MA S TER NEGATIVE NO 92-80708-5 MICROFILMED 1993 COLUMBIA UNIVERSITY LIBRARIES/NEW YORK as part of the "Foundations of Western Civilization Preservation Project" Funded by the NATIONAL ENDOWMENT FOR THE HUMANITIES Reproductions may not be made without permission from Columbia University Library COPYRIGHT STATEMENT Kc~ °t^!rtToZl^n is no. .0 be "used for any would involve violation of the copyright law. AUTHOR: SWEDENBORG 7 TITLE: SWEDENBORG ON THE ATHANASIAN CREED... PLACE: NEW YORK DATE: 1867 COLUMBIA UNIVERSITY LIBRARIES PRESERVATION DEPARTMENT Master Negative # BIBLIOGRAPHIC MICROFORM TARGET Original Material as Filmed - Existing Bibliographic Record 93r^.94 f^ r" Restrictions on Use: De athanasiano.symbole Eng# Swedenborg, Emanuel, 1G88-1772. Swedenborg on the Athanasian creed and subjects connected with it. Being a translation of the "De fide athanasiana", ap- pended in separate sections to parts of his posthumous work en- titled "Apocalypsis explicata secundum spiritualem sensum, ubi revelantur arcana qua3 ibi prrcdicta et hactenus ignota f uerunt". Londini, 1789. New York, The General convention of the New Jerusalem in the United States of America, 1867. 207 p. idY^, 1. Athanaslau creed. In tlie'U. S. A. Library of Congress I. General convention of the New Jerusalem f 1 BT995.S9 i2i 38-31392 238.1 TECHNICAL MICROFORM DATA FILM SIZE: -3j5" /r? y^ IMAGE PLACEMENT: lA CI DATE FILMED: .^_^i/_ru. REDUCTION RATIO:__/^_>^ IB IIB INITIALS HLMEDBY: RESEARCH PUBLICATIONS. INC — -r^ IDGE, CT • ' !' 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Suite 1100 Silver Spring, Maryland 20910 301/587-8202 Centimeter 12 3 4 11 12 13 14 15 mm mi 5 6 7 g 9 10 iiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiiliiiim Inches TTT 1 I I I I I I I I I I II II 2 3 1.0 I.I .25 TTT 4 tii 2.8 |63 2.5 2,2 lis 2.0 1.8 1.4 1.6 TTT MRNUFRCTURED TO RUM STRNDRRDS BY RPPLIED IMRGE, INC. >r4' :^>jfW#-'' ^^»; ^^l^t^^^ ^^-^ ^1 r y ^ Columbia ^ntbers^itp in rt}e Citp of if}etD |?orfa L I F^ R A R V I'O s ' ^ V Li. Q. . .... ^A 1'.; OIVKN BY i V y. % ys SWEDENBORG- ON THE ATHANASIAIS^ CREED AND SUBJECTS CONNECTED WITH IT. ,747-/76-^ BEING A TRANSLATION OF THE '' DE FIDE ATHANASIANA," Appended in separate sections to parts of his Posthumous Work entitled "Apocalypsis Explic\ta secundum spiuituai.em sknsum, ubi revelantub Aroana quie ibi pribdicta et hactenus iqnota ruerunt." Londiui, 17S9. NEW YORK: PgBLiSIIjSD BYJ tIiB J}4NiF,I{'Ai GQMVENTION „■,,'• « » » •»•»•«• NEW JJSRFSSiLSM 'l^'l-\n ]I5NITF,r^ 6TA7^ OF AMERICA, ■ . . . t • J , »»iCr iTS ?lJBliltoNd flOUSE/ -. i V 20, Cooper XJijioy. , •* ' * ■' J - >^Ata. » i » 5 « « • t I f I h07 > • * * ■» * f I J 1 > J J * " » t • c » Mrs. E by "^ r THE ATHANASIAN CREED. j9k ^. «■ Entered, according to Act of Congress, in the year 1866, by ROBERT L. SMITH, Treasurer of the General Convention of the New Jerusalem in the United States of America, In the Clerk*s Office of the Dbtrict Court of the United States for the Southern District of New York. / c e t \ t" « • t ft « c X «> I ' ■ -^ ( t t ^ «, 4 t • c •l' '. a I TiiE New Y©rk Fmntihg CcMv/myf • j 8i, ^^itmi Ss Centre Styeei^ • New York. I 'I > « « 1 1 ..« * c * 1. ^'WHOSOEVER will le saved it is altogether necessary for him to keep the catholic faith ; which faith unless every one shall keep whole and entire with- out douU^ he shall perish everlastingly. The catholic faith is this, that we worship one God in Trinity, and Trinity in Unity ; neither commixing the persons^ nor separating the substance (essence). Since there is one person of the Father, another of the Son, and another of the Holy Spirit : hut the Divinity of the Father, of the Son, and of the Holy SpiHt, is one and the same, the glory equal, and the majesty co-eternal. Such as the Father is, such is the Son, and such is the Holy Spirit. The Father is uncreate, the Son is uncreate, and the Holy Spirit is uncreate. The Father is infinite, the Son infinite, and the Holy Spirit infinite. The Father eternal, the Son eternal, and the Holy Spirit eterrcal : And yet there are not three eternals, hut one eternal ; and there are 7iot three infinites, nor three uncreate, hut * one uncreate and one infinite. In like manner as the Father is omnipotent, so the Son is omnipotent, and the Holy Spirit is omnipotent r and yet there are not three omnipotents, hut one omnipotent. As the Father is "7L ^M t>^ UJ-yr-^ ,yCCx iA-^^ Uv.. ,^,t-— J Ji J^ tk. V- ^ ) 4 THE ATHANASIAN CREED. Godj SO the Son is God, and the Holy Spirit is God^ and yet there are not three Gods^ hut one God. Although the Father is Lord, the Son is Lord, and the ILoly Spirit is Lord, still there are not three Lords, hut one Lord : For as we are ohliged hy the Christian verity^ to ac- knowledge every person hy himself to he God and Lord^ yet are we forhidden hy the catholic religion to say there are three Gods or three Lords (according to others, we cannot, from the Christian faith, make mention, of three Gods or three Lords). The Father loas unade of none, neither created nor horn. The Son is of the Father alone, not made nor created, hut horn : The Holy Spirit is of the Father and of the Son, neither "inade, nor created, nor horn, hut proceeding. Thus there is one Father^ not three Fathers ; one Son^ not three Sons / one Holy Spirit, not three Holy Spirits, And in this Trinity none is prior or posterior to the other, neither is he greater or less than the other / hut all the three perso7is are together eter7ial, and are altogether equal. So that in all things, as was hefore said, the Unity in Tnnity, and the Trinity in Unity is to he worshipped (according to others, three Persons in one Godhead, and one God in three Persons is to be worshipped). WJiere- fore, whoever would he saved, must thus think of the Trinity. Lt is also further necessary for salvation, that he helieve rightly the incarnation of our Lord Jesus Christ; (according to others, that he constantly believe that our Lord Jesus Christ is true man.) Since the true faith is, that we helieve and confess, that our Lord Jesus Christ, the Son of God, is God and Man, God of the suhstance (or essence ; according to others, na- ture) of the Father^ horn hefore the world, and man of the substance (according to others, nature) of the mother^ THE ATHANASIAN CREED. 5 horn in the world : perfect God and perfect man, con- sisting of a rational soul and a human hody : equal to the Father as to the Divine (principle), and inferior to (according to others, less than) the Father as to the Human (principle). Who, although God and man^ yet they are not two, hut one Christ : one, not hy conversion of the Divine Essence into the human (of the Divinity into body), hut hy assumption of the Human essence into the Divine (into God) : one altogether, not hy com- mixture of essence (of substance), huthy unity of person (according to others, because they are one person): Since as the rational soul and hody are one man, so God and man is one Christ, Who suffered for our salvation, descended into hell, and reascended on the third day from the dead, and ascended into heaven, and sitteth on the right hand of the Father God Almighty ; from whence he shall come to judge the living and the dead. At whose coming all men shall rise again with their hodies ; and they who have done good things shall enter into life eternal, and they who have done evil things, into eternal f re. This is the catholic faith^ which unless a man helieve faithfully, he cannot he saved. Glory to God the Father and Son and Holy Spirit. As it was in the heginiiing, is now, and shall he for ever, world without end. Amen.^^ 2. This is the doctrine concerning God received throughout the whole Christian world, because it was derived from a general council. But before we take this doctrine into consideration, an arcanum shall be made known concerning the state of man's faith and love in this world, and afterwards in that, into which he comes after death. For until this is made known, man has no other knowledge than that every one, whatever may have 6 THE ATHANASIAN CREED. been the quality of his faith, may of the divine mercy be admitted into heaven and saved; in which idea is grounded the erroneous belief of the Eoman Catholics, that heaven is open to man at the good pleasure of the pope, and by the favor of his vicars. The arcanum is this, that all the thoughts of man diffuse themselves into the spiritual world in every direction, much in the same way as the rays of light are diffused from flame. Since the spiritual world is heaven and hell, and each consists of innumerable societies, hence the thoughts of man must necessarily diffuse themselves into societies; spiritual thoughts, which relate to the Lord, to love and faith in Him, and to the truths and goods of heaven and the church, into heavenly societies; but merely natural thoughts, which relate to the love of self and of the world, and not at the same time to God, into infernal societies. That there are such extension and determina- tion of all the thoughts of man, has been hitherto un- known, because nothing was known of the nature either of heaven or of hell, thus that they consist of societies, that there is consequently an extension of the thoughts of man into another world besides that into which his natural sight extends. It is however the spiritual world into which thought extends, but it is the natural world into which vision extends, since the thought of the mind is spiritual, and the vision of the eye is natural. That there is an extension of all the thoughts of man into the societies of the spiritual world, and that no thought can be given without such extension, has been made so plain to myself from the experience of several years, that I can in all good faith dissert it to be true. In a word, man with his head is in the spiritual world, as with his body he is in the natural world. By head is here meant his THE ATHANASIAN CREED. 7 mind, consisting of understanding, thought, will, and love ; and by body is here meant his senses, which are seeing, hearing, smelling, taste, and touch. And because man as to his head, that is, as to his mind, is in the spiritual world, he is therefore either in heaven or in hell ; and where the mind is, there the whole man is, head and body, when he becomes a spirit. Man is more- over of a quality altogether similar to his conjunction with the societies of the spiritual world, being an angel of a quality similar to his conjunction with the societies of heaven, or a devil of a quality similar to his con- junction with the societies of hell. 3. From what has been said, it is evident that the ^y, /y thoughts of man are extensions into societies either ^Q heavenly or infernal, and chat unless there were exten- fr^/ sions, there would be no thoughts; for the thought of o^^/o man is like the sight of his eyes, which, unless it had .^v ^ extension out of itself, would be either no faculty of J^ V sight at all, or blindness. But it is man's love that de- ^ * termines his thoughts into the societies ; good love de- termining them into heavenly societies, and evil love into infernal societies. For the universal heaven is ar- ranged generally, specially, and particularly, into societies, according to all the varieties of affections derived from love ; on the other hand, hell is arranged into societies according to the lusts of the love of evil opposed to the affections of the love of good. Man's love is compara- tively as fire, and his thoughts are as the rays of light derived from it ; if the love is good, then the thoughts, which are as rays, are truths ; if the love is evil, then the thoughts, which are as rays, are falsities. The thoughts derived from good love, which are truths, tend towards heaven, but the thoughts derived from evil love, 8 THE ATHANASIAN CREED. THE ATH AN ASIAN CREED. 9 which are falsities, tend towards hell ; thej also conjoin, adjust, and as it were inoculate themselves into homo- geneous societies, that is, such societies as are of similar love, so entirely, that the man is altogether one with those societies. Man is an image of the Lord, by means of love to Him. The Lord is divine love, and in heaven before the angels He appears as a sun, from which pro- ceed light and heat; the light is the divine truth, and the heat is the divine good ; the universal heaven is from these two principles, so also are all the societies of heaven. The Lord's love with man, who is an image of Him, is as fire from that sun, and from this fire in like manner proceed light and heat ; the light is the truth of faith, and the heat is the good of love, each from the Lord, and each engrafted into the societies with which man's love acts in unity. That man from creation is an image and 'likeness of God, is evident from Gen. i. 26, and the rea- son that he is an image and likeness of the Lord by means of love is, that by means of love he is in the Lord and the Lord in him. (John xiv. 20, 21.) In a word, there cannot exist the small esirportionj)f^^ but what has reception ^iven it in some society , not with the individuals or ano^els of the society , but with the affection of love, from which and in which the society is. Hence it is that the angels do not discover anything of the influx, nor does the influx in any way disturb the society. From these considerations the above truth is evident, that man whilst he lives in the world, is in con- junction with heaven, and also in consociation with the angels, although both men and angels are ignorant of it. The cause of their ignorance is, that the thought of man is natural, and the thought of an angel spiritual, and these make one only by correspondences. Since man, li by the thoughts of his love, is inaugurated into the so- cieties either of heaven or of hell, therefore, when he comes into the spiritual world, as is the case immediately after death, his quality is known by the mere extension of his thoughts into the societies, and thus every one is explored; he is also reformed by admissions of his thoughts into the societies of heaven, and he is con- demned by immersions of his thoughts into the societies of hell. ^' Since man at his birth is not in any soc iety either heaven l y or infernal , because he is without thought, al- though he is born for eternal life, it follows that, in the course of time, he opens to himself either heaven or hell, and enters into the societies, and beco mes an inhabitant of^the one or of the ^ther, even during his abode in tbg world. The reason that man becomes an inhabitants 'there is, that his real habitation and his native country, ) as it is called, are in the spiritual world ; for he is to live) there to eternity, after he has lived a few years in the) natural world. From these considerations it may be concluded how necessary it is for man to know what it is in him that opens heaven; and what also opens hell, and introduces him into their respective societies; this will be shown in the following articles. It will be suffi- cient here to observe, that man gains admission into societies of heaven successively more numerous, accord- ing to the successive increase of his wisdom, and into societies successively more interior, according to the suc- cessive increase of his love of good ; and that in pro- portion as heaven is opened to him, hell is closed. He opens indeed hell for himself, but heaven is opened to bim by the Lord, i 5. The first and pri mary th ought , .which opens heaven 1* j.(:a. h 10 THE ATHAJfASIAN CREED. /3. iii^ u ^^-^-^^^52 to man, is thought co ncerning God ; the re ason is, that ^-7 God is the All of heaven, so much^ o that whether we speak of heaven or of God it is^ the s ame thing. The divine principles which cause the angels, of whom heaven consists, to be angels, taken togetho r are God ; and hence it is that thought concerning God is the first and primary of all thoughts that opens heaven to man, for it is the head and sum of all truths and loves celestial and spirit- uaT But the thought is given from light, and it is given from love; the thought from light alone being the knowledge that God is, which appears as an acknowledg- ment of his existence, but still it is not so. By the thought from light, man has presence in heaven, but not conjunction with it; for the mere light of thought does not conjoin, but places man in the presence of the Lord and of the angels. For that light is like the light of winter, in which man sees with as much clearness as in the light of summer, but which nevertheless does not conjoin itself with the earth, nor with any tree or shrub, flower, or blade of grass. Every man also has implanted in him the faculty of thinking about God, and of under- standing by virtue of the light of heaven the things which relate to God ; but the thought alone from that light, which is intellectual thought, merely causes his presence before the Lord and before the angels, as was said above. When man is in intellectual thought alone concerning God and- the things which relate to God, he then appears to the angels from a distance as an image of ivory or of marble, which can walk and utter sounds, but in the face and sounds of which there is still no life. He appears also to the angels comparatively like a tree in time of winter, with naked branches without leaves, but of which there is some hope that it will be covered THE ATH AN ASIAN CREED. 11 If with leaves, and then with fruits, when the heat is united with the light, as is the case in time of spring. As thought concerning God primarily opens heaven, so though t a gainst God p rimarily c loses _it. 6. Thought concerning one God opens heaven to man, because there is but one God ; on the other hand, thought concerning several Gods closes heaven, because the idea of several Gods destroys the idea of one God. Thought concerning the true God opens heaven, for heaven with all that belongs to it is derived from the true God ; on the other hand, thought concerning a false god closes heaven, for no other god but the true God is acknow- ledged there. Thought concerning God, the Creator, the Eedeemer, and the Enlightener opens heaven, for this trinity is of the one true God ; thought also concerning God as infinite, eternal, uncreate, omnipotent, omnipresent, and omniscient, opens heaven, for these are attributes of the essence of the one true God. On the other hand, thought concerning a living man as God, of a dead man as God, or of an idol as God, closes heaven, because they are not omniscient, omnipresent, omnipotent, uncreate, eternal, or infinite, neither from them was creation or redemption derived, nor is there from them any enlightenment. Thought concerning God as Man, in whom is the divine trinity, namely, what is called Father, Son, and Holy Spirit, opens heaven ; on the other hand, thought con- cerning God as not Man, which is presented apparently as a little cloud, or as nature in her smallest principles, closes heaven ; for God is Man , as t he universal angelic heaven in its complex is a man, and every angel and spirit is then ce a man. Therefore it is that thought alone concerning the Lord, as being the God of the uni- verse, opens heaven ; for the Lord says, " The Father «l I 12 THE ATHANASIAN CREED. hath given all things into the hand of the Son." (John iii. 35.) " The Father hath given to the Son power over all flesh." (John xvii. 2.) " All things are delivered to Me by the Father." (Matt. xi. 27.) **A11 power is given to Me in heaven and in earth." (Matt, xxviii. 18.) From these considerations it is evident, that man without such an idea of God, as exists in heaven, cannot be saved. The idea of God in heaven is the Lord ; for the angels of heaven are in the Lord, and the Lord in them, and therefore, to think of any other God than the Lord, is to them impossible. (See John xiv. 20, 2L) Allow me to add, that the idea of God as Man, is engrafted from heaven in every nation throughout the whole terrestrial globe, but, what I lament, it is destroyed in Christendom : tl^ causes will be shown below. Jih Th_e thought alone that God exists, and that the Lord is the God of heaven, opens heaven indeed and renders man present there, yet so slightly, that he is almost unseen, appearing far off as in the shade ; but in proportion as his thought becomes more full, more true, and more just, concerning God, in the same proportion he appears in the light. The thought becomes more full by the knowledges of truth which are of faith, and of good which are of love, derived from the Word ; for all things w hich are from the Word are djvin? , and divine thinofs taken together are God. The man who thinks only that God exists, without thinking of His nature or quality, is like one who thinks that the Word exists, and that it is holy, but knows nothing of its contents; or that the law exists, but knows nothing of w^hat is con- tained in the law ; when yet the thought of what God is, 15 52. extensive that it fills heaven , and c onstitutes al] the wisdom in which the angels dwell , which is ineffable , for THE ATHANASIAN CREED. 13 in itself U^ i^ infinit e, becaus e God is infinite. The thought that God exists, derived from His quality, is what is meant in the Word by the name of God. _ 8. It was said that man has thought from light, and that he has thought from love, and that thought from light causes his presence in heaven, but that thought from love causes his conjunction with heaven ; the reason is, that love is spiritual conjunction. Hence it is, that when the thought from man's light becomes the thought from his love, he is introduced into heaven, as into a mar- riage ; and so far as love in the thought from light is the primary agent, or leads the thought, so far man enters heaven, as a bride enters the bride-chamber, and is mar- ried. For in the Word the Lord is called the bride- groom and husband, and heaven and the church are called the bride and wife. By being married is meant being conjoined with some society in heaven, and man is so far conjoined with it, as he has procured to himself in the world intelligence and wisdom from the Lord, by the Word, thus so flir as by divine truths he has learned to think that God exists, and that the Lord is that God. But he who thinks from few truths, thus from little intel- ligence, whilst he thinks from love, is conjoined indeed with heaven, but in its more ultimate principles. By love is meant love to the Lord, and by loving the Lord is not meant loving him as a person ; it is not by this love alone that man is conjoined with heaven, but by the love of divine good and divine truth, which are the Lord in heaven and in the church. And these two principles are not lov^d by knowing and thinking of them, or by understanding and speaking of them, but by willing and doing them, for this reason that they are commanded by the Lord, and hence because they are uses. Nothing is 7. RHJ^^ 14 THE ATHANASIAN CREED. full or complete until it becomes a deed ; the deed is the end in view, and the end for the sake of which the deed is done, is love ; and therefore, it is from the love of willing and doing something, that the love of knowing it, of thinking of it, and of understanding it, exists. Tell me why you are desirous of knowing and understanding a thing, unless it is for the sake of an end which you love ; the end which is loved is a deed. If you say it is for the sake of belief, it is belief alone, or a belief merely of the thought, without actual belief which is deed ; it is thus a nonentity. You are very much deceived if you think that you believe in God, unless you do the things which are of God ; for the Lord teaches in John : " He that hath my precepts and doeth them, he it is who loveth Me, and I will make my abode with him ; but he who loveth Me not, kgepeth not my words." (xiv. 21, 24.) In a word , to love and to do are one, and therefore in^ the Word where_ mention i^ made of loving, d oing is understood , and where mention is made of doing, l oving is^also understood ; for that which I love, I do. 9. There is thought given from light concerning God, and concerning divine subjects, which in heaven are called celestial and spiritual, and in the world ecclesiasti- cal and theological ; and there is thought given which is not from light concerning them. The thought which is not from light belongs to those who know these things and do not understand them. Such are all those at this day, who desire that the understanding should be kept under the obedience of faith ; insisting even that men must believe and not understand, and that intellectual faith is not true faith. But such men are not in the genuine affection of truth, from an interior principle, and consequently are not in any enlightenment. Many of THE ATHANASIAN CREED. 15 them are in the conceit of their own intelligence, and in the love of domineering, by means of the sanctities of the church, over the souls of men ; not aware, that truth desires to be in the light, because the light of heaven is divine truth, and that the understanding truly human is aflfected by that light, and sees from it. For if the under- standing did not thus see, it would be the memory, and not the man, that has faith, and such faith is blind, because without an idea from the light of truth, for the under- standing is the man, the memory is merely introductory to it. If that which is not intelligible is to be believed, man might have been taught, like a parrot, to say and to remember, that there is even sanctity in the bones and sepulchres of the dead ; that dead bodies perform mira- cles ; that man will be tormented in purgatory, if he does not consecrate his wealth to idols or monasteries ; that men are gods, because heaven and hell are in their power; besides other similar things, which man is to believe from a blind faith and a closed understanding, and thus from the light of both extinguished. But be it known that all the truths of the Word, which are the truths of heaven and of the church, may be seen by the understanding, in heaven spiritually, and in the world rationally ; for the understanding truly human is the very faculty of seeing them, for it is separated from what is material, and sees truths as clearly as the eye sees objects ; it sees truths as it loves them, for as it loves them it is enlightened. The angels have wisdom in con- sequence of seeing truths ; wherefore, when any angel is told that this or that is to be believed, although it is not understood, the angel replies : " Do you suppose that I am insane, or that you are a god whom I am to believe ? If I do not see, it may be something false from hell." 1(5 THE ATIIAXASIAN CUKKI). TIIK ATllAN'ASIAN CRKED. 17 10. \\'(. now i)i-()ccc(l to llii; man; and on tlie other hand an idea of tlireo (Jods closes it. AVith re-ard lo llie assertion tiiat the Athanasian doctrine, when it has been road, leaves a clear idea that there are tiirce persons, and hence that liiere are tliree unanimous Gods, and that this unanimous Trinity produces the thought that there is one God, let every one consult himself whether he thinks anything else. For it is said, in the Athanasian Creed, in e.xpress words : " ncra /,s- one person of (he FaOorr, another of the ,Km, and another of lite Uohj ,Sj.>nt. The Father is imcreatc, infimte, eternal, omnipotent, GoJ, Lord • so likewise is the >Son, and so likewise is the Uohj Spirit. Also, the Father was made and created of none, the ,'im ical horn of the Father, and the Holy S^nril proeeedeth from both. Thus there is one Father, one Son, and one Jfoh, Sprrd. And in this Trinif;/ all the three persons are toijether eternal, and are aUnr/ether ecpial." Vmm these words it is impossible for any one to think otlu-rwi^ri than that there are three Gods; neither could Athana- sius himself, nor even tiie Niccne council, think (,tl,er- wise, as is evi(h;nt from these words inserted in the doc- trine: "y|s v;e are ollujed hy the Christian veritu 'to acknowledye every person by himself to ho God and /^rd yet are wefnUkkn hy the catholic relipon to say thne are three Gods or three Lords:' This cannot be understood m any other .sense than that we may acknowledi ilip, pri'sniis^ hor s( jKfra/inf/ flic rssrvr^ ;^^ and afierwards: ^' Thus 111' Uiiilif in Triiiili/^ nn,d and Lord ^ y// ilic rathoUc rrliijion to S'u/ thai iJiere are lJ,rcc Gods or ihnc Lords^ 'Jliese words cannot be understood as C(uivevinn- anv other nu\anin^ than that we may acknowledge three Gods and Loj-ds, but not name them ; or that we may think of tlnve (h)ds and Lords, but not speak of them, because it is contrary to the Christian faith; that we may in like m:inii'M' acknowh^lge and think of thre*^ as infmit^', ctrmMl, uncrcate, and omnipotent, because there are three ])ersons, though we may not speak of more tlian one. The rea- sons that Athanasius add(Ml the words iust fiunte(l j-^ that no one, nut cw^n hiniscU; could thirdc othrrwi-v. Every one can, however, speak otherwise; juid the reason tliat (^v(;ry one (;ught to speak so is, that it is taught I'rom the ( Ihristian rchgion jhat is, from the W'oid, that there an! not three (lods, ])ut that there is ojie (In.l. 2^Ioreover, the property which is assigned to each ]kv<^a\ as his special attribute, as creation to the Father, redemp- tion to the Son, and enlightenment to the Holy Spirit, is not thus one and the same with the three persons, and yet each property enters the (bvine essence, for cre[iti(;n, Tin: A THAN ASIAN ciip:F.n. 19 redemption, and enlightenment, are divine. J]esides, what m;in who is desirous to convert the idea of three Gods into that of on(\ (Jod, thinks that the 7)i)n'f}/ in Unity (tud ih*^' Uiiihf in Triiiifij is In Itr n-f/rs/t/jfjird^ ntilh'r cojninij-iiif^ flif jicrso/fs^ jno' s^jmnf/in'/ tin' (s^^tDO'? Who can do this bv anv metaphysical sid)tlety wdiich surpasses the ap])]i'hension ? The simph' an; utterly unable ; and the learned hiniy th(^ subject over, saying to thcmselv(\s, *' This is mv d(;ctrine and faith concerning God ; " with- out retaining (Mther in thcMr memoiy from thersons, and one God. Every man also makes the one out (;f tin; thnu; in his own wav, but this onlv when he speaks and writes; ibr when lie thinks, he cannot think otherwise than of three, and of one irom the unanimity of the thre(! ; and many do not think of one, even fn)m this unanimity. But listen, j^^ader! J>o not say to yourself, that these re- marks are too harshly or too Ixjldly made against the faith iniiveisallv i-eeeiv<>int. which tlu^ Athanasian doctrine teaches is, that in the Loid there ai'c two essences, the J)ivi!,r and the llum:m. il«jv, :,o:tin the idea is el«-ar that the J.onl has a Divine principle and a Jluman, that is. that the I.ord is (Jod and man; but the idea is ob- scure, that the Divine principle of the J.ord is in the lium'an, as the soul is in the b(»dy. I'he clear i" Vti i-'J '■■M -yj. S^^^T'^P'wj^^g^l^j^^^^^TjjaK?? 20 THE ATIIANASIAX CREED. fVoiii iJicsi^, words: " TJir. fnir faill, is, iJmt irr I>rf,\ rr nuJ co)}frss that our Lord Jesus Christy tJw Sou o/ (]nd, is (h,r 7rorhl ; prrfvi (Hod and prrfat intrn^ ronsisfintj of a rnfiou'd soul. Iviual (o {Jic Fatlni' as to Ou- Divine 2^yinriph\ and inferior to tJicKf/htr as to iJic Jbrman ])ri)}rijdey J lore \\\i\ c](.'ar idea tcniiinatos, because fn^ni (he notions which loHow an ohseurt* idea is produced. Notions (>(' this kind, wliich belong to an obscure idea, not entering the memoiy from any enlightened thought, gain no place in it but amongst sueli notions as do not belong to intel- lectual light. And since no such notions there appear before the understanding, tliey hide themselves, and can- not be called Ibrlh out of the memory with the notions Mdiieh originate in intellectual light. The point in the doctrine involved in the obscure idea is, that the Divine l^irinciple of the Lord is in his hmnan principle, as the soul is in the body; for on this subject it is thus said : "TI7/0, aldiovrjli he he God and man, yd i],r)j are not /;/v,, hut one Christ; one altntjether hy unity of jKrsun ; siitce as the reasonahle soul and the hody are one man, so Go,l uad man is one Christ.'' The idea contained in these words is in itself indeed cl(\ir, but it becomes obscurer bv the following words: ''One, not hy conversion (f the JJivine essence into tlieUanmn, hut hy the assumption of the Ihunan essence into the Divine ; one altoycther, not hy connnixture of essence, hut hy unity of person.'' Since the clear idea pn^- vails over the obscure, tlicrefore most people, both sim- ple and learned, think of the Lord ns of an ordinary man like themselves, and in this case they do not think'at the same time of llis Divine principle. If they do think of the Divine principle, in that case they separate it in their I ^ -I . -ri* f^i^uuidJ JOU OQ THE ATHAXASIAN CliEEI). 21 '<'•'•' bom the lIum.Mn, and ]>y th.'it menus also destroy the unity of person. If they are asked, where llisJ)ivine }>rinciple is, thev replv accordimr to their idea, that it is in heaven with the Father. The reason tliat they reply in this w;iy, and have this ])ercc])tion is, that it is repugnant to them to think that the Human j)rinciplc is l)ivine, and thus together with its Divine ]»riiieiple in Heaven. '.Fhcy an* not aware that, when in thouirht thut that there is such a thought in their minds, and such a scpai"ation made, fol- lows also fi'oni the idea of three (Jods; for fn^m tliis idea it is suj>])osed that tlie ])ivine j)rinciple of tlie Lord in the Human is from the Divine ]»rincip|(; of th(^ leather, who i< tlie iirst [mu-sou, though it, is llis own Divine; principle, which TinC ATIIANASIAX CRKKI). IIk; I(K\-l ns<)(*:L man srj)ar;U(' IVoin asoul. H('\v:i!"i' tluiv- ibre that you do not think oC the Lord as of a man hke yourself, but rather think of Ifim as of ^fan wlio is (iod. Listen, Header ! A\^hen 3'ou are perusing these pairfv-^, voLi niav think tliat you have in no instance, even in thought, separated the Divine })rineiple of the Lord from Lis Human, or the Human IVoni the Divine. l>ut pra\^ consult \'our own thoui/ht, wlien vou have directed it to the Lord, wiic^tlier you have in anv inslanee considered, that the Divine principle of the Lord is in liis Human as tlic soul is in the bodv; whether you liave not thouirht • — oi', if you pL'as(^, {»vt'n now, whrlhci' vou do not think — of his Human principle and of his Divine principle separately; when again you think of his Human prin- ciple, whether you do not think that it is like the human ])rinci[)le of another man; and when of liis Divine prin- ci])le, whether it is not, in your id«'a, with thrarv b(Mng betrotLed to Jos(^pL, before tliey came togetlier was (bund to be witL cLild by tiie Holy Spirit: and an angel said to Joseph in a dream, lu^ar not to take ]\[ary thy wife, for lluit wLicL is conceived in lier is from tlie iloly Spirit. And Joseph knew her not until she brought forth her first-born Son, and he called Lis name Jesus." (i. IS, 20, 25.) And in Luke: ''TLe angel said . to Marv, LcLold, thou shalt conceive in the womb, and shalt bring forth a son, and sLalt call Lis name Jesus. Mary said^o tLe angel, How sLall tLis be, since I know not a man? tLe angel answering, said, TLe Holy Spirit shall come u])on tliee, and tLe power c)f tLe Higliest shall overshadow thee, wherefore also the Holy Thing which is born of thee sliall be cabled tLe Son of God.^' (i. 31, oi 3o.) From tLcse wonls it is evident, tliat tLe Divine principle was in tLe Lord from conception, and tLat it was His life from tLe LatLer, wLicL life is His soul. AVe sLall now j.roceed to sLow, tliat even tLe tilings con- tained in th(; Atlianasian doclrine, which j)roduce an obscure id(\a of the Lord, are in agreement with the truth, ^vh.