of wisdom, and the left 
 having relation to the truth of wisdom which is from the good 
 of love. And because the conjundion of good and truth is 
 reciprocal, and by means of that conjun6Hon the two become 
 as it were one, therefore the pairs in man adl together and 
 conjointly in functions, motions, and senses. 
 
CONCERNING DIVINE LOVE. — N. 3S4-3S6. I 79 
 
 385* (v.) By means of this correspondc7ice many arcana 
 relating to the will and understanding , as well as to love and 
 xcisdom, may be disclosed. — In the world it is scarcely known 
 what the will is or what love is, for the reason that man is not 
 able, by himself, to love, and from love to will, as he is able 
 as it were by himself to exercise intelligence and thought ; just as 
 he is unable from himself to cause the heart to beat, although he 
 is able from himself to cause the lungs to respire. Now because 
 it is scarcely known in the world what the will is or what love 
 is, but it is known what the heart and the lungs are, — for these 
 are objedls of sight and can be examined, and have been ex- 
 amined and described by anatomists, while the will and the 
 understanding are not obje6ts of sight, and cannot be so exam- 
 ined, — therefore when it is known that these correspond, and b}^ 
 correspondence a6l as one, many arcana relating to the will and 
 understanding may be disclosed that could not otherwise be dis- 
 closed, those, for instance, relating to the conjunction of the will 
 with the understanding, and the reciprocal conjunction of the 
 understanding with the will ; those relating to the conjunction 
 of love with wisdom, and the reciprocal conjunction of wisdom 
 with love ; also those relating to the drawing forth of love into 
 affections, to the consociation of affeCtions, to their influx into 
 perceptions and thoughts, and finally their influx according 
 to correspondence into the bodily aCts and senses. These and 
 many other arcana may be both disclosed and illustrated by 
 the conjunction of the heart and lungs, and by the influx of the 
 blood from the heart into the lungs, and reciprocally from 
 the lungs into the heart, and therefrom through the arteries into 
 all the members, organs and viscera of the body. 
 
 3860 (vi.) Man'' s mind is his spirit, and the spirit is the 
 man, while the body is an external by means of which the fnind 
 or spirit feels a7id a5ls in the world. — That man's mind is his 
 spirit, and that the spirit is the man, can hardly enter the faith 
 of those who have always supposed the spirit to be wind, and 
 the soul to be an airy something like breath from the lungs. 
 For they say. How can the spirit, when it is spirit, be the man, 
 and how can the soul, when it is soul, be the man ? They think 
 in the same way of God because He is called a Spirit. This idea 
 of the spirit and the soul has come from the faCt that spirit and 
 wind in some languages are the same word ; also, that when a 
 man dies, he is said to give up the ghost or spirit ; also, that 
 life returns, after suffocation or swooning, when the spirit or 
 .breath of the lungs comes back. Because in these cases nothing 
 
I So ANGELIC WISDOM 
 
 but the breath or air is perceived, it is concluded from the eye 
 and bodily sense that the spirit or soul of a man after death is 
 not the man. From this corporeal conclusion about the spirit 
 or soul, various hypotheses have arisen, and these have gi\en 
 birth to a belief that man after death does not become a man 
 until the day of the last judgment, and that meanwhile his 
 spirit remains somewhere or other awaiting reunion with the 
 body, according to what has been shown in the Continuation 
 conceniing the Last Jndgmejit (n. 32-38). Because man's mind 
 is his spirit, the angels, who are spirits, are called minds. 
 
 387* Man's mind is his spirit, and the spirit is the man, 
 because the mind means all things of man's will and understand- 
 ing, which things are in first principles in the brains and in 
 derivatives in the body ; therefore in respect to their forms they 
 are all things of man. This being so, the mind (that is, the will 
 and understanding) impels the body and all its belongings 
 at will. Does not the body do whatever the mind thinks and 
 determines ? Does not the mind incite the ear to hear, and direct 
 the eye to see, move the tongue and the lips to speak, impel the 
 hands and fingers to do whatever it pleases, and the feet to walk 
 whither it will? Is the body, then, anything but obedience to its 
 mind ; and can the body be this unless the mind is in its deriv- 
 atives in the body? Is it consistent with reason to think that 
 the body a6ts from obedience simply because the mind so de- 
 termines ? in which case they would be two, the one above and 
 the other below, one commanding, the other obeying. As this 
 is in no way consistent with reason, it follows that man's life is 
 in its first principles in the brains, and in its derivatives in the 
 body (according to what has been said above, n. 365) ; also 
 that such as life is in first principles, such it is in the whole and 
 in every part (n. 366) ; and that by means of these first prin- 
 ciples life is in the whole from every part, and in every part 
 from the whole (n. 367). That all things of the mind have 
 relation to the will and understanding, and that the will and 
 understanding are the receptacles of love and wisdom from the 
 Lord, and that these two make the life of man, has been shown 
 in the preceding pages. 
 
 3S8« From what has now been said it can also be seen 
 that man's mind is the man himself. P'or the primary texture 
 of the human form, that is, the human form itself with each and 
 every thing thereof, is from first principles continued from the 
 brain through the nerves, in the manner described above. It 
 is this form into which man comes after death, who is then 
 
CONXERNING DIVINE LOVE. — N. 3S7-39O. 181 
 
 •called a spirit or an angel, and who is in all completeness a 
 man, but a spiritual man. The material form, that is added and 
 superinduced in the world, is not a human form l:)y itself, but 
 only by virtue of the spiritual form, to which it is added and 
 superinduced that man may be enabled to perform uses in the 
 natural world, and also to draw to himself out of the |)urer sub- 
 stances of the world a fixed containant of spiritual things, and 
 thus continue and perpetuate life. It is a truth of angelic wis- 
 dom that man's mind, not alone in general, but in every i)artic- 
 ular, is in a perpetual conatus toward the human form, for the 
 reason that God is a Man. 
 
 389. That man may be man there must be no part lacking, 
 either in head or in body, that has existence in the complete 
 man ; since there is nothing therein that does not enter into the 
 human form and constitute it ; for it is the form of love and 
 wisdom, and this, in itself considered, is divine. In it are all 
 terminations of love and wisdom, which in God-Man are infinite, 
 but in His image, that is, in man, angel, or spirit, are finite. If 
 any part that has existence in man were lacking, there would be 
 lacking something of termination from the love and wisdom 
 corresponding to it, whereby the Lord might be from firsts in 
 outmosts with man, and might from His Divine Love through 
 His Divine Wisdom provide uses in the created world. 
 
 390. (vii.) Tlie conjiinclion of man s spirit with his body 
 is by means of the correspondence of his will and jcnderstanding 
 luith his heart and lungs, and their sepa7'ation is from non-corre- 
 spondence. — As it has heretofore been unknown that man's 
 mind, by which is meant the will and understanding, is his spirit, 
 and that the spirit is a man ; and as it has been unknown that 
 man's spirit, as well as his body, has a pulse and respiration, it 
 could not be known that the pulse and respiration of the spirit 
 in man flow into the pulse and respiration of his body and pro- 
 duce them. Since, then, man's spirit, as well as his body, enjoys 
 a pulse and respiration, it follows that there is a like correspond- 
 ence of the pulse and respiration of man's spirit with the pulse 
 and respiration of his body, — for, as was said, his mind is his 
 spirit, — consequently, w^hen the two pairs of motions cease to 
 correspond, separation takes place, which is death. Separa- 
 tion or death ensues when from any kind of disease or ac- 
 cident the body comes into such a state as to be unable to 
 a6l in unison with its spirit, for thus correspondence perishes, 
 and with it conjun6lion ; not, however, when respiration alone 
 ceases, but when the heart's pulsation ceases. For so long 
 
1 82 ANGELIC WISDOM 
 
 as the heart is moved, love with its vital heat remains and 
 preserves life, as is evident in cases of swoon and suffocation, 
 and the condition of fetal life in the womb. In a word, man's 
 bodily life depends on the correspondence of its pulse and 
 respiration with the pulse and respiration of his spirit ; and 
 when that correspondence ceases, the bodily life ceases, and 
 his spirit departs and continues its life in the spiritual world, 
 which is so similar to his life in the natural world that he does 
 not know that he has died. Men generally enter the spiritual 
 world two days .after the death of the body. I have spoken 
 with some after two days. 
 
 391. That a spirit, as well as a man on earth in a body, 
 enjoys a pulse and a respiration, can only be proved by spirits 
 and angels themselves, when permission is granted to speak 
 with them. This permission has been granted to me. When 
 questioned about the matter they declared that they are just 
 as much men as those in the world are, and possess a body as 
 well as they, but a spiritual body, and feel the beat of the 
 heart in the chest, and the beat of the artery in the wrist, just 
 as men do in the natural world. I have questioned many 
 about the matter, and ihcy all gave like answer. That man's 
 spirit respires within his body has been granted me to learn by 
 personal experience. On one occasion the angels were allowed 
 to control my respiration, and to diminish it at pleasure, and 
 at length to withdraw it, until only the respiration of my spirit 
 remained, which was then perceptible to sense. A like expe- 
 rience was granted me when permitted to learn the state of the 
 dying (as may be seen in the work on Heaven and Hell, n. 449). 
 I have sometimes been brought into the respiration of my spirit 
 only, which I have then sensibly perceived to be in accord with 
 the common respiration of heaven. Also many times I have 
 been in a state like that of angels, and also raised up into 
 heaven to them, and being then out of the body in the spirit, 
 I conversed with angels with respiration in the same manner 
 as in the world. From this and other personal evidence it has 
 been made clear to me that man's spirit respires, both in the 
 body and after it has left the body ; that the respiration of the 
 spirit is so silent as not to be perceptible to man ; and that it 
 inflows into the manifest respiration of the body almost as 
 cause flows into effect, or thought into the lungs and through 
 the lungs into speech. From all this it is also evident that 
 conjundion of spirit and body in man is by means of the cor- 
 respondence of the cardiac and pulmonic movement in both. 
 
CONXERXIXG DIVIXE LOVE. — X. 39I-394. 103 
 
 392. These two movements, the cardiac and the pulmonic, 
 derive their origin and persistence from this, that the whole 
 angelic heaven, in general and in particular, is in these two 
 movements of life ; and the whole angelic heaven is in these 
 movements because the Lord pours them forth from the sun, 
 where He is, and A\hich is from Him ; for these two movements 
 are maintained by that sun from the Lord. It is evident that 
 such is their origin ; since all things of heaven and all things 
 of the world depend on the Lord through that sun in a con- 
 nection, by virtue of form, like a chain-work from the first to 
 outmosts, also since the life of love and wisdom is from the 
 Lord, and all the forces of the universe are from life. That the 
 variation of these movements is according to the reception of 
 love and wisdom, also follows, 
 
 393* More will be said of the correspondence of these 
 mo\'ements in what follows, as what the nature of that corre- 
 spondence is in those who respire with heaven, and what it is 
 in those who respire with hell ; also what it is in those who 
 speak with hea\'en, but think with hell, thus what it is with 
 hypocrites, flatterers, deceivers, and others. 
 
 From the correspoxdexce of the heart with the 
 
 WILL AXD OF the LUNGS WITH THE UNDERSTANDING, 
 EVERYTHING MAY BE KNOWN THAT CAN BE KNOWN 
 ABOUT THE WILL AND UNDERSTANDING, OR ABOUT 
 LOVE AND W^ISDOM, THEREFORE ABOUT THE SOUL OF 
 MAN. 
 
 394. Tvlany in the learned world have wearied themselves 
 with inquiries respecting the soul ; but as they knew nothing of 
 the spiritual world, or of man's state after death, they could 
 only frame theories, not about the nature of the soul, but about 
 its operation in the body. Of the nature of the soul they could 
 have no idea except as something most pure in the ether, and 
 of its containing form they could have no idea except as being 
 ethereal. But knowing that the soul is spiritual, they dared not 
 say much about the matter openly, for fear of ascribing to the 
 soul something natural. With this conception of the soul, and 
 yet knowing that the soul operates upon the body, and produces 
 all things in it that relate to its sensation and motion, they 
 have labored hard, as was said, with inquiries respe6ling the 
 operation of the soul upon the body. This has been held by some 
 
IS4. ANGELIC WISDOM 
 
 to be effe61ed by influx, and by some to be effected by harmony. 
 But as this investigation has disclosed nothing in which the 
 mind anxious to see the real truth can acquiesce, it has been 
 granted me to speak with angels, and to be enlightened on the 
 subje6l by their wisdom ; the fruits of which are as follows : 
 Man's soul, which lives after death, is his spirit, and is in com- 
 plete form a man ; the soul of this form is the will and under- 
 standing, and the soul of these is love and wisdom from the 
 Lord; these two are Avhat constitute man's life, which is from 
 the Lord alone; yet for the sake of man's acceptance of Him, 
 He causes life to appear as if it were man's ; but that man may 
 not claim life for himself as his own, and thus withdraw himself 
 from acceptance of the Lord, the Lord has also taught that 
 everything of love, Avhich is called good, and everything of 
 wisdom, which is called truth, is from Him, and nothing of 
 these from man ; and as these two are life, that everything 
 ■of life which is life is from Him. 
 
 395* Since the soul in its very esse is love and v.-isdom, and 
 these two in man are from the Lord, there have been created 
 in man two receptacles, which are also the dwelling-places of 
 the Lord in man ; one for love, the other for wisdom, the one for 
 love called the will, the other for wisdom called the understanding. 
 Now since Love and Wisdom in the Lord are one distin6fly (as 
 maybe seen above, n. 17-22), and Divine Love is of Divine Wis- 
 dom, and Divine Wisdom is of Divine Love (n. 34-39), and since 
 these so go forth from God-Man, that is, from the Lord, therefore 
 these two receptacles and dwelling-places of the Lord in man, 
 the will and understanding, were so created by the Lord as to 
 be distin6lly two, and yet make one in every operation and every 
 sensation ; for in these the will and understanding cannot be 
 separated. Nevertheless, to enable man to become a receptacle 
 and dwelling-place of the Lord, it is provided, as necessary 
 to this end, that man's understanding can be raised above his 
 proper love into some light of wisdom in the love of which 
 the man is not, and that he can thereby see and be taught 
 how he must live if he would come into that higher love, 
 and thus enjoy eternal happiness. But by the misuse of this 
 power to elevate the understanding above his jjroper love, man 
 has destroyed in himself that which might have been the re- 
 ceptacle and abode of the Lord (that is, of love and wisdom 
 from the Lord), by making the will an abode for the love of 
 self and the world, and the understanding an abode for whatever 
 confirms those loves. From this it has come that these two 
 
CONCERNING DIVINE LOVE. X. 395-398. 185 
 
 abodes, the will and understanding, have become abodes of infer- 
 nal love and by confu'mations in favor of these loves, abodes 
 of infernal thought, which in hell is esteemed as wisdom. 
 
 396* The reason why the love of self and love of the 
 world are infernal loves, and yet man was given the power to 
 come into them and thus pervert the will and understanding 
 within him, is as follows : the love of self and the love of the 
 world by creation are heavenly loves ; for they are loves of the 
 natural man serviceable to spiritual loves, as a foundation is to 
 a house. For man, from the love of self and the world, seeks 
 the welfare of his body, desires food, clothing, and habitation, is 
 solicitous for the good of his family, and to secure employment 
 for the sake of use, and even, in the interest of obedience, to be 
 honored according to the dignity of the affairs which he ad- 
 ministers, and to find delight and refreshment in worldly enjoy- 
 ment ; yet all this for the sake of the end, which must be use. 
 For through these things man is in a state to serve the Lord 
 and to serve the neighbor. When, however, there is no love of 
 serving the Lord and serving the neighbor, but only a love 
 of serving himself by means of the world, then from being 
 heavenly that love becomes hellish, for it causes a man to sink 
 his mind and disposition in what is his own, and that in itself 
 is wholly evil. 
 
 397. Now that man may not by the understanding be m 
 heaven while by the will he is in hell, as is possible, and 
 thereby have a divided mind, after death everything of the 
 understanding which transcends its proper love is removed ; 
 whereby it comes that in everyone the will and understanding 
 finally make one. With those in heaven the will loves good and 
 the understanding thinks truth ; but with those in hell the will 
 loves evil and the understanding thinks falsity. It is the same 
 with man in this world when he is thinking from his spirit, as 
 he does when alone ; yet many, so long as they are in the body, 
 when they are not alone think otherwise. They then think other- 
 wise because they raise their understanding above the proper 
 love of their will, that is, of their spirit. These things have 
 been said, to make known that the will and understanding 
 are two distin61: things, although created to a6l as one, and that 
 they are made to a6l as one after death, if not before. 
 
 398. Now since love and wisdom, and therefore will and 
 understanding, are what are called the soul, and how the soul 
 a6ts upon the body, and effe6ts all its operations, is to be shown 
 in what follows, and since this may be known from the corre- 
 
1 86 ANGELIC WISDOM 
 
 spondence of the heart with the will, and of the lungs with the 
 understanding, by that correspondence what follows is dis- 
 closed : 
 
 (i.) Love or tlic tvill is viaii's very life. 
 (ii.) Love or the will strives itnceasingly towards the hn- 
 
 ma7i form atid all things of that form. 
 (iii.) Love or the will is tenable to effeH: anything by its 
 human form without a marriage with wisdom 
 or the tinderstanding. 
 (iv.) L^ove or the will prepares a house or bridal bed for its 
 future wife, which is wisdom or the tcnderstand- 
 ing. 
 (v.) Lo%ie or the will also prepares all things in its own 
 human form, that it may afl conjointly with luis- 
 dom or the understanding. 
 (vi.) After the Jiupiials, the first conJuncTion is tJirough ati 
 affeclion for kno%i>ing,from which springs an 
 affedion for truth. 
 (vii.) The secofid conjunflion is through an affcflion for 
 jt7ider standing, fro)n which spri/igs perception 
 of truth. 
 (viii.) The third co7iJ2cnflion is t/irough a7t affcflion for see- 
 ing truth, front which springs though/. 
 (ix.) Tlirotigh these three conjundions love or the 7vill is in 
 
 its sensitive life and in its aflive life. 
 (x.) Love or the will introduces wisdom or the ujidcrstand- 
 
 ing into all things of its house. 
 (xi.) Lo7>e or the will docs nothing except in conjuntlion 
 
 with -ci'isaom or the tmderstandi)ig. 
 (xii.) Lo7'e or the will cotijoiJis itself to wisdom or the U7i- 
 dcrsta7idi7ig, and causes wisdoj/i or the U7ider- 
 sta7idi7ig to be reciprocally conjoined to it. 
 (xiii.) lVisdo7/i or the u7idersta7idi7ig,froin the poteticy give7i 
 to it by love or the will, ca7i be elevated, a/td ca7i 
 receive such thi/igs as are of light out of heave7t, 
 a/id perceive the7ti. 
 (xiv.) Love or thewillca7i i/t like 7/ia7i7icr be elci'ated a7idca7t 
 percei7>e such thi7tgs as are of heat out of hca7'e7i, 
 provided it loves its cottsort iti that degree. 
 (xv.) Otherwise love or the will draws dinu7i 7visdo7/i or the 
 U7tdersta7idi7ig fro/7i its elcvatioti, that it 7/iay ad 
 as 07ie with itself. 
 (xvi.) Lo7'e or the will is purified bv 7oisilo7/i. in the undrr- 
 
 sta7idi7tg, if they are elevated together. 
 fxvii.) Lo7ie or the will is defiled i7i the unde7'.sta7tdi/ig and 
 
 by it, if they are 7iot cle7>ated together. 
 (xviii.) Love, 7vJie7t purified by 7aisdoin i/i the understa/idi/ig, 
 becoities spiritual and celestial. 
 (xix.) Love, 7uhe7i defiled i7i the laiderstanditig a7id by it, 
 beco/7ies 7iatural a7id se/isual. 
 
CONCERNIXG DIVINE LOVE. — X. 399, 40O. 1S7 
 
 (xx.) The capacity to iindcrstand called rationality, and 
 the capacity to act called freedom, still remain. 
 
 (xxi.) Spiritual and celestiallove is loi'e towards the neigh- 
 bor and love to the Lord ; and natural and sen- 
 sual love is love of the world and love of self. 
 
 (xxii.) // is the same with charity and faith and their con- 
 Jitnclion as with the will and understanding and 
 their conjundion. 
 
 399* (i-) Love or the zvill is man' s very life. — This follows 
 from the correspondence of the heart with the will (considered 
 above, n. 378-381). For as the heart afts in the body, so does 
 the will a6l in the mind ; and as all things of the body depend 
 for existence and motion upon the heart, so do all things of the 
 mind depend for existence and life upon the will. It is said, 
 upon the will, but this means upon the love, because the will is 
 the receptacle of love, and love is life itself (see above, n. 1-3), 
 and love, which is life itself, is from the Lord alone. By the heart 
 and its extension into the body through the arteries and veins 
 it can be seen that love or the will is the life of man, for the 
 reason that things which correspond to each other a6l in the 
 same way, except that one is natural and the other spiritual. 
 How the heart a6ls in the body is evident from anatomy, which 
 shows that wherever the heart a(?ts by means of the vessels 
 thrown out from it, everything is alive or is subservient to life ; 
 but where the heart by means of its vessels does not a6l, every- 
 thing is lifeless. Moreover, the heart is the first and last thing 
 to a6l in the body. That it is the first is evident from the 
 fetus, and that it is the last is evident from the dying, and 
 that it may a6t without the co-operation of the lungs is evident 
 from cases of suffocation and swooning ; from which it can be 
 seen that the life of the mind depends solely upon the will, in 
 the same way as the substitute life of the body depends on the 
 heart alone ; and that the will lives when thought ceases, in the 
 same way as the heart lives when breathing ceases. This also 
 is evident from the fetus, from the dying, and from cases of 
 suffocation and swooning. From which it follows that love or 
 the will is man's very life. 
 
 400. (ii.) Love or the will strives zinceasingly toivards the 
 human form and all things of that form. — This is evident from 
 the correspondence of heart and will. For it is known that all 
 things of the body are formed in the womb, and that they are 
 formed by means of fibres from the brain and blood vessels 
 from the heart, and that out of these two the tissues of all 
 
1 88 AXGELIC WISDOM 
 
 organs and viscera are made ; by which it is evident that all 
 things of man have their existence from the life of the will, 
 which is love, from their first principles, out of the brains, 
 through the fibres ; and all things of his body out of the heart 
 through the arteries and veins. From this it is clearly evident 
 ) that life (which is love and the will therefrom), strives unceasingly 
 towards the human form. And as the human form is made up 
 of all the things there are in man, it follows that love or the 
 will is in a continual conatus and effort to form all these. There 
 is a conatus and effort towards the human form, because God is 
 a Man, and Divine Love and Divine Wisdom is His life, and 
 from His life is everything of life. Any one can see that unless 
 Life which is very Man a6ted into that which in itself is not life, 
 the formation of anything such as exists in man would be im- 
 possible, in whom are thousands of thousands of things that make 
 one thing, and that unanimously aspire to an image of the Life 
 from which they spring, that man may become a receptacle and 
 abode of that Life. From all this it can be seen that love, and 
 out of the love the will, and out of the Vv-ill the heart, strives 
 unceasingly towards the human form. 
 
 4.0I* (iii.) Love or the will is unable to effeH. anything by its 
 human for?n without a marriage with wisdom or the 7mderstand- 
 ing. — This also is evident from the correspondence of heart and 
 will. The embryo man lives by the heart, not by the lungs. 
 For in the fetus the blood does not flow from the heart into the 
 lungs, giving him ability to respire ; but it flows through the 
 fo7'amen ovale into the left ventricle of the heart ; consequently 
 the fetus is unable to move any part of his body, but lies bound 
 up, neither has he sensation, for his organs of sense are closed. 
 It is the same with love or the will, from which the fetus lives 
 indeed, though obscurely, that is, without sensation or a6fion. 
 But as soon as the lungs are opened, which is the case from 
 birth, he begins to feel and a6l, and likewise to will and think. 
 From all this it can be seen, that love or the will is unable to 
 effecl anything by means of its human form without a marriage 
 with wisdom or the understanding. 
 
 4.02. (iv.) Love or the will prepares a house or bridal bed for 
 its futiirc wife, which is wisdom or the understandi7ig. — In the 
 created universe and in each of its particulars there is a marriage 
 of good and truth ; and this is so because good is of love and 
 truth is of wisdom, and these two are in the Lord, and out of 
 Him all things are created. How this marriage has existence 
 in man can be seen mirrored in the conjun6tion of the heart with 
 
CON'CERXIXG DIVINii LOVE. X. 4OI-403. 1S9 
 
 the lungs ; since the heart corresponds to love or good, and 
 the lungs to wisdom or truth (see above, n. 378-381, 382-384). 
 From that conjundlion it can be seen how love or the will be- 
 troths to itself wisdom or the understanding, and afterwards 
 weds it, that is, enters into a kind of marriage with it. Love 
 betroths to itself wisdom by preparing for it a house or bridal 
 bed, and marries it by conjoining it to itself by affections, and 
 afterwards lives wisely with it in that house. How this is can- 
 not be fully described except in spiritual language, because love 
 and wisdom, consequently will and understanding, are spiritual ; 
 spiritual things can, indeed, be expressed in natural language, 
 but can be perceived only obscurely, from a lack of knowledge 
 of what love is, what wisdom is, what affections for good are, 
 and what affe6lions for wisdom, that is, affections for truth, arc. 
 Yet the nature of the betrothal and of the marriage of love with 
 wisdom, or of will with understanding, can be seen by the paral- 
 lel that is furnished by their corresj^ondence with the heart and 
 lungs. What is true of these is true of love and wisdom, so 
 entirely that there is no difference whatever except that one is 
 natural and the other spiritual. Thus it is evident from the heart 
 and lungs, that the heart first forms the lungs, and afterwards 
 joins itself to them ; it forms the lungs in the fetus, and joins 
 itself to them after birth. This the heart does in its abode 
 which is called the breast, where the two are encamped together, 
 separated from the other parts of the body by a partition 
 called the diaphragm and by a covering called the pleura. It 
 is the same with love, and wisdom or with will and under- 
 standing. 
 
 4-®3» ("^'O Love or ilic will prepares all tilings in its ozvn 
 luiman form, that itmay aH. conjointlywith wisdom or the nnder- 
 standing. — We say, will and understanding, but it is to be care- 
 fully borne in mind that the will is the entire man ; for it is the will 
 that, with the understanding, is in first principles in the brains, 
 and in derivatives in the body, consequently in the whole and 
 in every part (see above, n. 365-367). From this it can be seen 
 that the will is the entire man as regards his very form, both the. 
 general and the particular form of all parts ; and that the under- 
 standing is its partner, as the lungs are the partner of the heart. 
 Beware of cherishing an idea of the will as something separate 
 from the human form, for it is that same form. From this it 
 can be seen not only how the will prepares a bridal bed for the 
 understanding, but also how it prepares all things in its house 
 (which is the whole body) that it may atl conjointly with the un- 
 
igO ANGELIC WISDOM 
 
 derstanding. This it prepares in such a way that as each and 
 every thing of the body is conjoined to the will, so is it con- 
 joined to the understanding ; in other words, that as each and 
 every thing of the body is submissive to the will, so is it sub- 
 missive to the understanding. How each and every thing of 
 the body is prepared for conjun6lion with the understanding as 
 well as with the will, can be seen only in the body, as in a mir- 
 ror or image, by the aid of anatomical knowledge, which 
 shows how all things in the body are so conne6led, that when 
 the lungs respire each and every thing in the entire body is 
 moved from the respiration of the lungs, and at the same time 
 from the beating of the heart. Anatomy shows that the heart is 
 joined to the lungs through the auricles, which are continued into 
 the interiors of the lungs ; also that all the viscera of the entire 
 body are joined through ligaments to the chamber of the breast ; 
 and so joined that when the lungs respire, each and all things, 
 in general and in particular, partake of the respiratory motion. 
 Thus when the lungs are inflated, the ribs expand the thorax, the 
 pleura is dilated, and the diaphragm is stretched wide, and with 
 these all the lower parts of the body, which are conne6led with 
 them by ligaments therefrom, receive some a6lion through the 
 pulmonic a6lion ; not to mention further facts, lest those who 
 have no knowledge of anatomy, on account of their ignorance 
 of its terms should be confused in regard to the subject. Con- 
 sult any skilful and discerning anatomist whether all things in the 
 entire body, from the breast down, be not so bound together, 
 that when the lungs expand by respiration, each and all of 
 them are moved to a6lion synchronous with the pulmonic 
 action. From all this the nature of the conjun6tion prepared 
 by the will between the understanding and each and every 
 thing of the human form is now evident. Only explore the 
 connections well and scan them with an anatomical eye ; then, 
 following the connexions, consider their co-operation with the 
 breathing lungs and with the heart ; and finally, in thought, 
 substitute for the lungs the understanding, and for the heart 
 the will, and you will see. 
 
 4.04.. (vi. ) After the nuptials, tlie first conjunnion is tliroiigJi 
 an affeHion for knowing, from which springs an affeftion for 
 truth. — By the nuptials is meant man's state afterbirth, from a 
 state of ignorance to a state of Intelligence, and from this to a 
 state of wisdom. The first state, however, which is one of pure 
 ignorance. Is not meant by nuptials, because there Is then no 
 thought from the understanding, and only an obscure affe6tion 
 
COXCERXIXG DIVINE LOVE. — X. 404. IQI 
 
 from the love or will. This state is preliminary to the nuptials. 
 In the second state, which belongs to man in childhood, there is, 
 as we know, an affection for knowing, by means of which the 
 infant child learns to speak and to read, and afterwards gradually 
 learns such things as belong to the understanding. That it is 
 love, belonging to the will, that effecls this, cannot be doubted ; 
 for unless it were effected by love or the will it would not be 
 done. That every man has, after birth, an affeciion for knowing, 
 and through that acquires the knowledge by which his under- 
 standing is gradually formed, enlarged, and perfected, is acknowl- 
 edged by every one who thoughtfully takes counsel of experi- 
 ence. It is also evident that from this comes an affection for 
 truth ; for when man, from an affeciion for knowing, has become 
 intelligent, he is led not so much by an affection for knowing as 
 by an affection for reasoning and forming conclusions on subjects 
 which he loves, whether economical or civil or moral. When 
 this affection is raised to spiritual things, it becomes an affection 
 for spiritual truth. That its first or initiatory state was an affec- 
 tion for knowing, may be seen from the fact that an affection 
 for truth is an exalted affection for lincving ; for to be affected 
 by truths is the same as to wish from affection to know them, 
 and v\-hen found, to drink them in from the joy of affection. 
 
 (vii.) The second conJiaiflio7i is through an affection for lai- 
 de?'sta7iding, from which springs perception of truth. — This is 
 evident to any one who is willing by rational observation to 
 examine the matter. From rational observation it is clear that 
 affeciion for truth and perception of truth are two powers of 
 the understanding, which in some persons harmonize as one, 
 and in others do not. They harmonize as one in those who 
 wish to perceive truths with the understanding, but do not in 
 those who only wish to know truths. It is also clear that every 
 one is in a perception of truth so far as he is in an affection for 
 understanding ; for if }-ou take away the affeciion for under- 
 standing truth, there will be no perception of truth ; but give 
 the affection for vmderstanding truth, and there will be percep- 
 tion of truth according to the degree of affection for it. No 
 man of cound reason ever lacks perception of truth, so long as 
 he has an affection for understanding truth. That every man 
 has a capacity to understand truth, which is called rationality, 
 has been shown above. 
 
 (viii.) The third conjunction is through an affection for 
 seeing truth, from whicli springs thought. — That affection for 
 knowing- is one thine, affection for understanding another, and 
 
ig2 ANGELIC AVISDOr.I 
 
 affe61;ion for seeing truth another, or that affeclion for truth is 
 one thing, j^erception of truth anotlier, and thouglit anotlier, 
 is seen but obscurely by those who cannot perceive the opera- 
 tions of the mind as distinct, but is seen clearly by those who 
 can. This is obscurely seen by those who do not perceive the 
 operations of the mind as distincSl, because with those Vv-ho are in 
 an afre(;:tion for truth and in a perception of truth, these opera- 
 tions are simultaneous in the thought, and when simultaneous 
 they cannot be distinguished. Man is jn manifest thought when 
 his spirit thinks in the body, which is especially the case when he 
 is in company with others ; but when he is in an aiTetlion for 
 understanding, and through that comes into a perception of 
 truth, he is then in the thought of his spirit, which is meditation. 
 This passes, indeed, into the thought of the body, but into silent 
 thought ; for it is above bodily thought, and looks upon what 
 belongs to thought from the memory as below itself, drawing 
 therefrom either conclusions or confirmations. But real afifecftion 
 for truth is perceived only as a pressure of will from something 
 pleasurable which is interiorly in meditation as its life, and is little 
 noticed. From all this it can now be seen that these three, 
 afife6lion for truth, perception of truth, and thought, follow in 
 order from love, and that they have existence only in the under- 
 standing. For when love enters into the understanding, which 
 it does when their conjun6i:ion is accomplished, it first brings 
 forth an affe6lion for truth, then an affedlion for understanding 
 that which it knows, and lastly, an affection for seeing in the 
 bodily thought that which it understands ; for thought is nothing 
 but internal sight. It is true that thought is the first to come 
 forth, because it is of the natural mind ; but thought from per- 
 ception of truth which is from an affection for truth is the 
 last to come forth ; this thought is the thought of wisdom, but 
 the other is thought from the memory through the sight of the 
 natural mind. All operations of love or the will outside of the 
 understanding have relation not to afife61ions for truth, but to 
 affedlions for good. 
 
