LIBRARY 
 
Angelic Wisdom 
 
 CONCERNING 
 
 THE DIVINE LOVE 
 
 AND THE 
 
 DIVINE WISDOM 
 
 BY 
 
 EMANUEL SWEDENBOEG 
 
 NEW YORK 
 
 THE AMERICAN SWEDENBORG PRINTING AJSTD 
 
 PUBLISHING SOCIETY 
 
 3 West Twenty-Ninth Street 
 1919 
 
Published by The American Swedenborg Printing and 
 Publishing Society, organized tor the purpose of Print- 
 ing, Publishing, and Circulating uniform editions of the 
 Theological Writings of Emanuel Swedenborg for char- 
 itable and missionary purposes. Incorporated in the 
 State of New York, a. d. 1850. 
 
 3 3^.3^ 
 
TRANSLATOE'S NOTE 
 
 For this new edition of this work the 
 previous translation has been carefully 
 revised. In this revision the translator 
 has had the valuable assistance of sugges- 
 tions by the Rev. L. H. Tafel and others. 
 The new renderings of existere and fugere 
 are suggestions adopted by the Editorial 
 Committee and accepted by the translator, 
 but for which he does not wish to be held 
 solely responsible. 
 
 John C. Ager. 
 
COXTEI^TS. 
 
 PART FIRST. 
 
 Love is the life of ]\Ian (n- !)• 
 
 God alone, consequently the Lord, is Love 
 itself, because He is Life itself, a^b 
 angels A^n men are recipients of life 
 
 (n. 4). 
 
 The Divine is not in space (n. 7). 
 
 God is Very Man (n. 11). 
 
 In GoD-ALysr Esse and Existere are one dis- 
 tinctly (n. 14). 
 
 In God-Man infinite things are one dis- 
 tinctly (n. 17). 
 
 There is one God-^L\n, from whom all 
 
 THINGS ARE (n. 23). 
 
 The Divine Essence itself is Love and 
 Wisdom (n. 28). 
 
 Divine Love is of Divine Wisdom, and Di- 
 vine Wisdom is of Divine Love . . . (n. 34). 
 
 Divine Love and Divine Wisdom are sub- 
 st.ince and are form (n. 40). 
 
 Divine Love and Divine Wisdom are sub- 
 
 ST.\NCE AND FORM IN ITSELF, THUS THE VeRY 
 
 AND THE Only (n. 44). 
 
 V 
 
VI CONTEXTS 
 
 Divine Love and Divine Wisdom must neces- 
 sarily HAVE BEING {eSSe) AND HAVE FORM {ex- 
 
 istere) in others created By itself (n. 47). 
 
 All things in the universe are creations 
 FROM THE Divine Love and the Divine 
 Wisdom of God-AL\.n (n. 52). 
 
 All things in the created universe arf 
 recipients of the Divine Love and the 
 Divine Wisdom of God-]VL^jv (n. 55). 
 
 All created things have relation in a 
 
 KIND of image to MAN (n. 61). 
 
 The uses of all created things ascend by 
 degrees from last things to man, and 
 through man to God the Creator, from 
 whom they are (r. 65). 
 
 The Divine, apart from space, fills all 
 spaces of the universe cn. 69). 
 
 The Divine is in all time, apart from 
 TIME (n. 73). 
 
 The Divine in things greatest and least is 
 the SAME (n. 77). 
 
 PART SECOND. 
 Divine Love and Divine Wisdom appear in 
 
 THE spiritual WORLD AS A SUN (n. 83). 
 
 Out of the sun that takes form {existit) from 
 THE Divine Love and the Divine Wisdom, 
 heat and light go forth (n. 89). 
 
CONTENTS VU 
 
 The sun of the spiritual world is not God, 
 but is a proceeding from the divine 
 Love and Divine Wisdom of God-Man; so 
 also are the heat and light from that 
 
 SUN (n. 93). 
 
 Spiritual heat and light, in proceeding 
 
 FROM THE Lord as a sun, make one, JUST 
 
 AS His Divine Love and Divine Wisdom 
 
 make one (n. 99). 
 
 The sun of the spiritual world appears at 
 A middle altitude, far off from the 
 
 ANGELS, LIKE THE SUN OF THE NATURAL 
 
 WORLD FROM MEN (ll. 103). 
 
 The DISTANCE BETWEEN THE SLTS" AND THE 
 ANGELS IN THE SPIRITUAL WORLD IS AN AP- 
 PEARANCE ACCORDING TO RECEPTION BY THEM 
 
 OF Divine Love and Divine Wisdom (n. 108) 
 
 Angels are in the Lord and the Lord ui 
 them; and BECAUSE angels are recipients, 
 THE Lord alone is heaven (n. 113). 
 
 In the spiritual world the east is where 
 THE Lord appears as a sun, and from 
 that the other quarters are determined 
 
 (n. 119). 
 
 The quarters in the spiritual world are 
 NOT from the . Lord as a su^', but from 
 the angels according to reception (n. 124) 
 
 Angels turn their faces constantly to the 
 Lord as a sun, and thus have the south 
 to the right, the north to the left, and 
 the west behind them (n. 129). 
 
Vlll CONTENTS 
 
 All interior things of the angels, both of 
 mind and body, are turned to the lord 
 
 AS A SUN (n. 135). 
 
 Every spirit, whatever his quality, turns 
 IN like \L'Vnner to his ruling love (n. 140). 
 
 Divine Love and Divine Wisdom proceed- 
 ing FROM THE Lord as a sun, and pro- 
 ducing heat and light in heaven, ARE 
 THE proceeding DiVINE, WHICH IS THE HOLY 
 
 Spirit ; . (n. 146). 
 
 The Lord created the itniverse and all 
 things of it by means of the sun which 
 is the first proceeding of Divine Love 
 AND Divine Wisdom (n. 151). 
 
 The sun of the natural world is pure fire, 
 consequently dead; nature also is dead. 
 
 because it DERIVES ITS ORIGIN FROM THAI- 
 SUN (n. 157). 
 
 Without a double sun, one living and the 
 other dead, no creation is possible 
 
 (n. 163). 
 
 The END OF CREATION HAS FORM (existttt) IN OUT- 
 MOSTS, WHICH END IS THAT ALL THINGS MAY 
 RETURN TO THE CREATOR AND THAT THERE 
 MAY BE CONJUNCTION (ll. 167). 
 
CONTENTS IX 
 
 PART. THIRD. 
 
 In the spiritual world there are atmos- 
 pheres, WATERS, AND EARTHS, JUST AS IN 
 THE NATURAL WORLD; ONLY THE FORMER ARE 
 SPIRITUAL, WHILE THE LATTER ARE NATURAL 
 
 (n. 173). 
 
 There are degrees of love .axd wisdom, 
 consequently degrees of heat .an^d light, 
 also degrees of atmospheres (n. 179). 
 
 Degrees are of a two-fold kind, degrees of 
 height .axd degrees of breadth. . . (n. 184). 
 
 Degrees of height are .homogeneous, and 
 one is from the other in succession, like 
 
 END, CAUSE, AND EFFECT (ll. 189). 
 
 The first degree is the a.ll in every thing 
 
 OF THE subsequent DEGREES (n. 195). 
 
 All perfections increase and ascend along 
 
 WITH degrees and ACCORDING TO THE:M 
 
 (n. 199). 
 
 In SUCCESSIVE order the FIRST DEGREE MAKES 
 THE HIGHEST, AND THE THIRD THE LOWEST ; 
 BUT IN SIMULTANEOUS ORDER THE FIRST DE- 
 GREE MAKES THE INNERMOST, AND THE THIRD 
 THE OUTERMOST (n. 205). 
 
 The OUTMOST degree is the complex, con- 
 tainment AND BASE OF THE PRIOR DEGREES 
 
 (n. 209). 
 
 The DEGREES OF HEIGHT ARE IN FULNESS AND 
 IN POWER IN THEIR OUTilOST DEGREE (n. 217). 
 
X CONTENTS 
 
 There are degrees of roth kinds in the 
 greatest and in the least of all created 
 
 THINGS (n. 222). 
 
 In the Lord the three degrees of height 
 are infinite and uncreate, but in man 
 the three degrees are finite and cre- 
 ATED (n. 230). 
 
 These three degrees of height are in 
 every man from birth and can be opened 
 successively ; .antd as they are opened, 
 M.VN IS IN THE Lord and the Lord in 
 M.^ (n. 236) 
 
 Spiritual light flows in with man through 
 three degrees, but not spiritual heat 
 except so far as man flees from evils as 
 sins and looks to the Lord (n. 242). 
 
 Unless the higher degree, which is the 
 
 SPIRITUAL, is opened IN MAN, HE BECOMES 
 NATURAL AND SENSUAL (n. 248). 
 
 (i.) What the natural man is, and what the 
 spiritual man (n. 251). 
 
 (ii.) The character of the natural man in 
 whom the spiritual degree is opened 
 
 (n. 252). 
 
 (iii.) The character of the natural man in 
 whom the spiritual degree is not 
 opened and yet not closed. . . (n. 2.53). 
 
 (iv.) The character of the natural man in 
 whom the spiritual degree is entirely 
 closed (n. 254). 
 
CONTENTS XI 
 
 (v.) Lastly, The nature of the difference be- 
 tween the hfe of a man merely natu- 
 ral and the life of a beast. . . (n. 255). 
 
 The natural degree of the human mind 
 regarded in itself is continuous, but by 
 correspondence with the two higher de- 
 grees it appears when it is elevated as 
 if it were discrete (n. 256). 
 
 The natural mind, since it is the covering 
 and containant of the higher degrees of 
 
 the human MIND, IS REACTIVE; AND IF THE 
 HIGHER DEGREES ARE NOT OPENED IT ACTS 
 AGAINST THEM, BUT IF THEY ARE OPENED IT 
 
 ACTS WITH THEM (u. 260). 
 
 The ORIGIN OF evil is from THE ABUSE OF 
 THE CAPACITIES PROPER TO IVLiN, THAT ARE 
 CALLED RATIONALITY AND FREEDOM. . (n. 264). 
 
 (i.) A bad man equally with a good mnn 
 enjoys these two capacities. . (n. 266). 
 (ii.) A bad man abuses these capacities to 
 confirm evils and falsities, but a good 
 man uses them to confirm goods and 
 truths (n. 267). 
 
 (iii.) Evils and falsities confirmed in man are 
 permanent and come to be of his love 
 and life (n. 268), 
 
 (iv.) Such things as have come to be of the 
 love, and consequently of the life, are 
 engendered in offspring (n. 269). 
 
Xll CONTENTS 
 
 (v.) All evils and their falsities, both engen- 
 dered and accjuired, have their seat 
 in the natural mind (n. 270). 
 
 Evils and falsities are in complete oppo- 
 sition TO GOODS AND TRUTHS, BECAUSE EVILS 
 AND FALSITIES ARE DIABOLICAL AND IN- 
 FERNAL, WHILE GOODS AND TRUTHS ARE DI- 
 VINE AND HEAVENLY (n. 271). 
 
 (i.) The natural mind that is in evils and in 
 falsities therefrom is a form and im- 
 age of hell (n. 273). 
 
 (ii.) The natural mind that is a form or im- 
 age of hell descends through three 
 degrees (n. 274). 
 
 (iii.) The three degrees of the natural mind 
 that is a form and image of hell, are 
 opposite to the three degrees of the 
 spiritual mind which is a form and 
 image of heaven (n. 275). 
 
 (iv.) The natural mind that is a hell is in 
 complete opposition to the spiritual 
 mind which is a heaven (n. 276). 
 
 A.LL THINGS OF THE THREE DEGREES OF THE 
 NATURAL MIND ARE INCLUDED IN THE DEEDS 
 THAT ARE DONE BY THE ACTS OF THE BODY 
 
 (n. 277). 
 
CONTENTS Xlll 
 
 PART FOURTH. 
 
 The Lord from Eternity, who is Jehovah, 
 created the universe and all things 
 thereof from himself, and not from 
 NOTHING (n. 282). 
 
 The Lord from Eternity, that is, Jehovah, 
 
 COULD not have CREATED THE UNIVERSE AND 
 ALL THINGS THEREOF UNLESS He WERE A 
 
 ^Un (n. 285). 
 
 Xhe Lord from Eternity, that is, Jehovah, 
 brought forth from himself the sun of 
 the spiritual world, and from that cre- 
 ated the universe, and all things there- 
 OF (n. 290). 
 
 There are in the Lord three things that 
 ARE THE Lord, the Divine of Love, the 
 Divine of Wisdom, and the Divine of 
 Use; and these three are presented in 
 appearance outside of the sun of the 
 spiritual world, the divine of love by 
 heat, the divine of wisdom by light, 
 AND THE Divine of Use by the atmos- 
 phere WHICH is their containant. . (n. 296). 
 
 The atmospheres, of which there are three 
 
 both in the spiritual AND IN THE NATURAL 
 WORLD, IN THEIR OUTMOSTS CLOSE INTO SUB- 
 STANCES AND MATTERS SUCH AS ARE IN 
 
 EARTHS (n. 302). 
 
XIV CONTENTS 
 
 In the substances and matters of which 
 earths are formed there is nothing of 
 THE Divine in itself, but still they are 
 FROM the Divine in itself (n. 305 j. 
 
 All uses, which are ends of creation, are 
 in forms, which forms they take from 
 
 substances ANb MATl'ERS SUCH AS ARE IN 
 
 earths (n. 307). 
 
 (i.) In eartJis there is a conatus to produce 
 
 uses in forms, that is, forms of uses 
 
 (n. 310). 
 
 (ii.) In all forms of uses there is a kind of 
 
 image of creation (n. 313). 
 
 (iii.) In all forms of uses there is a kind of im- 
 age of man (n. 317). 
 
 (iv.) In all forms of uses there is a kind of 
 image of the Infinite and the Eternal 
 
 (n. 318). 
 
 ALi^ things of the CREATED UNIVERSE, VIEWED 
 IN REFERENCE TO USES, REPRESENT MAN IN AN 
 image; and THIS TESTIFIES THAT GoD IS MaN 
 
 (n. 319). 
 
 All THINGS CREATED BY THE LoRD ARE USES; 
 THEY ARE USES IN THE ORDER, DEGREE, AND 
 RESPECT IN WHICH THEY HAVE RELATION TO 
 MAN, AND THROUGH MAN TO THE LoRD, FROM 
 
 WHOM [they are] (n. 327). 
 
 Uses for sustaining the body. . . (n. 331). 
 
 Uses for perfecting the rational (n. 332). 
 
 Uses for receiving the spiritual from the 
 
 Lord (n. 333). 
 
contexts xv 
 
 Evil uses were not created by the Lord, 
 
 BUT originated TOGETHER WITH HELL 
 
 (n. 336). 
 
 (i.) What is meant by evil uses on the 
 
 earth (n. 338). 
 
 (ii.) All things that are evil uses are in hell, 
 and all 'things that are good uses are 
 
 in heaven (n. 339). 
 
 (iii.) There is unceasing influx out of the 
 spiritual world into the natural world 
 
 (n.340). 
 (iv.) Those things that are evil uses are 
 effected by the operation of influx 
 from hell, wherever there are such 
 things as correspond thereto (n. 341) 
 (v.) This is effected by the lowest spiritual 
 separated from what is above it 
 
 (n. 345). 
 (vi.) There are two forms into which the 
 operation by influx takes place, the 
 vegetable and the animal form 
 
 (n. 346). 
 (vii.) Each of these forms receives with its 
 existence the means of propagation 
 
 (n. 347). 
 The VISIBLE things in the created l^^iverse 
 bear witness that nature has produced 
 and does produce nothing, but that the 
 Divine, olt of itself and through the 
 spiritual world, has produced and does 
 
 produce all THINGS . . . . (u 349). 
 
XVI CONTENTS 
 
 PART FIFTH. 
 
 Two RECEPTACLES AXD ABODES FOR HiMSELF, 
 
 CALLED Will and Underst.^nding, have 
 
 BEEN CREATED AND FORMED BY THE LoRD 
 
 IN man; the Will for His Divine Love, 
 AND the Understanding for His Divine 
 
 Wisdom (n. 358). 
 
 Will and understanding which are the re- 
 ceptacles OF LOVE AND WISDOM, ARE IN THE 
 BRAINS, IN THE WHOLE AND IN EVERY PART 
 OF THEM, AND THEREFROM IN THE BODY, IN 
 THE WHOLE AND IN EVERY PART OF IT 
 
 (n. 362). 
 (i.) Love and wisdom, and will and under- 
 standing therefrom, make the very- 
 life of man (n. 363). 
 
 (ii.) The life of man in its first principles is 
 in the brains, and in its derivatives in 
 
 the body (n. 365). 
 
 (iii.) Such as life is in its first principles, such 
 it is in the whole and in every part 
 
 (n. 366). 
 
 (iv.) By means of first principles life is in the 
 
 whole from every part, and in every 
 
 part from the whole (n. 367). 
 
 (v.) Such as the love is, such is the wisdom, 
 
 consequently such is the man (n. 368). 
 
 There is a correspondence of the will 
 
 with the heart, and of the n<fderstand- 
 
 LNG WITH THE LUNGS (n. 371). 
 
CONTEXTS XVll 
 
 (i.) All things of the mind have relation to 
 the will and understanding, and all 
 things of the body to the heart and 
 lungs (n. 372). 
 
 (ii.) There is a correspondence of the will 
 and understanding with the heart 
 and lungs, consequently a correspond- 
 ence of all things of the mind with all 
 things of the body (n. 374). 
 
 (iii.) The will corresponds to the heart 
 
 (n. 378). 
 
 (iv.) The understanding corresponds to the 
 lungs (n. 382). 
 
 (v.) By means of this correspondence many 
 arcana relating to the will and under- 
 standing, thus also to love and wis- 
 dom, may be disclosed (n. 385). 
 
 (vi.) Man's mind is his spirit, and the spirit 
 is the man, while the body is an ex- 
 ternal by means of which the mind or 
 spirit feels and acts in its world 
 
 (n. 386). 
 
 (vii.) The conjunction of man's spirit with 
 his body is by means of the corre- 
 spondence of his will and understand- 
 ing with his heart and lungs, and their 
 separation is from non-correspond- 
 ence (n. 390). 
 
 From the correspondence of the heart 
 with the will and of the lungs with the 
 understanding, everything may be known 
 
 la 
 
XVlll CONTENTS 
 
 THAT CAN BE KNOWN ABOUT THE WILL AND 
 UNDERSTANDING, OR ABOUT LOVE AND WIS- 
 DOM, THEREFORE ABOUT THE SOUL OF MAN 
 
 (n. 394). 
 
 (i.) Love or the will is man's very life 
 
 (n. 399). 
 
 (ii.) Love or the will strives unceasingly 
 toward the human form and all things 
 of that form (n. 400). 
 
 (iii.) Love or the will is unable to effect 
 anything by its human form without 
 a marriage with wisdom or the under- 
 standing (n. 401). 
 
 (iv.) Love or the will prepares a house or 
 bridal chamber for its future wife, 
 which is wisdom or the understand- 
 ing (n. 402). 
 
 (v.) Love or the will prepares all things in 
 its own human form, that it may 
 act conjointly with wisdom or the 
 understanding (n. 403). 
 
 (vi.) After the nuptials, the first conjunction 
 is through affection for knowing, from 
 which springs affection for truth 
 
 (n. 404). 
 
 (vii.) The second conjunction is through af- 
 fection for understanding, from which 
 springs perception of truth. . (n. 404). 
 (viii.) The third conjunction is through affec- 
 tion for seeing truth, from which 
 springs thought (n. 404). 
 
CONTENTS. XIX 
 
 (ix.) Through these three conjunctions love 
 or the will is in its sensitive life and 
 in its active life (n. 406). 
 
 (x.) Love or the will introduces wisdom or 
 the understanding into all things of its 
 
 house (n. 408). 
 
 (xi.) Love or the will does nothing except in 
 conjunction with wisdom or the un- 
 derstanding (n. 409). 
 
 (xii.) Love or the will conjoins itself to wis- 
 dom or the understanding, and causes 
 wisdom or the understanding to be 
 reciprocally conjoined to it. . (n. 410). 
 
 (xiii.) Wisdom or the understanding, from the 
 potency given to it by love or the 
 will, can be elevated and can receivf 
 such things as are of light out of 
 heaven, and perceive them . . (n. 413). 
 
 (xiv.) Love or the will can in like manner 
 be elevated and can receive such 
 things as are of heat out of heaven, 
 provided it loves wisdom, its consort, 
 in that degree (n. 414). 
 
 (xv.) Otherwise love or the will draws down 
 wisdom, or the understanding, from 
 its elevation, that it may act as one 
 with itself (n. 416). 
 
 (xvi.) Love or the will is purified in the under- 
 standing, if they are elevated to- 
 gether (n. 419). 
 
XX CONTENTS. 
 
 (xvii.) Love or the will is defiled in the under- 
 standing and by it, if they are not 
 
 elevated together (n. 421). 
 
 (xviii.) Love, when purified b}^ wisdom in the 
 understanding, becomes spiritual and 
 
 celestial (n. 422). 
 
 (xix.) Love, when defiled in the understanding 
 and by it, becomes natural, sensual, 
 
 and corporeal (n. 424). 
 
 (xx.) The capacity to understand called ra- 
 tionality, and the capacity to act called 
 
 freedom still remain (n. 425). 
 
 (xxi.) Spiritual and celestial love is love to- 
 wards the neighbor and love to the 
 Lord; and natural and sensual love 
 is love of the world and love of self 
 
 (n. 426.) 
 (xxii.) It is the same with charity and faith 
 and their conjunction as with the will 
 and understanding and their conjunc- 
 tion (n. 427). 
 
 What man's beginning is from conception 
 
 (n. 432). 
 
ANGELIC WISDOM CONCEKNING 
 DlYIl^E LOYE 
 
 PART FIRST. 
 
 LOVE IS THE LIFE OF MAN. 
 
 1. Man knows that there is sach a thmg 
 as love, but he does not know what iove 
 is. He knows that there is such a thing 
 as love from common speech, as. when it 
 is said, he loves me, a king loves his sub- 
 jects, and subjects love their king, a hus- 
 band loves his wife, a mother her children, 
 and conversely ; also, this or that one loves 
 his country, his fellow-citizens, his neigh- 
 bor ; and likewise of things abstracted from 
 person, as when it is said, one loves this or 
 that thing. But although the word love is 
 so universally used, hardly anybody knows 
 what love is. And because one is unable, 
 when he reflects upon it, to form to him- 
 self any idea of thought about it, he sa3'S 
 either that it is not anything, or that it is 
 merely something flowing in from sight, 
 1 
 
2 ANGKLIC WISDOM [x. 1 
 
 hearing, touch, or intercourse with others, 
 and thus affecting him. He is wholly un- 
 aware that love is his very life ; not only 
 the general life of his whole body, and the 
 general life of all his thoughts, but also 
 the life of all their particulars. This a 
 man of discernment can perceive when it 
 is said : If you remove the affection which 
 is from love, can you think anything, or 
 do any thmg "/ Do not thought, speech, and 
 action, grow cold in the measure in which 
 the affection which is from love grows 
 cold ? And do they not grow warm in the 
 measure in which this affection grows 
 warm ? But this a man of discernment 
 perceives simply by observing that such is 
 the case, and not from any knowledge that 
 love is the life of man. 
 
 2. What the life of man is, no one 
 knows unless he knows that it is love. If 
 this is not known, one person may believe 
 that man's life is nothing but perceiving 
 with the senses and acting, and another 
 that it is merely thinking ; and j^et thought 
 is the first effect of life, and sensation 
 and action are the second effect of life. 
 
N. 2j CONCERNING DIVINE LOVE 3 
 
 Thought is here said to be the first effect 
 of life, yet there is thought which is iute- 
 rior and more interior, also exterior and 
 more exterior. AMiat is actually the first 
 effect of life is inmost thought, which is 
 the perception of ends. But of all this 
 hereafter, when the degrees of life are con- 
 sidered. 
 
 3. Some idea of love, as being the life 
 of man, may be had from the sun's heat 
 in the world. This heat is well known to 
 be the 'common life, as it were, of all the 
 vegetations of the earth. For by virtue 
 of heat, coming forth in springtime, plants 
 of every kind rise from the ground, deck 
 themselves with leaves, then with blos- 
 soms, and finally with fruits, and thus, in 
 a sense, live. But when, in the time of 
 autumn and winter, heat withdraws, the 
 plants are strij)ped of these signs of their 
 life, and they wither. So it is with love 
 in man ; for heat and love mutually corre- 
 spond. Therefore love also is warm. 
 
ANGELIC WISDOM [n. 4 
 
 GOD ALONE, COXSEQUENTLY THE LORD, IS 
 LOVE ITSELF, BECAUSE HE IS LIFE IT- 
 SELF, AND AXGELS AND MEN ARE RE- 
 CIPIENTS OF LIFE. 
 
 4. This will be fully shown in treatises 
 on Divine Frovideuce and on Life; it is 
 sufficient here to say that the Lord, who is 
 the God of the universe, is uncreate and 
 infinite, whereas man and angel are cre- 
 ated and finite. And because the Lord is 
 uncreate and infinite, He is Bein^ (Esse) 
 itself, which is called " Jehovah," and Life 
 itself, or Life in itself. From the uncre- 
 ate, the infinite, Being itself and Life it- 
 self, no one can be created immediately, 
 because the Divine is one and indivisible ; 
 but their creation must be out of things 
 created and finited, and so formed that the 
 Divine can be in them. Because men and 
 angels are such, they are recipients of life. 
 Consequentl}', if any man suffers himself 
 to be so far misled as to think that he is 
 not a recipient of life but is Life, he can- 
 not be withheld from the thoudit that he 
 
N. 4] CUXCERXIXG DIYIX^E LOVE 5 
 
 IS God. A man's feeling as if he were life, 
 and therefore believing himself to be so, 
 arises from fallacy ; for the principal cause 
 is not perceived in the instrumental cause 
 otherwise than as one with it. That the 
 Lord is Life in Himself, He Himself 
 teaches in John : — 
 
 As the Father hath Hfe in Himself, so also 
 hath He given to tlie Son to have life ii^ Himself 
 (V. 26). 
 
 He declares also that He is Life itself {John xi. 
 25 ; xiv. 6). 
 
 Now since life and love are one (as is ap- 
 parent from what has been said above, n 
 1, 2), it follows that the Lord, because He 
 is Life itself, is Love itself. 
 
 5. But that this may reach the under- 
 standing, it must needs be known posi- 
 tively that the Lord, because He is Love 
 in its very essence, that is, Divine Love, 
 appears before the angels in heaven as a 
 sun, and that from that sun heat and 
 light go forth; the heat which goes forth 
 therefrom being in its essence love, anc? 
 the light which goes forth therefrom being 
 in its essence wisdom ; and that so far as 
 
6 ANCiP:LlC WISDOM [n. 5 
 
 the angels are recipients of that spiritual 
 heat and of that spiritual light, they are 
 loves and wisdoms ; not loves and wisdoms 
 from themselves, but from the Lord. That 
 spiritual heat and that spiritual light not 
 only flow into angels and aft'ect them, but 
 they also flow into men and affect them 
 just to the extent that they become recipi- 
 ents ; and the}^ become recipients in the 
 measure of their love to the Lord and love 
 towards the neighbor. That sun itself, 
 that is, the Divine Love, by its heat and 
 its light, cannot create any one immedi- 
 ately from itself ; for one so created would 
 be Love in its essence, which Love is the 
 Lord Himself ; but it can create from sub- 
 stances and matters so formed as to be 
 capable of receiving the very heat and the 
 very light ; comparatively as the sun of the 
 world cannot by its Jieat and light produce 
 germinations on the earth immediately, 
 but only out of earthy matters in which it 
 can be present by its heat and light, and 
 cause vegetation. In the spiritual world 
 the Divine Love of tlie Lord appears as a 
 sun, and from it proceed the spiritual heat 
 
N. 5] CONCEKXIXG DIVINE LOVE 7 
 
 and the spiritual light from which the an- 
 gels derive love and wisdom, as may be 
 seen in the work on Heaven and Hell (n. 
 116-140). 
 
 6. Since, then, man is not life, but is a 
 recipient of life, it follows that the concep- 
 tion of a man from his father is not a con- 
 ception of life, but only a conception of the 
 first and purest form capable of receiving 
 life ; and to this, as to a nucleus or starting- 
 point in the womb, are successively added 
 substances and matters in forms adapted 
 to the reception of life, in their order and 
 degree. 
 
 THE DIVINE IS NOT IN SPACE. 
 
 7. That the Divine, that is, God, is not 
 in space, although omnipresent and with 
 every man in the world, and with every 
 angel in heaven, and with every spirit un- 
 der heaven, cannot be comprehended by a 
 merely natural idea, but it can by a spir- 
 itual idea. It cannot be comprehended by 
 a natural idea, because in the natui-al idea 
 
8 ANGELIC WISDOM [x. 7 
 
 there is space ; since it is formed out of 
 such thmgs as are in the world, and in 
 each and all of these, as seen by the eye, 
 there is space. In the world, everything 
 great and small is of space ; everything 
 long, broad, and high is of space; in short, 
 every measure, figure and form is of space. 
 This is why it has been said that it cannot 
 be comprehended by a merely natural idea 
 that the Divine is not in space, when it is 
 said that the Divine is everywhere. Still, 
 b}' natural thought, a man may comprehend 
 this, if only he admit into it something of 
 spiritual light. For this reason something 
 shall first be said about spiritual idea, and 
 thought therefrom. Spiritual idea derives 
 nothing from space, but it derives its all 
 from state. State is predicated of love, 
 of life, of wisdom, of affections, of joj^s 
 therefrom ; in general, of good and of truth. 
 An idea of these things which is truly 
 spiritual has nothing in common with 
 space ; it is higher and looks down upon 
 the ideas of space which are under it as 
 heaven looks down upon the earth. But 
 since angels and spirits see with eyes, just 
 
N. 7] CONCERXING DIVINE LOVE 9 
 
 as men in the world do, and since objects 
 cannot be seen except in space, therefore 
 in the spiritual world where angels and 
 spirits are, there appear to be spaces like 
 the spaces on earth ; 3'et they are not 
 spaces, but appearances; since they are 
 not fixed and constant, as spaces are on 
 earth; for they can be lengthened or 
 shortened; they can be changed or varied. 
 Thus because they cannot be determined 
 in that world b}^ measure, they cannot be 
 comprehended there by any natural idea, 
 but only by a spiritual idea. The spirit- 
 ual idea of distances of space is the same 
 as of distances of good or distances of truth, 
 which are affinities and likenesses accord- 
 ing to states of goodness and truth. 
 
 8. From this it may be seen that man 
 is unable, by a merel}-^ natural idea, to 
 comprehend that the Divine is every- 
 where, and yet not in space ; but that an- 
 gels and spirits comprehend this clearly ; 
 consequently that a man also may, pro- 
 vided he admits into his thought some- 
 thing of spiritual light; and this for the 
 reason that it is not his body that thinks, 
 
10 ANGELIC WISDOM [n. 8 
 
 but his spirit, thus not his natural, but his 
 spirituah 
 
 9. But many fail to comprehend this be- 
 cause of their love of the natural, which 
 makes them unwilling to raise the thoughts 
 of their understanding above the natural 
 into spiritual light; and- those who are un- 
 willing to do this can think only from 
 space, even concerning God; and to think 
 according to space concerning God is to 
 think concerning the expanse of Xature. 
 This has to be premised, because without 
 a knowledge and some perception that the 
 Divine is not in space, nothing can be un- 
 derstood about the Divine Life, which i^ 
 Love and Wisdom, of which subjects this 
 volume treats ; and hence little, if any- 
 thing, about Divine Providence, ()mnipre- 
 sence, Omniscience, Omnipotence, Infinity 
 and Eternity, which will be treated of in 
 succession. 
 
 10. It has been said that in the spirit- 
 ual world, just as in the natural world, 
 there appear to be spaces, consequently 
 also distances, but that these are appear- 
 ances according to spiritual affinities which 
 
N. lO] COXCERXING DIVINE LOVE 11 
 
 are of love and wisdom, or of good and 
 truth. From this it is that the Lord, al- 
 though everywhere in the heavens with 
 angels, nevertheless appears high above 
 them as a sun. Furthermore, smce recep- 
 tion of love and wisdom causes affinity 
 with the Lord, those heavens in which 
 the angels are, from reception, in closer 
 affinity with Him, appear nearer to Flim 
 than those in which the affinity is more 
 remote. From this it is also that the heav- 
 ens, of y/hieh there are three, are distinct 
 from each other, likewise the societies of 
 each heaven ; and further, that the hells 
 under them are remote according to their 
 rejection of love and wisdom. The same 
 is true of men, in whom and with whom 
 the Lord is present throughout the whole 
 earth; and this solely for the reason that 
 the Lord is not in space. 
 
12 AXGELIC AVISDOM [x. H 
 
 GOD IS YKllY MAX. 
 