•n the trinity, nami^ly, Katlier, Son, and Holy Spirit, is thouLdit an5 'IP''t«-^>,'!lfPf.» •<♦■;.' I 24: THE ATHANASIAN CREED. THE ATHANASIAN CREED. 25 13. It has been shown, that the doctrine of the Atha- nasian Creed, when it has been read, leaves a clear idea, that there are three persons, and hence that there are three unanimous Gods ; and an obscure idea that God is one, so obscure even, that it does not remove the idea of three Gods. And further, that the same doctrine leaves a clear idea that the Lord has a Divine principle and a Human, that is, that the Lord is God and Man ; but an obscure idea that the Divine and Human principles of the Lord are one person, and that his divine principle is in his Human, as the soul is in the body. It has been also said that all things contained in that doctrine, from begin- ning to end, both such as are clear and such as are ob- scure, nevertheless agree and coincide with the truth, provided that, instead of saying that God is one in essence and three in person, it is believed, as the truth really is, that God is one both in essence and in person. There is a trinity in God, and there is also unity ; that there is a trinity may be manifest from the passages in the Word where mention is made of the Father, Son, and Holy Spirit ; and that there is unity, from the passages in the Word w^here it is said that God is one. The unity in which is the trinity, or the one God in whom is the three- fold principle {trinum\ is not given in the Divine princi- ple which is called the Father, nor in the Divine principle which is called the Holy Spirit, but in the Lord alone. For in the Lord there is a threefold principle, namely, the Divine principle which is called the Father, the Divine Human which is called the Son, and the Divine Proceed- ing which is the Holy Spirit ; and this threefold principle is one, because it belongs to one person, and may hence be called triune. In what now follows will be seen the agreement of all the points of the Athanasian doctrine with what is here asserted ; First, of the trinity : Secondly^ of the unity of person in the Lord : Thirdly, that it is owing to the divine providence, that this doctrine was so written, that although it is at variance with the truth, it still agrees with it. It will afterwards be proved gener- ally that the threefold principle is in the Lord ; and then specially that He is the Divine principle which is called the Father, that He is that which is called the Son, and that He is that also which is called the Holy Spirit. 14. We shall now proceed to the agreement of all the points of the Athanasian doctrine with this truth, that God, in whom is the threefold principle, is one both in essence and person ; and that this agreement may be es- tablished and made clear, we shall proceed in due order. The Athanasian doctrine first teaches thus : '' The catholic faith is this^ that ive worship one God in Trinity, and Trin- ity in Unity, neither commixing the persons nor separating the essence^ If instead of three persons one person is understood, in whom is the threefold principle or trinity, these words are in themselves truth, and are perceived with a clear idea thus : '' The Christian faith is this, that we worship one God, in whom is the trinity, and the trinity in one God, and that God, in whom is the trinity, is one person, and that the trinity in God is one essence: thus there is one God in trinity, and trinity in unity, neither are the persons commixed, nor is the essence separated." That the persons are not commixed, nor the essence separated, will appear more clearly from what now follows. The Athanasian doctrine further teaches, " Since there is one person of the Father, anotJier of the Son, and another of the Holy Spirit, but the Divinity of the Father, of Uie Son, and of the Holy Spirit, is one and the same, Hie glory equaiy In this case again, if instead of three persons one 2 26 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 27 person is understood, in whom is the threefold principle or trinity, the words are in themselves truth, and with a clear idea are perceived thus : " The trinity in the Lord, as in one person, is the Divine principle which is called the Father, the Divine Human which is called the Son, and the Divine Proceeding which is called the Holy Spirit; but the Divinity or divine essence of the three is one, the glory equal." Again : ** Such as Hie Father is, such is the Son, and such is the Holy Spirit: " These words, are in this case perceived thus : " Such as is the Divine principle which is called the Father, such is the Divine principle which is called the Son, and such is the Divine principle which is called the Holy Spirit." And further : " The Father is uncreate^ the Son is uncreate, and the Holy Spirit is uncreate : the Father is infinite, the Son is infinite, and the Holy Spirit is infinite: the Father is eternal, the Son is eternal, and the Holy Spirit is eternal : neva^tlieless, there are not three eternals, but one eternal: and there are not three infinites, hut one infinite ; neither are there three uncinate, hut one uncreate: as the Father is almighty, so the Son is al- mighty, and the Holy Spirit almighty, and yet there are not three almighties, hut one almighty T If, instead of three persons, one person is understood, in whom is the three- fold principle or trinity, in this case also these words are in themselves truth, and with a clear idea are perceived thus: "As the Divine principle in the Lord, which is called the Father, is uncreate, infinite, omnipotent, so the Divine Human principle which is called the Son, is uncreate, infinite, omnipotent, and so the Divine prin- ciple which is called the Holy Spirit, is uncreate, infinite, and omnipotent ; but these three are one, because the Lord is one God, both in essence and person, in whom is the trinity." In the Athanasian doctrine are also the I following words: ''As the Father is God, die Son also is God, and the Holy Spirit is God, nevertheless there are not three Gods, hut one God. So the Father is Lord, the Son is Lord, and the Holy Spirit is Lord, yet there are not three Lords, but one Lord:' In this case again, if instead of three persons one person is understood, in whom is the threefold principle or trinity, the words are perceived with a clear idea, thus : " That the Lord, from his Divine principle which is called the Father, from his Divine Hu- man which is called the Son, and from his Divine Pro- ceeding which is called the Holy Spirit, is one God and one Lord, since the three Divine principles called by the names of Father, Son, and Holy Spirit, are in the Lord '^ p p one in essence and in person." Further: '' Forasmuch J* ^^'^ ' as ive are obliged by the Christian verity to acknowledge every 11 ^ person by himself to be God and Lord, yet are we forbidden by the catholic religion to say there are three Gods or three Lordsy (In other copies thus : " As we are bound by the Christian verity to acknowledge every person to be God or Lord, so w^e cannot in the Christian faith make mention of three Gods or three Lords.") These words cannot be understood in any other way than that accord- ing to Christian truth we must ackno ?srledge and think that there are three Gods and three Lords : but that still we may not, according to the Christian faith and religion, Rpeak of them or name them. This is, however, done, for most men think of three Gods who are unanimous, and hence call them a unanimous trinity, though they are still bound to say one God. But as there are not three persons, but one person, instead therefore of the above words, which ought to be taken away from the Athana- sian doctrine, may be substituted the following: " When we acknowledge the threefold principle or trinity in the 28 THE ATHANASIAX CREED. THE ATHANASIAN CREED. 29 Lord, it is then in agreement with trutli, and thus with the Christian faith and religion, that we acknowledge both with the lips and from the heart one God and one Lord." For, if we were allowed to acknowledge and think of three, we should be allowed also to believe in three, for belief or fliith belongs to thought and acknowl- edgment, and hence to speech, and not to speech separate from thought and acknowledgment. Afterwards follow these words : '' The Father teas made of none^ neither created nor horn : the Son is of the Father alone, not made, nor cre- ated, but born : the Holy Spirit is of the Father and of the Son, not made^ nor created, nor horn, hut proceeding : Thus there is one Father, not three Fathers ; one Son, not three Sons ; one Holy Spirit, not three Holy Spirits'^ These words are quite in agreement with the truth, if onlj' for the Father we understand the Divine principle of the Lord which is called the Father; for the Son, his Divine Human principle; and for the Holy Spirit, his Divine Proceeding. For from the Divine principle, which is called the Father, was born the Divine Human principle, which is called the Son, and from both proceeds the Di- vine principle, which is called the Holy Spirit: but of the Divine Human principle, born of the Father, we shall speak more specially in what follows. From these con- siderations it is now evident, that the Athanasian doctrine agrees WMth the above truth, that God is one both in es- sence and in person, provided that instead of three per- sons there is understood one person, in whom is the threefold principle or trinity, which is called Father, Son, and Holy Spirit. In the following article, a similar agreement will be established concerning the unity of person in the Lord. 15. We shall now proceed to the agreement of the M Athanasian doctrine with this truth, that the Human principle of the Lord is divine by virtue of the Divine principle which was in Him from conception. That the Human principle of the Lord is divine, appears, indeed, as if it were not grounded in the Athanasian doctrine, but still it is so, as is evident from the following words in the doctrine : " Oar Lord Jesus Christ, the Son of God, is God and Man. Who although God and Man, yet ihty are not two hut one Christ ; one altogether by unity of person (or as others express it, because they a^e one person) ; since as the rational soul and the body are one man, so God and Alan is one Christy Now, since the soul and body are one man, and hence one person, and the body is of a corresponding quality with the soul, it follows, that since his soul from the Father was divine, the body which is his Human principle, is divine also. He had, indeed, assumed a body or human principle from the mother, but he put off this in the world, and put on a Human principle from the Father, and this is the Divine Human. It is said in the doctrine, ** Equal to the Father as to the Divine {principle), inferior to the Father as to the HumanP This also agrees with the truth, if the human principle from the mother is understood, as is the case in this instance in the creed. In the doctrine again it is said : ^' God and man is one Christ ; one, not by conversion of the divine substance into the human, but by taking the human substance into the divine: one altogether, not by commixture of substance, hut by unity of person^ These words again agree with the truth, since the soul does not convert itself into body, nor commix w^ith body that it ma}^ become bod}^, but it takes a body to itself. Thus soul and body, although they are two distinct things, are still one man ; and with respect to the Lord, they are one Christ, that is, one Man, who is A, 30 THE ATHANASIAN CREED. God. More will be said on the Divine Human principle of the Lord in what follows. 16. It is to be attributed to the divine providence of the Lord that all the collective and several parts of the Athanasian doctrine concerning the trinity and the Lord, are truth and agree with each other, if only instead of three persons there is understood one person, in whom the trinity centres, and it is believed that that person is the Lord. For unless men had accepted a trinity of persons, they would at* that time have become either Arians or Socinians, and hence the Lord would have been acknowledged as a mere man, and not as God, by frat.iLn"^^*^^^^ means the Christian church would have perished, ri, and heaven, so far as the man of the church is concerned, would have been closed. For no one is conjoined with heaven and admitted there after death,"unless in the idea of his thought he sees God as Man, and at the same time believes that God is one both in essence and in person — by this the heathen are saved — and unless he acknow- ledges the Lord, His Divine principleand Plis Human— by this the member of the Christian church is saved, when he lives at the same time a Christian life. It was of » divine permission that the doctrine concerning God and . the Lord, which is the primary doctrine of all, was so conceived by Athanasius ; for it was foreseen by the Lord, that the Eoman Catholics would not otherwise have acknowledged the Divine principle of the Lord, because even to this day they separate it from his Human; neither would the members of the Eeformed Church have seen it in the Human principle of the Lord, for they who are in faith separate from charity, do not see it ; but still both of them acknowledge the Divine principle of the Lord in a trinity of persons. Nevertheless, the doctrine THE ATHANASIAN CREED. 31 which is called the Athanasian Creed, was by the divine providence of the Lord so composed, that all things therein are truths, if only instead of three persons one person is admitted, in whom is the trinitj^, and it is believed that that person is the Lord. It is also by the permission of providence that persons are spoken of, for a person is a man, and a divine person is God who is Man. This is revealed at this day for the sake of the New Church, which is called the Holy Jerusalem. 17. That there is in the Lord the trinity, or threefold principle, the Divine Itself which is called the Father, the Divine Human which is called the Son, and the Divine Proceeding which is called the Holy Spirit, may be manifest from the Word, from the divine essence, and from heaven. From the Word: In those passages where the Lord Himself teaches, that the Father and He are one, and that the Holy Spirit proceeds from Him and from the Father ; where again He teaches, that the Father is in Him and He in the Father, and that the Spirit of Truth, which is the Holy Spirit, does not speak from Himself but from the Lord. In like manner, from passages in the Old Testament, where the Lord is called Jehovah, the Son of God, and the Holy One of Israel. From the divine essence : From this it appears, that one Divine principle by itself is not given, but there will be a threefold principle, which consists of esse, existere, and procedere. For the esse must necessarily exist, and when it exists, it must proceed that it may produce ; and this threefold principle is one in essence and in person, and is God. This maybe illustrated by comparison: An angel of heaven is threefold and thus one; the esse of an angel is that which is called his soul, the existere is that which is called his body, and the procedere from 32 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 83 both is that which is called the sphere of his life, without which an angel has neither existence nor being. By means of this threefold principle an angel is an image of God, and is called a son of God, and also an heir, and even a god ; nevertheless, an angel is not life from himself, but a recipient of life, God alone being life from Himself From heaven : Because the threefold Divine principle, which is one in essence and in person, is such in heaven ; for the Divine principle which is called the Father, and the Divine Human which is called the Son, appear there before the angels as a sun, and the Divine Proceeding from them appears as light united to heat, the light being divine truth, and the heat divine good. Thus the Divine principle which is called the Father, is the Divine esse, the Divine Human which is called the Son, is the Divine existere from that esse, and the Divine principle which is called the Holy Spirit, is the Divine Proceeding from the divine existere and the divine esse. This threefold principle is the Lord in heaven ; it is His divine love that appears there as a sun. 18. It has been said, that one Divine principle by itself is not given, but that it must be threefold, and that this threefold principle is one God in essence and in person. The question then arises, what sort of a threefold princi- ple had God, before the Lord assumed the Human prin- ciple and made it divine in the world? God was then in like manner Man, and had a Divine principle, a Divine w^/^oM Human, and a Divine Proceeding; or a divine esse, ' \ a divine existere, and a divine procede^e ; for, as was said, God without a threefold principle is not given. But the Divine Human was not then divine even to ultimates, the ultimates being what are called flesh and bones; but these also were made divine by the Lord, when he was in the world. Tt is this that was accessory or additional, and this is the Divine Human that God now has. The subject again may be illustrated by a comparison : Every angel is a man, having a soul, a bod\^, and a proceeding principle ; but still he is not thus a perfect man, for he has not flesh and bones, as a man in the world has. That the Lord made his Human principle divine even to its ultimates, which are called flesh and bones, He Himself shows to the disciples, who when they saw Him believed that they saw a spirit, sa^^ing, "See My hands and My feet, that it is I Myself; handle Me and see, for a spirit hath not flesh and bones as ye see Me have " (Luke xxiv. 39) ; from which it follows, that God now is Man in a way surpassing the angels. Comparison has been- made with an angel or man ; it must, however, be under- stood, that God is life in Himself, but that an angel or man is not life in himself, for he is a recipient of life. That the Lord as to each principle, the Divine and the Divine Human, is life in Himself, He teaches in John : " As the Father hath life in Himself, so hath He given to the Son to have life in Himself" (v. 26) : by Father in this passage the Lord means the Divine principle in Himself; for in other passages He says, that "the Father is in Him, and that the Father and He are one." 19. Some persons in the Christian world have formed to themselves an idea of God as of the universe ; some, as of nature in her inmost principles ; others, as of a cloud in some space of ether; some, as of a bright ray of light; while others have formed no idea of Him whatever ; and but few the idea of God as Man, although God is Man. That Christians have formed to themselves such ideas of God is attributable to several causes : the first is, that from * their doctrine they believe in three divine persons distinct 2* 3i THE ATHANA5IAN CREED. THE ATHANASIAN CREED. 35 from each other, in the Father as the invisible God, and in the Lord, but as to his Human principle not God. The second is, that they believe that God is a spirit, and they think of a spirit as of wind, or air, or ether, though every spirit is a man. The third is, that Christians, hi conse- quence of their faith alone without life, have become worldly, and from their self-love, corporeal; and the worldly and corporeal man does not see God except from space, he thus regards God as the whole inmost principle in the universe, consequently as something extended. But God is not to be seen from space ; for there is no space in the spiritual world, space there being only an appearance derived from that which resembles it. Every sensual man sees God in a similar manner, because he thinks but little above his speech, and the thought of his speech inwardly whispers, " What the eye sees and the hand touches, this, I know, exists," and banishes all other considerations, as if they were mere words. These are the causes that in the Christian world there is no idea of God as Man. That there is no such idea, that there is even a repugnance to it, will be seen, if a man only examines himself, and thinks of "the Divine Human principle, though still the Human principle of the Lord is divine. The above ideas of God, however, do not belong so much to the simple, as to the intelligent, for many of the latter are blinded by the conceit of tlieir'own intelligence, and are hence infatuated by their knowledge, according to the Lord's words (Matthew xi. 25 ; xiii. 13,' 14, 15). But they should know, that all who see God as Man see Him from the Lord, all others from themselves; and they who see from themselves, have no true vision. 20. But I will relate what cannot but appear wonder- ful : Every man in the idea of his spirit sees God as Man, even he w^ho in the idea of his body sees him as a cloud or mist, as air or ether, and who has denied that God is Man ; for man is in the idea of his spirit when he thinks abstractedly, and in the idea of his body when he does not think abstractedly. That every man in the idea of his spirit sees God as Man, has been made evident to me from men after death, who are then in the ideas of the spirit. For men after death become spirits, in which case it is impossible for them to think of God otherwise than as of Man. The experiment was made whether they could think otherwise, and for this purpose they were put into the state in which they were in the world, and then they thought of God, some as of the universe, others as of nature in her inmost principles, some as of a cloud in the midst of ether, others as of a bright ray of light, and some again differently. But when they came out of that state into the state of the spirit, they instantly thought of God as Man ; at which even they themselves wondered, and said tliat i^ w;as i mplanted i^ every spirit. But evil spirits, who in the world denied God, deny Ilim also after death, nevertheless instead of God they worship some spirit, who, by means of diabolical arts, gains ascendency over the rest. It was said, that to think of God as Man is implanted in every spirit, and that it is effected by an influx of the Lord into the interior of the spirit^s thoughts, is evident from the following: The angels of all the heavens acknowledge the Lord alone ; they acknowledge his Divine principle which is called the Father, they see his Divine Human principle, and they are in the Divine Proceeding, for the universal angelic heaven is the Divine Proceeding of the Lord. An angel is not an angel from anything of his own, but from the Divine principle which he receives from the 36 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 37 Lord ; hence the angels are iQ the Lord, and therefore, when they think of God, they cannot think of any other than of the Lord, in whom they are, and from whom they think.. Besides this, the universal angelic heaven is in its complex before the Lord as one Man, who may be called the Grand Man ; wherefore the angels in lieaven are in the Man, who i^s, as \vas sai_d, the Divine Proceed- ^]1S 2I ^i^ Lord. And since their thoughts have a direcUon according to the form of heaven, therefore when they think of God, they cannot think otherwise than of the Lord. In a word, all the angels of the three heavens think of God as of Man, nor can they think otherwise, for if they w^ere disposed to do so, thought would cease, and they would foil from heaven. Hence then it is, that it is implanted in every spirit, and also in every man, when he is in the idea of his spirit, to think of God as Man. 21. It was in consequence of this implanted principle, that the most ancient people, to a greater degree than their posterity, worshipped God as visible under a human form. That they also saw God as Man, the Word tes- tifies, as of Adam, that he heard the voice of Jehovah walking in the garden ; of Moses, that he spake with Jehovah face to face; of Abraham, that he saw Jehovah in the midst of three angels ; and that Lot spoke with two of them. Jehovah was also seen as Man by Hagar, by Gideon, by Joshua, by Daniel as the Ancient of Days, and as the Son of Man. In like manner. He was seen by John, as the Son of Man in the midst of the seven candlesticks, and also by the other prophets. That it was the Lord who was seen by them, He himself teaches where He savs " That Abraham rejoiced to see His day, and that he saw it and was glad " (John viii. 56) : also, •" That He was before Abraham was '' (ver. 58) : " and that He was before the world was " (John xvii. 5, 24). The reason that it was not the Father but the Son, who was seen, is, because the Divine Esse, which is the Father, cannot be seen except through the Divine Exis- tere, which is the Divine Human principle. That the Divine Esse, which is called the Father, was not seen, the Lord also teaches in John : " The Father Himself who hath sent Me, He hath borne witness of Me ; ye have neither heard His voice at any time, nor seen His shape " (ver. 37) : again : " Not that any one hath seen the Father, save He who is of God, He hath seen the Father " (vi. 46) : and again : " No one hath seen God at any time, the only begotten Son, who is in the bosom of the Father, He hath brought Him forth to view" (i. 18). From these passages it is evident that the Divine Esse, which is the Father, was not seen by the ancients, nor could be seen, and yet that it was seen by means of the Divine Existere, which is the Son. Because the esse is in its existere, as the soul is in its body, therefore he who sees the Divine Existere or Son, sees also the Divine Esse or Father, which the Lord confirms in these words: *' Philip said. Lord, show us the Father: Jesus said unto him. Have I been so long time with you, and hast thou not known Me, Philip ? he who hath seen Me, hath seen the Father ; how sayest thou then. Show us the Father? " (John xiv. 8, 9). From these words it is plain, that the Lord is the Divine Existere, in which is the Divine Esse ; thus that He is the God-Man, who was seen by the bS. W ancients. From what has been adduced it follows that i^ the Word is also to be understood according to the sense ^^ siuo' of the letter, when it says that God has a face, that He ^^^ has eyes and ears, and that He has hands and feet. rs^S"^ 22. Since the idea of God as Man is implanted in every ^ 70 38 THE ATIIANASIAX CREED. THE ATHANASIAN CREED. 39 one, therefore several peoples and nations have worshipped as gods those who were either men or appeared to them as men; as Greece, Italy, and some kingdoms under their power, woi-shipped Saturn, Jupiter, Neptune, Pluto, Apollo, Mercury, Juno, Minerva, Diana, Venus and her son, and others, ascribing to them the government of the universe. The reason that they distributed the Divinity into so many persons was, that it was from a principle implanted in them that they saw God as Man, and therefore saw all the attributes, properties, and qualities of God, thence also the virtues, affections, inclinations, and sciences, as persons. It was from this implanted principle that the inhabitants of the lands round about Canaan, and likewise of the regions within it, worshipped Baalim, Astoroth, Beelzebub, Chemosh, Milcolra, Molech, and others, several of whom had lived as men. It is again from this implanted principle that at this day, in the heathenism of the Christian world, saints are worshipped as gods, men kneeling before their statues and embracing them, baring their heads before them in the roads where they are set up, and offering them adoration at their tombs, doing this even in the case of the Pope, whose very shoes they press with their lips, some of them even kissing his footsteps, and he would too have been saluted as a god, if religion had allowed it. These and several other practices arise from this implanted principle, that men naturally wish to worship a God whom they see, and not an airy something, which they regard as mere vapor. But the idea of God as Man, which flows into the mind from heaven, is with many so far perverted that either an ordinary man or an idol is w^orshipped instead of God ; just as the bright light of the sun is turned into unseemly colors, and his summer heat into offensive odors, according to the objects upon w^hich thev fall. But it is from the causes above ad- duced, that the idea of God becomes the idea of a little cloud, of a mist, or of the inmost principle of nature; it exists amongst Christians, but rarely amongst other nations who enjoy any light of reason, as amongst the i^Tfricans and some others. 23. That God is Man and that the Lord is that Man, is manifest from all things which are in the heavens, and which are beneath the heavens. In the heavens, all things which proceed from the Lord, in their greatest and in their smallest parts, are either in a human form, or have reference to it. The universal heaven is in a human form, so also is every society of heaven, every angel is so, and every spirit beneath the heavens. It has also been revealed to me that all things both least and greatest, which proceed immediately from the Lord, are in that form; for what proceeds from God is a resemblance of Him. Hence it is, that it is said of Adam and Eve, that they were "created into the image and likeness of God." (Gen. i. 26, 27.) Hence also it is, that the angels in the heavens, because they are recipients of the Divine principle which proceeds from the Jiord, are men of astonishing beauty ; whereas the spirits in the hells, because they do not receive the Divine prin- ciple which proceeds from the Lord, are devils, who in the light of heaven, do not appear as men, but as mon- sters. It i sowing to this circumstance that every one in the spiritual world is known from his human form, which is in proportion to his derivation from the Lord. Hence then it may be manifest, that the Lord is the on]y Man, and that every onejs_a man according to the reception of divine good and diyjne truth, from HijD. In fine, he / ^ r 40 THE ATHANASIAN CREED. 7 who sees God as Man, sees God, because he sees the Lord. The Lord also says, ** lie who seeth the Son, and believeth in Him, hath eternal life" (John vi. 40) ; to see the Son is to see Him with the spirit, because it is said also with reo:ard to those who have not seen Him in the world. 24. It was said that the Lord is the only Man, and that all are men according to the reception of the divine good and the divine truth from Him. The reason that the Lord is the only Man is, that He is A& life itself; but all other men, because they are men from Him, are recipients of life. The distinction between the Man who is life, and the man who is a recipient of life, is like that which subsists between the Uncreate and that which is created, and between the Infinite and the finite, which ^.^. i-Z'^.distinction is such that it admits of no ratio. For there is no ratio given between the Infinite and the finite, thus there is no ratio between God as Man, and another being as a man, whether he is an angel or a spirit, or a man in the world. That the Lord is life, He himself teaches in John : " The Word was with God, and God was the "Word, in Him was life, and the life was the light of men, and the Word was made flesh " (i. 1, 4, 14) ; again : " As the Father hath life in Himself, so hath He given to the Son to have life in Himself" (v. 26); again : " As the living Father hath sent Me, and I live by the Father " (vi. 57) ; again : " I am the resurrection and the life " (xi. 25) ; again : " I am the way, the truth, and the life" (xiv. 6). Inasmuch as the Lord is life, therefore, in other passages of the AYord, He is called the Bread of Life, the Light of Life, and the Tree of Life ; also, the Alive and Living God. Since He is life, and every man is a recipient of life from Him, therefore He THE ATHAJN ASIAN CREED. 41 also teaches that He gives life and quickens ; as in John : '' As the Father quickeneth, so also the Son quickeneth " (v. 21) ; again : '' I am the bread of God which cometh down from heaven, and giveth life to the world " (vi. 33) ; again: '^ Because I live, ye shall live also" (xiv. 19); and in many passages, that He giveth life to those who believe in Him: hence also God is called "a Fountain of Life" (Psalm xxxvi. 9); and in other places, Creator^ Maker, Former, and Potter, and we the clay, and the work of His hands. Because God is life, it follows that in Hiin ive live, move, and have our heing, 25. Life viewed in itself, which is God, cannot create o another being that shall be life itself; for the life which is God is uncreate, continuous, and inseparable; hence it is that God is one. But the life which is God can create, out of substances which are not life, forms in which it can exist, giving them the appearance as if they lived. Men are such forms, which, as being receptacles of life, could not in the first creation be anything but images and likenesses of God ; images from the reception of truth, and likenesses from the reception of good. For 8"^i life and its r ecipient adapt themselves to each other, like a ctive and passive , but do not mix together. Hence it is that human forms which are recipient of life, do not live from themselves, but from God who alone is life; where- fore, as is well known, all the good of love and all the truth of faith are from God, and nothing from man. For if man had the smallest portion of life as his own, he would have been able to will and to do good from him- self, to understand also and to believe truth from himself, and thus to claim merit; when yet, if he be- lieves this, the form recipient of life then closes itself above, is perverted, and intelligence perishes. Good and 3if - r^ n 42 THE ATIIANASIAN CREED. THE ATHANASIAN CREED. 43 Its love together with truth and its faith are the life /,- ^ m ^'""'' '^ ^"'^' ^""^ ^""^ '^ g'^O'i 'tself and truth itself: (T. J.. /^^^ wherefore God dwells in those principles with man. /tL L 4./ ^.'■""^ ^^^^^ considerations it also follows that man of M./f. /i himself is nothing, and that he is just so much as he /v J receives from the Lord, and at the same time acknow- Ar Ox^X^ ^"^^^ *'''''* ^^^^ ^^ receives is not his own but the '/otU- ^"'■'^'^ ' ^^^ ^"""^ ^''^^^ ^'''"'"es '"'" to be something, /ot i-/ although not from hnnself but from the Lord. /o,%-y 26. It appears to man as if he lived from himself, but it is a fallacy; for if it were not a fallacy, man would have been able to love God from himself, and to be wise from himself. The reason that it appears as if life were m man is, that it enters by influx from the Lord into his inmost principles, which are remote from the sight of his thought, and thus from perception ; and further that the pnncipal cause which is life, and the instrumental cause which IS recipient of life, act together as one cause, and this action is felt in the instrumental cause, and thus in man as if it were in himself. The case in this respect is precisely similar to the sensation that light is in the eye and gives birth to sight; that sound is in the ear, and gives birth to hearing; that the volatile parts in the air are m the nostril, and give birth to smell ; and that the particles of food turning over upon the tongue give birth to taste ; when yet the eyes, the cars, the nostrils, and the tongue are recipient organized substances, thus instru- . mental causes; whilst light, sound, the volatile parti- cles in the air, and the particles turning over upon the tongue, are the principal causes ; and these causes— the instrumental and the principal-act together as one cause. That is called principal which acts, and that instrumental which suffers itself to be acted upon. He who examines the subject more deeply, may know that man, as to all the collective and single things that belong to him, is an organ of life, and that that which produces sensation and perception enters by influx from an extra- neous source, and that it is the life itself which causes man to feel and perceive as if from himself. Another reason that it appears as if life were in man is, that the divine love is such, that it desires to communicate to man that which belongs to itself, but still it teaches that it is not man's own. The Lord also wills that man should think and will, and thence should speak and act, as if from himself", but that still he should acknowledge that it is not from himself, otherwise he cannot be reformed. 