 4.05. That these three from the will's love follov/ in order 
 in the understanding can, indeed, be comprehended by the 
 rational man, but yet cannot be clearly seen and thus so proved 
 as to command belief. But as love that is of the will ads as 
 one with the heart by correspondence, and wisdom that is of the 
 understanding ads as one with the lungs (as has been shown 
 above) therefore what has been said (in n. 404) about afiedion 
 for truth, percej)tion of truth, and thought, can nc^whcre be more 
 
CONXERXIXG DIVINE LOVE. — X. 405, 406. 193 
 
 clearly seen and proved than in the lungs and the mechanism 
 thereof. These, therefore, shall be briefly described. After 
 birth, the heart discharges the blood from its right ventricle 
 into the lungs ; and after passing through these it is emptied 
 into the left ventricle : thus the heart opens the lungs. This 
 it does through the pulmonary arteries and veins. The lungs 
 ha\-e bronchial tubes which ramify, and at length end in air- 
 cells, into which the lungs admit the air, and thus respire. 
 Around the bronchial tubes and their ramifications there are 
 arteries and veins called the bronchial, arising from the vena 
 azygos or vena cava, and from the aorta. These arteries and 
 veins are distincl: from the pulmonary arteries and \'eins. From 
 this it is evident that the blood flows into the lungs by two 
 w^ays, and flows out from them by two ways. This enables the 
 lungs to respire non-synchronously with the heart. That the 
 alternate movements of the heart and the alternate movements 
 of the lungs do not a6l as one is well known. Now, inasmuch 
 as there is a correspondence of the heart and lungs with the 
 will and understanding (as shown above), and inasmuch as con- 
 jun6lion by correspondence is of such a nature that as one a61s 
 so does the other, it can be seen by the flow of the blood out 
 of the heart into the lungs how the will flows into the under- 
 standing, and produces the results mentioned just above (n. 404) 
 respecling affe<51:ion for and perception of truth, and respedl- 
 ing thought. By correspondence this and many other things 
 relating to the subje<5t, which cannot be explained in a few 
 words, have been disclosed to me. Whereas love or the will cor- 
 responds to the heart, and wisdom or the understanding to the 
 lungs, it follows that the blood vessels of the heart in the lungs 
 correspond to affedlions for truth, and the ramifications of the 
 bronchia of the lungs to perceptions and thoughts from those 
 affe6lions. Whoever will trace out all the tissues of the lungs 
 from these origins, and disclose the analogy with the love of the 
 will and the wisdom of the understanding, will be able to see in an 
 image the things mentioned above (n. 404), and thereby attain 
 to a confirmed belief But since a few only are familiar with 
 the anatomical details respecting the heart and lungs, and since 
 confirming a thing by what is unfamiliar induces obscurity, I 
 omit further demonstration of the analogy. 
 
 4.06. (ix.) Thro2(gh these three conjiinnions love or the zvill 
 is in its sensitive life and in its a^ive life. — Love without the 
 understanding, or affeclion, which is of love, without thought, 
 which Is of the understanding, can neither feel nor a6l in the 
 
194 ANGELIC WISDOM 
 
 body ; since love without the understanding is as it were blind, 
 and affe6lion without thought is as it were in darkness, for the 
 understanding is the light by which love sees. The wisdom of 
 the understanding, moreover, is from the light which proceeds 
 from the Lord as a sun. Since, then, the will's love, without the 
 light of the understanding, sees nothing and is blind, it follows 
 that without the light of the understanding even the bodily 
 senses would be blind and blunted, not only sight and hearing, 
 but the other senses also, — the other senses, because all per- 
 ception of truth is a property of love in the understanding (as 
 was shown above), and all the bodily senses derive their per- 
 ception from the mind's perception. The same is true of every 
 bodily a(5l ; for a6lion from love without understanding is like 
 man's a6tion at night, when he does not know what he is doing ; 
 consequently in such a6lion there would be nothing of intelli- 
 gence or wisdom. Such adlion cannot be called living a^lion, 
 for a6lion derives its esse from love and its quality from intelli- 
 gence. Moreover, the whole power of good is by means of truth ; 
 consequently good acts in truth, and thus by means of truth ; 
 and good is of love, and truth is of the understanding. From 
 all this it can be seen that love or the will through these three 
 conjun6lions (see above, n. 404) is in its sensitive life and in 
 its a6live life. 
 
 4.07* That this is so can be proved to the life by the con- 
 jun6lion of the heart with the lungs, because the correspondence 
 between the will and the heart, and between the understanding 
 and the lungs, is such that just as the love adl;s with the under- 
 standing spiritually, so does the heart a6t with the lungs natur- 
 ally : from this, what has been said above can be seen as in an 
 image presented to the eye. That man has neither any sensitive 
 life nor any a6live life, so long as the heart and the lungs do 
 not a6i; together, is evident from the state of the fetus or the 
 infant in the woml:), and from its state after birth. So long a;; 
 man is a fetus, that is, in the womb, the lungs are closed, where- 
 fore he has no feeling nor any a6lion ; the organs of sense arc 
 sealed up, the hands are bound, likewise the feet; but after 
 birth the lungs are opened, and as they are opened man 
 feels and afts, the lungs .'U'C opened by means of the blood 
 sent into them from the heart. That man has neither sensitive 
 life nor a<5live life without the co-operation of the heart and 
 the lungs, is evident also in swoons, when the heart alone a6ls, 
 and not the lungs, for respiration then ceases ; in this case 
 there is no sensation and no a6tion, as is well known. It is the 
 
CONCERNING DIVINE LOVE. — N. 407, 4080 I95 
 
 same with persons suffocated, cither Ijy water or by anything- 
 fining- up the larynx, and closing the respiratory passage ; the 
 man then appears to be dead, he feels nothing and does 
 nothing ; and yet he is alive in the heart, as is well known, for 
 he returns to both his sensitive and his aflive life as soon as 
 the obstrucSlion to the lungs is removed. The blood, it is true, 
 circulates in the meantime through the lungs, but through 
 the pulmonary arteries and veins, not through the bronchial 
 arteries and veins, and these last are what give man the power of 
 breathing. It is the same with the influx of love into the under- 
 standing. 
 
 408* (;:.) Love o?' the zcill introduces zinsdom or the tindcr- 
 standiiig into all things of its house. — By the house of love or 
 the will is meant the whole man as to all things of his mind ; 
 and as these corresjoond to all things of the iDody (as shown 
 above), by the house is meant also the whole man as to all things 
 of his body, called members, organs, and viscera. That the lungs 
 are introduced into all these things just a3 the understanding i^ 
 introduced into all things of the mind, can be seen from what 
 has been shown above, namely, that lo\'e or the will prepares a 
 house or bridal bed for its future wife, which is wisdom or the 
 understanding (n. 402) ; and that lo\'e or the will prepares all 
 things in its own human form, that is, in its house, that it may a6l 
 conjointly with wisdom or the understanding (n. 403). From 
 what is there said, it is evident that each and all things in the 
 whole body are so connected by ligaments issuing from the 
 ribs, vertebrae, sternum, and diaphragm, and from the perito- 
 naeum which depends on these, that when the lungs respire 
 all are likewise raised and depressed in alternate movements. 
 Anatomy shows that the alternate waves of respiration also enter 
 into the very viscera to their inmost recesses ; for the ligaments 
 above mentioned cleave to the sheaths of the viscera, and 
 these sheaths, by their extensions, penetrate to their innermost 
 parts, as do the arteries and veins also by their ramifications. 
 From this it is evident that the respiration of the lungs is in entire 
 conjunction with the heart in each and every thing of the body ; 
 and in order that the conjunction may be complete in every 
 respeCl, even the heart itself is in pulmonic motion, for it lies 
 in the bosom of the lungs and is connected with them by the 
 auricles, and reclines upon the diaphragm, whereby its arteries 
 also participate in the pulmonic motion. The stomach, too, is in 
 similar conjunction with the lungs, by the connection of its 
 ■oesophagus with the trachea. These anatomical facls are ad- 
 
19^ ANGELIC WISDOM 
 
 duced to show what kind of a conjunction there is of love or 
 the will with wisdom or the understanding, and how the two- 
 united are conjoined with all things of the mind ; for the spirit- 
 ual and the bodily conjunction are alike. 
 
 4.09. (xi.) Love or the zuill docs nothing except in conjunc- 
 tion with icisdoni or the tinders tanding. — For as love has no 
 sensitive nor any aCtive life apart from the understanding ; and 
 as love introduces the understanding into all things of the mind 
 (as was shown above, n. 407, 40S), it follows that love or the 
 will does nothing except in conjunClion with the understanding. 
 For what is it to act from love without the understanding? 
 Such aCtion can only be called irrational. The understanding 
 teaches what ought to be done and how it ought to be done. 
 Apart from the vmderstanding love does not know this ; con- 
 sequently such is the marriage between love and the under- 
 standing, that although they are two, they a6l as one. There is 
 a like marriage between good and truth, for good is of love and 
 truth is of the understanding. In every particular thing of the 
 universe as created by the Lord there is such a marriage, their 
 use having relation to good, and the form of their use to truth. 
 From this marriage it i.3 that in each and every thing of the 
 body there is a right and a left, the right having relation to 
 good from which truth proceeds, and the left to truth from 
 good, thus to their conjunction. From this it is that there are 
 pairs in man ; there are two brains, two hemispheres of the 
 brain, two ventricles of the heart, two lobes of the lungs, two 
 eyes, ears, nostrils, arms, hands, loins, feet, kidneys, testicles, 
 etc. ; and where there are not pairs, there is a right and a left : 
 this for the reason that good looks to truth that it may have 
 existence, and truth looks to good that it may have being. It 
 is the same in the angelic heavens and in their several socie- 
 ties. On this subject more may be seen above (n. 401), where 
 it is shown that love or the will is unable to effeCt anything by 
 its human form without a marriage with wisdom or the under- 
 standing. Conjunction of evil and falsity, which is the opposite 
 of the conjunction of good and truth, will be spoken of else- ; 
 where. 
 
 4.10. (xii.) Love or the will conjoins itself to zvisdoni or the 
 zmdcrstandi)ig, and causes wisdom or the tinderstanding to be re- 
 ciprocally conjoined to it. — That love or the will conjoins itself to 
 wisdom or the understanding is plain from their correspondence 
 with the heart and lungs. Anatomical oliservation shows that 
 the heart is in its life's motion when the lungs are not yet in 
 
CONCERNING DIVINE LOVE. N. 409, 4IO. I97 
 
 motion ; this it shows by cases of swooning and of suffocation, 
 also by the fetus in the womb and the chick in the egg. 
 Anatomical obserxation also shows that the heart, while acting 
 alone, forms the lungs and so adjusts them that it may carry on 
 respiration in them ; also that it so forms the other viscera and 
 organs that it may carry on various uses in them, — the organs of 
 the face that it may have sensation, the organs of motion that it 
 may a6l, and the remaining parts of the body that it may exhibit 
 uses corresponding to the affections of love. From all this it can 
 now for the hrst time be shown that as the heart produces such 
 things for the sake of the various funcSlions which it is afterwards 
 to discharge in the body, so love, in its receptacle called the will, 
 produces like things for the sake of the various affections that 
 constitute its form, which is the human form (as was shown 
 above). Now as the first and nearest of love's affe6lions are an 
 affection for knowing, an affe<5lion for understanding, and an 
 affe61:ion for seeing what it knows and understands, it follows, 
 that for these affections love forms the vmderstanding and actually 
 enters into them when it begins to feel and to a6i and to think. 
 To this the understanding contributes nothing, as is evident 
 from the analogy of the heart and lungs (of which above). 
 From all this it can be seen, that love or the will conjoins itself 
 to wisdom or the understanding, and not wisdom or the under- 
 standing to love or the will ; also it is evident that knowledge, 
 which love acquires to itself by an affeCtion for knowing, 
 and perception of truth, which it acquires by an affedlion for 
 understanding, and thought which it acquires by an affe6tion 
 for seeing what it knows and understands, are not of the under- 
 standing but of love. Thoughts, perceptions, and knowledges 
 therefrom, flow in, it is true, out of the spiritual world, yet 
 they are received not by the understanding but by love, accord- 
 ing to its affections in the understanding. It appears as if the 
 understanding received them, and not love or the will, but this 
 is an illusion. It appears also as if the understanding conjoined 
 itself to love or the will, but this, too, is an illusion ; love or the 
 will conjoins itself to the understanding, and causes the under- 
 standing to be reciprocally conjoined to it. This reciprocal con- 
 junction is from love's marriage with wisdom, wherefrom a 
 conjunction seemingly reciprocal, from the life and consequent 
 power of love, is effeCted. It is the same with the marriage of 
 good and truth ; for good is of love and truth is of the under- 
 standing. Good does everything ; it receives truth into its 
 house and conjoins itself with it co far as the truth is accordant. 
 
igS ANGELIC WISDOM 
 
 Good can also admit truths which are not accordant ; but this 
 it does from an affe6lion for knowing, for understanding, and 
 for thinkinpf its own things, whilst it has not as yet determined 
 itself to uses, which are its ends and are called its goods. Of 
 reciprocal conjun6lion, that is, the conjun6lion of truth with good, 
 there is none whatever ; truth is reciprocally conjoined by a life 
 of good. From this it is that every man and every spirit and 
 angel is regarded by the Lord according to his love or good, and 
 no one according to his intellect, or his truth separate from love 
 or good. For man's life is his love (as was shown above), and 
 his life is qualified according as he has exalted his affections 
 through truth, that is, according as he has perfected his affections 
 by wisdom. For the affections of love are exalted and perfected 
 by means of truths, thus by means of wisdom. Then love acts 
 conjointly with its wisdom, as though from it ; but it acts from 
 itself through wisdom, as through its own form, and this derives 
 nothing whatever from the understanding, but everything from 
 a determination of love called affection. 
 
 411. All things that favor it love calls its goods, and all 
 things that as means lead to goods it calls its truths ; and 
 because these are means they are loved and come to be of its 
 affection and thus become affections in form ; therefore truth is 
 nothing else than a form of the affection that is of love. The 
 human form is nothing else than the form of all the affections 
 of love ; beauty is its intelligence, which it procures for itself 
 through truths received either by sight or by hearing, external 
 and internal. These are what love disposes into the form of 
 its affections ; and these forms exist in great variety ; but all 
 derive a likeness from their general form, which is the human. 
 To the lo\-e all such forms are beautiful and lovely, but others 
 are unbeautiful and unlovely. From this, again, it is evident that 
 love conjoins itself to the understanding, and not the reverse, 
 and that the reciprocal conjunction is also from love. This is 
 what is meant by love or the will causing wisdom or the under- 
 standing to be reciprocally conjoined to it. 
 
 4.I2* What has been said may be seen in an image and 
 thus corroborated by the correspondence of the heart with love 
 and of the lungs with the understanding (of which above). 
 For when the heart corresponds to love, its determinations, 
 which are arteries and veins, correspond to affections, and in 
 the lungs to affections for truth ; and as there are also other 
 vessels in the lungs called air vessels, whereby respiration 
 is carried on, these vessels correspond to perceptions. It must 
 
CON'CERXIXCi DIVINE I.OVK. — X. 41I-413. 199 
 
 be distinctly understood that the arteries and veins in the lungs 
 are not affections, and that respirations are not perceptions and 
 thoughts, but that they are correspondences, that is, they act cor- 
 respondently or synchronously ; likewise that the heart and the 
 lungs are not the love and understanding, but correspondences : 
 and inasmuch as they are correspondences the one can be seen 
 in the other. Whoever from anatomy has come to understand 
 the whole structure of the lungs can see clearly, when he com- 
 pares it with the understanding, that the understanding does 
 not act at all by itself, does not perceive nor think by itself, but 
 acts wholly by affections which are of love. These, in the 
 understanding, are the affection for knowing, for understanding, 
 and for seeing truth (which have been treated of above). For 
 all states of the lungs depend on the blood from the heart and 
 from the vena cava and aorta; and respirations, which take 
 place in the bronchial branches, proceed in accordance with the 
 state of those vessels ; for when the flow of the blood stops, 
 respiration stops. Much more may be disclosed by comparing 
 the stru6lure of the lungs with the understanding, to which the 
 lungs correspond ; but as few are familiar with anatomical science, 
 and to try to demonstrate or prove anything by what is unfamiliar 
 renders it obscure, it is not well to say more on this subject. 
 By what I know of the structure of the lungs I am fully con- 
 vinced that love through its affections conjoins itself to the 
 understanding, and that the understanding does not conjoin 
 itself to any affection of love, but that it is reciprocally con- 
 joined by love, to the end that love may have sensitive life and 
 active life. But it must not be forgotten that man has a twofold 
 respiration, one of the spirit and another of the body ; and that 
 the resjoiration of the spirit depends on the fibres from the 
 brains, and the respiration of the body on the blood-vessels 
 from the heart, and from the vena cava and aorta. It is evident, 
 moreover, that thought produces respiration ; it is evident, also, 
 that affection, which is of love, produces thought, for thought 
 without affection is precisely like respiration without a heart, 
 a thing impossible. From this it is clear that affection, which 
 is of love, conjoins itself to thought, which is of the understand- 
 ing (as was said above), in the same manner as the heart does 
 in the lungs. i 
 
 413 y (xiii.) Wisdom or the understanding, from the po- 
 tency given to it by love, can be elevated and can receive such 
 things as are of light out of heaven, aiid perceive them. — That 
 man has the ability to perceive arcana of wisdom when he hears 
 
200 ANGELIC WISDOM 
 
 them, has been shown above in many places. This capacity of 
 man is called rationality. It belongs to every man by creation. 
 It is the capacity to understand things interiorly, and to decide 
 what is just and right, and what is good and true ; and by it 
 man is distinguished from beasts. This, then, is what is meant 
 when it is said, that the understanding can be elevated and re- 
 ceive things that are of light out of heaven, and perceive them. 
 That this is so can also be seen in an image in the lungs, for 
 the reason that the lungs correspond to the understanding. In 
 the lungs it can be seen from their cellular substance, which 
 consists of bronchial tubes continued down to the minutest 
 air-cells, which are receptacles of air in respirations ; these are 
 what the thoughts make one with by correspondence. This cell- 
 like substance is such that it can be expanded and contracted 
 in a twofold mode, in one mode with the heart, in the other 
 almost separate from the heart. In the former, it is expanded 
 and contracted through the pulmonary arteries and veins, which 
 are from the heart alone ; in the latter, through the bronchial 
 arteries and veins, which are from the vena cava and ao)ia, and 
 these vessels are outside of the heart. This takes place in the 
 lungs, for the reason that the understanding has the ability to 
 be raised above its proper love, which corresponds to the heart, 
 and to receive light from heaven. Still, when the understand- 
 ing is raised above its proper love, it does not withdraw from 
 it, but derives from it what is called the affection for knowing 
 and understanding, with a view to somewhat of honor, glory, or 
 gain in the world : this clings to every love as a surface, and 
 by it the love shines out to the surface, and with the wise, 
 shines through. These things respecting the lungs are brought 
 forward to prove that the understanding can be elevated and 
 can receive and perceive things that are of the light of heaven ; 
 for the correspondence is plenary. To see from correspond- 
 ence is to see the lungs from the understanding, and the 
 understanding from the lungs, and thus from both together to 
 , perceive proof. 
 
 414. (xiv.) Love or the luill can in like manner be elevated 
 andean receive such things as are of heat 02(t of heaven, provided 
 it loves wisdom, its consort, in that degree. — That the understand- 
 ing can be elevated into the light of heaven, and from that light 
 draw forth wisdom, has been shown in the preceding chapter 
 and in many places above ; also thcit love or the will can be 
 elevated as well, provided it loves those things that arc of the 
 light of heaven, or that are of wisdom, has also been shown in 
 
CONCERNING DIVINE LOVE. — N. 414, 415. 20I 
 
 many places. Yet love or the will cannot be thus elevated 
 through anything of honor, glory, or gain as an end, but only 
 through a love of use, thus not for the sake of self, but for the 
 sake of the neighbor ; and because this love is given only by the 
 Lord out of heaven, and is given by the Lord when man shuns 
 evils as sins, therefore it is that love or the will can be elevated 
 by these means, and cannot without these means. But love or 
 the will is elevated into heaven's heat, while the understanding 
 is elevated into its light. When both are elevated, a marriage 
 of the two takes place there, which is called celestial mar- 
 riage, because it is a marriage of celestial love and wisdom ; 
 consequently it is said that love also is elevated if it loves wis- 
 dom, its consort, in that degree. The love of wisdom, that is, 
 the genuine love of the human understanding, is love towards 
 the neighbor from the Lord. It is the same with light and 
 heat in the world. Light exists without heat and with heat : 
 light is without heat in winter time, and with heat in summer 
 time ; and when heat is with light all things flourish. The 
 light with man that corresponds to the light of winter is wis- 
 dom without its love ; and the light with man that corresponds 
 to the light of summer is wisdom with its love. 
 
 415. This conjunction and disjun6lion of wisdom and love 
 can be seen effigied, as it were, in the conjunction of the lungs 
 with the heart. For the heart can be conjoined to the cluster- 
 ing vesicles of the bronchia by blood sent out from itself, and 
 also by blood sent out not from itself but from the vena cava and 
 the aorta. Thereby the respiration of the body can be sepa- 
 rated from the respiration of the spirit ; but when blood from 
 the heart alone a6ts the respirations cannot be separated. Now 
 since thoughts a6l as one with respirations by correspondence, 
 it is plain, from the twofold state of the lungs in respiration, 
 that man is able to think and from thought to speak and a61; in 
 one way when in company with others, and to think and from 
 thought to speak and a6l in another way when not in company, 
 that is, w^hen he has no fear of loss of reputation ; for he can 
 then think and speak against God, the neighbor, the spiritual 
 things of the church, and against moral and civil laws ; and he 
 can also a6l contrary to them, by stealing, by being revengeful, 
 by blaspheming, by committing adultery. But in company with 
 others, where he is afraid of losing reputation, he can talk, preach, 
 and aft precisely like a spiritual, moral, and civil man. From all 
 this it can be seen that love or the will as well as the under- 
 standing can be elevated and can receive such things as are ol 
 
202 ANGELIC WISDOM 
 
 the heat or love of heaven, provided it loves wisdom in that 
 degree, and if it does not love wisdom, that it can as it were 
 be separated. 
 
 4.x6* (xv. ) Otherwise love or the will draws down wisdom, 
 or the understanding , from its elevation, that it may a6l as one 
 with itself. — There is natural love and there is spiritual love. 
 A man who is in natural and in spiritual love both at once, is i 
 a rational man : but one who is in natural love alone, although 
 able to think rationally, precisely like a spiritual man, is not a 
 rational man ; for although he elevates his understanding even 
 to heavenly light, thus to wisdom, yet the things of wisdom, 
 that is, of heavenly light, do not belong to his love. His love, 
 it is true, effe6ls the elevation, but from desire for honor, glory, 
 and gain. But when he perceives that he gains nothing of the 
 kind from that elevation (as he does when he thinks with him- 
 self from his own natural love), then he does not love the things 
 of heavenly light or wisdom ; consequently he then draws 
 down the understanding from its height, that it may a6l as one 
 with himself. For example : when the understanding by its 
 elevation is in wisdom, then the love sees what justice is, what 
 sincerity is, what chastity is, even what genuine love is. This 
 ^he natural love can see by its capacity to understand and con- 
 template things in heavenly light ; it can even talk and preach 
 about these and explain them as at once moral and spiritual 
 virtues. But when the understanding is not elevated, the love, 
 if it is merely natural, does not see these virtues, but instead of 
 justice it sees injustice, instead of sincerity deceit, instead ol 
 chastity lewdness, and so on. If it then thinks of the things it 
 spoke of when its understanding was in elevation, it can laugh 
 at them and think of them merely as serviceable to it in capti- 
 vating the souls of men. From all this it can be seen how it is 
 to be understood that love, unless it loves wisdom, its consort, 
 in that degree, draws it down from its elevation, that it may a6t 
 as one with itself That love is capable of elevation if it loves 
 wisdom in that degree, can be seen above (n. 414). 
 
 417* Now as love corresponds to the heart, and the under- 
 standing to the lungs, the foregoing statements may be corrob- 
 orated by their correspondence ; as, for instance, how the under- 
 standing can be elevated above its proper love even into wisdom ; 
 and how, if that love is merely natural, the understanding is drawn 
 down by it from its elevation. Man has a twofold respiration, 
 one of the body the other of the spirit. These two respira- 
 tion'^ may be separated and they may be conjoined : with men 
 
COXCLKXIXG DIVINE LOVE. — N. 4l6-4r9. 203 
 
 merely natural, especially with hypocrites, they are separated, 
 but rarely with men who are spiritual and sincere. Conse- 
 quently a merely natural man and hypocrite, whose understand- 
 ing has been elevated, and in v/hose memory therefore many 
 things of wisdom remain, can talk wisely in company by thought 
 from the memory ; but when not in company, he does not think 
 from the memory, but from his spirit, thus from his love. He 
 also respires in like manner, inasmuch as thought and respira- 
 tion act correspondently. That the stru6lure of the lungs is 
 such that they can respire both by blood from the heart and by 
 blood from outside of the heart has been shown above. 
 
 418* It is the common opinion that wisdom makes the 
 man ; therefore when any one is heard to talk and teach wisely 
 he is believed to be wise ; yea, he himself believes it at the 
 time, because when he talks or teaches in public he thinks from 
 the memory, and if he is a merely natural m.an, from the surface 
 of his love, which is a desire for honor, glory, and gain ; but 
 when the same man is alone he thinks from the more inward 
 love of his spirit, and then not wisely, but sometimes insanely. 
 From all this it can be seen that no one is to be judged of by 
 wise speaking, but by his life ; that is, not by wise speaking sep- 
 arate from life, but by wise speaking conjoined to life. By life is 
 meant love. That love i.s thi life has been sho\\-n abo\'e. 
 
 4.19* (xvi.) Love or the will is purified in the understand- 
 ing, if they are elevated together. — From birth man loves nothing 
 but self and the world, for nothing else appears before his eyes, 
 consequently nothing else occupies his mind. This love is cor- 
 poreal-natural, and may be called material love. Moreover, this 
 love has become impure by reason of the separation of heavenly 
 love from it in parents. This love could not be separated 
 from its impurity unless man had the power to raise his under- 
 standing into the light of heaven, and to see how he ought to live 
 in order that his love, as well as his understanding, might be ele- 
 vated into wisdom. By means of the understanding, love, that is, 
 the man, sees what the evils are that defile and corrupt the love ; 
 he also sees that if he shuns those evils as sins and renounces 
 them, he loves the things that are opposite to those evils ; all 
 of which are heavenly. Then also he perceives the means by 
 which he is enabled to shun and renounce those evils as sins. 
 This the love, that is, the man, sees, bv the exercise of his power 
 to elevate his understanding into the light of heaven, which is 
 the source of wisdom. Then so far as love gives heaven the 
 
20-\. ANGELIC WISDOM 
 
 first place and the world the second, and at the same time 
 gives the Lord the first place and self the second, so far love is 
 purged of its uncleannesses and is purified ; in other words, is 
 raised into the heat of heaven, and united to the light of heaven 
 in which the understanding is ; and the marriage takes place 
 that is called the marriage of good and truth, that is, of love 
 and wisdom. Any one can comprehend intelle6lually and see 
 rationally, that so far as he shuns and renounces theft and cheat- 
 ing, so far will he love sincerity, rectitude, and justice ; so far as 
 he shuns and renounces revenge and hatred, so far will he love 
 the neighbor ; and so far as he shuns and renounces adulteries, 
 so far will he love chastity ; and so on. And yet scarcely any 
 one knows what there is of heaven and the Lord in sincerity, 
 rectitude, justice, love towards the neighbor, chastity, and other 
 affe6lions of heavenly love, until he has removed their opposites. 
 When he has removed the opposites, then he is in those af- 
 fe6lions, and therefrom recognizes and sees them. Previously 
 there is a kind of veil interposed, that does, indeed, transmit to 
 love the light of heaven ; yet inasmuch as the love does not in 
 that degree love its consort, wisdom, it does not receive it, yea, 
 may even contradidl and rebuke it, when it returns from its ele- 
 vation. Still man comforts himself with the thought that the 
 wisdom of his understanding may be made serviceable as a 
 means to honor, glory, or gain. Then man gives self and the 
 world the first place, and the Lord and heaven the second, and 
 what has the second place is loved only so far as it is serviceable, 
 and if it is not serviceable it is disowned and rejedled ; if not 
 before death, then after it. From all this the truth is now 
 evident, that love or the will is purified in the understanding if 
 they are elevated together. 
 
 420* The same thing is imaged in the lungs, whose ar- 
 teries and veins correspond to the affe6lions of love, and whose 
 respirations correspond to the perceptions and thoughts of the 
 understanding, as has been said above. That the heart's blood 
 is purified of undigested matters in the lungs, and nourishes 
 i.self with suitable food from the inhaled air, is evident from 
 much observation, (r.) That the blood is purified of undigested 
 matter in the lungs, is evident not only from the influent blood, 
 which is venous, and therefore filled with the chyle colieded 
 from food and drink, but also from the moisture of the outgoing 
 breath and from its odor as perceived by others, as well as from 
 the diminished quantity of the blood flowing back into the left 
 
CONCERNING DIVINE LOVE. — N. 420,4^1. 205 
 
 ventricle of the heart. (2.) That the blood nourishes itsell" with 
 suitable food from the inhaled air is evident from the immense 
 volumes of odors and exhalations continually flowing forth from 
 fields, gardens, and woods ; from the immense supply of salts of 
 \-arious kinds in the water that rises from the ground and from 
 rivers and ponds, and from the immense quantity of exhalations 
 and effluvia from human beings and animals with which the air 
 is impregnated. That these things flow into the lungs with the 
 inhaled air is undeniable : it is therefore undeniable also that 
 from them the blood attracts such things as are useful to it ; 
 and such things are useful as correspond to the afledlions of its 
 love. For this reason there are, in the vesicles or innermost 
 recesses of the lungs, little veins in great abundance with tiny 
 mouths that absorb what they want ; consequently, the blood 
 that flows back into the left ventricle of the heart is changed 
 into arterial blood of brilliant hue. These facts prove that the 
 blood purifies itself of heterogeneous things and nourishes itself 
 with homogeneous things. That the blood in the lungs purifies 
 and nourishes itself correspondently to the affedlions of the 
 mind is as yet unknown ; but in the spiritual world it is very 
 well known, for angels in the heavens enjoy only the odors that 
 correspond to the love of their wisdom, while the spirits in hell 
 enjoy only the odors that correspond to a love opposed to 
 wisdom ; these are foul odors, but the former are perfumes. 
 It follows that men in the world impregnate their blood with 
 similar things according to correspondence with the afle<5]:ions 
 of their love ; for what the spirit of a man loves, his blood 
 according to correspondence craves and by respiration attra6ls. 
 From this correspondence it results that man, as regards his 
 love, is purified if he loves wisdom, and is defiled if he does not 
 love it. Moreover, all purification of man is effe6led by means 
 of the truths of wisdom, and all pollution of man is efledled by 
 means of falsities that are opposite to the truths of wisdom. 
 
 4.21. (xvii.) Love or the will is defiled in the understanding 
 and by it, if they are not elevated together. — This is because love, 
 if not elevated, remains impure (as stated above, n. 419, 420) ; 
 and while it remains impure it loves what is impure, such as 
 revenge, halied, deceit, blasphemies, adulteries, for these are 
 then its affetlions that are called lusts, and it reje6ls what be- 
 longs to charity, justice, sincerity, truth, and chastity. Love is 
 said to be defiled in the understanding, and by it : in the under- 
 standing, when love is affedled by these impure things ; by the 
 understanding, when love makes the things of wisdom to become 
 
206 ANGELIC WISDOM 
 
 its servants, and ^till more when it perverts, falsifies, and adul- 
 terates them. Of the corresponding state of the heart, that is, 
 of its blood in the lungs, there is no need to say more 
 than has been said above (n. 420), except that instead of the 
 purification of the blood its defilement takes place ; and instead 
 ,of the nutrition of the blood by fragrant odors its nutrition is 
 effected by stenches, precisely as it is in heaven and in hell. 
 
 4-22* (xviii.) Love, when purified by wisdom in the tinder-- 
 standing, becojnes spiritual and celestial. — Man is born natural, 
 but in the measure in which his understanding is raised into the 
 light of heaven, and his love conjointly is raised into the heat 
 of heaven, he becomes spiritual and celestial ; he then becomes 
 like a garden of Eden, which is at once in vernal light and ver- 
 nal heat. It is not the understanding that becomes spiritual and 
 celestial, but the love ; and when the love has so become, it 
 makes its consort, the understanding, spiritual and celestial. 
 Love becomes spiritual and celestial by a life according to the 
 truths of wisdom which the understanding teaches and enforces. 
 Love imbibes these truths by means of its understanding, and 
 not from itself; for love cannot elevate itself unless it knows 
 truths, and these it can learn only by means of an elevated and 
 enlightened understanding ; and then so far as it loves truths in 
 the" pradice of them so far it is elevated ; for to understand is 
 one thing and to will is another ; or to say is one thing and to 
 do is another. There are those who understand and talk about 
 the truths of wisdom, yet neither will nor pra6lice them. When, 
 therefore, love does put in practice the truths of light which it 
 understands and speaks, it is elevated. This one can see from 
 reason alone ; for what kind of a man is he who understands 
 the truths of wisdom and talks about them while he lives con- 
 trary to them, that is, while his will and condu6l are opposed to 
 them ? Love purified by wisdom becomes spiritual and celes- 
 tial, for the reason that man has three degrees of life, called 
 natural, spiritual, and celestial (of which in the Third Part of 
 this Work), and he is capable of elevation from one degree 
 into another. Yet he is not elevated by wisdom alone, but by 
 a life according to wisdom, for a man's life is his love. Conse- 
 quently, so far as his life is according to wisdom, so far he loves 
 wisdom ; and his life is so far according to wisdom as he puri- 
 fies himself from uncleannesses, which are sins ; and so far as 
 he does this does he love wisdom. 
 