 11. In all the heavens there is no other 
 idea of God than that He is a ]Man. This 
 is because heaven as a whole and in part 
 is in form like a man, and because it is the 
 Divine which is with the angels that con- 
 stitutes heaven and inasmuch as thought 
 proceeds according to the form of heaven, 
 it is impossible for the angels to think of 
 God in any other way. From this it is 
 that all those in the world who are eon- 
 joined wdth heaven think of God in the 
 same way when they think interiorly in 
 themselves, that is, in their spirit. From 
 this fact that God is a ^lan, all angels and 
 nil spirits, in their complete form, are men. 
 This results from the form of heaven, 
 which is like itself in its greatest and in 
 its least parts. That -heaven as a whole 
 and in part is in fonn like a man may be 
 seen in the work on Heaven and Hell (n. 
 59-87) ; and that thoughts proceed accord- 
 ing to the form of heaven (n. 203, 204). 
 It is known from Genesis (i. 26, 27), that 
 men Avere created after the image and like- 
 
N. ll] COXCEKNIXG DIVINE LOVE 13 
 
 ness of God. God also appeared as a man 
 to Abraham and to others. The ancients, 
 from the wise even to the simple, thought 
 of God no otherwise than as being a Man ; 
 and when at length they began to worship 
 a plurality of gods, as at Athens and Eome. 
 they worshiped them all as men. What is 
 here said may te illustrated by the follow- 
 ing extract from a small treatise already 
 published : — - 
 
 The Gentiles, especially tlie Africans, who ac- 
 knowledge and Avorship one God, the Creator of 
 the universe, have concerning God the idea that 
 He is a Man, and declare that no one can have 
 any other idea of God. When they learn that 
 there are many who cherish an idea of God as 
 something cloudlike in the midst of things, they 
 ask where such persons are ; and on being told 
 that they are among Christians, they declare it to 
 be impossible. They are informed, however, that 
 this idea arises from the fact that God in the 
 Word is called "a Spirit," and of a spirit they 
 have no other idea than of a bit of cloud, not 
 knowing that every spirit and every angel is a 
 man. An examination, nevertheless, was made, 
 whether the spiritual idea of such persons was 
 like their natural idea, and it was found not to be 
 so with those who acknowledge the Lord inte- 
 riorly as God of heaven and earth. I heard a cer- 
 
14 angp:ltc wisdom [n. h 
 
 tain elder from the Christians say that no one 
 can have an idea of a Human Divine ; and I saw 
 him taken about to various Gentile nations, and 
 successively to such as were more and more 
 interior, and from them to their heavens, and 
 finally to the Christian heaven ; and everywhere 
 their interior perception coTicerning God was 
 communicated to him, and he observed that they 
 had no .other idea of God than that He is a Man, 
 which is the same as the idea of a Human Divine 
 {L. J. n. 74). 
 
 12. The comiiion people in Christendom 
 have an idea that God is* a ]\Ian, because 
 God in the Athanasian doctrine of the 
 Trinity is called a "l^erson." But those 
 who are more learned than the common 
 people pronounce God to be invisible ; and 
 this for the reason that they cannot com- 
 prehend how God, as a Man, could have 
 created heaven and earth, and then fill the 
 universe with His presence, and many 
 things besides, which cannot enter the 
 understanding so long as the truth that 
 the Divine is not in space is ignored. 
 Those, however, who go to the Lord alone 
 think of a Human Divine, thus of God as 
 a Man 
 
N. 13] CONCERNIXG DIVINE LOVE 15 
 
 13. How important it is to have a cor- 
 rect idea of God can be known from the 
 truth that the idea of God constitutes the 
 inmost of thought with all who have relig- 
 ion, for all things of religion and all things 
 of worship look to God. And since God, 
 universally and in particular, is in all 
 things of religion and of worship, without 
 a proper idea of God no communication 
 with the heavens is possible. From this it 
 is that in the spiritual world every nation 
 has its place allotted in accordance with 
 its idea of God as a Man ; for in this idea, 
 and in no other, is the idea of the Lord. 
 That man's state of life after death is 
 according to the idea of God in which he 
 has become confirmed, is manifest from the 
 opposite of this, namely, that the denial of 
 God, and, in the Christian world, the 
 denial of the Divinity of the Lord, consti- 
 tutes helL 
 
IG ANGELIC WISDOM [n. 14 
 
 IN GOD-MAN ESSE AND EXISTEKE * ARE 
 ONE DISTINCTLY.! 
 
 14. Where there is Esse (being) there is 
 Existere (taking form) ; one is not possible 
 apart from the other. For Esse is by means 
 of Existere, and xiot apart from it. This 
 the rational mind comprehends when it 
 thinks whether there can possibly be any 
 Esse (being) which does not Exist (take 
 form), and whether there can possibly be 
 Existere except from Esse. And since one is 
 possible with the other, and not apart from 
 the other, it follows that they are one, but 
 one distinctly. They are one distinctly like 
 Love and Wisdom ; in fact, love is Esse, and 
 wisdom is Existere ; for there can be no love 
 except in wisdom, nor can there be any wis- 
 dom except from love; consequently when 
 love is in wisdom, then it exists. 
 
 * To he and to exist. Swedenborg seems to use this 
 word " exist" nearly in the (ilassieal sense of springing 
 or standing forth, hecoming manifest, taking form. The 
 distinction between esse and existere is essentially the 
 same as between substance and form. 
 
 t For the meaning of this phrase. " distincte unum" 
 see below in this paragraph, also n. 17, 22, 34, 223, and IHv. 
 Prov., n. 4, 
 
N. 14] COXCERXING DIVIXE LOVE 17 
 
 These two are one in such a way that they 
 may be distinguished in thought but not 
 in operation, and because they may be dis- 
 tinguished in thought though not in oper- 
 ation, it is said that they are one dis- 
 tinctly.* JEsse and Exlstere in God-^Ian 
 are also one distinctly like soul and body. 
 There can be no soul apart from its body, 
 nor body apart from its soul. The Divine 
 soul of God-]\Ian is what is meant by 
 Divine Esse, and the Divine Body is what 
 is meant by Divine Exlstere. That a soul 
 can exist a^^art from a body, and can think 
 and be wise, is an error springing from 
 fallacies ; for every man's soul is in a spir- 
 itual body after it has cast off the material 
 coverings which it carried about in the 
 world. 
 
 15. Esse is not Esse unless it Exists, 
 because until then it is not in a form, and 
 if not in a form it has no quality; and 
 what has no quality is not anything. That 
 which Exists from Esse, for the reason 
 that it is from Esse, makes one with it. 
 
 * It should be noticed, that in Latin, distinctly is the 
 adverb of the verb distinguish. If translated distingiiish- 
 ahly, this would appear. 
 
 2 
 
18 AXGELTC WISDOM [n. 15 
 
 From this there is [i uniting of the two 
 into one ; and from this each is the other's 
 mutually and interchangeably, and each is 
 all in all things of the other as in itself- 
 
 16. From this it can be seen that God 
 is a Man, and consequently He is God- 
 Existing; not existing from Himself but 
 in Himself. He who has existence in Him- 
 self is God from whom all thinsrs are. 
 
 IN GOD-MAX IXFIXITE THIXGS ARE OXE 
 DISTIXCTLV. 
 
 17. That God is infinite is well known, 
 for He is called the Infinite; and He is 
 called the Infinite because He is infinite. 
 He is infinite not from this alone, tliat He 
 is very ^sse and Existere in itself, but 
 because in Him there are infinite things. 
 An infinite without infinite things in it, 
 is infinite in name only. The infinite 
 things in Him cannot be called infinitely 
 many, nor infinitely all, because of the 
 natural idea of many and of all ; for the 
 
X. 17] COXCERXIXG DIYIXE LOVE 19 
 
 naturai idea of iiilinitely many is limited, 
 and the natural idea of infinitely all, 
 though not limited, is derived from lim- 
 ited things in the universe. Therefore, 
 man, because his ideas are natural, is un- 
 able by any refinement or approximation, 
 to come into a perception of the infinite 
 tilings in God ; and an angel, while he is 
 able, because he is in spiritual ideas, to rise 
 by refinement and approximation above 
 the degree of man, is still unable to attain 
 to that perception. 
 
 18. That in God there are infinite things, 
 any one may convince himself Avho be- 
 lieves that God is a Man; for, being a Man, 
 He has a body and every thing pertaining 
 to it, that is, a face, breast, abdomen, loins, 
 and feet; for without these He would not 
 be a Man. And having these^ He also has 
 eyes, ears, nose, mouth, and tongue ; also 
 the parts within man, as the heart and 
 lungs, and their dependencies, all of which, 
 taken together, make man to be a man. 
 In a created man these parts are many, 
 and regarded in their details of structure 
 are numberless ; but in God-Man they are 
 
20 ANGELIC WISDOM [x. 18 
 
 infinite, nothing whatever is lacking, and 
 from this He has infinite perfection. This 
 comparison holds between the uncreated 
 Man who is God and created man, because 
 God is a Man ; and He Himself says that 
 the nian of this world was created after 
 His image and into His likeness (^Gen. i. 
 26, 27). 
 
 19. That in God there are infinite 
 things, is still more evident to the angels 
 from the heavens in which they dwell. 
 The whole heaven, consisting of myriads 
 of myriads of angels, in its universal form 
 is like a man. So is each society of heav- 
 en, 1)6 it larger or smaller. From this, too, 
 an angel is a man, for an angel is a heav- 
 en in least form. (This is showTi in the 
 work on Heaven and Hell, n. 51-86.) 
 Heaven as a whole, in part, and in the in- 
 dividual, is in that form by virtue of the 
 Divine which angels receive; for in the 
 measure in which an angel receives from 
 the Divine is he in complete form a man. 
 From this it is that angels are said to be 
 in God, and God in them ; also, that God is 
 their all. How many things there are in 
 
N. 19] COXCERNIXG DIVIXE LOVE 21 
 
 heaven cannot be told ; and because the Di- 
 vine is what makes heaven, and conse- 
 quentty these unspeakably many things 
 are from the Divine, it is clearly evident 
 that there are infinite things in Very Man, 
 who is God. 
 
 20. From the created universe a like 
 conclusion may be drawn when it is re- 
 garded from uses and their correspond- 
 ences. But before this can be understood 
 some preliminary illustrations must be 
 given. 
 
 21. Because in God-Man there are infi- 
 finite things which appear in heaven, in 
 angel, and in man, as in a mirror; and be- 
 cause God-Man is not in space (as was 
 shown above, n. 7-10), it can, to some ex- 
 tent, be seen and comprehended how God 
 can be Omnipresent, Omniscient, and All- 
 providing; and how, as Man, He could cre- 
 ate all things, and as Man can hold the 
 things created by Himself in their order 
 to eternity. 
 
 22. That in God-Man infinite things are 
 one distinctly, can also be seen, as in a 
 mirror, from man. In man there are many 
 
22 ANGELIC WISDOM [n. 22 
 
 and numberless things, as said above; but 
 still man feels them all as one. From sen- 
 sation he knows nothing of his brains, of 
 his heart and lungs, of his liver, spleen, 
 and pancreas ; or of the numberless things 
 in his e3^es, ears, tongue, stomach, genera- 
 tive organs, and the remaining parts ; and 
 because from sensation he has no knowl- 
 edge of these things, he is to himself as a 
 one. The reason is that all these are in 
 such a form that not one can be lacking; 
 for it is a form recipient of life from God- 
 Man (as was shown above, n. 4-6). From 
 the order and connection of all things 
 in such a form there comes the feeling, 
 and from that the idea, as if they were 
 not many and nmnberless, but were one. 
 From this it may be concluded that the 
 many and numberless things which make 
 in man a seeming one, a Very Man who is 
 God, are one distinctly, 3^ea, most dis- 
 tinctly. 
 
N. 23] COXCEKNIXG DIVINE LOVE 23 
 
 THERE IS OXE GOD-MAX, FROM WHOM ALL 
 THIXGS COME. 
 
 23. All things of human wisdom unite, 
 and as it were center in this, that there is 
 one God, the Creator of the universe : con- 
 sequently a man who has reason, from the 
 general nature of his understanding, does 
 not and cannot think otherwise. Say to 
 any man of sound reason that there are 
 two Creators of the universe, and you will 
 be sensible of his repugnance, and this, 
 perhaps, from the mere sound of the phrase 
 in his ear ; from which it appears that all 
 things of human reason unite and center 
 in this, that God is one. There are two 
 reasons for this. First, the very capacity 
 to think rationally, viewed in itself, is not 
 man's, but is God's in man ; upon this ca- 
 pacity human reason in its general nature 
 depends, and this general nature of reason 
 causes man to see as from himself that God 
 is one. Secondh/, by means of that capac- 
 ity man either is in the light of heaven, 
 or he derives the generals of his thought 
 
24 AXGKLIC ^VISDOM [x. 23 
 
 therefrom ; and it is a Tuiivei'sal of the 
 light of heaven that God is one. It is 
 otherwise wlien man bj' that capacity has 
 X)erverted the lower parts of his under- 
 standing; such a man indeed is endowed 
 with that capacity, but by the twist given 
 to these lower parts, he turns it contrari- 
 wise, and thereby his reason becomes un- 
 sound. 
 
 24. Every man, even if unconsciously, 
 thinks of a body of men as of one man; 
 therefore he instantly perceives what is 
 meant when it is said that a king is the 
 head, and the subjects are the body, also 
 that this or that person has such a place 
 in the general bod}', that is, in the king- 
 dom. As it is with the body politic, so is 
 it with the body spiritual. The bod}' spii^ 
 itual is the church ; its head is God-Man ; 
 and from this it is plain how the church 
 thus viewed as a man would appear if in- 
 stead of one God, the Creator and Sustain- 
 er of the universe, several were thought of/ 
 The church thus viewed would appear as 
 one body with several heads ; thus not as a 
 man, but as a monster. If it be said that 
 
IT. 24]- CONCERNING DIVINE LOVE 25 
 
 these heads have one essence, and that 
 thus together they make one head, the only 
 conception possible is either that of one 
 head with several faces or of several heads 
 with one face ; thus making the church, 
 viewed as a whole, appear deformed. But 
 in truth, the one God is the head, and the 
 church is the body, which acts under the 
 command of the head, and not from itself ; 
 as is also the case in man ; and from this 
 it is that there can be only one king in a 
 kingdom, for several kings would rend it 
 asunder, but one is able to preserve its 
 ujiity. 
 
 25. So would it be with the church scat- 
 tered throughout the whole globe, which is 
 called a communion, because it is as one 
 body under one head. It is known that the 
 head rules the bod}^ under it at will; for 
 understanding and will have their seat in 
 the head ; and in conformity to the under- 
 standing and will the body is directed, even 
 to the extent that the body is nothing but 
 obedience. As the body can do nothing 
 except from the understanding and will in 
 the head, so the man of the church can do 
 
26 ANGELIC WISDOM [n. 25 
 
 nothing except from God. The body seems 
 to act of itself, as if the hands and feet 
 in acting are moved of themselves ; or the 
 mouth and tongue in speaking vibrate of 
 themselves, when, in fact, they do not in 
 the slightest degree act of themselves, but 
 only from an affection of the will and the 
 consequent thought of the understanding 
 in the head. Suppose, now, one body to 
 have several heads and each head to be free 
 to act from its own understanding and its 
 own will, could such a body continue to 
 exist ? For among several heads singleness 
 of purj)ose, such as results from one head 
 would be impossible. As in the church, so 
 in the heavens ; heaven consists of myriads 
 of myriads of angels, and unless these all 
 and each looked to one God, they would fall 
 away from one another and heaven would 
 be broken up. Consequently, if an angel of 
 heaven but thinks of a plurality of gods 
 he is at once separated; for he is cast out 
 into the outmost boundary of the heavens, 
 and sinks downward. 
 
 26. Because the whole heaven and all 
 things of heaven have relation to one God, 
 
N. 26] C0NCERN1^'G DIVINE LOVE 27 
 
 angelic speech is such that by a certain 
 unison flowing from the unison of heaven 
 it closes in a single cadence — a proof that 
 it is impossible for the angels to think 
 otherwise than of one God; for sj)eech is 
 from thought. 
 
 27. Who that has sound reason can help 
 seeing that the Divine is not divisible ? 
 also that a plurality of Infinites, of Uncre- 
 ates, of Omnipotents, and of Gods, is im- 
 possible ? Suppose one destitute of reason 
 ^ere to declare that a plurality of Infinites, 
 of XJncreates, of Omnipotents, and of Gods 
 is possible, if only they have one identical 
 essence, and this would make of them one 
 Infinite, Uncreate, Omnipotent, and God, 
 would not the one identical essence be one 
 identity? And one identity is not possi- 
 ble to several. If it should be said that 
 one is from the other, the one who is from 
 the other is not God in Himself ; neverthe- 
 less, God in Himself is the God from whom 
 all things are (see above, n. 16). 
 
28 ANGELIC WISDOM [n. 28 
 
 THE DIVINE ESSENCE ITSELF IS LOVE AND 
 WISDOM. 
 
 28. Sum up all things you know and 
 submit them to careful inspection, and in 
 some elevation of spirit search for the uni- 
 versal of all things, and jou cannot con- 
 clude otherwise than that it is Love and 
 Wisdom. For these are the two essentials 
 of all things of man's life; everj'thing of 
 that life, civil, moral, and spiritual, hinges 
 upon these two, and apart from these two 
 is nothmg. It is the same with all things 
 of the life of the composite Man, which is, 
 as was said above, a society, larger or 
 smaller, a kingdom, an empire, a church, 
 and also the angelic heaven. ♦ Take away 
 love and wisdom from these, and consider 
 whether they be anything, and you will 
 find that aj^art from love and wisdom as 
 their origin they are nothing. 
 
 29. Love together with wisdom in its 
 very essence is in God. This no one can 
 deny ; for God lov^es every one from love 
 in Himself, and leads every one from wis- 
 
N. 29] CONCERNING DIVINE LOVE 29 
 
 dom in Himself. The created universe, 
 too, viewed in relation to its order, is so 
 full of wisdom coming forth from love 
 that all things in the aggregate may be 
 said to be wisdom itself. For things limit- 
 less are in such order, successively- and 
 simultaneously, that taken together they 
 make a one. It is from this, and this 
 alone, that they can be held together and 
 continually preserved. 
 
 30. It is because the Divine Essence 
 itself is Love and Wisdom that man has 
 two capacities for life ; from one of these 
 he has understanding, from the other will. 
 The capacity from which he has under- 
 standing derives everything it has from 
 the influx of wisdom from God, and the 
 capacity from which he has wdll derives 
 everything it has from the influx of love 
 from God. Man's not being truly wdse and 
 not loving rightly does not take away 
 these capacities, but merely closes them 
 up ; and so long as they are closed up, al- 
 though the understanding is still called un- 
 derstanding and the will is called will, 
 they are not such in essence. If these two 
 
30 ANGELIC WISDOM [n. 30 
 
 capacities, therefore, were to be taken 
 away, all that is hiunaii would perish ; for 
 the human is to think and to speak from 
 thought, and to will and to act from will, 
 l^rom this it is clear that the Divine has 
 its seat in man in these two capacities, the 
 ca})acity to be wise and the capacity to 
 love (that is, that one may be wise and 
 may love). That in man there is a possi- 
 bility of loving [and of being wise], even 
 when he is not wise as he might be and 
 does not love as he might, has been made 
 known to me from much experience, and 
 will be abundantly shown elsewhere. 
 
 31. It is because the Divine Essence 
 itself is Love and A\'isdom, that all things 
 in the universe have relation to good and 
 truth; for everything that proceeds from 
 love is called good, and everything that 
 proceeds from wisdom is called truth. But 
 of this more hereafter. 
 
 32. It is because the Divine Essence 
 itself is Love and Wisdom, that the uni- 
 verse and all things in it, alive and not 
 alive, have unceasing existence from heat 
 and light ; for heat corresponds to love, and 
 
N. 32] COXCEKXIXG DIVINE LOVE 31 
 
 light corresponds to wisdom; and there- 
 fore spiritual heat is love and spiritual 
 light is wisdom. But of this, also, more 
 hereafter. 
 
 33. From Divine Love and from Divine 
 Wisdom, which make the very Essence that 
 is God, all affections and thoughts with 
 man have their rise — alfections from Di- 
 vine Love, and thoughts from Divine AVis- 
 dom ; and each and all things of man are 
 iiothing but affection and thought ; these 
 two are like fountains of all things of man's 
 life. All the enjoyments and pleasant- 
 nesses of his life are from these — enjoy- 
 ments from the affection of his love, and 
 pleasantnesses from the thoug^ht therefrom. 
 Xow since man was created to he a recipi- 
 ent, and is a recipient in the degree in 
 which he loves God and from love to God 
 is wise, in other words, in the degree in 
 which he is affected by those things which 
 are from God and thinks from that alfec- 
 tion, it follows that the Divine Essence, 
 which is the Creator, is Divine Love and 
 Divine Wisdom. 
 
32 ANGELIC WISDOM [n. 34 
 
 PIVINE LOVE IS OF DIVINE WISDOM, AND 
 DIVINE WISDOM IS OF DIVINE LOVE. 
 
 34. In God-Man Divine Esse (being) and 
 Divine ^xistere (taking form) are one dis- 
 tinctly (as may be seen above, n. 14-16). 
 And because Divine Esse is Divine Love, 
 and Divine E:ristere is Divine ^^'isdom, 
 these are likewise one distinctly. They are 
 said to be one distinctly, because love and 
 wisdom are two distinct things, yet~"so 
 united that love is of wisdom, and wisdom 
 is of love, for in wisdom love is, and in love 
 wisdom EXISTS ; and since wisdom derives 
 its Existere from love (as was said above, n. 
 15), therefore Divine Wisdom also is Esse. 
 From this it follows that love and wisdom 
 taken together are the Divine Esse, but 
 taken distinctly love is called Divine Esse, 
 and wisdom Divine Existere. Such is the 
 angelic idea of Divine Love and of Divine 
 "Wisdom. 
 
 35. Since there is such a union of love 
 and wisdom and of wisdom and love in 
 God-Man, there is one Divine Essence. 
 For the Divine Essence is Divine Love be- 
 
N. So] COXCEEXIXG PIYINE LOVE 33 
 
 cause it is of Div iiie AMsdom and is Divine 
 Wisdom, because it is of Divine Love. And 
 since there is sucli a union of these, the Di- 
 vine Life also is one. Life is the Divine 
 Essence. Divine Love and Divine Wisdom 
 are a one because the union is reciprocal, 
 and reciprocal union causes oneness. Of 
 reciprocal union, however, more will be s^id 
 elsewhere. 
 
 36. There is also a union of love and 
 wisdom in every Divine work; from which 
 it has perpetuity, yea, its everlasting dura- 
 tion. If there were more of Divine Love 
 than of Divine Wisdom, or more of Divine 
 AVisdom than of Divine Love, in any cre- 
 ated work, it could have continued exist- 
 ence onty in the measure in which the 
 two were equally in it, anything in excess 
 passing off. 
 
 37. The Divine Providence in the re- 
 forming, regenerating, and saving of men, 
 partakes equally of Divine Love and of Di- 
 vine Wisdom. From more of Divine Love 
 than of Divine Wisdom, or from more of 
 Divine AVisdom than of Divine Love, man 
 cannot be reformed, regenerated and saved. 
 
 3 
 
34 ANGELIC WISDOM [x. 37 
 
 Divine Love wills to save all, but it can 
 save only by means of Divine Wisdom; to 
 Divine Wisdom belong all the laws through 
 which salvation is effected ; and these laws 
 Love cannot transcend, because Divine Love 
 and Divine Vv'isdom are one and act in 
 unison. 
 
 38. In the \Vord, Divine Love and Di- 
 vine AMsdom are meant by ''righteous- 
 ness" and "judgment/"' Divine Love by 
 *' righteousness," and Divine Wisdom by 
 "judgment;" for this reason "righteoas- 
 ness" and "judgment" are predicated in 
 the Word of God ; as in David : — 
 
 "Righteousness and judgment are the support 
 of Thy Throne (Ps. Ixxxix. 14). 
 
 Jehovah shall brmg forth righteonpnesp as the 
 light, and judgment as the noonday (Fs. xxxvii. 0). 
 
 In Rosea : — 
 
 I will betroth thee unto Me for ever, in right- 
 eousness, and in judgment (ii. 10). 
 
 In Je re m la li : — 
 
 I will raise unto David a righteous Branch, 
 who shall reign as King and shall execute judg- 
 ment and righteousness in the earth (xxiii. 5). 
 
N. 38] CONCERNING DIVINE LOVE 35 
 
 In Isaiah : — 
 
 He shall sit upon the throne of David, and upon 
 his kingdom, to establish it in judgment and in 
 righteousness (ix. 7). 
 
 Jehovah shall be exalted, because He hath filled 
 the earth with judgment and righteousness (xxxiiL 
 5). 
 
 In David: — • 
 
 When I shall have learned the judgments of 
 Thy righteousness. Seven times a day do I praise 
 Thee, because of the judgments of Thy righteous- 
 ness (Ps. cxix. 7, 164). 
 
 The same is meant by " life-' and " light'' 
 
 in John : — • 
 
 In Him was, life, and the life was the light of 
 men (i. 4). 
 
 By "life" in this passage is meant the 
 Lord's Divine Love, and by "light" His 
 Divine Wisdom. The same also is meant 
 by " life" and " spirit" in John : — ■ 
 
 Jesus said, The words which I speak unto you, 
 they are spirit, and they are life (vi. 63). 
 
 39. In man love and wisdom appear as 
 t^vo separate things, yet in themselves they 
 are one distinctly, because wath man wis- 
 dom is such as the love is, and love is such 
 
36 ANGELIC WISDOM [n. 39 
 
 as the wisdom is. The wisdom that does 
 not, mj^ke -one with its love apj)ears to be 
 wisdom, but it is not; and the love that 
 does not make one with its wisdom appears 
 tol5e the love of wisdom, but it is not ; for 
 the one must derive its essence and its life 
 reciprocally from the other. AMth man love 
 and wisdom appear as two separate things, 
 because with him the ca^iacity for under- 
 standing may be elevated into the light of 
 heaven, but not the capacity for loving, 
 except so far as he acts according to his 
 understanding. Any apparent wisdom 
 therefore, which does not make one with 
 the love of wisdom, sinks back into the 
 love which does make one with it ; and this 
 may be a love of unwisdom, yea, of insan- 
 ity. Thus a man may know from ^nsdom 
 that he ought to do this or that, and yet 
 he does not do it, because he does not love 
 it. But so far as a man does from love 
 what wisdom teaches, he is an image of 
 God. 
 
N. 40] COXCERXIXG DIVINE LOVE 37 
 
 DIVIXE LOVE AXD DIVIXE WISDOM ARE 
 SUBSTAXCE AXD ARE FORM. 
 
 40. The idea of men in general about love 
 and about wisdom is that they are like some- 
 thing hovering and floating in thin air or 
 ether or like Avhat exhales from something 
 of this kind. Scarcely any one believes that 
 they are really and actually substance and 
 form. Even those who recognize that the}^ 
 are substance and form still think of the 
 love and the wisdom as outside the sub- 
 ject and as issuing from it. Tor they call 
 substance and form that which they think 
 of as outside the subject and as issuing 
 from it, even though it be something hov- 
 ering and floating ; not knowing that love 
 and wisdom are the subject itself, and that 
 what is perceived outside of it and as hov- 
 ering and floating is nothing but an ap- 
 pearance of the state of the subject in it- 
 self. There are several reasons why this 
 has not hitherto been seen, one of which 
 is, that appearances are the first things 
 out of which the human mind forms its 
 
38 ANGELIC WISDOM [x. 40 
 
 understanding, and these appearances the 
 mind can shake off only by the exploration 
 of the cause ; and if the cause lies deeply 
 hidden, the mind can explore it onh' by 
 keeping the understanding for a long time 
 in spiritual light ; and this it cannot do by 
 reason of the natural light which continu- 
 ally withdraws it. The truth is, however, 
 that love and wisdom are the real and act- 
 tual substance and form that constitute 
 the subject itself. 
 
 41. But as this is contrary to appear- 
 ance, it may seem not to merit belief un- 
 less it be proved; and since it can be 
 proved only b}^ such things as man can 
 apprehend by his bodily senses, by these 
 it shall be proved. Man has live external 
 senses, called touch, taste, smell, hearing: 
 and sight. The subject of touch is the 
 skin by which man is enveloped, the very 
 substance and form of the skin causing it 
 to feel whatever is applied to it. The 
 sense of touch is not in the things applied, 
 but in the substance and form of the skin, 
 which are the sul)ject; the sense itself is 
 nothing but an affecting of the subject by 
 
N. 4l] COXCERNING DIVINE LOVE 39 
 
 the things applied. It is the same with 
 taste ; this sense is only an affecting of the 
 substance and form of the tongue; the 
 tongue is the subject. It is the same with 
 smell; it is well known that odor affects 
 the nostrils, and that it is in the nostrils, 
 and that the nostrils are affected by the 
 odoriferous particles touching them. It is 
 tiie same with hearing, which seems to be 
 in the place where the sound originates; 
 but the hearing. is in the ear, and is an 
 afiecting of its substance and form ; that 
 the hearing is at a distance from the ear is 
 an appearance. It is the same with sight. 
 When a man sees objects at a distance, the 
 seeing appears to be there ; yet the seeing 
 is in the eye, which is the subject, and is 
 likewise an affecting of the subject. Dis- 
 tance is solely from the judgment conclud- 
 ing about space from things intermediate, 
 or from the diminution and consequent in- 
 distinctness of the object, an image of 
 which is produced interiorly in the eye ac- 
 cording to the angle of incidence. From 
 this it is evident that sight does not go 
 out from the eye to the object, but that 
 
40 AXGELIC WISDrTM [x. 41 
 
 the image of the object enters the eye and 
 affects its substance and form. Thus it is 
 just the same with sight as with hearin,ir; 
 hearing does not go out from the ear to 
 catch the sound, but the sound enters the 
 ear and affects it. From all this it can be 
 seen that the affecting of the substance 
 and form which causes sense is not a some- 
 thing separate from the subject, but only 
 causes a change in it, the subject remain- 
 ing the subject then as before and after- 
 wards. From this it follows that seeing, 
 hearing, smell, taste, and touch, are not a 
 something volatile flowing from their or- 
 gans, but are the organs themselves, con- 
 sidered in their substance and form, and 
 that when the organs are affected sense is 
 produced. 
 
 42. It is the same with love and wis- 
 dom, with this difference only, that the 
 substances and forms which are love and 
 wisdom are not obvious to the eyes as the 
 organs of the external senses are. Xever- 
 theless, no one can deny that those things 
 of wisdom and love, which are called 
 thoughts, perceptions and affections, are 
 
iSr. 42] COXCEENING DIVIDE LOVE 41 
 
 substances and forms, and not entities 
 flying and flowing out of nothing, or 
 abstracted from real and actual substance 
 and form, which are subjects. For in the 
 brain are substances and forms innumer- 
 able, in which every interior sense which 
 pertains to the miderstanding and will has 
 its seat. The affections, perceptions and 
 thoughts there are not exhalations from 
 these substances, but are all actually and 
 really subjects emitting nothmg from 
 themselves, but merely undergoing changes 
 according to whatever flows against and 
 affects them. This may be seen from what 
 has been said above about the external 
 senses. Of what thus flows against and 
 affects more will be said below. 
 
 43. Prom all this it may now first be 
 seen that Divine Love and Divine AYis- 
 dom in themselves are substance and 
 form ; for they are very Esse and Existere ; 
 and unless they were such Esse and Exist- 
 ere as they are substance and form, they 
 would be a mere thing of reasoning, which 
 in itself is nothing. 
 
42 ANGELIC WISDOM [n. 44 
 
 DIVINE LOVE AND DIVINE WISDOM ARE 
 SUBSTANCE AND FORM IN ITSELF, THUS 
 THE VERY AND THE ONLY. 
 
 44. That Divine Love and Divine Wis- 
 dom are substance and form has been proved 
 just above; and that Divine Esse (being) 
 and Existere (taking form) are Esse and Ex- 
 istere in itself, has also been said above. It 
 cannot be said to be Esse and Existere from 
 itself, because this involves a beginning, 
 and a beginning from something within in 
 which would be Esse and Existere in itself. 
 But very Esse and Existere in itself is from 
 eternity. Very Esse and Existere in itself 
 is also uncreated, and everything created 
 must needs be from an Uncreate. What is 
 created is also finite, and the finite can 
 exist only from the Infinite. 
 
 45. He who by exercise of thought is 
 able to grasp the idea of and to compre- 
 hend, Esse and Existere in itself, can cer 
 tainly perceive and comprehend that it is 
 the Very and the Onl}^ That is called the 
 Very which alone is ; and that is called the 
 
N. 4o] COXCERNIXG DIVINE LOVE 43 
 
 Only from which every thing else pro- 
 ceeds. Xow because the Very and the 
 Only is substance and form, it follows 
 that it is the very and only substance and 
 form. Because this very substance and 
 form is Divine Love and Divine Wisdom, 
 it follows that it is the very and only 
 Love, and the very and only Wisdom; 
 consequently, that it is the very and only 
 Essence, as well as the very and only 
 Life : for Life is Love and Wisdom. 
 
 46. Prom all this it can be seen how 
 sensually (that is, how much from the 
 bodily senses and their blindness in spirit- 
 ual matters) do those think who maintain 
 that Xature is from herself. They think 
 from 'the eye, and are not able to think 
 from the understanding. Thought from 
 the eye closes the understanding, but 
 thought from the understanding opens the 
 eye. Such persons cannot think at all of 
 Esse and Existere in itself, and that it is 
 Eternal, L^ncreate, and Infinite; neither 
 can they think at all of life, except as a 
 something fleeting and vanishing into 
 nothingness ; nor can they think otherwise 
 
44 ANGELIC WISDOM [x. 46 
 
 of Love and Wisdom, nor at all that from 
 these are all things of nature. Xeither can 
 it be seen that from these are all things 
 of nature, unless nature is regarded, not 
 from some of its forms, which are merely 
 objects of sight, but from Uses in their 
 succession and order. For uses are from 
 life alone, and their succession and order 
 are from wisdom and love alone; while 
 forms are only containants of uses. Con- 
 sequently, if forms alone are regarded, 
 nothing of life, still less anything of love 
 and wisdom, thus nothing of God, can be 
 seen in nature. 
 
 DIVINE LOVE AND DIVINE WISDOM MUST 
 NECESSARILY HAVE BEING (esse) AND 
 
 HAVE FORM (exlstere) in others cre- 
 ated BY ITSELF. 
 