27. If it is said and thought that life itself is God, or that God is life itself, and there is at the same time no idea of what life is, there is in that case, no intelligence of what God is, beyond those expressions. In tlie thought of man there are two ideas, one abstract, which is spiritual, and one not abstract, which is natural. The abstract idea, which is spiritual, concerning the life which is God is, that it is love itself, and that it is wis- dom itself, and that the love is from wisdom, and the wisdom from love. But the idea not abstract, which is natural, concerning the life which is God is, that His love is as fire, and His wisdom as light, and that the two together are as a bright radiance. This natural idea is derived from correspondence, for fire corresponds to love, and light corresponds to wisdom; and therefore in the Word fire signifies love, and light signifies wisdom. When again a sermon is preached from the Word, there is also prayer offered up that heavenly fire may warm the heart, in which case is meant the divine love; and that heavenly light may enlighten the mind, in which n 4i »r THE ATIIANASIAN CUKKl). CISC is inr;iiit. the divino wi.sduin. Tlio divin-' l<>vo \vliich in the divine wisdi^ni is lilb itseli; wliirli is (iod, cannot be conceived ol' in its essence, (or it is inlinitr', and tlius transeends Innnim appivlicnsion ; Ihii it rnav l)e conceived of in its Mppc-uanee. The I/»rd apjr-u.s before the eyes of the ang^ds as a sun, from wliirh pn^ ceed Iicat and light; the sun is the divine love, th.^ heat is the divine love proc(»edin;j:, whieh is call.-d thr divine* i^^^^^(\ and the light is the divincj wisdom proeecdinf^ ^vllich is called the divine truth. JJut still v.-e* a?-e not permitted to have an idea of the life whieh is (iod,as of firo, or heat, or light, unless there is in it at tin; same time an idea ol* love and wisdom, thus that the divine love is as fire, and that tlie divine wisdom is as light, and that the divine love together with the diviru* v/isdom is as a blight radiance. For (jod is perfect Man, in face and in body like Man, there being no dilll-renc^c as to form, but as to essence. His essence is, that lie is love itsdf and wisdom itself, thus lile itself. 28. AVe can have no idea of th(! life wliirh ]< (iod, unless we also obtain an irior, and so forth; and the dill' r, i!.'(» between them is like that between things Irss and m'Te common, for what is of a pi'ior ih-grce, is less common, and what is of a posterior degree, is more so. Such de- grees of life are in (^VQvy man from creation, and ih.-v arc opened according to his reception of lif..' from the Lord; in some men the degree next to the ultimate is puvq sii{} ddOUidJ JOU OQ i r TtIK ATil AN ASIAN CIUCF.I). 45 open.Hl, in some the middle degree, an 1 f n ■n ■i i-4 i ■•i "1 tj H ^ 46 THE ATIIAXASIAN CREI-I). would 1)0 life ill itself. And if this first being wcro not life in itself, it would be citlicr from another being or from itself, and life irom itself cannot be i^redie^te^d, because from itself involves origin, and this origin would bo from nothing, and from nothing nothifig originates. This first Being, who is underived being in llim^rlf, and tiio source from whom all things were created, is ('rod, wdio, from underived being in ifimself, is called .Irhovah! LVason, (\sp,r,ially if it is enlightened by means of created objects, is able to sec that the case is so. Xo^.v since underived being is not underived being unless it is also self-cxisient, hence esse and existcre in (iod arc one; (br ^^dlilc lie is underived being, lie is self existent, and while He is self-existent, He is underived being. This there- fore—the union of the c.. That all things derive their being from (he life it- self which is God, and which is Mnu, mav Ijc illustrated from man who w.'is created; he being a m.-in as to his ^iJ^iuiatr, Ids middle, and his inmost prinriph-s. F,,r the man, who in the world was merely corporeal as to his life, thus, of dull perceptions, appears still in the spiritual world, alter the rejection of the material bodv, ns a man. Tiie man, who in the world was merely sensual or natural as to his life, thus who knew little about hi^avrn, although inuch aijout the world, still appears after death as a mmi. The man who in the world was rntlonal as to his lif;>, thus who tiiought well from natural light, .'ippears after dmth when he becomes a spirit, as a man. The man who iii the world was spiritual as to his lile, appears alter d.^ath, when ho becomes an angel, as a man, i)erfect accordinc^ to his reception of life from the Lord. The man, with wh.;iii Ihe third degree was op.Mx.l, lh„s who in the I THE ATHANASIAX CREED. 47 world was celestial as to his liR;, a])pears after death, when he becomes an angmj>lex: so the church in the world ap])rMirs to th(^ angels of h(\aven, and the ground of this a])])earance is, that the life which is from the J.ord is a man. Life from the Lord is love and wisdom ; hence sucli as is the i"ece])tion of love and wisdom from the liord, such is the man. These things fnst testify, that all lliiii'/s were cicatcd (rom th(i life which isG(^d, and wlii<:h is .Man. 3L That all thimis aie from the lite itself, which is God, and which is wisdom mid love, may also he illus- tr.ated ])y means of create:j and to the knowledLje of all thinus bel()niiin<>- to it. The vegetables too retui'u to their ellbrts and aetiviti'\s in producing leaves, ilowers, and fruits, and in them the seeds for perpetuating their kind forever and multiplying yuuq sjl{j dAOlUdJ JOU OQ I- — T^TPTTfT^ THE ATIIAXASIAN CUKKD. 49 it to infmity. It is from order again that the earth produces vegetables, and that these snpply the animals with sustenance, while l)<>th the one and the other yield for the use of uian, food, clothing, and pleasure; and since man is the creatures in whom (jod dwells, they m this wav return to Ood, from whom all things thus^ proceed^ Kiom these considerations it is (evident, tlcit creat<'d thin-s succeed each other in such order, that on(i exists for the sake of another; th.it they an- ])eipelu:d ends which are uses, and that ends which are uses are in constant circulation, that they may return to God from whom they d<;rive their being. These things then testily that all things were created from the life itself, which is God, an.l wliich is wisdom it.self ; and they further testify that the universe of creation is full of (jod. 32. Because God is uncreated, He is also eternal ; for the life itself, which is God, is life iu itself, not from itself, or from nothing; thus it is without origin; and that which is without origin, is from eternity, and is eter- nal. 15ut an idea of anything without origin cannot exist with the natural man, thus neither can the idea- of God from eternity ; but it exists wiUi the spiritual man. The tlnrnght of tiie natural man cannot hn separated and witli- dra^^m from the idea of time, for this idea is inherent iu it from nature, in which it is; so neither can it be separate•* t-kTd vS^ljjs M . & H ' yk> w if 50 THE ATHANASIAN CREED. sun in the angelic heaven neither rises nor sets, nor does it cause years and days, hke the sun in the world ; hence it is that the angels of heaven, because they are in spiri- tual ideas, think abstractedly from time. Wherefore their idea of God from eternity does not derive anything from origin, or from beginning, but from the state of his being eternal, thus that everything which is God, and which proceeds from God, is eternal, that is, divine in itself. That this is the case I have been permitted to perceive by an elevation above the natural idea into the spiritual. From these considerations it is now evident, that God. who is uncreated, is also eternal ; that it is also impossible to think that nature is from eternity, or in time from itself, but that it is possible to think that God is from eternity , and that nature together with time is from God. 33. Since God is eternal. He is also infinite; but as there is a natural idea as well as a spiritual idea of what is eternal, so is there likewise of what is infinite. The natural idea of what is eternal is taken from time, but the spiritual idea of it is not so ; the natural idea also of what is infinite is taken from space, but the spiritual idea of it is not so. For as life is not nature , s o the two prop erties of natu re^ which are times and spaces, arejuit proper ties_of li]e, for they were created with nature from the life which isj ^. The natural idea of the infinite God, which is from space, is that He fills the universe from end to end ; but from this idea concerning the infinite the thought arises, that the inmost principle of nature is God, and thus that it is extended, whereas everything extended belongs to matter. Thus because the natural idea does not at all agree with the idea of life, consisting of wisdom and love, which is God, there- THE ATHANASIAN CREED. 51 fore the infinite must be viewed from the spiritual idea, in which, as there is nothing of time, so there is nothing of space, because there is nothing of nature. It is from a spiritual idea, that the divine love is infinite, and that the divine wisdom is infinite ; and since the divine love and the divine wisdom are the life which is God, there- fore the divine life is also infinite ; and hence God is infinite. That the divine w^isdom is infinite may be evident from the wisdom of the angels of the third heaven ; for since they excel the others in w^isdom, they perceive that there is no ratio given between their wisdom and the divine wisdom of the Lord, because there is no ratio given between infinite and finite. They say also that the first degree of wisdom is to see and acknowledge that this is the case ; it is similar with the divine love. Moreover the angels are, like men, forms recipient of life, thus recipient of wisdom and love from the Lord, and these forms are from substances which are without life, thus in themselves dead; and between what is dead and what is alive there is no ratio given. But how what is finite receives what is infinite may be illustrated from the light and heat of the sun of the world ; the light and the heat from the sun are not themselves material, but still they affect material substances, the light by modify- ing them, and the heat by changing their states. The divine wisdom of the Lord is light, and the divine love of the Lord is also heat, but the heat and light are spiritual, because they proceed from the Lord as a sun, which is divine love, and at the same time divine wisdom. But the light and heat from the sun of the world are natural, because that sun is fire and not love. 34. Because God is infinite. He is also omnipotent; for omnipotence is infinite power. The omnipotence of 52 THE ATHANASIAN CREED. God shines forth from the universe, which is the visible heaven and the habitable globe, and these, together with all things in heaven and on the earth, are the great works of the Omnipotent Creator. Their creation and preser- vation testify that they proceed from divine omnipotence, whilst their order and mutual respect to ends, from first to last, testify that they proceed from divine wisdom. The omnipotence of God shines forth also from the heaven which is above or within our visible heaven, and from the globe there, which is inhabited by angels, 'as ours is by men. There are there stupendous testimonies to the divine omnipotence, which, because they have been seen by me and revealed to me, I am permitted to mention. There are there all the men who have died since the first creation of the world, and who after death also are men as to form, but spirits as to essence. Spirits are affections originating in love, and thus also thoughts; the spirits of heaven are affections of the love of good, and the spirits of hell affections of the love of evil. The good affections, which are angels, dwell upon a globe w^hich is called heaven, and the evil affections, which are spirits of hell, dwell at a great depth beneath them. The globe is one, but divided as it were into expanses, one below the other. There are six expanses ; in the highest dwell the angels of the third heaven, beneath them the angels of the second, and beneath these the angels of the first. Below these again dwell the spirits of the first hell, beneath them the spirits of the second, and beneath these the spirits of the third. All things are arranged in such regular order, that the evil affections, which are spirits of hell, are held in bonds by the good affections, which are angels of heaven ; the spirits of the lowest hell by the angels of the highest heaven, the spirits of THE ATHANASIAN CREED. 53 the middle hell by the angels of the middle heaven, and the spirits of the first hell by the angels of the first heaven. From such opposition the affections are kept in equilibrium, as in the scales of a balance. Such heavens and hells are innumerable ; they are divided into assemblies and societies, according to the genera and species of all the affections there, and the affections of one are arranged in order and connexion, according to the nearer or more remote affinities to those of another. The case is the same in the hells as in the heavens. This order and connexion of the affections are known to the Lord alone, and the arranging of the various affections — as numerous as the men who have been in existence from the first creation, and will be hereafter — is the work of infinite wisdom, and at the same time of infinite power. That the divine power is infinite, or that it is omnipo- tence, is clearly evident from this circumstance in the other world, that neither the angels of heaven nor the devils of hell have any power whatever from themselves ; if they had the least portion, heaven would fall to pieces, hell would become a chaos, and with them every man would perish. 35. The reason that all power belongs to God, and none whatever to man or angel is, that God alone is life, men and angels being only recipients of life, and that jt ij^thejife which acts, the r ecipie aLof Jife being acted U£2Ili Every one may see that a recipient of life cannot act at all from itself, but that its action is from the life which is God ; nevertheless, it can act as if from itself; for this power can be given to it ; that it also has been given, was said above. If man does not live from himself, it follows that he does not think and will from himself, nor speak and act from himself, but from God, who alone is 2.*; 1-' bT 54: THE ATHANASIAN CREED. life. That this is the ease appears as a paradox, because man has no other sensation than that these powers are in himself, and thus are used by himself; but still he acknowledges, when he speaks from a principle of faith, that everything good and true is from God, and every- thing evil and false from the devil ; and yet, whatever a man thinks, wills, speaks, and does, has reference either to what is good and true, or to what is evil and false. Hence it is, that a man says to himself, or the priest of the church says with reference to him, w^hen he does good, that he is led of God, and when he does evil, that he is led of the devil. The preacher also prays that his thought, his discourse, and his tongue, may be led by the spirit of God, sometimes also he affirms after preach- ing, that he spoke from the spirit. Other men also have within them the same perception. I can also myself testify before the world, that all things connected with my thought and will have entered by influx, goods and truths through heaven from the Lord, and evils and falses from hell ; for I have for a long time been per- mitted to perceive it. The angels of the superior heavens distinctly perceive the influx, th^e wisest of them not being willing to thmlc and will even as if from them- selves. But, on the other hand, infernal genii and spirits altogether deny it, and are angry when it is spoken of. It has nevertheless been pointed out to numbers of them, to a living demonstration, that the case is so; they were how^ever only indignant afterwards. Because, however, this subject appears as a paradox to many, it is of im- portance that it should be seen, from some idea of the understanding, how tlie influx is effected, in order that its existence may be acknowledged. The nature of the case is as follows : from the divine love of the Lord, which THE ATHANASIAN CREED. 55 appears in the angelic heaven as a sun, proceed light and heat ; the light is the life of His divine wisdom, and the heat is the life of His divine love. This spiritual heat which is love, and this spiritual light which is wisdom, enter by influx into subjects which are recipient of life, just as natural heat and light from the sun of the world enter by influx into subjects which are not recipient of life. And because light only modifies the substances into which it so enters, and heat only changes their state, it follows, that if these subjects were animated, they would feel the changes in themselves, and suppose that they were from themselves, when nevertheless they both retire and return with the sun. Now, since the life of the divine wisdom of the Lord is light, therefore the Lord in many passages of the Word is called light, and it is said in John : " The Word was with God, and God was the Word ; in Him was life, and the life was the light of men." (i. 1, 2, 3.) From these considerations it is now evident, that God has infinite power, because He is the all with all men {pimiis apud omnes). But how an evil man can think, will, speak, and do evil, when God alone is life, will be shown in w^hat follows. 36. Since such is the divine omnipotence, that man cannot of himself think and will, and thence speak and act, but from the life which is God, the question arises why every man is not saved. But he who concludes from this that every one is saved, or if not, that he is not in fault, is ignorant of the laws of divine order respecting man's reformation, regeneration, and consequent salva- tion. The laws of this order are called the laws of the divine providence, and of these the natural mind can have no knowledge, unless it is enlightened. And because man has no knowledge of them, and thus forms his con- 56 THE ATHANASIAN CREED. elusions concerning the divine providence from contin- gencies in the world, and by these means falls into fallacies and thence into errors, from which he afterwards with difficulty extricates himself, they must therefore be brought to light. But before they are brought to light, it is of importance that it should be known, that the divine providence operates in all the several things which belong to man, even in the most minute of them all, for his eternal salvation ; his salvation having been the end of the creation both of heaven and earth. For the end w^as, that out of the human race might be formed heaven, in which God might dwell, as in his own special abode, and therefore the salvation of man is the all in all of the Divine Providence. But the Divine Providence proceeds so secretly, that man scarcely sees a vestige of it, and yet it is active in the most minute particulars relating to him, from infimcy to old age in the world, and afterwards to eternity ; and, in e very one of tliem it is e ternity wjijch it r egards . Because the divine wisdom in^ itself is_ nothing but an end, providence therefore acts from an^end, in an end, and with r eference to aji end ; the end being that nian may become wisdom a nd love, ajid thus the dwell - i ng-place and the i mage of the divine life . But because the natural minTT, unless it is enlightened, does not com- prehend why the Divine Providence, when it is the only agent in the work of salvation, and in the most minute particulars relating to the progress of man's life, does not lead all men to heaven — though from love it is willing so to lead them, and is omnipotence — therefore, in what now follows, the laws of order, which are the laws of the Divine Providence, shall be opened, and by their means I hope the mind previously unenlightened will be with- drawn from its fallacies, if it is willing to be so. THE ATHANASIAN CREED. 57 87. The laws of order, which are called the laws of the Divine Providence, are the following: I. That man should have no other feeling or percep- tion, or knowledge derived from his senses, than that he is endowed with life in such a way that he thinks and wills, and thence speaks and acts, from himself; but should nevertheless acknowledge and believe that the truths which he thinks and speaks, and the goods which he wills and does, are from the Lord, and are thus as if from himself. II. That man should act, in whatever he does, from freedom according to reason, but should still acknowledge and believe that he derives the freedom itself from the Lord; in like manner his reason regarded in itself, which is called rationality. III. That to think and speak truth, and to will and do good from freedom according to reason, are not from man himself, but from the Lord ; and that to think and speak falsity, and to will and do evil from freedom, are not from man himself, but from hell ; in such a way, however, that the falsity and the evil are from that source, but the freedom regarded in itself, and the faculty of thinking, of willing, of speaking, and of acting, regarded in itself, are from the Lord. IV. That the understanding and the will of man should not be in the least degree compelled by another, since all compulsion by another takes away freedom; but that man should compel himself , for to co mpel himself js t^ act from freedom. V. That man should not know, from any sense or per- ception within himself, how good and truth enter by in- flux from the Lord, or how evil and falsity enter by influx from hell ; nor see how the Divine Providence operates 3* 58 THE ATHANASIAN CBEED. in favor of good against evil ; for in this case he would not act from freedom according to reason, as if from him- self; it is sufficient that he knows and acknowledges these things from the Word and from the doctrine of the church. VI. That man should not be reformed by external means, but by internal. By external means are meant miracles and visions, fears and punishments; by internal means, truths and goods derived from the Word and from the doctrine of the church, and also looking to the Lord ; for these means enter by an internal way, and re- move the evils and falsities which reside within ; but external means enter by an external way, and do not remove the evils and falsities, but shut them in. , Man is however further reformed by external means, v^hgii he has been first reformed by in ternalj but a man who is not reformed is only withheld by external means, which are fears and punishments, from speaking and doing the evils and falsities which he thinks and wills. VII. That man is admitted into the truths of faith and the goods of love which are derived from the Lord, only so far as he can be kept in them to the end of his life ; for it is better that he should be constantly evil, than that he should be good and afterwards evil, since he thus becomes profane. The permission of evil is principally from this ground. VIIL That the Lord is continually withdrawing man from evils, so far as man from freedom is willing to be withdrawn. That so far as man can be withdrawn from evils, he is so far led by the Lord to good, and thus to heaven ; but so far as he cannot be withdrawn from them, lie cannot so far be led by the Lord to good^ and thus to heaven ; for so far as he is withdrawn from evils, he so THE ATHANASIAN CREED. 59 far does good from the Lord, which in itself is good ; but so far as he is not withdrawn from them, he so far does good from himself, which has in it evil. I^- T hat the Lord does no t, without theuse of means , teach man truths , either from IlimseTFoTthroug h the gggels, but that He teaches by means derived fro mjhe Word, from prea ching and reading, from conver sation and intercourse with others, and thusfror n private refle c- ti ons arising ou^^ fthem ; and that man is then enlightened > according to his affection for truth grounded in use; S otherwise he would not act as if from himself. ' X. Tliat man from his own prudence has led himself to eminence and opulence, when they lead astray ; for he is led of the Divine Providence to such things as do not lead as'^ay, but are serviceable with regard to eternal life: for a[l the dealings o£ t]ie Divine Providence in relation to him regaM what is eternal, because tlie life which is God and from which man is man, is eternal. 38. From the above it is evident that the Lord can lead man to heaven only by these laws, although He has divine love from which He wills, and divine wisdom from which He knows, all things, and divine power, which is omnipotence, from which He can effect what He wills. For these laws are the laws of order respecting reformation and regeneration, thus respecting the salva- tion of man; and against them the Lord cannot act, because to act against them would be to act against His own wisdom and love, thus against Himself The first law, that man from sense and perception shall have no other knowledge than that he is endowed with life, but shall still acknowledge that the goods and truths originat- ing in love and faith, which he thinks, wills, speaks, and does, are not from himself but from the Lord, presupposes I 60 THE ATHANASIAN CREED. the second, that man has freedom, and that it is also ft) appear as his own ; that he is however to acknowledge that it is not so, but that it belongs to the Lord in con- nexion with him. This law follows from the former, because freedom makes one with life; for without free- dom man could not feel or perceive that he has life as it were inherent in himself, this being felt and perceived from freedom. For from freedom it appears to man, that every action of his life as it were belongs to him, and is his own ; freedom being the power of thinking, of willing, of speaking, and of doing, from himself, but in this case, it is as if from himself. And chiefly it is the power of willing; for a man says: "I have power for what I have will, and I have will for what I have power;" that is, "I am in freedom." Who again cannot think from freedom that one thing is good and another evil ; or, that one thing is true and another false? freedom therefore w^as given to man together with his life, nor is it in any case taken from him. For so flir as it is taken away or diminished, man so far feels and perceives that he does not really live, but that another lives in him ; and so far the delight of all things belonging to his life is taken away or diminished, for he becomes a slave. That man has no other knowledge from sense and per- ception, than that he is endowed with life, and that it is thus as it were his own, has no need of any further con- firmation than experience itself. For who has any other feeling or perception than that when he thinks, he thinks from himself, that when he wills, he wills from himself, and that when he speaks and acts, he speaks and acts from himself? But it is from a law of the Divine Provi- dence, that man is to have no other knowledge; since without this sense and perception, he could not receive THE ATHANASIAN CREED. 61 or appropriate anything to himself, or produce anything from himself, thus he would not be a recipient of life, or an agent of life, from the Lord ; he would be like an automaton, or an image standing without understanding or will, his hands hanging down, in expectation of an influx, which would not be given. For life, in conse- quence of non-reception and non-appropriation as it were, on the part of man, would not be retained, but would be transfluent ; whence man, from being alive, would become as it were dead, and from being a rational soul, he would become irrational, thus either a brute or a stock. For he would be without the delight of life, the delight which every one has from reception, appropriation, and produc- tion, as if from himself; and yet the delight and the life act in unity, for take away all the delight of life, and you will become cold and die. If it were not from a law of the Divine Providence, that man should feel and per- ceive as if life and everything belonging to it were inhe- rent in him, and he were merely to acknowledge that good and truth are not derived from himself, but from the Lord, nothing would then be imputed to him, neither good nor truth, thus neither love nor faith. And if nothing were imputed to him, the Lord w^ould not have commanded in the Word, that he should do good and shun evil, and that if he did good, heaven would be his inheritance, but if evil, hell would be his portion ; there would not even be either a heaven or a hell, because without that perception, man would not be man, and thus would not be the habitation of the Lord. For the Lord desires to be l oved by mxin as^ ij^ it were byman's own power ; t hus the Lord dwells w]th hun in that which is His own, that which He gave him for the sake of this end, that He may be r eciprocally l oved. For the divine 62 THE ATHANASIAN CREED. love consists in this, that it desires that what belongs to itself should belong to man, which would not be the case, unless man felt and perceived that what is from the Lord is as if Ws own. If it were not from a divine law, that man from sense and perception should have no other knowledge than that life is inherent in him, there would exist in him no end for the sake of which to act. This end is given with him, because the end from which he acts appears as if it were inherent in him ; the end from which he acts is his love, which is his life ; and the end for the sake of which 'he acts is the delight of his love or of his life, and the effect in which the end presents itself is use. The end for the sake of which he acts, which is the delight of his love or of his life, is felt and perceived in him, because the end from which he acts gives him the feeling and perception of it, which end is, as was said, his love, which is his life. But when a man acknow- ledges that all things belonging to his life proceed from the Lord, the Lord imparts delight and blessedness to his love, so far as he makes this acknowledgment, and per- forms uses. Thus whilst man, by acknowledgment and faith grounded in love as if from himself, ascribes to the Lord all things belonging to his life, the Lord, on the other hand, ascribes to man the good of his life, which is associated with every happiness and blessing. The Lord also permits him, from an interior principle, to have within him an exquisite feeling and perception of this good as his own, and the more exquisite in proportion as he wills from the heart that which he acknowledges in belief. The perception in this case is reciprocal ; for it is agreeable to the Lord from the consideration that He is in man, and man in him ; and it is pregnant with blessing to man from the consideration that he is in the THE ATHANASIAN CREED. ()3 I Lord, and the Lord in him. Such is the union of the Lord with man, and of man with the Lord, by means of love. 39. The reason that man feels and perceives as if life were inherent in him is, that the life of the Lord in him is as the light. and heat of the sun in a subject. This light and heat do not belong to the subject, but to the sun in it, for they retire with the sun ; and when they are in the subject, they belong in appearance entirely to it, for from the light the color of the subject is as if inherent in it, and from the heat its life of vegetation is so also. But this is much more the case with the light and heat from the sun of the spiritual world, which is the Lord, whose light and heat are the light and heat of life ; for the sun from which they proceed is the divine love of the Lord, and man is the recipient subject. This light and heat in no case recede from the recipient, and when they are present with him, they are to all appear- ance wholly his own ; from the light he has the faculty of understanding, and from the heat the faculty of will- ing. From the circumstances that the light and heat, although they are not his own, are as if whoU}' in the recipient, that they in no case recede from him, and that they affect his inmost principles, which are remote from the sight of his understanding and the perception of his will, it necessarily appears that they are implanted in him, that in this way they are as if inherent in him, and thus that their produce is from him. Hence then it is, that man has no other knowledge than that he thinks and wills from himself, though he does not do so in the small- est degree ; for t hough t and will cannot be sojinited to the r ecipient as t^ be his own, precisely as the li^ht and heat of the sun cannot be u nited to a subject of the earth, 64 THE ATHANASIAN CREED. and become , like it, materia l. But the light and heat of life affect and fill the recipient, precisely according to the quality of the acknowledgment that they are not his own, but the Lord's, and the quality of the acknowledg- ment is precisely according to the quality of the love in acting according to the commandments, which are uses. 40. The third law of the Divine Providence is. That to think and sjpeah tnUh^ and to will and do good^ from freedom according to reason^ are not from ^tnan hut from the Lord ; and that to think and speak falsity^ and to will and do evil from freedmn^ are not from man hut from hell ; in such a manner Iwwever thai the evil and the falsity are from that source^ hut the freedom re- garded in itself and the faculty of thinking^ of ivilling^ of speaking^ and of acting^ regarded in itself are from the Lord. That all good that in itself is good, and all truth that in itself is truth, are not from man, but from the Lord, may be comprehended by the understanding from this consideration, that the light which proceeds from the Lord as a sun, is the divine truth of Ilis divine wisdom, and that the heat which also proceeds from the Lord as a sun, is the divine good of His divine love ; and since man is the recipient of these, it follows, that all good which originates in love, and all truth which origi- nates in wisdom, are not from man but from the Lord. But that all evil and all falsity are not from man, but from hell, is a proposition which, not having before been generally recognized, has not been made an article of faith, like the proposition that good and truth are not from man. But that it is an appearance that evil and falsity are from man, and that, if it is believed, it is a fal- lacy, cannot be comprehended, until the nature of hell is known, and how it can enter by influx with evil and THE ATHANASTAN CREED. 