 423* That love purified by the wisdom in the understand- 
 ing becomes spiritual and celestial cannot be seen so clearly by 
 
CONXERNING DIVINE LOVE. — N. 422-424. 207 
 
 their correspondence with the heart and lungs, because no one 
 can see the quaUty of the blood by which the lungs are kept in 
 their state of respiration. The blood may abound in impurities, 
 and yet not be distinguishable from pure blood. Moreover, 
 the respiration of a merely natural man appears the same as 
 the respiration of a spiritual man. But the difference is clearly 
 discerned in heaven, for there every one respires according to 
 the marriage of love and wisdom ; and as the character of angels 
 is recognized by that marriage, so is it recognized by respira- 
 tion. For this reason it is that when one who is not in that 
 marriage enters heaven, he is seized with anguish in the breast, 
 and struggles for breath like a man in the agonies of death ; 
 therefore he throws himself headlong from the place, nor finds 
 rest until he is among those who are in a respiration similar to 
 his own ; for then by correspondence he is in similar affe6lion, 
 and therefore in similar thought. From all this it can be seen 
 that with the spiritual man it is the purer blood, called by some 
 the animal spirit, which is purified ; and that it is purified so far 
 as the man is in the marriage of love and wisdom. It is this 
 purer blood which corresponds most nearly to that marriage ; 
 and because this blood inflows into the blood of the body, it 
 follows that the latter blood is also purified by means of it. 
 The reverse is true of those in whom love is defiled in the 
 understanding. But, as was said, no one can test this by any 
 experiment on the blood ; but he can by observing the affections 
 of love, since these correspond to the blood. 
 
 4.24.* (xix.) Love, when defiled in the iinderstanding and by 
 it, becomes iiatiwal, sensual, and corporeal. — Natural love sepa- 
 rated from spiritual love is the opposite of spiritual love ; because 
 natural love is love of self and of the world, and spiritual love 
 is love to the Lord and love to the neighbor ; and love of self 
 and the world looks downward and outward, and love to the 
 Lord looks upward and inward. Consequently when natural 
 love is separated from spiritual love it cannot be elevated above 
 what is man's own, but is immersed in it, and so far as it loves 
 it, is glued to it. Then if the understanding ascends, and sees 
 by the light of heaven such things as are of wisdom, this natu- 
 ral love draws down such wisdom, and joins it to itself in what 
 is its own ; and there either reje6ls the things of wisdom or 
 falsifies them or encircles itself with them, that it may talk about 
 them for reputation's sake. As natural love can ascend by 
 degrees and become spiritual and celestial, in the same way it 
 can descend by degrees and become sensual and corporeal : 
 
2oS ANGELIC WISDOM 
 
 and it does descend so far as it loves dominion from no love of 
 use, but solely from love of self It is this love which is called 
 the devil. Those who are in this love are able to speak and 
 a6l in the same manner as those who are in spiritual love ; but 
 they do this either from memory or from the understanding 
 elevated by itself into the light of heaven. Nevertheless, what 
 they say and do is comparatively like fruit that appears beau- 
 tiful on the surface but is wholly rotten within ; or like almonds 
 which from the shell appear sound but are wholly worm-eaten 
 within. These things in the spiritual world are called delusions, 
 and by means of them harlots, there called sirens, make them- 
 selves seem handsome, and appear gaudily attired ; but when 
 the delusion is dissipated the sirens appear like ghosts, and are 
 like devils who make themselves angels of light. For when 
 that corporeal love draws its understanding down from its ele- 
 vation, as it does when man is alone and thinks from his own 
 love, then he thinks against God in favor of nature, against 
 heaven in favor of the world, and against the truths and goods 
 of the church in favor of the falsities and evils of hell ; thus 
 against wisdom. From this the chara6ler of those who are called 
 corporeal men can be seen : for they are not corporeal in 
 understanding, but corporeal in love ; that is, they are not cor- 
 poreal in understanding when they converse in public, but are 
 so when they hold converse with themselves in spirit ; and being 
 such in spirit, therefore after death they become both in love 
 and in understanding spirits that are called corporeal. Those 
 who in the world had been in a supreme love of ruling from 
 the love of self, and had also surpassed others in elevation of 
 understanding, then appear in body like Egyptian mummies, 
 and in mind gross and silly. Who in the world at the present 
 day is aware that this love in itself is of such a nature? Yet a 
 love of ruling from love of use is possible, but only from love 
 of use for the sake of the common good, not for the sake of 
 self It is difficult, however, for man to distinguish the one love 
 from the other, although the difference between them is like 
 that between heaven and hell. The differences between these 
 two loves of ruling may be seen in the work on Heaven and 
 jy^//(n. 551-565). 
 
 425* (xx.) The capacity to understand called rationality , and 
 the capacity to a6l called freedom, still remain. — These two capa- 
 cities belonging to man have been treated of above (n. 264-267). 
 Man has these two faculties that he may from being natural 
 become spiritual, that is, may be regenerated. For, as was said 
 
CONCERNING DIVINE LOVE. — N. 425. 209 
 
 above, it is man's lo\'e that becomes spiritual, and Is regene- 
 rated ; and it cannot become spiritual or be regenerated un- 
 less it knows, by means of its understanding, what evil is and 
 what good is, and therefore what truth is and what falsity is. 
 When it knows this it can choose either the one or the other ; 
 and if it chooses good it can, by means of its understanding, 
 be instrudled about the means by which to attain to good. 
 All the means by which man is enabled to attain to good are 
 provided. It is by rationality that man is able to know and 
 understand these means, and by freedom that he is able to will 
 and to do them. Freedom is also the will to know, to under- 
 stand, and to think these means. Those who hold from church 
 doctrine that things spiritual or theological transcend the un- 
 derstanding, and are therefore to be believed apart from the 
 understanding, know nothing of these capacities called ration- 
 ality and freedom. These cannot do otherwise than deny that 
 there is a capacity called rationality. Those, too, who hold from 
 church doclrine that no one is able to do good from himself, 
 and consequently that good is not to be done from any will to 
 be saved, cannot do otherwise than deny, from a principle of 
 religion, the existence of both these capacities which belong to 
 man. Therefore, those who have confirmed themselves in these 
 things, after death, in agreement with their faith, are deprived of 
 both these capacities ; and in place of heavenly freedom, in which 
 they might have been, are in infernal freedom, and in place of 
 angelic wisdom from rationality, in which they might have been, 
 are in infernal insanity ; and what is wonderful, they claim that 
 both these capacities have place in doing what is evil and in 
 thinking what is false, not knowing that the exercise of freedom 
 in doing what is evil is slavery, and that the exercise of the rea- 
 son to think what is false is irrational. But it is to be carefully 
 noted that these capacities, freedom and rationality, are neither 
 of them of man, but are of the Lord in man, and that they cannot 
 be appropriated to man as his own ; nor, indeed, can they be 
 given to man as his own, but are continually of the Lord in man, 
 and yet are never taken away from man ; and this because with- 
 out them man cannot be saved, for without them he cannot be , 
 regenerated (as has been said above). For this reason man is 
 instrucled by the church that from himself he can neither think 
 what is true nor do what is good. But inasmuch as man per- 
 ceives no otherwise than that he thinks from himself what is true 
 and does from himself what is good, it is very evident that he 
 ought to believe that he thinks as if from himself what is true, 
 
2IO ANGELIC WISDOM 
 
 and does as if from himself what is good. For if he does not 
 beUeve this, either he does not think what is true nor do good, 
 and therefore has no reHgion, or he thinks what is true and 
 does good from himself, and thus ascribes to himself that which 
 is divine. That man ought to think what is true and do good 
 as if from himself, may be seen in the Doctrine of Life for the 
 New ferusale})t, from beginning to end. 
 
 4.26* (xxi.) Spiritual and celestial love is love totvards the 
 neighbor and love to the Lord; and natural and sensual love is 
 love of the world and love of self. — By love towards the neigh- 
 bor is meant the love of uses, and by love to the Lord is meant 
 the love of doing uses (as has been shown before). These loves 
 are spiritual and celestial, because loving uses, and doing them 
 from a love of them, is different from the love of what is man's 
 own ; for whoever loves uses spiritually looks not to self, but 
 to others outside of self for whose good he is moved. Opposed 
 to these loves are the loves of self and of the world, for these look 
 to uses not for the sake of others but for the sake of self; and 
 those who do this invert divine order, and put self in the Lord's 
 place, and the world in the place of heaven ; as a consequence 
 they look backward, away from the Lord and away from heaven, 
 and looking backward away from these is looking to hell. (More 
 about these loves may be seen above, n. 424). Yet man does not 
 feel and perceive the love of performing uses for the sake of uses 
 as he feels and perceives the love of performing uses for the sake 
 of self; consequently when he is performing uses he does not 
 know whether he is doing them for the sake of uses or for the 
 sake of self. But he may know that he is performing uses for 
 the sake of uses in the measure in which he shuns evils ; for so far 
 as he shuns evils, he performs uses not from himself, but from 
 the Lord. For evil and good are opposites ; consequently so far 
 as any one is not in evil he is in good. No one can be in evil 
 and in good at the same time, because no one can serve two 
 masters at the same time. All this has been said to show that 
 , although man does not sensibly perceive whether the uses which 
 he performs are for the sake of use or for the sake of self, that 
 i§, whether the uses are spiritual or merely natural, still he can 
 know it by this, whether or not he considers evils to be sins. 
 If he regards them as sins, and for that reason abstains from 
 doing them, the uses which he does are spiritual. And when 
 one who does this shuns sins from a feeling of aversion, he then 
 begins to have a sensible perception of the love of uses for the 
 sake of uses, and this from spiritual enjoyment in them. 
 
CONCERNING DIVINE LOVE. — N. 426, 427. 211 
 
 4.27. (xxii.) // zs the same with charity and faith and their 
 conjiinn.ion as with the will arid understanding and their con- 
 funnion. — There are two loves, according to which the heavens 
 are distin6l, celestial love and spiritual love. Celestial love is 
 love to the Lord, and spiritual love is love towards the neighbor. 
 These loves are distinguished by this, that celestial love is the 
 love of good, and spiritual love the love of truth ; for those who 
 are in celestial love perform uses from love of good, and those 
 in spiritual love from love of truth. The marriage of celestial 
 love is with wisdom, and the marriage of spiritual love with in- 
 telligence ; for it is of wisdom to do good from good, and it is ot 
 intelligence to do good from truth, consequently celestial love 
 does what is good, and spiritual love does what is true. The 
 difference between these two loves can be defined only in this 
 way, that those who are in celestial love have wisdom inscribed on 
 their life, and not on the memory, for which reason they do not 
 talk about divine truths, but do them ; while those who are in 
 spiritual love have wisdom inscribed on their memory, therefore 
 they talk about divine truths, and do them from principles in 
 the memory. Because those who are in celestial love have 
 wisdom inscribed on their life, they perceive instantly whether 
 whatever they hear is true or not ; and when asked whether it 
 is true, they answer only, It is, or It is not. These are they 
 who are meant by the words of the Lord, 
 
 'Let your speech be Yea, yea, Nay, nay" {Malt. v. 37). 
 
 And because they are such, they are unwilling to hear any 
 thing about faith, saying, What is faith? is it not wisdom? and 
 what is charity? is it not doing? And when told that faith is 
 believing what is not understood, they turn away, saying, The 
 man is crazy. These are they who are in the third heaven, 
 and who are the wisest of all. Such have they become who in 
 the world have applied the divine truths which they have heard 
 immediately to the life by turning away from evils as infernal, 
 and worshiping the Lord alone. These, since they are in inno- 
 cence, appear to others as infants ; and since they never talk 
 about the truths of wisdom, and there is nothing of pride in their 
 discourse, they also appear simple. Nevertheless, when they 
 hear any one speaking, they perceive by the tone all things 
 of his love, and by what he says all things of his intelligence. 
 These are they who are in the marriage of love and wisdom 
 from the Lord ; and who represent the heart region of heaven, 
 mentioned above. 
 
212 ANGELIC WISDOM 
 
 428* Those who are in spiritual love, which is love towards 
 the neighbor, do not have wisdom inscribed on their life, but 
 intelligence ; for it is of wisdom to do good from an affection for 
 good, while it is of intelligence to do good from an affection 
 for truth (as has been said above). Neither do these know what 
 faith is. When faith is mentioned they understand truth, and 
 when charity is mentioned they understand doing the truth ; 
 and when told that they must believe, they call it empty talk, and 
 ask. Who does not believe what is true? This they say because 
 they see truth in the light of their own heaven ; and to believe 
 what they do not see they call either simplicity or foolishness. 
 These are they who constitute the lung region of heaven, also 
 mentioned above. 
 
 4290 But those who are in spiritual-natural love have 
 neither wisdom nor intelligence inscribed on their life, but only 
 something of faith out of the Word, so far as this has been 
 conjoined with charity. Inasmuch as these do not know what 
 charity is, or whether faith be truth, they cannot be among 
 those in the heavens who are in wisdom and intelligence, but 
 among those who are in knowledge only. Yet such of them 
 as have shunneci evils as sins are in the outmost heaven, and 
 are in a light there like the light of the moon by night ; while 
 those who have not confirmed themselves in a faith in what is 
 unknown, but have cherished an affection for truth, are instru61ed 
 by angels, and according to their reception of truths and a life 
 in agreement therewith, are raised into the societies of those 
 who are in spiritual love and therefore in intelligence. These 
 become spiritual, the rest remaining spiritual-natural. But those 
 who have lived in faith separate from charity are removed, and 
 sent away into deserts, because they are not in any good, thus 
 not in any marriage of good and truth, in which all are who 
 are in the heavens. 
 
 430. All that has been said of love and wisdom in this 
 Part may be said of charity and faith, if by charity spiritual 
 love is understood, and by faitli«the truth that produces intel- 
 ligence. It is the same whether the terms will and understand- 
 ing, or love and intelligence be used, since the will is the recep- 
 tacle of love, and the understanding of intelligence. 
 
 431. To this I will add the following notable experience : — 
 In heaven all who perform uses from an afife6lion for use are wise 
 and happy above others, because of the common sphere which 
 they enjoy ; and with them performing uses is ailing sincerely, 
 uprightly, justly, and faithfully in the work proper to the callinj^ 
 
CON'CERXIXG DIVINE LOVE. — N. 42S-432. 213 
 
 of each. This they call charity ; and a6ls of worship they call 
 signs of charity, and other things they call obligations and 
 favors ; saying that when one performs the duties of his calling 
 sincerely, uprightly, justly, and faithfully, the good of the com- 
 munity is maintained and perpetuated, and that this is to "be in 
 the Lord," because all that flows in from the Lord is use, and it 
 flows in from the parts into the community, and flows out from 
 the community to the parts. The parts there are angels, and 
 the community is a society of them. 
 
 What man's beginning is from conception. 
 
 4.32* What man's initial or primitive form is in the womb 
 after conception no one can know, because it cannot be seen ; 
 moreover, it is made up of spiritual substance, which is not visi- 
 ble by natural light. Now because there are some in the world 
 who are eager to investigate even the primitive form of man, 
 which is seed from the father, from which conception is ef- 
 fected, and because many of these have fallen into the error ol 
 thinking that man is in his fulness from his first, which is the 
 rudiment, and is afterwards perfe6led by growth, it has been 
 disclosed to me what that rudiment or first is in its form. 
 It has been disclosed to me by angels, to whom it was revealed 
 by the Lord ; and because they had made it a part of their 
 wisdom, and it is the enjoyment of their wisdom to commu- 
 nicate to others what they know, permission having been 
 granted, they presented before my eyes in the light of heaven 
 a type of man's initial form, which w^as as follows : — There 
 appeared as it were a tiny image of a brain with a delicate 
 delineation of something like a face in front, with no append- 
 age. This primitive in the upper convex part was a strudlure 
 of contiguous globules or spherules, and each spherule was a 
 joining together of those more minute, and each of these in like 
 manner of those still more minute. It was thus of three de- 
 grees. In front, in the flat part, a kind of delineation ap- 
 peared for a face. The convex part was covered round about 
 with a most fine skin or membrane which was transparent. The 
 convex part, which was a type of the brain in least forms, 
 was also divided into two beds, as it were, just as the brain 
 in its larger form is divided into two hemispheres. It was 
 told me that the right bed was the receptacle of love, and 
 the left the receptacle of wisdom ; and that by wonderful in- 
 
2:4 ANGELIC WISDOM 
 
 tervveavings these were, as it were, consorts and partners. It 
 was further shown in the light of heaven, which fell brightly 
 on it, that the structure of this little brain within, as to position 
 and movement, was in the order and form of heaven, and that 
 its outer structure was in dire6l opposition to that order and 
 form. After these things were seen and pointed out, the an- 
 gels said that the two interior degrees, which were in the order 
 and form of heaven, were the receptacles of love and wisdom 
 from the Lord ; and that the exterior degree, which was in 
 dire6l opposition to the order and form of heaven, was the 
 receptacle of infernal love and insanity ; for the reason that 
 man, by hereditary corruption, is born into evils of every kind, 
 and these evils reside there in the outermosts ; and that this 
 corruption cannot be put away, unless the higher degrees are 
 opened, which, as was said, are receptacles of love and wisdom 
 from the Lord. And as love and wisdom are very man, for 
 love and wisdom in their essence are the Lord, and this primi- 
 tive of man is a receptacle, it follows that in that primitive there 
 is a continual effort towards the human form, which also it 
 gradually assumes. 
 
CONCERNING DIVINE LOVE. il 
 
 INDEX OF WORDS. 
 
 Abstract. — Abstradl things, being universals, ^re often better comprehenJed than 
 
 things applied (ii. 228). 
 Aconites. — Origin of aconites (n. 339). 
 Acts. — Acls of the body contain in them all the prio.- things from which 'hey 
 
 exist (n. 277, 278). 
 Action and Reaction. — Adlion derives its esse from love, its quality from intelli- 
 gence (n. 406), 
 In life alone there is adHon; readlion is caused by the adlion of life (n. 68). 
 In things greatest and least of the universe, both living and dead, there is 
 
 adtion and reacflion (n. 263). 
 Without readlion, adlion would cease (n. 2bo). 
 
 The equilibrium of all things is from acflion and readlion (n. 68, 263;. 
 Adam. — {See n. 287, 325). 
 
 Errors respediing Adam (n. 117, 269). 
 Adoration and worship flow from softening of the heart and humiliation (n. 335). 
 Affection. — Afifedlion a determination of love (n. 410). 
 Is of the will, because it is of love (n. 372). 
 Arises from Divine Love (n. 33). 
 Affeclion and thought are possible only by means of atmospheres purer than 
 
 air (n. 176). 
 From aftedtion for knowing springs affedtion for truth ; from affedlion for 
 understanding springs perception of truth; and from affedlion for seeing 
 truth springs thought (n. 404). 
 Affedlion is related to thought as the tone is to speech (n. 372). 
 Affedlion is not perceived except by something pleasant in thinking, speak- 
 ing, and adling, which is hardly noticed (n. 364). 
 Affedlion, thought, and adlion, are in a series of discrete degrees (n. 214). 
 Affedlions, which are ol love, are imaged forth in the face ; and thoughts, 
 
 which are of wisdom, are revealed in the sparkle of the eyes (n. 365). 
 Tlioughts, perceptions, and affedlions are substances and forms, not entities 
 abstradled from real and adlual substance or form (n. 42) ; are not possi- 
 ble outside of their subjedls, but are states of subjedls (n. 209, 224, 291). 
 All operations of love or the will outside of the understanding have relation 
 
 not to affedlions for truth, but to affedlions for good (n. 404). 
 Affedlions of love correspond to the blood (n. 423). [See Thought.) 
 Air. — Air is the lowest of the three atmospheres (n. 176), 
 
 Its pressure and adlion on the body (n. 176). 
 All-providing. — It can to some extent be seen and comprehended how God can 
 
 be all-providing (n. 21) 
 Anatomy. — Confirmations drawn from the anatomy of the brain (n. 366); of the 
 heart (n. 399) ; of the embr)'o (n. 401). 
 Conjundion of the heart with the lungs (n. 403, 408) ; strudbire of the lungs 
 (n- 405, 412) ; respiration of the lungs (n. 408) ; operations of the heart 
 (n. 410) ; arteries, veins, and air vessels (n. 412) ; purification and nour 
 ishment of the blood (n. 420). [See also n. 365, 373. ■> 
 
2\6 ANGELIC WISDOM 
 
 Angel. — Love and wisdom are what make the angel, and these two are the Lcrd's ; 
 
 angels are angels from the Lord, and not from what is their own (n. 
 
 114). 
 Angels, equally with men, have an internal and an external (n. 87). 
 They breathe, speak, and hear in the spiritual world just as men do in the 
 
 natural world (n. 176). 
 They have each and all things that men have on earth (n. 135). 
 They appear in the place where their thought is (n. 285). 
 All that appears around them is produced or created from them (n. 322) 
 The angel of heaven and the man of the church aeft as one through con- 
 
 jundlion (n. 118). 
 When angels speak with man it is in a natural language, which is the man's 
 
 mother tongue (n. 257). 
 The enjoyment of the wisdom of angels is to communicate to others what 
 
 they know (n. 432). 
 Angelic. — The very angelic state is the reception of love and wisdom in like 
 
 measure (n. 102). 
 The very angelic itself of heaven is Love Divine and Wisdom Divine (n. 
 
 114)- 
 Animal Kingdom. — Forms of uses in this kingdom (n. 316). 
 
 Relation to man in each and all things of the animal kingdom (n. 61). 
 Animalcules. — Noxious animalcules, their origin (n. 341—343). 
 Animals. — Their origin, and how they are produced (n. 340, 346, 351). 
 
 There are in them degrees of both kinds (n. 225). 
 
 Marvellous things in their instindt (n. 60, 61). 
 
 The knowledge possessed by animals implanted in them (n. 134). 
 
 Waves of effluvia continually flow forth from animals (n. 293). 
 
 The animals which appear in the spiritual world are mere correspondences 
 
 (n- 339)- 
 Antipodes. — Those in the hells compared to the antipodes (n, 275). 
 Aorta. — {See n. 405, 412, 413, 415.) 
 
 Appearances. — Appearances are the first things out of which the human mind 
 forms its understanding, and can be shaken off only by the exploration of 
 causes (n. 40). 
 So long as appearances remain appearances they are apparent truths; but 
 when they are accepted as real truths they become falsities and fallacies 
 (n. 108). 
 Effecfl; of speaking from appearances (n. 349). 
 {See also n. 7, 10, 73, 109, no, 113, 125, 363.) 
 Appetites. — Appetites are derivations from love or the will (n. 363). 
 Arcana. — Arcana concerning the Lord (n. 221, 223); the Word (n. 221); the 
 natural mind in man (n. 257) ; the sun of the spiritual world (n. 294). 
 Arms. — In the Word, "arms" signify power (n. 220). 
 
 The right arm has reference to the good of truth, the left to the truth of 
 good (n. 384, 409). 
 Arteries. — Pulsation of the arteries with spirits and angels (n. 391). 
 Bronchial and pulmonary arteries (n. 405, 407, 412, 413, 420). 
 Arteries correspond to affedlions, and in the lungs to affecfiions for truth (n. 
 412, 420). 
 Ascension. — Threefold ascension of degrees of height (n. 235). 
 
 There are six degrees of ascent, — namely, three in the natural, and three 
 in the spiritual world (n. 66, 67). 
 Ashur. \ — In the Word, "Ashur" or "Assyria" signifies the church in respecfl 
 Assyria, j to intelligence (n. 325). 
 Atheists. — Those who become atheists (n. 349). 
 
 Their condition in the spiritual world (n. 357). 
 Atmospheres. — Atmospheres are receptacles and containants of heat and light 
 (n. 183, 191, 296, 299). 
 
CONCERNING DIVINE LOVE. 217 
 
 There are atmospheres in the spiritual world, just as in the natural world, 
 
 only the former are spiritual, while the latter are natural (n. 173, 178). 
 Both are divided substances or minute fonns (n. 174). 
 Difference between spiritual and natural atmospheres (n. 175). 
 The atmospheres in both worlds, in their outmosts, close into such substances 
 
 and matters as are on the earth (n. 302-304). 
 Respiration, speech, and hearing are efifecled by means of a lowest atmosphere 
 
 which is called air; sight is possible only by means of an atmosphere 
 
 purer than air ; thought and affection are not possible except by means 
 
 of still purer atmospheres (n. 176). 
 All things belonging to the bodies of spirits and angels are held together 
 
 in connection, form, and order by means of atmospheres (n. 152, 176). 
 Atmospheres are acflive forces (n. 178). 
 There are degrees of both kinds in the atmospheres of both worlds (n. 225, 
 
 184). 
 (See a/so n. 147, 158, 300, 310.) 
 Auricles. — {See n. 403, 408.) 
 
 Autumn. — In the Word, "autumn" signifies the decline of the church (n. 73), 
 Azygos, Vena. — {Seen. 405.) 
 
 Bark. — How vegetation is brought about through the outer and mner bark (n. 
 
 314). 
 Basilisks. — Their origin (n. 341). 
 Bats. — Their origin (n. 339). 
 Beasts. — Why they cannot speak (n. 255). 
 
 The sensual man differs from the beast only in this, that he can fill his mem- 
 ory with information, and thtnk and speak therefrom (n. 255). 
 {See also n. 345). 
 Beauty. — The beauty of angels is a form of their love (n. 358, 411). 
 Bees. — Their wonderful doings (n. 355, 356). 
 Believe. — To believe what is not understood is not faith (n. 427). 
 
 To believe blindly the theological things which councils and certain leaders 
 of the church have decreed, banishes from the sight of man everything 
 of religion, that is, everything spiritual (n. 374). 
 Betrothals of love, or of the will, with wisdom or the understanding (n. 402). 
 Bird. — Representing the affecflion of an angel (n. 344). 
 The spiritual is like a bird of paradise (n. 374). 
 Knowledge implanted in birds (n. 134). 
 Wonderful instincfls of birds (n. 353). 
 Birth. — The state of the animal before birth is like the state of the seed m the 
 earth while taking root ; the state after birth until the animal becomes 
 prolific is like the growth of the tree until it reaches the state of fruit- 
 bearing (n. 316). 
 Blood. — {See n. 370, 380, 401, 405.) 
 
 The affeclions of the love correspond to blood (n. 423). 
 
 The blood in the lungs purifies and nourishes itself correspondently to the 
 
 affec'lions of the mind (n. 420). 
 What the spirit of a man loves, his blood, according to correspondence, 
 
 craves and attracts by respiration (n. 420). 
 Why blood, in the Word, is called the soul (n. 379). 
 Arterial blood (n. 420). 
 Body. — The body of man is the mind's external which feels and acfts (n. 369J. 
 
 All things of the body are derivatives, that is, are things construcfled by fibres 
 out of first principles, which are receptacles of love and wisdom (n. 369), 
 All things of the body have relation to the heart and lungs (n. 372). 
 The life of the body depends on the correspondence of its pulse and respir 
 ation with the pulse and respiration of the spirit (n. 390 ). 
 
2 1 IS ANGELIC WISDOM 
 
 The body is a form corresponding to the understanding and will (n. 136). 
 
 Formation of the body in the womb (n. 400). 
 
 The bodies of men can begin and continue to exist only under both suns 
 
 (n. 112). 
 The substances which constitute the cutaneous covering of the spiritual 
 
 body (n. 257, 388). 
 The Lord rose again with the whole body, differently from any man (n. 221). 
 Bones. — How formed (n. 304). 
 Brain. — Its organization (n. 366, 373, 432). 
 Injury to the brain (n. 365). 
 The life of man in its first principles is in the brains, and in its derivatives 
 
 in the body (n. 365). 
 In the brain are substances and forms innumerable, in which every interior 
 sense which pertains to the understanding and will has its seat (n. 42), 
 The cereliellum is especially the organ of the will, and the cerebrum of 
 
 the understanding (n. 384). 
 (See also n. 367, 370, 409.) 
 Breadth. — In the Word, "breadth" signifies the truth of a thing (n, 71). 
 Breast. — The dwelling place of the heart and lungs (n. 402, 403). 
 Breath. — Why men believe the soul or spirit to be an airy something like breatb 
 from the lungs (n. 383). 
 The Lord called " the breath of life" (n. 383). 
 Bronchia. — Ramifications of the bronchia in the lungs, correspondence of (n. 
 
 405, 412-415). 
 Butterflies. — Metamorphosis of caterpillars into butterflies (n. 354) 
 
 Canaan. — The state of that land corresponds to the state of its inhabitants (n. 345). 
 Capacities. — Man has two capacities for life, from one of which he has will, 
 from the other understanding (n. 30). 
 Rationality and freedom are the two capacities from the Lord in man 
 
 which distinguish him from the beasts (n. 240, 264). 
 Use and misuse of these (n. 267). 
 
 Are never taken away ; devils have them as well as angels (n. 162). 
 Cardiac. — Cardiac kingdom of the heavens that where love reigns (n. 381). 
 
 Represented by those who are in the marriage of love and wisdom from 
 
 the Lord (n. 427). 
 Cardiac and pulmonic movements in the body (n. 391, 392), 
 Cartilages. — ^How formed (n. 304). 
 Caterpillars. — Their change into butterflies (n. 354). 
 
 Cause. — A cause alone not possible without an end from which and an effect 
 in which it is (n. 167). 
 The principal cause not perceived in the instrumental cause otherwise 
 
 than as one with it (n. 4). 
 Nothing of the real truth about cause can become known without a know! 
 
 edge of degrees of both kinds (n. 188). 
 All causes are in the spiritual world (n. I19). 
 In causes there is nothing essential except the end (n. 197). 
 Causes produce eff'edls, not continuously but discretely (n. 185). 
 Causes reveal eff"e6ls (n. 119). 
 To know effedls from causes is to be wise; but to search for causes from 
 
 efi'edts is not to be wise (n. 119). 
 Causes can be seen rationally yet not clearly except by means of effedls 
 (n. 375). (See End and Effect) 
 Cellular. — Cellular substance in the lungs, of what it consists (n. 413); its two- 
 fold acflion (n. 413^ 
 Changes. — Changes of state impossible without a substantial form as a subjedt; 
 just as sigln is inijiossible without an eye (n. 273). 
 
CO.XCERNING DIVINE LOVE. 21 9 
 
 Charity. — Charity is al! the work of his caUing which a man does from the Lord 
 (n. 253); is of affecflion (n. 214). 
 Charity and faith are essentials of the church (n. 253): are substance and 
 lorm, and not abstractions; are not possible outside of subjecfls wliich 
 are substances, but are states of subjects (n. 209). 
 Charity, faith, and good works are in a series of discrete degrees (n. 214). 
 Acling sincerely, uprightly, justly, and faithfully in the work proper to the 
 calling of each is what the angels call charity (n. 431). 
 Church. — Difference between the churches before and after the Lord's advent 
 (n. 233). 
 By a man of the church is meant a man in whom the church is fn. 118). 
 A man of the church is an angel in respedl to his interiors (n. 118). 
 In the Word, times of the day and seasons of the year signify states of the 
 church (n. 73). 
 Cineritious. — Cineritious substances in the brain, what they are (n. 316). 
 Civil matters. — Civil matters are not abstract but are substantial ; do not exist 
 outside of subjecfls which are substances, but are states of subjecfls (n. 
 209). 
 Clouds. — By " clouds," in the Word, are meant spiritual clouds, which are thoughts. 
 In the spiritual world, thoughts from truths appear as shining white 
 clouds, but thoughts from falsities as black clouds (n. 147). 
 Colors. — There are all kinds of colors in the spiritual world, of which red and 
 white are the fundamental, the rest deriving their varieties from these 
 and their 0]5posites, which are dusky fire color and black (n. 380). (See 
 also n. 348). 
 Communication. — Communication between the three heavens is made only through 
 correspondences (n. 202). 
 Likewise between the natural and spiritual man or mind (n. 90, 252). 
 Communication by correspondences is not sensibly felt (n. 23S) ; is perceived 
 in the understanding only by the fadt that truths are seen in light ; and 
 is perceived in the will only by the facfl that uses are performed from 
 afifecliion (n. 252). 
 Composites. — All composites consist of degrees of height or discrete degrees (n. 
 
 184, 190). 
 Conatus. — Conatus does nothing of itself, but acfls through forces coiTesponding 
 to it, thereby producing visible motion ; it is the all in forces, and through 
 forces is the all in motion (n. 21S). 
 In earths there is a conatus to produce uses in form-, (n. 310-312). 
 Within every thing spiritual there is a conatus to clothe itself with a body 
 
 . .("•343)- 
 Living conatus in man is his will united to his understanding (n. 210). 
 {See Force and Motion.) 
 Conception. — Conception of a man from his father is not a conception of life (n. 6). 
 Conclusion. — Pertains to both love and wisdom (n. 363). 
 
 Confirm. — The natural man is able to confirm whatever he wishes. Evils and 
 falsities of every kind can be confirmed (n. 267). When confirmed in 
 man they are permanent, and come to be of his love and life (n. 268). 
 Confirmations. — Confirmation in favor of the Divine from the wonderful things 
 in nature (n. 35^-356). 
 Every one should beware of confirmations in favor of nature (n. 357). 
 Confirming evil and falsity is a closing up of heaven (n. 268). 
 Conjunction. — That there may be conjuncflion there must be reciprocation (n. 48, 
 115, 410). 
 ConjuncfKon of the Lord with an angel (n. 115). 
 Of the spirit with the body (n. 390). 
 
 Of the will and understanding ; of charity and faith ; of love and wisdom 
 (n. 371-431)- 
 
220 ANGELIC WISDOM 
 
 The conjundlion of love and wisdom can be seen effigied in the conjunction 
 
 of the lungs and the heart (n. 415). 
 Their conjuniflion by correspondence is of such a nature that as one adls so 
 does the other (n. 405). 
 Consent. — Pertains to both love and vvisdoiri (n. 363). 
 Coniiguity. — By contiguity, not by continuity, can anything created be conjoined 
 
 to the Lord (n. 56). 
 .Continuity. — Influx is eflecled not by continuity but by correspondence (n. 88). 
 