 47. It is the essential of love not to 
 love self, but to love others, and to be con- 
 joined with others by love. It is the essen- 
 tial of love, moreover, to be loved by 
 others, for thus conjunctioii is effecte^> 
 
X. 47] COXCEKNIXG DIVINE LOVE 45 
 
 The essence of all love consists in con- 
 junction; this, in fact, is its life, which is 
 called enjoyment, pleasantness, delight, 
 sweetness, bliss, happiness and felicity. 
 Love consists in this, that its own should 
 be another's; to feel the joy of another as 
 joy in oneself, that is loving. But to feel 
 one's own joy in another and not the 
 other's 303- in oneself is not loving; for this 
 is lovmg self, Y\'hile the former is loving 
 the neighbor. These two kinds of love 
 are diametrically opposed to each other. 
 Either, it is true, conjoins; and to love 
 one's own, that is, oneself, in anotl^er does 
 not seem to divide; but it does so effec- 
 tually divide that so far as any one has 
 loved another in this manner, so far he 
 afterwards hates him. For such con j mic- 
 tion is by its own action gradually 
 loosened, and then, in like measure, love is 
 turned to hate. 
 
 48. Who that is capable of discerning 
 the essential character of love cannot see 
 this ? For what is it to love self alone, 
 instead of loving some one outside of self 
 by whom one may be loved in return? Is 
 
46 ANGELIC WISDOM [jS. 48 
 
 not this separation rather than conjunc- 
 tion ? Conjunction of love is by reciproca- 
 tion ; and there can be no reciprocation in 
 self alone. If there is thought to be, it is 
 from an imagined reciprocation in others. 
 From this it is clear that Divine Love must 
 necessarily have being (esse) and have form 
 (existere) in others whom it may love, and 
 by whom it may be loved. For as there is 
 such a need in all love, it must be to the full- 
 est extent, that is, infinitely in Love Itself. 
 49. With respect to God; it is impos 
 sible for Him to love others and to be 
 loved reciprocally by others in whom there 
 is anything of infinity, that is, anything 
 of the essence and life of love in itself, 
 or anything of the Divine. For if there 
 were beings having in them anything of 
 infinity, that is, of the essence and life of 
 love in itself, that is, of the Divine, it 
 would not be God loved by others, but God 
 loving Himself; since the Infinite, that is, 
 the Divine, is one only, and if this were in 
 others. Itself would be in them, and would 
 be the love of self Itself; and of that love 
 not the least trace can possibly be in God, 
 
N. 49] CONCERNING DIVINE LOVE 47 
 
 since it is wholly opposed to the Divine 
 Essence. Consequently, for this relation 
 to be possible there must be others in 
 whom there is nothing of the Divine in 
 itself. That it is possible in beings created 
 from the Divine will be seen below. But 
 that it may be possible, there must be 
 Inhnite Wisdom making one Avith Infinite 
 Love; that is, there must be the Divine 
 Love of Divine Wisdom, and the Divine 
 Wisdom of Divine Love (concerning Avhich 
 see above, n. 34-39). 
 
 50. Upon a perception and knowledge 
 of this mystery depend a perception and 
 knowledge of all things of existence, that 
 is, creation ; also of all things of continued 
 existence, that is, preservation by God ; in 
 other words, of all the works of God in the 
 created universe; of which the following 
 pages treat. 
 
 51. But do not, I entreat you, confuse 
 3' our ideas with tmie and with space, for 
 so far as time and space enter into your 
 ideas when you read what follows, you will 
 not understand it; for the Divine is not 
 in time and space. This will be seen 
 
48 ANGELIC WISDOM [n. 51 
 
 clearly in the progress of this work, and 
 in particular from what is said of eternity, 
 intinity, and omnipresence. 
 
 ALL THINGS IN THE UNIVERSE WERE 
 CREATED FROM THE DIVINE LOVE AND 
 THE DIVINE WISDOM OF GOD-MAN. 
 
 52. So full of Divine Love and Divine 
 Wisdom is the universe in greatest and 
 least, and in first and last things, that it 
 may be said to be Divine Love and Divine 
 ^Yisdom in an image. That this is so is 
 clearly evident from the correspondence of 
 all things of the universe with all things 
 of man. There is such correspondence of 
 each and every thing that takes form in 
 the created universe with each and every 
 thing of man, that man may be said to 
 be a sort of iiniverse. There is a corre- 
 spondence of his affections, and thence of 
 his thoughts, with all things of the animal 
 kingdom; of his will, and thence of his 
 understanding, with all things of the vege- 
 
N. 62] CONCERXIXG DIVINE LOVE 49 
 
 table kingdom ; and of his outmost life 
 with all things of the mineral kingdom. 
 That there is such a correspondence is not 
 apparent to any one in the natural world, 
 but it is apparent to every one who gives 
 heed to it in the spiritual world. In that 
 world there are all things that take form 
 in the natural world in its three king- 
 doms, and they are correspondences of 
 affections and thoughts, that is, of affec- 
 tions from the will and of thoughts from 
 the understanding, also of the outmost 
 things of the life, of those who are in that 
 world, around whom all these things are 
 visible, presenting an appearance like that 
 of the created universe, with the differ- 
 ence that it is in lesser form. From this 
 it is very evident to angels, that the cre- 
 ated universe is an image representative 
 of God-Man, and that it is His Love and 
 Wisdom which are presented, in an image, 
 in the universe. Not that the created 
 universe is God-Man, but that it is from 
 Him ; for nothing whatever in the created 
 universe is substance and form in itself, 
 or life in itself, or love and wisdoin in 
 
 4 
 
50 ANOELIC WISDOM [n. 52 
 
 itself, yea, neither is man a man in him- 
 self, but all is from God, who is Man, 
 Wisdom and Love, also Form and Sub- 
 stance, in itself. That which has Being- 
 in-itself, is uncreate and infinite ; but what- 
 ever is from Very Being, since it contains 
 in it nothing of Being-in-itself, is created 
 and finite, and this exhibits an image of 
 Him from whom it has being and has 
 form. 
 
 53. Of things created and finite esse (be- 
 ing) and exisfere (taking form) can be predi- 
 cated, likewise substance and form, also 
 life, and even love and wisdom ; but these 
 are all created and finite. This can be said 
 of things created and finite, not because 
 they possess anything Divine, but because 
 they are in the Divine, and the Divine is in 
 them. For everything that has been cre- 
 ated is, in itself, inanimate and dead, but 
 all things are animated and made alive 
 by this, that the Divine is in them, and 
 that they are in the Divine. 
 
 54. The Divine is not in one subject 
 differently from what it is in another, but 
 one created subject differs from another; 
 
N. 54] CONCERNING DIVINE LOVE 51 
 
 for uo two things can be precisely alike, 
 consequently each thing is a different con- 
 tainant. On this account, the Divine as 
 imaged forth presents a variety of appear- 
 ances. Its presence in opposites will be 
 discussed hereafter. 
 
 ALL THINGS IN THE CREATED UNIVERSE 
 ARE RECIPIENTS OF THE DIVINE LOVE 
 AND THE DIVINE WISDOM OF GOD-MAN. 
 
 55. It is well known that each and all 
 things of the universe were created by 
 God ; hence the universe, with each and 
 every thing pertaining to it, is called in 
 the Word the work of the hands of Je- 
 hovah. There are those who maintain that 
 the world, with everything it includes, 
 was created out of nothing, and of that 
 nothing an idea of absolute nothingness 
 is entertained. From absolute nothing- 
 ness, however, nothing is or can be made. 
 This is an established truth. The uni- 
 verse, therefore, which is God's image, and 
 
62 AXGELIC WISDOM [n. 55 
 
 consequently full of God, could be created 
 only in God from God; for God is Fsse 
 itself, and from Usse must be whatever is. 
 To create what is, from nothing Avhich is 
 not, is an utter contradiction. ])ut still, 
 that which is created in God from God is 
 not continuous from Him ; for God is Fsse 
 in itself, and in created things there is 
 not any £sse in itself. If there were in 
 created things ?inj Usse in itself, this 
 would be continuous from God, and that 
 which is continuftus from God is God. 
 The angelic idea of this is, that what is 
 created in God from God, is like that in 
 man which has been derived from his life, 
 but from which the life has been with- 
 drawal, which is of such a nature as to 
 be in accord with his life, and yet it is 
 not his life. The angels confirm this by 
 many things which have existence in their 
 heaven, where they say they are in God, 
 and God is in them, and still that they 
 have, in their esse, nothing of God which 
 is God. ]\[any things whereby they prove 
 this will be presented hereafter; let this 
 serve for present information. 
 
N. 56] COXCERXIXG DIVINE LOVE 53 
 
 56. Every created thing, by virtue of 
 this origin, is such in its iiatui-e as to be a 
 recipient of God, not by continuity, but 
 by contiguity. By the latter and not the 
 former comes its capacity for conjunction. 
 For having been created in God from God, 
 it is adapted to conjunction; and because 
 it has been so created, it is an analogue, 
 and through such conjunction it is like an 
 image of God in a mirror. 
 
 57. From this it is that angels are an- 
 gels, not from themselves, but by virtue 
 of this conjunction with God-Man; and 
 this conjunction is according to the recep- 
 tion of Divine Good and Divine Truth, 
 which are God, and which seem to proceed 
 from Him, though really they are in Him. 
 This reception is according to their appli- 
 cation to themselves of the laws of order, 
 which are Divine truths, in the exercise of 
 that freedom of thinking and willing ac- 
 cording to reason, which they possess from 
 the Lord as if it were their own. By 
 this they have a reception, as if from 
 themselves, of Divine Good and of Divine 
 Truth, and by this there is a reciprocation 
 
54 ANGKLIC WISDOM [n. 57 
 
 of love ; for, as was said above, love is im- 
 possible unless it is reciprocal. The same 
 is true of men on the earth. From what 
 has been said it can now iirst be seen that 
 all things of the created universe are recipi- 
 ents of the Divine Love and the Divine 
 ^Visdom of God-Man. 
 
 58. It cannot yet be intelligibly ex- 
 plained how all other things of the uni- 
 verse which are unlike angels and men, 
 that is, the things below man in the animal 
 kingdom, and the things below these in the 
 vegetable kingdom, and the things still 
 below these in the mineral kingdom, are 
 also recipients of the Divine Love and of 
 the Divine Wisdom of God-]\Ian ; for many 
 things need to be said first about degrees 
 of life, and degrees of the recipients of 
 life. Conjunction with these things is ac- 
 cording to their uses: for no good use has 
 any other origin than through a like con- 
 junction with God, but yet different ac- 
 cording to degrees. This conjunction in 
 its descent becomes successively such that 
 nothing of freedom is left therein, because 
 nothing of reason, and therefore nothing 
 
X. 58] CONCKKXING DIVINE LOVE o5 
 
 of tlie appearance of life ; but still they 
 are recipients. Because they are recipi- 
 ents, the}- are also re-agcnts; and foras- 
 much as they are re-agents*, they are con- 
 tainants. Conjunction with uses which 
 are not good will be discussed when the 
 origin of evil has been made known. 
 
 59. From the above it can be seen that 
 the Divine is in each and every thing 
 of the created universe, and consequently 
 that the created universe is the work of 
 the hands of Jehovah, as is said in the 
 Word ; that is, the work of Divine Love 
 and Divine Wisdom, for these are meant 
 by the hands of Jehovah. But though the 
 Divine is in each and all things of the 
 created universe there is in their esse noth- 
 ing of the Divine in itself ; for the created 
 universe is not God. but is from God: and 
 since it is from God. there is in it an 
 image of Him like the image of a man in 
 a mirror, wherein indeed the man appears, 
 but still there is nothing of the man in it. 
 
 60. I heard several about me in the 
 spiritual world talking together, who said 
 that they were quite willing to acknowl- 
 
56 ANGELIC WISDOM [n. (jO 
 
 edge that the Divine is in each and every 
 thing of the universe, because they behold 
 therein the wonderful works of God, and 
 these are the more wonderful the more 
 interiorly they are examined. And yet, 
 when they were told that the Divine is 
 actually in each and every thing of the 
 universe, they were displeased ; which is a 
 proof that although they assert this they 
 do not believe it. They were therefore 
 asked whether this cannot be seen simply 
 from the mar^-elous power which is in 
 every seed, of producing its own vegetable 
 form in like order, even to new seeds ; also 
 because in every seed an idea of the infi- 
 nite and eternal is presented; since there is 
 in seeds an endeavor to multiply them- 
 selves and to fructify infinitely and eter- 
 nallv ? Is not this evident also in every 
 living creature, even the smallest ? in that 
 there are in it organs of sense, also brains, 
 a heart, lungs, and other i)arts ; with arte- 
 ries, veins, fibers, muscles, and the activities 
 proceeding therefrom ; besides the surpass- 
 ing marvels of animal nature, about which 
 whole volumes have been written. All 
 
N. 60] CONCERNING DIVINE LOVE 57 
 
 these wonderful things are from God ; but 
 the forms with which they are clothed are 
 from earthy matters, out of which come 
 plants, and in their order, men. Therefore 
 it is said of man, 
 
 That lie was created out of the ground, and 
 that he is dust of the earth, and that the breath 
 of Hves was breathed mto him {Genesis ii. 7). 
 
 From which it is plain that the Divine is 
 not man's own, but is adjoined to him. 
 
 ALL CREATED THIXGS HAVE RELATION IN 
 A KIND OF IMAGE TO MAX. 
 
 61. This can be seen from each and ail 
 things of the animal kingdom, from each 
 and all things of the vegetable kingdom, 
 and from each and all things of the min- 
 eral kingdom. 
 
 A relation to man in each and all things 
 of the animal kingdom is evident from the 
 following. Animals of every kind have 
 limbs by which they move, organs by 
 which they feel, and viscera by which 
 
58 ANGELIC WISDOM [n. 61 
 
 these are exercised; these they have in 
 common with man. They have also appe- 
 tites and affections similar to man's natu- 
 ral appetites and affections; and the}^ 
 have inborn knowledges corresponding to 
 their affections, in some of wliicli there 
 appears a resemblance to what is si)iritual, 
 which is more or less evident in beasts of 
 the earth, and birds of the air, and in bees, 
 silk-worms, ants, etc. From this it is that 
 merely natural men consider the living 
 creatures of this kingdom to be like them- 
 selves, except in the matter of speech. 
 
 A relation to man arismg oat of each 
 and all tJiings of the vegetable lingdoni is 
 evident from this : they spring forth from 
 seed, and thereafter proceed step by step 
 through their periods of growth ; they 
 have something akin to marriage, followed 
 by prolification ; their vegetative soul is 
 use, and they are forms thereof; besides 
 many other particulars which have rela- 
 tion to man. These also have been 
 described by various authors. 
 
 A 7'elation to man deducible from each and 
 every thing of the mineral kingdom is seen 
 
K. 6l] CONCERNING DIVINE LOVE 59 
 
 only in an endeavor to produce forms 
 whicli exhibit such a relation (which 
 forms, as said above, are each and all 
 things of the vegetable kingdom;, and in 
 an endeavor to perform uses thereby. For 
 when hrst a seed falls into the bosom of 
 the earth, she cherishes it, and out of her- 
 self provides it with nourishment from 
 every source, that it may shoot up and 
 present itself in a form representative of 
 man. That such an endeavor exists also 
 in its solid parts is evident from corals at 
 the bottom of the seas and from flowers 
 in mines, where they originate from min- 
 erals, also from metals. This endeavor 
 towards vegetating, and performing uses 
 thereby, is the outmost derivation from 
 the Divine in created things. 
 
 62. As there is an endeavor of the min- 
 erals of the earth towards vegetation, so 
 there is an endeavor of the plants towards 
 vivifi cation : this accounts for insects of 
 various kinds corresponding to the odors 
 emanating from plants. This does not 
 arise from the heat of this world's sun, 
 but from life operating through that heat 
 
60 ANGELIC WISDOM [n. 62 
 
 according to the state of its recipients (as 
 will be seen in what follows). 
 
 63. That there is a relation of all 
 things of the created universe to man may 
 be known from the foregoing statements, 
 yet it can be seen only obscurely; whereas 
 in the spiritual world this is seen clearly. 
 In that world, also, there are all things of 
 the three kingdoms, and in the midst of 
 them the angel; he sees them about him, 
 and also knows that they are representa- 
 tions of himself; yea, when the inmost of 
 his understanding is opened he recognizes 
 himself in them, and sees his image in 
 them, hardly otherwise than as in a mirror. 
 
 64. From these and from many other 
 concurring facts which there is not time to 
 adduce now, it may be known with cer- 
 taint}^ that God is a Man; and that the 
 created universe is an image of Him ; for 
 there is a general relation of all things to 
 Him, as well as a particular relation of all 
 things to man. 
 
N. 65] CONCERNING DIVINE LOVE 61 
 
 THE USES OF ALL CREATED THINGS ASCEND 
 BY DEGREES FROM LAST THINGS TO MAN, 
 AND THROUGH MAN TO GOD THE CRE- 
 ATOR, FROM WHOM THEY ARE. 
 
 65. Last tilings, as was said above, are 
 each and all things of the mineral king- 
 dom, which are materials of various kinds, 
 of a stony, saline, oily, mineral, or metallic 
 nature, covered over with soil formed of 
 vegetable and animal matters reduced to 
 the finest dust. In these lie concealed both 
 the end and the beginning of all uses which 
 are from life. The end of all uses is the 
 endeavor to produce uses, and the begin- 
 ning is the acting force from that endeavor. 
 These pertain to the mineral kingdom. 
 Middle things are each and all things of 
 the vegetable kingdom, such as grasses and 
 herbs of every kind, plants and shrubs of 
 every kind, and trees of every kind. The 
 uses of these are for the service of each and 
 all things of the animal kingdom, both im- 
 perfect and perfect. These they nourish, 
 delight, and vivify; nourishing the bodies 
 
 2a 
 
62 ANGELIC WISDOM [n. 65 
 
 of animals with their vegetable substances, 
 delighting the animal senses with taste 
 fragrance, and beauty, and vivifying th6ir 
 affections. T^Ke endeavor' towards this is in 
 these also from life.' First things are each 
 and all things of the' animal kingdom. 
 Those are lowest therein which are called 
 vvorms and insects, the middle are birds 
 and beasts., and the highest, men ;. for in 
 each kingdom there are lowest, middle and 
 highest things, the lowest for the use of 
 the middle, and the middle for the use of 
 the highest. Thus the uses of all created 
 things ascend in order from outmost things 
 to man, who is first in order. 
 
 66. In the natural world there are three 
 degrees of ascent, and in the spiritual 
 world there are three degrees of ascent. 
 All animals are recipients of life. The 
 more perfect are recipients^ of the life and 
 the three degrees of the natural world, the 
 less perfect of the life of two degrees of 
 that world, and the imperfect of one of its 
 degrees. But man alone is a recipient of 
 the life both of the three degrees of the 
 natural world and of the three degrees of 
 
N. 66] COXCERXING DIVINE LOVE 63 
 
 the spiritual world. From this it is that 
 man can be elevated above nature, while 
 the animal cannot. Man can think analy- 
 tically and rationally of civil and moral 
 things that are within nature, also of the 
 spiritual and celestial things that are above 
 nature, yea, he can be so elevated into wis- 
 dom as even to see God. But the six de- 
 grees by which the uses of all created 
 things ascend in their order even to God 
 the Creator, will be treated of in their 
 proper place. From this summary, how- 
 ever, it can be seen that there is an ascent 
 of all created things to the First, who alone 
 is Life, and that the uses of all things are 
 the very recipients of life ; and from this 
 are the forms of use. 
 
 67. It shall also be stated briefly how 
 man ascends, that is, is elevated, from the 
 lowest degree to the first. He is born into 
 the lowest degree of the natural world; 
 then, by means of knowledges, he is ele- 
 vated into the second degree; and as he 
 perfects his understanding by knowledges 
 he is elevated into the third degree, and 
 then becomes rational. The three degrees 
 
64 ANGELIC WISDOM [n. 67 
 
 of ascent in the spiritual world are in man 
 above the three natural degrees, and do not 
 appear until he has put off the earthly 
 body. When this takes place the first spir- 
 itual degree is open to him, afterwards the 
 second, and finally the third ; but this only 
 with those who become angels of the third 
 heaven ; these are they that see God. Those 
 become angels of the second heaven and of 
 the last heaven in whom the second degree 
 and the last degree can be opened. Each 
 spiritual degree in man is opened accord- 
 ing to his reception of Divine Love and Di- 
 vine Wisdom from the Lord. Those who 
 receive something thereof come into the 
 first or lowest spiritual degree, those who 
 receive more into the second or middle 
 spiritual degree, those who receive much 
 into the third or highest degree. But those 
 who receive nothing thereof remain in the 
 natural degrees, and derive from the spirit- 
 ual degrees nothing more than an ability to 
 think and thence to speak, and to will and 
 thence to act, but not with intelligence. 
 
 68. Of the elevation of the interiors of 
 man, which belong to his mind, this also 
 
N. 68] CONCERNING DIVINE LOVE 65 
 
 should be known. In everything created 
 by God there is reaction. In Life alone 
 there is action; reaction is caused by the 
 action of Life. Because reaction takes 
 place when any created thing is acted 
 upon, it appears as if it belonged to what 
 is created. Thus in man it appears as if 
 the reaction were his, because he has no 
 other feeling than that life is his, when 
 yet man is only a recipient of life. From 
 this cause it is that man, by reason of his 
 hereditary evil, reacts against God. But 
 so far as man believes that all his life is 
 from God, and that all good of life is from 
 the action of God, and all evil of life from 
 the reaction of man, so far his reaction 
 comes to be from [God's] action, and man 
 acts with God as if from himself, ^he 
 equilibrium of all things is from action 
 and simultaneous reaction, and in equilib- 
 rium everything must be. These things 
 have been said lest man should believe 
 that he himself ascends toward God from 
 himself, and not from the Lord. 
 
66 ANGELIC WISDOM [x. (J9 
 
 THE DIVINE, APAKT FROM SPACE, FILLS ALL 
 SPACES OF THE UNIVEKSE. 
 
 69. There are two things proper to J^^- 
 ture — s/jace and tlwe- From these man in 
 the natural world forms the ideas in his 
 thought, and thereby his understanding. 
 If he remains in these ideas, and does not 
 raise his mind above them, he is in no wise 
 able to perceive things spiritual and Di- 
 vine, for these he involves in ideas dra^^Ti 
 from space and time ; and so far as that is 
 done the light [lume?i'] of his imderstand- 
 ing becomes merely natural. To think 
 from this lumen in reasoning about spirit- 
 ual and Divine things, is like thinking 
 from the thick darkness of night about 
 those things that appear only in the light 
 of day. From this comes Naturalism. But 
 he who knows how to raise his mind above 
 ideas of thought drawn from space and 
 time, passes from tliick darkness into 
 light, and has discernment in things spir- 
 itual and Divine, and finall}^ sees the 
 things which are in and from what is spir- 
 
N. 69] < (»N( EKNING DIVINE LOVE 67 
 
 itual and Divine ; and tlien from that light 
 he dispels the thick darkness of the natu- 
 ral lumen, and banishes its fallacies from 
 the middle to the sides. Every man who 
 has understanding is able to transcend in 
 thought these properties of nature, and ac- 
 tually does so; and he then affirms and sees 
 that the Divine, because omnipresent, is 
 not in space. He is also able to affirip and 
 to see the things that have been adduced 
 above. ' But if he denies the Divine Om- 
 nipresence, and ascribes all things to na- 
 ture, then he has no wish to be elevated, 
 though he can be. 
 
 70. All who die and become angels put 
 off the two above mentioned properties of 
 nature, namely, space and time; for the}- 
 then enter into spiritual light, in which 
 objects of thought are truths, and objects 
 of sight are like those in the natural world, 
 but are correspondent to their thoughts. 
 The objects of their thought which, as just 
 said, are truths, derive nothing at all from 
 space and time; and though the objects of 
 their sight appear as if in , space and in 
 time, still the angels do not think from 
 
68 ANGELIC WISDOM [n. 70 
 
 space and time. The reason is, that spaces 
 and times there are not fixed, as in the 
 natural world, but are changeable accord- 
 ing to the states of their life. In the ideas 
 of their thought, therefore, instead of space 
 and time there are states of life, instead of 
 spaces such things as have reference to 
 states of love, and instead of times such 
 things as have reference to states of wis- 
 dom. From this it is that spiritual thought, 
 and spiritual speech therefrom, differ so 
 much from natural thought and natural 
 speech therefrom, as to have nothing in 
 common except as regards the interiors of 
 things, which are all spiritual. Of this dif- 
 ference more will be said elsewhere. Now, 
 because the thoughts of angels derive noth- 
 ing from space and time, but everything 
 from states of life, when it is said that the 
 Divine fills spaces angels evidently cannot 
 comprehend it, for they do not know what 
 spaces are; but when, apart from any idea 
 of space, it is said that the Divine fills all 
 things, they clearly comprehend it. 
 
 71. To make it clear that the mere>y 
 natural man thinks of spiritual and Di- 
 
^- 7l] CONCERNING DIVINE LOVE 69 
 
 vine things from space, and the spiritual 
 man apart from space, let the following 
 serve for illustration. The merely natural 
 man thinks by means of ideas which he 
 has acquired from objects of sight, in all 
 of which there is figure partaking of 
 length, breadth, and height, and of shape 
 determined by these, either angular or cir- 
 cular. These [conceptions] are manifestly 
 present in the ideas of his thought con- 
 cerning things visible on earth; they are 
 also in the ideas of his thought concerning 
 those not visible, such as civil and moral 
 affairs. This he is unconscious of; but 
 they are nevertheless there, as continua^ 
 tions. With a spiritual man it is different, 
 especially with an angel of heaven, whose 
 thought has nothing in common with fig- 
 ure and form that derives anything from 
 spiritual length, breadth, and height, but 
 only with figure and form derived from 
 the state of a thing resulting from the 
 state of its life. Consequently, instead of 
 length of space he thinks of the good of 
 a thing from good of life ; instead of 
 breadth of space, of the truth of a thing 
 
TO ANGELIC WI8DOM [n. 71 
 
 from truth of life; and instead of height, 
 pf the degrees of these. Thus he thinks 
 from the correspondence there is between 
 things spiritual and things natural. Prom 
 this correspondence it is that in the Word 
 "length" signifies the good of a thing, 
 "breadth" the truth of a thing, and 
 " height" the degrees of these. From this 
 it is evident that an angel of heaven, vs^hen 
 he thinks of the Divine Omnipresence, can 
 by no means think otherwise than that the 
 Divine, apart from space, fills all things. 
 And that which an angel thinks is truth, 
 because the light which enlightens his un. 
 derstanding is Divine Wisdom. 
 
 72. This is the basis of thought con 
 cerning God ; for without it, what is to be 
 said of the creation of the universe by 
 God-Man, of His Providence, Omnipotence, 
 Omnipresence and Omniscience, even if 
 understood, cannot be kept in mind; since 
 the merely natural man, oven while he has 
 these things in his understanding, sinks 
 back into his life's love, which is that of 
 his will; and that love dissipates these 
 truths, and immerses his thought in space, 
 
N. 72] CONPERXING DIVINE LOVE 71 
 
 where his lumen, which he calls rational, 
 abides, not knowing that so far as he de- 
 nies these things, he is irrational. That 
 this is so, may be conlirmed by the idea 
 entertained of this truth, that God is a 
 Man. Read with attention, I pray you, 
 what has been said above (n. 11-13) and 
 what follows after, and your understand- 
 ing will accept it. But when you let your 
 thought down into the natural lumen which 
 derives from space, will not these things 
 he seen as paradoxes? and if 3^ou let it 
 down far, will you not reject them? This 
 is why it is said that the Divine fills all 
 spaces of the universe, and w^hy it is not 
 said that God-Man fills them. For if this 
 were said, the merely natural lumen would 
 not assent. But to the proposition that 
 the Divine fills all space, it does assent, 
 because this agrees with the mode of 
 speech of the theologians, that God is om- 
 nipresent, and hears and knows all things. 
 (On this subject, more may be seen above, 
 n. 7-10.) 
 
72 ANGELIC WISDOM [n. 73 
 
 THE DIVINE IS IN ALL TIME, APART FROM 
 TIME. 
 
 73. As the Divine, apart from space, is 
 in all space, so also, apart from time, is it 
 in all time. For nothing which is proper 
 to nature can be predicated of the Divine, 
 and space and time are proper to nature. 
 Space in nature is measurable, and so is 
 time. This is measured by days, weeks, 
 months, years, and centuries; days are 
 measured by hours ; weeks and montlis by 
 days ; years by the four seasons ; and cen- 
 turies by years. Nature derives this meas- 
 urement from the apparent revolution and 
 annual motion of the sun of the world. 
 But in the spiritual world it is different. 
 The progressions of life in that world ap- 
 pear in like manner to be in time, for those 
 there live with one another as men in the 
 world live with one another; and this is 
 not possible without the appearance of 
 time. But time there is not divided into 
 periods as in the world, for their sun is 
 constantly in the east and is never moved 
 
N. 73] CONCERNING DIVINE LOVE 73 
 
 away; for it is the Lord's Divine Love 
 that appears to them as a sun. Wherefore 
 they have no days, weeks, months, years, 
 centui'ies, but in place of these there are 
 states of life, by which a distinction is 
 made which cannot be called, however, a 
 distinction into periods, but into states. 
 Consequently, the angels do not know 
 what time is, and when it is mentioned 
 they perceive in place of it state; and 
 when state determines time, time is only 
 an appearance. For joyfulness of state 
 makes time seem short, and joylessness of 
 state makes time seem long ; from which it 
 is evident that time in the spiritual world 
 is nothing but quality of state. It is from 
 this that in the Word, "hours," "days," 
 "weeks," "months," and "years," signify 
 states and progressions of state in series 
 and in the aggregate ; and when times are 
 predicated of the church, by its "morning" 
 is meant its first state, by "mid-day" its 
 fulness, by "evening" its decline, and by 
 "night" its end. The four seasons of the 
 year, " spring," " summer," " autumn," and 
 " winter," have a like meaning. 
 
74 ANGELIC WISDOM [x. 74 
 
 74. From the above it can be seen that 
 time makes one with thought from affec- 
 tion; for from that is the quality of man's 
 state. And with progressions of time, in 
 the spiritual world, distances in progress 
 through space coincide; as may be shown 
 from many things. For instance, in the 
 spiritual world ways are actuall}' short- 
 ened or are lengthened in accordance with 
 the longings that are of thought from af- 
 fection. From this, also, comes the ex- 
 pression, "spaces of time." Moreover, in 
 cases where thought does not join itself to 
 its proper affection in man, as in sleep, 
 the lapse of time is not noticed. 
 
 75. Now as times which are proper to 
 nature in its world are in the spiritual 
 world pui-e states, which appear progres- 
 sive because angels and spirits are finite, it 
 may be seen that in God they are not pro- 
 gressive because He is Infinite, and infinite 
 things in Him are one (as has been shown 
 above, n. 17-22). From this it follows that 
 the Divine in all time is apart from time. 
 
 76. He who has no knowledge of God 
 apart from time and is unable from any 
 
N. 76] CONCERNING DIVINE LOVE 75 
 
 perception to think of Him, is tliiis utterly 
 unable to conceive of eternity in any other 
 way than as an eternity of time ; in which 
 case, in thinking of Cxod from eternity he 
 must needs become bewildered ; for he 
 thinks with regard to a beginning, and be- 
 ginning has exclusive reference to time. 
 His bewilderment arises from the idea 
 that God had existence from Himself 5 
 from which he rushes headlong mto an 
 rin of nature from herself: and from 
 
 on; 
 
 this idea he can be extricated only by a 
 spiritual or angelic idea of eternity, which 
 is an idea apart from time ; and when time 
 is separated, the Eternal and the Divine 
 are the same, and the Divine is the Divine 
 in itself, not from itself. The angels de- 
 clare that while they can conceive of God 
 from eternity, they can in no wa;y conceive 
 of nature from eternity, still less of na- 
 ture from herself and not at all of nature 
 as nature in herself, For that which is 
 in itself is the very Essp. from which 
 all things are ; Esse in itself is very life, 
 which is the Divine Love of Divine Wis- 
 dom and the Divine Wisdom of Divine 
 
76 AXGKLIC WISDOM [n. 76 
 
 Love. For the angels this is the Eternal, 
 an Eternal as removed from time as the 
 Uncreated is from the created, or the Infi- 
 nite from the finite, between which, in 
 fact, there is no ratio. 
 
 THE DIVINE IX THINGS GREATEST AND 
 LEAST IS THE SAME. 
 
 77. This follows from the two preced- 
 ing articles, that the Divine apart from 
 space is in all space, and apart from time 
 is in all time. Moreover, there are spaces 
 greater and greatest, and lesser and least ; 
 and since spaces and times, as said above, 
 make one, it is the same with times. In 
 these the Divine is the same, because the 
 Divine is not varying and changeable, as 
 everything is which belongs to nature, but 
 is unvarj'ing and unchangeable, conse- 
 quently the same everywhere and always. 
 
 78. It seems as if the Divine were not 
 the same in one person as in another ; as 
 
X- 78 J CONCEKNINlT DIVINE LOVE 77 
 
 if, for instance, it were different in the 
 wise and in the simple, or in an old man 
 and in a child. But this is a fallacy aris- 
 ing from appearance ; the man is different, 
 but the Divine in him is not different. 
 Man is a recipient, and the recipient or re- 
 ceptacle is what varies. A wise man is a 
 recipient of Divine Love and Divine Wis- 
 dom more adequately, and therefore more 
 fully, than a simple man ; and an old man 
 who is also wise, moi*e than a little child 
 or boy ; yet the Divine is the same in the 
 one a;s in the other. It is in like manner 
 a fallacy arising from appearance, that the 
 Divine is different with angels of heaven 
 from what it is with men on the earth, be- 
 cause the angels of heaven are in wisdom 
 ineffable, while men are not ; but the seem- 
 ing difference is not in the Lord but in 
 the subjects, according to the quality of 
 their reception of the Divine. 
 