65 I falsity on the one hand, as the Lord enters by influx with good and truth on the other. We shall therefore first show of whom hell consists, and what is its nature and origin ; in what manner also it enters by influx and acts against good, and thus in what manner man, who is intermediate between heaven and hell, is acted upon on either side as a mere recipient. 41. First, then, it shall be shown of whom hell con- sists. Hell consists of spirits, who, when they were men in the world, denied a God, acknowledged nature, lived contrary to divine order, and loved evils and falsities, although, for the sake of appearance, such was not their conduct before the world. Hence they were either insane with regard to truths, or they despised and denied them, if not with the lips, still at heart :— of spirits who have been of this description since the creation of the world, hell consists. All such are there called either devils or satans ; devils, if the love of self predominated with them ; satans, if the love of the world. The hell inhabited by the devils is in the "Word meant by the term Devil, and the hell inhabited by the satans is there meant by the term Satan. The Lord also so conjoins the devils, that they are as it were one ; in like manner also the satans ; hence it is, that the hells are called in the singular the Devil and Satan. Hell does not consist of spirits created such at once, nor does heaven consist of angels so created ; the former consists of men born in the world, who were made devils or satans by them- selves, and the latter in like manner consists of men born in the world, who were there made angels by the Lord. All men, as to the interiors which belong to their minds, are spirits, clothed in the world with a material body, which is, in each case, subject to the control of the tjJL, 66 THE ATHANASIAN CREED. spirit's thought, and to the decision of its affection ; for the mind, which is spirit, acts, and the body, which is matter, is acted upon. Every spirit also, after the rejec- tion of the material body, is a man, in form similar to that which he had when he was a man in the world. It is hence evident of whom hell consists. 42. The hell in which those are who are devils, is the love of self; and the hell in which those are who are called satans, is the love of the world. The reason that the diabolical hell is the love of self is, that this love is opposed to heavenly love, which is love to the Lord ; and the reason that the satanical hell is the love of the world is, that this love is opposed to spiritual love, which is love towards the neighbor. Now the two loves of hell are opposed to the two loves of heaven, therefore hell and heaven are in opposition to each other ; for all who are in the heavens have regard to the Lord and their neighbor, but all who are in the hells have regard to themselves and the world, and hence bear hatred to the Lord and their neighbor. All who are in the heavens think what is true and will what is good, because they think and will from the Lord ; but all who are in the hells think what is false and will what is evil, because they think and will from themselves. From this cause it is, that all who are in the hells appear averted, their face being turned away from the Lord ; and also inverted, their feet being upwards and their head down- wards ; this appearance is from their loves being op- posed to the love of heaven. Because hell is self-love, it is also fire; for all love corresponds to fire, and in the spiritual world it is so presented as to seem like fire at a distance, though still it is not fire but love. Hence it is that the hells within appear as if they were on fire, and THE ATHANASIAN CREED. 67 ,■ without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils also themselves appear like fires of coals. The heat which they have from that fire is like an effervescence from impurities, which is concupiscence, and the light from it is merely an appearance derived from their phantasies and confirmations of evil by means of falsities ; for whenever the heat of heaven enters by influx, it be- comes to them cold ; and when the light of heaven so enters, it becomes to them a thick mist. They see how- ever from their own light, and live from their own heat ; but their sight is like that of owls, birds of night, or bats, whose eyes are dim to the light of heaven. The .living principle belonging to them consists merely in their ability to think and to will, to speak and to act, and hence to see and to hear, to taste, to smell, and to feel. Ijis merely a faculty derived from the life , which i^. Grod, a cting upon them from without , accordin g to^ order , and continually imrjellinsr t hem to^ order. It is from this faculty that they live for ever. The dead principle belonging to them is the offspring of the evils and falsities derived from their loves; hence it is that their life, viewed from their loves, is not life but death ; and therefore hell is in the Word called death, and its inhabitants are called dead. 43. It has been said that self-love and the love of the world constitute hell ; the origin of these affections shall now be explained. Man was created to love himself and the world, his neighbor and heaven, and also the Lord. Hence it is that when he is born, he first loves himself and the world, then his neighbor and heaven, and after- wards, in proportion as he grows in wisdom, the Lord ; when this is the case, he is in reality led by the Lord, I 68 THE ATHANASIAN GREED. though he is apparently guided by himself. In propor- tion, however, as he is unwise, he stops short in the first decree, which is that of loving himself and the world ; and if he loves his neighbor, it is for the sake of himself in the eyes of the world. But if he is altogether void of wisdom, he then loves himself alone, or the world and his neighbor for the sake of himself ; and with respect to heaven and the Lord, he thinks slightingly of them, or denies them, or even hates them in his heart, if he does not do so openly in words. These are the sources of self- love and the love of the world, and because these loves are hell, the origin of hell is evident. When man has become a hell, he is then like a tree severed from the soil, or a tree whose fruits are hurtful. He resembles, too, a sandy soil, in which not a seed will strike root,— a soil from which nothing springs but the prickly thorn or the pungent nettle. The interior or higher principles of his mind are closed, but the exterior and lower are open ; and because self-love directs everything of thought and will to itself, immersing them in the body, it there- fore inverts and forces back the exteriors of his mind, which, as was observed, are open, and the consequence is that they have an inclination and tendency down- wards, and are borne away to hell. But because he retains notwithstanding the faculty of thinking, of will- ing, of speaking, and of acting— a faculty which is in no case taken from him, because he is born a man — and is, at the same time, in this inverted state, receiving no lono-er any good or truth whatever from heaven, but rather what is evil and false from hell, he therefore pro- cures for himself a kind of light, by confirmations of evil based in falsity, and of falsity based in evil, in order that he may still be eminent above others. He imagines that I! I I THE ATHANASIAN CREED. 69 this is a rational light, though it is from hell, and in reality full of foolish delusion, producing a vision like that of a dream in the night, or a craziness of imagina- tion, from which things that are appear as if they were not, and things that are not, as if they were. This will be seen more clearly from the comparison between a man-angel and a man-devil. 44. There are in the world men-angels, and there are men-devils; heaven consists of the former, and hell of the latter. With a man-angel all the degrees of his life, extending to the Lord, are open ; but with a man-devil the ultimate degree only is open, and the superior degrees are closed. A man-angel is led by the Lord, according to order, inwardly from order, and outwardly to it ; but a, man-devi l js led bj^ the Lord outwardly to order, but h^ himself inwardly against it. A man-angel, again, is continually withdrawn from evil by the Lord, and led to good ; a man-devil also is withdrawn by the Lord from evil, but it is from evil more grievous to that which is less so, for he cannot be led to good. A man-angel is continually withdrawn from hell by the Lord, and led more inwardly into heaven. A man-devil is also con- tinually withdrawn from hell, but it is from a more grievous to a milder hell ; for he cannot be led into hea- ven. A man-angel, because he is led by the Lord, is led by civil, moral, and spiritual laws, for the sake of the Divine principle which is in them ; a man-devil is led by the same laws, but it is for the sake of something belonc^- mg to self iji t hem . A man-angel loves from the Lord the goods and truths of the Church, which are also the goods and truths of heaven, because they are goods and truths ; but he loves from himself the goods which relate to the body and the w^orld, and the truths which belong 70 THE ATHANASIAN CREED. to the various kinds of knowledge, because they are for use and gratification. He loves both the one and the other apparently from himself, but in reality from the Lord. A man-devil loves also from himself the goods which relate to the body and the world, and the truths which belong to the various kinds of knowledge, because they are for use and gratification ; but he loves both the one and the other apparently from himself, but in reality from hell. A man-angel is in freedom and in the delight of his heart, when he is doing good from a principle of yicTiT S^^^> ^^^ when he is^doing evil ; but a man-devil is in freedom and in the delight of his heart when he is doing apparent good from a principle of evil, and when he is doing evil. A man-angel and a man-devil resc^mble each other as to externals, but they are altogether unlike as to internals, and therefore when externals are laid aside by death, the difference is apparent ; the one is carried away into heaven, the other is conveyed down into hell. 45. That man is only a recipient of good and truth from the Lord, and of evil and falsity from hell, is a proposition that may be illustrated by comparisons, confirmed by the laws of order and influx, and, lastly, established by experience. It is illustrated by the follow- ing comparisons : The sensories of the body are only recipient and percipient as if from themselves ; the sensory of sight, which is the eye, sees objects out of itself, as if it were in close contact with them, though it is the rays of light that convey, with the wings of ether, the forms and colors of them into the eye ; these forms, being perceived by the internal sight, which is called the understanding, and examined in the eye, are thus distin- guished and known according to their quality. The sensory of hearing in like manner perceives sounds — THE ATHANASIAN CREED. 71 whether they are words or tones of music— from the place whence they proceed, as if it were there, though the sounds enter in from without, and are perceived in the ear by the understanding within. The sensory of smell, again, perceives from within what enters in from without^ sometimes at a great distance. The sensory of taste also is excited by means of the food, which moves upon the tongue from without. The sensory of touch has no sen- sation unless it is touched. These five sensories of the body, by virtue of an influx from within, are sensible of the impressions which enter by influx from without; the influx from within is from the spiritual world, but the influx from without is from the natural. With these facts the laws inscribed on the nature of all things are in concert, and these laws are: 1. That nothing exists, subsists, is acted upon or moved, by itself, but by some other being or agent ; whence it follows that everything exists, subsists, is acted upon and moved by the First Being, who has no origin from another, but is in Himself the living force which is life. 2. That nothing can be acted upon or moved, unless it is intermediate between two forces, of which the one acts and the other re-acts ; thus, unless one acts on one part, and one on the other ; and further, unless one acts from within, and the other from without. 3. And since these two forces, whilst they are at rest, produce an equilibrium, it follows, that nothing can be acted upon or moved, unless it is in equilibrium, and that when it is acted upon, it is out of the equilibrium ; and further, that everything acted upon or moved seeks to return to an equilibrium. 4. That all activities are changes of state, and variations of form, and that the latter are derived from the former. By state In man we mean his love ; and by changes of state the H 2^ ^ 4? 72 THE ATHANASIAN CREED. affections of love ; by form in him we mean his intelli- gence, and by variations of form, his thoughts ; the latter also are from the former. 46. But on this subject we must also speak from experience. The angels of the higher heavens feel and perceive clearly that they have goods and truths from the Lord, and that they have nothing whatever of the one or the other from themselves. When they are let back into the state of their proprium, which is occasion- ally done, they also feel and perceive clearly that they derive from hell the evil and falsity which belong to their proprium. Some angels of the lowest heaven, not comprehending that evil and falsity are from hell, because they had acknowledged in the world that they were in evils from their birth and from actual life, were conducted from one infernal society to another, in each of which, as long as they continued in it, they thought precisely like the devils there, and differently in each, thinking at the time in opposition to goods and truths. They were told to think from themselves, thus in a differ- ent way, but they replied, that they were quite unable to do so ; from this they began to comprehend that evils and falsities enter by influx from hell. The case is simi- lar with many who believe and insist that life in them is their own. It sometimes also happens that the angels are separated from the societies with which they are connected, they are then unable to think or to will, or to speak or to act, lying as helpless as new-born infants. But as soon as they are restored to their own societies, they revive ; for every one, whether man, spirit, or angel, is, as to his affections and the thoughts originating in them, connected with societies, and acts in unison with them. Hence it is that all are known, as to their quality, I !l ' THE ATHANASIAN CREED. 73 from the societies to which they belong. From this it is L evident that the quality of their life enters into them by influx from without. With regard to myself, I can testify that for fifteen years I have clearly perceived that I had no thought or will of myself, and that all evil and flilsity entered by influx from the societies of hell, but all good and truth from the Lord. Some spirits accordingly*^ observing this, said that I was not alive ; I was permitted to reply that I was more alive than they were, because I was sensible of the influx of good and truth from the Lord, and saw and perceived the enlightenment. I can also further affirm, that from the Lord I perceive the evils and falsities that are derived from hell, not only that they originate there, but also from what spirits they proceed. I was again permitted to speak with these spirits, to rebuke them, and to reject them with their evils and falsities, and was thus liberated from them. I have been further permitted to say that now I know that I live, and that before I had not this knowledge. From these circumstances I was fully convinced that all evil and falsity are from hell, and all good and truth, together with the perception of them, from the Lord ; and, more- over, that I have freedom and thence perception as if from myself. That all evil and falsity are from hell, I have also been permitted to see with my own eyes. There appear above the hells as it were fires and clouds of smoke ; the fires are evils and the clouds of smoke falsities; they continually exhale and ascend from that direction, and the spirits who dwell in the intermediate space between heaven and hell are affected by them accord- ing to their love. It shall also in a few words be describ- ed how evil and falsities have the power to issue out of hellj though there is in existence but one acting force, and 74 THE ATHANASIAN CREED. THE ATHANASIAN CREED. that is the life which is God ; for this has also been dis- closed to me. There was uttered with a loud voice from heaven, a truth from the Word, which flowed down to hell, passing through it to the lowest hell. It was further heard that this truth was in its descent successively and gradually turned into falsity, and at length into a falsity of such a nature, that it was altogether opposite to the truth, and it was then in the lowest hell. The reason that it was turned in this way was that everything is received according tg the state and form of the recipient; hence it was that this truth entering by influx into inverted forms, such as exist in hell, became successively inverted and changed into a falsity the opposite of truth. From this also the quality of hell was evident, from the highest hell to the lowest ; and further, that there is but one acting force, and that is the life which is the Lord. 47. That man is nevertheless a subject of guilt, follows as a consequence from what was said above, and also from what was before established concerning the life which is God, and which exists in man from God, and further from the laws above cited, which are truths. The reason that evil is imputed to man is, that power has been given him, and is continually given him, to feel and perceive as if there were life in himself; and because he is in this state, he is also in freedom, and has the faculty of acting as if from himself. This freedom and faculty, regarded in themselves, are not taken from him, because he is born a man, who is to live for ever. It is from these that he has power, as if from himself, to receive both good and evil. And because he is kept in an intermediate state between heaven and hell, the Lord also gives him power to know that all good is from Him, and all evil from the devil ; and further, by means of the 75 truths in the church, to discern what good and evil are. When he knows them, and is enabled by the Lord to think and will them, as well as to speak and do them, as if from himself, and this continually by means of influx, in this case, if he is not a recipient, he becomes a subject of guilt. But the fallacy which deceives him arises chiefly from this cause, that he does not know that his freedom and the faculty of acting as if from himself, are derived from an influx of life from the Lord into his inmost principle, and that this influx, because he is born a man and en- dowed with this principle, is not taken from him, but entering into recipient form beneath his inmost principle —the forms and principle in which his understanding and will reside— is varied according to the reception of good and truth, and even diminished and taken away according to the reception of evil and falsity. In a word, the life which causes man to be man, and to be distin- guished from the brutes ; the life which is in his inmost principle, and therefore acts universally in his inferior principles ; the life from which he has freedom and the faculty of thinking and willing, of speaking and acting, is perpetually derived from the Lord's presence with man; but man's understanding and will arising from that life are changed and varied according to reception. Man lives in an intermediate state between heaven and hell; the delight arising from the love of evil and of the falsity grounded in it enters into him by influx from hell, whilst the delight arising from the love of good and of the truth grounded in it, enters into him by influx from the Lord. He is, moreover, constantly kept in the sen- sation and perception of life as if it were from himself, and by that means he is also constantly kept in tlie free- dom of choosing the one or the other, as well as in the V ■ paciBifj g 76 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 77 faculty of receiving the one or the other. So far there- fore as he chooses and receives evil and falsity, so far is he taken from that intermediate state down to hell ; and, on the other hand, so far as he chooses and receives good and truth, so far is he removed from it to heaven. The state of man from creation is, that he may know that evil is from hell, and good from the Lord, and that he may per- ceive them in him as if from himself; and when he per- ceives them, that he may reject the evil to hell, and receive the good with the acknowledgment that it is from the Lord. When he thus rejects the one and receives the other, he does not then appropriate to himself the evil, or make the good a ground of merit. I know however that there are many who do not comprehend this, and who have not the will to comprehend it; but let them, notwithstanding, pray to the Lord, that He may be con- tinually with them, that He may lift up and turn His countenance to them, that He may teach, enlighten, and lead them, because of themselves they can do nothing that is good, and grant that they may live ; that the devil may not seduce them, and pour evil into their hearts, inasmuch as they know that, if they are not led by the Lord, he leads them and instils into them evils of every kind, such as hatred and revenge, cunning and deceit, as a serpent instils poisons ; for he is at hand exciting and constantly accusing, and when he finds a heart turned away from God, he enters in and dwells there, and draws down the soul to hell. Lord, deliver us. These words coincide with what was said above, for hell is the devil ; and it is thus still acknowledged that man is led either by the Lord or by hell, that he is in this way in an inter- mediate state. (See also what was said on this subject, n. 35.) 48. The fourth law of the Divine Providence is. That the understanding and the will should not he in the least degree compelled hy another^ since all compulsion hy aiio- ther takes away freedom ; hut that man should compel himself^ for to compel himself is to act from freedom. Man's freedom belongs to his will ; from the will it exists in the thought of the understanding; and by means of the thought it shows itself in the speech and in the action of the body ; for man says, when he wills anything from freedom, ^' I will to think this^^^ ''I will to speak this,^^ and "/ will to do this,^^ From freedom of will he has also the faculty of thinking, of speaking, and of acting, for the will gives this faculty, because it is freedom. Since free- dom belongs to man's will, it belongs also to his love, since nothing else in man constitutes freedom, but the love which belongs to his will. The reason is, that love is the life of man, for man is of the same quality as his love ; consequently, that which proceeds from the love of his will, proceeds from his life. Hence it is evident, that freedom belongs to man's will, to his love, and to his life, consequently, that it makes one with his proprium, and with his nature and disposition. Now because the Lord desires that everything which proceeds from Him- self to man, should be appropriated to man as if it were man's own, for otherwise there would be in man no means of reciprocity by which conjunction is effected, it is there- fore a law of tlie Divine Providence, that the understand- ing and the will of man should not be at all compelled by another. For who has not the power to think and will both evil and good? against the laws and in conformity with them? against the king and in agreement with him? even against God and in obedience to God? But he is not allowed to speak and do all the things that he 78 THE ATHANASIAN CUE ED. thinks and wills, for there are fears which compel the externals, but not the internals. The reason is, that the externals must be reformed by the internals, but not the internals by the externals; for the internal enters by influx into the external, but not the external into the internal. The internals also belong to man's spirit, the externals to his body; and because the spirit is to be reformed, therefore it is not compelled. There are how- ever some fears which compel the internals or spirit of man, but they are those only which enter by influx from the spiritual world, and refer on the one hand to the punishments of hell, and on the other to the loss of favor with God. But the fear of the punishment of hell is an outward fear belonging to the thought and will, whereas the fear arising from the loss of favor with God is an inward fear belonging to them ; it is that holy fear which attaches and conjoins itself to love, and with it at length forms one essence. It shows itself in the case of the man who loves his friend, and in consequence of his love is afraid to injure him. 49. There is an infernal freedom, and there is a hea- venly freedom ; the infernal freedom is that into which man is born from his parents, and the heavenly freedom is that into which he is reformed by the Lord. From infernal freedom man derives the will of evil, the love of evil, and the life of evil ; but from heavenly freedom he derives the will of good, the love of good, and the life of good ; for as was before said, the will, the love, and the life of man make one with his freedom. These two kinds of freedom are opposite to each other, but the opposite does not appear, except so far as man is in the one and not in the other. But man cannot come out of the one into the other, unless he compels himself. To THE ATHANASIAN CREED. 79 !^: compel himself, is to resist evil, and to fight against it as if from himself, but still to implore the Lord for aid to do so ; it is thus that man fights from the freedom which is from the Lord inwardly in himself, against the freedom which is from hell outwardly in himself. It appears to him, whilst he is in the combat, that it is not freedom from which he fights, but a kind of compulsion, because it is against that freedom which is born with him ; never- theless, it is freedom, since otherwise he would not fight as if from himself. But the inward freedom, from which he fights, though appearing like compulsion, is afterwards felt as freedom, for it becomes as if involuntary, sponta- neous, and in a manner innate. The case is compara- tively like that of a man who compels his hand to write, to work, to play upon a musical instrument, or to fence, the hands and arms afterwards performing these opera- tions as if from themselves, and of their own accord ; for man is in such a case in good, because removed from evil, and led by the Lord. When man has compelled him- self against infernal freedom, he then sees and perceives that such freedom is servitude, and that heavenly freedom is real freedom, because from the Lord. The case in itself is this, that so far as man compels himself by resist- ing evils, so far are the infernal societies, with which he acts in unity, removed from him, and he is introduced by the Lord into heavenly societies, that he may act in unity with them. On the other hand, if man does not compel himself to resist evils, he continues in them. That the case is so, has been made known to me by much experience in the spiritual world ; and further, that evil does not recede in consequence of any compulsion effected by punish- ment, nor afterwards by any fear which punishment may produce. 80 THE ATHANASIAN CREED. 50. It was said above, that it is a law of the Divine Providence, that man should compel himself; by this is meant that he should compel himself from evil, but not t^t he should compel himself to good ; for he is" per^ nutted to compel himself from evil, but not ^ comgel himself to good which in^ itself js good. For if he com- pels himself to good and has not compelled himself from evil, he does not do good from the Lord, but from him- self; for he compels himself to it either for the sake of himself, or for the sake of the world, or for the sake of recompense, or from a principle of fear. Such good in itself is not good, because the man himself, or the world, or recompense, is in it as its end, but good itself is not in it, thus neither the Lord; it is, moreover, not fear, but love, which causes good to be good. As for exam- ple: were a man to compel himself to do good to his neighbor, to give to the poor, to endow churches, to do justice, and hence perform deeds of charity and truth, before he had compelled himself to abstain from evils and by that means removed them, it would be like a palliative mode of treatment, by which a disease or an ulcer is healed externally. Or it would be like an adul- terer compelling himself to chastity, a proud man to humility, and a dishonest man to sincerity, by mere external acts. But \vhen inan compels himself to abstain from evils, hje then purifies his internal , and when this is_ d2ne lie does good from freedom , without compelling h^"^s^^^ to do it. For so far as man compels himself to abstain from evil, so far he comes into heavenly freedom, from which is derived everything good which in itself is good ; he does not therefore compel himself to it. It appears indeed as if there were a close connexion be- tween compelling himself from evil, and compelling him- THE ATHANASIAN CREED. 81 self to good, but there is no such connexion. From undeniable experience I know that several men have cornpelled themselves to do good, but not to abstain from evil ; but when they were explored, it was discovered that the evils from within were inherent in the good which they did; and hence their good was compared with idols and images constructed of clay or mire. I was also told, that such persons believe that God is gained over by the ascription of glory and the offering of gifts, even though they proceed*' from an impure heart. Nevertheless a man may, before the eyes of the world, compel himself to good, although he does not compel himself from evil, because in the world he is recompensed for it ; for in the world that which is exter- nal is regarded, seldom that which is internal ; but before God it is otherwise. 51. The fifth law of the Divine Providence is. That man should not know, from any sense or jpercejption within himself, hxno good and truth enter ly influx from the Lord, or how evil and falsity enter ly influx from hell ; nor see how the Divine Providence operates in favor of good against evil ; for in this case he would not act from freedom according to reason as if from himself It is sufficient that he knows and acknowledges these things from the Word, and from, the doctrine of the church. This is meant by the Lord's words in John : '' The spirit breatheth where it willeth, and thou hearest the sound thereof, but knowest not whence it cometh, and whither it goeth ; so is every one who is born of the Spirit" (iii. 8); and also by these words in Mark: " The kingdom of God is as if a man should cast seed upon the earth, and should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not 4* 82 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 83 how ; for the spontaneous earth bringeth forth fruit, first the bhide, then the ear, at length the full corn in the ear; and when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come." (iv. 26-29.) The reason that man does not perceive the ope- ration of the Divine Providence within him is, that such perception would take away his freedom, and hence the faculty of thinking as if from himself, and with it also all the enjoyment of life, so that he would be like an automaton, in which there is no principle of reciprocity for conjunction to be effected; he would also be a slave, not a free man. The principal cause that the Divine Providence moves so secretly that there is scarcely any vestige of it apparent, although it operates upon the most minute things of man's thought and will, which regard his eternal state, is, that the Lord continually desires to impress His love upon him, and through it His wisdom, and thus to create him into His image. Therefore it is that the operation of the Lord is upon man's love, and from it upon his understanding, and not from his understanding upon his love. The love with its affections, which are manifold and innumerable, is not perceived by man except from a most general feeling, and from that in so small a degree that it is scarcely percep- tible at all ; and yet man is to be led from one affection of loves into another, according to the connexion in which they are arranged, in order that he may be reformed and saved. This is incomprehensible, not only to man but also to the angels. If man discovered any- thing of these arcana, he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding he is constantly led by the Lord from hell into heaven ; for from himself he constantly acts in opposition to order, but the Lord con- stantly according to it. For, in consequence of the nature derived from his parents, he is in the love of him- self and the world, and hence he perceives, from a feel- ing of delight, the whole of those loves as a good ; and still those loves must as ends be removed. This is effected by the Lord by an infinity of ways which appear intricate as a labyrinth, even before the angels of the third heaven. From these considerations it is evi- dent, that it would not be at all advantageous to man to know anything of the subject from sense and perception, but on the contrary hurtful to him, and destroy him for ever. It is enough that he is acquainted with truths, and through them with the nature of good and evil, and that in every event and circumstance, he acknowledges the Lord, and His divine guidance and protection. In this case, so far as he is acquainted with truths, and through them discerns good and evil, and moreover does truths as if from himself, so far the Lord by means of love introduces him into wisdom and into the love of wnsdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads him, may be compared with the vessels through which his blood flows and circulates ; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the vital spirit flows, imparting animation. Man is ignorant how all these things enter by influx and flow through him, and yet he lives if he only knows and does what is really conducive to his own well being. But the ways by which the Lord^ leads him are much more complicated and inextricable, both those by which He leads him through the societies of heaven, and 84 THK ATH AN ASIAN CREED. THE ATHANASIAN CHEED. 85 inwardly into them. This, therefore, is what is meant by "the spirit breatheth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John iii.); also, by the seed springing up and growing, the man knowing not how. (Mark iv.) "What advan- ta2:e beside? is it, that man should know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the har- vest, to bless and praise God ? 