 What is continuous from God is God (n. 55). 
 Contraction. — Contraclion of the spiritual degree is like the turning back of a 
 
 spiral in the opposite direcflion (n. 254). 
 Corporeal. — Corporeal men and spirits, what they are (n. 424). 
 Correspondence. — There is correspondence of spiritual things with natural, and 
 thereljy conjundlion (n. 374). 
 There is nothing in the universe which has not correspondence with some- 
 thing in man, not only with his affedlions and their thoughts, but also 
 with his bodily organs and viscera ; not with these as substances, but as 
 uses (n. 324). 
 Things which correspond adl in the same way, except that one is natural 
 
 and the other spiritual (n. 399). 
 The chief correspondences enumerated (n. 377). 
 Cortical. — The cortical substance of the brain, what it is (n. 366, 373). 
 Covering. — Eveiy discrete degree is made distindl from the others by coverings 
 of its own, and all the degrees together are made distincft by means of a 
 general covering, which communicates with interiors and inmosts (n. 
 194). 
 Cutaneous covering of the spnitual body, what composes it (n. 257, 3S8). 
 How vegetation is effecfted through its coverings (n. 314) 
 Creation. — Everything has been created for man as its end (n. 170). 
 
 In eveiy thing created there are these three, end, cause, and effedl (n. 154). 
 To be "created into the image and likeness of God" is to be created into 
 
 the form of love and wisdom (n. 287, 358). 
 Creation of the universe (n. 52-60, 151-156, 163-172) ; was not wrought 
 from space to space, nor from time to time (n. 156) ; is brought within 
 conception if space and time are removed from the thought (n. 155). 
 The end of creation is that all things may return to the Creator, and that 
 
 there may be conjuncflion (n. 167-172). 
 The end of the creation of the universe is the existence of the angelic 
 
 heaven from the human race (n. 329). 
 In all forms of uses there is an image of creation (n. 313-316). 
 Crocodiles. — Whence they originated (n. 339, 341). 
 
 Days. — In the Word, "days" signify states (n. 73). 
 
 Dead. — Everything which derives its origin from the sun of the natural world is 
 dead (n. 157). 
 What is dead does not adl at all from itself, but is a<5ted upon (n. 157). 
 He is said to be dead whose mind is a hell (n. 276). 
 Death. — When death of the body lakes place ^n. 390). 
 
 What man becomes when he dies (n. 90). 
 Decrease. — Decrease of spiritual heat and light is effecfled by degrees (n. 94, 186). 
 In heaven, and in each society of heaven, light decreases from the middle 
 to the outskirts (n. 253). 
 Degrees. — Degrees are of a twofold kind, degi-ees of height or discrete degrees, 
 and degrees of breadth or continuous degrees (n. 184-188). 
 Lessenings or decreasings from grosser to finer, or rather growths and in- 
 creasings from finer lf> grosser, are called continuous degrees. DiscretP 
 
CONCERNING DIVINE LOVE. 221 
 
 degrees are entirely different, they are like end, cause, and effedl (n. 
 184). (See a/so n. 65-68.) 
 Delusions. — Delusions in the spiritual world (n. 424). 
 Denial. — The denial of God, and in the Christian world, the denial of the Divinity 
 
 of the Lord, constitutes hell (n. 13). 
 Derivatives. — All things of the body are derivatives, that is, are things construcfled 
 by means of fibres out of iirst principles, which are receptacles of love 
 and wisdom (n. 369). 
 The will and understanding aie in their derivatives in the body (n. 365, 387). 
 Wherever first principles go, their derivatives follow, and cannot be sepa- 
 rated (n. 369). 
 Desires. — Desires are derivatives from love (n. 363). 
 Determination. — Determination to adlion pertains to both love and wisdom (n. 
 
 363). 
 Devil. — The love of ruling from the love of self is called the "devil," and the affec- 
 tions of the false, with the thoughts arising out of that love, are called 
 his " crew " (n. 273, 424). {Sc'e Satan.) 
 Diaphragm. — Its relations to the lungs (n. 384, 402, 403, 408). 
 Diastole.— [St'c Systole.) 
 
 Difference. — Difference between heat and light in the spiritual world, and heat and 
 light in the natural world (n. 89). 
 Between angels and men (n. 112). 
 Between in itse// and /rom itself {Vi. 76). 
 Between spiritual and natural atmospheres (n. 175). 
 How the three heavens differ (n. 202). 
 Difference between the life of a man merely natural and the life of a beast 
 
 (n. 255). 
 Between natural and spiritual, and between the thoughts of angels and those 
 of men (n. 294, 295) ; between celestial love and spiritual love (n. 427) ; 
 between spiritual and natural speech (n. 70, 295). 
 Discrete. — To acfl by what is discrete is to acl by correspondences (n. 219). 
 Distance. — Interior thought does not cause distance, but exterior thought, which 
 a6ts as one with the sight of the eyes (n. 130). 
 Distances in the spiritual world are appearances (n. 108-112, 113, 124); they 
 are appearances according to spiritual affinities which are of love and 
 wisdom, that is, of good and truth (n. 7, 10). 
 What natural distance is (n. 41). 
 Distinctly one. — Esse and Existere in God-Man are one distincflly (n. 14-16, 34). 
 Likewise infinite things in God-Man (n. 17-22). 
 So also end, cause, and effecfl (n. 169). 
 Why they are said to be one distincftly (n. 14). 
 Diversity. — Diversity in created things springs from this, that there are infinite 
 things in God-Man, consequently things without limit in the spiritual sun 
 
 (n-i55)- 
 Divine. — The Divine is one and indivisible (n.4). 
 
 Apart from space it fills all the spaces of the universe (n. 69-72). 
 
 It is in all time apart from time (n. 73-76). 
 
 It is the same in things greatest and least (n. 77-82). 
 
 It is in each and all things of the created universe (n. 59, 60). 
 
 It is not in one subjecfl differently from what it is in another, but one created 
 
 subjedl differs from another (n. 54). 
 It is not varying and changeable, consequently is the same everywhere and 
 always (n. 77). [See God.) 
 Body. — The Divine Body of God-Man is meant by Divine Existere (n. 14). 
 Esse and Existere. — Love and wisdom, taken together, are Divine Esse ; 
 but taken distincftly, love is called Divine Esse, and wisdom Divine 
 xistere (n. 34). 
 
222 ANGELIC WISDOM 
 
 Divine Essence. — Divine Essence, which is the Creator, is Divine Love and Divine 
 
 Wisdom (n. ^^). 
 It is one (n. 35). 
 Divine Life. — Is the Divine Essence, and is one (n. 35). 
 Divine Love and Divine Wisdom. — {See Contents, Parts I. and II.) 
 Divine Soul. — The Divine Soul of God-Man is meant by the Divine £sse (n. 14) 
 Divine Truth. — The Lord made Himself Divine Truth in ultimates by fulfilling 
 
 all things of the Word concerning Himself in Moses and the Prophet; 
 
 (n. 221). 
 Divinum a quo [the Divine from which). — In the trinity is called "the Father'' 
 
 (n. 146). 
 Dust. — Damned dust, what it is (n. 341). 
 Dwelling-places. — Dwelling-places of the Lord in man (n. 170, 395). 
 
 Of angels and spirits are according to their reception of love and wisdom 
 
 (n. 121). 
 An angel, unlike man in the world, knows his own house anc his own 
 
 dwelling-place wherever he may go (n. 134). 
 
 Ear, — The appearance is that the ear hears, but the understanding heai-s through 
 
 the ear (n. 363). 
 From sensation man knows nothing of the numberless things in the ears (n. 22). 
 The more the ear is looked into the more do wonders meet the eye, and they 
 
 are interiorly more perfect according to discrete degrees (n. 201). 
 Earths. — Earths are the passive forces from which all effedls have existence (n. 
 
 178). 
 In earths there is a conatus to produce uses in forms, that is, fomis of uses 
 
 (n. 310-312). 
 The first produdlion from these earths, while they were still new, was the 
 
 produ(flion of seeds (n. 312). 
 Origin of earths (n. 302-306). 
 
 In the spiritual world there are earths, but they are spiritual (n. 173-178). 
 East. — The east in the spiritual world is where the Lord appears as a Sun, and 
 
 from that the other quarters are determined (n. 119-123). 
 At every turn of their bodies the angels have the east before their faces (n. 105). 
 In the Word, the "east," in the highest sense, signifies the Lord, and in a 
 
 relative sense, love to Him (n. 121, 122). 
 In the spiritual world those who are in a higher degree of lo\-e dwell in the 
 
 east (n. 121). 
 Eden. — The "Garden of Eden" describes man in regard to wisdom and intelli- 
 gence (n. 325, 422). 
 Effect. — An effecft alone, that is, an effecTl without a cause and its end, is impossi 
 
 ble (n. 167). 
 The effedl is the complex, containant, and base of causes and ends (n. 212). 
 Every effe6l is the fulness of causes (n. 217). 
 From effedls nothing but effecfts can be learned, and when they alone are 
 
 considered no cause is brought to light (n. 119). 
 EffecTls can only appear as it were in the darkness of night, unless the causes 
 
 of the effecfls are seen at the same time (n. 107). 
 To know effeds from causes is to be wise, but to search out causes from 
 
 effecfls is not to be wise (n. 119). 
 To see from effects only is to see from fallacies (n. 187). 
 All effedls which are called last ends, become anew first ends in an unintev- 
 
 nipted succession from the First (n. 172). 
 {^See also n. 168, 256, 257). 
 Effluvia. — A wave of effluvia is constantly flowing forth out of every obje(5l in 
 
 nature (n 293). 
 Effedls which these effluvia have on the blood (n. 420). 
 
CONCERNING DIVINE LOVE. 221 
 
 £95^5.— Propagation by seeds in the egg (n. 342, 347, 351). 
 
 E/eiation. — Elevation of man into the heat and light of heaven (n. 138, 256, 258, 
 
 422). 
 £nd. — An end alone without a cause and an eftc(fl is impossible (n. 167). 
 
 The end begets the cause, and through the cause the eftecfl (n. 189, 241). 
 The end is the all of the cause, and also the all of the effect (n. 168, 197). 
 There is a first end, middle end, and last end, or end, cause, and effedt (n 
 
 167, 197). 
 Last ends become anew first ends in uninterrupted succession (n. 172). 
 The end of creation is, that all things may return to the Creator and that 
 
 there may be conjuncflion (n. 167-172, 329, 33OJ. 
 The ends of the whole creation are uses (n. 314). 
 The end qualifies the means (n. 261). 
 (ScY Cause and Effect.) 
 Enjoyments. — Enjoyments of man's life are from the affections of his love; and 
 pleasantnesses are from the thoughts therefrom (n. 33). 
 Enjoyments felt in the acfls and works wliich are from any one's love are 
 
 enjoyments of uses (n. 316). 
 Enjoyments are derivatives from love (n. 363). 
 Enlighten. nent. — All enlightenment is from the Lord alone (n. 150;. 
 
 Why enlightenment is said to be effecfted by the Spirit of Jehovah (n. 100). 
 The enlightenment of the natural mind does not ascend by discrete degrees, 
 
 but increases in a continuous degree (n. 256). 
 Before the coming of the Lord, the enlightenment of men was mediate, but 
 after His coming it was made immediate (n. 233). 
 Entity. — Imaginaiy entities (n. 43, 210). 
 Epiglottis (n. 382). 
 
 Equilibrium. — The equilibrium of all things is from aeftion and reacftion together 
 (n. 68, 263). 
 Everything must be in equilibrium (n. 68). 
 
 Equilibrium is destroyed when acftion overcomes reaction, or the reverse (n. 
 263). 
 Esse. — Esse is substance, and Existere is form (n. 15, 43). 
 Esse is not Esse unless it Exists (n. 15). 
 Esse in itself is life itself (n. 76). 
 
 By Divine Esse is meant the Divine Soul of God-Man (n. 14). 
 Essence. — The essence of all love consists in conjun6fion (n. 47). 
 
 The essence of spiritual love is doing good to others, not for the sake of self, 
 but for the sake of others (n. 335). 
 Eternity. — What is eternity for the angels (n. 76). 
 Ether (n. 176, 1S3, 223, 374). {See Atmosphere.) 
 
 Evil. — The origin of evil is from the abuse of man's rationality and freedom 
 (n. 264-270). 
 Evils and falsities confimied with man are pennanent, and come to be of 
 
 his love and life (n. 268). 
 All evils and their falsities, both engendered and acquired, have their seat in 
 
 the natural mind (n. 270). 
 Evils and falsities are in every respe6l opposed to goods and truths (n. 271). 
 {See Hereditary.) 
 Exhalations. — Effect of exhalations upon the blood (n. 420). 
 Exinanition. — State of exinanition of the Lord (n. 234). 
 
 Existere. — Existere is where Esse is, one is not possible apart from the other (n. 
 14). 
 That which exists from Esse makes one with Esse (n. 15). 
 Exteriors. — The exteriors of the mind acT: as one with the exteriors of the body 
 
 (n. 136). 
 Externals. — All the externals of the angels are correspondences of internals, bu 
 the correspondences are spnitual. not natural (n. 87). 
 
224 AXGELIC WISDOM 
 
 f/e — It is according to appearance that the eye sees; but it is the understanding 
 
 that sees through the eye (n. 363). 
 From sensation man knows nothing of the numberless things in his eyes (n. 
 
 22). 
 The more the eyes are looked into the more do wonders increase. They 
 
 are more perfecT: interiorly according to discrete degrees (n. 201). 
 The eyes of man and the eyes of angels are formed for the proper reception 
 
 of their own light (n. 91). 
 
 Faces. — Their infinite variety (n. 318). 
 
 Faces of angels turned constantly towards the sun in the east (n. 129). 
 Faith. — Faith in its essence is truth (n. 253, 429). 
 Faith is of thought (n. 214). [See Charity.) 
 Fallacies. — Fallacies which prevail with the evil and with the simple arise froia 
 
 appearances confirmed (n. 108 j. 
 False. — {See Evil.) 
 
 Fetus. — State of the fetus in the womb (n. 399, 401, 402, 407, 410, 432). 
 Fibres. — Where the origin of the fibres is, there is the origin of life (n. 365, 366). 
 A6lion of fibres (n. 366; see also n. 207, 254, 367, 369, 370, 400). 
 Motor fibres (n. 190, 192, 207, 215, 254, 277). 
 Nei-vous fibres (n. 190, 192). 
 Fibrils. — Their multitude compared to the multitude of rays going forth from the 
 
 stars (n. 366). 
 Fibrillary. — Fibrillary substance of the brain (n. 366). 
 Finite. — The finite can exist only from the Infinite (n. 44). 
 Fire. — Fire is dead, and the solar fire is death itself (n. 89). 
 
 The difference between spiritual fire, which is Divine Love, and natural fire, 
 
 is like the difference between what is alive and what is dead (n. 93). 
 How the fire of the spiritual sun is adapted to angels in heaven by spiritual 
 atmospheres, and in like manner the fire of the natural sun is adapted 
 to men (n. 174). 
 "Fire," in the Word, signifies love (n. 87) ; also the Lord as to Divine Love 
 (n. 98). 
 Figments. — Mere figments of reason (n. 43, 210). 
 Firsts. — The first principles or firsts of life are in the brains (n. 365). 
 
 By life in first principles is meant will and understanding (n. 365). 
 First things are each and all things of the animal kingdom (n. 65). 
 Flies. — Their origin (n. 338, 339). 
 
 Flow-in. — Everything that flows in through the spiritual mind is from heaven, 
 while everything that flows into the natural mind is from the world (n. 
 261). 
 All inflowing is perceived and felt according to the recipient forms and their 
 states (n. 275). 
 Flowers. — They are more perfecfl interiorly according to discrete degrees (n. 201). 
 
 A wave of effluvia constantly flows forth out of flowers (n. 293). 
 Foolish. — In the Word, he that doeth not is called foolish (n. 220). 
 Folkes. — President of the Royal Society (n. 344). 
 
 Force. — Force is conatus excited ; it is produced by conatus, and produces motion 
 (n. 218). 
 Living forces in man are the interior constituents of his body (n. 219). 
 It is contrary to order for dead force to adl on living force (n. 166). 
 Perfe(flion of forces (n, 200). 
 AdHve, mediate, and passive forces (n. 178). 
 {See 311, 340, 344, 392). 
 Forehead. — Contradled when man exerts the mind and thinks (n. 365). 
 Form. — Form in itself is Divine Wisdom (n. 44-46). 
 
 The substantial form of the natural mind (n. 273). 
 
CONCERNING DIVINE LOVE. 225 
 
 The human fonii is nothing else than the form of all the affeifHons of love 
 
 (n. 411). 
 The initial primitive form of man (n. 432). 
 Material form of man (n. 388). 
 Fomi of the will (n. 410). 
 
 Forms of vegetables and animals, what produces them (n. 340). 
 Origin of the forms of man's members, etc. (n. 370). 
 Ever)' spiritual fomi is like itself in what is greatest and what is least (n. 
 
 273. 275)- 
 What causes forms in the natural world to be fixed and enduring (n. 340). 
 Forms are the containants of uses (n. 46). 
 Forms of uses (n. 307-318). 
 
 The form varies according to the excellence of the use (n. 80). 
 There is no substance without form (n. 209, 223, 229). 
 Substance and form (n. 41). 
 Formation. — Formation of the body in the womb (n. 400). 
 Fountains. — The fountains of all things of man's life are the Divine Love and 
 
 Divine Wisdom (n. 33). 
 Foxes. — Their origin (n. 339). 
 
 Freedom. — Freedom is the ability to do what is good and true. It is a capacity 
 of the will (n. 240, 264, 425). 
 By virtue of freedom and rationality man is man, and is distinguished from 
 
 beasts (n. 240, 264). 
 These capacities are not man's, but are the Lord's in man (n. 116, 425) 
 They are never taken away; they are with every man, good and evil alike 
 
 (n. 162, 240, 247, 266, 425). 
 The use and misuse of these capacities (n. 267). 
 Freedom in doing what is evil is slavery (n. 425) 
 fro^rs.— Their origin (n. 339, 345). 
 Fruits. — Are more perfecfl interiorly according to discrete degrees (n. 201). 
 
 A wave of effluvia emanates unceasingly from fruits (n. 293). 
 Fulness. — What it is to be in fulness (n. 217, 221). 
 
 Gifts. — In the heavens all the necessaries of life are free gifts (n. 334). 
 Glandular sw6sfa/7ce.— Glandular substance of the brain, in what it consists (n. 
 
 366). 
 Globe. — The terraqueous globe is as a kind of base and support (n. 165, 106). 
 Glorification. — Glorification of the Lord (n. 234). 
 
 Described (n. 221). 
 Glory. — A glory sunounds each love like the brightness of fire (n. 266). 
 
 The Lord is to be adored, worshipped, and glorified, not for His own glory, 
 but for man's sake (n. 335). 
 God. — God is Love itself because He is Life itself (n. 4-6) 
 
 He is not in space (n. 7-10, 21). 
 
 He is very Man (n. 11-13, 16, 97). 
 
 Existing not from Himself, but in Himself (n. 16). 
 
 All things of the created universe, viewed in reference to uses, represent man 
 in an image, and this proves that God is Man (n. 319-326). 
 
 God by virtue of His own essence is called "Jehovah" (n. 100). 
 
 God alone is Substance in itself, and therefore Esse itself (n. 283). 
 
 In God we live, move, and have our being (n. 301). {See Jehovah and 
 Lord ; see also the Contents, Part I.) 
 God-Man. — The God-Man has a body and everything pertaining to body (n. 18). 
 
 From these come all like things in man (n. 22). 
 
 All things from the one God-Man (n. 23-27). 
 Good. — Everything that proceeds fron love is called good (n. 31). 
 
 All good things ihat have existence in a<51; are called uses (n. 336). 
 
226 ANGELIC WISDOM 
 
 All good is of love (n. 84, 402, 406) ; of spiritual heat (n. 253) ; is from the 
 
 Lord, and nothing of good is from man (n. 394). 
 The whole power of good is by means of truth (n. 406). 
 Good acfls in truth, thus by means of truth (n. 406). 
 Grandfathers. — ^Hereditary evils are from the father, thus from grandfathers and 
 
 great-grandfathers, successively transmitted to offspiing (n. 269). 
 Greatest. — The Divine in things greatest and least is the same (n. 77-S2). 
 
 The greatest things ir. which there are degrees of both kinds (n. 225). 
 Gyration, — Gyration from right to left tends downward, from left to right, upward. 
 Follows the flow of the interiors (n. 270). 
 
 hands. — In the Word, " hands " signify power, and the "right hand" superior 
 power (n. 220). 
 
 The "work of the hands of Jehovah" means the work of the Divine Love 
 and the Divine Wisdom (n. 59). 
 
 Why indu61:ions into the ministiy are performed by the laying on of hands 
 (n. 220). 
 Head. — The head rules the body under it at will, for the understanding and will 
 have their seat in the head (n. 25). 
 
 Those in hell appear head downward and feet upward (n. 275). 
 
 Several heads on one body (n. 24). 
 Hearing. — Is predicated of attention and giving heed, which pertain to the under- 
 standing (n. 363). 
 
 Hearing is effeifled by means of the lowest atmosphere called air (n. 176). 
 
 Hearing is in the ear, and not in the place where the sound originates, and 
 is an affe(fling of the substance and form of the ear. Does not go out 
 from the ear to catch the sound, but the sound enters the ear and after'ts 
 it. It is not something volatile flowing from its organ, but is the organ 
 considered in its substance and form (n. 41). 
 
 Communicates immediately through fibres with the brains, and derives there- 
 from its sensitive and acftive life (n. 365). (Si^e Sense.) 
 Heart. — The heart and the lungs are life's two fountains of motion (^n. 291). 
 
 So long as the heart is moved, love with its vital heat remains and preserves 
 life (n. 390). 
 
 The heart is more perfecfi: interiorly according to discrete degrees (n. 201). 
 
 The will corresponds to the heart (n. 378). 
 
 The heart corresponds to love or good (n. 402). 
 
 In the Word, " heart" signilies the love of the will (n. 383). 
 Heat. — The heat which proceeds from the spiritual sun in its essence is love (n. 
 
 5.32,363)- 
 The first proceeding of love is heat (n. 95). 
 In the spiritual world there is continuous heat (n. 161). 
 The heat of the spiritual world in itself is alive, but the heat of the natural 
 
 world in itself is dead (n. 89). 
 The heat of the natural world can be vivified by the influx of heavenly heat 
 
 (n. 88). 
 Heat has existence not in love itself, but from love in the will and thence 
 
 in the body (n. 95). 
 Spiritual heat is the good of charity (n. 83, 84). It is obtained only by 
 
 shunning evils as sins (n. 246). 
 Vital heat, its origin (n. 379). 
 
 Heat corresponds to love (n. 32). (^4-^ a/so Contents, Part II.) 
 Heaven. — The whole heaven, and all things therein, look to one God (n. 25, 26). 
 The whole heaven in the aggregate resembles a single man (n. 2S8, 381). 
 Heaven is divided into regions and provinces according to the members, 
 
 viscera, and organs jf man (n. 288). 
 There are three heavens disposed according to discrete degrey;.s (n. 202,275). 
 
CONCERNING DIVINE LOVE. 227 
 
 The heavens ai-e divided into two kingdoms, the celestial and the spiritual 
 (n. 381). 
 Height. — In the Word, "height" signifies degrees of good and truth (n. 71). 
 
 The sun in the spiritual world appears in a mitldle altitude, why (n. 105). 
 Hell. — There are three hells, and they are distindl acconling to three degrees ol 
 height or depth opposite to the three heavens (n. 275). 
 The hells are not distant from men, but are about them, yea, within those 
 who are evil (n. 343). {See also n. 339, 341). 
 Hemispheres. — Hemispheres of the brain, why there are two (n. 3S4, 409). The 
 
 right is the receptacle of love, the left of wisdom (n. 432). 
 Herbs. — Poisonous herbs, etc., their origin (n. 338, 339, 341). 
 Hereditary evils. — Hereditary evils are from the fatlier, thus from grandfathers 
 and great-grandfathers, successively transmitted to offspring (n. 269). 
 Hereditary corruption cannot be put away unless the higher degrees are 
 opened, which are the receptacles of love and wisdom from the Lord (n. 
 432). 
 Heresy. — An abominable heresy (n. 130). 
 
 Every heresy is confirmed by its adherents (n. 297). 
 Higher. — In the Word, " higher" signifies inner (n. 206). 
 
 It is according to order for the higher to a6l upon the lower, and not the 
 
 reverse (n. 365). 
 "The Most High" signifies the inmost (n. 103) 
 
 The highest of successive order becomes the mnermost of simultaneous 
 order (n. 206). 
 Hours. — "Hours," in the Word, signify states (n. 73). 
 House. — By the house of the will is meant the whole man (n. 408). 
 Human Divine (n. 11, 12, 233). 
 
 In the trinity is called " the Son " (n. 146). 
 
 The Human Divine is the inmost in every created thing (n. 285). 
 The two Humans of the Lord (n. 221). 
 Humiliation. — Adoration and worship flow forth from humiliation (n, 335). 
 
 Ideas. — Spiritual and natural ideas (n. 7, 294, 306). 
 
 Spiritual idea derives nothing from space, but it derives its all from state. 
 
 In natural idea there is space, for it is formed out of such things as are 
 
 in the world (n. 7). 
 Natural and spiritual ideas differ according to degrees of height (n. 294). 
 In all the heavens there is no other idea of God than that He is a Man, 
 
 which is the same as the idea of a Human Divine (n. 11). 
 Every nation in the spiritual world has its place allotted in accordance with 
 
 its idea of God as a Man (n. 13). 
 Ideas of thought (n. i, 69, 71, 223, 224). 
 In the natural world man forms the ideas of his thought, and thereb]' his 
 
 understanding, from space and time (n. 69). 
 Ignorance. — Ignorance of the man of the church of what love and wisdom are 
 
 (n. 188). 
 Image. — The created universe, viewed as to uses, is the image of God (n. 298, 64). 
 Things created repeat in an image things that are in the Lord (n. 223). 
 In all forms of uses there is an image of creation (n. 313); and an image of 
 
 man (n. 317); and of the Infinite and the Eternal (n. 318). 
 All things of the created universe, viewed in reference to uses, represent 
 
 man in an image (n. 319). 
 The natural mind that is in evils and their falsities is a form and image of 
 
 hell (n. 273). _ 
 Countless things in the spiritual sun are presented as in an image in the 
 
 created universe (n. 155). 
 In Genesis, by the " image of God " is meant the Divine Wisdom (n. 358). 
 
228 ANGELIC WISDOM 
 
 Impure. — Impure things of the will in the understanding (n. 421). 
 Infinite. — God is infinite, not only because he is very Esse and Existere in itself, 
 but because in Him there are infinite things (n. 17). 
 An infinite without infinite things in it is infinite in name only {ib.'). 
 The infinite things in God-Man appear in heaven, in angel, and in man as 
 
 in a mirror (n. 19, 21). 
 In God-Man infinite things are one distinctly (n. 17-22). 
 Influx. — Influx is effecfled by correspondences, and it cannot be effedled by con- 
 tinuity (n. 88). 
 There is an unceasing influx out of the spiritual world into the natural (n. 
 
 340). 
 No physical influx into the spiritual operations of the soul is possible (n. 
 
 166). 
 There are two forms into which the operation by influx takes place, the 
 
 vegetable and the animal form (n. 346). 
 Influx of light into the three degrees of life in man that belong to his mind 
 
 (n. 245). 
 Mediate and immediate influx (n. 233 . 
 Innermost. — The innermost of simultaneous order is the highest of successive 
 
 order (n. 206). 
 Insects (n. 62, 341, 342). 
 
 Noxious insedls, whence their origin (n. 339, 342). 
 Wonderful things presented by the smallest insecfls (n. 352, 373). 
 Intelligence. — It is of intelligence to do good from an affedtion for truth (n. 427, 
 
 428). 
 Those who are in spiritual love have intelligence inscribed on their life (n. 
 
 428). 
 To think from causes is of intelligence (n. 202). 
 Intention. — The thought of the will is called intention (n. 215). 
 Interiors. — The interiors of the body correspond to its exteriors, through which 
 a6tions come forth (n. 219). 
 The interiors which are not open to view can in no way be discovered ex- 
 cept through a knowledge of degrees (n. 184). 
 Interiors when opened, interiors when closed (n. 138). 
 Interiors of the mind make one with interiors of the body (n. 137). 
 Internals. — (See Externals.) 
 
 Jehovah. — Jehovah is Esse itself, uncreate and infinite (n. 4). 
 
 God the Creator of the universe is called "Jehovah," which is from the 
 
 verb to be, because He alone is (n. 282, 100, 151). 
 In the New Testament, Jehovah is called "the Lord" (n. 282). 
 Judge. — Why it is said in the Word that "man shall be judged according to his 
 
 deeds" (n. 281). 
 Judgment. — By "righteousness and judgment," in the Word, are meant Divine 
 Love and Divine Wisdom (n. 38). [See Last Judgment.) 
 
 Kidneys, etc. — Why there are two (n. 384, 409). 
 
 Wonderful things and interior perfedlions of kidneys (n. 201). 
 Kingdoms. — Two kingdoms in the heavens, the celestial and the spiritual (n. loi, 
 232, 381). 
 The celestial kingdom is called heaven's cardiac kingdom, and the spiritual 
 
 is called heaven's pulmonic kingdom (n. 381). 
 To these is added a third, wherein are men in the world, and this is the 
 
 natural kingdom (n. 232). 
 Mineral, Vegetable, and Animal kingdoms (n. 61, 65, 313-316). 
 
COXliRNlNG DIVINE LOVE. 22y 
 
 Language. \ — Speech is from ti.e thought (n. 26). 
 
 Speech. j It is effeded by means of a lowest atmosphere which is called air (a. 
 
 Spiritual speech has nothing in common with natural speech (n. 163). 
 There is no word of spiritual language the same as any word of natural 
 
 language (n. 295). 
 Natural and spiritual speech communicate only by correspondence (n. 306). 
 Angelic speech (n. 26, 295). 
 Last Judgment. — Errors concerning it (n. 386). {See Judgment.) 
 Left. — In the angel and in the man all the left parts correspond to wisdom from 
 
 love, or to truth from good (n. 127, 384, 409). 
 Length. — "Length," in the Word, signifies the good of a thing (n. 71). 
 Z./ce.— Their origin (n. 338, 339, 342, 345). 
 
 Life. — Esse itself is called "Jehovah," and Life itself, or Life in itself (n. 4, 76). 
 Life is the Divine Essence (n. 35). 
 God alone is Life, and His life is Divine Love and Divine Wisdom (n. 363, 
 
 400) 
 Man's very life is love or will (n. 2, 3, 399). 
 Love and wisdom, and will and understanding therefrom, make the very 
 
 life of man (n. 363). 
 The life of man in its first principles is in the brains, and in its derivatives 
 
 in the body (n. 365). 
 Such as life is in its first principles such it is in the whole and in every part 
 
 (n. 366). 
 By means of first principles life is in the whole from eveiy part, and in 
 
 every part from the whole (n. 367). 
 Life a6ls into the natural according to any induced change of form (n. 166), 
 Man i; not life, but a recipient of life (n. 4). 
 Spiritual life is a life conformed to the Divine precepts (n. 248). 
 In the Word, by "life" is meant the Divine Love (n. 38). 
 Ligaments (n. 403, 408). 
 
 Light. — The light that proceeds from the spiritual sun in its essence is wisdom 
 (n. 5, 32, 363). 
 The first proceeding of wisdom is light (n. 95). 
 There is continuous light in the spiritual world (n. 161). 
 The light of the spiritual world in itself is alive, but the light of the natural 
 
 world in itself is dead (n. 89). 
 The light of the world can be illumined by the influx of heavenly light (n. 88). 
 Light has existence not in wisdom, but in the thought of the understand- 
 ing, and thence in the speech (n. 95). 
 The light of men is Divine truth (n. 383). 
 
 Spiritual light flows in with man through three degrees (n. 242-247). 
 Light corresponds to wisdom (n. 32). 
 Spiritual light is the truth of faith (n. 83, 84). 
 
 In the Word, by " light " is meant the Lord's Divine Wisdom (n. 38, 98). 
 {See also the Contents, Part II.) 
 Likeness. — Likeness between generals and particulars, or between greatest and 
 least (n. 227). 
 Resemblance of races to their first progenitors (n. 269). 
 In Genesis the Divine Love is meant by "the likeness of God " (n. 358). 
 Live. — Why all men, the good as well as the evil, live forever (n. 240). 
 
 To live, move, and be in God (n. 301). 
 Liver. — From sensation n.an knows nothing of his liver (n. 22). 
 
 Is more perfecfl interiorly according to discrete degrees (n. 201^. 
 Living. — What is living disposes what is dead in submission to itself, and forms it 
 for uses, which are its ends, but the reverse never occurs (n. 166). 
 One is said to be alive whose mind is a heaven (n. 276). 
 Locusts. — Their origin (n. 339, 345). 
 
230 ANGELIC WISDOM 
 
 Loins. — Why there are two (n. 384, 409). 
 
 Lord. — The Lord is Love itself because He is Life itself (n. 4-6). 
 He is Very Man (n. 11-13, 285). 
 
 He is the Very and Only God, who rules the universe (n. 103). 
 He alone is Heaven (n. 113-118). 
 