 79. That the Divine is the same in 
 things greatest and least, may be shown 
 by means of heaven and by, means of an 
 angel there. The Divine in the whole 
 heaven and the Divine in an angel is the 
 
78 .-iNGELIC WISDOM [x. 79 
 
 same; tlierefore even the whole heaven 
 may apx)ear as one angel. So is it with 
 the church, and with a man of the church. 
 The greatest form receptive of the Divine 
 is* the whole heaven together with the 
 whole church ; the least is an angel of 
 heaven and a man of the church. Some- 
 times an entire society of heaven has 
 appeared to me as one angel-man; and it 
 was told that it may appear like a man 
 as large as a giant, or like a man as 
 small as an infant; and this, because the 
 Divine in things greatest and least is the 
 same. 
 
 80. The Divine is also the same in the 
 greatest and in the least of all created 
 things that are not alive; for it is in all 
 the good of their use. These, moreover, 
 are not alive for the reason that they are 
 not forms of life but forms of uses ; and 
 tlie form varies according to the excellence 
 of the use. Thit how the Divine is in 
 these things will he stated in what fol- 
 lows, where O'cation is treated of. 
 
 81. Put away space, and deny the pos- 
 sibility of a vacuum, and then think of 
 
N. 8l] CONCERNINO DIVINE LOVE 79 
 
 Divine Love and of Divine Wisdom as be- 
 ing Essence itself, space having been put 
 away and a vacuum denied. Then think 
 according to space ; and you will perceive 
 that the Divine, in the greatest and in the 
 least things of space, is the same; for in 
 essence abstracted from space there is 
 neither great nor small, but only the 
 same. 
 
 82. Something shall now be said about 
 vacuum. I once heard angels talking with 
 Newton about vacuum, and saying that 
 they could not tolerate the idea of a vacu- 
 um as being nothing, for the reason that 
 in their world which is spiritual, and which 
 is within or above the spaces and times of 
 the natural world, they equally feel, think, 
 are affected, love, will, breathe, yea, speak 
 and act, which would be utterly impossible 
 in a vacuum which is nothing, since noth- 
 ing is nothing, and of nothing not any- 
 thing can be affirmed. Newton said that 
 he now knew that the Divine, which is 
 Being itself, fills all things, and that to 
 him the idea of nothing as applied to va- 
 cuum is horrible, because that idea is 
 
80 ANGELIC WISDOM [n. 82 
 
 destructive of all things; and he exhorts 
 those who talk with him about vacuum to 
 guard against the idea of nothing, compar- 
 ing it to a swoon, because in nothing no 
 real activity of mind is possible. 
 
N. 83] CONCERNING DIVINE LOVE 81 
 
 PART SECOND. 
 
 DIVINE LOVE AND DIVINE WISDOM AP- 
 PEAR IN THE SPIRITUAL WORLD AS 
 
 A SUN. 
 
 83. There are two worlds, the spiritual 
 and the natural. The spiritual world does 
 not draw anything from the natural, nor 
 the natural world from the spiritual. The 
 two are totally distinct, and communicate 
 only by correspondences, the nature of 
 which has been abundantly shown else- 
 where. To illustrate this by an example: 
 heat in the natural world corresponds to 
 the good of charity in the spiritual world, 
 and light in the natural world corresponds 
 to the truth of faith in the spiritual world ; 
 and who does not see that heat and the 
 good of charity, and that light and the 
 truth of faith, are wholly distinct? At 
 first sight they appear as distinct as two 
 entirely different things. They so appear 
 when one inquires what the good of char- 
 ity has in common with heat, or the truth 
 
82 ANGELIC WISDOM [n. 83 
 
 of faith with light; when in fact, spiritual 
 heat is that good, and spiritual light is 
 that truth. Although these things are in 
 themselves so distinct, they make one by 
 correspondence. They make one in this 
 way : when man reads, in the Word, of heat 
 and light, the spirits and angels who are 
 with the man perceive charity instead of 
 heat, and faith instead of light. This ex- 
 ample is adduced, in order that it may be 
 known that the two worlds, the spiritual 
 and tte natural, are eo distinct as to have 
 nothing in common with each other; yet 
 are so created as to have communication, 
 yea, conjunction by means of correspond- 
 ences. 
 
 84. Since these two worlds are so dis- 
 tinct, it can be seen very clearly that the 
 spiritual world is under another sun than 
 the natural world. For in the spiritual 
 world, just as in the natural, there is heat 
 and light; but the heat there, as well as 
 the light, is spiritual; and spiritual heat is 
 the good of charity, and spiritual light is 
 the truth of faith. Now since heat and 
 light can originate onl}^ in a sun, it is evi- 
 
N. 84] CONCERNING DIVINE LOVE 83 
 
 dent that the spiritual world has a dif- 
 ferent sun from the natural world ; and 
 further, that the sun of the spiritual world 
 in its essence is such that spiritual heat 
 and light can come forth from it; whereas 
 the sun of the natural world in its essence 
 is such that natural heat can come forth 
 from it. Everything spiritual has relation 
 to good and truth, and can spring from no 
 other source than Divine Love and Divine 
 Wisdom; for all good is of love and all 
 truth is of v/isdom; that they have no 
 other origin any discerning man can see. 
 
 85. That there is any other sun than 
 that of the natural world has hitherto been 
 unknown. The reason is, that the spirit- 
 ual of man has so far passed over into his 
 natural, that he does not know what the 
 spiritual is, and thus does not know that 
 there is a spiritual world, the abode of 
 spirits and angels, other than and differ- 
 ent from the natural world. Since the spir- 
 itual world has lain so deeply hidden from 
 the knowledge of those who are in the natu- 
 ral world, it has pleased the Lord to open 
 the sight of my spirit, that I might see 
 
84 ANGELIC WISDOM [n. 85 
 
 the things which are in that world, just as 
 I see those in the natural world, and 
 might afterward's describe that world; 
 which has been done in the work on 
 Heaven arid Hell, in one chapter of which 
 the sun of the spiritual world is treated 
 of. For that sun has been seen by me; 
 and it appeared of the same size as the 
 sun of the natural world; also fiery like 
 it, but more glowing. It has also been 
 made known to me that the whole angelic 
 heaven is under that sun ; and that angels 
 of the third heaven see it constantly, an- 
 gels of the second heaven very often, and 
 angels of the first or outmost heaven some- 
 times. That all their heat and all their 
 light, as well as all things that are mani- 
 fest in that world, are from that sun will 
 be seen in what follows. 
 
 86. That sun is not the Lord Himself, 
 but is from the Lord. It is the Divine 
 Love and the Divine Wisdom proceeding 
 from Him that appear as a sun in that 
 world. And because Love and Wisdom 
 in the Lord are one (as shown in Part I.), 
 that sun is said to be Divine Love; for 
 
N. 86] CONCEKNIXG DIVINE LOVE 85 
 
 Divine Wisdom is of Divine Love, conse- 
 quently is Love. 
 
 87. Since love and lire mutually corre- 
 spond, that sun appears before the eyes of 
 the angels as fiery; for angels cannot see 
 love with their eyes, but they see in the 
 place of love what corresponds to it. For 
 angels, equally with men, have an inter- 
 nal and an external; it is their internal 
 that thinks and is wise, and that wills and 
 loves; it is their external that feels, sees, 
 speaks and acts. All their externals are 
 correspondences of internals; but the cor- 
 respondences are spiritual, not natural. 
 Moreover, Divine love is felt as fire by 
 spiritual beings. For this reason "fire," 
 when mentioned in the Word, signifies 
 love. In the Israelitish Church, "holy 
 fire" signified love; and this is why, in 
 prayers to Grod, it is customary to ask that 
 "heavenly fire," that is Divine Love, "may 
 kindle the heart." 
 
 88. With such a difference between the 
 spiritual and the natural (as shown above, 
 n. 83), nothing from the sun of the natu- 
 ral world, that is, nothing of its heat and 
 
86" ANGELIC WISDOM [n. 88 
 
 light, nor anything pertaining to any 
 earthly object, can pass over into the spir- 
 itual world. To the spirittial world the 
 light of the natural world is thick dark- 
 ness, and its heat is death. Nevertheless, 
 the heat of the world can be vivified by 
 the influx of heavenly heat, arid the light 
 of the world can be illumined by the in^ 
 flux of heavenly light. Influx is effected 
 by correspondences; and it cannot be ef- 
 fected by continuity. 
 
 OUT OF THE SUN THAT TAKES FORM ( ex- 
 istit) FROM THE DIVINE LOVE AND THE 
 DIVINE WISDOM, HEAT AND LIGHT GO 
 FORTH. 
 
 89. In the spiritual world where angels 
 and spirits are there ore heat and light, 
 just as in the natural world where men 
 are; moreover in like manner as heat, the 
 heat is felt and the light is seen as light. 
 Still the heat and light of the spiritual 
 world and of the natural world are (as 
 said above) so entirely different as to have 
 
N. 89] CONCEKNIXG DIVINE LOVE 87 
 
 nothing in common. They diifer one from 
 the other as what is alive differs from 
 what is dead. The heat of the spiritual 
 world in itself is alive ; so is the light ; but 
 the heat of the natural world in itself is 
 dead; so is its light. For the heat and 
 light of the spiritual world go forth from 
 a sun that is pure love, while the heat and 
 light of the natural world go forth from a 
 sun that is pure fire ; and love is alive, and 
 the Divine Love is Life itself ; w^hile fire 
 is dead, and solar fire is death itself, and 
 may be so called because it has nothing 
 whatever of life in it. 
 
 90. Since angels are spiritual they can 
 live in no other than spiritual heat and 
 light, while men can live in no other than 
 natural heat and light; for what is spirit- 
 ual accords with what is spiritual, and 
 what is natural with what is natural. If 
 an angel were to derive the least particle 
 from natural heat and light he would per- 
 ish; for it is totally discordant with his 
 life As to the interiors of the mind every 
 man is a spirit. When he dies he with- 
 draws entirely from the world of nature, 
 
88 ANGELIC WISDOM [n. 90 
 
 leaving behind him all its belongings, and 
 enters a world where there is nothing of 
 nature. In that world he lives so sepa^ 
 rated from nature that there is no com- 
 munication whatever by continuity, that 
 is, as between what is purer and grosser, 
 but only like that between what is prior 
 and posterior; and between such no com- 
 munication is possible except by corre- 
 spondences. From this it can be seen that 
 spiritual heat is not a purer natural heat, 
 or spiritual light a purer natural light, but 
 that they are altogether of a different es- 
 sence; for spiritual heat and light derive 
 their essence from a sun which is pure 
 Love, and this is Life itself ; while natural 
 heat and light derive their essence from a 
 sun which is pure fire, in which (as said 
 above) there is absolutely nothing of life. 
 
 91. Such being the difference between 
 the heat and light of the two worlds, it is 
 very evident why those who are in the one 
 world cannot see those who are in the 
 other world. For the eyes of man, who 
 sees from natural light, are of the sub- 
 stance of his world, and the eyes of an 
 
N- 9l] CONCERNING DIVINE LOVE 89 
 
 angel are of the substance of his world; 
 thus in both cases they are formed for the 
 proper reception of their own light. From 
 all this it can be seen from how much ig- 
 norance those think who, because they can- 
 not see angels and spirits with their eyes, 
 are unwilling to believe them to be men. 
 
 92. Hitherto it has not been known 
 .that angels and spirits are in a totally 
 different light and different heat from 
 men. It has not been known even that 
 another light and another heat are possi- 
 ble. For man in his thought has not pene- 
 trated beyond the interior or purer things 
 of nature. And for this reason many have 
 placed the abodes of angels and spirits in 
 the ether, and some in the stars — thus 
 within nature, and not above or outside of 
 it. But, in truth, angels and spirits are 
 entirely above or outside of nature, and 
 are in their own world, which is under an- 
 other sun. And since in that world spaces 
 are appearances (as was shown above), 
 angels and spirits cannot be said to be in 
 the ether or in the stars ; in fact, they are 
 present with man, conjoined to the affec- 
 
90 ANGELIC WISDOM [n. 92 
 
 tion and thought of his spirit ; since man 
 is a spirit, and because of that thinks 
 and wills ; consequently the spiritual world 
 is wherever man is, and in no wise away 
 from him. In a word, every man as re- 
 gards the interiors of his mind is in that 
 world, in the midst of spirits and angels 
 there; and he thinks from its light, and 
 loves from its heat. 
 
 THE SUN or THE SPIRITUAL WORLD IS NOT 
 GOD, BUT IS A PROCEEDING FROM THE 
 DIVINE LOVE AND DIVINE WISDOM OF 
 god-man; SO ALSO ARE THE HEAT AND 
 LIGHT FROM THAT SUN. 
 
 93. By that sun which is before the 
 eyes of the angels, and from which they 
 have heat and light, is not meant the 
 Lord Himself, but the first proceeding 
 from Him, which is the highest [degree] 
 of spiritual heat. The highest [degree] of 
 spiritual heat is spiritual lire, which is Di- 
 vine Love and Divine Wisdom in their 
 
X. 93] tONLEKNING DIVINE LUVE . 91 
 
 first correspondence. On this account that 
 sun appears fiery, and to the angels is 
 fiery, but not to men. Fire which is fire 
 to men is not spiritual, but natural; and 
 between the two fires there is a difference 
 like the difference between what is alive 
 and what is dead. Therefore the spiritual 
 sun by its heat vivifies spiritual beings 
 and renews spiritual objects. The natural 
 sun does the same for natui-al beings and 
 natui-al objects; yet not from itself, but by 
 means of an influx of spiritual heat, to 
 which it renders aid as a kind of substitute. 
 
 94. This spiritual fire, in which also 
 there is light in its origin, V)ecomes spirit- 
 ual heat and light, which decrease in their 
 going forth. This decrease is effected by 
 des^rees, which will be treated of in what 
 follows. The ancients represented this by 
 circles glowing with fire and resplendent 
 with light around the head of God, as is 
 common also at the present day in paint- 
 ings representing God as a ]V[an. 
 
 95. That love begets heat, and wisdom 
 li^rht, is manifest from actual experience. 
 \^'hen man loves he grov.^s warm, and 
 
92 ANGELIC WISDOM [n. 96 
 
 when he thinks from wisdom he sees things 
 as it were in light. And from this it is 
 evident that the lirst proceeding of love is 
 heat, and that the first proceeding of wis- 
 dom is light. That they are also correspon- 
 dences is obvious; for heat takes place 
 (existif) not in love itself, but from love 
 in the will, and thence in the body; and 
 light takes place not in wisdom, but in the 
 thought of the understanding, and thenoe 
 in the speech. Consequently love and 
 wisdom are the essence and life of heat 
 and light. Heat and light are what pro- 
 ceed, and because they are what proceed, 
 they are also correspondences. 
 
 96. That spiritual light is altogether 
 distinct from natural light, any one may 
 know if he observes the thoughts of his 
 mind. For when the mind thinks, it sees 
 its objects in light, and they who think 
 spiritually see truths, and this at midnight 
 just as well as in the daytime. For this 
 reason light is predicated of the under- 
 standing, and the understanding is said to 
 see ; thus one sometimes declares of some- 
 thing which another says, that he sees 
 
y. 96] CONCERNIXG DIYINj^ LOVE 93 
 
 (that is, understands) that it is so. The 
 understanding, because it is spiritual, can- 
 not thus see by natural light, for natural 
 light does not inhere in man, but with- 
 draws wdth the sun. From this it is obvi- 
 ous that the understanding enjoys a light 
 different from that of the eye, and that 
 this light is from a different origin. 
 
 97. Let every one beware of thinking 
 that the sun of the spiritual world is God 
 Himself. God Himself is a Man. The 
 first proceeding from His Love and Wis- 
 dom is that fiery spiritual [substance] 
 w^hich appears before the angels as a sun. 
 When, therefore, the Lord manifests Him- 
 self to the angels in person. He manifests 
 Himself as a ^lan; and this sometimes 
 in the sun, sometimes outside of it. 
 
 98. It is from this correspondence that 
 in the Word the Lord is called not only a 
 "sun" but also "fire" and "light." And by 
 the "sun" is meant Himself as to Divine 
 Love and Divine Wisdom together; by 
 "fire" Himself in respect to Divine Love, 
 and by "light" Himself in respect to 
 Divine Wisdom. 
 
94 ANGELIC WISDOM [n. 99 
 
 SPIRITUAL HEAT AND LIGHT IN PROCEED- 
 ING FROM THE LORD AS A SUN, MAKE 
 ONE, JUST AS HIS DIVINE LOVE AND 
 DIVINE WISDOM MAKE ONE. 
 
 99. How Divine Love and Divine Wis- 
 dom in the Lord make one has been ex- 
 plained in Part I. ; in like manner heat and 
 light make one, because they proceed from 
 these, and the things which proceed make 
 one by virtue of their correspondence, heat 
 corresponding to love, and light to wisdom. 
 From this it follows that as Divine Love is 
 Divine Esse (being), and Divine wisdom is 
 Divine Existere (taking form) (as shown 
 above, n. 14-16), so spiritual heat is the Di- 
 vine proceeding from Divine Esse, and spir- 
 itual light is the Divine proceeding from 
 Divine Existere. And as by that union Di- 
 vine Love is of Divine Wisdom, and Divine 
 Wisdom is of Divine Love (as shown above, 
 n. 34-39), so spiritual heat is of spiritual 
 light and spiritual light is of spiritual heat. 
 And because there is such a union it follows 
 that heat and light, in proceeding from the 
 
N. 99] CONCERNING DIVINE LOVE 95 
 
 Lord as a sun, are one. It will be seen, 
 however, in what follows, that they are not 
 received as one by angels and men- 
 
 100. The heat and light that proceed 
 from the Lord as a sun are what in an 
 eminent sense are called the spiritual, and 
 they are called the spiritual in the singu- 
 lar number, because they are one; when, 
 therefore, the spiritual is mentioned in 
 the following pages, it is meant both 
 these together. From that spiritual it is 
 that the whoU oi tnai world is called spir- 
 itual. Through that spiritual, all things 
 of that world derive their origin, and also 
 their name. That heat and that light are 
 called the spiritual, because God is called 
 Spirit, and God as Spirit is the spiritual 
 going forth. God, by virtue of His own 
 very Essence, is called Jehovah; but by 
 means of that going forth He vivifies and 
 enlightens angels of heaven and men of 
 the church. Consequently, vivification and 
 enlightenment are said to be effected by 
 the Spirit of Jehovah. 
 
 101. That heat and light, that is, the 
 spiritual going forth from the Lord as a 
 
96 ANGELIC WISDOM [n. 101 
 
 Sun, make one, may be illustrated by the 
 heat and light that go forth from the sun 
 of the natural world. These two also 
 make one in their going out from tliat sun. 
 That they do not make one on earth is 
 owing not to the sun, but to the earth. 
 For the earth revolves daily round its axis, 
 and has a yearly motion following the 
 ecliptic, which give the appearance that 
 heat and light do not make one. For in 
 the middle of summer there is more of 
 heat than of light, and in the middle of 
 winter more of light than of heat. In the 
 spiritual world it is the same, except that 
 there is in that world no daily or yearly 
 motion of the earth; but the angels turn 
 themselves, some more, some less, to the 
 Lord; those who turn themselves more, 
 receive more from heat and less from 
 light, and those who turn themselves less 
 to the Lord receive more from light and 
 less from heat. From this it is that the 
 heavens, which consist of angels, are 
 divided into two kingdoms, one called ce- 
 lestial, the other spiritual. The celestial 
 angels receive more from heat, and the 
 
N. lOlJ COXCEKNIXG DIVINE LOVE 97 
 
 Spiritual angels more from light. More- 
 over, the lands they inhabit vary in appear- 
 ance according to their reception of heat 
 and light. If this change of state of the 
 angels is substituted for the motion of the 
 earth, the correspondence is complete. 
 
 102. In what follows it will be seen, 
 also, that all spiritual things that origi- 
 nate through the heat and light of their 
 sun, make one in like manner when re- 
 garded in themselves, but when regarded 
 as proceeding from the affections of the 
 angels do not make one. When heat and 
 light make one in the heavens, it is w^ith 
 the angels as if it were spring; but when 
 they do not make one, it is either like 
 summer or like winter — not like the win- 
 ter in the frigid zones, but like the winter 
 in the warmer zone. Thus reception of 
 love and wisdom in equal measure is the 
 very angelic state, and therefore an angel 
 is an angel of heaven according to the 
 union in him of love and wisdom. It is 
 the same Avith the man of the Church, 
 when love and wisdom, that is, charity and 
 faith, make one in him. 
 
 7 
 
98 AXGELIC WISDOM [x. 103 
 
 THE SUX OF THE SPIRITUAL WORLD AP- 
 PEARS AT A MIDDLE ALTITUDE, FAR OFF 
 FROM THE AXGELS, LIKE THE SUX OF 
 THE XATURAL WORLD FROM MEX. 
 
 103. Most people take with them out of 
 the world am idea of God, as being above 
 the head, on high, and an idea of the Lord, 
 as being in heaven among the angels. 
 They take with them this idea of God be- 
 cause, in the Word, God is called the " Most 
 High," and is said to "dwell on high:'' 
 therefore in prayer and worship men raise 
 their eyes and hands upwards, not know- 
 ing that by "the Most High" is signified 
 the inmost. They take with them the idea 
 of the Lord as being in heaven among 
 the angels, because men think of Him as 
 they think of another man, some thinking 
 of Him as they think of an angel, not 
 knowing that the Lord is the Very and 
 Only God who rules the universe, who if 
 He were among the angels in heaven, could 
 not have the universe under His gaze 
 and under His care and government. And 
 
N. 103 J CONCERNING DIVINE LOVE 99 
 
 unless He shone as a sun before those 
 who are in the spiritual world, angels 
 could have no light ; for angels are spirit- 
 ual, and therefore no other than spiritual 
 light is in accord with their essence. That 
 there is light in the heavens, immensely 
 exceeding the light on earth, will be seen 
 belov>^ Avhere degrees are discussed. 
 
 104. As regards the sun, therefore, from 
 which angels have light and heat, it appears 
 above the lands on which the angels dwe/I, 
 at an elevation of about forty -five degrees, 
 which is the middle altitude; it also ap- 
 pears far off from the angels like the. sun 
 of the world from men. The sun appears 
 constantly at that altitude and at that dis- 
 tance, and does not move from its place. 
 Hence it is that angels have no times 
 divided into days and years, nor any pro- 
 gression of the day from morning, through 
 mid -day to evening and into night ; nor any 
 progression of the year from spring, through 
 summer to autumn, into winter; but there 
 is perpetual light and perpetual spring; 
 consequently, with the angels, as was said 
 above, in place of times there are states. 
 
100 ANGELIC WISDOM [x. 105 
 
 105. The sun of the spiritual world 
 appears at a middle altitude chiefly for 
 the following reasons : — First, the heat 
 and light which proceed from that sun 
 are thus at their medium intensity, conse- 
 quently are equally proportioned and thus 
 properly attempered. For if the sim were 
 to appear above the middle altitude more 
 heat than light would be perceived, if be- 
 low it more light than heat ; as is the case 
 on earth when the sun is above or below 
 the middle of the sky; Avhen above, the 
 heat increases beyond the light, when be- 
 low, the light increases beyond the heat ; 
 for light remains the same in summer and 
 in winter, but heat increases and dimin- 
 ishes according to the degree of the sun's 
 altitude. Secondly, the sun of the spirit- 
 ual world appears in a middle altitude 
 above the angelic heaven, because there is 
 thus a perpetual spring in all the angelic 
 heavens, whereby the angels are in a state 
 of peace- for this state corresponds to 
 spring-time on earth. Thirdly, angels are 
 thus enabled to turn their faces constantly 
 to the Lord, and behold Him with their 
 
N. 105] CONCERNING DIVINE LOVE 101 
 
 eyes. Per at every turn of their bodies, 
 the angels have the East, thus the Lord, 
 before their .faces. This is peculiar to 
 that world, aiid would not be the case if 
 the sun of that world were to appear 
 above or below the middle altitude, and 
 least of all if it were to appear overhead 
 in the zenith. 
 
 106. If the sun of the spiritual world 
 did not appear far off from the angels, like 
 the sun of the natural world from men, 
 the whole angelic heaven, and hell under 
 it, and our terraqueous globe under these, 
 would not be under the view, the care, 
 the omnipresence, omniscience, omnipo- 
 tence, and providence of the Lord; com- 
 paratively as the sun of our world, if it 
 were not at such a distance from the 
 earth as it appears could not be present 
 and powerful in all lands by its heat and 
 light, and therefore could not render its 
 aid, as a kind of substitute, to the sun of 
 the spiritual world. 
 
 107. It is very necessary to be knoAvn 
 that there are two suns, one spiritual, the 
 other natural ; a spiritual sun for those 
 
102 ANGELIC WISDOM [n. 107 
 
 who are in the spiritual world, and a 
 natural sun for those who are in the nat- 
 ural world. Unless this is known, noth- 
 ing can be properly understood about cre- 
 ation and about man, which are the sub- 
 jects here to be treated of. Effects may, it 
 is true, be observed, but unless at the same 
 time the causes of effects are seen, effects 
 can only appear as it were in the darkness 
 of night. 
 
 THE DISTANCE BETWEEN THE SUN AND 
 THE ANGELS IN THE SPIRITUAL WORLD 
 IS AN APPEARANCE ACCORDING TO RE- 
 CEPTION BY THEM OF DIVINE LOA^E AND 
 DIVINE WISDOM. 
 
 108. All fallacies which prevail with 
 the evil and the simple arise from appear- 
 ances which have been confirmed. So 
 long as appearances remain appearances, 
 they are apparent truths, according to 
 which every one may think and speak ; but 
 when they are accepted as real truths, 
 which is done when thev are confirmed. 
 
N. 108] CONCERNING DIVINE LOVE 103 
 
 then apparent truths become falsities and 
 fallacies. For example : — It is an appear- 
 ance that the sun is borne around the 
 earth daily, and follows yearly the path 
 of the ecliptic. So long as this appear- 
 ance is not confirmed it is an apparent 
 truth, according to which any one may 
 think and speak; for he may say that the 
 sun rises and sets and thereby causes 
 morning, mid-day, evening, and night; also 
 that the sun is now in such or such a de- 
 gree of the ecliptic, or of its altitude, and 
 thereby causes spring, summer, autumn, 
 and winter. But when this appearance is 
 confirmed as the real truth, then the con- 
 firmer thinks and utters a falsity spring- 
 ing from a fallacy. It is the same with 
 innumerable other appearances, not only 
 natural, civil, and moral, but also in 
 spiritual affairs. 
 
 109. It is the same with the distance 
 of the sun of the spiritual world, which 
 sun is the first proceeding of the Lord^s 
 Divine Love and Divine Wisdom. The 
 truth is that there is no distance, but that 
 the distance is an appearance according to 
 
104 ang?:lic wis5)OM [x. loo 
 
 the reception gf Divine Love and AVisdom 
 by the angels in their degree. That dis- 
 tances, in the spiritual world, are appear- 
 ances may be seen from what has been 
 shown above (as in n. 7-9, That the Di- 
 vine is not in space; and in n. 69-72, 
 That the Divine, apart from space, hlls all 
 spaces). If there are no spaces, there are 
 no distances, or, what is the same, if spaces 
 are appearances, distances also are appear- 
 ances, for distances are of space. 
 
 110. The sun of the spiritual world ap- 
 pears at a distance from the angels, be- 
 cause they receive Divine Love and Divine 
 Wisdom in the measure of heat and light 
 that is adequate to their states. For an 
 angel, because created and finite, cannot 
 receive the Lord in the first degree of heat 
 and light, such as is in the sun ; if he did 
 he would be entirely consumed. The Lord, 
 therefore, is received b}' angels in a degree 
 of heat and light corresponding to their 
 love and wisdom. The following may serve 
 for illustration. An angel of the lowest 
 heaven cannot ascend to the angels of the 
 third heaven: for if he ascends and enters 
 
^'". no] COXCERXING DIVIXE LOVE 105 
 
 their heaven, he falls into a kind of swoon, 
 and his life, as it were, strives with death; 
 the reason is that he has a less degree of 
 love and wisdom, and the heat of his love 
 and the light of his wisdom are in the same ■ 
 degree as his love and wisdom. What,' 
 then, would be the result if an angel were 
 even to ascend toward the sun, and come 
 into its fire? On account of the differ- 
 ences of reception of the Lord by the an- 
 gels, the heavens also appear separate from 
 one another. The highest heaven, which 
 is called the third, appears above the sec- 
 ond, and the second above the first; not 
 that the heavens are apart, but they appear 
 to be apart, for the Lord is present equally 
 with those who are in the lowest heaven 
 and with those who are in the third 
 heaven. That which causes the appear- 
 ance of distance is not in the Lord but in 
 the subjects, that is, the angels. 
 
 111. That this is so can hardly be com- 
 prehended by a natural idea, because in 
 such there is space, but by a spiritual idea, 
 such as angels have, it can be compre- 
 hended, because in such there is no space. 
 
106 ANGELIC WISDOM [x. HI 
 
 Yet even by a natural idea this much can 
 be comprehended, that love and wisdom 
 (or what is the same, the Lord, who is Di- 
 vine Love and Divine Wisdom) cannot 
 advance through spaces, but is present 
 with each one according to reception. That 
 the Lord is present with all. He teaches in 
 Matthew (xxviii. 20), and that He makes 
 His abode with those who love Him, in 
 John (xiv. 23). 
 
 112. As this has been proved by means 
 of the heavens and the angels, it may seem 
 a matter of too exalted wisdom; but the 
 same is true of men. Men, as to the in- 
 teriors of their minds, are warmed and 
 illuminated by that same sun. They are 
 warmed by its heat and illuminated by 
 its light in the measure in which they 
 receive love and wisdom from the Lord. 
 The difference between angels and men is 
 that angels are under the spiritual sun 
 only, but men are not only under that sun, 
 but also under the sun of this world; for 
 men's bodies can begin and continue to ex- 
 ist only under both suns ; but not so the 
 bodies of angels, which are spiritual. 
 
N. 118J CONCERNING DIVINE LOVE 107 
 
 ANGELS ARE IN THE LORD, AND THE LORD 
 IN THEM ; AND BECAUSE ANGELS ARE RE- 
 CIPIENTS, THE LORD ALONE IS HEAVEN. 
 
 113. Heaven is called "the thvelling- 
 place of God,'' also *' the throne of God."' and 
 from this it is believed that God is there as 
 is a king in his kingdom. But God (that is, 
 the Lord) is in the sun above the heavens, 
 and by His presence in heat and light, is 
 in the heavens (as is shown in the last two 
 paragraphs). But although the Lord is 
 present in heaven in that manner, still He 
 is there as He is in Himself. For (as shown 
 just above, n. 108-112) the distance be- 
 tween the sun and heaven is not distance, 
 but appearance of distance ; and since that 
 distance is only an appearance it follows 
 that the Lord Himself is in heaven, for He 
 is in the love and wisdom of the angels of 
 heaven; and since He is in the love and 
 wisdom of all angels, and the angels con- 
 stitute heaven. He is in the wdiole heaven. 
 
 114. The Lord not only is in heaven, 
 but also is heaven itself; for love and wis- 
 
108 ANGELIC WISDOM [n. 114 
 
 dom are what make the angel, and these 
 two are the Lord's in the angels; from 
 which it follows that the Lord is heaven. 
 For angels are not angels from what is 
 their own ; what is their own is altogether 
 like what is man's own, which is evil. An 
 angel's own is such because all angels 
 were once men, and this own clings to the 
 angels from their birth. It is only pnt 
 aside, and so far as it is put aside the an- 
 gels receive love and wisdom, that is, the 
 Lord in themselves. Any one, if he will 
 only elevate his understanding a little, can 
 see that the Lord can dwell in angels, only 
 in what is His, that is, in what is His A'ery 
 own, which is love and wisdom, and not at 
 all in the selfhood of angels, which is evil. 
 From this it is, that so far as evil is put 
 away so far the Lord is in them, and so far 
 they are angels. The very angelic of 
 heaven is Love Divine and Wisdom Di- 
 vine. This Divine is called the angelic 
 when it is in angels. From this, again, it 
 is evideiat that angels are angels from the 
 Lord, and not from themselves; conse- 
 quently, the same is true of heaven. 
 