52. The operation of the Divine Providence, which proceeds, though man is ignorant of it, shall be illustrated by two comparisons. It resembles a gardener who col- lects the seed of trees, shrubs, and flowers of every kind, and provides himself with spades, rakes, and other implements for working the ground. He afterwards brings his garden into cultivation, digging it, dividing it into beds, putting in the seeds, and smoothing the surface. This is the work of man as if from himself; but it is the Lord who causes the seeds to strike root, to appear above the earth, to shoot forth into leaves, and then into flowers, and lastly to yield new seeds for the gardener's benefit. It resembles again a man who is about to build a house. He provides himself with the requisite materials, such as beams, rafters, stones, lime, and other things. But the Lord, whilst the man is ignorant of it, afterwards builds the house from the foundation to the roof, entirely suited to the man's convenience. From these comparisons it fol- lows that, unless man provides himself with the requisites for his garden or his house, he will have neither the former with the advantage of its fruits, nor the latter to afford him a dwelling. So is it in the case of reforma- tion. The requisites with which man is to provide him- self are, the knowledges of truth and good derived from the Word, from the teaching of the church, from the world and from his own labor, the Lord effecting the rest without man's knowledge. It must, however, be borne in mind that all_ these requisite s for planting the garden, or building the house,^which5 as was observed, are the knowledges of truth and good, are merely the necessary stores, w^ch have no life, until man uses them, that is, lives accordin g to them, as if from himself. When this is done, the Lord then enters, and imparts life, and builds, that is, reforms. The garden or the house is man's understanding ; for in it dwells his wisdom, which derives every property it has from love. 53. The sixth law of the Divine Providence is : That man should not he reformed hy external means^ hut hy in- ternal; hy external means are meant miracles and visions^ fears and punishments ; hy internal^ the truths and goods derived from the Word and the teaching of the churchy and looMng to the Lord, For these means enter hy an internal way^ and cast out the evils and falsities which reside within; hut external means enter hy an external way, and do not cast out the evils and falsities, hid shut them in, Man is, however, further reformed hy external means ^ when he has heen first reformed hy internal. This follows from the laws above stated, viz., that man is reformed by means of freedom, but not otherwise ; and further, that to compel himself is to act from freedom, but to be compelled is not so. Man is compelled by miracles and visions, and also by fears and punishments; by the former the external of his spirit, which consists in thinking and willing, is compelled ; and by the latter, the external of his body, which consists in speaking and doing. This may be compelled, because man neverthe- I 86 THE ATHANASIAN CREED. less thinks and wills freely ; but the external of his spirit must not be so, for in that case his internal freedom, by means of which he is to be reformed, perishes. If he could have been reformed by miracles and visions, then all men throughout the whole world would be so. It is, there- fore, a holy law of the Divine Providence that internal freedom should not in the least degree be violated ; for by it the Lord enters with regard to man, even into the hell where he is, and by it He leads him there ; and if man is willing to follow. He brings him out, and intro- duces him into heaven, there bringing him nearer and nearer to himself. It is in this way only that man is brought out of infernal freedom, which, regarded in itself, is slavery, because derived from hell, and brought into heavenly freedom, which is essential freedom, be- coming by degrees of a higher quality, until at length it attains its highest state, because it proceeds from the Lord, whose will is that man should not in any degree be forced. This is the path along which man's reforma- tion proceeds ; but it is a path which miracles and visions would close. The freedom of man's spirit is not in any case violated, even for such an end as this, viz., that the evils belonging to him, both hereditary and actual, may be removed. This istlone, as was said above, when he compels himself. These evils are removed by the Lord's inspiring him with the affection of truth from which he derives intelligence, and with the affection of good through which he acquires love; for so far as he is in these affections, he so for compels himself to resist evils and falsities. This again is a path of reformation which miracles and visions would close, for they persuade and compel belief, and thus bind and imprison the thoughts ; hence, when his freedom is taken away, man has no THE ATHANASIAN CREED. 8 I means, from any interior principle, of removing his evils, for no evil is removed but from such a principle. The evils thus remain shut in, and from their own internal freedom, in which they delight, they continually act in opposition to the truths and goods which miracles and visions had impressed upon the mind, and at length disperse them. They then term miracles the interior operations of nature, visions the insane delusions of a disordered imagination, and goods and truths mere fal- lacies and absurdities. Such is the effect which evils shut in produce upon the externals which shut them in. But man, when he thinks but superficially, may possibly believe that miracles and visions, although they per- suade, still do not take away freedom of thought. They do so, however, with the unreformed, but not with the reformed ; for with the former they shut in their evils, but not so with the latter. 54. All men who wish for miracles and visions resem- ble the children of Israel who, after they had seen so many prodigies in Egypt, at the Eed Sea, and on Mount Sinai, forsook within a month the worship of Jehovah, and worshipped the golden calf. (Exodus xxxii.) They also resemble the rich man in hell, who said to Abraham, that his brethren w^ould repent, if one were sent to them from the dead, but to whom Abraham replied : " They have Moses and the prophets, let them hear them; " 'Mf they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead." (Luke xvi. 29, 30, 3L) They also resemble Thomas, who said that he would not believe unless he saw, and to whom the Lord said : "Blessed are they that have not seen, and yet have believed." (John xx. 29.) Those who believe and do not see, are those who do not desire signs but 88 THE ATHANASIAN CREED. truths, that is, Moses and the prophets, and believe them. The latter, being internal men, become spiritual. The former, however, being external, remain sensual, and when they see miracles, and believe only by their means, they are not unlike a graceful woman, who is inwardly affected with a fiital disorder of which she soon dies. They also resemble fruits which are beautiful in the rind, but decayed at the core ; or nuts in which a worm lies con- cealed. It is moreover well known, that no man can be compelled to love and believe, but that love and belief must be rooted inwardly in man ; consequently no man can be brought to love God, and to believe in Him, by miracles and visions, because they compel. For how will he who does not believe in consequence of the miracles recorded in the Word, believe in consequence of miracles which have no place in the Word ? 55. The seventh law of the Divine Providence is : That man should he admitted hy the Lord into the truths of fait\ and the goods of love only so far as he can he kept in them to the end of his life ; for it is hetter thai he should he constantly evil, than that he should he good and afterwards evil, for in tliis case he hecomes profane. The permission of evil is also from this source. The Lord can impart the affection of good, and the faith originating in it. to every man of sound reason, by withholding him from the evil loves of his proprium ; for so far as man is withheld from them, he is so far in the understanding of truth and in the will of good. I have seen even devils brought back again to such a state that, whilst they remained in it, they spoke truths from their understanding and belief, and performed goods from their will and love. They were brought into this state, because they denied their ability to understand truths and to perform goods ; but as soon as the detention THE ATHANASIAN CREED. 89 from their own loves was relaxed, and they had returned into the lusts originating in them, they had instead of a belief grounded in truth, a belief grounded in falsity ; and instead of the love of good, the love of evil. This has been frequently witnessed, and in the presence of many. Hence it was plain that every man is capable of being reformed, and that being reformed is the same thing as being removed from evil loves. But how man is removed from them has been described above. The reason that this removal is not effected by the Lord is, that those who come into the affections of truth and good' and into the faith and love originating in them, and do not constantly remain in these affections to the end of their life, but relapse into the loves from which they had abstained, are guilty of profaning holy things. There are several kinds of profanation, but this is the most grievous of all ; for after death the lot of those who are guilty of it is terrible. They are not in hell, but beneath it, where they neither think nor will, but merely see and act. They see objects which are not in existence, and do not see those which are. They act as if they were doing everything, and yet they do nothing. They are alto- gether the insane delusions of a disordered imagination. And because they neither think nor will, they are no longer men ; for it is the characteristic of man to think and will. Hence it is that they are not addressed as male or female beings, but as if they were objects devoid of all distinctions of sex. When they are seen in any deo-ree of light from heaven, they have the appearance of skele- tons covered with a blackish skin. Such is the condition of those who were once reformed, and do not remain so. The reason that their lot is so dreadful shall also be stated. By reformation there is effected, between them and 90 THE ATHANASIAN CREED. THE ATHAJSTASIAN CREED. 91 heaven, a communication, from which there is an influx of goods and truths ; by these the interiors of their minds are opened and their evils set aside. If they remain in this state till death they are happy ; but if they do not remain so, they are unhappy ; for the evils, which had been removed, then return, and mingle with the truths and goods; thus heaven in their case mingles with hell, and that to such a degree, that they cannot be separated. For whatever has been once impressed upon the mind of man, by means of love, is never extirpated ; and there- fore after death, because the goods cannot be separated from the evils, nor the truths from the falsities, the whole mind is torn from its seat. Hence it is that these spirits have no longer either thought or will ; what remains of these faculties being like a shell when the kernel is gone, or like mere skin and bone when the flesh is removed ; for this is all that they have remaining of the man. Be it therefore known that there is no danger in departing from evil to good, but that the danger is in departing from good to evil. 56. Such, however, is not the lot of those who are constantly evil ; for they are in hell according to the loves of their life. There they think, and from their thought they speak, although they speak falsities; they will also, and from their will they act, although their actions are evil. They appear moreover to each other as men, although in the light of heaven they are of a monstrous form. Hence it may be seen why it is in accordance with a law of order relating to reformation, and called a law of the Divine Providence, that man is admitted into the truths of faith and the goods of love, only so far as he can be withheld from evils and kept in goods to the end of his life ; and that it is better that he M should be constantly evil, than that he should be good, and afterwards evil ; for in this case he becomes profane. The Lord, who both provides and foresees all things, con- ceals for this reason, the operations of His Providence, so much so that man scarcely knows whether there is a Providence in any case whatever. He also suffers him to attribute ordinary events to foresight, and prosperous occurrences to fortune, and even to ascribe many things to nature, rather than that he should, through any strik- ing and manifest signs of the Divine Providence and Pre- sence, plunge unseasonably into the midst of sanctities, in which he would not continue. The Lord permits similar things also to exist in accordance with the Laws of his Providence, viz., that man should enjoy freedom, and act, in all that he does, according to reason, thus entirely as if from himself. For it is better that he should ascribe the operations of the Divine Providence to pru- dence and fortune, than that he should acknowledge them, and still live as a devil. From these circumstances it is plain, that the laws of permission, which are nume- rous, proceed from the laws of Providence. 57. The kind of profanation described above is meant by the following words in Matthew : " When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, but flndeth none ; then he saith, I will return into my house, from whence I came out, and when he is come, he findeth it empty, swept and gar- nished ; then goeth he and taketh with himself seven other spirits more wicked than himself, and entering in they dwell there; and the last things of that man become worse than the first.'' (xii. 43, 44, 45.) In this passage the conversion of man is described by the departure of the unclean spirit from him ; and his return to evils, and 92 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 93 the profanation arising from it, by the unclean spirit returning with seven spirits worse than himself. In a similar manner b}^ these words in John, which Jesus spake to the man who was healed at the pool of Be- thesda: "Behold, thou art made whole, sin no more, lest a worse thing come unto thee." (v. 14.) And by these words in the same Evangelist: "He hath blinded their eyes and hardened their heart, that they should not see with their eyes, and understand w^ith their heart, and be converted, and I should heal them." (xii. 40.) Lest they should be converted and be healed signifies, lest they should become profane. This would have been the case with the Jews (Matt. xii. 45), and therefore they were prohibited to eat fat and blood (Levit. iii. 17; vii. 23, 25) ; for by this was meant their profanation of what is holy, in consequence of their being of such a character. The Lord also, by means of His Divine Providence, takes the greatest care that this kind of profanation should not occur. For this purpose He separates the holy things from those that are not so in the case of man, stirring them up in the interiors of his mind, and elevating them to himself: but those that are not holy, he stores up in the exteriors, turning them to the world. Hence the holy things can be separated from the unholy, and man can thus be saved. Salvation however cannot be cifL-cted, when goods and evils are mingled together. The Lord teaches in the Apocalypse that they who remain in faith and love until death, will have a crown of life (chap. ii. 10; iii. 26). 58. The eighth law of the Divine Providence is : That the Lord is continually withdrawing man from evils, so far as man from freedom is willing to he withdrawn from, them. That so far as he can he withdrawn from evils, he is so far led hy the Lord to good, thus to hea- ven ; hut that so far as he cannot he withdrawn from them, he cannot so far he led hy the Lord to good, thus to heaven. For so far as he is withdrawn from, evils, he so far does good from the Lord, which is good in it- self; hut so far as he is not withdrawn from them, he so far does good from himself, which has in it evil Man, with regard to the language of his lips and the actions of his body, is in the natural world ; but with regard to the thoughts of his understanding and the affections of his will, he is in the spiritual world. By the spiritual world are meant both heaven and hell, each being divided in the most orderly manner into innumerable societies, accord- ing to all the varieties of affections and the thoughts originating in them. In the midst of these societies . is man, so allied to them, that he has not the smallest power either of thought or will, but in connexion with them ; a connexion so close, that if he and they were severed from each other by force, he would flill dead ; his life remaining only in that inmost principle, by which he is a man as distinguished from a beast, and by which he lives for ever. He is not aware that he is, with regard to his life, in such unbroken intercourse ; and the reason of his ignorance is, that he does not converse with spirits. So long has he been in utter ignorance of this state; but that it may not be for ever concealed from him, behold, it is now revealed. It is necessary to premise this, before this law of the Divine Providence can be understood. 59. Man is from his birth in the midst of infernal soci- eties, and expands into them precisely as he develops the evil affections of his will. These affections are all de- rived from the love of self and the love of the world ; the reason is, that these loves turn all the powers of the mind S 94 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 95 downwards and outwards, thus to hell, which is beneath them and extraneous to them. Hell again in this way turns them from the Lord, and thus from heaven. The interiors also of all the powers that belong to the mind of man, and with them the interiors of all the powers that belong to his spirit, are capable of being turned either downwards or upwards; they are turned downwards when he loves himself above all things, and upwards, when he so loves the Lord. It is an actual turnino:; man of himself turning them downwards, but the Lord of Himself turning them upwards. It is the ruling love which effects the turning; for it is only so far as the thoughts are derived from the will, that they act in this way upon the interiors of the mind. Man, again, is not aware that such is the case, and yet he ought to be so, in order that he may understand how he is led by the Lord out of hell, and conducted into heaven. 60. But that man may be brought out of hell and con- ducted into heaven by the Lord, he must himself resist hell, that is evil, as if from himself. If he does not resist it as if from himself, he remains in hell, and hell remains in him, nor are they separated, even to eternity. This also follows from the laws of the Divine Providence which have been explained above. Experience also will teach us that this is the case. For evils are removed from man either by punishments, by temptations, and the aversions arising from them, or by the affections of truth and good. They are removed by punishments in the case of those who are not reformed ; by temptations and the aversions arising from them in the case of those who will be reformed ; and by the affections of truth and good, in the case of the regenerate. Experience on this subject is as follows : When an unreformed or evil man undergoes punishments, as is the case in hell, he is kept in them until it is perceived that of himself he does not will evils ; he is thus compelled of himself to remove them. If the punishment does not extend to the inten- tion and will, he continues in his evil. But still the evil is not even then extirpated, because he had not compelled himself; it remains within, and returns when the fear ceases. In the case of those who will be reformed evils are removed by temptations, which are not punishments but combats. Men of this description are not compelled to resist evils, but they compel themselves, and implore the assistance of the Lord; they are thus liberated from the evils which they have resisted. They afterwards desist from them, not from any fear of punishment, but from an aversion to evil, the very aversion becoming at length with them resistance. But with the regenerate there are no temptations or combats, the affections of truth and good keeping evils at a distance from them • for they are entirely separated from hell, and conjoined to the Lord. To be separated and removed from evils is the same thing as to be separated and removed from the societies of hell. The Lord is able to separate and remove all, as many as He wills, from the societies of hell, that is from evils, and to transfer them to the soci- eties of heaven, that is to goods ; but this state continues but for a few hours, after which the evils return. Some- times also I have seen this take place, but have observed that the wicked man continued wicked as before. There is not, in the whole spiritual world , an instance ofl^ man having been remove d trom evils but by melns rf combat or resistance ^ if from himself, or of a^^Tlnan having been so removed but by the Lord along. 6L Experience may bear further testimony on this 96 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 97 subject. All who come from the earth into the spiritual world, are known as to their quality, from their ability or inability to resist evils as if from themselves. Those who can do so are saved, but not so those who cannot. The reason is, that man cannot of himself resist evils, he can only do so from the Lord ; for it is the Lord who resists evils with man, causing him at the same time to feel and perceive as if he did it from himself. Those therefore resist evils as if from themselves, who in the world ac- knowledged the Lord, confessing that all good and truth proceed from Him, and nothing from man, and that thus it is from Him and not from themselves that they have power against evils. Those, on the other hand, who made no such acknowledgment in the world, cannot resist evils as if from themselves, for they are in evils, and from their love are in the delight of them ; and to resist the delight of their lov e is^to resist theniselves, their own nature and their own lije. Whilst the punish- ments of hell were recounted to them, whilst they were even seen and felt by them, the trial has been made whether thej'' could resist the evils, but still it was all in vain. They made up their minds and said : "Be it so, let it happen so, let me only be in the delights and joys of my own heart, as long as I am here. I know what the present is, and I have no thought about the future. No more harm befals me than bef ils many, many, others." But after the time is expired, they are cast into hell, where they are compelled, by means of punishments, to abstain from the perpetration of evils. Punishments however do not remove the will, the intention, and the consequent thought, of evil ; they merely prevent the act. Hence it is evident that resistance to evils does not originate wnth man, but with the Lord, in the case of those who acknowledge Him ; and that He causes such resistance to appear as if it proceeded from themselves. 62. The reason that the Lord alone resists evils in the case of man, and not by means of any angels of heaven is, that it is the work of the Divine Omnipotence, the Divine Omniscience, and the Divine Providence. It is the work^ of the Divine Omnipotence, because to resist one evil is to resist many, and also to resist the hells. For every evil is conjoined with evils innumerable, cohering, like the hells with each other ; for as the hells make one, so also do evils, and no one but the Lord alone can resist the hells conjoined in this way. It is the work of the Divine Omniscience, because the Lord alone knows the quality of man, what his evils are, and their connexion with all other evils; thus, in what order they must be removed, so that man may be inwardly or radicallv cured. It is also the work of the Divine Providence, so that nothing may be done in opposition to the laws of order, and further, that what is done may conduce to man's well-being for ever; for the Divine Providence, the Divine Omniscience, and the Divine Omnipotence, in all individual things regard what is eternal. From these considerations it may be evident, that no angel can resist evils in the case of man, but the Lord alone. The Lord effects this with man both immediately from Himself, and also::^ga«iediately through heaven; but still it is in such a way, that no angel knows anything of the opera- tion. For heaven in its whole complex is His Divine Proceeding, and, therefore, when He operates through Heaven, He operates from Himself; it is said mediately, because the Divine Operation flows through the heavens, but still it does not take anything from the proprium of 9, 98 THE ATHANASIAN CREED. any of the angels there, but from that which in them belongs to itself. The appearance is similar to that of a man performing an action ; in order to produce the action, he moves innumerable motive fibres scattered over his whole body, but of the action not a single fibre has any knowledge. Such also is the nature of the angels in the divine body, which is called heaven. 63. The law of the Divine Providence, that man, so far as he can be withdrawn from evils, does good so far from the Lord, which in itself is good ; but that, so far as he cannot be withdrawn from evils, he does good so far from himself, which has evil in it, may be illustrated from the commandments of the decalogue. The command- ment against stealing may serve as an example. Those who, as if from themselves, resist the passion for stealing, and thus that for getting gain insincerely and unjustly, the language of their hearts being, that such a passion must not be gratified, because it is contrary to the divine law, and thus contrary to God, in itself infernal, and thus in itself evil, are, after a few brief combats, with- drawn from this evil, and led by the Lord into the goods which are called sincerity and justice. They then begin to think of these goods, and, from a perception of their qualities, to distinguish them, they thus distinguish justice and sincerity from a perception of what is sincere and just; and afterwards, as they shun and hold in aver- sion the evil of this passion, they love these goods, and from loving them bring them into act, without exercising any compulsion upon themselves. These goods are derived from the Lord, because they are in themselves goods. But it is otherwise, if the passion for getting gain insincerely and unjustly remains with man ; for in this case he cannot do what is sincere from a princip'.c of THE ATHANASIAN CREED. 99 sincerity, nor what is just from a principle of justice, that 3s, from the Lord, but what he does is from himself. For he does it that he may acquire the credit of being sincere and just, for the sake of the ends which he has in view, VIZ., that he may get greater gain or acquire honor; these are the ends in his goods, and it is from the end that all the quality of the good is derived. This good has in it evil, because its quality is derived from the proposed end of getting gain insincerely and unjustly. Every one may see that good of this kind cannot become good in itself, until the evil is removed. The case is similar with regard to all the other commandments of the decalo<^ue. 64. Man is removed from evils in proportion as he is removed from hell, for evils and hell are one ; in the same proportion he also enters into goods, and is con- joined into heaven, for goods and heaven are one. He then becomes another man ; his freedom, his good, his mind, as well as his understanding and will, are inverted- for he becomes an angel of heaven. His freedom, which before had been the freedom of thinking and willing evil becomes the freedom of thinking and willing good, which m itself IS essential freedom. It is in this freedom that he first knows what freedom is, because from the freedom of evil he had felt the freedom of good as slavery ; but he now feels from the freedom of good, that the freedom of evil IS slavery ; for this is its true character. The -ood which he had done before, because it was derived from the freedom of evil, could not be good in reality, there having been in it the love of self or of the world ; because good does not exist from any other origin than love. Hence it is that the good is of the same quality as the love, for even when the love is evil, its delight is still felt as a good, although it is really an evil. But the good I It' 100 THE ATHANASIAN CREED. which he does afterwards, is good in realit}^, because it proceeds from the Lord, who, as was said above, is essen- tial good. His mind, before it was conjoined to heaven, Wxas turned backwards, because it had not yet been led out of hell. When also it is in a state of reformation, it looks from truth to good, thus from the left to the right, which is contrary to order; but after it is conjoined with heaven, it looks from the right to the left, that is, from good to truth, which is in agreement with order. Such is the way in which the inversion is effected. The case is similar with his understanding and will ; because the former is the recipient of truth, and the latter the recipient of good. Before he is led out of hell, these faculties do not act as one ; for he then sees and acknowledges, from his understanding many things which have no place in his will, because they are not objects of his love. But when he is conjoined to heaven, his understanding and will then act as one, the former becoming the agent of the latter. For when the inversion is effected, the object of his will is also the object of his love, and thus the object of his will, deriving its origin from his love, is the object of his thoughts. In this way, after he is removed from evils by means of resistance and combat against them as if from himself, he comes into the love of truth and good, and then his thoughts are, in all respects, in agreement with his will, and the words which clothe the former are in agreement with the actions which proceed from the latter. 65. There are in man two faculties of life ; the one is called the understanding, the other the will. They are altogether distinct from each other, but are created to form one ; and when they do so, they are called one mind ; they are however at first divided, but are after- THE ATHANASIAN CREED. 101 wards united. They are distinct, precisely like light and heat; for the understanding is derived from the light of heaven, which, in its essence is Divine Truth or Divine Wisdom, and, whilst man is in the world, it sees from this light, thinking, reasoning, and forming its conclu- sions, from it. Man is however ignorant of this fact, because he knows nothing of this light or of its origin. The will again is derived from the heat of heaven, which in its essence is the Divine Good, or the Divine Love, and whilst man is in the world, it loves from this heat, deriving all its gratification and delight from it. Man is >rant of this fact, because he knows nothing of or of its origin. Now because the understand- ing sees from the light of heaven, it is evident that it is the subject and the receptacle of this light, thus also the subject and the receptacle of truth and of the wisdom originating in it. And because the will loves from the heat of heaven, it is evident that it is the subject and the receptacle of this heat, thus also the subject and recep- tacle of good, and thus of love. Hence it may be clearly seen that these two faculties of man's life are distinct, like light and heat, truth and good, or wisdom and love. That they are also at first divided, is plainly perceptible from the fact, that man is able to understand truth, and, from truth, good, as well as to express his approval of the latter, without either admitting it into his will, or from his will acting in accordance with it. For he under- stands the nature of truth, and from it the nature of good, when he hears the former spoken, or reads it, so much so, that he can afterwards, as a preacher or an author, impart it to others. But when he is alone and thinks from his own spirit, he can then observe that this truth has no place in his will, that his will is even to do con- 102 THE ATHANASIAN CREtD. trary to it, and that he actually does so, when his fears do not restrain him. Such is the character of those who can speak intelligently on such subjects, and yet live otherwise; this is seeing one law in their spirit, and another in their flesh, the spirit being the understanding, and the flesh the will. This disasrreement between the o understanding and the will is perceived chiefly by those who desire to be reformed, and but little by others; the cause of its existence is, that the understanding in man is not destroyed, though the will is so. For the under- standing is comparatively like the light of the world, by which man may see with equal clearness in the time of winter as in that of summer; while the will again is comparatively like the heat of the world, which may be either absent from the light or present with it, for in the time of winter it is absent, but present in that of summer. The true state of the case is this, that nothing but the will destroys the understanding, as nothing but the absence of heat destroys the germinations of the earth. The understanding is destroyed b}^ the will in the case of those who are in evils, when the understanding and will act in unity, but not otherwise. They act in unity when man thinks by himself from his own love, but they do not so act when he is in company with others ; for in the latter case he conceals and thus removes his will's real love, and when this is removed, his understanding is elevated to a higher light. Experience may also serve as a confirmation on this point. I have occasionally heard spirits converse with each other, as well as with myself, so wisely that an angel could scarcely have con- versed more so, and from this, I have been led to think that they would soon be elevated to heaven ; but after a time I have seen them with the wicked in hell. I was THE ATHANASIAN CREED. 