 He rose again with His whole body, differently from any man (n. 221). 
 When the Lord manifests Himself to the angels in person, He manifests 
 
 Himself as a Man, and this sometimes in the spiritual sun, and sometimes 
 
 out of it (n. 97). 
 The Lord is present with all, but with each according to reception (n. in, 
 
 124). 
 To be in the Lord is to perform the duties of one's calling sincerely, uprightly, 
 
 justly, and faithfully (n. 431). 
 {See the Contents. See also God and Jehovah.) 
 Love. — To feel the joy of another in oneself, that is loving ; but to feel one's own 
 
 joy in another, and not the other's joy in oneself is not loving (n. 47). 
 Love is the life of man (n. 1-3, 399). 
 It is the esse of life (n. 14, 358, 368). 
 The essence of all love consists in conjuncflion (n. 47). 
 The conjundtion of love is by reciprocation (n. 48). 
 Love consists in this, that its own should be another's (n. 47). 
 Love has use for an end, and intends it, and brings it forth by means of 
 
 wisdom (n. 297). 
 Love alone is like an esse without its existere (n. 139). 
 Love and wisdom are the real and acflual substance and form, which consti- 
 tute the subjecfi: itself ("n. 40, 224). 
 Celestial love is love to the Lord, or the love of good (n. 426, 427); those 
 
 who are in this love have wisdom inscribed on their life (n. 427, 428). 
 Love and wisdom are not abstracfi; things ; they are not possible outside of 
 
 their subjects, but are states of these (n. 209, 224). 
 Love to the Lord is nothing else than committing the precepts of the Word 
 
 to life, the sum of which is to shun evils because they are hellish and 
 
 devilish, and to do good because it is heavenly and divine (n. 237). 
 By this love is meant a love of doing uses (n. 426). {See also 141, 142, 427.) 
 Spiritual love is love towards the neighbor, and the love of truth (n. 426, 
 
 427) ; those who are in that love have intelligence inscribed on their life 
 
 (n. 427, 428). 
 Love towards the neighbor is a spiritual love of uses (n. 237) ; by that love 
 
 is meant a love of uses (n. 426). 
 Natural love is of sf If and of the world (n. 424, 416). 
 Natural love separate from spiritual love (n. 424). 
 The love of self and the love of the world are infernal loves (n. 396). 
 By creation they are heavenly, for they are loves of the natural man service 
 
 able to spiritual loves, as a foundation is to a house (n. 396). 
 Natural-spiritual love (n. 429). 
 Corporeal-natural love (n. 419). 
 Corporeal love (n. 424). 
 I^ve of ruling from love of self, and love of ruling from the love of use (n. 
 
 142, 424). [See aha Contents, Part V.) 
 Love and Wisdom. — There is a union of Love and Wisdom in every Divine work, 
 
 from which it has perpetuity, yea, its everlasting duration (n. 36). 
 Lower. — In the Word, "lower" signifies outer (n. 206). 
 Lowest. — The lowest in successive order becomes the outermost in simultaneous 
 
 order (n. 206). 
 In each kingdom of nature, the lowest things are for the use of the middle, 
 
 and the middle for the use of the highest (n. 65). 
 Lungs. — The lungs correspond to the understanding (n. 413) ; to wisdom or truth 
 
 (n. 402). 
 
CONCERNING DIVINE LOVE. 23* 
 
 The understanding corresponds to the lungs (n. 382, 383). 
 
 Particulars concerning the lungs (n. 413). 
 
 Are more perfeCl; interiorly according to discrete degrees (n. 201). 
 
 Why there are two lobes of the lungs (n. 384, 409). 
 
 {See Heart, Structure.) 
 
 Machiavelli. — Machiavelli and his followers (n. 267). 
 
 Malignity. — Malignity of evil increases according to the degree in which the spirit 
 
 ual mind is closed up (n. 269). 
 Man. — Man is a recipient nf life (n. 4, 68). 
 
 The conception of a man from his father is not a conception of life, but only 
 
 a conception of the first and purest form capable of receiving life (n. 6). 
 The nature of man's initial form by conception (n. 432). 
 A man is not a man from face and body, but from understanding and will 
 
 (n. 251). 
 Man is born an animal, but becomes a man (n. 270). 
 Every man as to the interiors of his mind is a spirit, and is in the spiritual 
 
 world in the midst of angels and spirits there (n. 90, 92). 
 The spirit of man is a man, because it is receptive of love and wisdom from 
 
 the Lord (n. 287). 
 There are in everj' man degrees of both kinds (n. 225, 236). 
 In the Lord the three degrees of height are infinite and uncreate, but in man 
 
 they are finite and created (n. 230-235). 
 A wave of effluvia constantly flows forth out of man (n. 293). 
 Man is a form of all uses, and all the uses in the created universe correspond 
 
 to those uses in him (n. 29S). 
 The spiritual man, the natural man, and the spiritual-natural man (n. 
 
 250-255). 
 The spiritual man is altogether disrin6l from the natural, and there is no other 
 
 communication between them than such as there is between cause and 
 
 effecfl (n. 251). 
 The natural man is a menial and servant, and the spiritual man is a master 
 
 and a lord (n. 249). 
 How man is distinguished from beasts (n. 247). 
 Because God is a Man He has a body and everything pertaining to it (n. 
 
 18). 
 {See also Contents, Parts IH. aizd V.) 
 Marriage. — Marriage between love and wisdom, between will and understanding, 
 
 and between good and truth (n. 402, 409, 410, 419). 
 Between celestial love and wisdom, and between spiritual love and intelli- 
 gence (n. 414, 423,427). 
 Marrow. — Spinal man-ow (n. 366). 
 Matter. — Its origin (n. 302, 305, 158, 311, 340). 
 
 In the substances and matters of which earths consist, there is nothing ol 
 
 the Divine in itself, but still they are from the Divine in itself (n. 305V 
 Means. — All the means by which man is enabled to attain good are provided (n. 
 
 425, 171)- 
 The end qualifies the means (n. 261). 
 Measure of time. — Whence derived (n. 73). ' 
 
 Mediations. — There are continual mediations from the first to outmosts, and 
 
 nothing can have existence except from what is prior to itself, and finally 
 
 from the first (n. 303). 
 Meditation. — Meditation is the thought of the spirit (n. 404). 
 Medulla oblongata. — Its composition (n. 366). 
 Medullary. — Medullary substance of the brain (n. 366). 
 Members. — Members, organs, and viscera of a man (n. 22, 370, 376, 377, 384 
 
 38s, 408). 
 
232 ANGELIC WISDOiM 
 
 Metals. — Tlieir composition (n. 190, 192, 207). 
 
 There are in them degrees of both kinds (n. 225). 
 
 They are more perfecl interiorly according to discrete degrees (n. 201; 
 
 A wave of effluvia constantly emanates from them (n. 293). 
 Microcosm. — Man in respect to his understanding and will may be called a woiiii 
 or microcosm (n. 251). 
 
 He was so designated by the ancients (n. 323). 
 
 At the present day it is not known why he was so called (n. 319). 
 Middle things. — Each and all things of the vegetable kingdom are middle things 
 
 (n. 65). [See Primes and Outmosts.) 
 Mind. — The mind of man consists of a will and an understanding (n. 239, 372, 
 
 387)- 
 The interiors of men which belong to their minds are separated by discrete 
 
 degrees (n. 186, 203). 
 Man has a natural mind, a spiritual mind, and a celestial mind (n. 239, 260). 
 The natural mind consists of spiritual substances, and at the same time o 
 
 natural substances (n. 257, 260, 270, 273). 
 It envelopes and encloses the spiritual mind and the celestial mind (n. 260). 
 It resides in the brains in its first principles (n. 273). 
 The mind impels the body and all its belongings at will (n. 387). 
 The natural mind in form or in image is a world, while the spiritual mind 
 
 in its form or image is a heaven (n. 270). 
 The spiritual mind derives its form from the substances of the spiritual world 
 
 only (n. 270). 
 The natural mind is coiled into gyres from right to left, but the spiritual 
 
 mind into gyres from left to right (n. 270). 
 The higher region of the natural mind is called the rational, and the lowest 
 region is called the sensual (n. 254). [See Con tenis. Part III. ai/dV.) 
 Mineral kingdom. — The fonns of the uses of this kingdom (n. 313). 
 
 The relation to man in respecl to each and all things of the mineral kingdoir 
 (n. 61). 
 Minerals. — Minerals are interiorly more perfecfl according to discrete degrees (n. 
 
 201). 
 Minute. — -There can be nothing so minute as not to have in it degrees of both 
 
 kinds (n. 223). 
 Misuse. — Misuse of rationality and freedom (n. 267). 
 
 Misuse of the capacity to raise the understanding above the love (n. 395) 
 Misuse of uses does not do away with use (n. 331). 
 Mites.— Their origin (n. 338, 339). 
 Il/loon. — What is meant by "the light of the moon being as the light of the sun " 
 
 (n- 233)- 
 Moral. — Things moral are not abstradl but are substances ; they are not possible 
 outside of subjecT;s which are substances, but are states of subjects, that 
 is, of substances (n. 209). 
 Morning. — In the Word, "morning" signifies the first state of the church (n. 73). 
 , AfofZ/s.— Their origin (n. 338, 339). 
 
 ' Motion. — Motion is produced by forces, and is the outmost degree of conatus ; 
 through motion, conatus exerts its power (n. 218). 
 In motion there is nothing essential except conatus (n. 197). 
 Living motion in man is acflion which is produced through living forces by 
 
 the will united to the understanding (n. 219). 
 Conatus, force, and motion are no otherwise conjoined than according to 
 discrete degrees, conjundlion of which is not by continuity, but by cor- 
 respondences (n. 218). {See Effort and Force.) 
 Cardiac and pulmonic motion (n. 381). 
 Muscle. — Its composition (n. 190, 192, 197). 
 
 Is more perfedl interiorly according to discrete degrees (n. 20O. 
 
CONXERXING DIVINE LOVE. 233 
 
 Nation. — Every nation in the spiritual world has its place allotted in accordance 
 
 with its idea of God as a Man (n. it,). 
 Natural. — All that springs forth and continues to exist from the sun of the natural 
 world is called natural (n. 159). 
 There does not exist a natural which does not derive its cause from the spini- 
 
 ual (n. 134). 
 The natural man (n. 251). 
 The spiritual-natural man (n. 429). 
 The sensual-natural man (n. 144, 162, 254). 
 How the natural man becomes spiritual (n. 24SJ 
 Natural mind. — {Sc-e Mind.) 
 Naturalism. — Its origin (n. 69). 
 Nature. — In itself is wholly inert (n. 166). 
 In itself it is dead (n. 159, 340). 
 
 In niaji and in animals it appears as if alive, because of the life which ac- 
 companies and actuates it (n. 159). 
 AU '^ings of nature are from love and wisdom (n. 46). 
 NaLjre contributes nothing whatever to the producflion of vegetables and 
 
 animals (n. 344). 
 Nature has produced and does produce nothing, but the Divine out of itself 
 
 and through the spiritual world produces all things (n. 349, 356). 
 To nature can be ascribed no more than this, that it serves the spiritual in 
 
 fixing those things which flow in unceasingly into nature (n. 344). 
 The folly of those who ascribe all things to nature (n. 162, 166^ ; their state 
 in the spiritual world (n. 357) ; some are excusable (n. 350). 
 Neck. — All fibres descend from the brains through the neck into the body, and 
 
 none ascend from the body through the neck to the brain (n. 365). 
 Negation. — The negation of God constitutes hell, and in the Christian world the 
 
 negation of the Divinity ot the Lord (n. 13). 
 Nerves. — Their composition (n. 190, 192, 366). 
 
 {See n. 197, 388.) 
 Newton. — His abhorrence of the idea of nothing applied to vacuum (n. 82). 
 Night. — In the Word, " night " signifies the end of the church (n. 73). 
 Noon. — In the Word, "noon" signifies the fulness of the church (n. 73). 
 North. — In the Word, "north" signifies wisdom in shade (n. 121). 
 
 In the spiritual world, those who are in a lower degree of wisdom dwell in 
 the north (n. 121). 
 Hose. — The nose corresponds to the perception of truth (n. 254). 
 
 The appearance is that the nose smells, but the understanding smells by 
 
 vrrtue of its perception (n. 363). 
 "Nostrils," in the Word, signify perception (n. 383). 
 Nothing. — To make anything out of nothing is a contradiction (n. 55, 283). 
 The universe was not created out of nothing (n. 283]. 
 In nothing no real activity of mind is possible (n. 82). 
 Nuptials. — What is understood by the nuptials of love and wisdom, or of the will 
 and understanding (n. 404). 
 
 Object. — The object of this work is to uncover causes, that efifecfts may be seen 
 
 from them (n. 188). 
 Objects. — In spiritual light the objecfls of thought are truths, and the objedls ol 
 sight are like those in the natural world, but correspondent to the thoughts 
 (n. 70). 
 Odors. — Etiecl which odors have on the blood (n. 420;. 
 Foul smells in the hells (n. 339, 341, 420). 
 Odors in the heavens (n. 420). 
 Omnipotence. — The omnipotence of God (n 9, 72, 221). 
 
2^4 ANGELIC WISDOM 
 
 Omnipresence. — The omnipresence of God (n. 7,9,21, 69, 71, 72J. 
 
 God is omnipresent, because He is not in space (n. 147). 
 Omniprovident. — It may be seen in a measure how God is able to be omniprow 
 
 dent (n. 21). 
 Omniscience. — Omniscience of God (n. 9, 21, 72). 
 
 One. — Love and wisdom proceed from the Lord as one, but are not received as 
 one by the angels (n. 125). 
 The heat and light in proceeding from the Lord are one (n. 99). {See Dis- 
 tinctly One.) 
 Only. — That is called the Only from which everything else proceeds (n. 45). 
 
 In all things the first is solely supreme in the subsequent things, yea, it « 
 the sole thing in them (n. 197). 
 Operation. — Operation by influx into vegetable and animal fonns (n. 346). 
 Order. — Successive and simultaneous order of discrete degrees (n. 205-208). 
 Organic. — Organic substance (n. 191, 192, 197, 200). 
 
 Organic forms (n. 208). 
 Organization. — Organization of the will and understanding (n. 373). 
 Organs. — Their composition (n. 190). 
 Organs of sense (n. 366, 407). 
 Organs of motion (11. 366). 
 
 {See n. 207, 370, 376, 377, 384, 385, 400, 401, 408, 410.) 
 
 Origin. — Origin of man (n. 346) ; of the affedlions and thoughts (n. 33) ; of evil 
 
 (n. 264-270) ; of vital heat (n. 379); of animals and vegetables (n. 339, 
 
 340, 346) ; of animalcules and noxious inserts (n, 342) ; of substance 
 
 and matter (n. 302); of earths (n. 302—306). 
 
 Outermost. — The outermost of simultaneous order is the lowest of successive 
 
 order (n. 206). 
 Outmost. — The outmost of each series, that is to say, use, adlion, work, and doing, 
 is the complex and containant of all the prior (n. 215). 
 Every outmost consists of things prior, and these of their primes (n. 208). 
 Every outmost is sheathed about and thereby rendered distinct from its things 
 
 prior (n. 278). 
 In every outmost there are discrete degrees in simultaneous order (n. 207, 
 
 208). 
 The degrees of height are in fulness and in power in their outmost degree 
 
 (n. 217-221). 
 The lowest spiritual separated from what is above it produces evil uses (n. 
 
 345)- 
 All things of the mineral kingdom are outmost things (n. 65). 
 
 Icreeci, Owls. \ -^^"^'^ °"g'" ("' 339)- 
 
 Pairs. — Why with man there are pairs in all the things of his body (n, 127, 384 
 
 409). 
 Pancreas. — From sensation man knows nothing of the pancreas (n. 22). 
 
 It is more perfedl interiorly according to discrete degrees (n. 201). 
 Parallelism. — Parallelism between the vegetation of a tree and the vivification 
 of man (n. 316). 
 
 Between spiritual and natural uses (n. 333). 
 Peace. — The state of peace corresponds to spring-time on earth (n. 105). 
 Perceive. — To perceive as our own what is of the Lord (n. 115, 116). 
 Perception. — Perception pertains to wisdom (n. 363). 
 
 Common perception (n. 365). 
 
 It comes by influx from heaven (n. 361). 
 
 Why many of the learned have destroyed their common perception (n. 361;. 
 
 No man of sound reascjn ever lacks perception of truth so long as he has 
 an affedUon for understanding truth (n. 404). 
 
CONCERNING DIVINE LOVE. 235 
 
 The perception of truth springs from an afre(flion for understanding (n. 404). 
 Perceptions are substances and forms, and not entities abstradled from sub- 
 stance and form (n. 42). 
 Perceptions flow in out of the spiritual world, yet are received, not by the 
 understanding, but by love according to its affe6lions in the understanding 
 (n. 410). (See Affections and Thoughts.) 
 Perfection. — Perfection itself is in the Lord and from Him in the spiritual sin 
 (n. 204). 
 All perfections increase and ascend along with degrees and according ta 
 
 degrees (n. 199-204). 
 Perfection of forces is perfecflion of all things which are adluated and moved 
 
 by life, in which, however, there is no life (n. 2co). 
 Perfection of life is perfecl;ion of will and understanding (n. 200). 
 Perfection of forms and perfedtion of forces make one (n. 200). 
 Perfection of the universe, whence it comes (n. 227). 
 Peritoneum. — Its relation to the lungs (n. 408). 
 Perpetuity. — The perpetuity of every Divine work is from the union of love and 
 
 wisdom (n. 36). 
 Pleura. — Its relation to the heart and lungs (n. 384, 402, 403). 
 Plurality. — A plurality of Gods impossible (n. 27). 
 Poisons. — Their origin (n. 339). 
 Pollution. — All pollution of man is effected by means of falsities that are opposite 
 
 to the truths of wisdom (n. 420). 
 Preacher.'— AS&ciQA by zeal (n. 148). 
 
 Presence. — Presence of the Lord, how He is everywhere (n. 299). 
 Presence of angels, how it is realized (n. 291). 
 
 Man is able by means of thought to be present as it were elsewhere, in any 
 place however remote (n. 285). 
 Primitive. — The primitive of man is seed from the father, by which conception Is 
 effected (n. 432). 
 What it is in the womb after conception (n. 432). 
 Principles. — First principles in man are the receptacles of love and wisdom (n. 
 
 369)- 
 By life in first principles is meant the will and the understanding (n. 365). 
 Will and understanding are in their first principles in the brains (n. 365, 
 
 387, 403). 
 Such as life is in first principles such it is in the whole and in every part (n. 
 
 366). 
 By means of first principles life is in the whole from eveiy part, and in every 
 
 part from the whole (n. 367). 
 First principles in the brain which appear like glands, the multitude of them 
 compared to the multitude of stars (n. 366, 373). 
 Prior things. — Prior things consist of their primes (n. 20S). 
 They are more perfe6t than posterior things (n. 204). 
 
 From prior things posterior things can be seen, but not the reverse (n, 119). 
 Proceeding. — The first proceeding from the Lord's Love and Wisdom is that fire- 
 like spiritual [substance] which appears before the angels as a sun (n. 
 97, 152, 290, 300). 
 Proceeding Divine. — The Proceeding Divine in the trinUy is called the "Holy 
 Spirit " (n. 146). 
 What the Proceeding Divine or the Holy Spirit is (n. 146-150). 
 Production. — Production of seed was the first production from the earths (n. 312)^ 
 Progression. — The progression of all things in the universe from firsts to outmosts, 
 
 and from outmosts to firsts (n. 304, 314, 316). 
 Propagation. — Propagation of subjecfls of the vegetable ancl animal kingdoms (n. 
 
 347); 
 Provinces. — The whole angelic heaven is divided into regions and provinces, 
 according to the members, viscera, and organs of man (n. 288). 
 
236 ANGELIC WISDOM 
 
 Pulmonary pipes. — Their existence in minute insecfis 'n. 373). 
 Pulmonic /cingdom. — The ])uhnonic kingdom of heaven is that where wisdom pre- 
 dominates (n. 381). 
 In it are those who are in love towards their neighbor (n. 428). (St'e alsu 
 n. 391, 392.) 
 Pulse.— {See n. 37IS.) 
 
 Man's spirit as well as his body has pulse and respiration, and these llow 
 
 into the pulse and lespiration of the body, and produce them (n. 390, 391 j, 
 
 there is a correspondence between them (n. 390). 
 
 Purification. — Purification of the love in the understanding, how it is efFecled (n. 
 
 419, 420). 
 
 All purification of a man is effe(fi:ed by means of the truths of wisdom (n. 
 
 420). 
 Purification of the blood (n. 420, 423). 
 
 Quality, — That which is not in a form has no quality, and what has no quality 
 
 is not anything (n. 15, 223). 
 <?tfa/'/ers.— Quarters in the spiritual world (n. 119-128). 
 
 The quarters in that world are not determined from the south, as in the 
 
 natural world, but from the east (n. 120, 132) ; they are not determined 
 
 by the sun of the spiritual world, but by the inhabitants there (n. I20j, 
 
 according to their reception of love and wisdom (n. 124-128, 132). 
 
 The variety of reception of love and wisdom gives rise to the quarters in 
 
 the spiritual world (n. 126). 
 Man as to his spirit is in some quarter of the spiritual world, whatever 
 quarter of the natural world he may be in (n. 126). 
 
 Ramifications. — Ramifications of the bronchial tubes of the lungs (n. 405, 412) 
 They correspond to the perceptions and thoughts from the affedlions for 
 truth (n. 405). 
 Rationality. — Rationality is the capacity by which man is able to understand what 
 truth is and what good is ; it is a capacity of the understanding (n. 240, 
 264, 413, 425); it is with every man by creation, consequently by birth, 
 and united with freedom distinguishes him from the beasts (n. 264,413). 
 A bad man enjoys this capacity equally with a good man (n. 266). It is 
 never taken away from man (n. 247, 258, 264). It does not exist with 
 a man until his natural mind matures (n. 266). It may be absent when 
 the externals have been injured by accident (n. 259). 
 The rational power to think what is false is irrational (n. 425). 
 Rational. — The rational of man is the height of the understanding (n. 237, 254). 
 Man's rational is in appearance as if it were of three degrees (n. 258). 
 The rational man is he who is in natural and in spiritual love both at once 
 
 (n.416). 
 Man can become rational, by elevation, even to the third degree (n. 258). 
 How the rational is perfedled (n. 332). 
 
 The rational is the higher region of the natural degree (n. 254). 
 ffa/s.— Their origin (n. 339, 341). 
 Reaction. — -In everything created by God there is rea6i:ion (n. 68, 260). 
 
 Readlion is caused by the a6lion of life (n. 68). {See Action.) 
 Reason. — All things of .luman reason join and as it were centre in this, that there 
 is one God (n. 23). 
 Human reason, on what it depends (n. 23). 
 Human reason is such as to be unwilling to yield assent unless it sees a 
 
 thing from its cause (n. 291). 
 How reason becomes unsound (n. 23). 
 Receive. — To receive more of heat than of light, and conversely (n. 101). 
 
CONCERNING DIVINE LOVE. 237 
 
 Man is able to receive wisdom even to the third degree, but not love, un- 
 less he shuns evils as sins and looks to the Lord (n. 242). 
 fieceptac/es. — {See n. 191, 223.) 
 
 Two receptacles and habitations for Himself, called will and understanding, 
 are created and formed by the Lord in man ; the will for His Divine 
 Love, and the understanding for His Divine Wisdom (n. 358-361 
 364,410). 
 Divine Love and Wisdom received in three degrees (n. 242). 
 Reception. — Reception of the Divine Good and the Divine Truth is according to 
 man's application of the laws of order, which are divine truths (n. 57). 
 Recipients of life. — Angels and men arc such (n.4-6). 
 
 Man is a recipient in the degree in which he is afifedled by those things 
 
 which are from God, and thinks from that affection (11. 33). 
 ;V11 things in the created universe are recipients of the Divine Love and 
 the Divine Wisdom of God-Man (n. 55-60). 
 Reciprocation. — Reciprocation is necessary that there may be conjuncflion (n. 
 115,170). 
 What gives the ability to reciprocate (n. 116). 
 
 Reciprocal conjun6lion of love and wisdom; of the will and understand- 
 ing; of good and truth (n. 385, 410). 
 These reciprocal conjunctions are from the love (n. 411). 
 Red. — Red corresponds to love (n. 380). 
 
 Reflection. — Reflecftion pertains to wisdom or the understanding (n. 363). 
 Reformation. — Reformation and regeneration are effecfted through the reception 
 of love and wisdom from the Lord, and then through the opening of 
 interior degrees of the mind in their order (n. 187, 263). 
 Regeneration (see Reformation). — To be regenerated is from being natural to 
 
 become spiritual (n.425). 
 Relation. — There is a general relation of all things to God, as well as the par- 
 ticular relation to man (n. 64). 
 The relation to man in each and all things of the animal, vegetable, and 
 mineral kingdoms (n. 61). 
 Religion. — Those who have confirmed the falsities of their religion continue in 
 
 the same after their life in the world (n. 268). 
 Representation. — Angelic representation of the correspondence of the will and 
 
 understanding with the heart and lungs (n. 376). 
 Respiration. — How effecfted (n. 176, 412). 
 
 Man has a twofold respiration, one of the spirit, the other of the body; 
 
 on what they each depend (n. 412, 417). 
 The respiration of the spirit in man flows into the respiration of the body, 
 and produces it (n. 390, 391). There is a correspondence between 
 them (n. 390). These two respirations may be separated, and may be 
 conjoined (n. 415, 417). 
 Thought produces respiration (n.412). 
 Angels and spirits breathe just as men do (n. 176, 391). 
 The respirations of the lungs correspond to the perceptions and the thoughts 
 of the understanding (n. 420). 
 Resurrection. — The Lord rose again with the whole body, differently from man 
 
 (n. 221). 
 Return. — Return of all things to the Creator (n. 167-172). 
 
 Revelation. — Every man is taught respecfting the Divine precepts, not by imme- 
 diate revelation, but by others who know them from religion (n, 249). 
 Ribs. — Their relation to the lungs (n. 403, 408). 
 Rigtit. — The " right hand," in the Word, signifies superior power (n. 220). 
 
 " Sitting at the right hand of the power and might of God " signifies to 
 
 have all power (n. 221). 
 In angel and man the right parts correspond to love from which is wisdom 
 or to good from which is truth (n. 127, 384, 409). 
 
238 ANGELIC WISDOM 
 
 Satan. — The love of possessing the goods of others by every evil device is 
 
 called " Satan" (n. 273). 
 Cunning villanies and subtleties are the " satanic crew" (n. 273). {See 
 
 Devil.) 
 Scorpions. — Their origin (n. 339, 341). 
 Seasons. — Tl- e four seasons of the year, in the Word, signify states of the church 
 
 (n.73)- 
 See. — An angel can see God both within himself and also without himself (n. ' 
 
 130). 
 
 No one while he is in evil can see good, but he who is in good can see 
 evil (n. 271). 
 
 When man thinks from wisdom he sees things as it were in light (n. 95). • 
 
 Why those who are in the one world cannot see those who are in the other • 
 world (n. 91). 
 
 To see from effects only is to see from fallacies (n. 1S7). 
 
 Seeing is predicated of the understanding (n. 363). 
 Seed. — The seed which is from the father is the first receptacle of life, but such 
 a receptacle as it was with the father (n. 269). 
 
 The produdlion of seeds was the first production from the earths while 
 they were still new (n. 312). 
 
 In seeds there is an endeavor to multiply and to frudtify themselves infi- 
 nitely and eternally (n. 60). 
 
 Interiorly they are more perfecfl according to discrete degrees (n. 20I). 
 Selfhood. — The angel's selfhood, like man's, is evil (n. 114). 
 
 What is man's own stops influx and reception, and hardens and shuts u^ 
 the heart (n. 336). 
 Sensations. — Sensations are not things abstradl from the organs of sensatioi 
 (n. 210). 
 
 Sensations are ultimately derived from love and wisdom (n. 363). 
 Sense. — Sense is an affedling of the substance and form of the organ (n. 41). 
 
 The affedling of the substance and form which causes sense is not a some- 
 thing separate from the sul^jedl, but only causes a change in it, the 
 subjedl remaining the subjedl; then as l^efore and afterwards (n. 41). 
 
 The external senses of the body communicate immediately through fibres 
 with the brains, and derive therefrom their sensitive and active life 
 
 ("•365)- . , , . „ 
 
 All the bodily senses derive their perception from the mmd's perception 
 
 (n. 406). 
 Sensual. — Sensual men are the lowest natural men, who are incapable of think- 
 ing above the appearances and fallacies of the bodily senses (n. 249). 
 The sensual is the lowest region of the natural degree (n. 254). 
 Series. — One thing is from another in a threefold series (n. 212). The outmost 
 of each series is the complex and containant of all the prior (n. 215). 
 5er/?e/jfS.— Their origin (n. 339, 341). 
 Sight. — Slight is possible only by means of an atmosphere purer than air (n. 
 
 176). 
 Sight is not a something volatile flowing from its organ, but is the organ 
 
 considered in its substance and form; when this is alTecfted sensation 
 
 is produced (n. 41). 
 Sight is in the eye which is the subjecfl, and is an affeding of the subje<a 
 
 (n. 41). 
 Sight does not go out from the eye to the objecT;, but the image of the ob- 
 
 jedl enters the eye, and affedls its substance and form (n. 41). 
 The sense of sight communicates immediately through fibres with the 
 
 brain, and derives therefrom its sensitive and acftive life (n. 365). 
 The grossness of bodily sight (n. 352). (See Sense.) 
 Simple.— The simple see more clearly what is good and true than those who 
 
 think themselves their superiors in wisdom (n. 361). 
 
COXCERXIXG DIVINE LOVE. 239 
 
 Simples. — Simples are more perfecfl than composites, because they are more 
 naked and less covered over with substances and matters devoid of 
 life (n. 204). 
 The more simple anything simple is the more exempt from injury it is, 
 
 because it is more perfe6l (n. 204). 
 Without such pre-eminent perfecl;ion in things simple, neither man nor 
 any kind of animal could have come into existence from seed and 
 could afterwards continue to exist : nor could the seeds of trees and 
 shrubs vegetate and bear fruit (n. 204). 
 Sirens. — Their fantastic beauty (n. 424). 
 Skin. — The skin by which man is enveloped is the subjedt of touch (n. 41). 
 
 The substance and form of the skin cause it to feel whatever is applied 
 to it (n. 41). 
 Steep. — In sleep the lapse of time is not noticed (n. 74). 
 
 What becomes of conatus and forces in man during sleep (n. 219). 
 Sloane, Sir Hans (n. 344). 
 Small. — There is nothing so small that has not in it degrees of both kinds 
 
 <n. 223). 
 Smell. — The sense of smell is in the nostrils, and is an affecfking of the nostrils 
 by odoriferous particles touching them (n. 41). 
 The smell is not a something volatile flowing from its organ, but is the 
 organ considered in its substance and form; and when the organ is 
 afiTedled sensation is produced (n. 41). 
 The sense of smell communicates immediately through fibres with the 
 
 brains, and derives therefrom its sensitive and active life (n. 365). 
 To smell is predicated of perception (n. 363). {See Sense.) 
 Societies. — In heaven, societies are divided according to all the differences of 
 heavenly love (n. 141). 
 Angelic societies are countless and in the same order as the glands of 
 the brain (n. 366). 
 Soul. — The soul in its very esse is love and wisdom in man from the Lord 
 (n. 395,398). 
 There can be no soul apart from its boJy, nor body apart from its soul 
 
 (n. 14). 
 Every man's soul is in a spiritual body aftei it has cast off the material cov- 
 erings which it caried about in the world (n. 14). 
 Fruitle.--s researches of the learned into the operations of the soul in the 
 
 body (n. 394). 
 How the soul acls upon the body and effects all its operations (n. 398—431). 
 Soul of beasts (n. 346). 
 
 " Soul," in the Word, signifies the understanding, also the wisdom of the 
 understanding (n. 383). 
 Sound. — Sound which is articulated into words all comes forth from the lungs 
 through the trachea and epiglottis (n. 382). 
 The angels recognize a man's love from his tone in speaking, his wisdom 
 from articulation, and his knowledge from the meaning of the words (n. 
 280). 
 Beasts utter sounds in accordance with the knowledge pertaining to their 
 love (n. 255). 
 South. — In the Word, "south" signifies wisdom in light (n. 121). 
 
 In the spiritual world those in a higher degree of wisdom dwell in the south 
 (n. 121). 
 Space. — Space is a property of nature (n. 69, 70). 
 
 Space is in each and all things in the world as seen by the eye (n. 7). 
 In the spiritual world there appear to be spaces, yet they are only appear- 
 ances (n. 7). Spaces there are not constant as in the natural world, but 
 are subjedl to change according to states of life (n. 70). 
 
2^0 ANGELIC WISDOM 
 
 States of love correspond to space (n. 70). 
 Space is in natural, but not in spiritual ideas (n. 7, in). 
 To think according to space concerning God is to think concerning the ex- 
 panse of nature (n. 9). 
 The Lord cannot advance through spaces, but is present with each one ac- 
 cording to reception (n. iii). 
 (See Time.) 
 Speaking. — Speaking by degrees is abstradl (n. 196). 
 Speech. — {See Language.) 
 Sphere. — Encompassing sphere (n. 291). 
 
 Every one in the spiritual world is encompassed by a sphere consisting of 
 
 substances set free and separated from his body (n. 292). 
 A sphere flows forth from all things that appear in that world (n. 293). 
 The sphere of affedlions and of thoughts therefrom, which encompasses each 
 angel, manifests his presence to others far and near (n. 291). 
 Spiders. — Their origin (n. 339). 
 Spiral. — The contraction of the spiritual degree is like the turning back of a spiral 
 
 in the opposite dii-e(ftion (n. 254, 263). 
 Spirit. — Man in the world of spirits is called an angelic spirit if he is preparing 
 for heaven, an infernal spirit if he is prepaiing for hell (n. 140). 
 In the Word, '-spirit" signifies the undei-standing and the wisdom of the 
 
 understanding (n. 383). 
 Corporeal spirits (n. 424). 
 Animal spirit, what it is (n. 423). 
 
 The Holy Spirit is the Truth itself which proceeds from the Lord (n. 149). 
 The Holy Spirit is the Lord, and not a God who is a person by Himself 
 
 (n-359)- 
 
 In the Word, the " Holy Spirit " and " Spirit of God" signify Divine Wis- 
 dom, and therefore Divine Truth which is the light of men (n. 383, 149). 
 Spiritual. — The heat and light which proceed from the Lord as a sun are espe 
 cially called the spiritual (n. 100). 
 
 The spiritual flows down from its sun, even to the outmosts of nature, 
 through three degrees (n. 345). 
 
 The lowest spiritual or spiritual-natural can be separated from its higher 
 parts (n. 345). 
 