N lloj CONCERNIXG DIVINE LOVE 109 
 
 115. But how the Lord is in an angel 
 and an angel in the Lord cannot be com- 
 prehended, unless the nature of their con- 
 junction is known. Conjunction is of the 
 Lord with the angel and of the angel witli 
 the Lord; conjunction, therefore, is recip- 
 rocal. On the part of the angel it is as 
 follows. The angel, in like manner as man, 
 has no other perception than that he is in 
 love and wisdom from himself, conse- 
 quently that love and wisdom are, as it 
 were, his or his own. Unless he so per- 
 ceived there Avould be no conjunction, thus 
 the Lord would not be in him, nor he in 
 the Lord. Kor can it be possible for the 
 Lord to be in any angel or man, unless the 
 one in whom the Lord is, with love and 
 wisdom, has a perception and sense as if 
 they were his. By this means the Lord 
 is not only received, but also, when re- 
 ceived, is retained, and likewise loved in 
 return. And by this, also, the angel is 
 made wise and continues wise. Who can 
 wish to love the Lord and his neighbor, 
 and who can wish to' be wise, without a 
 sense and perception that what he loves, 
 
110 ANGELIC WISDOM [n. 115 
 
 learns, and imbibes is, as it were, his own ? 
 Who otherwise can retain it in himself? 
 If this were not so, the inflowing love and 
 wisdom would have no abiding-place, for 
 it would flow through and not affect ; thus 
 an angel would not be an angel, nor would 
 man be a man; he would be merely like 
 something inanimate. From all this it can 
 be seen that there must be an ability to 
 reciprocate that there may be conjunction. 
 116, It shall now be explained how it 
 comes that an angel perceives and feels 
 as his, and thus receives and retains that 
 which yet is not his ; for, as was said 
 ftbove, an angel is not an angel from what 
 is his, but from those things which he has 
 from the Lord. The essence of the matter 
 is this ; — Every angel has freedom and ra- 
 tionality ; these two he has to the end that 
 he may be capable of receiving love and 
 wisdom from the Lord. Yet neither of 
 these, freedom nor rationality, is his, they 
 are the Lord's in him. But since the two 
 are intimately conjoined to his life, so inti- 
 mately that they may he said to be joined 
 into it, they appear to be his own. It 
 
K. 116] CONCERNING DIVINK LOVE 111 
 
 is from them that he is able to thiiik and 
 will, and to speak and act; and what he 
 thinks, wills, speaks, and does from them, 
 appears as if it were from himself. This 
 gives him the ability to reciprocate, and 
 by means of this conjunction is possible. 
 Yet so far as an angel believes that love 
 and wisdom are really in him, and thus 
 lays claim to them for himself as if they 
 were his, so far the angelic is not in him, 
 and therefore he has no conjunction with 
 the Lord; for he is not in truth, and as 
 truth makes one with the light of heav- 
 en, so far he cannot be in heaven; for 
 he thereby denies that he lives from the 
 Lord, and believes that he lives from him- 
 self, and that he therefore possesses Divine 
 essence. In these two, freedom and ration- 
 ality, the life which is called angelic and 
 human consists. From all this it can be 
 seen that for the sake of conjunction with 
 the Lord, the angel has the ability to recip- 
 rocate, but that this ability, in itself con- 
 sidered, is not his but the Lord's. Erom 
 this it is, that if he abuses his ability to 
 reciprocate, by which he perceives and 
 
112 ' ANGELIC WISDOM [n. 116 
 
 feels as his what is the Lord's, which is 
 done by appropriating it to himself he 
 falls from the angelic state. That conjunc- 
 tion is reciprocal, the Lord Himself teaches 
 (John xiv. 20-24; xv. 4-6); also that the 
 conjunction of the Lord with man and of 
 man with the Lord, is in those things of 
 the Lord that are called His words (John 
 XV. 7). 
 
 117. Some are of the opinion that Adam 
 was in such liberty or freedom of choice 
 as to be able to love God and be wise from 
 himself, and that this freedom of choice 
 was lost in his posterity. But this is an 
 error ; for man is not life, but is a recipient 
 of life (see above, n. 4-6, 54-60) ; and he 
 who is a recipient of life cannot love and 
 be wise from anything of his own; conse- 
 quently, w^hen Adam willed to be wise and 
 to love from what was his own, he fell 
 from wisdom and love, and was cast out 
 of Paradise. 
 
 118. What has just been said of an 
 angel is likewise true of heaven, which 
 consists of angels, since the Divine in 
 greatest and least things is the same {as 
 
N. 118] COXCERNING DIVINE LOVE 113 
 
 was shown above, n. 77-82). What is said 
 of an angel and of heaven is likewise true 
 of man and the Church, for the angel of 
 heaven and the man of the Church act as 
 one through conjunction ; in fact, a man of 
 the Church is an angel, in respect to the 
 interiors which are of his mind. By a man 
 of the Church is meant a man in whom the 
 Church is. 
 
 IN THE SPIRITUAL WORLD THE EAST IS 
 WHERE THE LORD APPEARS AS A SUN, 
 AND FROM THAT THE OTHER QUARTERS 
 ARE DETERMINED. 
 
 119. The sun of the spiritual world and 
 its essence, also its heat and light, and the 
 presence of the Lord thereby, have been 
 treated of ; a description is now to be given 
 of the quarters in the spiritual world. 
 That sun and that world are treated of, 
 because God and love and wisdom are 
 treated of; and to treat of those subjects 
 except from their very origin would be to 
 proceed from effects, not from causes. Yet 
 
 8 
 
114 ANGELIC WISDOM [n. 119 
 
 from effects nothing but effects can be 
 learned; when effects alone are considered 
 no cause is brought to light; but causes 
 reveal effects. To know effects from causes 
 is to be wise ; but to search for causes from 
 effects is not to be wise, because fallacies 
 then present themselves, which the investi- 
 gator calls causes, and this is to turn wis- 
 dom into foolishness. Causes are things 
 prior, and effects are things posterior; and 
 things prior cannot be seen from things 
 posterior, but things posterior can be seen 
 from things prior. This is order. For this 
 reason the spiritual world is here first 
 treated of, for all causes are there; and 
 afterwards the natural world, where all 
 things that appear are effects. 
 
 120. The quarters in the spiritual world 
 shall now be spoken of. There are quar- 
 ters there in like manner as in the natural 
 world, but like that world itself, they are 
 spiritual ; while the quarters in the natural 
 world, like that world itself, are natural; 
 the difference between them therefore is 
 so great that they have nothing in com- 
 mon. In each world there are four quar 
 
N. 120] CONCERNING DIVINE LOVE 115 
 
 ters, which are called east, west, south, 
 and north. In the natural world, these 
 four quarters are constant, determined by 
 the sun on the meridian; opposite this is 
 north, on one side is east, on the other, 
 west. These quarters are determined by 
 the meridian of each place; for the sun's 
 station on the meridian at each point is 
 always the same, and is therefore fixed. In 
 the spiritual world it is different. The 
 quarters there are determined by the sun 
 of that world, which appears constantly in 
 its own place, and where it appears is the 
 east; consequently the determination of 
 the quarters in that world is not from the 
 south, as in the natural world, but from 
 the east, opposite to this is west, on one 
 side is south, and on the other, north. But 
 that these quarters are not determined by 
 the sun, but by the inhabitants of that 
 world, who are angels and spirits, will be 
 seen in what follows. 
 
 121. As these quarters, by virtue of 
 their origin, which is the Lord as a sun, 
 are spiritual, so the dwelling-places of an- 
 gels and spirits, all of which are according 
 
lie AXGELIC WISDOM [n. 121 
 
 to these quarters, are also spiritual. They 
 are spiritual, because angels and spirits 
 have their places of abode according to 
 tlieir reception of love and wisdom from 
 the Lord. Tliose in a higher degree of 
 love dwell in the east ; those in a lower 
 degree of love in the west; those in a 
 higher degree of wisdom, in the south; 
 and those in a lower degree of wisdom, in 
 the north. From this it is that, in the 
 Word, by "the east," in the highest sense, 
 is meant the Lord, and in a relative sense 
 love to Him; by the "west," a diminish- 
 ing love to Him; hy the "south" wisdom 
 in light; and by the "north" wisdom in 
 shade; or similar things relatively to the 
 state of those who are treated of. 
 
 122. Since the east is the point from 
 which all quarters in the s|)iritual world 
 are determined, and by the east, in the 
 liighest sense, is meant the Lord, and also 
 Divine Love, it is evident that the source 
 from which all things are, is the Lord and 
 love to Him, and that one is remote from 
 the Lord in the measure in which he is 
 not in that love, and dwells either in the 
 
N. 122] COXCEBNING DIVINE LOVE 117 
 
 west, or in the south, or in the north, at 
 distances corresponding to the reception 
 of love. 
 
 123.. Since .the Lord as a sun is con- 
 stantly in the east, the ancients, with 
 whom all . things of worship , were repre- 
 sentative of spiritual things, turned their 
 faces to the east in their devotions; and 
 that they might do the like in all worship, 
 they turned their temples also in that di- 
 rection. From this it is that, at the pres- 
 ent day, churches are built in like manner. 
 
 THE QUARTERS IX THE SPIRITUAL WORLD 
 ARE NOT FROM THE LORD AS A SUN, BUT 
 FROM THE ANGELS ACCORDING TO RE- 
 CEPTION. 
 
 124. It has been stated that the angels 
 dwell separate from each oth-er; some in 
 the eastern Quarter, some in the western, 
 some in the southern, and some in the 
 northern; and that those who dwell in the 
 eastern quarter are in a hicher degree of 
 
118 ANGELIC WISDOM [n. 124 
 
 love; those in the western, in a lower de- 
 gree of love ; those in the southern, in the 
 light of wisdom; and those in the north- 
 ern, in the shade of wisdom. This diver- 
 sity of dwelling-places appears as though 
 it were from the Lord as a sun, when, in 
 fact it is from the angels. The Lord is 
 not in a greater and lesser degree of love 
 and wisdom, that is, as a sun He is not 
 in a greater or lesser degree of heat and 
 light with one than with another, for He 
 is everywhere the same. But He is not 
 received by one in the same degree as by 
 another; and this makes them appear to 
 themselves to be more or less distant from 
 one another, and also variously as regards 
 the quarters. From this it follows that 
 quarters in the spiritual world are nothing 
 else than various receptions of love and 
 wisdom, and thence of heat and light from 
 the Lord as a sun. That this is so is plain 
 from what was shown above (n. 108-112), 
 that in the spiritual world distances are 
 appearances. 
 
 125. As the quarters are various recep- 
 tions of love and wisdom by angels, the va- 
 
N. 125] CONCERXIXG DIVINE LOVE 119 
 
 riety from which that appearance springs 
 shall now be explained. The Lord is in 
 the angel, and the angel in the Lord (as 
 was shown in a preceding article). But 
 on account of the appearance that the 
 Lord as a sun is outside of the angel, there 
 is also the appearance that the Lord sees 
 him from the sun, and that he sees the 
 Lord in the sun. This is almost like the 
 appearance of an image in a mirror. 
 Speaking, therefore, according to that 
 appearance, it may be said that the Lord 
 sees and looks at each one face to face, 
 but that angels, on their part, do not thus 
 behold the Lord. Those who are in love 
 to the Lord from the Lord see Him di- 
 rectly in front ; these, therefore, are in the 
 east and the west ; but those who are more 
 in wisdom see the Lord obliquely to the 
 right, and those who are less in wisdom 
 obliquely to the left ; therefore the former 
 are in the south, and the latter in the 
 north. The view of these is oblique be- 
 cause love and wisdom (as has been said 
 before), although they proceed from the 
 Lord as one, are not received as one by 
 
120 ANGELIC WISDOM [n. 125 
 
 angels; and the wisdom which is in excess 
 of the love, while it appears as wisdom, is 
 not wisdom, because in the overplus of 
 wisdom there is no life from love. From 
 all this it is evident whence comes the 
 diversity of reception according to which 
 angels appear to dwell according to quar- 
 ters in the spiritual world. 
 
 126. That this variety of reception of 
 love and wisdom , is what gives rise to the 
 quarters in the spiritual world can be seen 
 from the fact that an angel changes his 
 quarter according to the increase or de- 
 crease of love with him; from which it is 
 evident that the quarter is not from the 
 Lord as a sun, but from the angel accord- 
 ing to reception. It is the same with man 
 as regards his spirit. In respect to his 
 spirit, he is in some quarter of the spirit- 
 ual world, whatever quarter of the natural 
 world he may be in, for quarters in the 
 spiritual world, as has been said above, 
 have nothing in common with quarters in 
 the natural world. Man is in the latter as 
 regards his body, but in the former as re- 
 •gai'ds his spirit. 
 
N. 127] CONCERNING DIVINE LOVE 121 
 
 127. In order that love and wisdom 
 may make one in an angel or in a man, 
 there are pairs in all the things of his 
 hody. The eyes, ears, and nostrils are 
 pairs; the hands, loins, and feet are pairs; 
 the brain is divided into two hemispheres, 
 the heart into two chambers, the lungs 
 into two lobes, and in like manner the 
 other parts. Thus in angel and man there 
 is right and left; and all their right parte 
 have relation to the love from which wis 
 dom comes; and all the left parts, to the 
 wisdom which is fk'om love; or, what is 
 the same,' all the right parts have relation 
 to the good from which truth comes; and 
 all the left parts, to the truth that is from 
 good. Angel and man have these pairs in 
 order that love and wisdom, or good and 
 truth, may act as one, and as one, may 
 have regard to the Lord. But of this 
 more in what follows. 
 
 128. From all this it can be seen in 
 what fallacy and consequent falsity those 
 are, who suppose that the Lord bestows 
 heaven arbitrarily, or arbitrarily grants 
 one to become wise and loving more than 
 
122 ANGELIO WISDOM [x. 128 
 
 another, when, in truth, the Lord is just as 
 desirous that one may become wise and be 
 saved as another. For He provides means 
 for all; and every one becomes wise and 
 is saved in the measure in which he 
 accepts these means, and lives in accord- 
 ance with them. For the Lord is the same 
 with one as v/ith another; but the recipi- 
 ents, who are angels and men, are unlike 
 by reason of unlike reception and life. 
 That this is so can be seen from what has 
 just been said of spiritual quarters, and of 
 the dwelling-places of the angels in accord- 
 ance with them; namely, that this diver- 
 sity is not from the Lord but from the 
 recipients • 
 
K. 129] CONCEKNING DIVINE LOVE 123 
 
 AlfGELS TURN THEIR FACES CONSTANTLY 
 TO THE LORD AS A SUN, AND THUS 
 HAVE THE SOUTH TO THE RIGHT, THE 
 NORTH TO THE LEFT, AND THE WEST 
 BEHIND THEM. 
 
 129. All that is here said of angels, and 
 of their turning to the Lord as a sun, is to 
 be understood also of man, as regards his 
 spirit. Tor man in respect to his mind 
 is a spirit, and if he be in love and wis- 
 dom, is an angel ; consequently, after death, 
 •when he has put off his externals, which 
 he had derived from the natural world, he 
 becomes a spirit or an angel. And because 
 angels turn their faces constantly toward 
 the sun in the east, thus toward the Lord, 
 it ^s said also of any man who is in love 
 and wisdom from the Lord, that "he sees 
 God," that "he looks to God," that "he has 
 God before his eyes," by which is meant 
 that he lives as an angel does. Such 
 things are spoken of in the world, because 
 they actually take place (existunt) both 
 in heaven and in the spirit of man. Who 
 
124 ANGELIC WISDOM [n. 129 
 
 does not look before himself to God when 
 he prays, to whatever quarter his face may 
 l>e turned? 
 
 130. Angels turn their faces constantly 
 to the Lord as a sun, because they are in 
 the Lord, and the Lord in them ; and the 
 Lord interiorly leads their affections and 
 thoughts, and turns them constantly to 
 Himself ; consequently they cannot do oth- 
 erwise than look towards the east where 
 the Lord appears as a sun ; from which it 
 is evident that angels do not turn them- 
 selves to the Lord, but the Lord turns 
 them to Himself. For when angels think 
 interiorly of the Lord, they do not think 
 of Him otherwise than as being in them- 
 selves. Real interior thought does not 
 cause distance, but exterior thought, which 
 acts as one with the sight of the eyes ; and 
 for the reason that exterior thought, but 
 not interior, is in space ; and when not in 
 space, as in the spiritual world, it is still 
 m an appearance of space. But these 
 things can be little luiderstood by the man 
 who thinks about God from space.- For 
 God is everywhere, yet not in space. Thu^ 
 
^- 130] CONCKRXING DIVINE LOVE 125 
 
 He is both within and without an an- 
 gel ; consequently an angel can see God, 
 that is, the Lord, both within himself and 
 without himself; within himself when he 
 thinks from love and wisdom, without 
 himself when he thinks about love and 
 wisdom. But these things will be treated 
 of in detail in treatises on The Lord's 
 Ovmipresence, Omniscience, and Omnipo- 
 tence. Let every man guard himself 
 against falling into the detestable false 
 doctrine that God has infused Himself 
 into men, and that He is in them, and no 
 longer in Himself; for God is everywhere, 
 as well within man as without, for apart 
 from space He is in all space (as was 
 shown above, n. 7-10, 69-72) ; whereas if 
 He were in man. He would be not onl}^ 
 divisible, but also shut up in space; yea, 
 man then might even think himself to 
 be God. This heresy is so abominable, 
 that in the spiritual world it stinks like 
 carrion. 
 
 131. The turning of angels to the Lord 
 is such that at every turn of their bodies 
 they look toward the Lord as a sun in 
 
126 ANGELIC WISDOM [n. 131 
 
 front of them. An angel may turn him- 
 self round and round, and thereby see the 
 various things that are about him, still the 
 Lord as a sun appears constantly before 
 his face. This may seem wonderful, yet 
 it is the truth. It has also been granted 
 me to see the Lord thus as a sun, I see 
 Him now before my face; and for several 
 years I have so seen Him, to whatever 
 quarter of the world I have turned. 
 
 132. Since the Lord as a sun, conse- 
 quently the east, is before the faces of all 
 angels of heaven, it follows that to their 
 right is the south ; to their left the north ; 
 and behind them the west ; and this, too, 
 at every turn of the body. For, as was said 
 before, all quarters in the spiritual world 
 are determined from the east; therefore 
 those who have the east before their eyes 
 are in these very quarters, yea, are them- 
 selves what determine the quarters ; for (as 
 was shown above, n. 124-128) the quarters 
 are not from the Lord as a sun, but from 
 the angels according to reception. 
 
 133. Now since heaven is made up of 
 angels, and angels are of such a nature, it 
 
N^. 133j CONCERNING DIVINE LOVE 127 
 
 follows that all heaven turns itself to the 
 Lord, and that, by means of this turning, 
 heaven is ruled by the Lord as one man, 
 as in His sight it is one man. That 
 heaven is as one man in the sight of the 
 Lord may be seen in the work on Heaven 
 and Hell (n. 59-87). Also from this are 
 the quarters of heaven. 
 
 134, Since the quarters are thus in- 
 scribed as it were on the angel, as well as 
 on the whole heaven, an angel, unlike man 
 in the world, knows his own home and his 
 own dwelling-place wherever he goes. Man 
 does not know his home and dwelling- 
 place from the spiritual quarter in him- 
 self, because he thinks from space, thus 
 from the quarters of the natural world, 
 which have nothing in common with the 
 quarters of the spiritual world. But birds 
 and beasts have such knowledge, for it is 
 implanted in them to know of themselves 
 their homes and dwelling-places, as is evi- 
 dent from abundant observation; a 'proof 
 that such is the ease in the spiritual 
 world; for all things that have form (exis- 
 tunt) in the natural world are effects, and all 
 
128 ANGELIC WISDOM [n. 134 
 
 things that have form in the spiritual world 
 are the causes of these effects. There does 
 not take place (existit) a natural that does 
 not derive its cause from a spiritual. 
 
 ALL INTERIOR THINGS OF THE ANGELS, 
 BOTH OF MIND AND BODY, ARE TURNED 
 TO THE LORD AS A SUN. 
 
 135. Angels have understanding and 
 will, and they have a face and body. They 
 have also the interior things of the under- 
 standing and will, and of the face and 
 body. The interiors of the understanding 
 and will are such as pertain to their in- 
 terior affection and thought ; the interiors 
 of the face are the brains; and the inte- 
 riors of the body are the viscera, chief 
 among which are the heart and lungs. In 
 a word, angels have each and all things 
 that Tiien on earth have ; it is from these 
 things that angels are men. External form, 
 aj)art from these internal things, does not 
 make them men, but external form to- 
 
N. 135] CONOEKXIXG DIVINE LOVE 129 
 
 gether with, yea, from, internals; for other- 
 wise they would be only images of man, 
 in which there would be no life, because 
 inwardly there would be no form of life. 
 
 136. It is well kno^vn that the will and 
 understanding rule the body at pleasure, 
 for what the understanding thinks, the 
 mouth speaks, and what the will wills, the 
 body does. From this it is plain that the 
 body is a form corresponding to the under- 
 standing and will. And because form also 
 is predicated of understanding and will, it 
 is plain that the form of the body corre- 
 sponds to the form of the understanding 
 and will. But this is not the place to de- 
 scribe the nature of these respective forms. 
 In each form there are things innumera- 
 ble ; and these, in each of them, act as one, 
 because they mutually correspond. It is 
 from this that the mind (that is, the will 
 and understanding) rules the body at its 
 pleasure, thus as entirely as it rules its 
 own self. From all this it follows that the 
 interiors of the mind act as a one with the 
 interiors of the body, and the exteriors of 
 the mind with the exteriors of the body. 
 
 9 
 
130 ANGELIC WISDOM [n. 136 
 
 The interiors of the mind likewise the 
 interiors of the body, will be considered 
 further on, when degrees of life have been 
 treated of. 
 
 137. Since the interiors of the mind 
 make one with the interiors of the body, 
 it follows that when the interiors of the 
 mind turn themselves to the Lord as a sun, 
 those of the body turn themselves in like 
 manner ; and because the exteriors of both, 
 of mind as well as body, depend upon their 
 interiors, they also do the same. For what 
 the external does, it does from internals, 
 the general deriving all it has from the 
 particulars from which it is. From this it 
 is evident that as an angel turns his face 
 and body to the Lord as a sun, all the 
 interiors of his mind and body are turned 
 in the same direction. It is the same with 
 man, if he has the Lord constantly before 
 his eyes, which is the case if he is in love 
 and wisdom. He then looks to the Lord 
 not only with eyes and face, but also with 
 all the mind and all the heart, that is, with 
 all things of the will and understanding, 
 together with all things of the body. 
 
N. 138] CONCER^'ING DIVINii LOVE 131 
 
 138. This turning to the Lord is an ac- 
 tual turning, a kind of elevation ; for there 
 is an uplifting into the heat and light of 
 heaven, which takes place by the opening 
 of the interiors ; when these are opened, 
 love and wisdom flow into the interiors of 
 the mind, and the heat and light of heaven 
 into the interiors of the body. From this 
 comes the uplifting, like a rising out of a 
 cloud into clear air, or out of air into ether. 
 Moreover, love and wisdom, with their heat 
 and light, are the Lord with man ; and He, 
 as was said before, turns man to Himself, 
 It is the reverse with those who are not 
 in love and wisdom, and still more with 
 those who are opposed to love and wisdom. 
 Their interiors, both of mind and body, are 
 closed; and when closed, the exteriors re- 
 act against the Lord, for such is their in- 
 herent nature. Consequently, such persons 
 turn themselves backward from the Lord : 
 and turning oneself backward is turning 
 to hell. 
 
 139. This actual turning to the Lord is 
 from love together with wisdom ; not from 
 love alone, nor from wisdom alone ; for love 
 
132 ANGELIC WISDOM [n. 139 
 
 alone is like esse (being) without its exLs- 
 tere (taking form), since love has its form 
 in wisdom ; and wisdom without love is like 
 existere without its esse, since wisdom has 
 its form from love. Love is indeed possible 
 without wisdom; but such love is man's, 
 i?nd not the Lord's. "Wisdom alone is pos- 
 sible without love ; but such wisdom, al- 
 though from the Lord, has not the Lord in 
 it ; for it is like the light of winter, which 
 is from the sun; still the sun's essence, 
 which is heat, is not in it. 
 
 EVERY SPIRIT, WHATEVER HIS QUALITY, 
 TURNS IN LIKE MANNER TO HIS RUL- 
 ING LOVE. 
 
 140. It shall first be explained what a 
 spirit is, and what an angel is. Every man 
 after death comes, in the first place, irto 
 the world of spirits, which is midway be- 
 tween heaven and hell, and there passes 
 through his own times, that is, his own 
 states, and becomes prepared, according to 
 
N, 140j CONCERNING DIVINE LOVE lo3 
 
 his life, either for heaven or for hell. So 
 long as one stays in that world he is called 
 a spirit. He who has been raised out of 
 that world into heaven is called an angel; 
 but he who has been cast down into hell is 
 called either a satan or a devil. So long 
 as these continue in the world of spirits, 
 he who is preparing for heaven is called 
 an angelic spirit; and he who is preparing 
 for hell, an infernal spirit; meanwhile the 
 angelic spirit is conjoined with heaven, 
 and the infernal spirit with hell. All 
 spirits in the world of spirits are adjoined 
 to men; because men, in respect to the in- 
 teriors of their minds, are in like manner 
 between heaven and hell, and through 
 these spirits they communicate with heav- 
 en or with hell according to their life. 
 It is to be observed that the world of spir- 
 its is one thing, and the spiritual world 
 another ; the world of spirits is that which 
 has just been spoken of; but the spiritual 
 world includes that world, and heaven and 
 hell. 
 
 141. Since the subject now under cpn- 
 sideration is the turning of angels and 
 
134 ANGELIC WISDOM [x. 141 
 
 spirits to their own loves by reason of 
 these loves, something shall be said also 
 about loves. The whole heaven is divided 
 into societies according to all the differ- 
 ences of loves ; in like manner hell, and in 
 like manner the world of spirits. But 
 heaven is divided into societies according 
 to the differences of heavenly loves ; hell 
 into societies according to the differences 
 of infernal loves ; and the world of spirits, 
 according to the differences of loves both 
 heavenly and infernal. There are two 
 loves which are the heads of all the rest, 
 that is, to which all other loves are refera- 
 ble ; the love which is the head of all heav- 
 enly loves, or to which they all relate, is 
 love to the Lord; and the love which is 
 the head of all infernal loves, or to which 
 they all relate, is the love of rule springing 
 from the love of self. These two loves are 
 diametricall}' opposed to each other. 
 
 142. Since these two loves, love to the 
 Lord and love of rule springing from love 
 of self, are wholly opposed to each other, 
 and since all who are in love to the Lord 
 turn to the Lord as a sun (as was shown in 
 
N. 142] CONCERNING DIVINE LOVE 135 
 
 the preceding article), it can be seen that 
 all who are in the love of rule springing 
 from love of self, turn their backs to the 
 Lord. They thus face in opposite direc- 
 tions, because those who are in love to the 
 Lord love nothing more than to be led by 
 the Lord, and will that the Lord alone 
 shall rule ; while those who are in the love 
 of rule springing from love of self, love 
 nothing more than to be led by themselves, 
 and will that themselves alone may rule. 
 This is called a love of rule springing from 
 love of self, because there is a love of rule 
 springing from a love of performing uses, 
 which is a spiritual love, because it makes 
 one with love towards the neighbor. Still 
 this cannot be called a love of rule, but a 
 love of performing duties. 
 
 143. Every spirit, of whatever quality, 
 turns to his own ruling love, because love 
 is the life of every one (as was shown in 
 Part L, n. 1-3) ; and life turns its recepta- 
 cles, called members, organs, and viscera, 
 thus the whole man, to that society which 
 is in a love similar to itself, thus where its 
 own love is. 
 
136 ANGELIC WISDOM fx. 144 
 
 144. Since the love of rule sx->ringiiig 
 from love of self is wholly opposed to love 
 to the Lord, the spirits who are in that 
 love of rule turn the face backwards from 
 the Lord, and therefore look with their 
 eyes to the western quarters of the spirit- 
 ual world; and being thus bodily in a re- 
 versed position, they have the east behind 
 them, the north at their right, and the 
 south at their left. They have the east be- 
 hind them because they hate the Lord; 
 they have the north at their right, because 
 they love fallacies and falsities therefrom ; 
 and they have the south at their left, be- 
 cause they despise the light of wisdom 
 They may turn themselves round and 
 round, and yet all things which they see 
 about them appear similar to their love. 
 Jill such are sensual- natural; and some are 
 of such a nature as to imagine that they 
 alone live, looking upon others as images. 
 They believe themselves to be wise above 
 all others, though in truth they are insane. 
 
 145. In the spiritual world ways are 
 seen, laid out like ways in the natural 
 N^-crld; some leading to heaven, and some 
 
N. 145] CONCERNING DIVINE LOVE 137 
 
 to hell ; but the ways leading to hell are 
 not visible to those going to heaven, nor 
 are the ways leading to heaven visible to 
 those going to hell. There are countless 
 ways of this kind; for there are ways 
 which lead to every society of heaven and 
 to every society of hell. Each spirit enters 
 the way which leads to the society of hi.s 
 own love, nor does he see the ways leading 
 in other directions. Thus it is that each 
 spirit, as he turns himself to his ruling 
 love, goes forward in it. 
 
 DIVINE LOVE AND DIVINE WISDOM PRO- 
 CEEDING FROM THE LORD AS A SUN 
 AND PRODUCING HEAT AND LIGHT IN 
 HEAVEN, ARE THE PROCEEDING DIVINE, 
 W^HICH IS THE HOLY SPIRIT. 
 
 146. In The Doctrine of the New Jen/- 
 salem conceiming the Lord it has been 
 shown, that God is one in person and es- 
 sence in whom there is a trinity, and that 
 that God is the Lord; also that the trin- 
 
138 ANGELIC WISDOM [n. 146 
 
 ity in Him is called Father, Son, and Holy 
 Spirit; and that the Di\dne from which, 
 [Creative Divine] is called the Father; the 
 Human Divine, the Son; and the proceed- 
 ing Divine, the Holy Spirit. This is called 
 the " proceeding Divine," but no one knows 
 why it is called proceeding. This is not 
 known, because until now it has been un- 
 known that the Lord appears before the 
 angels as a sun, from which sun proceeds 
 heat which in its essence is Divine Love, 
 and also light which in its essence is Di- 
 vine Wisdom. So long as these things 
 were unknown, it could not be known that 
 the proceeding Divine is not a Divine by 
 itself; consequently the Athanasian doc- 
 trine of the trinity declares that there is 
 one person of the Father, another of the 
 Son, and another of the Hoty Spirit. Now, 
 however, when it is known that the Lord 
 appears as a sun, a correct idea may be had 
 of the proceeding Divine, which is called 
 the Holy Spirit, that it is one with the 
 Lord, but proceeds from Him, as heat and 
 light from a sun. For the same reason an- 
 gels are in Divine heat and Divine light 
 
N. 146] CONCERNING DIVINE LOVE 139 
 
 just SO far as they are in love and wis- 
 dom. Without knowing that the Lord ap- 
 pears as a sun in the spiritual world, and 
 that His Divine thus proceeds, it can in no 
 way be known what is meant by " proceed- 
 ing," whether it means simply communi- 
 cating those things which are the Father's 
 and the Son's, or simply enlightening and 
 teaching. But inasmuch as it has been 
 known that God is one, and that He is om- 
 nipresent, it is not in accord with enlight- 
 ened reason to recognize the proceeding 
 Divine as a Divine per se, and to call it 
 God, and thus divide God. 
 
 147. It has been shown above that God 
 is not in space, and that He is thereby om- 
 nipresent ; also that the Divine is the same 
 everywhere, but that there is an apparent 
 variety of it in angels and men from vari- 
 ety of reception. Now since the proceeding 
 Divine from the Lord as a sun is in light 
 and heat, and light and heat flow first into 
 universal recipients, which in the world are 
 called atmospheres, and these are the re- 
 cipients of clouds, it can l^e seen that ac- 
 cording as the interiors pertaining to the 
 
140 AXfiELIC WISDOM [x. 147 
 
 understanding of man or angel are veiled 
 l)y such clouds, is he a receptacle of the 
 proceeding Divine. By clouds are meant 
 spiritual clouds, which are thoughts. 
 These, if from truths, are in accordance, 
 V»ut if from falsities, are at variance with 
 Divine Wisdom ; consequently, in the spir- 
 itual world thoughts from truths, when 
 presented to the sight, appear as shining 
 white clouds, but thoughts from falsities 
 as black clouds. From all this it can be 
 seen that the proceeding Divine is indeed 
 in every man, but is variously veiled by 
 each. 
 
 148. As the Divine Itself is present in 
 angel and man by spiritual heat and light, 
 those who are in the truths of Divine Wis- 
 dom and in the goods of Divine Love, 
 when affected by these, and when from af- 
 fection they think from them and about 
 them, are said to grow warm tvith God ; 
 and this sometimes becomes so evident as 
 to be perceived and felt, as when a preacher 
 speaks from zeal. These same are also said 
 to be enlightened hy God, because the Lord, 
 by His proceeding Divine, not only kindles 
 
>'. 148] CONCEKXING DIVIXE LOVE 141 
 
 the will with spiritual heat, but also en- 
 lightens the understanding with spiritual 
 light. 
 
 149. ^'rom the following passages in 
 the Word it is plain that the Holy Spirit 
 is the same as the Lord, and is truth itself, 
 from which man has enlightenment : — 
 
 Jesus said, When the spirit of tiiith is come, 
 He will guide you into all truth; He shall not 
 speak of Himself; but whatsoever He shall have 
 heard, that shall He speak {John xvi. 13). 
 
 He shall glorify Me; for He shall receive of 
 Mine, and shall show it unto vou {John xvi. 14, 
 15). 
 
 That He will be with the disciples and in them 
 {John xiv. 17; xv. 26). 
 
 Jesus said. The words that I speak unto you, 
 they are spirit and they are life {John vi. 63). 
 
 From these passages it is evident that 
 the Truth itself which proceeds from the 
 Lord, is called the Holy Spirit ; and because 
 it is in light, it enlightens. 
 
 150. Enlightenment, which is attri- 
 buted to the Holy Spirit, is indeed in man 
 from the Lord, yet it is effected by spirits 
 and angels as media. But the nature of 
 that mediation cannot yet be described- 
 
142 ANGELIC WISDOM [n. 150 
 
 only it may be said that angels and spirits 
 can in no way enlighten man from them- 
 selves, because they, in like manner as 
 man, are enlightened by the Lord; and as 
 they are enlightened in like manner, it 
 follows that all enlightenment is from the 
 Lord alone. It is effected by angels or 
 spirits as media, because the man when 
 he is enlightened is placed in the midst of 
 such angels and spirits as, more than 
 others, receive enlightenment from the 
 Lord alone. 
 