103 + ii surprised at this, but was then permitted to hear them converse in a totally different manner, not in favor of truths, as formerly, but in opposition to them ; the reason being that they were now in the love belonging to their real will and understanding, but on the .former occasion they were not. I have also been permitted to see how man's proprium is distinguished from that which is not so, for this may be seen in the light of heaven. The proprium resides in the interiors, but that which is not so, in the exteriors ; the former being veiled and con- cealed by the latter, so that it does not appear until the veil is removed, which is done in the case of all after death. I have observed also that many were astonished at what they saw and heard, but they were those who judge of the state of a man's soul, from his conversation and writings, without taking into account the actions which proceed from his real will. From these circum- stances it is plain, that these two faculties in man are at first divided. We shall now speak of their union. They are united in the case of those who are reformed, the union being effected by means of combat against the evils of the will. For when these are removed, the will for good acts in unity with the understanding of truth. Hence it follows that the quality of the understanding is the same as that of the will ; or, what is the same thing, that the quality of the wisdom is the same as that of the love. The reason that the former is of the same quality as the latter is, that the love belonging to the will is the esse of man's life, and the wisdom belonging to the understanding is its existere. The love therefore which belongs to the will forms itself in the understanding, the form which it there receives being that which is called wisdom ; for since both have one essence, it is plain that 104 THE ATHANASIAN CREED. wisdom is the form of love, or love existing in form. After these faculties are thus united by reformation, the love of the will then increases daily by means of spiritual nourishment in the understanding, for it is there that it has its affection for truth and good, an affection resem- bling an appetite that longs for sustenance. From the above it is plain that the will is the faculty which must be reformed, and that so far as it is reformed, the under- standing discerns, that is, becomes wise ; for, as was said above, the will— but not the understanding— is destroyed. The will and the understanding also make one in the case of the unreformed or evil, if not in this world, at all events after death ; for after death man is permitted to think from his understanding only in accordance with the love of his will, every one being at last brought to this condition. The evil love of the will then has its own form in the understanding, and this form, because it originates in the falsities of evil, is insanity. 66. To the preceding observations we must add the following : I. That before reformation, the light of the under- standing is as the light of the moon, clear according to the knowledges of truth and good ; but after reformation it is as the light of the sun, clear according to the applica- tion of those knowledges to the uses of life. II. The reason that the understanding has not been destroyed is, that man may be able to become acquainted with truths, and from them to see the evils of his will ; and, when he sees them, to resist them as if from him- self, and thus be reformed. III. But still man is not reformed in virtue of his un- derstanding, but by means of his understanding acknow- ledging truths, and, in consequence of them, discerning THE ATHANASIAN CREED. 105 evils ; for the operation of the Lord's Divine Providence is upon the love of man's will, and, from that love, upon his understanding — not from his understanding upon the love of his will. IV. That the will's love, according to its quality, imparts intelligence ; natural love derived from spiritual imparting intelligence in things civil and moral ; but spiritual love in natural imparting intelligence in things spiritual. But love merely natural with the conceit aris- ing from it, imparts no intelligence in things spiritual, but rather the faculty of confirming whatever it pleases ; and after such confirmation, the understanding is so in- fatuated by it, that it sees falsity as truth, and evil as good. This love does not however entirely take away the faculty of understanding truths in their own light ; when it is present, it takes it away, but not when it is absent. V. When the will is reformed, and the wisdom, which belongs to the understanding, becomes that of the love, which belongs to the will ; or when wisdom becomes the love of truth and of good in its own form, man is then like a garden in the season of spring, when heat is united to light, imparting soul to the germinations of the natural world. For the germinations of the spiritual world are the productions of wisdom originating in love, there being in this case in every production a soul derived from such love, its clothing originating in wisdom. Tlie will is thus as it were the father, aiid th^ ^il^^J^HitH^i^S ag the mother. VI. Such then is the life of man, not only the life of his mind {animus\ but also that of his body ; because the life of the former acts in unity with the life of the latter by correspondences. For the life of his will or love cor- 5* 106 THE AXHANASIAN CREED. THE ATHANASIAN CREED. 107 responds to the life of his heart, while the life of his understanding or wisdom corresponds to that of his lungs; and these are the two sources of his bodily life. Man is not aware that such is the case ; it is notwith- standing from this view of the subject that an evil man cannot live in heaven, nor a good man in hell. For the one as well as the other becomes as it were dead, if he is not amongst those with whom the life of his will, and that of his understanding originating in it, do not act in unity ; amongst such— and amongst such only — does his heart freely reciprocate, and his lungs, which derive their action from it, freely respire. 67. The ninth law of the Divine Providence is : That the Lord doe^ not without the use of means teach man truths either from Himself or through the angels ; hut that He teaches him hj means derived from the Word^ from preaching and reading, from convermtion and intercourse with others^ and from private reflections arising out of them, and that man is then enlightened according to his affection for truth grounded in use ; otherwise he would not act as if from himself. These propositions follow as consequences from the laws of the Divine Providence which have been before explained, viz., that man should be in a state of freedom, and act in all that he does from reason ; that from his understanding he should think as if from himself, and thence from his will act as if from himself; and further that he should not be driven by means of miracles or visions to believe or act, in any case whatever. These laws are immutable, because they are laws of the Divine Wisdom, and at the same time of the Divine Love ; they would however be disturbed, if man w^ere taught without the use of means, either by influx or by oral instruction. The Lord moreover enters by influx into the interiors of man's mind, and through them into its exteriors, into the affection also of his will, and through it into the thought of his understanding ; but not through the thought of his understanding into the affection of his will. To en- ter by influx into the interiors of the mind, and through them into its exteriors, is to take root, and from the root to produce, the root being in the interiors, and the pro- duce in the exteriors. To enter again by influx into the affection of the will, and through it into the thought of the understanding, is first to inspire the soul and through it to give form to everything else ; for the affection of the will is as it were a soul through which the thoughts of the understanding are formed. This again is influx from the internal into the external, which is the kind of influx that exists. Man knows nothing whatever of the influx which enters into the interiors of his mind, nor of that which enters into the affection of his will,^ [but if he were aware of its existence, and judged of it from his natural impressions, he would say] that it entered 4nto the exteriors of his mind, and into the thought of his understanding, [without passing through the interiors of his mind and the affection of his will], and this would be to produce without a root, and to form without a soul. Every man may see that this would be contrary to divine * There is here some little confusion in the Latin text, arising either from an error in the printing, or from a defect in the original MS. The words occasioning diflSculty are : " sed de eo sciturits est,'" and the proba- ble omission of a clause after them. If we might be allowed a conjec- ture, perhaps the following slight change would make the Latin clear: *'5ed de eo si aliquid sciret, dicer et quod" &c. By the help of the words inserted above between [ ], we hope the Author's meaning is clear. — Translaior. ,f.y^ 108 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 109 3 order, consequently that it would be to destroy, and not to build up. From these considerations the truth of this law of the Divine Providence is evident. 68. It cannot however be known' how .the Lord enters by influx, and how man is accordingly led,^rom any other source than the spiritual world. . There man is with regard to his spirit, thus with regard to his aiFec- tions and the thoughts derived from them ; for thoughts and affections constitute his spirit. It is this that thinks from its own affection, and not the body. The affections of man, from which his thoughts proceed, extend into the societies there in every direction, into more or fewer of them, according to the extent and the quality of his affection. Within these societies is man as to his spirit, attached to them as it were with extended cords circumscribing the space in which he walks. As he proceeds from one affection to another, so he proceeds from one society to another, and the part of the society in which he is, is the centre from which issue his affec- tion and the thought originating in it to all the other societies as circumferences. These societies are thus in unbroken connexion with the affections of the centre, from which he at the time thinks and speaks. He acquires for himself this sphere— which is the sphere of his affections and their thoughts— whilst he is in the world ; if he is evil, in hell ; but if he is good, in heaven. He is not aware that such is the case, because he is not aware that such things exist. Through these societies the man, that is, his mind, walks free, although bound, led by the Lord, nor does he take a step into which and from which he is not so led. It is, moreover, continually provided that he should have no other knowledge than that he proceeds of himself in perfect liberty ; he is per- mitted to persuade himself of this, because it is from a law of the Divine Providence, that he should be taken whither his affection desires. If his affection is evil, he is taken round through the societies of hell, and if he does not look to the Lord, he is brought into them more inwardly and more deeply ; but still the Lord leads him as it were by the hand, permitting and withdrawing him, so far as he is willing from freedom to follow. On the other hand, if he looks to the Lord, he is conducted from these societies successively, according to the order and connexion in which they are arranged, and this order and connexion are known to no one but the Lord alone. It is thus that he is brought by continuous degrees out of hell, upwards towards heaven, and into heaven. The Lord effects this without man's knowledge, because, if man were aware of it, he would disturb the continuity of that progress by leading himself. It is sufficient that man learns truths from the Word, and, by means of them, the nature of goods, and then, from truths and goods, the nature of evils and falsities ; in order that he may be capable of being affected by the former, and unin- fluenced by the latter. Before he is acquainted with goods and truths, he has indeed the power of knowing evils and falsities, but not of seeing and perceiving them. It is in this way and in no other that man can be led from affection to affection in freedom, and as if from him- self If he acknowledges the Divine Providence of the Lord in every single particular, he is then led in agree- ment with his affection for truth and good, by the Lord's guidance ; but if he does not acknowledge it, he is then led, in agreement with his affection for evil and falsity, by the Lord's permission. He can moreover be led in no other way, so as to be able to receive intelligence corre- 110 THE ATHANASIAN CREED. THE ATHANASIAN CREED. Ill spending to his aflection ; for be receives it so far as from truths he fights against evils as if from himself It is necessary that this should be disclosed, because it is not known that the Divine Providence is continual, and operative in the most minute particulars of man's life, the reason of this ignorance being that the mode of its operation is unknown. 69, This being premised, we shall now explain what affection is, in the next place we shall show why man is led by the Lord by means of his affections rather than his thoughts, and lastly, that he cannot in any other way be saved. First. What is the nature and meaning of affec- tion. The meaning of the term affection, is similar to that of love. But love is as it were the fountain, and affections are as it were the streams flowing from it ; they are thus also continuations of it. Love is as a foun- tain in man's will ; his affections, which are its streams, flow by continuity into his understanding, and there, by means of light from truths, they produce thoughts, pre- cisely as the influences of heat in a garden produce the germinations of plants, by means of the rays of light. Love also is in its origin the heat of heaven, truths in like manner are the rays of the light of heaven, and thoughts are the germinations arising from their conjugal union. From such a union spring all the societies of heaven, which are innumerable, and which in their essence are affections; for they are derived from love which is the heat, and from wisdom which is the light, proceeding from the Lord as a sun. Hence these socie- ties, in proportion as the heat in them is united to the light, and the light to the heat, are affections of good and truth ; in this source originate the thoughts of all who form these societies. From this it is evident that the I 1 societies of heaven are not thoughts, but affections ; that consequently to be led by these societies is to be led by affections, or to be led by affections is to be led by socie- ties, and therefore in what now follows, instead of societies the term affections shall be employed. Sec(^nd]y. We shall now show why man is led hy the Lord hy means of his affections railier than his thoughts. When man is led by the Lord by means of his affections, he is capable of being led according to all the laws of the Lord's Divine Providence; but not so if he is led by means of his thoughts ; for the affections do not show themselves before the man, but the thoughts do so. The affections again produce thoughts, but the thoughts do not produce affections; it appears indeed as if the thoughts had this power, but it is a fallacy. And since the affections produce thoughts, they also produce every- thing belonging to man, because they constitute his life. This is also well known in the world. For if you keep a man in his own affection, you have him in bonds, and lead him where you please, and in this case one reason is of as much avail as a thousand ; but if you do not keep him in his own affection, reasons are of no avail ; for his affection, not being in harmony with them, perverts them, rejects them, or destroys them. The case would be similar if the Lord were to lead man by means of his thoughts rather than his affections, without the interven- tion of other means. Since also man is led by the Lord by means of his affections, it appears to him as if he thought freely from himself, as if he spoke also and acted in the same way. Hence then it is that the Lord does not teach man without the use of means, but by the employ- ment of them, such, for instance, are those derived from the Word, from doctrines and preaching founded on the . F--' 112 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 113 \ ( M Word, and from conversation and intercourse with others- fur from these man thinks freely as if from himself. ' Thirdly. That man cannot in any other way be saved This follows both from what has been said respecting the laws of the Dirine Providence, and also from the obser- vation just made, that thoughts do not produce affections in man. For if man knew the whole contenfs'of the Word, and the whole extent of the doctrines founded upon It, even to the arcana of wisdom which the angels possess, and moreover thought and spoke them, while°hi3 thoughts were still the concupiscences of evil, it would notwithstanding be impossible for him to be led out of hell by the Lord. Hence it is evident that if man were taught by influx from heaven into his thoughts, it would be like a man casting seed upon the highway, into water or snow, or even into fire. 70. Since the Divine Providence acts upon the aflfec- tions, which belong to man's love and thence to his will, leading him in and from his own affection into another that has a near affinity with it, by means of freedom but so imperceptibly that he is not at all aware of the mode m which it acts, and even scarcely" knows that such a thing as a Divine Providence exists, the consequence IS, that many men deny it, and confirm themselves in opposition to it. This arises from various causes which occur and are apparent in the world ; such, for instance as that the devices and artifices of the wicked are success- ful ; that impiety prevails ; that there is a hell ; that there is a blindness of understanding in spiritual thin-s and so many heresies arising from it, each of which' deriving its origin from one head, spreads into congrega- tions and nations, and thus becomes permanent. Su°ch .are Popery, Lutheranism, Calvinism, Melancthonism, ~3 176 THE ATHANASIAN CREED. ety, but to those who are out of it and at a distance from It, and at such times as a society is to be cleared of strangers. For when this takes place, all those who form the society's life, are within the man and remain but those who do not form it are not so, and are re- moved. The case is similar with the whole heaven in presence of the Lord. It is from this cause and from this cause alone, that every angel and spirit is a man m form similar to that in which he is a man on earth. I have not indeed seen, but I have heard, that the church also on earth is before the Lord as one man, that it is also divided into societies, and that each society is a man; and further, that all who are comprehended within this man are within heaven, but those who are not so, are in hell. The reason again of this has been stated, that every man belonging to the church is also an angel of heaven, for he becomes an angel after death. The church moreover on earth, together with the angels, forms not only the interiors of this man, but also the exteriors, which are called cartilaginous and bony. The church forms this, because men on earth are endued with a body, in which the ultimate spiritual principle is clothed with the natural, and it is this that constitutes the conjunction of heaven with the church, and of the church with heaven. The same lesson is taught from reason : The sole cause that heaven and the church are a man in the greatest, the less, and the least concrete or complex is, that God is Man, and hence the divine pro- ceeding, which is the divine principle from Ilim, is simi- lar in everything, least and greatest, that is man. For, as was said above, the divine principle is not in space and extended, but it causes spaces and extensions to exist in the ultimates of His creation, in the heavens THE ATflANASIAN CREED. 177 apparently, but in the world actually. But still spaces and extensions aJ^e not such before God, for He in His djvine principle is everywhere. This is clearl;^evrdenl; from the circumstance that the whole angelic heaven, together with the church, is in the presence of the Lord as one man ; in like manner a society consisting of thou- sands of angels is so, although their habitations appear extended through much space. It is also evident from this that the whole heaven or an entire society in heaven can, at the good pleasure of the Lord, appear as a man] great or small, as a giant or as an infant. And yet it is notjhe angels that ap£ear 3 but the djyme principle in them ; for the angels are only recipients of the divine Erinciple from the Lord, and the diving principle in them /?™£ the angelic principle , and thence heaven. Because the angels are only recipients, and the divine principle in them forms the angelic principle and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the church. 109. rv. That consequently as tliere is life in all the seve- ral and most minute parts of man, and it is cognizant of Iheir lohoh state, so the Lord is in all the several and most minute things belonging to the angels of heaven, and to tlie men of the church. The reason that there is life in all the several and most minute parts of man is, that the various and diverse things existing in him, which are called members, or- gans, and viscera, numerous as they are, so make one that he has no other knowledge than that he is a simple, rather than a compound being. That there is life in his most minute parts is evident from the following facts-— that from his own life he sees, hears, smells, and tastes, which would not be the case, unless the organs of those 8* 178 TUE ATHANASIAN CREED. THE ATHANASIAN CREED. 179 senses also lived from the life of his soul ; — that the whole surface of his body is endued with the sense of touch, since it is the life, and not the skin without it, which produces this sense; — that all the muscles beneath the skin are under the control of the life of his will and understanding, and are moved at their pleasure ; thus not only are the hands and feet moved, and the entire body, but the tongue also, the lips, the face, and the whole head. Neither the one nor the other can be moved by the body alone, but by the life derived from the will and the understanding, together with the life in the members themselves. The case is similar with every one of the viscera in the body, each performing there its own office, and acting with willing obedience, accord- ing to the laws of order inscribed upon them. It is, however, the life which produces this activity, while man is unconscious of it, by means of motion in all the several parts, derived from the heart and the lungs ; and by means also of sensation in all the several parts, de- rived from the cerebellum. The reason that there is life in all the several and most minute parts of man is, that the animal form, of which we have treated above, is the essential form of life. For life from its first source, which is the sun of heaven or the Lord, is perpetually in the effort of forming a likeness and image of itself, that is, man, and out of man an angel ; and therefore from the ultimates, which it created, it attaches to itself substances suitable in form, that by their means man may exist, in whom it may live. Hence it is plain, that there is life in all the several and most minute parts of man ; and that the part or even the particle in which there is no life, becomes dead and is dissevered. Since then men and angels are not life, but only recipients of life from V the Lord, and since the whole heaven, with the church, is in the presence of the Lord as one man, it is evident that the Lord is the life of this man, that is, of heaven and the church, and further that He is omnipresent and omniscient in all the several and most minute thinsrs belonging to the angels of heaven, and to the men of the church. Because the whole heaven together with the church is in the presence of the Lord as one man, accord- ing to His will great or small, as a giant or as an infant, it is evident, that the life or spiritual principle, which proceeds from the Lord, is not in space, or extended with the angels of heaven, or with the men of the church, consequently that spaces and times must be removed from the ideas, in order that the Lord's omnipresence and omniscience with all men, collective and several, may be understood. 110. V. That the Lord^ from the intellectual fouculty which every man possesses j and from its opposite^ is also present vnth those who are out of the church — who are in hell, or will come into hell — and knows their whole state. Every man has three degrees of life ; the lowest is common to him with the beasts ; but the two higher are not so. It is by means of these two higher degrees that man is man ; they are closed with the wicked, but are open with the good. They are not however closed with reference to the light of heaven, which is wisdom, and proceeds from the Lord as a sun ; but they are so with reference to the heat, which is love, and proceeds at the same time from the same source. Hence it is that every man, even the wicked, has the faculty of understanding, though not that of willing, from heavenly love. For the will is the receptacle of heat, that is of love ; and the understanding is the receptacle of light, that is of wisdom, 180 THE ATHANASIAN CREED. THE ATHANASIAN CREED. 181 from this sun. The reason that every man is not intelli- gent and wise is, that he who is not so had by means of his life closed, in his case, the receptacle of this love ; and this being closed, he has no will to understand any- thing else than that which he loves ; for it is this that he wills and loves to be the object of his thoughts, and hence also of his understanding. Since then every man, even the wicked, has the faculty of understanding, derived from the influx of light from the sun which Ts the Lord, it is plain that the Lord is present with those who are out of heaven and the church, and who are either in hell, or will go thither. It is from this faculty also that man has the power of thinking and reasoning on a variety of subjects of which beasts are incapable ; and from this faculty again it is that man lives for ever. Another proof of the Lord's omnipresence in hell is, that the whole of hell, equally with the whole of heaven, is before the Lord as one man ; but in this case it is a man in the form of a devil, that is, a monster. With him all things are in opposition to those which are in the divine man-angel, and therefore from the latter is known every- thing that exists in the former ; that is, from heaven is known everything that exists in hell. For from good evil is known, and from truth falsity ; thus all the quality of the latter from that of the former. There are three heavens and three hells; and as the former are divided into societies, so also are the latter ; every society in hell corresponding, by contrast, to a society in heaven, the correspondence being like that between good and evil affections ; for all the societies are affections. Thus as each society in heaven is, as has been said, in the sight of the Lord like one man, an angel in the similarity of its affections; so also each society in hell is in the sight of the Lord like one man, a devil in the similarity of its evil affection. I have been permitted to see this. The societies of this latter kind appear indeed as men, but of a monstrous form ; I have seen three kinds of them, the fiery, the black, and the pallid ; all of them have however deformed features, a husky tone of voice, exter- nal speech, and a corresponding demeanor. They all without exception show an utter absence of chastity, the delights of their will are evils, and those of their thought falsities. 111. VI. That from the Lord^s omni'presence and omni- science thus perceived^ the understanding is enabled to see how He is the All and the In-all of heaven and the churchy and that we are in Him^ and He in us. By all things of heaven and the church are meant the divine truth and the divine good ; the former being derived from the light of the sun of heaven, which is wisdom; the latter from its heat, which is love. The angels, in proportion as thej^ are recipients of these principles, are heaven generally, as well as heavens individually ; and men, in proportion as they are reci- pients of them, are the church generally, as well as churches individually. There is not belong no^ t^ any angel anything which forms heaven iji him, nor arr^thing belonging to any man which forms the c hurch in him, except the Divin e proceeding from the Lord ; for it is well known that all the truth of faith and all the good of love are from the Lord, and no portion of them from man. From t his it is e viden t that tjbe Lord is the All and the In-all of heaven and the church . The Lord teaches in John that we are in Him and He in us: " Jesus said. He that eateth My flesh and drinketh My blood, dwelleth in Me and I in him '^ (vi. 56). And I 182 THE ATHANASIAN CREED. again " In that day ye shall know that ye are in Me, and I in you " (xiv. 20, 21) ; and elsewhere, " In Him we live, and move, and have our being." All the angels of heaven and all the men of the church are in the Lord, and the Lord is in them, when they are in the heavenly man spoken of above. Angels and men are then in the Lord, because they are recipients of life from Him, thus are in His divine principle ; and the Lord is in them, be- cause He is the life in the recipients. Hence it is evi - dent y that. all who are in a natural idea o{_ the Lord, are unablfi to under stan d his omnipre sence in any other way than as i ntuitive, although it_ is actual, like the omni- presence of the Holy Spirit, w hich is the D ivine pro- ceeding. 112. VII. That the Lord's omnipresence and omni- science may he understood also from the creation of the universe y for it was so created hy Ilim^ that He is in first princijjles and in ultimates^ in the centre and at the same time in the circumferences^ and that all things in which He is are uses. The truth of this proposition is evident from the crea- tion of the universe, from the life of man, and from the essence of uses. I. From the creation of the universe. This cannot be elsewhere better seen than from the types of it in the heavens, creation being there perpetual and instantaneous. For in the spiritual world lands exist in a moment, and upon them paradisiacal gardens, in which there are trees laden with fruits, shrubs also, with flowers and plants of every kind. When these are contemplated by the wise man, they are found to be correspondences of the uses in which the angels are principled, to whom they are given as a reward. For the angels are, according to their uses, THE ATHANASIAN CREED. 183 presented with houses abounding in furniture and orna- ment with clothinor also, and food which is deliojhtful to the taste. They enjoy besides delightful intercourse with each other, which is also productive of uses, because it serves as the means of recreation. All these things are bestowed upon them without money or price, but still it is on account of the uses which they perform. In a word, the whole heaven is full of uses, so that it ought to be called the very kingdom of uses. But on the other hand, those who perform no use are banished to the hells, where they are compelled by a judge to do various kinds of work. If they refuse, there is no food given them, or clothing, or any other bed than the ground, and they are mocked and insulted by their companions, as slaves by their masters; the judge even allows them to be made their slaves, and if they entice others from their work, they are severely punished. The one kind of treatment as well as the other is adopted towards them, until they are compelled to yield. But those who can- not be made to yield are cast out into deserts, where they have a morsel of bread given them daily, with water to drink, and pass a solitary existence in huts or in caverns. Because they perform no uses, the earth around them is so barren that a sod with a blade of grass upon it is but seldom seen. I have seen in these deserts and hells many men of noble descent, who in the world gave themselves up to idleness, or sought for office, the duties of which they discharged, not for the sake of uses, but for the sake of honor or gain, the only uses they had in view. The uses which the angels perform in the heavens, and the different kinds of work which the spirits do in the hells, are in some measure similar to those which exist in the world. Most of the^uses are however spiritual, and can- a!i«ii»e^::;S".'2SS3igS'!S: 181 THE ATHANASIAN CREED. no be described in natural language; tbej do not even fall with.n tbe ideas of natural thought-a circumstance at wliich I have often wondered ; but such is the nature of that which IS spiritual in very many cases. From the perpetual and instantaneous creation of all thino-s in the heavens may be seen as in a figure, the creation of the whole world with its earths, there being nothing created in the latter but for use. As a general principle, one kingdom of nature was created for the sake of another • the mmeral kingdom for the sake of the vegetable, the vegetable for the sake of the animal, and both the latter kingdoms for the sake of the human race, that its mem- bers may serve the Lord by performing uses to the neighbor. 11. From the life of man. For if the life of man is re- garded from the creation of all things existing in him there will be found no part which is not adapted for use not a fibre or a vessel in the brains, in the organs of the senses, in the muscles, or in any one of the viscera of the thorax or abdomen, or in any of the others, which does not exist for the sake of use generally and individually, thus not for its own sake, but for the sake of the whole and the consociation of the parts. Even the greater forms which are called members, sensories, muscles, and viscera, woven together and organized, from fibres and vessels, are all from use, in use, and for the purpose of use, so much so, that they may be simply called the uses out of which the whole man is woven together and formed, it being clearly evident that they have no other origin or end but use. That every man is in a similar manner created and born for use, is plain from the use of all things in his physical frame, and from his state after death being such, that, if he dpes not perform any THE ATHANASIAN CREED. 185 use, he is considered so worthless that he is cast into infernal prisons, or into desert places. His life also indi- cates plainly that he was born to be use ; for the man whose life consists in the love of use, is entirely different from one whose life consists in the love of idleness, by which is also meant a life devoted to company, festivity, and public amusements. A life originating in the love of use is a life of love both of the public good, and of our neighbor ; it is moreover a life of love to the Lord, for the Lord performs uses to man by the agency of man. Hence a life originating in the love of use is a divine spiritual life, and therefore every man who loves good use, and from the love of it performs it, is loved by the Lord and received with joy by the angels in heaven. But a life originating in a love of idleness, is a life of self-love and of the love of the world ; and hence it is a merely natural life, which does not keep the thouglits of man together, but scatters them upon every vanity, by this means turning them away from the delights of wisdom, and plunging him into those of the mere body and the world, with which evils are in close connexion. Hence it is that a man of such a life is after death let down into the infernal society to which he had attached himself in the world, and is there, by the force of hunger and the want of food, compelled to work. By uses in the hea- vens and on earth are meant the services, calling, and pursuits of Ijfe, the various kinds of work ^ s ervitude , and" labor, and thence all_that is opposite to idleness and^ sloth. ^ III. From the essence of uses. For the essence of uses is the public good, by which is meant with the angels in the most general sense, the good of the whole heaven, in a less general sense the good of society, and in a particu- 186 THE ATHANASIAN CREED. lar sense the good of a fellow-citizen. With men again the essence of uses is, in the most general sense, the good both spiritual and civil of the whole human race ; in a less general sense, the good of their country ; in a parti- cular sense, the good of society ; and in an individual sense, the good of a fellow-citizen ; because these goods form their essence, love is their life, since all good ori- ginates in love, and in love there is life. Every one is in this love who is delighted with the use in which he is principled for the sake of such use, whether he is a king, a magistrate, a priest, a minister, a general, a merchant, or a laborer. Every one who is delighted with the use of his calling for the sake of such use, loves his country and his fellow-citizens ; but he who is not delighted with uses for the sake of uses, but performs them only for the sake of self or of mere honor and wealth, does not at heart love his country or his fellow-citizens, but merely himself and the world. The reason of that is, that no one can be kept by the Lord in the love of his neighbor, unless he is in some degree of love for the public good ; and no one is in such love unless he is in the love of use for the sake of use, or in the love of use from use, thus from the Lord. Now since all things, collective and several, were at the beginning created in the world for use, and all things also in man were formed for use, and the Lord from cr eation reg arded a^ one man the wbolg human race, each member of which is in a similar manner designed for use or is use, and since the Lord Ilimself js, as was said above, the life of. this man, it is plain that the universe was so created that the Lord is in first princi- ples and in ultimates, in the centre also and in the cir- cumferences, that is, in the midst of all things; and that all things in which He is are uses. From these circum- THE ATH AN ASIAN CREED. 