 Evil uses are effecfted on the earth by the lowest spiritual separated from 
 what is above it (n. 345). 
 
 The spiritual impels nature to a(ft, as what is living impels what is dead 
 (n. 340). It produces the forms of vegetables and animals, filling them 
 with matters from the earth, that they may become fixed and enduring 
 (n. 340). 
 
 The spiritual furnishes the soul, and the material the body (n. 343). 
 
 What the spiritual and what the natural man is (n. 251). 
 
 Things spiritual are substances, and not abstratfi:; they are not possible out 
 side of subjecfls which are substances, but are states of subjecfts, that is, 
 substances (n. 209). 
 Spiritual Fire. — That fire-like spiritual [substance] which appears before the an- 
 gels as a sun, is the first proceeding from the Lord's Love and Wisdom 
 (n. 97). 
 Spleen. — From sensation alone man knows nothing of the spleen (n. 22). 
 Spring. — In the Word, " sjmng" signifies the first state of the church (n. 73) 
 
 There is a pei^petual sjiring in all the angelic heavens (n. 105). 
 
 Spring-time corres]ionds to a state of peace (n 105). 
 State. — Stale is predicated of love, of life, of wisdom, of afifecftions, of joys there 
 from, and in general, of good and truth (n. 7). 
 
 fn ani^clic ideas of thought, instead of sj^ace and time there are States of 
 life; instead of sj.nce-, such things a-; have reference to states of love- 
 
CONCERNING DIVINE LOVE. 24I 
 
 and instead of times, such things as have reference to states of wisdom 
 (n. 70). 
 Living and dead states (n. 161). 
 Sta/ks. — Stalks, in the fomis of the vegetable kingdom, are their outmosts. Clothed 
 with layers of bark they represent the globe clothed with earths (n. 314). 
 Sternum. — Its relation to the lungs (n. 40S). 
 
 Stomach. — From sensation alone man knows nothing of the innumerable tilings 
 which compose his stomach (n. 22). 
 In what way the stomach is connecfled with the lungs (n. 408). 
 Stones. — Their composition (n. 190, 192, 207). 
 
 There are in them degrees of both kinds (n. 225). 
 They are interiorly more perfect according to discrete degrees (n. 201). 
 A wave of effluvia is constantly flowing forth from stones (n. 293). 
 Striata Corpora. — {Sec^ n. 366.) 
 
 Structure. — Stru(fture of the lungs (n. 405, 412, 417). 
 Subject — A subject has substantial existence (n. 373). 
 
 Men are subjecfls which can be recipients of the Di%ane Love and Wisdom 
 
 as of themselves (n. 170). 
 That which men think of outside of a subje6l as something hovering or float- 
 ing is only an appearance of the state of the subjecft in itself (n. 40-42). 
 Subsistence. — The subsistence of the universe and of all things belonging to it is 
 from the spiritual sun. Subsistence is perpetual existence (n. 152, 153). 
 Substance. — The substance that is substance in itself is the sole substance (n. 197, 
 300). 
 Substance in it-elf is the Divine Love (n. 44-46). 
 All things have been created out of a substance which is substance in itseli 
 
 . (n. 283). 
 Spiritual substances become substances at rest, and in the natural world 
 
 tixed substances called matters (n. 302). 
 Substances of which the earths consist (n. 305, 306, 310). 
 Spiritual and natural substances of which the natural mind consists (n. 257, 
 
 38S). 
 Organic substances which are the receptacles and abodes of the thoughts 
 
 and affecflions in the brains (n. 191, 192, 197). 
 Substance is not possible apart from form (n. 209, 229). 
 Substance and form (n. 41). 
 Substantiated. — Substantiated or composite things do not arise out of a substance 
 
 so simple that it is not a form from lesser forms (n. 229). 
 Suffocation. ) — State of the heart and lungs during suffocation and in swoons 
 Swooning. \ (n.407). 
 Summer. — In the Word, " summer" signifies a state of fulness of the church (n. 
 
 73)- 
 >. un. — There are two suns through which all things have been created by the Lord, 
 
 the sun of the spiritual world and the sun of the natural world (n. 153). 
 The spiritual sun is not the Lord Himself, but is the Divine Love and Wis- 
 dom pi-oceeding from Him (n. 86, 93, 97, 290, 291, 151-156). 
 The sun of the natural world is pure fire from which everything of life has 
 
 been withdrawn ; but the sun of the spiritual world is fire in which there 
 
 is Divine life (n. 89, 157). 
 The spiritual sun is the one only substance from which all things are (nJ 
 
 300). It appears in heaven at a middle altitude (n. 103-107). 
 In the Word, the "sun" signifies the Lord as to Divine Love and Divine 
 
 Wisdom together (n. 98). 
 (See Contents, Part II.) 
 Swammerdam. — (See n. 351.) 
 Swedenborg. — The sight of his spirit was opened, that he might see the things 
 
 which are in the spiritual world, and aftenvards describe that world 
 
 (n. 85, 355^- 
 
242 ANGELIC WISDOM 
 
 He saw the Lord aj a sun (n. 131). 
 
 An entire society of heaven appeared to him as one angel-man (n. 79). 
 He was raised up into heaven to the angels, and was then in the spirit out 
 side the body (n. 391, 394). 
 Swine. — Their origm (n. 339). 
 
 Systole. — The motions of the heart, systolic and diastolic, change and vary ac- 
 cording to the affecftions of each man's love (n. 378). 
 
 Taste. — Taste is an affec5ling of the substance and form of the tongue; the 
 
 tongue is the subject (n. 41). 
 Taste is not a something volatile flowing from its organ, but is the organ 
 
 itself considered in its substance and form, and when the organ is affe(5led 
 
 sensation is produced (n. 41). 
 The sense of taste communicates immediately by fibres with the brains, and 
 
 derives therefrom its sensitive and acflive life (n. 365). (See Sense.) 
 Tasting is predicated of perception (n. 363). 
 Tendons. — Their origin (n. 304). 
 Think. — To think froin causes and ends is a mark of higher wisdom, but to think 
 
 of these is a mark of lower wisdom. To think from ends is of wisdom ; 
 
 to think from causes is of intelligence ; and to think from eff"e(fls is of 
 
 knowledge (n. 202). 
 Thinking sensually and materially, is thinking in nature from nature, anr* 
 
 not above nature (n. 351). 
 T/iorax. — {See n. 403.) 
 Thouglit. — Thought is not possible except by means of an atmosphere purer tha» 
 
 air (n. 176). 
 Thought is nothing but internal sight (n. 404). 
 It pertains to wisdom and the understanding (n. 363). 
 Inmost thought, which is the perception of ends, is the first efTedt of life (n. 2) 
 All thoughts with man arise from Divine Wisdom (n. 33). 
 Affe(ftions and thoughts are substances and forms, and not entities abstracfted 
 
 from a real and a(fi:ual subatance and form (n. 42, 316). 
 Spiritual thought has nothing in common with natural thought (n. 163). 
 Thought from the eye closes the understanding, but thought from the un- 
 derstanding opens the eye (n. 46). 
 The affedion which is of love produces thought, and thought produces 
 
 respiration (n. 412). 
 Thought flows into the lungs, and through the lungs into speech (n. 391J. 
 Thought corresponds to the respiration of the lungs (n. 383). 
 {See Affection.) 
 Tigers. — Their origin (n. 339). 
 Time. — Time is proper to nature (n. 69, 73, 161). 
 Measures of time (n. 73). 
 In the spiritual world the progressions of life appear to be in time ; but since 
 
 state there determines time, time is only an appearance (n. 73). 
 Time there is nothing but quality of state. Times in the spiritual world are 
 
 not constant as in the natural world, but are subjedl to change according 
 
 to the states of life (n. 70). 
 Times there have relation to states of wisdom (n. 70). 
 It makes one with thought from affedlion (n. 74). 
 {See Space.) 
 Tongue. — The appearance is that the tongue tastes, but the understanding tastei 
 
 by virtue of its perception (n. 363). 
 From sensation alone man knows nothing of the innumerable things in his 
 
 tongue (n. 22). 
 It is interiorly more perfedl according to discrete degrees (n. 201). 
 Touch. — The sense of touch is not in Ihe th'wj;ii which are apjilied, but in the sub- 
 
CONCERNING DIVINE LOVE. 243 
 
 stance and form of the skin which are the subjedl ; the sense itself is 
 nothing but an affecting of the subjecft by the things applied (n. 41). 
 Ihe sense of toucli communicates immediately througli fibres with the brains, 
 
 and derives therefrom its sensitive and acflive life (n. 365). 
 Touching with the hand signifies communicating (n. 220). [See Sense.) 
 Trof^ea. — [See n. 382, 408.) 
 rra/js/n/ss/o/?.— Transmission of the love of evil from parents to their offspring 
 
 (n. 269). 
 Transparent. — The forms receptive of heat and light in man are transparent from 
 birth, lilce crystal glass (n. 245, 255); they transmit spiritual light aj 
 crystal glass transmits natural light (n. 245). 
 Trees and Shrubs. — How they are produced (n. 346). 
 There are in them degi-ees of both kinds (n. 225). 
 A wave of eftluvia is constantly flowing forth out of them (n. 293). 
 Trine. — In every thing of which anything can be predicated there is the trine 
 
 which is called end, cause, and effecfl (n. 209, 154, 167-172, 296—301). 
 Trinity. — The trinity in the Lord is called Father, Son, and Holy Spirit ; the 
 Divine from which [Creative Divine] is called the Father; the Humaa 
 Divine the Son ; and the Proceeding Divine, the Holy Spirit (n. 146). 
 Truth. — Everything that proceeds from wisdom is called truth (n. 31). 
 
 Truth is nothing else than a form of affeeftion, that is, of love (n. 411). 
 Truth is of the understanding (n. 406, 410). 
 All truths are of spiritual light (n. 253). 
 Truths. — Apparent truths are appearances according to which every one may 
 think and speak ; but when they are accepted as real truths, then appa- 
 rent truths become falsities and fallacies (n. 108). 
 Turn. — Angels turn their faces constantly to the Lord (n. 129-134); all their 
 interiors both of mind and body are turned to the Lord as a sun 
 
 (n- 135-139)- 
 Every spirit, whatever his quality, turns to his ruling love (n. 140-145). 
 
 Tyre. — " Tyre," in the Word, signifies the church as to knowledges of good and 
 truth (n. 325). 
 
 Understanding. — The understanding is the receptacle of wisdom (n. 360); of in- 
 telligence (n. 430). It has an organic form, or a form organized out of 
 the purest substances (n. 373). It is the light by which the love sees 
 (n. 406, 96). It can be in spiritual light even where the will is not in 
 spiritual heat. It does not lead the will, but simply teaches and shows 
 the way (n. 244). It does not conjoin itself to the will, but the will 
 conjoins itself to the understanding (n. 410). It corresponds to the lungs 
 (n. 3S2-384). [See Will and Thought.) 
 Union. — Union of love with wisdom, and of wisdom with love (n. 35-37). 
 Of spiritual heat with spiritual light, and conversely (n. 99). 
 Reciprocal union causes oneness (n. 35). 
 Uniting. — Uniting of two into one, whence it is (n. 15). 
 Universal. — The universal of all things is Love and Wisdom (n. 28). 
 Universe. — The universe in general is divided into two worlds, the spiritual and 
 the natural (n. 163). 
 The universe regarded as to uses is an image of God (n. 64, 169). 
 All things in the universe are recipients of the Divine Love and the Divine 
 
 Wisdom of God-Man (n. 55). 
 There is a correspondence of each and every thing which has existence 
 
 in the universe with each and every thing of man (n. 52). 
 [See Contents, Part IV.) 
 Ureters. — Why they are in pairs (n. 384). 
 
 Uses. — Those things are called uses which from the Lord are by creation in ordei 
 (n. 298, 307,316, 335,336). 
 
244 ANGELIC WISDOM 
 
 All uses, as ends of creation, are in forms (n. 307). 
 
 Use is like a soul, and its form is like a body (n. 310). 
 
 Use has relation to good, and its form to truth (n. 409). 
 
 All uses are brought forth by the Lord out of outmosts (n. 310). 
 
 All the uses in the created universe correspond to uses in man (n. 29S). 
 
 Evil uses were not created by the Lord, but originated together with hell 
 (n. 336-348). 
 
 All things that are evil uses are in hell, and all things that are good uses 
 are in heaven (n. 339). 
 
 All good things that have existence in acft are called good uses, and all evil 
 things that have existence in a6l are called evil uses (n. 336). 
 
 How men may know whether the uses he does are spiritual or merely nat- 
 ural (n. 426). 
 
 Performing uses is acfling sincerely, uprightly, justly and faithfully in the 
 work proper to one's calliag (n. 431). 
 
 [See n. 65-68 ; atid CONTENTS, Part IV.) 
 
 Vacuum. — Vacuum is nothing (n. 373, 299). 
 
 Conversation of angels with Newton on the subjedl of vacuum (n. 82). 
 Variety. — Whence are the varieties of all things in the created universe fn. 300, 
 
 155)- 
 Variety of generals, and vanety of particulars (n. 155). 
 The varieties of love are limitless (n. 368). 
 In the varieties of things there is an image of the Infinite and Eternal (n, 
 
 3'8). 
 Variety obscures (n. 228). 
 Vegetable Kingdom. — The forms of uses in that kingdom (n. 314). 
 
 A relation to man arising out of each and all things of the vegetable 
 , kingdom (n. 61). 
 Vegetables. — The forms of vegetables, whence they are, and how produced (n. 
 314, 340, 346, 351)- 
 Degrees of both kinds are in them (n. 225). 
 Marvels presented in their producftion (n. 60, 61, 340). 
 A wave of effluvia is constantly flowing forth from vegetables (n. 293). 
 Veins. — {See n. 399, 400, 408, 420.) 
 
 Vena Cava (n. 405, 412, 513, 415) ; bronchial veins (n. 405, 407, 413) ; pul- 
 monary veins (n. 405, 407, 412, 413, 420). 
 Veins coiTCspond to the affections, and in the lungs to the affecflions of truth 
 (n. 412, 420). 
 Ventricles. — Ventricles of the heart, why there are two (n. 384, 409). 
 Right ventricle (n. 405). 
 Left ventricle (n. 401, 405, 42c). 
 Vessels. — Vessels of the heart (n. 207, 399, 400, 412). 
 
 The blood-vessels of the heart in the lungs correspond to the affecflions o 
 
 truth (n. 405). 
 The air-vessels correspond to perceptions (n. 112). 
 Viscera.— {See n. 201, 207, 370, 373, 376, 377, 384, 385, 400, 401, 408, 410.) 
 
 Their composition (n. 190). 
 Visible things. — The visible things in the created universe bear witness that na- 
 ture has produced and does produce nothing, but that the Divine out ot 
 itself and through the spiritual world produces all things (n. 349-357). 
 Vivification. — Why vivificalion is said to l)e efTecfled by tlie Spirit of Jehovah (n 
 100). 
 
 Wa/ers.- —Waters are the mediate forces (n. 178). 
 
CONXERNING DIVINE LOVE. 245 
 
 In the spiritual world there are waters just as in the natural worM, but they 
 are spiritual (n. 173-178). 
 Ways. — Ways in the spiritual world (n. 145). 
 Weeks. — In the Word, "weeks" signify states (n. 73). 
 
 West. — In the Word," west "signifies a diminishing love towards the Lord (n. 121). 
 In the spiritual world those who are in a lower degree of love are in the 
 west (n. 121). 
 Whole. — The whole has existence from the parts, and the parts have permanent 
 
 existence from the whole (n. 367). 
 Will. — The will is the receptacle of love (n. 360). 
 
 The will is the entire man as regards his very form (n. 403). 
 The will and understanding are distinc'l from each other, as love and wis- 
 dom are distin6l (n. 361). They are substance and form, and not absti^adl 
 things; they are not possible outside of subjects which are substances, 
 but are states of subjects (n. 209, 42). They are organic forms, or forms 
 organized out of the purest substances (n. 373). They have been so 
 created as to be distindtly two, and yet make one in every operation 
 and in every sensation (n. 395-397). The will leads the understanding, 
 and causes it to adt as one with itself (n. 244). 
 The will corresponds to the heart (n. 378). 
 [See Contents, Part V.) 
 Wind. — Why man believes the soul or spLit to be wind, or an airy something like 
 
 breath from the lungs (n. 383). 
 Winter. — In the Word, "winter" signifies the end of the church (n. 73). 
 Wisdom. — Wisdon« is the existere of life from the esse, which is love (n. 14, 358, 
 368). _ 
 It is nothing but an image of love, for in wisdom love presents itselt to be 
 
 seen and recognized (n. 358). 
 It is from love, and is its form (n. 368). 
 
 It is the cause of which love is the end, and use the effecfl (n. 241). 
 It does not beget love, but simply teaches how man ought to live, and it 
 
 shows the way in which he ought to go (ii. 244). 
 Wisdom without love is like an existere without its esse ; it is like the light 
 
 of winter (n. 139). 
 It is of wisdom to do good from an affection for good (n.428). 
 [See Contents, Part V. See also Love.) 
 Wise. — He that doeth is called a wise man in the Word (n. 220). 
 
 Man is not to be judged of by wisdom of speech, but by his life (n. 418). 
 Wolves. — Their origin (n. 339). 
 
 Womb. — Formation of man in the womb (n. 6, 365, 400). 
 Stale of the infant in the womb (n. 407, 410). 
 
 In the animal kingdom the body is formed by a seed deposited in a womb 
 or ovum; in the vegetable kingdom seeds are the beginnings, the womb 
 or ovum is like the ground (n. 316). 
 Wonderful things. — By the wonderful things which eveiy one sees in nature he 
 may confinTi himself in favor of the Divine, if he will (n. 351-356). 
 Wonderful things which the instincfls of animals present (n. 60). 
 Word. — Why the Lord is called "the Word" (n. 221). 
 
 There are three senses in the Word, according to the three degrees, the 
 
 celestial sense, the spiritual sense, and the natural sense (n. 221). 
 A word is a kind of resultant, involving tone, articulation, and meaning 
 
 (n. 280). 
 In each single word of the Word there is a spiritual meaning from Divine 
 Wisdom, and a celestial from Divine Love (n. 280). 
 Work. — In every Divine work there is a union of love and wisdom (n. 36). 
 Works. } — All things which are of the three degi-ees of the natural mind are in- 
 Deeds. \ eluded in deeds (n. 277-281). 
 
 From the deeds of a man we judge of the thought of his will (n. 215 . 
 
246 ANGELIC WISDOM CONCERNING DIVINE LOVE. 
 
 All things of charity and faith are present in good works (n. 214-220). 
 On this account "works" are so often mentioned in the Word (n. 215, 220) 
 World. — There are two worlds, the spiritual and the natural (n. 83, 163). 
 
 In external appearance they are entirely alike, but internally they are en- 
 tirely unlike (n. 163, 173, 321). 
 They are totally distindl, and communicate only by correspondences (n. 83). 
 In the spiritual world there are all things that have existence in the natural 
 
 world in its three kingdoms (n. 52, 321). 
 All these things are correspondences, and come into existence according to 
 
 the affecflions and consequent thoughts of the angels (n. 322). 
 The spiritual world is where man is, and in nowise away from him. Every 
 man as regards the interiors of his mind is in the spiritual world in the 
 midst of spirits and angels there (n. 92). 
 The spiritual world includes heaven, and hell, and the world of spirits (n. 
 140, 339)- 
 World of Spirits. — Every man after death comes first into the world of spirits, 
 
 which is midway between heaven and hell (n. 140) 
 Worms. — Noxious worms, their origin (n. 341, 342, 339). 
 Metamorphosis of worms (n. 354). 
 Silkworms (n. 61, 356). 
 Write. — Why some can think and speak well, but cannot write well (n. 361). 
 Writing. — There is nothing of spiritual writing like natural writing except the 
 letters, each of which contains an entire meaning (n. 295). 
 These two writings have communication only by correspondences (n. 306). 
 
 Ztn/fh — Why in the spiritual world the sun never appears in the zenith (n. 105) 
 
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 95 
 
 I 
 
 propiores pro " propriores " 
 propiore pro "propriore" 
 
 '* Me tibi " — sic editio pnn- 
 ceps ; sic quoqiieDoc. de Sac. 
 Scrip., n. 85 ; Apoc. Rev., 
 ed. princeps, n. 688 ; V. C. R., 
 ed. princeps, n. 5 1 ; Apoc. 
 ExpL, n. 388H. Videantur 
 ante III articuUsequentes, tibi 
 legimiis '• te Mihi:" — A.C., 
 n. 2235, 9182, 9857 ; De 
 Caelo et Inferno, n. 216; 
 Apoc. Rev., n. 567 ; Apoc. 
 ExpL, n. 329M, 65o[^], 
 701 [c], 946; Di(fla Prob., 
 ed. 1845, /a 0-. 56. 
 
 164 /ro " 64 " 
 
 plures pro "plures causae" 
 
 afFerentur pro " afferrentur " 
 
 eorum pro " norum" 
 
 "somnis:" — Sic editio prin- 
 ceps. Index Initialis (Beyer) 
 /label "somniis." 
 
 percipiant /ro " percipiunt" 
 
 describerem pro " describe- 
 re;" nisi praetuleris datum 
 est describere. 
 
 dicitur pro " dicitur, tu " 
 
 sit pro " sit, sit " 
 
 quam pro " et quam " 
 
 trecentorum sexaginta quin- 
 que dierum ac quartae par- 
 tis diei pro "365 j^ dierum " 
 
 excellunt pro " excellent" 
 
 demonstrata/ro " demonta " 
 
 52/;-^'«54" 
 
 "sunt: — Sic editio princeps. 
 Doctor Im. Tafel legerit sint. 
 
 apparet pro " appatet " 
 
 quae pro " qua " 
 
 corporis pro " corris" 
 
 priora pro " priopora " 
 
 in pro " in in " 
 
 graduum pro " gradum " 
 
 quae pro " que " 
 
 26 pro " 25 " 
 
 "aperitione:" — Sic ed. prin. 
 Voces " aperitio," "aperitio- 
 nes," etc., ab auctoresaepissi- 
 me adhibitae sunt. A Dodlo- 
 
 Pag. 
 
 97 
 
 98 
 
 lOI 
 
 103 
 
 104 
 
 108 
 117 
 119 
 
 121 
 
 124 
 126 
 127 
 
 128 
 
 130 
 
 134 
 135 
 142 
 
 143 
 
 146 
 
 156 
 
 157 
 158 
 
 162 
 
 163 
 166 
 172 
 175 
 177 
 179 
 180 
 
 181 
 
 193 
 194 
 208 
 
 SiZ. 
 
 re Tafel quidem legebantur 
 "apertio," "apertiones,"<f/£r. 
 
 242 pro "243" 
 
 244 pro " 144" 
 
 quid/;-o " quin" 
 
 sint pro "sit" 
 
 in medio sunt /ro "quod in 
 medio sint" 
 
 et pro " est " 
 
 in pro "non in" 
 
 20 pro " 26 " 
 
 antipodibus pro "antipodis" 
 
 percipiant pro '• perpiant " 
 
 sit pro " fit " 
 
 73 /^^ " 72" 
 sunt pro " sint" 
 
 123 pro " 124" 
 
 124 pro " 125 " 
 
 Ipsius pro " Ipsius, ostensum 
 
 est" 
 89 pro " 98 " 
 condant {cum Doctore Im. 
 
 Tafel) pro "condere" 
 Divini pro " Divinae" 
 
 55 P'-o " 54 " 
 
 13 pro "23" 
 
 58 pro « 38 " 
 
 59/ro"39" 
 
 sint pro " sit " 
 
 odoratus pro " odoris " 
 
 si pro "se " 
 
 " Quis non :" — sic ed. prin. ; 
 sic De Am. Conj., n. 418 ; sic 
 qnoque V. C.R., n. 12. A qui- 
 busdam deleretur " non." 
 
 refertae {vide V.C.R.,\i.\2) 
 pro " referti " 
 
 4, 5/;-^ "24" 
 
 toto pro " loro '' 
 
 sciunt pro " scit " 
 
 dant pro " dat " 
 
 color /;-o " calor " ' 
 
 37/''^"35" 
 
 sit pro " fit " (vide infra') 
 
 " qui :" — sic nisi cumDodlort 
 
 Im. Tafel, legeris quae 
 " qui :" sic nisi legeris quae 
 SIC pro "sit " 
 aliquid pro " aliquod " 
 fit pro " sit " 
 551 /'rc;"53i" 
 
Index Locorum Scripturae Sacrae 
 
 PraXFATIUNCULA Editoris. — In hoc Indice, non aliier quant in ceteris 7zostris, 
 
 Notae nunieri hujusmodi, I. 3, dcsignant versus ad verbum productos. 
 
 Notae generis ejusdem, cum pujiclis, desigiiant versuum partes : — 
 
 PunS7a signum antecedentia, ..I, partem priinam non datam indicant; 
 
 PuniJa supra signum posita, I, partem mediam non datam indicant ; 
 
 Punfla sig}tu7>i seguentia,... I.., partem ultimam non datam indicant, 
 
 Oraissionem verbi unius punilo uno inonsfravitnus ; duorum vel trium verborum, 
 pu}ictis duobus ; plurium, tribus. 
 
 Notae hujusmodi, ^' 3' designant versus ad verbum non productos. 
 
 Interclusae hoc tnodo (1.3.) rfe'.r'^waw/ versus memoratos.sed non allatos. 
 
 Genesis. 
 
 i. 26, _ - 287, 358 
 
 26, 2J, _ II, 18 
 
 ii. -7, 383 
 
 7, - — - 60 
 
 ix. 4, 379 
 
 Exodus. 
 xxxi. J, — 383 
 
 Leviticus. 
 
 xvii. 14, . 
 
 379 
 
 Deuteronomium. 
 
 vi. -s-, 
 
 xxxiv. 9, 
 
 .282 
 ■383 
 
 2 Samuelis. 
 
 xxiii. J, 4, 533 
 
 Psalmi. 
 
 xxxvii. .6, - 38 
 
 li. 12, ij [B.A. 10, 7/], .383 
 
 Ixxii. 7, 233 
 
 Ixxxix. 15... [B.A. 14...]. 38 
 
 cxix. ...7, 164, .38 
 
 Esaias. 
 
 ix. ...6«. [jff./4. .~7.~], , 
 
 xxix. .24..., 
 
 XXX. .26..., 
 
 xxxiii. 5, 
 
 Ix. 20, — 
 
 Jeremias. 
 
 xxiii. ^5, 
 
 ...38 
 •383 
 •233 
 ■..38 
 233 
 
 •38 
 
 Ezechiel. 
 xxviii. (12, 13,). 
 
 xxxi. (3-9,) 325 
 
 xxxvi. 26, ._ _ 383 
 
 xxxvii. ...9, 383 
 
 Daniel. 
 
 V. //, 12, 14,. 
 
 Hoscheas. 
 
 ii. .19-., 
 
 383 
 
 _....38 
 
 ■427 
 ■233 
 .282 
 
 -383 
 .III 
 
 Matthaeus. 
 
 V. 37"., 
 
 xvii. I, 2, 
 
 xxii. ...3S'", 
 
 •••37-, 
 
 xxviii. 20, _ 
 
 Jofiannes. 
 
 i- 4, 38 
 
 V. .26, 4 
 
 vi. ...63, 38 
 
 -63, 149 
 
 xi. (25,) - -...- 4 
 
 xiv. (6,) 4 
 
 ^7, 149 
 
 20, (21.) 359 
 
 20-24, „ 1 16 
 
 2/, 2J, „..III 
 
 XV. (4, 5.) ~ 359 
 
 4-6, 116 
 
 7, 116 
 
 2/5, 149 
 
 xvi. .13..., 149 
 
 14. (15.) - 149 
 
 xvii. (23,) 359 
 
 XX. ...22, — 383 
 
 325 
 
 Apocalypsis. 
 i. .~i6, 
 
 233 
 
TBB KATCRE OV 
 
 THE lOTEKCOUKSE 
 
 BETWEEN 
 
 THE SOUL AND THE BODY, 
 
THE NATURE 
 
 Intercourse between the Sou 
 and the Body 
 
 tTHICH IS SUPPOSED TO BE EFFECTED EITHER BY PHYSICAL INFLUX. OK BY 
 SPIRITUAL INFLUX. OR BY PRE-ESTABLISHED HARMONY 
 
 FROM THE LATIN OF 
 
 EMANUEL SWEDENBORG 
 
 Servant of the Lord yesus Christ 
 
 Being a translation of his work entitled " De Commercio Anim^ et Corpus, quod creditur fier. 
 
 vel per Influxum Physicum, vel per Influxum Spiritualem, vel per 
 
 Harmoniam Praestabilitam." Londini, 1769 
 
 NEW YORK 
 
 AMERICAN SWEDENBORG PRINTING AND PUBLISHING 
 
 SOCIETY 
 
 20 COOPER UNION 
 
 MDCCCLXXXII 
 
CONTENTS. 
 
 BMtlOM, 
 
 I. That there are two Worlds, a Spiritual World inhabited by 
 
 Spirits and Angels, and a Natural World inhabited by Men. . 3 
 II, That the Spiritual World first existed and continually sub- 
 sists from its own sun ; and that the Natural World first ex- 
 isted and continually subsists from its own sun 4 
 
 QI. That the sun of the Spiritual World is pure Love, from Jehovah 
 
 God, who is in the midst of it 6 
 
 rV. That from that Sun proceed Heat and Light ; and that the 
 Heat proceeding from it in its essence is Love, and the Light 
 
 thence in its essence is Wisdom 6 
 
 V. That both that Heat and that Light flow into Man, the Heat 
 into hia Will, where it produces the good of love, and the 
 Light into his Understanding, where it produces the truth of 
 wisdom 7 
 
 VI. That those two elements, viz. Heat and Light, or Love and 
 Wisdom, flow conjointly from God into the soul of man, and 
 by this into the mind, its affections and thoughts, and from 
 these into the senses, speech, and actions of the body 8 
 
 Vil. That the sun of the Natural World is pure fire ; and that the 
 world of nature first existed and continually subsists by means 
 
 of this sun 9 
 
 VUi. That therefore every thing which proceeds from this sun, re- 
 garded in itself, is dead 10 
 
 IX. That what is Spiritual clothes itself with what is Natural, as 
 
 a man clothes himself with a garment 11 
 
 X. That Spiritual Existences so clothed in man, are what enable 
 him to live as a Rational and Moral Man, thus a Spiritually 
 Natural Man 12 
 
 XL That the reception of that Influx is according to the state of 
 
 Love and Wisdom with man 13 
 
 Xn. That the Understanding in ma.i is capable of being elevated 
 into the Light, that is, into the Wisdom, in which are the an- 
 gels of heaven, according to the improvement of his reason ; 
 and that, in like manner, his Will U capable of being elevated 
 into the Heat of heaven, that is, into the Love of heaven, ac- 
 cording to the deeds of his Life : but that the Love of the 
 [ 17 ] 257 
 
CONTENTS. 
 
 Sections 
 
 Will is not elevated, except so far as the man wi is and does 
 
 those things which the Wisdom of the Understanding teaches 14 
 
 Xm. That it is altogether otherwise with beasts 15 
 
 XrV. That there are three Degrees in the Spiritual World, and 
 three Degrees in the Natural World, hitherto unknown, accord- 
 ing to which all influx takes place 16 
 
 XV. That Ends are in t'ae flrst degree, Causes in the second, and 
 
 Effects in the third -7 
 
 SYI. That hence is evident what is the nature of Spiritual Influx, 
 
 from its origin to its e£fecta 18 
 
THE NATURE OP 
 
 THE INTERCOURSE 
 
 BETWEEN 
 
 THE SOUL AND THE BODY. 
 
 1. Theee are three opinions and tenets, or three hypotheses, 
 respecting the intercourse between the soul and the body, or 
 respectmg the manner in which the one operates on the other, 
 and in which they both operate in union ; the first is called 
 Physical Influx, the second Spiritual Influx, and the third Pre- 
 established Harmony. The First hypothesis, which is that of 
 PHYSICAL INFLUX, draws its origin from the appearances of the 
 senses, and the fallacies which spring from that source. For 
 it appears as if the objects of sight, whieh affect the eyes, 
 flowed into the thought, and produced it ; in like manner 
 speech, which affects the ears, appears to flow into the mind, 
 and produce ideas there ; and the case appears to be similar 
 with respect to the smell, taste and touch. The organs of these 
 senses first receive, by contact, impressions from surrounding 
 objects; and the mind appears to think, and also to will, ac- 
 cording to the affections of those organs ; observing which, the 
 ancient philosophers and schoolmen concluded there to be an 
 influx from the organs of sense into the soul, and hence adopted 
 the hypothesis of Physical or l^atural Influx. The Second hy- 
 pothesis, which is that of spiritual influx, called by some 
 Occasional Influx, draws its origin from order and its laws. 
 For the soul is a spiritual substance, and is consequently purer, 
 prior, and interior; but the body is material, and is consequently 
 grosser, posterior, and exterior ; and it is according to order for 
 Avhat is purer to flow into what is grosser, what is prior into 
 what is posterior, and what is interior into wliat is exterior ; 
 thus what is spiritual into what is material ; and not the con- 
 trary ; consequently, it is according to order for the mind, as 
 the seat of thought, to flow into the sight according to the 
 state induced on the eyes by the objects before them, — which 
 state, also, that mind disposes at its pleasure ; and likewise for 
 the mind as the seat of perception to flow into the hearing, 
 
 259 
 
2 THE INTERCOURSE BETWEEN 
 
 according to the state induced on the ears by speech. Tha 
 Third hypotliesis, which is that of pre-established harmony, 
 originates from appearances and fallacies to which the rational 
 faculty is subject. For in the operation itself, the mind acts 
 together and simultaneously with the body ; but, nevertheless, 
 every operation is first successive and afterwards simultaneous. 
 Now successive operation is infiux, and simultaneous operation 
 is harmony ; which occur when the mind thinks and afterwards 
 speaks, or when it wills and afterwards acts. It is theref )re a 
 fallacy of the rational faculty to establish that which is simul- 
 taneous and exclude that which is successive. No fourth opin- 
 ion respecting the intercourse between the soul and the body 
 can be framed; for either the soul must operate on the body, 
 or the body on the soul, or both continually together. 
 