 THE LORD CREATED THE UNIVERSE AND 
 ALL THINGS OF IT BY MEANS OF THE 
 SUN WHICH IS THE FIRST PROCEEDING 
 OF DIVINE LOVE AND DIVINE WISDOM. 
 
 151. By "the Lord" is meant God 
 from eternity, that is, Jehovah : who is 
 called Father and Creator, because He is 
 one with Him, as has been shown in The 
 Doctrine of the New Jerusalem concerning 
 the Lord; consequently in the following 
 
N. 15]] CONCERNING DIVINE LOVE 143 
 
 pages, where also creation is treated of, 
 He is called the Lord. 
 
 152. That all things in the universe 
 were created by Divine Love and Divine 
 Wisdom was fully shown in Part I., (par- 
 ticularly in n. 52, 53); here now it is to 
 be shown that this was done by means of 
 the sun, which is the first proceeding of 
 Divine Love and Divine Wisdom. No one 
 who is capable of seeing effects from 
 causes, and afterwards by causes effects in 
 their order and sequence, can deny that 
 the sun is the first of creation, for all the 
 things that are in its world have perpetual 
 existence from it; and because they have 
 perpetual existence from it, their existence 
 was derived from it. The one involves and 
 is proof of the other; for all things are 
 under the sun's view, since it determined 
 that they should be, and to hold under its 
 view is to determine perpetually ; therefore 
 it is said that subsistence is perpetual 
 existence. If, moreover, any thing were to 
 be withdrawn entirely from the sun's 
 influx through the atmospheres, it would 
 instantly be dissipated; for the atmos- 
 
144 ANGELIC WISDOM [n. l.^ii 
 
 pheres, which are purer and purer, and are 
 rendered active in power by the sun, hold 
 all things in connection. Since, then, the 
 perpetual existence of the universe, and of 
 every thing pertaining to it, is from the 
 sun, it is plain that the sun is the first of 
 creation, from which [is all else]. The sun 
 is spoken of as creating, but this means 
 the Lord, by means of the sun ; for the sun 
 also was created by the Lord. 
 
 153. There are two suns through which 
 all things were created by the Lord, the 
 sun of the spiritual world and the sun of 
 the natural world. All things were created 
 by the Lord through the sun of the spirit- 
 ual world, but not through the sun of the 
 natural world, since the latter is far below 
 the former ; it is in middle distance ; above 
 it is the spiritual world and below it is the 
 natural world. This sun of the natural 
 world was created to render aid, as a kind 
 of substitute ; this aid will be spoken of in 
 what follows. 
 
 154. The universe and all things there- 
 of were created by the Lord, the sun of 
 the spiritual world serving as a medium, 
 
N. lo4] CUXCKKNIXG DIVINE J.OVE l45 
 
 because that siui is the first proceeding of 
 Divine Love and Divine Wisdom, and from 
 ])ivine Love and Divine Wisdom all 
 things are (as was pointed out above, n. 
 52-82). In every thing created, greatest 
 as -well as least, there are these three, end, 
 cause and eifect. A created thing in which 
 these three are not, is impossible. In what 
 IS greatest, that is, in the universe, these 
 three exist in the following order; in the 
 sun, which is the first proceeding of Di- 
 vine Love and Divine Wisdom, is the end 
 of all things; in the spiritual world are 
 the causes of all things; in the natural 
 world are the effects of all things. How 
 these three are in things first and in 
 things last shall be shown in what follows. 
 Since, then, no created thing is possible in 
 which these three are not, it follows that 
 the universe and all things of it were 
 created by the Lord through the sun, 
 wherein is the end of .all things. 
 
 155. Creation itself cannot be brought 
 within man's comprehension unless space 
 and time are removed from thought; but 
 if these are removed, it can be corapre- 
 
 10 
 
146 AXGELIC WISDOM [n. 155 
 
 bended. Kemoving these if 3'ou can, or as 
 much as you can, and keeping the mind in 
 ideas abstracted from space and time, you 
 will perceive that there is no diiference 
 between the maximxmi of space and the 
 minimum of space; and then you cannot 
 but have a similar idea of the creation of 
 the universe as of the creation of the par- 
 ticulars therein; you will also perceive 
 that diversity in created things springs 
 from this, that there are infinite things 
 in God-Man, consequently things without 
 limit in the sun which is the first pro- 
 ceeding from Him ; these countless things 
 take form, as in an image, in the created 
 universe. From this it is that no one 
 thing can anywhere be precisely the same 
 as another. Erom this comes that vari- 
 ety of all things which is presented to 
 sight, in the natural world together with 
 space, but in the spiritual world with 
 appearance of space; and it is a variety 
 both of generals and of particulars. These 
 are the things that have been pointed out 
 in Part I., where it is shown that in God- 
 Man infinite things are one distinctly (n. 
 
N. 155] CONCERNING DIVINE LOVE 147 
 
 17-22); that all things in the universe 
 were created by Divine Love and Divine 
 Wisdom, (n. 52, 53) ; that all things in the 
 created universe are recipients of the 
 Divine Love and of the Divine Wisdom of 
 God-Man (n. 54-60); that the Divine is 
 not in space (n. 7-10); that the Divine 
 apart from space fills all spaces (n. G6~ 
 72) ; that the Divine is the same in things 
 greatest and least (n. 77-82). 
 
 156. The creation of the universe, and 
 of all things of it, cannot be said to have 
 been wrought from space to space, or from 
 time to time, thus progressively and suc- 
 cessively, but from eternity and from in- 
 finity; not from eternity of time, because 
 there is no such thing, but from eternity 
 not of time, for this is the same with the 
 Divine ; nor from infinity of space, because 
 again there is no such thing, but from in- 
 finity not of space, which also is the same 
 with the Divine. These things, I know, 
 transcend the ideas of thoughts that are 
 in natural light, but they do not transcend 
 the ideas of thoughts that are in spiritual 
 light, for in these there is nothing of space 
 
148 ANGELIC WlSJJOM [n. 156 
 
 and time. Neither do tliey wholly trans- 
 cend ideas that are in natural light; for 
 when it is said that infinity of space is not 
 possible, this is affirmed by every one from 
 reason. It is the same with eternity, for 
 this is infinity of time. If you say "to 
 eternity,'' it is comprehensible from time ; 
 but ^' from eternity" is not comprehensible, 
 unless time is removed. 
 
 THE SUN OF THE NATURAL W ORLD IS PUIJE 
 FIRE, CONSEQUENTLY DEAD ; NATURE ALSO 
 IS DEAD, BECAUSE IT DERIVES ITS ORIGIN 
 FROM THAT SUN. 
 
 157. Creation itself cannot be ascribed 
 in the least to the sun of the natural 
 Avorld, but must be wholly ascribed to 
 the sun of the spiritual world ; because the 
 sun of the natural world is altogether 
 dead; but the sun of the spiritual w^orld 
 is living; for it is the first proceeding of 
 Divine Love and Divine Wisdom; and 
 what is dead does not act at all from it- 
 self, but is acted upon; consequently to as- 
 
X. lo7] CONOEliNJXG DIVIXE LOVE 149 
 
 crite to it anything of creation would be 
 like ascribing the work of an artificer to 
 the tool which is moved by his hands. The 
 sun of the natural world is pure tire from 
 which everything of life has been with- 
 drawn; but the sun of the spiritual world 
 is tire in which is Divine Life. The an 
 gelic idea of the tire of the sun of the natu- 
 ral world, and of the fire of the sun oi 
 the spiritual world, is this ; that in the tirt^ 
 of the sun of the spiritual world the Di- 
 vine Life is within, but in the fire of i]x(^ 
 sun of the natural w^orld it is without. 
 From this it can be seen that the actuat- 
 ing poAver of the natural sun is not from 
 itself, but from a living force proceeding 
 from the sun of the spiritual world ; conse- 
 quently if the living force of that sun were 
 withdrawn or taken away, the natural sim 
 would have no vital power. For this reason 
 the worship of the sun is the lowest of all 
 the forms of God-worship, for it is wholly 
 dead, as the sun itself is, and therefore in 
 the Word it is called "abomination." 
 
 158. As the sun of the natural world is 
 pure fire, and therefore dead, the heat pro- 
 
150 ANGELIC WI.SDOM [n. 158 
 
 ceeding from it is also dead, likewise the 
 light proceeding from it is dead; so also 
 are the atmospheres, which are called ether 
 and air, and which receive in their bosom 
 and carry down the heat and light of that 
 sun ; and as these are dead so are each and 
 all things of the earth which are beneath 
 the atmospheres, and are called soils, yet 
 these, one and all, are encompassed by 
 what is spiritual, proceeding and flowing 
 forth from the smi of the spiritual world. 
 Unless they had been so encompassed, the 
 soils could not have been stirred into activ- 
 ity, and have produced forms of uses, 
 which are plants, nor forms of life, which 
 are animals; nor could have supplied the 
 materials by which man begins and con- 
 tinues to exist. 
 
 159. Now since nature begins from that 
 sun, and all that springs forth and con- 
 tinues to exist from it is called natural, 
 it follows that nature, with each and every 
 thing pertaining thereto, is dead. It ap- 
 pears in man and animal as if alive, be- 
 cause of the life which accompanies and 
 actuates it 
 
X. 160] CONCERNING DIVINE LOVE lol 
 
 160. Since these lowest things of nature 
 which form the lands are dead, and are 
 not changeable and varying according to 
 states of affections and thoughts, as in the 
 spiritual world, but unchangeable and 
 tixed, therefore in nature there are spaces 
 and spacial distances. There are such 
 things, because creation has there termi- 
 nated, and abides at rest. From this it is 
 evident that spaces are a property of na- 
 ture; and because in nature spaces are not 
 appearances of spaces according to states 
 of life, as they are in the spiritual world, 
 these also may be called dead. 
 
 161. Since times in like manner are 
 settled and constant, they also are a prop- 
 erty of nature; for the length of a day 
 is constantly twenty-four hours, and the 
 length of a year is constantly tlu-ee hun- 
 dred and sixty-five days and a quarter. 
 The very states of light and shade, and of 
 heat and cold, which cause these periods 
 to vary, are also regular in their return. 
 The states which recur daily are morning, 
 noon, evening, and night; those recurring 
 yearly are spring, simimer, autumn, and 
 
152 ANGELIC WISDOM [X. ICI 
 
 winter. Moreover, the annual states mod- 
 ify regularly the daily states. All these 
 states are likewise dead because they are 
 not states of life, as in the spiritual world ; 
 for in the spiritual world there is continu- 
 ous light and there is continuous heat, the 
 light corresponding to the state of wisdom, 
 and the heat to the state of love with the 
 angels; consequently the states of these 
 are living. 
 
 162. From all this the folly of those 
 who ascril)e all things to nature can be 
 seen. Those who have confirmed them- 
 selves in favor of nature have brought such 
 a state on themselves that they are no 
 longer willing to raise the mind above 
 nature; consequently their minds are shut 
 above and opened below. Man thus be- 
 comes sensual-natural, that is, spiritually 
 dead; and l^ecause he then thinks only 
 from such things as he has imbibed from 
 his bodily senses, or through the senses 
 from the world, he at heart even denies 
 God. Then because conjunction with heav- 
 en is broken, conjunction with hell takes 
 place, the capacity to think and will alone 
 
K. 162] COXCERNING DIVINE LOVE 153 
 
 remaining; the capacity to think, from ra- 
 tionality, and the capacity to will, from 
 freedom; these two capacities every man 
 has from the Lord, nor are they taken 
 away. These two -capacities devils have 
 equally with angels; but devils devote 
 them to insane thinking and evil doing, 
 and angels to becoming wise and doing 
 good. 
 
 iH^ITHOUT A DOUBLE SUN, ONE LIVING AND 
 THE OTHER DEAD, NO CREATION IS POS- 
 SIBLE. 
 
 163. The universe in general is divided 
 into two worlds, the spiritual and the natu- 
 ral. In the spiritual world are angels 
 and spirits, in the natural world men. In 
 external appearance these two worlds are 
 entirely alike, so alike that they cannot 
 be distinguished ; but as to internal api:)ear- 
 ance they are entirely unlike. The men 
 themselves in the spiritual world, who (as 
 w^as said above) are called angels and spir- 
 
161 ANGELKJ WISDOM [^N. t63 
 
 its, are spiritual, and, being spiritual, they 
 think spiritually and speak spiritually. 
 But the men of the natural world are 
 natui'al, and therefore think naturally and 
 speak naturally ; and spiritual thought and 
 speech have nothing in common with natu- 
 ral thought and speech. From this it is 
 plain that these two worlds, the spiritual 
 and the natural, are entirely distinct from 
 each other, so that they can in no respect 
 be together. 
 
 164. Now as these two worlds are so 
 distinct, it is necessary that there should 
 be two suns, one from which all spiritual 
 things are, and another from which all 
 natural things are. And as all spiritual 
 things in their origin are living, and all 
 natural things from their origin are dead, 
 and these origins are suns, it follows that 
 the one sun is living and the other dead; 
 also, that the dead sun itself was created 
 by the Lord through the living sun. 
 
 165. A dead sun was created to this 
 end, that in outmosts all things may be 
 fixed, settled, and constant, and thus there 
 may be forms of existence which shall be 
 
tf. 105] CONCEliXIXG DIVINE LOVE 155 
 
 permanent and durable. In this and in no 
 other way is creation founded. The terra- 
 queous globe, in which, upon which, and 
 about which, things exist, is a kind of base 
 and support; for it is the outmost work 
 [idtiinuTn opus], in which all things ter- 
 minate, and upon which the}^ rest. It is 
 also a kind of matrix, out of which effects, 
 which are ends of creation, are produced, 
 as will be shown in what follows. 
 
 166. That all things were created by 
 the Lord through the living sun, and noth- 
 ing through the dead sun, can be seen 
 from this, that what is living disposes 
 what is dead in obedience to itself, and 
 forms it for uses, which are its ends ; but 
 not the reverse. Only a person bereft of 
 reason and who is ignorant of what life is, 
 can think that all things are from nature, 
 and that life even conies from nature. 
 ^N'ature cannot dispense life to anything, 
 since nature in itself is wholly inert. For 
 what is dead to act upon what is living, 
 or for dead force to act upon living force, 
 or, what is the same, for the natural to act 
 upon the spiritual, is entirely contrary to 
 
156' ANGELIC WISDOM [n. 166 
 
 order, therefore so to think is contrary to 
 the light of sound reason. AVhat is dead, 
 that is, the natural, may indeed in many 
 ways be perverted or changed by external 
 accidents, but it cannot act upon life ; on 
 the contrary life acts into it, according to 
 the induced change of form. It is the 
 same with physical influx into the spirits 
 ual operations of the soul; this, it is 
 known, does not occur, for it is not pos- 
 sible. 
 
 THE EXD OF CREATION HAS FORM {eXlS- 
 tat) IX OUTMOSTS, WHICH EXD IS THAT 
 ALL THINGS MAY RETURN TO THE CRE- 
 ATOR AND THAT THERE MAY BE CON- 
 JUNCTION. 
 
 167. In the first place, something shall 
 be said about ends. There are three 
 things that follow in order, called first 
 end, middle end, and last end ; they are 
 also called end, cause, and effect. These 
 three must be together in every thing, 
 that it may be anything. For a first end 
 
N. 167] COIfCERNUfG DIVINE LOVE 157 
 
 without a middle end, and at the same 
 time a last end, is impossible; or, what is 
 the same, an end alone, without a cause 
 and an effect is impossible. Equally im- 
 possible is a cause alone without an end 
 from which and an effect in which it is, or 
 an effect alone, that is, an effect without 
 its cause and end. That this is so may 
 be comprehended if it be observed that an 
 end without an effect, that is, separated 
 from an effect, is a thing without exist- 
 ence, and therefore a mere term. For m 
 order that an end may actually be an end 
 it must be terminated, and it is terminated 
 in its effect, wherein it is first called an 
 end because it is an end. It appears as if 
 the agent or the efficient exists by itself; 
 but this so appears from its being in the 
 effect; but if separated from the effect it 
 would instantly vanish. From all this it is 
 evident that these three, end, cause, and 
 effect, must be in every thing to make it 
 anything. 
 
 168. It must be known further, that 
 the end is everj'thing in the cause, and 
 also everything in the effect; from this- it 
 
158 ANGELIC WISDOM [n. 1(>8 
 
 is that end, cause, and effect, are called 
 first end, middle end, and last end. But 
 that the end may be everything in the 
 cause, there must be something from the 
 end [in the cause] wherein the end shall 
 be; and that the end may be everything 
 in the effect, there must be something 
 from the end through the cause [in the 
 effect] wherein the end shall be. For the 
 end cannot be in itself alone, but it must 
 be in something having existence from 
 it, in which it can dwell as to all that is 
 its own, and by acting come into effect, 
 until it has permanent existence. That in 
 which it has permanent existence is the 
 last end, which is called effect. 
 
 169. These three, namely, end, cause, 
 and effect, are in the created universe, 
 both in its greatest and least parts. They 
 are in the greatest and least parts of the 
 created universe because they are in God 
 the Creator, who is the Lord from eter- 
 nity. But since He is Infinite, and in 
 the Infinite infinite things are one dis- 
 tinctly (as was shown above, n. 17-22), 
 tjierefore also these three in Him, and in 
 
X. 169] CONCERNING DIVINE LOVE 159 
 
 His infinites, are one distinctly. From this 
 it is that the universe which was created 
 from His Esse, and which, regarded as to 
 uses, is His image, possesses these three 
 in each and all of its parts. ■•; 
 
 170. The universal en(^, that is, the end 
 of all things of creation, is that there 
 may be an eternal conjunction of the Cre- 
 ator with the created universe ; and this is 
 not possible unless there are subjects 
 wherein His Divine can be as in Itself, 
 thus in which it can dwell and abide. In 
 order that these subjects may be dwelling- 
 places and mansions of Him, they must 
 be recipients of His love and wisdom as of 
 themselves ; such, therefore, as will elevate 
 themselves to the Creator as of themselves, 
 and conjoin themselves with Him. With- 
 out this ability to reciprocate no conjunc- 
 tion is possible. These subjects are men, 
 who are able as of themselves to elevate 
 and conjoin themselves. That men are 
 such subjects, and that they are recipients 
 of the Divine as of themselves, has been 
 pointed out above many times. By means 
 of this conjunction, the Lord is present in 
 
160 ANGELIO WISDOM [X. 170 
 
 every work created by Him ; for every- 
 thing has been created for man as its end ; 
 consequently the uses of all created things 
 ascend by degrees from outmosts to man, 
 and through man to God the Creator from 
 whom [are all things] (as was shown 
 above, n. 65-68). - '• 
 
 171. To this last end creation pror 
 gresses continually, through these three,, 
 namely, end, cause, and effect, because 
 these three are in the Lord the Creator (as 
 was said just above) ; and the Divine apart 
 from space is in all space (n. 69-72); and 
 is the same in things greatest and least 
 (77-82) ; from which it is evident that the 
 created universe, in its general progression 
 to its last end, is relatively the middle 
 end. For out of the earth forms of uses 
 are continually raised by the Lord the 
 Creator, in their order up to man, who as 
 to his bod}' is also from the earth. There- 
 after, man is elevated by the reception of 
 love and wisdom from the Lord; and for 
 this reception of love and wisdom, all 
 means are provided; and he has been so 
 made as to be able to receive, if he will. 
 
N. 17l] CONCERNING DIVINE LOVK 161 
 
 From what has now been said it can be 
 seen, though as yet only in a general man- 
 ner, that the end of creation takes form 
 (existat) in outmost things; which end is, 
 that all things may return to the Creator, 
 and that there may be conjunction. 
 
 172. That these three, end, cause, and 
 effect, are in each and everything created, 
 can also be seen from this, that all effects, 
 which are called last ends, become anew 
 first ends in uninterrupted succession from 
 the Firist, who is the Lord the Creator, 
 even to the last end, which is the conjunc- 
 tion of man with Him. That all last ends 
 become anew first ends is plain from this, 
 that there can be nothing so inert and 
 dead as to have no efficient power in it. 
 Even out of sand there is such an exhala- 
 tion as gives aid in producing, and there- 
 fore in effecting something. 
 
162 ANGELIC WISDOM [n. 178 
 
 PART THIRD 
 
 IN THE SPIRITUAL WORLD THERE ARE 
 ATMOSPHERES, WATERS AND LANDS, 
 JUST AS IN THE NATURAL WORLD; 
 ONLY THE FORMER ARE SPIRITUAL, 
 WHILE THE LATTER ARE NATURAL. 
 
 173. It has been said in the preceding 
 pages, and showTi in the work on Heaven 
 and Hell, that the spiritual world is like 
 the natural world, with the difference only 
 that each and every thing of the spiritual 
 world, i^s spiritual, and each and every 
 thing of the natural world is natural. As 
 these two worlds are alike, there are in 
 both, atmospheres, waters, and lands, 
 which are the generals through and from 
 which each and all things take their form 
 (existunt) with infinite variety. 
 
 174. As regards the atmospheres, which 
 are called ethers and airs, they are alike in 
 both worlds, the spiritual and the natural, 
 with the difference only that they are 
 spiritual in the spiritual world, and natii- 
 
N. 174] CONCERXING DIVINE LOVE 163 
 
 ral in the natural world. The former are 
 spiritual, because they have their form 
 
 from the sun which is the first proceeding 
 of the Divine Love and Divine Wisdom 
 of the Lord, and from Him receive within 
 them the Divine fire which is love, and the 
 Divine light which is wisdom, and carry 
 these down to the heavens where the 
 angels dwell, and cause the presence of 
 that sun there in things greatest and least. 
 The spiritual atmospheres are divided 
 substances, that is, least fonns, originat- 
 ing from the sun. As these each singly 
 receive the sun, its fire, distributed among 
 so many substances, that is, so many 
 forms, and as it were enveloped by them, 
 and tempered by these envelopments, 
 becomes heat, adapted finally to the love 
 of angels in heaven and of spirits under 
 heaven. The same is true of the light of 
 that sun. In this the natural atmospheres 
 are like spiritual atmospheres, that they 
 also are divided substances or least forms 
 originating from the sun of the natural 
 world; these also each singly receive the 
 sun and store up its fire in themselves, and 
 
164 ANGELIC WISDOM [N. 174 
 
 temper it, and carry it down as heat to the 
 earth, where men dwell. The same is true 
 of natural light. 
 
 175. The diiference between spiritual 
 and natural atmospheres is that spiritual 
 atmospheres are receptacles of Divine lire 
 and Divine light, thus of love and wisdom, 
 for they contain these interiorly within 
 them ; w^hile natural atmospheres are recep- 
 tacles, not of Divine fire and J)ivine light, 
 but of the tire and light of their own sun. 
 which in itself is dead, as was shown 
 above; consequently there is nothing in- 
 teriorly in them from the sun of the spir- 
 itual world, although they are environed 
 by spiritual atmospheres from that sun. 
 That this is the difference between spirit- 
 ual and natural atmospheres has been 
 learned from the wisdom of angels. 
 
 176. That there are atmospheres in the 
 spiritual, justias in the natural world, can 
 be seen from this, that angels and ^irits 
 breathe, and also speak and hear just as 
 men do in the natural world ; and respira. 
 tion, speech, and hearing are all effected 
 by means of a lowest atmosphere, which 
 
X. 170] CONCERNING DIV'INE LOVE 165 
 
 is called air; it can be seen aLso from this, 
 that angels and spirits, like men in the 
 natural world, have sight, and sight is pos- 
 sible only by means of an atmosphere 
 purer than air ; also from this, that angels 
 and spirits, like men in the natural world, 
 think and are moved by affection, and 
 thought and aifection are not possible ex- 
 cept by means of still purer atmospheres ; 
 and finally from this, that all parts of the 
 bodies of angels and spirits, external as 
 well as internal, are held together in con- 
 nection b}!- atmospheres, the external by 
 air and the internal by ethers. Without 
 the surrounding pressure and action of 
 these atmospheres the interior and exterior 
 forms of the body would evidently dissolve 
 away. Since angels are spiritual, and each 
 and all things of their bodies are held to- 
 gether in connection, form, and order by 
 means of atmospheres, it follows that 
 these atmospheres are spiritual ; they are 
 spiritual, because they arise from the 
 spiritual sun which is the first proceed- 
 ing of the Lord's Divine Love and Divine 
 Wisdom. 
 
166 ANGELIC WISDOM [n. 177 
 
 177. That there are also wateis and 
 lands in the spiritual as well as in the natu- 
 ral world, with the difference that these 
 waters and lands are spiritual, has been 
 said above and has been shown in the work 
 on Heaven and Hell ; and because these 
 are spiritual, they are moved and modified 
 by the heat and light of the spiritual sun, 
 the atmospheres therefrom serving as medi- 
 ums, just as the waters and lands in the 
 natural world are moved and modified by 
 the heat and light of the sun of their world, 
 its atmospheres serving as mediums. 
 
 178. Atmospheres, waters, and lands are 
 here specified, because these three are gen- 
 erals, through and from which each and all 
 things have their form (existunt) in infinite 
 variety. The atmospheres are the active 
 forces, the waters are the mediate forces, 
 and the lands are the passive forces, from 
 which all effects have existence. These 
 three forces are such in their series solely 
 by virtue of life that proceeds from the 
 Lord as a sun, and that makes them active. 
 
N. 179] CONCERNING DIVINE LOVE 167 
 
 THERE ARE DEGREES OF LOVE AND WIS- 
 DOM, CONSEQUENTLY DEGREES OF HEAT 
 AND LIGHT, ALSO DEGREES OF ATMOS- 
 PHERES. 
 
 179. The things which follow cannot be 
 comprehended unless it be known that 
 there are degrees, also what they are, and 
 what their nature is, because in every cre- 
 ated thing, thus in every form, there are 
 degrees. This Part of Angelic Wisdom will 
 therefore treat of degrees. That there are 
 degrees of love and wisdom can be clearly 
 seen from the fact that there are angels of 
 the three heavens. The angels of the third 
 heaven so far excel the angels of the sec- 
 ond heaven in love and wisdom, and these, 
 the angels of the lowest heaven, that they 
 cannot be together. The degrees of love 
 and wisdom distinguish and separate them. 
 It is from this that angels of the lower 
 heavens cannot ascend to angels of higher 
 heavens, or if allowed to ascend, they do 
 not see the higher angels or anything that 
 is about them. They do not see them be- 
 
168 ANGELIC WISDOM [n. 170 
 
 cause the love and wisdom of the higher 
 angels is of a higher degree, transcending 
 the perception of the lower angels. For 
 each angel is his own love and his own wis- 
 dom ; and love together with wisdom in its 
 form is a man, because God, who is Love 
 itself and Wisdom itself, is a Man. It has 
 sometimes been permitted me to see angels 
 of the lowest heaven who have ascended to 
 the angels of the third heaven ; and when 
 they had made their way thither, I have 
 heard them complaining that they did not 
 see any one, and all the while they were in 
 the midst of the higher angels. Afterwards 
 they were instructed that those angels 
 were invisible to them because their love 
 and wisdom were imperceptible to them, 
 and that love and wisdom are what make 
 an angel appear as a man. 
 
 180. That there must be degrees of love 
 and wisdom is still more evident when the 
 love and wisdom of angels are compared 
 with the love and wisdom of men. It is 
 well known that the wisdom of angels, 
 when thus compared, is ineifable; also it 
 will be seen in what follows that to men 
 
N. 180] CONCERNING DIVINE LOVE 169 
 
 who are in natural love, this wisdom is in- 
 comprehensible. It appears ineffable and 
 incomprehensible because it is of a higher 
 degree. 
 
 181. Since there are degrees of love 
 and wisdom, there are also degrees of heat 
 and light. By heat and light are meant 
 spiritual heat and light, such as angels in 
 the heavens have, and such as men have 
 as to the interiors of their minds ; for men 
 have a heat of love similar to that of the 
 angels, and a similar light of wisdom. In 
 the heavens, such and so much love as the 
 angels have, such and so much is their 
 heat ; and the same is true of their light as 
 compared with their wisdom; the reason is, 
 that with them love is in the heat, and wis- 
 dom in the light (as was shown above). It 
 is the same with men on earth, with the 
 difference, however, that angels feel that 
 heat and see that light, but men do not, 
 because they are in natural heat and light ; 
 and while they are in the natural heat and 
 light spiritual heat is not felt except by a 
 certain enjoyment of love, and spiritual 
 light is not seen except by a perception of 
 
170 ANGELIC WISDOM [n. 181 
 
 truth. Now since man, so long as he is in 
 natural heat and light, knows nothing of 
 the spiritual heat and light within him, 
 and since knowledge of these can be ob- 
 tained only through experience from the 
 spiritual world, the heat and light in which 
 the angels and their heavens are, shall here 
 be especially spoken of. From this and 
 from no other source can enlightenment 
 on this subject be had. 
 
 182. But degrees of spiritual heat can- 
 not be described from experience, because 
 love, to which spiritual heat corresponds, 
 does not come thus under ideas of thought; 
 but degrees of spiritual light can be de- 
 scribed, because light pertains to thought, 
 and therefore comes under ideas of 
 thought. Yet degrees of spiritual heat can 
 be comprehended by their relation to the 
 degrees of light, for the two are in like 
 degree. With respect then to spiritual 
 light in which angels are, it has been 
 granted me to see it with my eyes. With 
 angels of the higher heavens, the light is 
 so glistening white as to be indescribable, 
 even by comparison with the shining white- 
 
N. 182] CONCERNING DIVINE LOVE 171 
 
 iiess of snow, and so glowing as to be in- 
 describable even by comparison with the 
 beams of this world's sun. In a word, that 
 light exceeds a thousand times the noon- 
 day light upon earth. But the light with 
 angels of the lower heavens can be de- 
 scribed in a measure by comparisons, al- 
 though it still exceeds the most intense 
 light of our world. The light of angels of 
 the higher heavens is indescribable, be- 
 cause their light makes one with their wis- 
 dom ; and because their wisdom, compared 
 to the wisdom of men, is ineffable, thus 
 also is their light. From these few things 
 it can be seen that there must be degrees 
 of light ; and because wisdom and love are 
 of like degrees, it follows that there must 
 be like degrees of heat. .>ia:H '•!«» h^mu^ 
 
 183. Since atmospheres are the recepta- 
 cles and containants of heat and light, it 
 follows that there are as many degi^ees of 
 atmospheres as there are degrees of heat 
 and light; also that there are as many as 
 there are degrees of love and wisdom 
 That there are several atmospheres, and 
 that these are distinct from each other by 
 
172 ANGELIC WISDOM [n. 183 
 
 means of degrees, 'has been manifested to 
 me by much experience in the spiritual 
 world; especially from this, that angels of 
 the lower heavens are not able to breathe 
 in the region of higher angels, and appear 
 to themselves to gasp for breath, as living 
 creatures do when they are raised out of 
 air into ether, or out of water into air. 
 Moreover, spirits below the heavens appear 
 in a kind of cloud. That there are several 
 atmospheres, and that they are distinct 
 from each other by means of degrees, may 
 be seen above (n. 176). 
 
 DEGREES ARE OF A TWOFOLD KIND, DE- 
 GREES OF HEIGHT AND DEGREES OF 
 BREADTH. ' 
 
 184. A knowledge of degrees is like a 
 key to lay open the causes of things, and 
 to give entrance into them. Without this 
 knowledge, scarcely anything of cause can 
 be known; for without it, the objects and 
 subjects of both worlds seem to have but a 
 
X. 184] COXCERNIXG DIVINE LOVE 173 
 
 single meaning, as if there were nothing in 
 them beyond that which meets the eye ; 
 when yet compared to the things which lie 
 hidden within, what is thus seen is as one 
 to thousands, yea, to tens of thousands. 
 The interiors which are not open to view 
 can in no way be discovered except through 
 a knowledge of degrees. For things exte- 
 rior advance to things interior and through 
 these to things inmost, by means of de- 
 grees; not by continuous degrees but by 
 discrete degrees. "Continuous degrees"' is 
 a term applied to the gradual lessenings 
 or decreasings from grosser to finer, or 
 from denser to rarer ; or rather, to growths 
 and increasings from finer to grosser, or 
 from rarer to denser; precisely like the 
 gradations of light to shade, or of heat to 
 cold. But discrete degrees are entirely 
 different: they are like things prior, sub- 
 sequent and final; or like end, cause, and 
 effect. These degrees are called discrete, 
 because the prior is by itself; the subse- 
 quent by itself; and the final by itself; 
 and yet taken together they make one. 
 There are atmospheres, from highest to 
 
174 AXGELIO WISDOM [x. 184 
 
 lowest, that is, from the sun to the earth, 
 called ethers and airs that are separated 
 into such degrees ; they are like simples, 
 collections of simples, and again collections 
 of these, which taken together are called a 
 composite. Such degrees are discrete [or 
 separate], because each has a distinct ex- 
 istence, and these degrees are what are 
 meant by "degrees of height;" but the 
 former degrees are continuous, because 
 they increase continuously and these de- 
 grees are what are meant by "degrees of 
 breadth." 
 