187 stances also the Lord's omnipresence and omniscience may be understood. 113. VIII. That because divine love and divine wisdom belong to the Lord^ therefore divine omnipresence and divine omniscience^ proceeding from them both, belong to Him; tJie former proceeding principally from divine love, the latter principally from divine vjisdom. Love and wisdom in the Lord are not two but one ; and this one is the divine love, which before the angels in heaven appears as a sun. But the love and wisdom proceeding from the Lord as a sun appear as two distinct things, the love as heat, and the wisdom as light; but both, in virtue of their origin from the sun, act as one. They are however separated with the angels of heaven, and with the men of the church ; some, who receive the love w^hich is heat more than the wisdom which is light, are called celestial angels and men ; and others, who receive the wisdom which is light more than the love which is heat, are called spiritual angels and men. These points may be illustrated by the sun of the world, in w^hich fire and the origin of light are entirely one— this one being the fiery property of the sun. From this sun proceed heat and light, which appear as two distinct things, but still, in virtue of their origin, they act as one; this one- ness of action being apparent on the earth in the seasons of spring and summer. They become however two dis- tinct things, according to the turning of the earth with regord to the sun, and thus also according as the recep- tion of the sun's influence is direct or oblique. This cor- respondence may serve as an illustration. The case is similar with the Lord's omnipresence and omniscience ; they are in Him one, but still they proceed from Him as two distinct attributes ; the former having reference to 188 THE ATHANASIAX CREED. love, and the latter to wisdom ; or, wHat is the same thing, the former referring to good, and the latter to truth, because all good originates in love, and all truth in wisdom. The reason that theLord's omnipresence refers to love and good is, that the Lord is present with man in the good which originates in his love; and the reason that His omniscience refers to wisdom and truth is, that by virtue of man's good which originates in his love. He is omnipresent in the truths of his understanding; and this omnipresence is called omniscience. The case is the same with all men generally, as it is with one man indi- vidually. 13(r^^^^ /t/ rn- • TUnn I ?' / ,\ \ / / ALPHABETICAL AND ANALYTICAL INDEX. T/MJ mifnhers refer to the Varaqraplis^ and fiot to the Pages, Acknowledgment (The quality of) is precisely according to the quality of the love, 89. Ohn.—lhe word acknowledgment, in the writings of the Author, is almost always taken in the acceptation of knowledge resulting from a profound examina- tion. Act as from himself (To\ or by man'a own power, 49, 61, 72, and elsewhere. AcTiviTiKS ( That all) are changes of state, and variations of forms, 45 Adouations (The) offered to' men living and dead, to sepulchres also, to dead bodies, and to bones, is a demoniacal means of worship, originating in the love of self, 79. Affkctions. The meaning of the term afifection is similar to that of love. But love is as it were the fountain, and affec- tions are as it were the streams flowing from It ; they are thus also continuations '■ of it, 69. Affections i[ow by continuity into the understanding, and produce ' thoughts, 69. Man is led by the Lord by means of his affections rather than his ! thoughts, 69. The affections do not show themselves before man, but the thoughts i do, 69 Affections produce thoughts, but thoughts do not produce affections', 69. | Evil affections of the will are all derived from the love of self and the love of the world, f 9. Affections have reference to uses, 101. Ancient Pkople (The most) worshipped God as visible under a human form, 21. 6>6«.— The most ancient people were the men of the Church which existed be- fore the epoch described in the Word by the Deluge, and the ancient people were the men of the Church which, after the Deluge, succeeded the most ancient church, called by the Author, The Ancient Church. I his ancient church, which existed before the Is- raelitish Church, was spread over a greit part of the globe. Angel (Kvery) is a man, having a soul, a body, and an operating principle, 18. This trine is one ; the esse of an angel is that which is called his soul, the existere is that which is called his body, and the procedere from both is that which is called his sphere of life, without which an angel has neither existence nor being, 17. Hy means of this threefold principle an angel is an image of God, 17. An angel is not life in him- self, he is a recipient of life, 13. An angel is not an angel from anything of his o\vn, but from the Divine principle which he receives from the Lord, 20. All the angels ; of the three heavens think of God as of man, 20. Wisdom of the angels of the third heaven ; its first degree, 33. No angel can resist evils in the case of man j but the Lord ahuie, 62. ' An(5EL. Every man belonging to the Church is also an angel of heaven, for he becomes an angel after death, lOS. Animals (Concerning the life of), 85-91. ' See BeasU. Instinct of Animals, 86, 87. Concerning the animals which appear in ' the spiritual world, 88. They are the ap- pearances of affections, S9. There are as ! many genera and species of animals in ex- istence, as there are genera and species of affections, 88. In the societies of heaven appear the gentle and clean animal;?, in the societies of hell, the savage and unclean beasts, and in the world of spirits, beasts of an intermediate kind, 89. Compound animals seen in the world of spirits, 89 Animus, 61, 66, 76, 101. Ohn. — The Animus is a sort of external mind formed from the external affec- tions and inclinations, which are chiefly the result of education, societv, and custom. See C. L., 246. 8ee also Mind, oba. Apollo, 22. AppKARANf Es in the spiritual world, 83, and following. Obs.— Those things which, in the spiritual world, present themselves to the sight of spirits and angels, are called ap- pearances, because, corresponding to the interiors of spirits and angels, and representing them, they vary ao- 190 THE ATHANASIAN CREED. ALPHABETICAL AND . ANALYTICAL INDEX. 191 cording to tlie states of these interiors. There are real and unreal appear- ances; the latter are those which do not correspond to the interiors. H. and /T, 175. Arcanum concerning man's faith and love in this world, an6«.— Basili.«*ks represent those who are in falses from evil, A JR., 601. Bears (The) which appear in the world of spirits are representations of the affec- tions of spirits, 89. (?^«.— Bears, in the Word, represent those wbo only read the Word, and derive thence nothing of doctrine, C. Z., 78. Bkasps. No one can understand the nature of the life of beasts, unless he is also acquainted with the nature of their souls, 88. The soul of beasts consists of nothing but affection, 8S. The soul of b -asts rejrard- ed in itself is spiritual, not however in the degree in which the souls of men are so, but in an inferior degree, 90. There is not a hair or thread of wool on any beast, that is not formed from the Hfe of their soul, and thus that is not derived from the spi- ritual clothed with the natural, 88. Beasts and wild beasts, the souls of which are evil affections, were not created from the begin- ning, but originated with hell, 90. The difference between men and beasts, 91. Why a beast can only utter sounds, vary- ing the expresision of its affections accord- ing to its appetites, 91. Why a beast does not live after death, 91. Concerning beasts in the spiritual world, they differ from beasts in tlie natural world in this, that they are only appearances of the af- fections of angels and spirits, 83. See An- imals. BEEI.ZEBCB. 22. Bees Wonderful things relating to bees, 87. Bei.sg (The First), who is underived be- ing in himself, and the source from whom all thin<,'s were created, is God, who from underived being in Himself, is called Je- hovah, 29. Belief (Erroneous) of the Roman Catho- lics, 3. Belief alone, or a belief merely of the thought, without actual belief, which is deed, is a nonentity, S. Bklieve(To). If that which is not in- telligible is to be believed, man might have been taught like a parrot to say and to remember the most absurd things, 9. Be- lief or faith belongs to thought and ac- knowledgment, and hence to speech, and not to speech separate from thought and acknowledgment, 14. Bii;d8. Their instincts, 87. No one can understand the nature and quality of the life of birds, unless he is also acquainted with the nature and quality of their soul, 88. There is not the filament of a quill or feather upon any bird, that is not formed from the life of their soul, 8S. Obs.—Hirds, in the Word, represent in- telligence, and also the thoughts, A,C., 5149. ' Birds of Paraoise (The) which appear in heaven, are manifestations of the per- ceptions of angels, 69 See O. L., 270. Blessedness (All) in heaven is derived from uses and tlie love of them, 84. See Cse^. Blindness (The) of those who confirm themselves against divine providence, or who deny it, arises from ignorance, 70 Bones (The), with the skins and cartila- ges, constitute the ultimate degree of life, 28. Bones are in the number of the ulti- mates which are produced from the spirit- ual principle, the life which is from the soul terminating in them, 100. Botany, Ciiemlstrv, &c. Those who are skilled in botany, chemistry, medicine, or pharmacy, come after death into the know- ledge of the spiritual uses derived from the vegetables in the spiritual world, 101. Bride and Wife. In the Word the Lord is called the bridegroom and husband, and heaven and the Church are called the bride and wife, 8 Bridegroom. In the Word the Lord is called the bridegroom, and heaven and th» Church are callel the bride, 8. Bulls. The bulls which appear in the 'X^^/fv n^L I V rijL ^i (X^r^ illars is a representative type of man's re-birth, and of his re-urroction 87 Catholic Faith (The), what it is, 1. ' Catholics (Roman), Their erroneous be- lief, 2 Cause is a living force which is spiri- tual, while the effect derived from it is a dead force because it is natural, 9rx The efticient cause is with the effect in all its collective and several parts, 86. The means or causes are also called the inter- mediate ends, because the principal end, which is everything in them, produces . them, 77. These causes or intermediate ends are subordinate loves, and the princi- pal end is man's will's love, 77. In man, the principal cause, which is life, and the instrumental cause, which is the recipient of life, act together as (me cause, 26. See Chalk-like Substances. Their vegeta- tion, 96. Changes of State. By state in man is meant his love ; and by changes of state the affections of love, 43. Chemosii, 23. Cherubim (The) above the mercy-seat, are the Word and that which proceeds from it, and in the Word the Lord talks with man as he did with Moses and Aaron be- tween the cherubim, 72. Christians. Whence have arisen cer- tain false ideas which Chrbtians have en- tertained concerning God, 19. Church (The) of the lord extends throughout the whole worM, 71. The an- cient Church was, like the Church in our day, divided into a number of sects, 71. Men, in proportion as they are recipients of the divine truth and the divine good, are the Church generally, as well as the Church individually, 111. There is not belonging to any man anything which forms the church in him, except the divine proceed- ing from the Lord, 111. See Aruuent, ohs. Oba.—ThQ church of the Lord is univer- sal, and is with all who acknowledge a divme being, and live in charitv, whatever may be their doctrinal ten- ets ; but the Church is more especially where the Word is, and where, by means of the Word, the Lord is known. In those countries where the Word does not exi^t, or where the Word is withheld from the people, and replaced by human decisions, as among ihe Ro- man Catholics, there is a religion ; but, to ^peak correctly, there is no Church. Among Protestants there is- a Church, but the church with them is at its end, because they have perverted the Word. Cloihing signifies everything external which clothes the soul, 83. Compel (To^. No man can be compel- led to love and believe, 54. For man to compel himself is to act from freedom, 37, 48. All compulsion by another takes away freedom, 37, 48. To compel himself is to resist evil and to fight against it as if from himself, but still to implore the Lord for aid to do so, 49. For a man to compel him- self is to compel himself fron^ evil, but nut to compel himself to good ; the reason why, 50. Man is compelled by miracles and visions, and also by fears and punish- ments, 53. No man can be compelled to love and believe, 54. Comprehend. Why man can with diffi- culty comprehend the divine omnipresence and omniscience, 106. Conjunction (The) of God with man and of man with God, is taught in the two ta- bles of the decalogue, 72 ; it is effected by a life in accordance with the precepts of the decalogue, 72. God conjoins himself to man by means of the good of love, and man conjoins himself to God by means of the truth of faith, 72. Man is in conjunc- tion with heaven whilst he lives in the world, although he is ignorant of it, 3. Man is of a quality altogether similar to liis conjunction with the .-ocieties of the spiritual world, 2. Consociation (Man is in) with angels whilst he lives in the world, although both men and angels are ignorant of it, 3. Conversing with Spiuits. By convers- ing with spirits, and the operation of the spirits upon inan being openly felt, the worship of God was anciently converted into the worship of demons, and the Church perished, 74. Correspondence. All things of the body have a correspondence with the so- cieties of heaven, 86. There is a corre- spondence not only of animals, but also of vegetables, with the societies of heaven, and also of hell, 100. The thought of man and the thought of an angel make one only by correspondences, 3. The union of the thought of man with the thought of an angel or spirit by correspondences prevents men and spirits from knowing anything of each other, 74. t^w.'tZ^fJvr 043, a^Lj^cCf^^r^ in^ ^l^U^-^i^rv V^Tv;-:^^^^^*^ Lt^i?N.^C^> |a.<^^ 192 THE ATHANASIAN CREED. ALPHABETICAL AND ANALYTICAL INDEX. 193 CoiTxriL of Nice, 10. Country ( The native) of man la In the spiritual world, for he is to live there to eternity after he has lived a few years in the natural world, 4. Created (lo be) is to exist from an- other, 29. Creation. The end of creation was, that out of the human race might be formed heaven, 86. The work of creation is perfected in ultimates, 95. The Lord's omniprese'nce and omniscience may be un- derstood also from the creation of the universe, for it was so created by Him that He is in first principles and in ultimates, in the centre and at the same time in the circumferences, and that all things in which lie is are uses, 104. Creation (The first), 25, 34. Obs. — By the first creation the Author does not mean that there was a first and second creation, but as preserva- tion is perpetual creation, and as in preserving God continually creates, this expression points out more parti- cularly the creation of the universe. Creed (Athanasian), 1. Its doctrine examined, 10-16. Crocodiles were not created from the beginning, but originated with hell, 9l). Obs. Crocodiles represent those who are in falses from evil, A. li., 601. Crows ^ The) which appear in hell are manifestations of the cupidities and falses of infernal spirits, 89. Obs.— Crows in the Word signify gross falsities, A. C, S66. Danger (There is no) in departing from evil to good, but the danger is in depart- ing from good to evil, 55. The danger to which a man is exposed who speaks with spirits, 74. Death. What proceeds from the sun of the natural world is dead, 95. Degueks of Life. We can have no idea of tht» life which Is God, unless we obtain an idea of the degrees through which life descends, 28. There is an inmost degree of life, and there is an ultimate degree of life, and there are intermediate degrees of it, 2S. The dbtinction between them is like that between things prior and posteri- or, for a posterior degree exists from a prior, and so forth, 2S. 90, 98. Every man has three desrrees of life— the lowest is common to him with the beasts, but the two hiicher are not so, 110. Devil (I4y the term) is meant in the Word the hell inhabited by devils, 41. The devils are those in whom the love of self has predomiaated, 41. See Satan. Diana, 22. DiFFERiiNCE between men-angels and men-devils, 44. DiFFKRKNMJE (The) between men and beasts, 91; between nature and life, 95; between vegetables in the spiritual and in the natural world, 99, 100 ; between the earth in the spiritual and in the natural world, 99 ; between the productions of our earth, and those of the earth in the hea- vens, 99. DisAr.REKMENT between the understand- ing and the will, in what it consists and why it exists, 65. Divine E!<3K(rhe) cannot be seen ex- cept through the divine existere, which is the divine human principle, 21. Divine IIit-man (The) is a human prin- ciple from the Father which the Lord put on when he put oflF the hum in principle which He had from the mother whilst in the world, 15. Difference between the di- vine human before the Lord came into the world, and after He had left the world, 18. Divine Principle (The). One divine principle by itself is not given, but there will be a threefold princi;)le, 17. The di- vine principle is called the Father, the divine human is called the Son, and the divine proceeding is called the Holy Spirit, 18. The divine principle, which is called the Father, is the divine esse; the divine hu- man, which is called the Son, is the divine existere from that esse; and the divine principle, which is called the Holy Spirit, is the divine proceeding from the divine existere and the divine esse, 17. Divine things taken together are God, 7. Divine truths are laws of order, 31. DocruiNE OK THE Trinitv (Examina- tion of the) which was drawn up by Atha- nasius, conflnned by the Coun.il of Nice, and received throughout Christendom, 2. 10,16. ' Doos (Instinct of), 87. The dogs which appear in hell, are manifestations of the lusts of infernal spirits. 89. Obs. — Dogs signify in general those who are in concupiscences of all kinds, and who give themselves up thereto, and especially those who are in cor- poreal pleasures, more particularly those who are addicted to the plea- sures of the table, A. R , 952. Doves (The) which appear in heaven are manifestations of the thoughts and affec- tions of the amjels, 89. ObH.—\)ov^9, in the Word, signify the goods and truths of faith, A. C, 1826. Eagles (The) which are seen in the world of spirits are manifestations of the affections of spirits, 89. Obs— In the Word, eagles signify man's rational principle, A. C, 3901. Ear (The). Sound is the principal cause of hearing, and the ear is the in- strumental cause of it, 26. The ear per- ceives sounds, whether they are words or tones of music, from the place whence they proceed, as if it were there, though the sounds enter in from without, and are perceived in the ear by the understanding Within, 45. Eakth. There is earth in the heavens, as in the world of nature, though its pro- ductions are not from seed sown, but from created seed, 99. Effi^ct. All the several and most minute objects belonging to nature are effects produced from a cause, which is prior, interior, and superior to it, and pro- ceeding immediately from God, 94. The effect is called the ultimate end, because the principal end produces it by interme- diate ends, and is everything in them, 77. (See Ends.) The effect, or ultimate end, is the use foreseen, provided, and produced by the will's love, through the understand- ing, 77. If the cause is separated from the effect, the effect perishes, 85. N othing exists from the effect that is not in the cause, 95. Where the cause of an effect is, there also is to be found the cause of an efficient effect; for every effect becomes an efficient cause in successive order, until it reaches the ultimate, where the effective force stops, 94. See Cause. Effort is derived from a spiritual principle, 94. This conatus or effort is in first principles and in last, in the spiritual world, and thence in the natural, 96. Eggs. Tariicular signs observable in eggs, hi. Elephants (The) which appear in the world of spirits are manifestations of the affections of spirits there, b9. Eminen(^e and opulence specially belong to the natural man, 76. When eminence and opulence do not lead astray, they pro- ceed from God; but when they do so, they are derived from hell, 76. Eminence and opulence may be blessin:rs, and they may also be curses, 77. If eminence and opu- lence are ends, they are curses ; but if they are means, they are blessings, 76. In heaven eminence originates in wisdom, 81. The eminence and opulence of the angels of heaven described, 82. Ends (The), the means, or causes, and the effect, are also called the principal end, the intermediate ends, and the ulti- mate end, 77. The principal end is man's will's love, the intermediate ends are sub- ordinate loves, and the ultimate end is the will's love, existing, as it were, in its own effigy, 77. '1 he ultimate end, to which the principal end progresses through the means, is the existing end, and this end is use, 78. The end loves the means, when it performs this use; and if they do not perform it, it does not love them. 78. ' Obs.— The End is the object proposed, and the Means are the things which . are used to obtain this object. Enlightened (To be). Those who love and will truths from the Lord, are en- lightened when they read the Word, for 8 the Lord is present in it, and speaks with every one according to his capacity, 75. Men are enlightened in various degiees each according to the quality of hid affec- tion, and his intelligence derived from it, <5. The light of h.-aven is the spiritual principle which enlight-ns the natural mail, 76. To be enlightened through heaven by the Lord, is to be enlightened through the Holy Spirit, 71. Enlightenment. The nature of en- lightenment, 71. It is effected by the Lord through the Word, 71. Those who are in the spiritual affection of truth are elevated into the light of heaven to such a degree, that they perceive the enlighten- ment, 75. Enlightenment by means of tho forms of religion is not like that derived from the Word, 71. Enthltsiasts. None but enthusiastic spirits speak with enthusiasts, 74. See tSpirits. Equilibrium. Two forces, whilst they are at rest, produce an equilibrium, 45. Nothing can be acted ui)on or moved, unless it is in equilibiium ; and when it is acted upon, it is out of the equihbrium, 45. Everything acted upon or moved seeks to return to an equilibrium, 45. Esse (The) must necessarily exist, and when it exists, it must j)roceed that it may produce, 17. The esse of an angel is that which is called his soul, the existere is that which is called his bodv, and the procedere from both is that which is called the sphere of his life, 17. Esse and exist- ere in God are one, 29. The esse is in its existence as the soul is in its body, 21. EsshNCK (The) of uses is the public good. Essence (The Divine) is not God, but yet belongs to God, 11. The essence of God is, that He is love itself, and wisdom itself— thus life itself, 27. Ethers are natural forces, 96. Evil. Evil is imputed to man because he is in freedom, and has the faculty of acting as if from himself, 47. It is beUer that a man should be constantly evil, than that he should be good and afterwards evil, 56. If man does not compel himself to resist evils, he continues in them, 40. The lot of those in the other life who are constantly evil, 56. Evil (Every; is conjoined with innume- rable evils, 62. Evils and hell are one, 64. Exist (To). All things which appear in the spiritual world exist immediately from the sun of heaven ; whereas all things which appear in the natural world exist from the same source, but by means of the sun of this world, 105. Exploration. How the exploration of each is effected when he comes into the spiritual world, 3. Extended (To be). Everything ex- tended belongs to matter, 33. 192 THE ATHANASIAN CREED. ALPHABETICAL AXD ANALYTICAL INDEX. 193 Council of Nice, 10. Country ( The native) of man is In the spiritual world, for he is to live there to eternity after he has lived a few years in tlie natural world, 4. CitKATED (lo be) is to exist from an- other, 29. Ckkation. The end of creation was, that out of the human race might be formed heaven, 86. The work of creation is perfected in ultimates, 95. The Lord's omniprese'nce and omniscience may be un- derstood also from the creation of the universe, for it was so created by Him tliat He is in first principles and in ultimates, in the centre and at the same time in the circumferences, and that all things in which lie is are uses, 104. Creation (The first), 25, 34. Obs.—liy the first creation the Author does not mean that there was a first and second creation, but as preserva- tion is perpetual creation, and as in preserving God continually creates, this expression points out more parti- cularly the creation of the universe. Crekd (Athanasian), 1. Its doctrine examined, 10-16. Cro€(»uiles were not created from the beginning, but originated with hell, 90. Obs. Crocodiles represent those who are in falses from evil, J. /?., 601. Ckovvs ( The) which appear in hell are manifestations of the cupidities and falses of infernal spirits, 69. Obn.—Crowa in the Word signify gross falsities, A. C, 866. Danokr (There is no) in departing from evil to good, but the danger is in depart- ing from good to evil, 55. The danger to which a man is exposed who speaks with spirits, 74. Death. What proceeds from the sun of the natural world is dead, 95. Degkeks of Life. We can have no idea of the life which is God, unless we obtain an idea of the degrees through which life descends, 28. There is an inmost degree of life, and there is an ultimate degree of life, and there are intermediate degrees of it, 2S. The distinction between them is like that between things prior and posteri- or, for a posterior degree exists from a prior, and so forth, 2S. 90, 9S. Every man has three degrees of life— the lowest is common to him with the bea.sts, but the two hivjher are not so, 110. Devii. (liy the term) is meant in the Word the hell inhabited by devils, 41. The devils are those in whom the love of self has predominated, 41. See Satan. Diana, 22. Difference between men-angels and men-devils, 44. DiFFERK.vcE (The) between men and beasts, 91 ; between nature and life, 95 ; between vegetables in the spiritual and in the natural world, 99, 100; between the earth in the spiritual and in the natural world, 99 ; between the productions of our earth, and those of the earth in the hea- vens, 99. Disacjrekment between the understand- ing and the will, in what it consists and why it exists, 65. Divine Es3K(rhe) cannot be seen ex- cept through the divine existere, which is the divine human principle, 21. Divi.ne Human (The) is a human prin- ciple from the Father which the Lord put on when he put oflF the humm principle which He had from the mother whilst in the world, 15. Difference between the di- vine human before the Lord came into the world, and after He had left the world, 18. Divine Principle (The). One divine principle by itself is not given, but there will be a threefold princi;.le, 17. The di- vine principle is called the Father, the divine human is called the Son, and the divine proceeding is called the Holy Spirit, \-i. The divine principle, which is called the Father, is the divine esse; the divine hu- man, which is called the Son, is the divine existere from that esse ; and the divine principle, which Ls called the Holy Spirit, is the divine proceeding from the divine existere and the divine esse, 17. Divine things taken together are God, 7. Divine truths are laws of order, 31. DocruiNE OF TUK Trinity (Examina- tion of the) which was drawn up by Atha- nasius, conflnned by the Coun.il of Nice, and received throughout Christendom, 2. 10, 16. ' Doos (Instinct of), 87. The dogs which appear in hell, are manifestations of the lusts of infernal spirits, 89. Obs. — Dogs signify in general those who are in concupiscences of all kinds, and who give themselves up thereto, and especially those who are in cor- poreal pleasures, more particularly those who are addicted to the plea- sures of the table, A. R , 952. Doves (The) which appear in heaven are manifestations of the thoughts and affec- tions of the angels, 69. t>^/^.— Doves, in the Word, signify the goods and truths of faith, A. C'., 1826. Eagles (The) which are seen in the world of spirits are manifestations of the affections of spirits, 89. Oba—ln the Word, eagles signify man's rational principle, A. C, 3901. Ear (The). Sound is the principal cause of hearing, and the ear is the in- strumental cause of it, 26. The ear per- ceives sounds, whether they are words or tones of music, from the place whence they proceed, as if it were there, though the sounds enter in from without, and are perceived in the ear by the understanding within, 45. Eakth. There is earth in the heavens, as in the world of nature, though its pro- ductions are not from seed sown, but from created seed, 99. Kffixt. All the several and most minute objects belonging to nature are effects produced from a cause, which is prior, interior, and superior to it, and pro- ceeding immediately from God, 94. I'he effect IS called the ultimate end, because the principal end produces it by interme- diate ends, and is everything in them, 77 (See £;nd.s.) The effect, or ultimate end,' is the use foreseen, provided, and produced by the wilPs love, through the understand- ing, 77. If the cause is separated from the effect, the effect perishes, 85. ^ othing exists from the effect that is not in the cause, 95. Where the cause of an effect is, there also is to be found the cause of an efficient effect; for every effect becomes an etHcient cause in successive order until it reaches the ultimate, where the effective force stops, 94. See C'a use. Effort is derived from a spiritual prindple, 94. This conatus or effort is in first principles and in last, in the spiritual world, and thence in the natural, 96. Eggs. Tarticular signs observable in eggs, b7. Elephants (The) which appear in the world of spirits are manifestations of the affections of spirits there, y9. Eminence and opulence specially belong to the natural man, 76. When eminence and opulence do not lead astray, they pro- ceed from God; but when they do so, they are derived from hell, 76. Eminence and opulence may be blessinirs, and they may also be curees, 77. If eminence and opu- lence are ends, they are curses; but if they are means, they are blessings, 76. In heaven eminence originates in wisdom, 81. The eminence and opulence of the angels of heaven described, 82. Ends (The), the means, or causes, and the effect, are also called the principal end, the intermediate ends, and the ulti- mate end, 77. The principal end is man's will s love, the intermediate ends are sub- ordinate loves, and the ultimate end is the will's love, existing, as it were, in its own efligy, 77. 'I he ultimate end, to which the principal end progresses through the means, is the existing end, and tliis end is use, 78. The end loves the means, when it performs this use; and if they do not perform it, it does not love them, «8. ' Obs.— The End is the object proposed, and the Means are the things which are used to obtain this object. ENLiGnTKN».iD (To be). Those who love and will truths from the Lord, are en- Ughtened when they read the Word, for the Lord is present in it, and speaks with every one according to his capacity, 75. Men are enlightened in various degrees ' each according to the quality of his affec' tion, and ns intelligence derived from it, <5. Ihe hght of h.aven is the spiritual principle wiiich enlightens the natural man, 76. To be enlightened through heaven by the Lord, is to be enlightened through the Holy Spirit, 71. Enlightenment. The nature of en- lightenment, 71. It is effected by the Lord through the Word, 71. Those who * are in the spiritual affection of truth are elevated into the light of heaven to such a degree, that they perceive the enliuhten- ment, 75. Enlightenment by means of tho f.)rms of religion is not like that derived from the Word, 71. Enthusiasts. None but enthusiastic spirits speak with enthusiasts, 74 See /Spirits. Equilibrium. Two forces, whilst they are at rest, produce an eqiiilibrium, 45. Nothing can be acted upon or moved unless it is in equilibrium ; and when it is acted upon, it is out of the equilibrium, 45. Everything acted upon or moved seeks to return to an equilibrium, 45. Esse (The) must necissarily exist, and when it exists, it must proceed that it may produce, 17. The esse of an angel is that which is called his soul, the existere is that which is called his bodv, and the procedere from both is that which Ls called the sphere of his life, 17. E. of the spirit, which consists in thinking and will, must not be compelled, 53. The external of the body may be compelled, because man, never- theless, speaks and wills freely, 53. The externals must be reformed by the inter- nals, but not the internals by the exter- nals, 4S. Eyk (The) is the instrumental cause of sight, and light is the principal cause of it, 26. The eye sees objects out of itself, as if it were in close contact with them, though it is the rays of light that convey, with the wings of ether, the forms and colors of them to the eye ; these forms, being perceived by the internal sight, which is called the understanding, and examined in the eye, are thus distinguish- ed and known according to their quality, 45. Paccltifs. There ai-e in man two fa- cultifs of life, 65. The one is called the understanding, the other the will, 65. They are altogether distinct from each other, but are created to form one ; and when they do so, they are called one mind, 65. Fallacy (A) is the inversion of order; it is the judgment of the eve. rather than of the mind ; the conclusion drawn from the appearance of a thing, rather than from its essence, 102. It is a fallacy to believe that man lives from himself, 26. Falsitiks, 46, 68. 