 2. Since the hypothesis of spiritual influx draws its origin, 
 as just observed, trom order and its laws, this opinion has been 
 acknowledged and received b}^ the wise in the learned world 
 in preference to the other two ; for every thing which draws its 
 origin from order, is truth, and truth manifests itself by virtue 
 of its inherent light, even in that shade which obscures the ra- 
 tional perception while the truth only exists in the form of an 
 hypothesis. There are three things which involve this hypo- 
 thesis in shade, viz., ignorance respecting what the soul is, ig- 
 norance respecting what anything spiiitual is, and ignorance 
 respecting the nature of influx : wherefore these three things 
 must first be unfolded before the rational faculty can see the 
 truth itself. For truth, while it only exists in the form of an 
 hypothesis, is not truth itself, but a conjecture respecting it ; 
 it is like a picture seen at night on a wall by the light of the 
 stars, to which the mind assigns a dilferent form according to 
 its fancy ; whereas its proper form is seen when the sun illu- 
 minates it in the morning, and not only discovers and renders 
 visible its general figure, but also its particular parts : just so, 
 out of the shade in which the truth appears while this opinion 
 exists in the form of an hypothesis, arises the open truth, when 
 it is known what and of what nature that which is spiritual is 
 respectively to that which is natural ; what and of what nature 
 the human soul is ; and what is the nature of the influx that 
 flows into the soul, and by the soul into the perceptive and 
 thinking mind, and from this into the body. But these sub- 
 jects can be explained by no man, unless he have received 
 from the Lord the privilege of being in society with angels iu 
 the spiritual world and with men in the natural world at the 
 same time ; and since this privilege has been bestowed on me.^ 
 I have been enabled to describe what and of what nature they 
 are. This I have done in the work on Conjugial Love, in the 
 Memorable Relation respecting the nature of what is Spiritual, 
 n. 326 — 329; in that respecting the Human Soul, n. 315 ; iu 
 260 
 
THE SOUL AND THE BODY. 29 
 
 that respecting Influx, n. 380 ; and more fully in that at n. 
 415 — 422.* Who does not know, or may not know, that the 
 good of love and the truth of faith flow from God into man, 
 and that they flow into his soul, and arc felt in his mind ; and 
 that they flow again, from his thought into his speech, and from 
 his will into his actions? That spiritual influx, and its origin 
 and derivation, are from thence, shall be manifested in the fol- 
 lowing order. I. That there are two worlds^ a sj>iritual world, 
 which is inhabited hy spirits and angels, and' a natural world, 
 which is inliahited hy men. II. T/iat the spiritual wo^id first 
 existed and continually subsists from its oivn sun / and thatthe 
 natural world first existed and continually subsists from its own 
 sun. III. That the sun of the sp)tritual world is pure lovefroin 
 Jehovah God, who is in the midst of it. lY. That from that 
 sun proceed heat and light ^ and that the heat proceeding from 
 it is in its essence love, and the light thence is in its essence 
 wisdom. V. That both that heat and^ that light fiow into man^ 
 the heat into his will, where it produces the good of love; and 
 the light into his understanding, where it produces the truth 
 of wisdom. VI. That those two elements, viz., heat and light, 
 or love and wisdom, fiow conjointly from God into the soul of 
 man, and by this into his mind, its affections and thoughts, 
 and from these into the senses, speech and actions of the 
 body. VII. That the sun of the natural toorld is pure fire; 
 and that the world (f nature first existed and continually sub- 
 sists by this sun. VIU. That therefore every thing which pro- 
 ceeds from this sun, regarded in itself, is dead. IX. That that 
 which is spiritual, clothes itself with that which is natural, as 
 man clothes himself with a garment. X. That spiritual things 
 thus clothed in man enable him to live as a rational and moral 
 man, thus as a spiritually natural man. XI. That the recep- 
 tion of that influx is according to the state of love and wisdom, 
 with Tnan. XII. That the understanding in man is capable 
 of being elevated into the light, that is, into the wisdom, hi which 
 are the angels of heaven, according to the iTnprovement of his 
 rational facidty ; and that his will is capable of being elevated, 
 in like inanner, into heat, that is, nto love, accordittg to the 
 deeds of his life ; but that the love of the ivill is not elevated, 
 except so far as man wills and does those things which the wis- 
 dom of the tinder standing teaches. XIII. That beasts are con- 
 stituted quite otherwise. XIV. That there are three degrees in 
 the spiritual world, and, three degrees in the natural woi'ld, ac- 
 cording to which all influx takes place. XV. That ends are in 
 the first degree, causes in the second, and effects in the third. 
 XV [. That hence may appear what is the nature of spiritual 
 
 " Those who may not possess the work ou Conjugiai. Love, will find the same 
 articlea in the Twe Chkistian Religion, n. 280 ; u. 097 ; n. 35 ; n. 77, and n. 1^ 
 
 261 
 
3, 4 THE INTERCOURSE BETWEEN 
 
 infiuxfrom its origin to its effects. Each of tliese propositiona 
 shall now be briefly illustrated. 
 
 I. That there are two worlds, a spiritual woi'ld inhabited 
 by spirits and angels, and a natural vjorld inhabited by men. 
 
 3. That there is a spiritual world inhabited by spirits and 
 angels, distinct from the natural world inhabited by men, is a 
 fact which, because no angel has descended and declared it, 
 and no man has ascended and seen it, has been hitherto un- 
 known, even in the Christian world ; lest, therefore, from ig- 
 norance of the existence of such a world, and the doubts re- 
 specting the reality of heaven and hell which result from such 
 ignorance, men should be infatuated to such a degreee as to 
 become naturalists and atheists, it has pleased the Lord to open 
 my spiritual sight, and, as to my spirit, to elevate me into hea- 
 ven, and to let me down into hell, and to exhibit to my view 
 the nature of both. It has thus been made evident to me that 
 there are two worlds completely distinct from each otlier ; one, 
 all the objects of which are spiritual, whence it is called the 
 spiritual world ; and another, all the objects of which are na- 
 tural, whence it is called the natural world ; as also, that spirits 
 and angels live in their own world, and men in theii-s ; and 
 further, that every man passes by death from his world 
 into the other, in which he lives to eternity. It is necessary, 
 in order that the nature of influx, which is the subject of this 
 little work, may be unfolded from its first origin, that some in- 
 formation respecting both these worlds should be first premised j 
 tor the spiritual world flows into the natural world, and actu- 
 ates it in all its parts ; it not only operates upon men, but on 
 beasts too ; and also constitutes the vegetative principle in 
 treeti and herbs. 
 
 II. That the spiritual ivorld Jirst existed and continually 
 .iubsists from its own sun ; and that the natural world Jirst 
 t'xisted- and continually subsists from its own sun. 
 
 4. There is one sun of the spiritual world, and another sun 
 of the natural woi'ld, because those worlds are completely dis- 
 tinct fi-oni each other ; and every world must derive its origin 
 from a sun ; for a world of which all the objects are si)iritual, 
 cannot originate from a sun, all the products of which arc na- 
 tural ; for then there must be a physical influx, which, never- 
 theless, is contrary to order. That the world first existed from 
 the sun, and not the sun from the world, is manifest by an 
 effect from the former cause still observable ; viz., that the 
 world, in the whole and in every part, still subsists by the 
 Bun ; and subsistence demonstrates existence ; whei-efore, it is 
 262 
 
THE SOUL AND THE BODY. 4, 5 
 
 a common remark, that subsistence is perpetual existence ; 
 whence it is evident, that take away the sun, and its world 
 would tall into a chaos, and this chaos into nothing. That, in 
 the spiritual world, there is a sun different from that in the 
 natural world, I am able to testitj, for I have seen it ; in ap- 
 pearance, it is a globe of lire, like our sun, is of much the same 
 nuignitude, and at the same distance from the angels as our 
 sun is from men ; but it does not rise or set, but stands immov- 
 able in a middle altitude between the zenith and the horizon ; 
 whence the angels enjoy perpetual light and perpetual spring. 
 The man who reasons upon the subject without knowing any 
 thing respecting the sun of tlie spiritual world, may easily fall 
 into insane notions when he endeavors to form an idea of the 
 creation of the universe; thus when he deeply considers it, he 
 concludes that its origin must be from nature ; and as the origin 
 of nature is the sun, he conceives that the universe pro- 
 ceeded from the sun as its creator. Moreover, no one can form 
 a right conception of spiritual influx, unless he knows the ori- 
 gin of it ; for all influx proceeds from a sun, spiritual influx 
 from its sun, and natural influx from its sun ; thus the internal 
 sight of man, which is that of his mind, receives influx from 
 the spiritual sun, but his external sight, M^iich is that of his 
 Dody, receives influx from the natural sun ; but, in operation, 
 Doth act in conjunction, just as the soul acts in conjunction with 
 the body. Hence it is evident into what blindness, darkness, 
 and fatuity they may fall, who have no knowledge of the spi- 
 ritual world and its sun ; they may fall into blindness, because 
 the mind which judges by the sight of the eye alone, becomes 
 in its reasonings like a bat, which flies by night with a wan- 
 dering course, and is attracted by a mere linen cloth that may 
 any -where be hanging up ; they may fall into darkness^ be- 
 cause the sight of the mind, when the sight of the eye flows 
 into it from without, is deprived of all spiritual light, and be- 
 comes like the sight of an owl; and they may 'ioXlmto fatuity y 
 because the man still continues to think, but he thinks fronL 
 natural things concerning spiritual things, and not contrariwise; 
 thus he thinks like a madman, a fool, and an idiot. 
 
 III. That the sun of the spiritual world is pure love, from 
 Jehovah God, ivho is in the midst of it. 
 
 5. Spiritual things cannot proceed from any other source than 
 from love, nor love from any other source than Jehovah God, who 
 is Love itself: hence the sun of the spiritual world, from which, as 
 their fountain, all spiritual things issue, is pure love proceeding 
 from Jehovah God, who is in the midst of it. That sun is not it- 
 self God, but it is an emanation from God, being the proximate 
 sphere diffused around him and proceeding from him. By 
 
 263 
 
5, 6 THE INTERCOURSE BETWEEN 
 
 means of this sun, the universe was created bj Jeliovali God 
 by the universe, we mean, the whole expanse of worlds, which 
 are as many as the stars in the expanse of our heaven). Crea- 
 tion was eti'ected by means of that sun, which is pure love, 
 thus by Jehovah God, because love is the very esse of life, and 
 wisdom is the existere of life thence derived, and all things 
 were created from love by wisdom ; this is meant by these 
 words in John : ''The Word was with God, and God was the 
 Word; all things were made by him, and without him nothing 
 was made which was made ; and the world was made by him" 
 i. 3, 10 : the Word here is the Divine Truth, thus likewise the 
 Divine Wisdom ; wherefore, also, the Word is called, ver. 9, 
 the light which illuminates every man : in like manner the Di- 
 vine Wisdom illuminates by means of the Divine Truth. They 
 A^ho deduce the origin of worlds from any other source than 
 the Divine Love operating by the Divine Wisdom, fall into 
 hallucinations like those of persons disordered in the brain, 
 who see spectres as men, phantoms as luminous objects, and 
 imaginary entities as real figures : for the created universe is a 
 coherent work, originating from love operating by wisdom ; as 
 you will see, if you are able to examine the chain of things in 
 their order, from those which are first to those which are last. 
 As God is one, so also the spiritual sun is one ; for the exten- 
 sion of space is not predicable of spiritual things, which are the 
 derivations of that sun ; and essence and existence that are in- 
 dependent of space are present everywhere in space without 
 space : thus the Divine Love is present from the beginning of 
 the universe to all its boundaries. That the Divine fills all 
 things, and by such impletion preserves them in the state in 
 which they were created, is a truth of which the rational fac- 
 ulty has a distant apprehension ; which becomes a nearer one, 
 in proportion as the mind has a knowledge of the nature of 
 love, as it is in itself ; of its conjunction with wisdom for the 
 perception of ends ; of its influx into wisdom for the exhibition 
 of causes ; and of its operation by means of wisdom for the pro- 
 duction of effects. 
 
 IV. Tfiat froin tJiat sun proceed heat and light; and that 
 the heat proceeding from it in its essence is love, and the light 
 thence in its essence is wisdom. 
 
 6. It is known that in the Word, and thence in the common 
 language of preachers, tire is mentioned to express Divine Love ; 
 thus it is usual to pray, that heavenly fire may fill the heart and 
 kindle holy desires to worship God : the reason of which is, be- 
 cause fire corresponds to love, and thence signifies it. Hence it is 
 that Jehovah God was seen by Moses, as a fire, in a bush ; as 
 also by the children of Israel "at Mount Sinai ; and that fi]-o was 
 264 
 
THE SOUL AND THE BODY. 6, 7 
 
 commanded to be perpetually kept upon the altar, and the 
 lights of the candlestick in the tabernacle to be lighted every 
 evening : these connnands were given because tire signifies love. 
 That such tire has heat proceeding from it, appears manifestly 
 from the effects of love : thus, a man is set on tire, grows warm, 
 and becomes inflamed, as his love is exalted into zeal, or into 
 red-hot anger. The heat of the blood, or the vital heat of me« 
 and of animals in general, proceeds solely from love, which 
 constitutes their life. Neither is infernal tire any thing else 
 than love opposite to heavenl}^ love. This then is the reason 
 that the Divine Love appears to the angels as the sun in their 
 world, with the aspect of a globe of lire, like our sun, as was 
 said above ; and that the angels enjoy heat according to their 
 reception of love from Jehovah God l3y means of that sun. It 
 follows from hence, that the light there is in its essence wis- 
 dom ; for love and wisdom, like esse and existere, are incapa- 
 ble of being divided, since love exists by means of wisdom and 
 according to it. This resembles a familiar phenomenon in our 
 world : at the time of spring, heat unites itself with light, and 
 causes the vegetable creation to bud, and at length to bear fruit. 
 Moreover, eveiy one knows experimental!}^, that spirittial heat 
 is love and spiritual light is wisdom ; for a man grows warm 
 in proportion as he feels love, and has a perception of light in 
 his understanding in proportion as he attains wisdom. I have 
 often seen that spiritual light, which immensely exceeds natural 
 light in clearness and in splendor, for it is as clearness ana 
 splendor themselves in their very essence ; it appears like re- 
 splendent and dazzling snow, such as the garments of the Lord 
 appeared when he was transfigured, Mark ix. 3 ; Luke ix, 28. 
 As light is wisdom, therefore the Lord calls himself the Light 
 which illuminates every man, John i. 9 ; and says in other 
 places, that he is the Light, John iii. 19 ; viii. 12 ; xii. 3.5, 36, 
 47, that is, that he is Divine Truth itself, which is the Word, 
 thus Wisdom itself. It is commonly imagined that natural light, 
 which is the same as the light of reason, pi'oceeds from the 
 light of our world : but it proceeds from the light of the spirit- 
 ual world ; for the sight of the mind flows into the sight of 
 the eye, thus also the light of the spiritual world into the light 
 of the natural world, but not contrariwise : if the conti-ary took 
 place, there would be physical influx and not spiritual influx. 
 
 V. Tliat both that heat and that light flow into man, the 
 heat into his will, where it produces the good of love, and the 
 light into his understanding, where it produces the truth oj 
 wisdom. 
 
 7. It is known that all things universally have relation to 
 ffooa and truth, and that there is not a single object in exist' 
 
 265 
 
7, ^ TUt IJSTEKCOUKSE BKTWEK^N 
 
 ence which 1ms not something relative to those two princijiles^ 
 On this account, there are in man two receptacles of life, one, 
 which is the receptacle of good, called the will, and another, 
 which is the receptacle of truth, called the understanding ; and 
 as good belongs to love, and truth to wisdom, the will is the 
 receptacle of love, and the understanding is the receptacle of 
 wisdom. That good belongs to love, is evident from this con- 
 sideration ; that what a man loves, this he wills, and when he 
 brings it into act he calls it good ; and that truth belongs to 
 wisdom appears hence, that all wisdom is composed of truths ; 
 even the good which a wise man thinks, is truth, which be- 
 comes good when he wills it and does it. He who does not rightly 
 distinguish between these two receptacles of life, which are 
 the will and the understanding, and does not form to himself 
 a clear notion respecting them, will in vain endeavor to com- 
 prehend the nature of spiritual influx : for there is influx into 
 the will, and there is influx into the understanding ; there is 
 an influx of the good of love into the will of man, and there is 
 an influx of the truth of wisdom into his understanding;- each 
 proceeding from Jehovah God immediately, by the sun in the 
 midst of which he is, and mediately, by the angelic heaven. 
 These two receptacles, the will and the understanding, are as 
 distinct as heat and light are ; for the will receives the heat of 
 heaven, which in its essence is love, and the understanding re- 
 ceives the light of heaven, wdiich in its essence is wisdom ; as 
 was said above. There is an influx from the human mind into 
 the speech, and there is an influx into the actions ; the influx 
 into the speech takes place from the will by the understanding, 
 and the influx into the actions takes place from the understand- 
 ing by the will. They who are only acquainted with the in- 
 flux into the understanding, and not at the same time with that 
 into the will, are like persons having but one eye, who only 
 see the objects on one side of them, and not those on the other ; 
 and they are like persons who are maimed, who do their w(U-k 
 awkwardly with one hand only ; and they are like persons that 
 are lame, who walk by hopping on one foot, with the assist- 
 ance of a crutch. From these few observations it is plain, that 
 spiritual heat flows into the will of man, and produces the good 
 of love, and that spiritual light flows into his understanding, 
 and produces the truth of wisdom. 
 
 VI. That those two elements, viz. heat and light, or love 
 and loisdom, flow conjointly from God into the soul of man, 
 and by tliis into the mind, its affections and thoughts, and 
 f^om these into the senses, speech^ and actions of the body. 
 
 8. The spiritual influx hitherto treated of by men of learn- 
 ing, is, the influx from the soul into the body ; but they have 
 
THE SOUL AND THE BODY. » 
 
 not noticed the prior influx into tlie sonl, and by that into the 
 body. It nevertheless is well known, that all the good of love, 
 and all the truth of faith, flow from God into man, and that no 
 portion of them is from man himself; and whatever flows from 
 God flows proximately into his soul, and by the soul into the 
 rational ndnd, and by this into the organs which constitute the 
 body. Any person, then, wiio investigates the nature of spirit- 
 ual influx without taking this into the account, is like one who 
 stops up the stream of a fountain and still looks there for un- 
 failing waters ; or one who deduces the origin of a tree from the 
 brancli and not from the seed; or one who examines principiates* 
 without attending to the first principle. For the soul is not life 
 in itself, but is a recipent of life from God, who is life in itself; 
 and all influx belongs to life, thus is from God. This is meant 
 by this passage : " Jehovah God breathed into the nostrils of 
 the man the breath of life [lives], and the man became a living 
 soul," Gen. ii. 7 : to breathe into the nostrils the breath of life 
 [lives], signifies, to implant the perception of good and truth. 
 The Lord also says of himself, " As the Father hath life in him- 
 self, so hath he given to the Son to have life in himself," John 
 V. 26 ; to have life in himself is to be God : and the life of the 
 soul is life influent from God. Now forasmuch as all influx 
 oelongs to life, and life operates by means of its receptacles y 
 and the inmost or first of the receptacles in man is his sonl , 
 therefore, m order that the nature of influx may be rightly ap 
 prehended, it is necessary to begin from God, and not from at 
 intermediate station. Were we to begin from an intermediate 
 station, our doctrine of influx would be like a chariot without 
 wheels, or like a ship without sails. This being the case, there- 
 fore, in the preceding articles we have treated of the sun of the 
 spiritual world, in the midst of which is Jehovah God, n. 5 ; 
 and of the influx of love and wisdom, thus of life, n. 6, 7. The 
 reason that life from God flows into man by the soul, and by 
 this into the mind, that is, into the aflfections and thoughts of 
 the mind, and from these into the senses, speech, and actions 
 of the body, is, because these are the subjects of life in suc- 
 cessive order. For the mind is subordinate to the soul, and the 
 body is subordinate to the mind : and the mind has two lives, 
 one belonging to the will and another to the understanding; 
 the life of its will is the good of love, the derivations of w^hich 
 are called afifections ; and the life of its understanding is the 
 truth of wisdom, the derivations of which are called thoughts : 
 by means of these and the former, the mind lives : but the life 
 of the body are the senses, speech, and actions : that these are 
 derived from the soul by the mind, follows from the order in 
 which they stand, and from which they manifest themselves 
 to a wise man without scrutiny. The human soul, being a 
 
 • A logical term, denoting things derived from a first principle. 
 
 267 
 
9 rilE INTEECOUKSIC BETWEEN 
 
 Buperior spiritual substance, receives influx immediate ./y from 
 God ; but the human mind, being an inferior spiritual substance, 
 receives influx from God mediately by the spiritual world ; and 
 the body, being composed of the substances of nature, which 
 are called matter, receives influx from God mediately by the 
 natural world. That the good of love and the truth of wisdom, 
 flow from God into the soul of man conjointly, that is, united 
 into one, but that they are divided by man in their progress, 
 and are conjoined only with those wdio sufler themselves to be 
 led by God, will be seen in the following articles. 
 
 VII. That the sun of the natural world is ^pure fire / and 
 that the world of nature fi/rst existed and continually subsists 
 by means of this sun. 
 
 9. That nature and its world, by which we mean the atmos 
 ])heres and the earths which are called planets, among which 
 is the terraqueous globe on which we dwell, together with all 
 the productions which annually adorn its surface, subsist solely 
 from the sun, which constitutes their centre, and which, by the 
 rays of its light, and the modifications of its heat, is every- 
 where present, every one knows for certain, from his own ex- 
 perience, from the testimony of the senses, and from the writings 
 of those who have treated of sucli subjects: and as these things 
 owe their perpetual subsistence to the sun, reason may with cer- 
 tainty conclude, that they owe their existence also to the same ; 
 for perpetually to subsist is perpetually to exist as they first 
 existed ; hence it follows, that the natural world was created 
 by Jehovah God by means of this sun as a secondary cause. 
 That there are spiritual existences and natural existences, which 
 are entirely distinct fi-om each other ; and that the origin and 
 support of spiritual existences are derived from a sun which is 
 pure love, in the midst of which is the Creator and Upholder 
 of the universe, Jehovah God, has been demonstrated before ; 
 but that the origin and support of natui-al existences are de- 
 rived from a sun which is pure fire, and that the latter is de- 
 rived from the former, and both from God, follows of itself, as 
 what is posterior follows from what is prior, and what is prior 
 from the First Cause of all. That the sun of nature and its 
 worlds is pure fire all its effects demonstrate ; as the concentra- 
 tion of its rays into a focus by the art of optics, from which 
 proceeds fire of a vehemently burning nature, and also flame ; 
 the nature of its heat, which is similar to heat from elementary 
 fire ; the graduation of that heat according to its angle of in- 
 cidence, whence proceed the varieties of climate, and also the 
 four seasons of the year ; beside other facts ; by which the 
 rational faculty may be confirmed, even by the senses of it 
 body, that the sun of the natural world is mere fii'e ; and also, 
 "208 
 
THE SODL AND TllK IJODY. 10 
 
 that it is fire in its utmost purity. They wlio know uothiiig 
 concerning tlie origin of spiritual existences from their sun, 
 but are only acquainted with the origin of natural existences 
 from theirs, can scarcely avoid confounding spiritual and natu- 
 ral existences together, and concluding, through the fallacies 
 of the senses, and those to which the rational faculty is sub- 
 ject, that spiritual existences are nothing but a pure kind of 
 natural existences, and that, from the activity of the latter ex- , 
 cited by heat and light, arise wisdom and love. These persons, 
 since they see nothing else with their eyes, and smell nothing 
 else with their nostrils, and breathe nothing else in their breast, 
 than nature, ascribe to it all the rational powers also ; and thus 
 they imbibe naturalism as a sponge sucks up water. Such 
 persons may be compared to coachmen, who 3'oke the horses 
 behind the carriage, and not before it. The case is otherwise 
 with those who distinguish between spiritual and natural ex- 
 istences, and deduce the latter from the former ; these, also, 
 perceive that there is an influx of the soul into the body, thus 
 that it is spiritual, and that natural things, which are those of 
 the body, serve the soul for vehicles and mediums, by which 
 to produce its effects in the natural world. He who concludes 
 otherwise may be compared to a crab, which assists its progress 
 in walking with its tail, and draws its eyes backwards at every 
 step ; and his rational sight may be compared to the sight of 
 the eyes of Argus in the back of his head, when those in his 
 forehead were asleep. Such persons, also, believe themselves 
 to be Arguses in reasoning ; for they say, " Who does not see 
 that the origin of the universe is from nature ? and what then 
 is God but the inmost extension of nature ?" and the like 
 irrational observations ; of which they boast more than wise 
 men do of their rational sentiments. 
 
 VIII. That, thei'efore, every thing which j^roceeds from 
 this sun, regarded iji itself, is dead. 
 
 10. Who does not see from the rational faculty belonging 
 to his understanding, if this be a little elevated above the 
 sensual faculties of the body, that love, regarded in itself, is 
 alive, and that the appearance of fire which it assumes is its 
 life, and, on the contraiy, that elementary fire, regarded in 
 itself, is respectively dead — consequently, that the sun of the 
 spiritual world, being pure love, is alive, and that the sun of 
 the natural world, being pure fire, is dead? and that the case 
 is the same with all the products wdiich emanate and exist 
 from them ? There are two things which produce all the 
 effects in the universe, Life and Nature ; and they produce 
 them according to order, when life, from within, actuates na- 
 ture ; the case is otherwise, when nature, from without, draws 
 
 269 
 
11 THE INTEKCOUKSE BETWEEN 
 
 life to act ; which takes place with those who place nature, 
 which in itself is dead, above and within life, and thence 
 wholly devote themselves to the pleasures of the senses, and 
 the concupiscences of the flesh, esteeming the spiritual con- 
 cerns belonging to the soul, and the truly rational objects be- 
 longing to the mind, as nothing. Such persons, on account of 
 this inversion, are they who are called the dkad ; such are all 
 atheistic naturalists in the world, and all satans in hell. They 
 are also called the dead in the Word ; as in David ; " They 
 joined themselves to Baal-peor, and ate the sacrilices of the 
 deacl^l'' Ps. cvi. 28. " The enemy hath persecuted my soul, he 
 hath made me to sit in darkness, as those who have been long 
 dead^'' Ps. cxliii. 3. " To hear the groaning of the bound, and 
 to open to those that are appointed to deatli^'' Ps. cii. 20 : and 
 in the Revelation : " I know thy works, that thou hast a name, 
 that thou livest, and art dead / be watchful, and strengthen 
 the things which remain that are ready to die^'' iii. 1, 2. They 
 are called the dead, because spiritual death is damnation, and 
 damnation is the lot of those who believe life to be from na- 
 ture, and thus believe the light of nature to be the light of 
 life, and thereby bury, suffocate, and extinguish every idea oi 
 God, of heaven, and of eternal life. In consequence of so 
 doing, such persons are like owls, which see light in darkness, 
 and darkness in light : that is, they see false sentiments as 
 true and evils as good: and as the delights of evil are the de- 
 lights of their hearts, they are not unlike those birds and beasts 
 which devour dead bodies as choice delicacies, and scent the 
 stenches arising from graves as balsamic odors. Such persona 
 can see no influx but such as is physical or natural ; if, not- 
 withstanding, they aflirm influx to be spiritual, they do not 
 possess any idea of it, but merely repeat the words of their 
 preceptor. 
 
 IX. T^hat what is spiritual clothes itself with what is natu- 
 ral, as a man clothes himself with a garment. 
 
 11. It is well known that both an active and a passive force 
 are necessary to every operation, and that nothing can be pro- 
 duced by an active force alone, and nothing from a passive 
 alone. Tlie case is similar with what is spiritual and what is 
 natural ; what is spiritual, as a living force, being active, and 
 what is natural, as a dead force, being passive. Hence it fol- 
 lows that whatever existed in this solar world at its flrst crea- 
 tion, and whatever comes into existence from moment to mo- 
 ment since, exists from what is spiritual by what is natural : 
 and this is true, not only in regard to the subjects of the ani- 
 mal kingdom, but also to those of the vegetable kingdom. 
 Another fact is also known sinvilar to tlie former, viz. that both 
 2T0 
 
THE SOUL AND THE BODY. 11 
 
 a principal and an instrumental cause are necessary to every 
 production, and that these two causes, when anything is being 
 produced, appear as one, though they are distinctly two; 
 wherefore it is one of the canons of wisdom, that the cause 
 principal and the cause instrumental make together one cause. 
 So also do what is spiritual and what is natural. Tiie reason 
 that, in producing effects, these two forces and causes appear 
 as one, is, because wliat is spiritual is within what is natui-al, 
 as the iibre is within the muscle, and as the blood is within 
 the arteries ; or as the thougiit is inwardly in the speech, and 
 the affection in the tones of the voice, causing themselves to 
 be apprehended by these natural instruments. From these 
 considerations, though, as yet, as through a glass darkly, it 
 appears, that what is spiritual clothes itself with what is natu 
 ral, as a man clothes himself with a garment. The organical 
 body with wdiich the soul clothes itself, is here compared to a 
 garment, because a garment invests the body ; and the soul 
 also puts off the body, and casts it off as an old coat, when it 
 emigrates by death from the natural into its own spiritual 
 world : for the body grows old like a garment, but not the 
 soul, because this is a spiritual substance, which has nothing 
 in common with the changes of nature, which advance from a 
 commencement to an end, and are periodically terminated. 
 They who do not consider the body as the vesture or covering 
 of the soul, and as being in itself dead, and only adapted to 
 receive living forces flowing into it through the soul from God, 
 cannot avoid concluding from fallacies, that the soul lives by 
 itself, and the body by itself, and that there is, between their 
 respective lives, a pre-established harmony ; and likewise, 
 that the life of the soul flows into the life of the body, or the 
 life of the body into the life of the soul, indifferently, whence 
 they conceive influx to be both spiritual and natural ; wlien, 
 nevertheless, it is a truth which is testified by every object in 
 creation, that a posterior existence does not act from itself, but 
 from the prior existence from which it proceeded ; thus that 
 neither does this act from itself, but from some existence still 
 prior; and thus that nothing acts at all but by communication 
 from the First Cause Itself, wdiich does act of itself, and which 
 is God. Besides there is but one only life, and this is not 
 capable of being created, but is eminently capable of flowing 
 into forms organically adapted to its reception : all the objects 
 in the created universe, even to the most minute, are such 
 forms. It is believed by many that the soul is itself a spai-k 
 of life, and thus that man, since he lives from his soul, lives 
 from his own life, thus of himself, consequently, not by an in- 
 flux of life from God. But such persons cannot avoid twisting 
 of fallacies a sort of Gordian knot in which they entangle all 
 the judgments of their mind, till nothing but insanitv, in re* 
 
 271 
 
12 THE li^TEKCOUESE BETWEEN 
 
 gard to spiritual things, is the result : or they construct a laby- 
 rinth, from which the mind can never, by any clue which rea- 
 son supplies, retrace its way, and extricate itself: they also 
 actually let themselves down into caverns under ground, where 
 they dwell in eternal darkness. For from such a belief pro- 
 ceed innumerable fallacies, each of which is horrible ; as that 
 God has transferred and transcribed himself into men, whence 
 every man is a sort of deity that lives of himself; and thus 
 that he does good, and enjoys wisdom from iiimself ; likewise, 
 that he possesses faith and charity in himself, and exercioes 
 them from himself, and not from God ; beside othei' monstrous 
 sentiments, such as prevail with those in hell, who, when they 
 were in the world, believed nature to live, or to produce life 
 by its own activity : when these look towards heaven its light 
 appears to them as mere darkness. I formerly heard a voice 
 saying from heaven, that if a spark of life in man were his 
 own, and not of God in him, there v/ould be no heaven nor 
 anything belonging to it; whence also, there could be no church 
 on earth, and, consequently, no life eternal. For further par- 
 ticulars relating to this subject, may be consulted the Memo- 
 rable Relation in the work on Conjdgial Love, n. 132 — 136.* 
 
 X. Tliat spiritual existences so clothed in man^ are loJiat en- 
 able him to live as a rational and moral man, thus a spiritnally 
 natural 7nan. 
 