 185. Each and all things that have ex- 
 istence in the spiritual world and in the 
 natural world, have conjoint existence from 
 discrete degrees and from continuous de- 
 grees together, that is, from degrees ot 
 height and from degrees of breadth. The 
 dimension which consists of discrete de- 
 grees is called height, and the dimension 
 that consists of continuous degrees is called 
 breadth; their position relatively to the 
 sight of the eye does not alter the designa- 
 tion. Without a knowledge of these de- 
 grees nothing can be knowTi of how the 
 
 I 
 
N. 185J COXCERXING DIVINE LOVE 175 
 
 three heavens differ from each other; nor 
 can anything be known of the differences 
 of love and wisdom of the angels there; 
 nor of the differences of heat and light in 
 which they are; nor of the differences of 
 atmospheres which environ and contain 
 these. ]^or without a knowledge of these 
 degrees can anything be known of the dif- 
 ferences among the interior powers of the 
 minds of men, thus nothing of their state 
 as regards reformation and regeneration; 
 nor anything of the differences among the 
 exterior powers of the bodies both of an- 
 gels and men ; and nothing Avhatever can 
 be known of the distinction between spir- 
 itual and natural, thus nothing" of corre- 
 spondence. jSTor, indeed, can anything be 
 known of any difference between the life 
 of men and that of beasts, or between the 
 more perfect and the less perfect animals ; 
 neither of the differences among the forms 
 of the vegetable kingdom, nor among the 
 matters of the mineral kingdom. From 
 which it can be seen that they who are ig- 
 norant of these degrees are unable to see 
 causes from any thing of judgment; they 
 
176 AXGELIC WISDOM [x. 185 
 
 Bee only effects, and from these judge of 
 causes, whicli is done for the most part 
 by an induction that is continuous with ef- 
 fects. But causes produce effects not con- 
 tinuously but discretely; for cause is one 
 thing, and effect is another. The differ- 
 ence between the two is like the differ- 
 ence between prior and subsequent, or be- 
 tween that which forms and that which is 
 formed. 
 
 186. That it ma}^ be still better com- 
 prehended what discrete degrees are, what 
 their nature is, and how they differ from 
 continuous degrees, the angelic heavens 
 may serve as an example. There are three 
 heavens, aind these are separated by degrees 
 of height ; therefore the heavens are one 
 below another, nor do they communicate 
 with each other except by influx, which 
 proceeds from the Lord through the 
 heavens in their order to the lowest; and 
 not contrariwise. Each heaven by itself, 
 however, is divided not by degrees of 
 height but by degrees of breadth. Those 
 who are in the middle, that is, at the 
 center, are in the light of wisdom; but 
 
N. 186] CONCERNTN-G DIVINE LOVE 177 
 
 those who are around about, even to the 
 boundaries, are in the shade of wisdom. 
 Thus wisdom grows less and less even to 
 ignorance, as light decreases to shade, 
 which takes place continuously. It is the 
 same with men. The interiors belonging 
 to their minds are separated into as many 
 degrees as the angelic heavens; and these 
 degrees are one above another; therefore 
 the interiors of men which belong to their 
 minds are separated by discrete degrees, 
 that is, degrees of height. Consequently 
 a man may be in the lowest degree, then 
 in a higher, and also in the highest degree, 
 according to the degree of his wisdom ; 
 moreover, when he is in the lowest degree 
 only, the higher degree is shut, but is 
 opened as he receives wisdom from the 
 Lord. There are also in a man, as in 
 heaven, continuous degrees, that is. degrees 
 of breadth. A man is like the heavens 
 because as regards the interiors of his 
 mind, he is a heaven in least form, in the 
 measure in which he is in love and wis- 
 dom from the Lord. That man as regards 
 the interiors of his mind is a heaven in 
 
 12 
 
178 ANGELIC WISDOM [x. 186 
 
 least form may be seen in the work on 
 Heaven and Hell (n. 51-58.) 
 
 187. From all this it can be seen, that 
 one who knows nothing about discrete 
 degrees, that is, degrees of height, can 
 know nothing about the state of man as 
 regards his reformation and regeneration, 
 which are effected through the reception 
 of love and wisdom of the Lord, and then 
 through the opening of the interior degrees 
 of his mind in their order. Nor can he 
 know anything about influx from the Lord 
 through the heavens nor anything about 
 the order into which he was created. For 
 if anyone thinks about these, not from dis- 
 crete degi-ees or degrees of height but 
 from continuous degrees or degrees of 
 breadth, he is not able to perceive any- 
 thing about them from causes, but only 
 from effects ; and to see from effects only 
 is to see from fallacies, from which come 
 errors, one after another ; and these may 
 be so multiplied by inductions that at 
 length enormous falsities are called truths. 
 
 188. I am not aware that anything has 
 been known hitherto about discrete degrees 
 
N. 188] CONCERNING DIVINE LOVE 179 
 
 or degrees of height, only continuous 
 degrees or degrees of breadth have been 
 known ; jet nothing of the real truth about 
 cause can become known without a knowl- 
 edge of degrees of both kinds. These 
 degrees therefore shall be treated of 
 throughout this Part; for it is the object 
 of this little work to uncover causes, that 
 effects may be seen from them, and thus 
 the darkness may be dispelled in which 
 the man of the church is in respect to God 
 and the Lord, and in respect to Divine 
 things in general which are called spirit- 
 ual things. This I may mention, that the 
 angels are in grief for the darkness on the 
 earth; saying that they see light hardly 
 anywhere, and that men eagerly lay hold 
 of fallacies and confirm them, thereby 
 multiplying falsities upon falsities ; and to 
 confirm fallacies men search out, by means 
 of reasonings from falsities and from 
 truths falsified, such things as cannot be 
 controverted, owing to the darkness in 
 respect to causes and the ignorance re- 
 specting truths. The angels lament espec- 
 ially over confirmations respecting faith 
 
180 ANGELIC WISDOM [x. 188 
 
 separate from cliarity and justification 
 thereby ; also over men's ideas abont God, 
 angels and spirits, and their ignorance of 
 what love and wisdom are. 
 
 DEGREES OF HEIGHT ARE HOMOGENEOUS, 
 AND ONE IS mOM THE OTHER IN SUC- 
 CESSION LIKE END, CAUSE, AND EFFECT- 
 
 189. As degrees of breadth, that is, 
 continnous degrees, are like gradations 
 from light to shade, from heat to cold, 
 from hard to soft, from dense to rare, from 
 thick to thin, and so forth ; and as these de- 
 grees are known from sensuous and ocular 
 experience, while degrees of height, or dis- 
 crete degrees, are not, the latter kind shall 
 be treated of especially in this Part; for 
 without a knowledge of these degrees, 
 causes cannot be seen. It is kno^^i indeed 
 that end, cause, and eifect follow in order, 
 like prior, subsequent, and final ; also that 
 the end begets the cause, and, through the 
 cause, the effect, that the end may have 
 
N. 189] COXCERNIXG DIVINE LOVE 181 
 
 form; also about these many other things 
 are known ; and yet to know these things, 
 and not to see them in their applications 
 to existing things is simply to know ab- 
 stractions, which remain in the memory 
 only so long as the mind is in analytical 
 ideas from metaphysical thought. From 
 this it is that although end, cause, and 
 effect advance according to discrete de- 
 grees, little if anything is known in the 
 world about these degrees. For a mere 
 knowledge of abstractions is like an airy 
 something which flies away; but when ab- 
 stractions are applied to such things as are 
 in the world, they become like what is seen 
 with the eyes on earth, and remains in the 
 memory. 
 
 190. All things which have existence in 
 the world, of which threefold dimension is 
 predicated, that is, which are called com- 
 pounds, consist of degrees of height, that 
 is, discrete degrees ; as examples will make 
 clear. It is known from ocular experience, 
 that evevj muscle in the human body 
 consists of minute fibers, and these put 
 togetner into little bundles form larger 
 
1S2 AXOELIC WISDOM [s. 190 
 
 fibers, called motor fibers, and groups of 
 these fonii the compound called a muscle. 
 It is the same with nerves ; in these from 
 minute fibers larger fibers are compacted, 
 which appear as filaments, and these 
 grouped together compose the nerve. The 
 same is true of the rest of the combi- 
 nations, bundlings and groupings out of 
 which the organs and viscera are made 
 up; for these are compositions of fibers 
 and vessels variously put together accord- 
 ing to like degrees. It is the same also 
 with each and every thing of the vegetable 
 and mineral kingdoms. In woods there 
 are combinations of filaments in tlireefold 
 order. In metals and stones there are 
 groupings of parts, also in threefold order. 
 From all this the nature of discrete 
 degrees can be seen, namely, that one is 
 from the other, and through the second 
 there is a third which is called the compo- 
 site ; and that each degree is discreted from 
 the others. 
 
 191. From these examples a conclusion 
 may be formed respecting those things 
 that are not visible to the eye, for with 
 
N. lUlj COXCEKXiXCi JJIVIXE LOVE 183 
 
 those it is the same ; for example, with the 
 organic substances which are the recepta- 
 cles and abodes of thoughts and affections 
 in the brains ; with atmospheres ; with heat 
 and light ; and with love and wisdom. For 
 atmospheres are receptacles of heat and 
 light; and heat and light are receptacles 
 of love and wisdom ; consequently, as there 
 are degrees of atmospheres, there are also 
 like degrees of heat and light, and of love 
 and wisdom ; for the same principle applies 
 to the latter as to the former. 
 
 192. That these degrees are homoge- 
 neous, that is, of the same character and 
 nature, appears from what has just been 
 said. The motor fibers of muscles, least, 
 larger, and largest, are homogeneous. 
 Woody filaments, from the least to the 
 composite formed of these, are homogene- 
 ous. So likewise are parts of stones and 
 metals of every kind. The organic sub- 
 stances which are receptacles and abodes 
 of thoughts and affections, from the most 
 simple to their general aggregate which is 
 the brain, are homogeneous. The atmos- 
 pheres, from pure ether to air, are homo- 
 
184 ANGELIC WISDOM [x. 192 
 
 geneous. The degrees of heat and light in 
 series, following the degrees of atmos- 
 pheres, are homogeneous, therefore the 
 degrees of love and wisdom are also homo- 
 geneous. Things which are not of the 
 same character and nature are heteroge- 
 neous, and do not harmonize with things 
 homogeneous; thus they cannot form dis- 
 crete degrees with them, but only with 
 their own, which are of the same character 
 and nature and with which they are homo- 
 geneous. 
 
 193. That these things in their order 
 are like ends, causes, and effects, is evi- 
 dent; for the iirst, which is the least, 
 effectuates its cause by means of the 
 middle, and its effect by means of the last. 
 
 194. It should be knov/n that each 
 degree is made distinct from the others by 
 coverings of its own, and that all the 
 degrees together are made distinct by 
 means of a general covering; also, that 
 this general covering communicates with 
 interiors and inmosts in their order. From 
 this there is conjunction of all and unani- 
 mous nction. 
 
N. 195] COXCERXIXG DIVINE LOVE 185 
 
 THE FIRST DEGREE IS THE ALL IX EVERY- 
 THING OF THE SUBSEQUEXT DEGREES 
 
 195. This is because the degrees of each 
 subject and of each thing are homogene- 
 ous; and they are homogeneous because 
 produced from the first degree. For their 
 formation is such that the first, by bund- 
 lings or groupings, in a word, by aggrega- 
 tions of parts, produces the second, and 
 through this the third ; and discretes each 
 from the other by a covering drawn around 
 it; from which it is clear that the first 
 degree is chief and singly supreme in the 
 subsequent degrees; consequently that in 
 all things of the subsequent degrees, the 
 first is the all. 
 
 196. When it is said that degrees are 
 such in respect to each other, the mean- 
 ing is that substances are such in their 
 degrees. This manner of speaking by de- 
 grees is abstract, that is, universal, which 
 makes the statement applicable to every 
 subject or thing which is in degrees of this 
 kind 
 
186 ANGELIC WISDOM [n. 197 
 
 197. This can be applied to all those 
 things which have been enumerated in 
 the preceding chapter, to the muscles, the 
 nerves, the matters and parts of both the 
 vegetable and mineral kingdoms, to the 
 organic substances that are the subjects of 
 thoughts and affections in man, to atmos- 
 pheres, to heat and light, and to love and 
 wisdom. In all these, the first is singly 
 supreme in the subsequent things; yea, it 
 is the sole thing in them, and because it 
 is the sole thing in them, it is the all in 
 them. That this is so is clear also from 
 these well-known truths; that the end is 
 the all of the cause, and through the cause 
 is the all of the effect ; and thus end, cause, 
 and effect are called first, middle, and last 
 end. Further, that the cause of the cause 
 is also the cause of the thing caused; and 
 that there is nothing essential in causes 
 except the end, and nothing essential in 
 movement excepting effort {conatus) ; also, 
 that the substance that is substance in 
 itself is the sole substance. 
 
 198. T'rom all this it can clearly be 
 seen that the Divine, which is substance 
 
N. 198] CONCERNING DIVINE LOVE 187 
 
 in itself, that is, the one only and sole sub- 
 stance, is the substance from which is each 
 and every thing that has been created; 
 thus that God is the All in all things of 
 the universe, according to what has been 
 shown in Part First, as follows. Divine 
 Love and Divine Wisdom are substance 
 and form (n. 40-43); Divine Love and 
 Divine Wisdom are substance and form in 
 itself, therefore the Very and the Only 
 (n. 44-46) ; all things in the universe were 
 created by Divine Love and Divine Wis- 
 dom (n. 52-60); consequently the created 
 universe is His image (n. 61-65) ; the Lord 
 alone is heaven where angels are (n. 113- 
 118). 
 
 ALL PERFECTIONS INCREASE AND ASCEND 
 ALONG WITH DEGREES AND ACCORDING 
 TO THEM. 
 
 199. That degrees are of two kinds, 
 degrees of breadth and degrees of height 
 has been shown above (n. 184-188) ; also 
 that de.o:rees of breadth are like those of 
 
1B8 ANGELIC WISDOM [x. 190 
 
 light verging to shade, or of wisdom verg- 
 ing to ignorance; but that degrees of 
 height are like end, cause and effect, or 
 like prior, subsequent and final. Of these 
 latter degrees it is said that the}' ascend 
 or descend, for they are of height ; but of 
 the former that they increase or decrease 
 for they are of breadth. These two kinds 
 of degrees differ so much that the}' have 
 nothing in common ; the}" should therefore 
 be perceived as distinct, and by no means 
 be confounded. 
 
 200. All perfections increase and ascend 
 along with degrees and according to them, 
 becaus^e all predicates follow their sub- 
 jects, and perfection and imperfection are 
 general predicates ; for they are predicated 
 of life, of forces and of forms. 
 
 Ferfection of life is perfection of love 
 and wisdom ; and because the will and un- 
 derstanding are receptacles of love and 
 wisdom, perfection of life is also perfection 
 of will and understanding, consequently of 
 affections and thoughts; and because spir- 
 itual heat is the containant of love, and 
 spiritual light is the containant of wisdom, 
 
N". 200] coxc£:rxixg^ ditixe love 189 
 
 perfection of these may also be referred to 
 perfection of life. 
 
 Pi'rfection of forces is perfection of all 
 things that are actuated and moved by life, 
 in Av^hich, however, there is no life. Atmos- 
 pheres "as to their active powers are such 
 forces ; the interior and exterior organic 
 substances with man, and with animals of 
 every kind, are such forces; all things iii 
 the natural world that are endowed with 
 active powers both immediately and medi- 
 ately from its sun are such forces. 
 
 Perfection of forms and perfection of 
 forces make one, for as the forces are, such 
 are the forms ; with the difference only, 
 that forms are substances but forces are 
 their activities; therefore like degrees of 
 perfection belong to both. Forms that are 
 not at the same time forces are also perfect 
 according to degrees. 
 
 201. The perfection of life, forces, and 
 forms that increase or decrease according 
 to degrees of breadth, that is, continuoas 
 degrees, will not be discussed here, because 
 there is a knowledge of these degrees in 
 the world ; but only the perfections of life, 
 
190 ANGELIC WISDOM [n. 201 
 
 forces, and forms that ascend or descend 
 according to degrees of height, that is, dis- 
 crete degrees ; because these degrees are 
 not known in the world. Of the mode in 
 which perfections ascend and descend ac- 
 cording to these degrees little can be 
 learned from things visible in the natural 
 world, but this can be seen clearly from 
 things visible in the spiritual world. From 
 things visible in the natural world it is 
 merely found that the more interiorly they 
 are looked into the more do wonders pre- 
 sent themselves; as, for instance, in the 
 eyes, ears, tongue ; in muscles, heart, lungs, 
 liver, pancreas, kidneys, and other viscera; 
 also, in seeds, fruits and flowers ; and in 
 metals, minerals and stones. That wonders 
 increase in all these the more interiorly 
 they are looked into is well known ; yet it 
 has become little known thereby that the 
 objects are interiorly more perfect accord- 
 ing to degrees of height or discrete degrees. 
 This has been concealed by ignorance of 
 these degrees. But since these degrees 
 stand out conspicuously in the spiritual 
 Avorld (for the whole of that world from 
 
N. 201] CONCERXIXG DIVINE LOVE 191 
 
 highest to lowest is distinctly discreted in- 
 to these degrees), from that world knowl- 
 edge of these degrees can be drawn; and 
 afterwards conclusions may be drawn 
 therefrom respecting the perfection of 
 forces and forms that are in similar de- 
 grees in the natural world. 
 
 202. In the spiritual world there are 
 three heavens, arranged according to de- 
 grees of height. In the highest heavens 
 are angels superior in every perfection to 
 the angels in the middle heaven; and in 
 the middle heaven are angels superior in 
 every perfection to the angels in the low- 
 est heaven. The degrees of perfection are 
 such, that angels of the lowest heaven can- 
 not attain to the first threshold of the per- 
 fections of the angels of the middle heav- 
 en, nor these to the first threshold of the 
 perfections of the angels of the highest 
 heaven. This seems incredible, 3'et it is a 
 truth. The reason is that they are conso- 
 ciated according to discrete, not according 
 to continuous degrees. I have learned 
 from observation that the difference be- 
 tween the affections and thoughts, and 
 
192 ANGTiTLIO WISDOM [x. 202 
 
 consequently the speech, of the angels of 
 the higher and the lower heavens, is such 
 that they have nothing in common; and 
 that communication takes place only 
 through correspondences. Which have ex- 
 istence by immediate influx of the Lord 
 into all the heavens, and by mediate influx 
 through the highest heaven into the low- 
 est. Such being the nature of these dif- 
 ferences, they cannot be expressed in natu- 
 ral language, therefore not described; for 
 the thoughts of angels, being spiritual, do 
 not fall into natural ideas. The}^ can be 
 expressed and described only by angels 
 themselves, in their own languages, words, 
 and writings, and not in those that are 
 human. This is ;^iy it is said that in the 
 heavens unspeakable things are heard and 
 seen. These differences may be in some 
 measure comprehended when it is known 
 that the thoughts of angels of the highest 
 or third heaven are thoughts of ends ; the 
 thoughts of angels of the middle or sec- 
 ond heaven thoughts of causes, and the 
 thoughts of angels of the lowest or first 
 heaven thoughts "of effects. It must be 
 
X. 202] COXCEKXIXG DIVINE LOVE 193 
 
 noted, that it is one thing to think from 
 ends, and another to think abont encis ; that 
 it is one thing to think from causes, and 
 another to think about causes ; and that it 
 is one thing to think from effects, and 
 another to think about effects. Angels of 
 the lower heavens think about causes and 
 about ends, but angels of the higher heavens 
 from causes and from ends ; and to think 
 from these is a mark of higher wisdom, but 
 to think about these is the mark of lower 
 wisdom. To think from ends is of wisdom, 
 to think from causes is of intelligence, 
 and to think from effects is of knowledge. 
 From all this it is clear that all perfection 
 ascends and descends along with degrees 
 and according to them. 
 
 203. Smce the interior things of man, 
 which are of his will and understanding, 
 are like the heavens in respect to degrees 
 (for man, as to the interiors of his mind, 
 is a heaven in least form), their perfections 
 also are like those of the heavens. But 
 these perfections are not apparent to any 
 one so long as he lives in the world, be- 
 cause he is then in the lowest degree ; and 
 
 13 
 
194 ANGELIC WISDOM [x. 203 
 
 from the lowest degree the higher degrees 
 cannot be known; but they are known 
 after death, because man then enters into 
 that degree which corresponds to his love 
 and wisdom, for he then becomes an angel, 
 and thinks and speaks things ineffable to 
 his natural man; for there is then an ele- 
 vation of all things of his mind, not in a 
 single, but in a threefold ratio. Degrees of 
 height are in threefold ratio, but degrees 
 of breadth are in single ratio. But into 
 degrees of height none ascend and are 
 elevated except those who in the world 
 have been in truths, and have applied them 
 to life. 
 
 204. It seems as if thinsfs prior must be 
 less perfect than things subsequent, that 
 is, things simple than things composite; 
 but things prior out of which things sub- 
 sequent are formed, that is, things simple 
 out of which things composite are formed, 
 are the more perfect. The reason is that 
 the prior or the simpler are more naked 
 and less covered over with substances and 
 matters devoid of life, and are, as it were, 
 more Divine, consequently nearer to the 
 
N. 204] CONCERNING DIVINE LOVE 195 
 
 spiritual sun where the Lord is ; for per- 
 fection itself is in the Lord, and from Him 
 in that sun which is the lirst proceeding 
 of His Divine Love and Divine Wisdom, 
 and from that in those things which come 
 immediately after ; and thus in order down 
 to things lowest, which are less perfect as 
 they are farther removed. Without such 
 preeminent perfection in things prior and 
 simple, neither man nor any kind of ani- 
 mal could have come into existence from 
 seed, and afterwards continue to exist ; nor 
 could the seeds of trees and shrubs vege- 
 tate and bear fruit. For the more prior 
 anything prior is, or the more simple any- 
 thing simple is, the more exempt is it from 
 injury, because it is more perfect. 
 
196 AXGELIC WISDOM [x. 206 
 
 IN SUCCESSIVE ORDER THE FIRST DEGREE 
 MAKES THE HIGHEST, AND THE THIRD 
 THE lowest; BUT IX SIMULTANEOUS 
 ORDER THE FIRST DEGREE MAKES THE 
 INNERMOST, AND THE THIRD THE OUTER- 
 MOST. 
 
 205. There is successive order and si- 
 multaneous order. The successive order 
 of these degrees is from highest to lowest,- 
 or from top to bottom. The angelic heav- 
 ens are in this order; the third lieaA^en 
 there is the highest, the second is the mid- 
 dle, and the first is the lowest ; such is their 
 relative situation. In like successive order 
 are the states of love and wisdom with the 
 angels there, also states of heat and light, 
 and of the spiritual atmospheres. In like 
 order are all the perfections of the forms 
 and forces there. "\Yhen degrees of height, 
 that is, discrete degrees, are in successive 
 order, they may be compared to a column 
 divided into three stories, through which 
 ascent and descent are made. In the up- 
 per rooms are things most perfect and 
 
N. 205] COXCEKNIXG DIVIXE LOVE 197 
 
 most beautiful; in the middle rooms, things 
 less perfect and beautiful; in the lowest, 
 things still less perfect and beautiful. But 
 simultaneous order, which consists of like 
 degrees, has another appearance. In it, the 
 highest things of successive order, which 
 are (as was said above) the most perfect 
 and most beautiful, are in the inmost, the 
 lower things are in the middle, and the 
 lowest in the circumference. They are as 
 if in a solid body composed of these three 
 degrees : in the middle or center are the 
 truest parts, round about this are parts less 
 line, and in the extremes which constitute 
 the circumference are the parts composed 
 of these and which are therefore grosser. 
 It is like the column mentioned just above 
 subsiding into a plane, the highest part of 
 which forms the innermost of the plane, 
 the middle forms the middle, and the lovr- 
 est the outermost. 
 
 206. As the highest of successive order 
 becomes the innermost of simultaneous 
 order, and the lowest becomes the outer- 
 most, so in the Word, "higher" signifies 
 inner, and " lower" signifies outer. " Up- 
 
198 ANGELIC WISDOM [n. 206 
 
 wards" and " downwards," and " high" and 
 " deep" have a like meaning. 
 
 207. In every outmost there are dis- 
 crete degrees in simultaneous order. The 
 motor libers in every muscle, the libers in 
 every nerve, also the fibers and the little 
 vessels in all viscera and organs, are in 
 such an order. Innermost in these are the 
 most simple things, which are the most 
 perfect; the outermost is a composite of 
 these. There is a like order of these de- 
 grees in every seed and in. every fruit, 
 also in every metal and stone ; their parts, 
 of which the whole is composed, are of such 
 a nature. The innermost, the middle, and 
 the outermost elements of the parts exist 
 in these degrees, for they are successive 
 compositions, that is, bundlings and mass- 
 ings together from simples that are their 
 first substances or matters. 
 
 208. In a word, there are such degrees 
 in every outmost, thus in every effect. For 
 every outmost consists of things prior, and 
 these of their firsts. And every effect con- 
 sists of a cause, and this of an end; and 
 end is the all of cause, and cause is the all 
 
N. 208] COXCERXIXG DIVINE LOVE 199 
 
 of effect (as was shown above); and end 
 makes the inmost, cause the middle, and 
 effect the outmost. The same is true of de- 
 grees of love and wisdom, and of heat and 
 light, also of the organic forms of affec- 
 tions and thoughts in man (as will be seen 
 in what follows). The series of these de- 
 grees in successive order and in simultane- 
 ous order has been treated of also in The 
 JJoctrine of the New Jerusalem Concerning 
 the Sacred Scrijyture (n. 38, and elsewhere) 
 where it is shown that there are like de- 
 grees in each and all things of the Word. 
 
 THE OUTMOST DEGREE IS THE COMPLEX, 
 CONTAINAXT AND BASE OF THE PRIOR 
 DEGREES. 
 
 209. The doctrine of degrees which is 
 taught in this Part, has hitherto been 
 illustrated bv various things which exist 
 in both worlds; as by the degrees of the 
 heavens where angels dwell, by the degrees 
 of' heat and light with them, and by the 
 
200 ANGELIC WISDOM [x. 209 
 
 degrees of atmospheres, and by various 
 things in the human body, and also in the 
 animal and mineral kingdoms. But this 
 doctrine has a wider range ; it extends not 
 only to natural, but also to civil, moral, 
 and spiritual things, and to each and all 
 their details. There are two reasons why 
 the doctrine of degrees extends also to 
 such things. First, in every thing of which 
 anything can be predicated there is the 
 trine which is called end, cause, and effect, 
 and these three are related to one another 
 according to degrees of height. And sec- 
 ondly, things civil, moral, and spiritual are 
 not something abstract from substance, 
 but are substances. For as love and wis- 
 dom are not abstract things, but substance 
 (as was shown above, n. 40-43), so in like 
 manner are all things that are called civil, 
 moral, and spiritual. These may be thought 
 of abstractly from substances, yet in them- 
 selves they are not abstract; as for ex- 
 ample, affection and thought, charity and 
 faith, will and understanding ; for it is the 
 same Avith these as with love and wis- 
 dom, in that they are not possible out- 
 
N. 209] COXCERXING DIVIXE LOVE 201 
 
 side of subjects which are substances, but 
 are states of subjects, that is, substances. 
 That they are changes of these, presenting 
 variations, will be seen in what follows. 
 By substance is also meant form, for sub- 
 stance is not possible apart from form. 
 
 210. From its being possible to think 
 of will and understanding, of atfection and 
 thought, and of charity and faith, al>stract- 
 ly from the substances which are their 
 subjects, and from their having been so 
 thought of, it has come to pass, that a cor- 
 rect idea of these things, as bemg states of 
 substances or forms, has perished. It is 
 altogether as with sensations and actions, 
 which are not things abstract from the oi- 
 gans of sensation and motion. Abstracted, 
 that is, separate, from these they are mere 
 figments of reason ; for they are like sight 
 apart from an eye, hearing apart from an 
 ear, taste apart from a tongue, and so 
 forth. 
 
 211. Since all things civil, moral, and 
 spiritual advance through degrees, just as 
 natural things do, not only through con- 
 tinuous but also through discrete degrees; 
 
202 ANGELIC WISDOM [n. 211 
 
 and since the progressions of discrete de- 
 grees are like progressions of ends to 
 causes, and of causes to effects, I have 
 chosen to illustrate and confirm the pres- 
 ent point, that the outmost degree is the 
 complex, containant, and base of prior de- 
 grees, by the things above mentioned, that 
 is, by what pertains to love and wisdom, 
 to will and understanding, to affection and 
 thought, and to charity and faith. 
 
 212. That the outmost degree is the 
 complex, containant, and base of prior de- 
 grees, is clearly seen from progression of 
 ends and causes to effects. That the effect 
 is the complex, containant, and base of 
 causes and ends can be comprehended by 
 enlightened reason ; but it is not so clear 
 that the end with all things thereof, and 
 the cause with all things thereof, are ac- 
 tually in the effect, and that the effect is 
 their full complex. That such is the ease 
 can be seen from what has been said above 
 in this Part, particularly from this, that 
 one thing is from another in a threefold 
 series, and that the effect is nothing else 
 than the end in its outmost. And since the 
 
N. 212] CONCERNING DIVINE LOVE 203 
 
 outmost is the complex, it follows that it is 
 the containant and also the base. 
 
 213. As regards love and wisdom: — 
 Love is the end, wisdom the instrumental 
 cause, and use is the effect; and use is the 
 complex, containant, and base of wisdom 
 and love ; and use is such a complex and 
 such a containant, that all things of love 
 and all things of wisdom are actually in 
 it; it is where they are all simultaneously 
 present. But it should be borne in mind 
 that all things of love and wisdom, which 
 are homogeneous and concordant, are pres- 
 ent in use, according to what is said and 
 shown above (in chapter, n. 189-194). 
 
 214. Affection, thought, and action are 
 also in a series of like degrees, because all 
 affection has relation to love, thought to 
 wisdom, and action to use. Charity, faith, 
 and good works are in a series of like de- 
 grees, for charity is of affection, faith of 
 thought, and good works of action. Will, 
 understanding, and doing are also in a 
 series of like degrees; for will is of love 
 and so of affection, understanding is of 
 wisdom and so of faith, and doing is of use 
 
204 AXGELIC WISDOM [x. 21 1 
 
 and so of work. As, then, all things ot 
 wisdom and love are present in use. so all 
 things of thought and affection are present 
 in. action, all things of faith ^nd charity 
 in good works, and so forth : but all are 
 homogeneous, that is, concordant. 
 
 215. That the outmost in each series, 
 that is to say, use, action, work, and doing, 
 is the complex and containant of all things 
 prior, has not yet been known. There seems 
 to be nothing more in use, in action, in 
 work, and in doing than such as there is in 
 movement j yet all things prior are actually 
 present in these, and so fully that nothing 
 is lacking They are contained therein 
 like wine in its cask, or like furniture in a 
 house. They are not apparent, because 
 they are regarded only externally ; and re- 
 garded externally they are simply activi- 
 ties and motions. It is as when the arms 
 and hands are moved, and man is not con- 
 scious that a thousand motor libers concur 
 .in every motion of them, and that to the 
 thousand motor hbers correspond thou- 
 sands of things of thought and affection, 
 by which the motor libers are excited. As 
 
N. 215] COXCEK^-I^,-G DIVINE LOVE 205 
 
 these act deep Avithin, they are not appar- 
 ent to any bodily sense. This much is 
 known, that nothing is done in or through 
 the body except from the. will through the 
 thought; and because both of these act, it 
 must needs be that each and all things of 
 the will and thought are present in the 
 action. They cannot be se^jarated ; conse- 
 quently from a man's deeds or works 
 others judge of the thought of his will, 
 which is called his intention. It has been 
 made known to me that angels, from a 
 man's deed or work alone, perceive and see 
 every thing of the will and thought of the 
 doer; angels ©f the third heaven perceiving 
 and seeing from his will the end for which 
 he acts, and angels of the second heaven 
 the cause through which, the end operates. 
 It is from this that works and deeds are so 
 often commanded in the Word, and that it 
 is said that a man is knoA\Ti by his works. 
 216. It is according to angelic wisdom 
 that unless the will and understanding, 
 that is, affection and thought, as well as 
 charity and faith, clothe and wrap them- 
 selves in works or deeds, whenever pos- 
 
206 AXGELTC WISDOM [x. 216 
 
 sible, they are only like something airy 
 which passes away, or like phantoms in air 
 which perish; and that they first become 
 permanent in man and a part of his life, 
 when he practises and does them. The rea- 
 son is that the outmost is the complex, 
 containant, and base of things prior. Such 
 an airy nothing and such a phantom is 
 faith separated from good works ; such also 
 are faith and charity without their exer- 
 cise, with this difference only, that those 
 who hold to faith and charity know what 
 is good and can will to do it, but not so 
 those who are in faith separated from 
 charity. • 
 
 THE DEGREES OF HEIGHT ARE IN FULNESS 
 AND IN POWER IN THEIR OUTMOST DE- 
 GREE. 
 
 217. In the preceding chapter it is 
 shown that the outmost degree is the com- 
 plex and containant of prior degrees. From 
 this it follows that prior degrees are in 
 their fulness in their outmost degree, for 
 
N. 217] CONCERXIXG DIVINE LOVE 207 
 
 they are in their effect, and every effect is 
 the fulness of causes. 
 
 218. That these ascending and descend- 
 ing degrees, also called . prior and subse- 
 quent, likewise degrees of height or dis- 
 crete degrees, are in their power in their out- 
 most degree, may be confirmed by all those 
 things that have been adduced in the pre- 
 ceding chapters as confirmations from ob- 
 jects of sense and perception. Here, how- 
 ever, I choose to confirm them only by the 
 conatus, forces and motions in dead and in 
 living subjects. It is known that conatus 
 does nothing of itself, but acts through 
 forces corresponding to it, thereby produc- 
 ing motion; consequently that conatus is 
 the all in forces, and through forces is the 
 all in motion; and since motion is the out- 
 most degree of conatus, through motion co- 
 natus exerts its power. Conatus, force, and 
 motion are no otherwise conjoined than ac- 
 cording to degrees of height, conjunction 
 of which is not by continuity, for they are 
 discrete, but by correspondences. For co- 
 natus is not force, nor is force motion, but 
 force is produced by conatus, because force 
 
208 ANGELIC ^A'ISDOM [n. 218 
 
 is conatus made active, and tlirougli force 
 motion is produced ; consequently there is 
 no power in conatus alone, nor in force 
 alone, but in mol:ion, which is their pro- 
 duct. That this is so may still seem doubt- 
 ful, because not illustrated by api:)lications 
 to sensible and perceptible things in na- 
 ture : nevertheless, such is the progression 
 of conatus, force, and motion into pOM'er. 
 