73, 91. Fear. It is love, and not fear, which causes good to be good. 50. There are fears which compel the externals, but not the internals ; the reason why, 48. There are, however, some fears which compel the internals, or spirit of man, but they are those only which enter by inllux from the .spiritual world, 4S. FiiLDS. Fields and plains appear in heaven, 99. FiRK corresponds to love, and in the Word it signifies love, 27. FisiiKS. No one can understand the nature and quality of the life which the fishes of the sea enjoy, unless he is also acquainted with the nature and quality of their soul, 88. There is not the apex of a scale or fin upon any fish that is not formed from the life of tiieir soul, and thus that is not derived from the spiritual, clothed with the natural, 88. Flowkrs. Lawns and beds of flowers appear in heaven, !'9. Food (By), in the Word, is meant every- thing which nourishes the souL, 83. FuRCK. There is in existence but one acting force, and that is the life, which is God, 46. There is inherent in all that is spiritual a plastic force, and also a propa- gative force, 90. There are three forces inherent in everything spiritual — the active, the creative, and the formative, 97. The first source of all forces, which L> the sun of heaven, is the divine love of the Lord ; the living force, whicii is life, pro- ceeds from it, 97. The forces inherent in nature from its origin, which is the sun of the world, are not living, but dead forces, 97. FoHM (Humnn). AVhy everything in the heavens is either in the human form, or has reference to it. 23. Human forms, re- cipient of life, d ) not live from themselves, but from God, who alone is life, 25. FoRM.s. There are two general forms, the spiritual and the natural ; Die spiritual, such as that which belongs to annuals ; and the natural, such as that which be- longs to vegetables, 90. See State and Form. FoRTUNK. It is better that man should ascribe the operations of the divine pro- vidence to prudence and fortune, than that he should acknowledge them, and still live as a devil, 56. FoxKS. The foxes which sippear in hell are manifestations of the cupidities of in- fernal spirits, 89. Obs. — Foxes, in the Word, represent those who trust in their own prudence, D. P., 311. Frekdom makes one with life. 88. Free- dom is the powi r of tldnking, of willing, of speaking, and of dohig ; chiefly it is the power of doing, 38 Freedom was given to man together with his liie; nor is it iu any case taken from him, 38, 47. Man's freedom belongs to his will ; from the will it exists in the thought of the iniderstand- ing ; and by means of the thought it shows itself in the speech and in the action of the body, 48. The freedom of man makes one with his proprium, and with his nature and disposition, 48. There is an infernal freedom, and there is a heavenly freedom, 49. The infernal freedom is that into which man is born from his parents, and the heavenly freedom is that into which he is reformed by the Lord, 49. These two kinds of freedom are opposite to each other, but the opposite does not appear, except so far as man is in the one, and not in the other, 49, Infernal free- dom is servitude ; heavenly freetiom is real freedom, because from the Lord, 49, 53. The freedom of thinking and willing good in itself is essential freedom, 64. G.\RnEN8. There appear in heaven pa- radisiacal gardens, 99. Why it is that in so many passages in the Word mention is made of gardens, groves, forests, and trees, 100. Genii, 85. Obs. — The most cunning sensual spirits are called genii; they have a deep hell behind, and wish to be invibible, J). P., 310. Ger.min.\tions (Why) in the spiritual world are not constant, as in our world, ALPHABETICAL AND ANALYTICAL INDEX. 195 ij ^ germinations of the spiritual world are the productions of wisdom originating in love, 66, 69. Globe (The Terraqueous) was created, that m It there might be ultimate material substances, in which all that is spiritual might terminate, and creation rest, 95. Go.\ts (The) which appear in the spirit- ual world are manifest.ations of the affec- tions of spirits there, 89. (?&.<» —Goats, in tlie Word, signify those who are in faith separated from char- ity, A. a, 2830. God is love itself, and wisdom itself, 27 God is good itself, and truth itself, 25 God IS man, 6, 19, 96. God is perfect man, in face and in body like man. there bemg no difference as to form, but as to essence, 27. The idea of God as man is engrafted from heaven in every nation throughout the whole terrestrial globe but is destroyed in Christendom, 6, 2o' Thp Klea of God in heaven is the Lord 6 Without such an idea of God as exists in heaven, man cannot be saved, 6. Everv m;tn in the idea of his spirit sees God as m;in, even if he denies that God is man 20. (See Trfea.) God alone is life from Himself, 17. There is a Trinity in God and there is also a Unity, 13. God is one both in essence and in person, and in Him IS & Trinity, 14. God, in whom is a Irinity, w One person. 14. God is the All of heaven ; so much so, that whether we speak 0/ heaven or of God, it is the same thing, 5. Good does not exist from any other origin titan love, 64. Good is of the same quality as the love, 64. When the love is evd, its delight is still felt as a good al- though It is really an evil, 64. From good evil IS known, and from truth falsity, 1 10. Obs.— In the writings of the Author, when the term good alone is mention- ed, spiritual good is always signified ; If any other good is spoken of, it is described as natural, civil, or moral good. Goon of Love and Truth of Faith (The). The good of love is derived from God im- mediately ; but the truth of faith mediate- I.V, 72. The good of love is that by which the Lord leads man; and the truth of faith is that by which man is led, 72. God conjoins himself to man by means of the truth of love; and man conjoins Idmself to God by means of the truth of faith, 72. Governors. In the societies of heaven there are superior and inferior governors, 82. Grand Man (The). The universal an- gehc heaven is, in its complex, before the Lord, as one man, and may be called the Grand Man, 2U. Greece. The gods of Greece, 22. Groves. There appear groves, fields, and plams in heaven, 99. f ^ Habitatiox. Man's real habitation is I m the spirituil wor;d; for he is to live [ there to eternity, after he has lived a few j years in the natural world, 4. I Hearing has for its principal cause sound, and for its instrumental, the ear. 26. See Ear. ' Heart and Lungs (The) are the two sources of man's bodily life, 66. Heat (The) of the spiritual* sun is tho divine love proceeding, which is called the divine good, 27. This heat is the g.)od of love, 3. The heat proceeding from the sun of the world is not material ; it is na- tuial, 33. The heat only changes the st^ate ot the substances into which it flows 3o, 33. The light and heat in the heaven.sj 98. Heathen. Most of the heathen per- ceive God as a man, 73, 16. The lipathen sees from his religion the truths which he IS to believe, 73. The heathen is saved in his religion, as the Christian is in his 72. ' Heathenism of the Christian world, 22 C>&«.— The heathenism of the Christian icorld exists in that part of Christen- dom where the Word is taken away from the people and replaced by human decisions. See Church, ohs Heaven (The universal angelic) is the divme proceeding of the Lord, 20. This heaven is in its complex before the Lord as one man, and may be called the Grand Man, 20. The universal heaven is arranged generally, specially, and particularlv, into societies, according to all the varieties of affection derived from love, 3. Heaven does not consist of angels, created such at once, but of men born in the world, who were there made angels by the Lord, 41 See 42. Tliere a-e three heavens and three hells, 110. The whole heaven is full of uses, 112. Heaven. Angels, in proportion as they are recipients of divine truth and divine good, are heavens generally, as well as heavens individually. 111. There is not belonging to any angel anvtiiing which forms heaven in him, except the divine proceeding from the Lord, 111. Hell. Of whom hell consists, 41. Hell does not consi.st of spirits, created such at once, but of men born in the world, who were made devils or satans by themselves 41. (See 4-2.) The diabolical hell is the love of self, and the satanical hell is the love of the world, 42. Hell is arranged into societies, according to the lusts of the love of evil opposed to the affections of the love of good, 3. Why. in the Word, heli is called death, and its inhabitants are called dead, 42. lly what means man is brought out of hell, and conducted into heaven by the Lord, 60. The hells are at this day, more than at any former period, filled Avith men who worship 196 THE ATHANASIAN CREED. ALPHABETICAL AND ANALYTICAL INDEX. 197 1^.3 nature, 107. Those who perform no use are banished to the hells, 112. Hkri.tics. None but heretical spirits speak with heretics, 74. See SpiriU. IIORt^ES (The) which appear in the spirit- ual world are manifestations of the aflfec- tions of spirits there, 89. Ol^s. — In the Word, the horse signifies the intellectual principle, A. C, 2781. Human Principle (The) of the Lord is divine, by virtue of the divine principle which was in Him from conception, 15. Idea. In the thought of man there are two ideas — one abstract, which is spiritual, and one not abstract, which is natural, 27. What the spiritual and what the natural idea concerning the life which is God is, 27. Man is in the idea of his spirit when he thinks abstractedly, and in the idea of his body when he does not think abstract- edly, 20. The idea of God as man is engrafted from heaven in every nation throughout the whole terrestrial globe ; but it is destroyed in Christendom. 6. Why this idea is lost in Christendom. 19. From the idea of God as man, implanted in every one, several peoples and nations have worshipped as gods either men or those who api>eared to them as men, 22. From this implanted principle saints are at this day worshipped as gods in Christendom, 22. An idea from the thought of one God primarily opens heaven to man ; and, on the other hand, an idea of three Gods closes it, 10. Idi.kness. a life originating in the love of idleness is a life of self-love, and of the love of the world ; an., 7S. Life. That which proceeds from the sun of the spiritual world is called life, 95. God alone is life from himself; an angel is not life from lumself, but a recipient of life, 17. The reason why it appears as if life were in man, 26. Without an idea of what life is, there is no intelligence of what God is, 27. Life cannot be created, al- though it can create, 29. All things derive their being from the life itself, which is God, and which is man, 30. Man feels and perceives as if life were inherent in him^ because the life of the Lord in him is as the light and heat of the sun in a subject, 39. The life of the will or love corresponds to t''e life of the heart, and the life of the U'^derstanding or wisdom corresponds to .bat of his lungs, 66. Life from its first source, which is the sun of heaven, or the Lord, is perpetually in the effort of forming a likeness and image of itself, that is man, and out of man an angel, 109. The animal form is the essen- tial form of* life, 109. There is life in all the several and most minute parts of man ; the part, or even the particle, in which there is no life becomes dead, and is dis- persed, 109. Kvery man has three degrees of life — the lowest is common to him with the beasts, but the two higher are not so, 110. It is by means of these two higher degrees that man is man ; they are closed with the wicked, but are open with the good, 110. The reason that every man is not intelligent and wise is, that he who is not so, had by means of his life closed in his case the receptacle of heavenly love, 110. Light (The) of the spiritual sun is the divine wisdom proceeding which is called the divine truth, 27. This light is the truth of faith, 3. The light i)roceeding from the sun in the world is not material, 33. Light only modifies the substances into which it enters, 35, 33. Light and heat. The light of the spiri- tual sun is divine truth, and the heat is the divine good, 3, 17, 27. The light and heat of the spiritual sun are the light and heat of life, 87. The light is the truth of faith, and the heat is the good of love, 8. Light and heat in the heavens, 98. Likenesses. Men are likenesses of God from the reception of good, 25. See Image. Lions (The) lions which appear in the world of spirits are manifestations of the affections of spirits there, 89. Of>H. — Lions, in the Word, signify those who have power by means of truth from good, A. C, 6369. Lord (The) is divine love, and in heaven before the angels lie appears as a sun, 3, 27. The Lord's love with man is as fire 198 THE ATHANASIAN CREED. ALPHABETICAL AND ANALYTICAL INDEX. 199 from that sun, 3. In Him is the threefold principle of Father, Son, and Holy Spirit, 18. The three divine principles called by the names of Father, Son, and Holy Spirit, are in the Lord one in essence and in person, 14. He is the life itself, 24. He is the only man, 24. He wills that man should speak and will, and thence act, as if from himself, 2(5. He dwells with man in that which is his own, that which he gave him for the sake of this end, that he may be reciprocally loved, 38. The Lord is omnipresent and omniscient in all the several and most minute things belonging to the angels of heaven and to the men of the C hurch, 109. The Lord is also present with those who are out of the Church, — who are in hell, or will come into hell,— and knows their whole state, 110. Obs. — By the Lord, in the writings of the Author, is meant only the Saviour of the world, Jesus Christ, A. (?., 14. He is the one and only God of heaven and earth. In him is the divine trinity, namely, the very divine, which is called the Father -, the divine human, which is called the Son ; and the divine proceed- ing, which is called the Holy Spirit, A. a, 10Si2. Lot (The) of those who are guilty of pro- fanation in the other life, 55. The lot of those who are constantly evil, 56 Diifer- ence between them, 55, 56. Love is spiritual conjunction, 8. Love is the life of man, for man is of the same quali- ty as his love, 48. Man's love is compara- tively as fire, and his thoughts are as the rays of light derived from it, 3. All love corresponds to fire, and in the spiritual world it is so presented as to seem like tire at a distance, 42 The divine love cannot be conceived of in its essence, but may be in Its ai)pearance, 27. The divine love consists in this, that it desires that what belongs to itself should belong to man, 3S. 1 1 euvenly love is love to the Lord, 42. Spiritual love is love towards the neighbor, 42. Self-love is opposed to heavenly love, which is love to the Lord, 42. By loving the Lord is not meant loving Him as a person, but the love of divine good and divine truth, which are the Lord, 8. The love of the world is op- posed to spiritual love, which is love to- wards the neighbor, 42. Love and Wisdom in the Lord are not two, but one ; the love and wisdom proceed- ing from the Lord as a sun appear as two distinct things, but both, in virtue of their origin from the sun of heaven, act as one, 113. Ihose angels who receive the love, which is heat, more than the wisdom, which is light, are called celestial angels; and others who receive the wisdom, which is light, more' than the love, which is heat, are called spiritual angels, 113. Comparison of the light and heat, or love and wisdom of the spiritual sun, with the light and heat proceeding from the natural sun, 113. All good originates in love, and all truth in wisdom, 113. The reason that the Lord's omnipresence refers to love and good is, that the Lord is present with man in the good which originates in liis love; and the reason that his omniscience refers to wis- dom and truth is, that by virtue of man's good, which originates in his love, he is omnipresent in the truths of his under- standing; and this omnipresence is ciilled omniscience, 113. The case is the same with all men generally, as it is with one man individually, 113. LovK and to do (To) are one in the Word ; where mention is made of loving, doing is understood, and where mention is made of doing, loving is also understood, 8. By love to the Lord is not meant loving Him as a person, but willing and doing what He has commanded, S. Lucifer. Those who have exercised do- minion from the love of it are designated by this name, 79. Magi (Who the) formerly were who in Egypt and iJabel, on account of their con- versing with spirits, and the operation of spirits upon them being openly felt, were called wise, 74. Magpies (The) which appear in the world of spirits are manifestations of the ati'ec- tions of spirits, 89. . Ohs. — Mai'pies represent those who be- lieve that a thing is true because they have been told it by some one in au- thority, T. a /?., 42. Mahometan (The) sees from the Koran the truths which he ouirht to believe, 73. The Mahometan is saved in his religion as the Christian is in his, 72. Man is an organ of life, 26. He is an image of the Lord by means of love to him, 8. He is a recipient of life from the Lord, 24. His real habitation and his native country are in the spiritual world, 4. The Lord is the only man. and all are men according to the reception of the divine good and truth from Him, 24. The Lord is the only man because He is the life itself, but all other men, because they arc men from Him, are recipients of Hfe, 24. The dis- tinction between the man who is life, and the man who is a recipient of life, is like that which sul)sists between the uncreate and that which is cr.'ated, 24. All men, as to the interioi-s which belong to their minds, are spirits, clothed in the world with a ma- terial body, 41 Man, as to his mind, is in the spiritual world, while with his body he is in the natural worl I, 2 His thoughts diffuse themselves into societies of the spiritu d world, 2. He is of a quality simi- lar to that of the societies with which he is conjoined, 2. Why mm is led by the Lord by his affections rather than liis thoughts, 69. Man is, as to his spirit, as long as he lives in the world, in the midst of spirits, but the spirits are not aware that they are near man, nor is man aware that he is in connexion with spirits, 74. Man is kept in an intermediate state between heaven and hell, 47. Every man has im- planted in him the faculty of thinking about God, and of understanding the things which relate to God, 5. The worldly and corporeal man does not see God except from space, 19. Every man, in the idea of his spirit, sees God as man, 20. Man is led either by the Lord or by hell, 47. Men live also as men after death ; in heaven, those who are led by the Lord, but in hell those wlio are guided by themselves, 75. Men- angels and men-devils compared, 44. All the angels of heaven and all tiie men (m earth who form the Church are as one man, and the Lord is the life of this man, 104. As there is life in all the several and most minute parts of man, and it is cognizant of their whole stite, so the Lord is in all the several and most minute things belonging to the angtls of heaven and to the men of the Church, 104. The sole cause that heaven and the Church are a man in the greatest, the less, and the least concrete or complex, is that God is man, and hence the divine proceeding, which Is the divine prin- ciple from him, is shnilar in everything least and greatest, that is man, 108. Because the angels are only recipients, and the divine principle in them forms the angelic prin- ciple and heaven, it is evident that the Lord is the life of this man, that is, of heaven and the Churcli, 108. As each so- ciety in heaven is, in the sight of tlie Lord, jike one man, an angel in tlie similarity of its affection, so each society in hell is, in the sight of the Lord, like one man, a devil in the similarity of its evil affection, 110. Man (The Grand). The universal an- gelic heaven is in its complex before the Lord as one man, who may be called the Grand Man, 20. M akki age. By marriage, in the Word, is meant conjunction with some society in heaven, 8. Material things are in themselves fixed, stated, and measurable, 105. Pure fire, through which all things exist mediately in the natural world, is material, 105. Af- ter death, man is not at all aware that he has put off his material covering, and mi- grated from the world of his body into that of his spirit, 105. He is not aware that the objects which are seen and felt there are not material, but substantial, from a spiritual origin, 105. Matter. Everything extended belongs to matter, 33. Means. See End. The Lffrd teaches man truths by means derived from the Word, from preaching, and reading, Ac, t»7. The Lord teaches no man without the use of means, 70. Men-angbls and Men-devils, 44. Mercurv, 22. Mercy Seat (The) above the ark is the Lord, 72. Mice were not created in the beginning, they originated with hell, 90. The mice which appear in hell are manifestations of the cupidities of infernal spirits, 89, 90. MiLCOLM, 22. Mind. In man the two faculties of life, understanding and will, when they form one, are called one mind, 65. Man has a spiritual mind, and at the same time a natural mind ; his spiritual mind is above his natural mind, 91. Man, as to his mind, is in the spiritual world, 2. The mind, which is spirit, acts, and the body, which is matter, is acted upon, 41. "Whatever has been once impressed upon the mind of man by means of love cannot be extir- pated, 55. OOs. — In the writings of the Author we meet with four expressions apparently synonymous, but which are, however, perfectly distinct from each other, *. e., €piritu.s, aninia, 7)ieiM, and animus. Spiritus (the spirit, properly so call- ed), organized in a perfectly human form, and sj)iritually visible and tangi- ble, contains within it the anima^ menn^ and animus. The anima (the soul) is the very inmost of the spirit ; it is from it that the spirit is and lives, for it is the very essence of its life. Tlie 7n.erui (mind) is the internal man, with- in which is the soul, or inmost man ; and it is also the external man within which is the internal man, for there are two minds, the one internal and the other external, because there is in man an internal will and an external will, an internal understanding an6.v.— Sheep, in the Word, signify the good of the will-principle, or those who are in that good, A. C% 10132. She Goats, 89. Obs.—The she goat, in the Word, signi- fies the good of truth, or the man who is in that good, A. C, 4169. Sight has for its principal cause light, and for its instrumental cause the eye, 26. See Eye. Similarities. Extensions of spaces or distances, with the angels, are according to the similarities and dissimilarities of their state, 106. Similarity of state, con- tracting the extension of space or distance, produces conjunction; dissimilarity, in- creasing such extension, causes separation. 106. Simple-Minded (The). It is better that the^ simple-minded should not think of the divine omnipresence and omniscience from any reasoning of the understanding, but simply believe them from a principle of religion, 107. Skin (The), with the cartilages and bones, constitutes the ultimate degree of life, 2S. Slavery. The freedom of evil is slavery, 64. Smell, 26. See Koatrils. Snow. Why the forms of the snow- flakes seem to emulate those of vegetable Ufe, 96. Societies. Heaven consists of innume- rable societi,es ; and hell also, 2. Heavenly societies are arranged in order, according to all the varieties of affections derived from love; on the other hand, hell is arranged into societies, according to the lusts of the love of evil, opposed to the affections of the love of good, 8, 34, 46. 68, 69. In heaven all are known, as to theia quality, fi om the societies to which they belong, 46. Every society of heaven is hi a human form, 23. Every society in hell corresponds by contrast to every society in heaven, 110. Si)CiNi.*NS. Unless men had accepted a Trinity of persons, they would at that time have become Arians or Socinians, and the Christian Church would have perished, 16. None but Socinian spirits operate upon Socinians, 74. See Spirit. Son (To see the), John vi. 40, Ls to see the Lord with the iSpirit, 23. Soul (The) is united with the body in all its collective and general parts, 86. All that which is essence is called soul, 94. The soul of beasts, regarded in itself, is spiritual, but not in the degree in which the souls of men are so, but in an inferior degree, 90. What the vegetable soul is. 92, HO. J5PACE. There is no space in the spiri- tual world, space there being only an appearance, derived from that which re- sembles it, 19. Space and time are the two properties of nature, 33. In the natural world there are spaces and times, but in the spiritual world they are appearances, 105. In the natural world spaces and times are fixed, stated, and measurable, 106. They must be removed from the ideas, in order that the omnipresence of the Lord with all men, and his omniscience of things present and future, may be un- derstood, 104, 106, 107. Spaces and ex- tensions are not such before God, 108. Speech. Man \\i\s the faculty of speak- ing because he can think rationally, 91. The Lord, in the Word, speaks with every one, according to his capacity, 75. Speech of spirits with man, 74. Many persons are under the belief that man may be taught by God by means of spirits speaking with him ; but those who believe this, and foster the belief in their will, are not aware that it is connected with danger to their souls, 74. Only similar spirits speak with man, or operate manifestly upon him, for manifest operation coincides with speech, 74. _ Sphere. That is called the sphere of the life of an angel, which proceeds from his soul and from his body, 17. Sphere of the affections and thoughts of man, ^. Spirit. Every spirit is a man, 19. Spirits are affections originating in love, and thus also thoughts, 84. The spirits of heaven are affections of the love of good, 204 THE ATHANASIAN CUEED. ALPHABETICAL AND ANALYTICAL INDEX. 205 and the spirits of hell affections of the love of evil, 84. The spirits which are with man are conjoined immediately as to the affections of the will, and mediatily as to the thoughts of the understanding, 74 ; they do not know that they are with man, 74 ; but as soon as spirits begin to speak with man, they leave their own •spiritual state and enter into man's natural state ; and being then aware that they are with man, they conjoin themselves with the thoughts of his affection, and from them converse with him, 74. It is from this cir- cumstance that when a spirit speaks, he is in the same principles as the man with whom he speaks ; and further, that he calls them into activity, and by means of his affection conjoined to that of the man strongly confirms them, 74. When a man imagines that the spirit speaking with iiim or operating upon him is the Holy Spirit the spirit also himself believes that he is so, 74. All spirits that speak with men were once men in the world, 74. The danger to which a man is exposed who speaks with spirits, or manifestly perceives their operation. 74. Spirit (The Holy) is the divine proceed- ing from the Lord as a sun, from whom heaven has its being, 71. Spirit (Vital), 51. SpiitiTCAL. That is called spiritual which proceeds from the sun, which is divine love, 85. (See Sun.) That which is spiritual from its origin has life in itself 85. Tlie spiritual and natural exist in every created object in this world, the spiritual as the internal, and the natural as the external, or the spiritual as the cause and the natural as the effect 85. There neither is nor can be in nature any- thing whatever in which there is not a spiritual principle, 85. The spiritual acts upon the natural, and by means of it produces its own effects, as the principal cause acting by means of its instrumental cause, 86. There is inheient in all that is ! spiritual a plastic force where there are ho- mogeneous exhalations in nature present and there is also a propagative force, 90 ' Stags, 89. Obs.— The stag, in the Word, signifies natural affection, A. C, 6413. State and Form. Everything is received afcording to the state and form of the re- cipient, 46. By state in man is meant his love, and by changes of state the affections of love ; by form in him is meant his in- telligence, and by variations of form his thoughts, 45. What the state of man from creation is. 47. Man lives in an interme- diate state, 47. Sus. There are two suns, the sun of the spiritual worid and the sun of the natural worid, 85. The sun of the spiritual world is the divine love of the Lord, and the sun of the natural world is pure fire, 85. From the sun, which is divine love, the whole work of creation began, and through the sun, whicii is fire, it was brought to com- pletion, 85. . Sui'PKR (The Holy) is a symbol of the Lord's Church, and an assurance that those who believe and live according to His com- mandments in the Word are saved, 73. ScsTENT.vTiON is perpetual creation,* as subsistence is perpetual existence, 102. SwEDENBORG. He testifies before the world that all things connected with his thought and will entered by influx, goods and truths through heaven from the Lord, and evils and falses from hell, and that for a long time he was permitted to perceive It, 85. He testifies that for fifteen years he clearly perceived that he had no thought or will of himself, &c., 46. He declares that it was given him to see this enlighten- ment, and from it to perceive distinctly that which proceeds from the Lord, and that which proceeds from the angels, and that, besides, he was permitted to con- verse with the angels as man converses with man, 75. Swine, 8 >. 6>^>6.— Swine, in the Word, signify those who give themselves up to avarice, A. C, 1742. Swine, Matt. vu. 6, sig- nify those who love only worldly riches, A. /?., 726. Tables of the Law. In one of these tables is God, in the other man, 72. How these two tables are conjoined in man, 72 These tables are found with all nations with whom there is any religion, 72. Taste. The particles turning'over upon the tongue are the principal cause of taste, and the tongue is the instrumental, I 26. The sensory of taste is excited by means of the food which moves upon the tongue from without, 45. Teaching. The Lord teaches no man ; without the use of means, 70, Teeth are among the ultimates which are produced from the spiritual principle • the life which is from the soul terminatinj? m them, 100. * Ofr*.— Teeth, in the Word, signifv the sensual principle, whicli is the' ulti- mate of the life of man. If. and 11.^ 575. * Temptations are not punishments, thev are combats, 60. Thoughts, {^^ee Affections.) Affections produce thoughts precisely as the in- fluences of Ijeat in a garden produce the germinations of pl.ints, by means of the rays of light, 69 ; thus thoughts are the germinations arising from the conjugal union of spiritual heat, or love, with the rays of spiritual light, or truths, 69. There IS both an internal thought and an exter- nal thought, 48. There is with man thought from light .and thought from Iova 8, There is thought given from light con- cerning God, and there is thought given which is not from light, 9. The thought of the natural man cannot be separated and withdrawn from the idea of time, 32. The thought of the spiritual man, because it is elevated above nature, is withdrawn from time, 32. All the thoughts of man diffuse themselves into the spiritual world in every direction, as the rays of light are diffused from flame, 2. It is the spiritual world into which thought extends, but it is the natural world into which vision ex- tends, 2. The thoughts of man are exten- sions into societies either heavenly or in- fernal ; unless there were extensions there would be no thoughts, 3. The thought of man is like the sight of his eyes, which, unless it had extension out of itself, would be either no faculty of sight at all, or blindness, 3. Thoughts derived from good love are truths, but thoughts derived from evil love are falsities, 3. The first and primary tliought which opens heaven to man is thought concerning God, 5, 6. Tho\ight against God primarily closes heaven to man, 5, 6. Tigers (.The) which appear in hell are manifestations of the cupidities of infernal spirits, 89. 6>6*.— Tigers, in the Word, represent the infernal cupidities of self-love, T. C. li., 45. Time is a property of nature, not of life, 83. To the spiritual man, instead of the idea of time tiiere is the idea of the state of life, and instead of duration of time there is a state of thought, 32. Time, with its suc- cession, and space,with its extension, do not exist in the spiritual world as properties be- longing to it; but are there the appear- ances of states of life in those who dwell there, 100. Tongue (The), 26. Tkinitv. The trinity is in the Lord, 13. God, in whom is the trinity, is one person, 14. The trinity in the Lord, as in one per- son, is the divine principle which is called the Father; the divine human, which is called the Son ; and the divine proceed- ing, which is called the Holy Spirit, 14. The divine trinity is the esse, the existere, and the procedere, 17. What sort of a threefold principle God had before the Lord assumed the human principle, and mide it divine in the Word, 18, Why the Trinity of persons was inserted in the Athanasian Creed by divine permission, 16. Truth desires to be in the light, because the light of heaven is divine truth, 9, Truths in their origin are rays of the light of heaven, 69. The truths of heaven and the Church may be seen by the understand- ing ; in heaven spiritually, and in the world rationally, 9. TuRTLE-DovES (The) which appear in heaven are manifestations of the affections of angels, 89. (96«.— Turtle-doves, In the Word, siRLD (By the Spiritual) are meant both heaven and hell, each being divided in the most orderly manner into innume- rable societies, according to all the varie- ties of affections, and the thoughts orlgi- ALPHABETICAL AND ANALYTICAL INDEX. 207 nating in them, 58. The spiritual world is prior, interior, and superior to the natural world, 94. All that belongs to the spirit- nal world is cause, and all that belongs to the natural world is effect, 94. Worship. The divine means of worship are derived from the Lord through the Word, 79. The demoniacal means of worship consist in the adorations offered to men. living and dead ; to sepulchres, also, to dead bodies, and to bones, 79. Worship of Saints. Whence it has arisen, 22. 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