 12. From the principle established above, viz., that the soul 
 clothes itself with a body as a man clothes himself with a gar- 
 ment, this follows as a conclusion : for the soul flows into the 
 human mind, and by this into the body, and carries with it the 
 life, which it continually receives from the Lord, and thus 
 transfers it mediately into the body, where, owing to the close- 
 ness of its union, it makes the body appear to live ; whence, 
 and from a thousand testimonies of experience, it is evident, 
 that what is sj)iritual united to what is material, as a living 
 force with a dead force, causes man to speak rationally and to 
 act moi-ally. It appears as if the tongue and lips spoke from a 
 certain lite in themselves, and as if the arms and hands acted 
 in a like manner; but it is the thought, which in itself is si)i- 
 ritual, which speaks, and the will, which likewise is spiritual,, 
 which acts, each by its own organs, which in themselves are 
 material, being taken from the natural woi'ld. That this is the 
 case, appeal's in the light of day, provided this consideration be 
 attended to. Remove thought from ,speecli, is not the tongue 
 dumb in a moment? so, remove will from action, and do not 
 the hands in a monient become still ? Spiritual existenceB in 
 
 • And in the Tkuk Ciiiusti.w Hki.icton. n. 48 
 272 
 
THE SOUL AND THE BODY. 12. 13 
 
 this State of union with natural, and tlie consequent appear- 
 ance of life in material objects, may be compared to generous 
 wine when absorbed by a clean sjionge, to the saccharine juice 
 in a grape, to the savory liquor in an apple, and to the aro- 
 matic odor in cinnamon ; the tibres containing these things are 
 portions of matter, which have neither taste nor smell of them- 
 selves, but derive them from the fluids in and between them ; 
 wherefore, if you squeeze out those juices, they become dead 
 filaments ; such are the organs proper to the body, if life be 
 taken away. That man is a rational being by virtue of the 
 union in him of spiritual existences with natural, is evident 
 from the analytical nature of his thoughts ; and that he is a 
 moral being from the same cause, is evident from the propriety 
 of his actions and the graces of his demeanor ; these he pos- 
 sesses by virtue of his faculty of being able to receive influx 
 from the Lord through the angelic heaven, which is the very 
 abode of wisdom and love, thus of rationality and morality. 
 Hence it may be perceived, that a spiritual and a natural con- 
 stitution being united in man, is wiiat enables him to live as a 
 spiritually natural man. The reason that he lives in a similar 
 and yet dissimilar maimer after death, is, because his soul is 
 then clothed with a substantial body, as in the world it was 
 clothed with a material body. It is believed by many, that 
 the perceptions and thoughts of the mind, being spiritual, flow 
 in naked, and not by means of organized forms ; but let them 
 dream thus who have not seen the interiors of the head, where 
 the perceptions and thoughts reside in their first principles, and 
 who are ignorant that it contains the brains, interwoven and 
 composed of the ciueritious and medullary substances, to- 
 gether with glands, cavities, and septa, and with meninges and 
 rnatres surrounding them all ; and who, likewise, do not know 
 that a man thinks and wills soundly or insanely according as 
 all these organs are in a state of integrity or derangement, con- 
 sequently, that he is rational and moral according to the or- 
 ganic structure of his mind. For the rational sight of man, 
 vhich is the understanding without forms organized for the 
 reception of spiritual light, avouM be an abstract nothing, just 
 as his natural sight would be without the eyes ; and so in re- 
 gard to the other mental functions. 
 
 XL That the reception of that influx is according to the 
 state of love and wisdom with man. 
 
 13. That man is not life, but an organ recipient of life from 
 God, and that love in union with wisdom is life ; also, that 
 God is Love itself and Wisdom itself, and thus Life itself, has 
 been demonstrated above ; hence it follows, that so far as a 
 man loves wisdom, or so far as wisdom embosomed in love is 
 [IS] 273 
 
13 THE LNTEKCOUltSE BETWEEN 
 
 within liim, so far he is an image of God, that is, a receptaoU 
 of life from God ; and, on the contrary, that so far as he is 
 possessed by opposite love and thence by insanity, so far he 
 does not receive life from God, but from hell, which life is call- 
 ed death. Love and wisdom themselves are not life, but are 
 the esse of life; but the delights of love and the amenities of 
 wisdom, which are the affections of them, constitute life, for by 
 these the esse of life comes into existence. The influx of life 
 from God carries with it those delights and amenities, like the 
 influx of liglit and heat at the time of spring into the human 
 minds, and also into birds and beasts of every kind, yea, into 
 vegetables, which then germinate and become prolific : for the 
 delights of love and the amenities of wisdom expand men's 
 minds and adapt them to the reception of the influx of life from 
 God, as J03' and gladness expand the face, and adapt it to the 
 influx of the hilarities of the soul. The man who is affected 
 with the love of wisdom, is like the garden in Eden, in which 
 are two trees, the tree of life, and the tree of the knowledge of 
 good and evil ; the tree of life is the reception of love and wis- 
 dom from God, and the tree of the knowledge of good and evil 
 is the reception of them from self : the man who eats of the 
 latter tree is insane, but still believes himself to be wise like 
 God ; but the man who eats of the former tree is truly wise, 
 and believes no one to be wise but God alone, and that man is 
 wise so far as he believes this, and the more so as he feels that 
 he v/ills it. But more on this subject may be seen in the Me- 
 morable Relation in the work on Conjugial Love, n. 132 — 
 136.* I will here add an arcanum conrirming these facts from 
 heaven : All the angels of heaven turn the fore part of the 
 head towards the Lord as a 6un, and all the angels of hell turn 
 the back of the head to Him, and the latter receive the influx 
 into the affections of their will, which in themselves are con- 
 cupiscences, and make the understanding favor them, but the 
 former receive the influx into the affections of their understand- 
 ing, and make the will favor them, whence these are in the 
 enjoyment of wisdom, but the others are possessed by insanity. 
 For the human understanding has its seat in the cerebrum, 
 which is under the forehead, and the will in the cerebellum, 
 which is in the back of the liead. Who does not know that a 
 man who is insane through cherishing false sentiments, favors 
 the lusts of his ovv-n evil, and confii-ms them by reasons drawn 
 from the understanding; whereas a wise man sees from truths 
 the quality of the lusts of his own will, and restrains them? 
 A wise man does this, because he turns his tace to God, that 
 is, he believes in God, and not in himself; but an insane man 
 does the other, because he averts his face from God, that is, he 
 
 * Or TULK ClIUISTIAN Kkliuion. I). 48. 
 
 274 
 
THK SOUL AND TllK BODY. 13, 14 
 
 believes 'n. himself, and not in God. For a tiian to believe iu 
 himself is to believe that he enjoys love and wisdom from him- 
 self, and not from God ; and this is sio;iii(ied by eatiiiij; of tiie 
 tree of the knowledge of good and evil : but for a man to be- 
 lieve in God, is to believe that he enjoys love and wisdom from 
 God, and not from himself; and this is signiticd by eating of 
 the tree of life, Kev. ii. 7. From these considerations it may 
 be perceived, but still only with a degree of clearness answer- 
 ing to the light of the moon by night, that the reception of the 
 in^ux of life from God is according to the state of love and 
 wisdom with man. This influx maj^ further be illustrated by 
 the influx of light and heat into vegetables, which blossom 
 and bear fruit according to the structure of the fibres which 
 form them, thus according to their reception of the light and 
 heat ; it may also be illustrated by the influx of the rays of 
 light into precious stones, which modify them into colors ac- 
 cording to the situation of the parts composing them, thus also 
 according to their reception of the rays ; and likewise by op- 
 tical glasses and the drops of rain, which exhibit rainbows ac- 
 cording to the incidence, the refraction, and thus the reception 
 of the light. The case is similar with human minds in respect 
 to spiritual light, which proceeds from the Lord as a sun, and 
 perpetually flows in, but is variously received. 
 
 XTT. That the imderstanding in man is capable of heing 
 elevated into the lights that is, into the wisdom, in which 
 are the angels of heaven, according to the improvement of his 
 rational faculty / and that his will is capable of being elevated, 
 in like manner, into the heat of heaven, that is, into the love 
 of heaven, according to the deeds of his life ; bid that the love 
 of the will is not elevated, except so far as man wills and does 
 those things which the wisdom of the understanding teaches. 
 
 14. By the human mind are to be understood its two facul- 
 ties, which are called the understanding and the will. Tlie un- 
 derstanding is the receptacle of the light of heaven, which in 
 its essence is wisdom ; and the will is the receptacle of the heat 
 of heaven, which in its essence is love, as was shown above. 
 These two principles, wisdom and love, proceed from the Lord 
 as a sun, and flow into heaven universally and individually, 
 whence the angels have wisdom and love'; and they also flow 
 into tliis world universally and individually, whence men have 
 wisdom and love. But the two principles proceed in union 
 from the Lord, and likewise flow in union into the souls of an- 
 gels and men ; but they are not received in union in their 
 minds ; light, which forms the understanding, being first re- 
 ceived there, and love, which forms the will, being received 
 gradually. This also is of Providence : for every man is to be 
 
 275 
 
14 THE LNTERCOUK8E BETWEEN 
 
 created anew, that ife, reformed, and tliis is effected by means 
 of the understanding ; for he must imbibe from infancv the 
 knowledges of truth and good, which are to teach him to live 
 well, that is, to will and act i-ightlj : thus the will is formed 
 bv means of the understanding. For the sake of this end, there 
 is given to man the faculty of elevating his understanding al 
 most into the light which is enjoyed by the angels of heaven, 
 that he may see what he ought to will and thence to do, in 
 order that he may be pi-osperous in the world for a time, and 
 blessed after death to eternity. He becomes prosperous and 
 blessed, if he procures to himself wisdom, and keeps his will 
 under its obedience ; but unprosperous and unhappy if he puts 
 his understanding under obedience to his will : the reason is, 
 because the will hereditarily tends to evils, even to those which 
 are enormous ; wherefore, unless it were restrained by means 
 of the understanding, man would rush into acts of wickedness, 
 yea, from his inherent savage nature, he would destroy and 
 slaughter, for the sake of himself, all who did not favor and 
 indulge him. Besides, unless the understanding could be 
 separately perfected, and the will by means of it, man would 
 not be a man but a beast. For without that separation, and 
 without the ascent of the understanding above the will, he 
 would not be able to think, and from thought to speak, but 
 only to express his affection by sounds ; neither would he be 
 able to act from reason, but only from instinct ; still less would 
 he be able to know the things which are of God, and God by 
 means of them, and thus to be conjoined to Him, and to live 
 to eternity. For man thinks and wills as from himself, and 
 this, as from himself is what gives him the faculty of recipro- 
 cal conjunction : for there can be no conjunction without re- 
 ciprocality, just as there can be no conjunction of an active 
 with a passive force without re-action. God alone acts, and 
 man suffers himself to be acted on, and re-acts in all appeai-- 
 ance as from himself, though interiorly it is from God. From 
 these considerations, rightly apprehended, may be seen what 
 is the nature of the will of man if it is elevated by means of 
 the understanding, and what is its nature if it is not elevated, 
 consequently what is the nature of the man. But the latter sub- 
 ject, viz., what is the nature of man if the love of his will is 
 not elevated by means of the understanding, shall be illustrated 
 by comparisons. He is like an eagle flying on high, which, as 
 soon as it sees the food below which is the object of its lust., 
 us chickens, young swans, or even young lambs, casts itself 
 down in a moment and devours them. He is also like an adul- 
 terer, who conceals a harlot in a cellar below, and who by* 
 turns goes up to the highest apartments of the house, and dis 
 courses wisely with those who dwell there concerning chastity 
 and alternatelv withdiaws from the compan ythere, and ir 
 270 
 
THE SOUL AND THE BODY. 16 
 
 dulges himself below with his liarlot. He is also like a thief 
 on a tower, who there pretends to act the part of a watchman, 
 but who, as soon as he sees any object of plunder below, hastens 
 <lown and seizes it. He may also be compared to gnats, which 
 fly in a column over the head of a horse while he is running, 
 but which fall down when the horse stops, and immerse them- 
 selves in the marsh. Such is the man whose will or love is 
 not elevated by means of the understanding ; for he then re- 
 mains stationary below, immersed in the uncleanness of nature 
 and the lusts of the senses. The case is altogether otherwise 
 with those who subdue the allurements of the lusts of the will 
 by the wisdom belonging to the understanding. With these, 
 the understanding afterwards enters into a marriage covenant 
 with the will ; thus wisdom with love, and they dwell together 
 in the upper apartment with the utmost delight. 
 
 XTTT. That it is altogether otherwise with Beasts. 
 
 15. They who judge of things only as they appear before 
 the senses of the body, conclude that beasts have will and un- 
 derstanding as well as men, and hence that the only distinction 
 consists in man's being able to speak, and thus to describe the 
 things which he thinks and desires, while beasts can only ex- 
 press them by sounds. Beasts, however, have not will and 
 understanding, but only a resemblance of each, which the 
 learned call an analogous endowment. A man is a man, be- 
 cause his understanding is capable of being elevated above the 
 desires of his will, and it thus can know and see them, and also 
 govern them ; but a beast is a beast, because its desires drive 
 it to do whatever it does. A man, then, is a man, in conse- 
 quence of this, that his will is under obedience to his under- 
 standing ; but a beast is a beast in consequence of this, that 
 its understanding is under obedience to its will. From these 
 considerations this conclusion follows, viz.. That the under- 
 standing of man, forasmuch as it receives the light influent 
 from heaven, and apprehends and perceives this as its own, 
 and thinks from it analytically, with all variety, altogether as 
 from itself, is alive, and is thence truly understanding; and 
 that the will of man, forasmuch as it receives the influent love 
 of heaven, and acts from it as from itself, is alive, and is thence 
 truly will ; but that the contrary is the case with beasts. 
 Wherefore they who think under the influence of the lusts of 
 the will, are compared to beasts, and in the spiritual world 
 they likewise at a distance appear as beasts ; they also act 
 like beasts, with this only ditierence, that they are able to act 
 otherwise if they will : but they who restrain the lusts of their 
 will by means of the understanding, appear in the spiritual 
 world as men, and are angels of heaven. In a word, the will 
 
 277 
 
15 THE INTEKCOURSE BETWEEN 
 
 and the understanding in beasts always cohere, and forasmuch 
 as the will is blind, being the receptacle of heat and not of 
 light, it makes the understanding blind also : hence a beast 
 does not know and understand its own actions, and yet it acts, 
 for it acts by an influx from the spiritual world ; and such ac- 
 tion is instinct. It is imagined that a beast thinks from under- 
 standing what to act; but this is by no means the case : it is 
 compelled to act solely by the natural love which is in it from 
 creation, with the assistance of the senses of its body. The 
 reason that man thinks and speaks is solely because his under- 
 standing is capable of being separated from his will, and of 
 being elevated even into the light of heaven ; for the under- 
 standing thinks, and thought speaks. The reason why beasts 
 act according to the laws of order inscribed on their nature, 
 and some beasts in a moral and rational manner, difi'erently 
 from many men, is, because their understanding is in blind 
 obedience to the desires of their will, and thence they are not 
 able to pervert those desires by depraved reasonings, as men 
 do. It is to be observed, that when the terms " will " and 
 " understanding " are here used in reference to beasts, a cer- 
 tain resemblance of, and an endowment analogous to, those 
 faculties, are what are meant : analogous endowments are 
 called by the names of the faculties themselves, on account of 
 the appearance. The life of a beast may be compared with a 
 sleep-w^alker, who walks and acts by virtue of the will while 
 the understanding sleeps ; and also with a blind man, who 
 walks through the streets with a dog leading him ; and also 
 with an idiot, who, from custom, and the habit thence acquired, 
 does his work in a regular manner. It may likewise be com- 
 pared with a person void of memory, and thence deprived of 
 understanding, who still knows or learns how to clothe himself, 
 to eat the food which he prefers, to love the sex, to walk the 
 streets from house to house, and to do such things as soothe 
 the senses and indulge the flesh, by the allurements and plea- 
 sures of w^hicli he is drawn along, though he does not think, 
 and thence cannot speak. From these considerations it is 
 evident, how much they are nnstaken who believe beasts to 
 be endowed with rationality, and only to be distinguished from 
 men by their external flgure and by their not being able to 
 express by s]3eech the rational things which inwardly occupy 
 their thoughts ; from which fallacies many even conclude, that 
 if man lives after death, beasts will do so too; and, on the con- 
 trary, that if beasts do not live after death, neither will man ; 
 beside other dreams, arising from ignorance in regard to the 
 will and understanding, and also in regard to degrees ; by the 
 aid of which, as steps for its ascent, the mind of man mount* 
 up to heaven. 
 278 
 
THE SOUL AND THE i;ol)V. 16 
 
 XIY. That there are three degrees in the sj>iritual world, and 
 three degrees in the natural world, hitherto unknown, accord/- 
 ing to which all injiux takes place. 
 
 16. It is discovered by the investigation of causes from their 
 effects, that degrees are of two kinds, one according to which 
 tilings prior and posterior are constituted, and another accord- 
 ing to whicli things greater and less are constituted. The de- 
 grees which distinguish things prior and posterior, are to be 
 
 called DEGKEES OF ALTITUDE, Or DISCKETE DEGKEES ; but the 
 
 degrees by wliich things greater and less are distinguished 
 from each other, are to be called degkees of latitude, and 
 also CONTINUOUS DEGREES. Dcgrces of altitude, or discrete de- 
 grees, are like the generations and compositions of one thing 
 from another ; as, for example, they are like the generation 
 and composition of any nerve from its iibres, and of any fibre 
 from its fibrils ; or of any piece of wood, stone, or metal from 
 its parts, and of any part from its particles : but degrees of 
 latitude, or continuous degrees, are like the increments and 
 decrements of the same degree of altitude with respect to 
 breadth, length, height, and depth ; as of greater and less 
 bodies of water, or air, or ether ; and as of large and small 
 masses of wood, stone, or metal. All things, even to the most 
 particular, in both worlds, both the spiritual world and the 
 natural world, are, from creation, in degrees of both these 
 kinds : the whole animal kingdom in this world is in those 
 degrees both in general and in particular ; so are the whole 
 vegetable kingdom, and the whole mineral kingdom likewise ; 
 and so is the expanse of atmospheres from the sun even to the 
 earth. There are therefore three atmospheres discretely dis- 
 tinct according to the degrees of altitude, both in the spiritual 
 world and in the natural world, because each world has its 
 sun : but the atmospheres of the spiritual world, by virtue of 
 their origin, are substantial, and the atmospheres of the natu- 
 ral world, by virtue of their origin, are material ; and since 
 the atmospheres descend from their origins according to those 
 degrees, and are the continents of light and heat, like vehicles 
 to convey these principles to their destination, it follows that 
 there are three degrees of light and heat : and since light in 
 the spiritual world is in its essence wisdom, and heat there is 
 in its essence love, as was demonstrated above in its proper 
 article, it follows also, that there are three degrees of wisdom 
 and three degrees of love, consequently three degrees of life ; 
 for thev are graduated by the atmospheres through which they 
 pass. Hence it is that there are three angelic heavens ; a 
 supreme, which is also called the third heaven, inhabited by 
 angels of the supreme degree ; a middle, which is also called 
 the second heaven, inhabited by angels of the middle degree* 
 
 279 
 
16 THE miEKUOUKSE BETWEEN 
 
 and an ultimate, wliicli is also called the first heaven, inhab- 
 ited by angels of the lowest degree. Those heavens are also 
 distinguished according to the degrees of wisdom and love : 
 the angels of the ultimate heaven are in the love of knowing 
 truths and goods ; the angels of the middle heaven are in the 
 love of understanding them, and the angels of the supreme 
 heaven are in the love of being wise, that is, of living accord- 
 ing to those truths and goods which they know and under- 
 stand. As the angelic heavens are distinguished into three 
 degrees, so also is the human mind, because the human mind 
 is an image of heaven, that is, it is a heaven in miniature. 
 Hence it is that man is capable of becoming an angel of one 
 of those three heavens : and he becomes such according to his 
 reception of wisdom and love from the Lord ; an angel of the 
 ultimate heaven if he only receives the love of knowing truths 
 and goods ; an angel of the middle heaven if he receives the 
 love of understanding them ; and an angel of the supreme 
 heaven if he receives the love of being wise, that is, of living 
 according to them. That the human mind is distinguished 
 into three regions, according to the three heavens, may be 
 seen in the memorable relation inserted in the work on Con- 
 JUGIAL Love, n. 270. Hence it is evident, that all spiritual 
 influx to man and into man descends from the Lord by these 
 three degrees, and that it is received by man according to the 
 degree of wisdom and love in which he is. A knowledge of 
 these degrees is of the greatest utihty at this day. For many, 
 in consequence of not knowing them, tarry in the lowest de- 
 gree, in which are the senses of their body, and on account of 
 their ignorance, which is intellectual darkness, are incapable 
 of being elevated into sj)iritual light, which is above them : 
 hence naturalism takes possession of them, as it were sponta- 
 neously, as soon as they enter on any investigation and scru- 
 tiny concerning the human soul and mind, and its rationality, 
 and more so if they extend their inquiries to heaven and the 
 life after death : whence they become like persons standing in 
 the market places with telescopes in their hands, looking at 
 the sky and uttering vain predictions; and also like persons 
 who cliatter and reason about every object they see, and every 
 thing they hear, without any rational ideas, resulting from an 
 understanding of the subject, being contained in their renuirks : 
 these are like butchers, who believe themselves to be skilful 
 anatomists, because they have examir.ed the viscera of oxen 
 and sheep outwardly, but not inwardl3\ But it is a truth that 
 to think from the influx of natural light not cleared by the in- 
 flux of spiritual light, is merely to drean], and to s])eak from 
 Buch thought is to make vain assertions, like fortune-tellers. 
 But further particulars concerning degrees nuiy be seen in the 
 wor/c on the Divine Lovk and the Divine Wisdom, n. 173 — 281. 
 280 
 
THE SOUL AMD THE IJ(H)Y. 17 
 
 XV. That ends are in the first degree, causes in the second, 
 and effects in the third. 
 
 IT. Who does not see that the end is not the cause, but that 
 it produces tlie cause ? and that tlie cause is not the effect, but 
 tliat it produces the effect? consequently, that tliey are three 
 distinct things which t'oHow each other in order ? Tlie end 
 with man is the love of his will ; for what a man loves, this he 
 proposes to himself and intends : the cause with him is the rea- 
 son of his understanding; for the end, by means of tlie reason, 
 seeks for middle or instrumental causes : and the effect is the 
 operation of the body, from, and according to, the end and 
 cause. Thus there are three things in man, which follow each 
 other in order, just as is done by the degrees of altitude, Wh-en 
 these three things are exhibited to observation, the end is 
 within the cause, and by the cause is in the effect : thus, in the 
 effect, these three things co-exist. On this account it is said 
 in the Word, that every one shall be judged according to his 
 works : for the end, or the love of his will, and the cause, ot 
 the reason of his understanding, are contained together in the ef 
 fects, which are the works of his body : thus in them is contained 
 the quality of the whole man. They who are unacquainted 
 with these truths, and do not thus distinguish the objects oi 
 rational contemplation, cannot avoid terminating the ideas of 
 their thought either in the atJoms of Epicurus, the monads of 
 Leibnitz, or the simple substances of Wolff": they thus shut up 
 their understandings as with a bolt, so that they cannot even ex- 
 ercise their reason upon the subject of spiritual influx, because 
 they cannot think of any progression beyond those atoms, 
 monads, or simple substances ; for the author of the doctrine 
 of simple substances says, that if they are divided the}'' are 
 annihilated. Thus the understanding remains stationary in its 
 first light, which merely proceeds from the senses of the body, 
 and does not advance a step further. Hence it is not known 
 but that spiritual substance is merely a subtile natural sub- 
 stance ; that beasts have rationality as well as men ; and that 
 the soul is a puff of wind, like that which is emitted from the 
 breast when a person dies : beside other notions which do not 
 partake of light but of darkness. As all things in the spiritual 
 world, and all things in the natural world, proceed according 
 to these degrees, as was shown in the preceding article, it is 
 evident that intelligence properly consists in knowing and dis- 
 tinguishing them, and seeing them in their order. By these 
 degrees, also, every man is known as to his quality, when his 
 love is known ; for, as observed above, the end, which is of the 
 will, the causes, which are of the understanding, and the ef 
 fec^s, which are of the body, follow from his love, as a tree 
 from its seed, and as fruit from a tree. There are loves of three 
 
 281 
 
17, 18 THE INTERCOUKSl': IJI/IWKKN 
 
 kinds ; tlie love of heaven, the love of tlie world, and the love 
 of self : the love of heaven is spiritual, the love of the world is 
 material, and the love of self is corporeal. When the love is 
 spiritual, all things which follow from it, as forms from their 
 essence, are spiritual likewise : so, also, when the principal 
 love is the love of the world or of wealth, and thus is material, 
 all things which follow from it, as principiates from their hrst 
 principle, are material likewise ; and so, again, when the prin- 
 cipal love is the love of self, or of eminence above all others, 
 and thus is corporeal, all things which follow from it are cor- 
 poreal likewise ; because the man who cherishes this love 
 regards himself alone, and thus immerses the thoughts of his 
 mind in his body. Wherefore, as just remai'ked, he who 
 knows the reigning love of any one, and is at the same time 
 acquainted with the progression of ends to causes and of 
 causes to effects, which three things follow each other in 
 order, according to the degrees of altitude, knows the quality 
 of the whole man. Thus the angels of heaven know the qual- 
 ity of every one with whom they speak ; they perceive his love 
 from the sound of his voice, they see an image of it in his 
 face, and the figure of it in the gestures of his body. 
 
 XYL That hence is evident what is the nature of spiritual 
 influx from its origin to its effects. 
 
 18. Spiritual influx has hitherto been deduced, by those 
 who have treated of it, from the soul into the body, but not 
 from God into the soul and thus into the body. The reason of 
 their proceeding thus has been, because no one had any know- 
 ledge respecting the spiritual world, and respecting the sun 
 there, from whence all spiritual things issue as from their foun- 
 tain ; and thus no one had any knowledge respecting the influx 
 of spiritual things into natural things. Now since it has been 
 granted me to be in the spiritual world and in the natural world 
 at the same time, I am obliged by my conscience to commu- 
 nicate these facts. For of what use is the possession of know- 
 ledge without its communication ? Without the latter, what 
 is the former, but like collecting and storing up riches in a 
 casket, and only looking at them occasionally and counting 
 them over, without any intention of applying them to use ? In 
 fact, it is spiritual avarice. But in order that it may be fully 
 known what spiritual influx is, and what is its nature, it is 
 necessary to know what that which is sriRrruAL is in its 
 essence, and what that which is natural; as also wha*- the ju- 
 MANSOULis: lest, therefore, this short lucubration should bd 
 defective through ignorance of these subjects, it will be useful 
 to consult some memorable relations inserted in the work on 
 CoN.iuGiAL Love ; viz. that respecting the sriRrruAL principle, 
 282 
 
THE SOUL AND THE BODY. 19 
 
 n. 326 — 329 ; that respecting the euiman soul, ii 315 ; and 
 tliat respecting the influx of spiritual things into natural, 
 n. 3S0 ; which latter subject is more fully treated of, n. 415 — 
 422.* 
 
 19. I will here subjoin this Memorable Relation. After 
 these pages were written, I prayed to the Lord that I might be 
 permitted to converse with some disciples of Aristotle, and at 
 the same time with some disciples of Des Cartes, and with 
 some disciples of Leibnitz, in order that I might learn the 
 opinions of their minds concerning the intercourse between the 
 soul and the body. After my prayer was ended, there were 
 present nine men, three Aristotelians, three Cartesians, and 
 three Leibnitzians ; and they arranged themselves round me, 
 the adniirers of Aristotle being on the left side, the followers 
 of Des Cartes on the right side, and the favorers of Leibnitz 
 behind. At a considerable distance, and also at a distance 
 from each other, were seen three persons crowned with laurel, 
 whom I knew, by an influent perception, to be those three great 
 leaders or masters themselves. Behind Leibnitz stood a person 
 holding the skirt of his garment, who, I was told, Avas Wolff. 
 Those nine men, when they beheld one another, at first saluted 
 each other, and conversed together in a mild tone of voice. 
 But presently there arose from below a spirit with a torch in his 
 right hand, which he shook before their faces, whereupon they 
 became enemies, three against three, and looked at each other 
 with a Herce countenance : for they were seized with the lust 
 of altercation and dispute. Then the Aristotelians, who were 
 also sciioolmen, began to speak, saying, " Who does not see 
 that objects flow tlirough the senses into the soul, as a man 
 enters through the doors into a chamber, and that the soul 
 thinks according to such influx ? When a lover sees a beau 
 tiful virgin, or his bride, does not his eye sparkle, and transmit 
 the love of her into the soul? When a miser sees bags of 
 money, do not all his senses burn toward tliem, and thence in- 
 duce this ardor into the soul, and excite the desire of possessing 
 them ? When a proud man hears himself praised by another, 
 does he not prick up his ears, and do not these transmit tliose 
 ])raise8 to the soul ? Are not the senses of the body like outer 
 courts, through which alone entrance is obtained to the soul ? 
 From these considerations and innumerable others of a similar 
 kind, who can conclude otherwise than that influx proceeds 
 from nature, or is piiysical?" While they were speaking thus, 
 the followers of Des Cartes held their fingers on their foreheads ; 
 and now withdrawing them they replied, saying, "Alas, ye 
 epeak from appearances ; do ye not know that the eye does not 
 
 • The same articles are repeated in the True Christian Relioio.v. and will be 
 found at n. 280, C97. 35, 77. and 12. 
 
 283 
 
19 THE INTKKCOUKSE BKTVVKEN 
 
 love a virgin or bride from itself, but from the soul ? and like* 
 wise that the senses of the body do not covet the bags of money 
 from themselves, but from the soul ; and also that the ears do 
 not devour the praises of flatterers in any othermanner? Is it 
 not perception that causes sensation ? and perception is a faculty 
 of the soul, and not of the organs of the body. Say, if you 
 can, what causes the tongue and lips to speak, but the tliought? 
 and what causes the hands to M^ork, but the will ? and thought 
 and will are faculties of the soul, and not of the body. Thus 
 what causes the eye to see, and the ear to hear, and the other 
 organs to feel, but the soul ? From these considerations, and in- 
 numerable others of a similar kind, every one, whose wisdom is 
 elevated above the sensual apprehensions of the body, must con 
 elude, that influx does not flow from the body into tlie soul, but 
 from the soul into the body ; which influx we call occasional 
 influx, and also spiritual influx." When these had flnished, 
 the three men who stood behind the former triads, and who 
 were the favorers of Leibnitz, began to speak, saying, "We 
 have heard the arguments on both sides, and have compared 
 them ; and we have perceived that in many particulars the 
 latter are stronger than the former, and that in many others the 
 former are stronger than the latter ; wherefore, if you please, 
 we will compromise the dispute." On being asked how, they 
 replied, " There is not any influx from the soul into the body, 
 nor from the body into the soul, but there is a unanimous and 
 instantaneous operation of both together, to which a celebrated 
 author has assigned an elegant name, when he calls it Pre-es- 
 tablished Harmony." After this the spirit with a torch aj^peared. 
 again, but the torch was now in his left hand, and he shook it 
 behind the back of theii' heads, whence the ideas of them all 
 became confused, and they all cried out at once, " JSTeither our 
 soul nor body knows what part to take ; wherefore let us settle 
 this dispute by lot, and we will abide by the lot which comes 
 out first." So they took out three bits of paper, and wrote on 
 one of them, physical influx, on another, spikitual influx, 
 and on the tliii-d, pre-estaelished harmony ; and tliey put them 
 all into the crown of a hat. Then they chose one of their num- 
 ber to draw ; who, on putting in his hand, took out that on 
 which was written, spiritual influx. Having seen and read 
 it, they all said, yet some with a clear and flowing, some with 
 a faint and indrawn voice, " Let us abide by this, because it 
 came out first." But then an angel suddenly stood by, and 
 said, " Do not imagine that the paper in favor of si)iritual in- 
 flux came out first by chance, for it was of providence : for you 
 do not see the truta of that doctrine, on account of the confu- 
 sion of your ideas, but the truth presented itself to the hand of 
 him that drew the lots, that you might yield it your assent." 
 2S + 
 
TUK SOLL AND TIIK BODY. 2C 
 
 20. I was fonuerlj asked, " How I, who was previously a 
 philosopher, became a theologian ;" I answered, " In the same 
 manner that fishermen became the disciples and apostles of 
 the Lord :'' and I added that 1 also from early youth had been 
 a spiritual lisherman. On this, my inquirer asked, "What is a 
 spiritual fishennan ?'' To which I replied, " A lisherman, in 
 the spiritual sense of the Word, signities a man who investi- 
 gates and teaches natural truths, and afterwards spiritual truths 
 in a rational manner." On his inquiring, " How this is de- 
 monstrated ?" I said, " From these passages of the AYord : ' A.nd 
 the waters shall fail from the sea, and the livers shall be was- 
 ted and dried up : therefore the Jishers shall mourn, and all 
 that cast a hook into the sea shall lament,' Is. xix. 5, 8. In 
 another ]dace it is said respecting the sea, >vhose waters were 
 healed, ' the Jishers shall stand from Engedi even unto Ene- 
 glaim, they shall be a place to spread forth nets ; their fish 
 shall be accoi'ding to their kinds, as the fish of the great sea, 
 exceedingly many,' Ezek. xlvii. 10. And in another place: 
 ' Behold, I will send for mdiWy fishers, saith Jehc vnh, and they 
 ?hall fish them,' Jerem. xvi. 16. Hence it is evident why the 
 Lord chose fishermen for his disciples, and said, " Fellow me, 
 and I will make yon fishers of men," Matt. iv. 18, 19 ; Mark i. 
 16, 17 : and why he said to Peter, after he had caught a mul- 
 titude of fishes, ' henceforth thou shall catch mcn^ Luke v. 9, 
 10." I afterwards demonstrated the origin of this signification 
 of fishermen from the Apocalypse Revealed ; viz. tliat since 
 water signifies natural truths, n. 50, 932, as does also a river, 
 n. 409, 932, therefore a fish signifies those who are in possession 
 of natural truths, n. 405 ; wdience fishermen signify those who 
 investigate and teach truth. On hearing this, my interrogator 
 raised his voice and said, " Now I can understand why the 
 Loi'd called and chose fishermen to be his disciples ; and cliere- 
 fore I do not wonder that he has also called and chosen you, 
 since, as you have observed, you were from early youth a fisher- 
 man in a spiritual sense, that is an investigator of natural truths : 
 the reason that 3'ou are now become an investigator of spiritual 
 truths, is, because these are founded on the former." To this 
 he added, being a man of reason, that " the Lord alone knows 
 who is the proper person to apprehend and teach or communi- 
 cate the truths which should be revealed for his Xew Church, 
 and whether such a person is to be found among the digni- 
 taries of the Church or among their domestic servants. Besides," 
 he continued, " among Christians, what divine does not first 
 study philosophy at college, before he is ordained ? otherwise, 
 whence could he obtain a sufficient degree of intelligence?" 
 At last he said, " Since you are become a divine, explain what 
 
 285 
 
20 THE INTEECOUKSE BETWP:EN THE SOUL AND THE BODY. 
 
 is your system of divinity ?" 1 answered, " These are the two 
 principles of it, That God is one, and that there is a conjunc- 
 tion OE charity and eaith." He replied, " Who denies these 
 principles?" I rejoined, "The diviuity of the present day, 
 when interiorly examined." 
 
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