 219. But let application of this be made 
 to living conatus, and to living force, and 
 to living motion. Living conatus in man, 
 who is a living subject, is his wll united 
 to his understanding; living forces in man 
 are the interior constituents of his body; 
 i;i all of which there are motor fibers in- 
 terlacing in various ways; and living mo- 
 tion in man is action, which is produced 
 through these forces by the will united to 
 the understanding. For the interior things 
 pertaining to the Avill and understanding 
 make the first degree; the interior things 
 pertaining to the body make the second 
 degree; and the whole body, which is the 
 complex of these, makes the third degree. 
 That the interior things pertaining to the 
 
N. 219j COXCEKXIXG DIVINE LOVE 209 
 
 mind have no power except through forces 
 in the body, also that forces have no power 
 except through the action of the body it- 
 self, is well known. These three do not 
 act by what is continuous, but by what is 
 discrete; and to act by what is discrete is 
 to act by correspondences. The interiors 
 of the mind correspond to the interiors of 
 the body, and the interiors of the body 
 correspond to the exteriors, through which 
 actions come forth; consequently the two 
 prior degrees have power through the ex- 
 teriors of the body. It may seem as if 
 conatus and forces in man have some power 
 even when there is no action, as in sleep 
 and in states of rest, but still at such times 
 the determinations of conatus and forces 
 are directed into the general motor organs 
 of the body, which are the heart and the 
 lungs; but when their action ceases the 
 forces also cease, and, with the forces, the 
 conatus. 
 
 220. Since the powers of the whole, that 
 is, of the body, are determined chiefly into 
 the arms and hands, which are outmosts, 
 " arms" and " hands," in the Word, signify 
 
 14 
 
210 ANGELIC WISDOM [N. 220 
 
 power, and the " right hand"' signifies supe- 
 rior power. And such being the evolution 
 and putting forth of degrees into power, 
 the angels that are with man and in cor- 
 respondence with all things belonging to 
 him, know merely from such action as is 
 effected through the hands, what a man is 
 in respect to his understanding and will, 
 also his charity and faith, thus in respect 
 to the internal life pertaining to his mind 
 and the external life derived, therefrom in 
 the body. I have often wondered that the 
 angels have such knowledge from the mere 
 action of the body through the hands ; but 
 that it is so has been shown to me repeat- 
 edly by living experience, and it has been 
 said that it is from this that inductions 
 into the ministry are performed by the 
 laying on of the hands, and that "touching 
 with the hand" signifies communicating, 
 with other like things. From all this the 
 conclusion is formed, that the all of char- 
 ity and faith is in works, and that charity 
 and faith without works are like rainbows 
 about the sun, which vanish awa}^ and are 
 dispersed by a cloud. On this account 
 
K- 220] CT)XCEKX1NG DIVINE LOVE 211 
 
 '' works" and '' doing works"' are so often 
 mentioned in the Word, and it is said that 
 a man's salvation depends upon these ; 
 moreover, he that doeth is called a wise 
 man, and he that doeth not is called a fool- 
 ish man. But it should be remembered 
 that by " works'' here are meant uses actu- 
 ally done ; for the all of charity and faith 
 is in uses and according to uses. There is 
 this correspondence of w^orks with uses, 
 because the correspondence is spiritual, but 
 it is carried out through substances and 
 matters, which are subjects. 
 
 221. Two arcana, which are brought 
 within reach of the understanding by 
 what precedes, may here be revealed. The 
 First Arcanum is that the Word is in its 
 fulness and in its power in the sense of the 
 letter. For there are three senses m the 
 Word, according to the three degrees ; the 
 celestial sense, the spiritual sense, and the 
 natural sense. Since these senses are in 
 the Word according to the three degrees 
 of height, and their conjunction is effected 
 by correspondences, the outmost sense, 
 which is the natural and is called the 
 
212 ANGELTC WISDOM [x. 221 
 
 sense of the letter, is not only the complex, 
 containant and base of the corresponding 
 Ulterior senses, but moreover in the out- 
 most sense llie Word is in its fulness and 
 in its power. This is abundantly shown 
 and proved in The Doctrine of the New 
 Jerusalem Concerning the Sacred Scriptnre 
 (n. 27-35, 36-49, 50-61, 62-69). The 
 Second A^'canum is that the Lord came 
 into the world, and took upon Hun the 
 Human, in order to put Himself into the 
 power of subjugating the hells, and of re- 
 ducing all things to order both in the 
 heavens and on the earth. This Human 
 He i3ut on over His former Human. This 
 Human which He put on in the world 
 was like the human of a man in the world. 
 Yet both Humans are Divine, and there- 
 fore infinitely transcend the finite humans 
 of angels and men. And because He fully 
 glorified the natural Human even to its 
 outmosts, He rose again with the whole 
 body, differently from any man. Through 
 the assumption of this Human the Lord 
 put on Divine Omnipotence not only for 
 subjugating the hells, and reducing the 
 
N. 221] COXCERXIXG DIVIXE LOVE 213 
 
 heavens to order, but also holding the 
 hells in subjection to eternity, and saving 
 mankiiid. This power is meant by His 
 ^''sitting, at the right 'hand of the' power 
 and might of God." Because the Lord, by 
 the assumption of a natural Human, made 
 Himself Divine Truth in outmosts, He is 
 called "the Word," and it is said that 
 "the Word was made flesh;" moreover, 
 Divine Truth in outmosts is the Word in 
 the sense of the letter. This the Lord 
 made Himself by fullilling all things of 
 the Word concerning Himself in Moses 
 and the Frophets. For while every man 
 is his own good and his own truth, and 
 man is man on no other ground, the Lord, 
 by the assumption of a natural Human, 
 is Divine Good itself and Divine Truth 
 itself, or what is the same, He is Divine 
 Love itself and Divine Wisdom itself, 
 both in Firsts and in Lasts. Consequently 
 the Lord, since His advent into the 
 world, appears as a sun in the angelic 
 heavens, in stronger radiance and in 
 greater splendor tlian before His advent. 
 This is an arcanum which is brought 
 
214 ANGELIC WISDOM [n. 221 
 
 within the range of the understanding by 
 the doctrine of degrees. The Lord's omni- 
 potence before His advent into the world 
 will be treated of in what follows. 
 
 THERE ARE DEGREES OF BOTH KINDS IN 
 THE GREATEST AND IN THE LEAST OF 
 ALL CREATED THINGS. 
 
 222. That the greatest and the least of 
 all things consist of discrete and continu- 
 ous degrees, that is, of degrees of height 
 and of breadth, cannot be illustrated by 
 examples from visible objects, because the 
 least things are not visible to the eyes, and 
 the greatest things which are visible seem 
 undistinguished into degrees ; consequently 
 this matter does not allow of demonstra^ 
 tion otherwise than by universals. And 
 since angels are in wisdom from univer- 
 sals, and from that in knowledge of par- 
 ticulars, it is allowed to bring forward their 
 statements concerning these things. 
 
N". 223] CONCERXIXG DIVIXE LOVE 215 
 
 223. The statements of angels on this 
 subject are as follows : There can be noth- 
 ing so minute as not to have in it degrees 
 of both kinds ; for instance, there can l^e 
 nothing so minute in imy animal, or in any 
 plant, or in any mineral, or in the ether 
 or air, as not to have in it degrees of both 
 kinds, and since ether and air are recep- 
 tacles of heat and light, and spiritual heat 
 and spiritual light are the receptacles of 
 love and wisdom, there can be nothing of 
 heat and light or of love and wisdom so 
 minute as not to have in it degrees of both 
 kinds. Angels also declare that the min- 
 utest thing of an affection and the min- 
 utest thing of a thought, nay, the minut- 
 est thing of an idea of thought, consists 
 of degrees of both kinds, and that a 
 minute thing not consisting of these 
 degrees would be nothing; for it would 
 have no form, thus no quality, nor any 
 state which could be changed and varied, 
 and by this means have existence. Angels 
 confirm this by the truth, that infinite 
 things in God the Creator, who is the Lord 
 from eternity, are one distinctly; and that 
 
21G AXGELIC WISDOM [n. 223 
 
 there are iiifiiiite things in His inliiiites; 
 and that in things infinitely infinite theiQ 
 are degrees of both kinds, which also in 
 Him are one distinctly ; and becaiise these 
 things are in Him, and all things were 
 created by Him, and things created repeat 
 in an image the things which are in Him^ 
 it follows that there cannot be the least 
 finite in which there are not such degrees. 
 These degrees are equally in things least 
 and greatest, because the Divine is the 
 same in things greatest and in things least. 
 That in God-Man infinite things are one 
 distinctly, see above (n. 17-22); and that 
 the Divine is the same in things greatest 
 and in things least (n. 77-82) ; which posi- 
 tions are further illustrated (n. 155, 169, 
 171). 
 
 224. There cannot be the least thing of 
 love and wisdom, or the least thing of 
 affection and thought, or even the least 
 thing of an idea of thought, in which there 
 are not degrees of both kinds, for the 
 reason that love and wisdom are substance 
 and form (as shown above, n. 40-43), and 
 the same is true of affection and thought j 
 
JTi 224] CONCERNING DIVINE LOVE 217 
 
 and because there can be no form in which 
 these degrees are not (as was said above), 
 it follows that in these there are like 
 degrees ; for to separate love and wisdom, 
 or affection and thought, from substance 
 in form, is to annihilate them, since they 
 are not possible outside of their subjects ; 
 for they ai'e states of their subjects per- 
 ceived by man varyingly, which States pre- 
 sent them to view. 
 
 225. The greatest things in which there 
 arc degrees of both kinds, are the universe 
 in its whole complex, the natural world in 
 its complex, and the spiritual world in its 
 complex ; every empire and every kingdom 
 in its complex; also, all civil, moral and 
 spiritual concerns of these in their com- 
 plex ; the whole animal kingdom, the whole 
 vegetable kingdom, and the whole mineral 
 kingdom, each in its complex ; all atmos- 
 pheres of both worlds taken together, also 
 their heats and lights. Likewise things 
 less general, as man in his complex ; every 
 animal in its complex, every tree and 
 every shrub in its complex ; as also every 
 stone and every metal in its complex. The 
 
218 ANGELIC WISDOM [n. 225 
 
 forms of these are alike in this, that they 
 consist of degrees of both kinds; the rea- 
 son is. that the Divine, by which they were 
 created, is the same in things greatest and 
 least (as was shown above, n. 77-82). The 
 particulars and the veriest particulars of 
 all these are like generals and the largest 
 generals in this, that they are forms of 
 both kinds of degrees. 
 
 226. On account of things greatest and 
 least being forms of both kinds of degrees, 
 there is connection between them from 
 first to last; for likeness conjoins them. 
 Still, there can be no least thing which is 
 the same as any other; consequently all 
 particulars are distinct from each other, 
 likewise all veriest particulars. In any 
 form or in different forms there can be no 
 least thing the same as any other, for the 
 reason that in greatest forms there are like 
 degrees, and the greatest are made up of 
 leasts. From there being such degrees in 
 things greatest, and perpetual differences 
 in accordance with these degrees, from top 
 to bottom and from center to circumference, 
 it follows that their lesser or least consti- 
 
N. 220] CONCERNING DIVINE LOVE 219 
 
 tuents, in which there are like degrees, can 
 no one of them be the same as any other. 
 
 227. It is likewise a matter of angelic 
 wisdom that from this similitude between 
 generals and particular, that is, between 
 things greatest and least in respect to 
 these degrees, comes the perfection of the 
 created universe ; for thereby one thing re- 
 gards another as its like, with which it can 
 be conjoined for every use, and can present 
 e^ery end in effect. 
 
 228. But these things may seem parar 
 doxical, because they are not explained by 
 application to visible things ; yet things 
 abstract, being universals, are often bet- 
 ter comprehended than things applied, for 
 these are of perpetual variety, and variety 
 obscures. 
 
 229. Some contend that there can be a 
 substance so simple as not to be a form 
 from lesser forms, and out of that sub- 
 stance through a process of massing, sub- 
 stantiated or composite things arise, and 
 finally substances called material. But 
 there can be no such absolutely simple 
 substances. For what is substance with- 
 
220 ANGELIC WISDOM [n. 229 
 
 out form ? It is that of which nothing can 
 be predicated and out of mere being of 
 which nothing can be predicated, no pro- 
 cess of massing can make anything. That 
 there are things innumerable in the first 
 created substance of all things, which are 
 things most minute and simple, will be 
 seen in what follows, where forms are 
 treated of. ■■" .y^ft; rn<.i\ i-oi'i. 
 
 IN" THE LORD THE THREE DEGREES OF 
 HEIGHT ARE INFINITE AND L'^NCREATE, 
 BUT IN MAN THE THREE DEGREES ARE 
 FINITE AND CREATED. 
 
 230. In the Lord the three degrees of 
 height are infinite and uncreate, because 
 the Lord is Love itself and Wisdom itself 
 (as has been already shown) ; and because 
 the Lord is Love itself and Wisdom itself, 
 He is also Use itself. For love has use for 
 its end, and brings forth use by means of 
 wisdom ; for without use love and wisdom 
 have no boundary or end, that is, no home 
 of their own, consequently they cannot be 
 
N. 230J CONCEKXIXG DIVIXE LOVE 221 
 
 said to have being and have form unless 
 there be use in which they may be. These 
 three constitute the three degrees of height 
 in subjects of life. These three are like 
 first end, middle end which is called cause, 
 and last end which is called effect. That 
 end, cause and effect constitute the three 
 degrees of height has been shown above 
 and abundantly proved. 
 
 231. That in man there are these three 
 degrees can be seen from the elevation of 
 nis mind even to the degrees of love and 
 wisdom in which angels of the second and 
 third heavens are ; for all angels were born 
 men ; and man, as regards the interiors per- 
 taining to his mind, is a heaven in least 
 form; therefore there are in man, by cre- 
 ation, as many degrees of height as there 
 are heavens. Moreover, man is an image 
 and likeness of God; consequently these 
 three degrees have been inscribed on man, 
 because they are in God-Man, that is, in 
 the Lord. Th^t in the Lord these degrees 
 are infinite and uncreate, and in man finite 
 and created, can be seen from what was 
 shown in Part First; namely, from this, 
 
222 ANGELIC WISDOM [x. 231 
 
 that the Lord is Love and Wisdom in 
 Himself; and that man is a recipient of 
 love and wisdom from the Lord; also, that 
 of the Lord nothing but what is infinite 
 can be predicated, and of man nothing but 
 what is finite. 
 
 232. These three degrees with the an- 
 gels are called Celestial, Spiritual, andlSTatu- 
 ral; and for them the celestial degree is 
 the degree of love, the spiritual the degree 
 of wisdom, and the natural the degree of 
 uses. These degrees are so called because 
 the heavens are divided into two kingdoms, 
 one called the celestial, the other the spir- 
 itual, to which is added a third kingdom 
 wherein are men in the world, and this is 
 the natural kingdom Moreover, the angels 
 of whom the celestial kingdom consists are 
 in love ; the angels, of whom the spiritual 
 kingdom consists are in wisdom ; while men 
 in the world are in uses; therefore these 
 kingdoms are conjoined. How it is to be 
 understood that men are in uses will be 
 shown in the next Part. 
 
 233. It has been told me from heaven, 
 that in the Lord from eternity, who is Je- 
 
N. 233] COXCERXING DIVINE LOVE 223 
 
 hovah, before His assumption of a Hu- 
 man in the world, the two prior degrees 
 existed actually, and the third degree po- 
 tentially, as they do also with angels ; but 
 that after the assumption of a Human in 
 the world. He put on over these the third 
 degree, called the natural, thereby becom- 
 ing Man, like a man in the world ; but with 
 the difference, that in the Lord this degree, 
 like the prior degrees, is infinite and un cre- 
 ate, while in angel and in man they are all 
 finite and created. For the Divine which, 
 apart from space, had filled all spaces (n. 
 09-72), penetrated even to the outmosts 
 of nature ; yet before the assumption of the 
 Human, the Divine influx into the natural 
 degree was mediate through the angelic 
 heavens, but after the assumption it was 
 immediate from Himself. This is the rea- 
 son why all churches in the world before 
 His Advent were representative of spirit- 
 ual and celestial things, but after His Ad- 
 vent became spiritual-natural and celestial- 
 natural, and representative worship was 
 abolished. This also was the reason why 
 the sun of the angelic heaven, which, as 
 
224 ANGELIC WISDOM [n. 233 
 
 was said above, is the first proceeding of 
 His Divine Love and Divine AVisdom, after 
 the assumption of the Human shone out 
 with greater effulgence and splendor than 
 before the assumption. And this is what 
 is meant by these words in Isaiah : — 
 
 In that day the light of the moon shall be as 
 the light of the sim, and the light of the sun shall 
 be sevenfold, as the light of seven days (xxx. 26) 
 
 This is said of the state of heaven and of 
 the church after the Lord's coming into 
 the world. Again, in the Apocalypse : — 
 
 The countenance of the Son of man was as 
 the sun shineth in his strength (i. 16); 
 
 and elsewhere (as in Isaiah Ix. 20; 2 Sam. 
 xxiii. 3, 4 ; Matt. xvii. 1, 2). The mediate 
 enlightenment of men through the angelic 
 heaven, which existed before the coming 
 of the Lord, may be compared to the light 
 of the moon, which is the mediate light of 
 the sun ; and because after His coming this 
 was made immediate, it is said in Isaiah, 
 
 That the light of the moon shall be as the light 
 of the sun; 
 
 and in David: — 
 
N. 233] CONCERNING DIVINE LOVE 225 
 
 In His days shall the righteous flourish, and 
 abundance of peace until there is no longer any 
 moon (Ixxii. 7). 
 
 This also is said of the Lord. 
 
 234. The reason why the Lord from 
 eternity, that is, Jehovah, put on this third 
 degree by the assumption of a Human in 
 the world, was that He could enter into 
 this degree only by means of a nature like 
 human nature, thus only by means of con- 
 ception from His Divine and by birth from 
 a virgin ; for in this way He could put off 
 a nature which, although a receptacle of 
 the Divine, is in itself dead, and could put 
 on the Divine. This is meant by the Lord's 
 two states in the world, which are called 
 the state of exinanition and the state of 
 glorification, which are treated of in The 
 Doctrine of the New Jei'usalein Concerning 
 the Lord. 
 
 235. Of the threefold ascent of the de- 
 grees of height this much has been said in 
 general ; but these degrees cannot here be 
 discussed in detail, because (as was said in 
 the preceding chapter) there must be these 
 three degrees in things greatest and things 
 
 15 
 
226 ANGELIC WISDOM [N. 235 
 
 least ; this only need be said, that there are 
 such degrees in each and all things of 
 love, and therefrom in each and all things 
 of wisdom, and from both of these in each 
 and all things of use. In the Lord all these 
 degrees are infinite; in angel and man they 
 are Unite. But how there are these three 
 degrees in love, fn wisdom, and in uses 
 cannot be described and unfolded except 
 in series. 
 
 THESE THREE DEGREES OF HEIGHT ARE 
 IN EVERY MAN FROM BIRTH, AND CAN 
 BE OPENED SUCCESSIVELY ; AND, AS THEY 
 ARE OPENED, MAN IS IN THE LORD AND 
 THE LORD IN MAN. 
 
 236. That there are three degrees of 
 height in every man, has not until now 
 become known for the reason that these 
 degrees have not been recognized, and so 
 long as they remained unnoticed, none but 
 continuous degrees could be known ; and 
 when none but continuous degrees are 
 known, it may be supposed that love ani 
 
N. 236] COXCERXING DIVIDE LOVE 227 
 
 wisdom increase in man only by continu- 
 ity. But it should be known, that in every 
 man from his birth there are three degrees 
 of height, or discrete degrees, one above or 
 within another ; and that each degree of 
 height, or discrete degree, has also degrees 
 of breadth, or continuous degrees, accord- 
 ing to which it increases by continuity. 
 For there are degrees of both kinds in 
 things greatest and least of all things (as 
 was shown above, n. 222-229) ; for no de- 
 gree of one kind is possible without degrees 
 of the other kind. 
 
 237. These three degrees of height are 
 called natural, spiritual, and celestial (as 
 was said above, n. 232). AYhen man is born 
 he comes first into the natural degree, and 
 this grows in him, by continuity, according 
 to his knowledges and the understanding 
 acquired by means of knowledges even to 
 the highest point of understanding, which 
 is called the rational. Yet not by this 
 means is the second degree opened, which 
 is called the spiritual. That degree is 
 opened by means of a love of uses in ac- 
 cordance with the things of the under- 
 
228 ANGELIC WISDOM [n. 237 
 
 standing, although by a spiritual love of 
 uses, which is love towards the neighbor. 
 This degree may grow in like manner by 
 continuous degrees to its height, and it 
 grows by means of knowledges of truth 
 and good, that is, by spiritual truths. Yet 
 even by such truths the third degree which 
 is called the celestial is not opened : for 
 this degree is opened by means of the 
 celestial love of use, which is love to the 
 Lord ; and love to the Lord is nothing else 
 than committing to life the precepts of the 
 Word, the sum of which is to flee from 
 evils because they are hellish and devilish, 
 and to do good because it is heavenly and 
 Divine, In this manner these three de- 
 grees are successively opened in man. 
 
 238. So long as man lives in the world 
 he knows nothing of the opening of these 
 degrees within him, because he is then in 
 the natural degree, which is the outmost, 
 and from this he then thinks, wills, speaks, 
 and acts ; ^nd the spiritual degree, which 
 is interibr, communicates with the natural 
 degree, not by continuity but by corre- 
 spondences, and communication by corre- 
 
N. 2381 COXCERXING DIVIXE LOVE 229 
 
 spoiidences is not sensibly felt. But when 
 man puts off the natural degree, which he 
 does at death, he comes into that degree 
 which has been opened within him in the 
 world ; he in whom the spiritual degree has 
 been opened coming into that degree, and 
 he within whom the celestial degree has 
 been opened coming into that degree. He 
 who comes into the spiritual degree after 
 death no longer thinks, wills, speaks, and 
 acts naturally, but spiritually ; and he who 
 comes into the celestial degree thinks, 
 wills, speaks, and acts according to that 
 degree. And as there can be communica- 
 tion between the three degrees only by cor- 
 respondences, the differences of love, wis- 
 dom, and use, as regards these degrees are 
 such as to have no common ground by 
 means of an}i:hing continuous. ¥rom all 
 this it is plain that man has three degrees 
 of height that may be successively opened 
 in him. 
 
 239. Since there are in man three de- 
 grees of love and wisdom, and therefore of 
 use, it follows that there must be in him 
 three degrees, of will, of understanding, 
 
230 ANGELIC WISDOM [n. 239 
 
 and of result therefrom, thus of determina- 
 tion to use; for will is the receptacle of 
 love, understanding the receptacle of wis- 
 dom, and result is use from these. From 
 this it is evident that there are in every 
 man a natural, a spiritual, and a celestial 
 will and understanding, potentially by 
 birth and actually when they are opened. 
 In a word, the mind of man, which consists 
 of will and understanding, is from creation 
 and therefore from birth, of three degrees, 
 so that man has a natural mind, a spiritual 
 mind, and a celestial mind, and can there- 
 by be elevated into and possess angelic 
 wisdom while he lives in the world ; but it 
 is only after death, and then only if he be- 
 comes an angel, that he enters into that 
 wisdom, and his speech then becomes in- 
 effable and incomprehensible to the natural 
 man. I knew a man of moderate learning 
 in the world, whom I saw after death and 
 spoke with in heaven, and I clearly per- 
 ceived that he spoke like an angel, and 
 that the things he said would be inconceiv- 
 able to the natural man ; and for the reason 
 that in the world he had applied the pre- 
 
N'- 239] CONCERNING DIVINE LOVE 231 
 
 cepts of the Word to life and had wor- 
 shiped the Lord, and was therefore raised 
 up by the Lord into the third degree of 
 love and wisdom. It is important that this 
 elevation of the human mind should be 
 known about, for upon it depends the un- 
 derstanding of TSfhat follows. 
 
 240. There are in man from the Lord 
 two capacities whereby he is distinguished 
 from beasts. One of these is the ability to 
 understand what is true and what is good ; 
 this is called rationality, and is a capacity 
 of his understanding. The other is an abil- 
 ity to do what is true and good ; this is 
 called freedom, and is a capacity of his 
 will. For man by virtue of his rationality 
 is able to think whatever he pleases, either 
 with or against God, either with or against 
 the neighbor; he is also able to will and 
 to do what he thinks; but when he sees 
 evil and fears punishment, he is able, by 
 virtue of his freedom, to abstain from do- 
 ing it. By virtue of these two capacities 
 man is man, and is distinguished from 
 beasts. Man has these two capacities from 
 the Lord, and they are from Him every 
 
232 
 
 AXGELIO WISDOM [X. 24C 
 
 moment; nor are tliey takeli awa}-, for if 
 they were, man^s human would perish. In 
 these two capacities the Lord is with every 
 man, good and evil alike; the}^ are the 
 Lord's abode in the human race : from this 
 it is that all men live for ever, both the 
 good and evil. But the .Lord's abode in 
 man is nearer as by the agency of these 
 capacities man opens the higher degrees, 
 for by the opening of these man comes in- 
 to higher degrees of love and wisdom, thus 
 nearer to the Lord. From this it can be 
 seen that as these degrees are opened, man 
 is in the Lord and the Lord in him. 
 
 241. It is said above, that the three de- 
 grees of height are like end, cause, and 
 effect, and that love, wisdom, and use fol- 
 low in succession according to these de- 
 grees ; therefore a few things shall be said 
 here about love as being end, wisdom as 
 being cause, and use as being eifect. Who- 
 ever consults his reason, if it is enlight- 
 ened, can see that the end of all things of 
 man is his love ; for what he loves that he 
 thinks, decides upon, and does, consequent- 
 ly that he has for his end. jNIan can also 
 
X. 24l] CONCERNING DIVINE LOVE 233 
 
 see from his reason that wisdom is cause ; 
 since he, that is, his love, which is his end, 
 fcjearches in his understanding for its means 
 through which to attain its end, thus con- 
 sulting its wisdom, and these means consti- 
 tute the instrumental cause. That use is 
 effect is evident without explanation. But 
 one man's love is not the same as another's, 
 neither is one man's wisdom the same as 
 another's; so it is with use. And since 
 these three are homogeneous (as was shown 
 above, n. 189-194), it follows that such as 
 is the love in man, such is the wisdom and 
 such is the use. Wisdom is here spoken 
 of, but by it what pertains to man's under- 
 standing: is meant. 
 
234 ANGELIC WISDOM [n. 242 
 
 SPIRITUAL LIGHT FLOWS IN WITH MAN 
 THROUGH THREE DEGREES, BUT NOT 
 SPIRITUAL HEAT, EXCEPT SO FAR AS 
 MAN FLEES FROM EVILS AS SINS AND 
 LOOKS TO THE LORD. 
 
 242. It is evident from what has been 
 shown above that from the sun of heaven, 
 which is the first proceeding of Divine 
 Love and Divine Wisdom (treated of in 
 Part Second), light and heat proceed — 
 light from its wisdom, and heat from its 
 love; also that light is the receptacle of 
 wisdom, and heat of love ; also that so far 
 as man comes into wisdom he comes into 
 that Divine light, and so far as he comes 
 into love he conies into that Divine heat. 
 From what has been sho^vn above it is also 
 evident that there are three degrees of 
 light and three degrees of heat, that is, 
 three degrees of wisdom and three degrees 
 of lovC; and that these degrees have been 
 formed in man in order that he may be a 
 receptacle of the Divine Love and the Di- 
 vine AVisdom, thus of the Lord. It is now 
 
N. 242] COXCERXING DIVINE LOVE 235 
 
 to be shown that spiritual light flows iii 
 through these three degrees in man, but 
 not spiritual heat, except so far as man 
 shuns evils as sins and looks to the Lord 
 — or, what is the same, that man is able 
 to receive wisdom even to the third degree 
 but not love, unless he flees from evils as 
 sins and looks to the Lord ; or what is still 
 the same, that man's understanding can 
 be raised into wisdom, but not his will, 
 except so far as he flees from evils as sins. 
 243. That the understanding can be 
 raised into the light of heaven, that is, into 
 angelic wisdom, while the will cannot be 
 raised into the heat of heaven, that is, into 
 angelic love, unless man flees from evils as 
 sins and looks to the Lord, has been made 
 plainly evident to me from experience in 
 the spiritual world. I have frequently 
 seen and perceived that simple spirits, who 
 knew merely that God is and that the Lord 
 was born a man, and who knew scarcely 
 anything else, clearly apprehended the 
 arcana of angelic wisdom almost as the 
 angels do ; and not these simple ones alone, 
 but many also of the infernal crew. These, 
 
236 AJVGELIC WISDOM [x. 243 
 
 while they listened, understood, but not 
 when they thought within themselves ; for 
 while they listened, light entered from 
 above, and when they thought within them- 
 selves, no light could enter except that 
 which corresponded to their heat or love ; 
 consequently when they had listened to 
 and perceived these arcana, as soon as they 
 turned their ears away they remembered 
 nothing, those belonging to the infernal 
 crew even rejecting these things with dis- 
 gust and utterly denying them, because 
 the fire of their love and its light, being 
 delusive, induced darkness, by which the 
 heavenly light entering from above was 
 extinguished. 
 
 244. The same thing happens in the 
 world. A man not altogether stupid, and 
 who has not confirmed himself in falsities 
 from the pride of self-intelligence, hearing 
 others sj^eak on some exalted matter, or 
 reading something of the kind, if he is 
 in any affection of knowing, understands 
 these things and also retains them, and 
 may afterwards confirm them. A bad man 
 as well as a good man may do this. Even 
 
N. 244] CONCERNING DIVINE LOVE 237 
 
 a bad man, though in heart he denies the 
 Divine things pertaining to the church, 
 can still understand them, and also speak 
 of and preach them, and in writing learn- 
 edly prove them ; but when left to his own 
 thought, from his own infernal love he 
 thinks against them and denies them. 
 From which it is obvious that the under- 
 standing can be in spiritual light even 
 when the will is not in spiritual heat ; and 
 from this it also follows that the under- 
 standing does not lead the will, or that 
 wisdom does not beget love, but only 
 teaches and shows the way, — teaching how 
 a man ought to live, and showing the way 
 in which he ought to go. It further fol- 
 lows that the will leads the understanding 
 and causes it to act as one with itself ; also 
 that whatever in the understanding agrees 
 with the love which is in the will, the love 
 calls wisdom. In what follows it will be 
 seen that the will does nothing by itself 
 apart from the understanding, but does 
 all that it does in conjunction with the 
 understanding; moreover, that it is the 
 will that by influx takes the understand- 
 
238 ANGELIC WISDOM [n. 244 
 
 ing into partnership with itself, and not 
 the reverse. 
 
 245. The nature of the influx of light 
 into the three degrees of life in man which 
 belong to his mind, shall now be shown. 
 The forms which are receptacles of heat 
 and light, that is, of love and wisdom in 
 man, and which (as was said) are in three- 
 fold order or of three degrees, are transpar- 
 ent from birth, transmitting spiritual light 
 as crystal glass transmits natural light; 
 consequently in respect to wisdom man 
 can be raised even into the third degree. 
 Kevertheless these forms are not opened 
 except when spiritual heat conjoins itself 
 to spiritual light, that is, love to wisdom; 
 by such conjunction these transparent 
 forms are opened according to degrees. It 
 is the same with light and heat from the 
 sun of the world in their action on plants 
 on the earth. The light of winter, which 
 is as bright as that of summer, opens 
 nothing in seed or in tree, but when ver- 
 nal heat conjoins itself to that light then 
 the heat opens them. There is this simi- 
 larity because spiritual light corresponds 
 
N. 245] COXCERNIXG DIVINE LOVE 239 
 
 to natural light, and spiritual heat to natu- 
 ral heat. 
 
 246. This spiritual heat is obtained only 
 by fleeing from evils as sins, and at the 
 tame time looking to the Lord; for so long 
 as man is in evils he is also in the love of 
 them, for he lusts after them ; and the love 
 of evil and the lust, abide in a love contrary 
 to spiritual love and affection ; and such love 
 or lust can be removed only by fleeing from 
 evils as sins ; and because man cannot flee 
 from evils from himself, but only from the 
 Lord, he must look to the Lord. So when 
 he flees from evils from the Lord, the love 
 of evil and its heat are removed, and 
 the love of good and its heat are intro- 
 duced in their stead, whereby a higher 
 degree is opened ; for the Lord flowing in 
 frbm above opens that degree, and then 
 conjoins love, that is, spiritual heat, to 
 wisdom or spiritual light, from which con- 
 junction man begins to flourish spiritually, 
 like a tree in spring-time. 
 
 247. By the influx of spiritual light 
 into all three degrees of the mind man 
 is distinguished from beasts; and, as con- 
 
240 A^fGELIC WISDOM [n. 247 
 
 trasted with beasts, he can think analytic- 
 ally, and see both natural and spiritual 
 truth; and when he sees them he can ac- 
 knowledge them, and thus be reformed and 
 regenerated. This capacity to receive spir- 
 itual light is what is meant by rationality 
 (referred to above), which every man has 
 from the Lord, and which is not taken 
 away from him, for if it were taken away 
 he could not be reformed. From this ca- 
 pacity, called rationality, man, unlike the 
 beasts, is able not only to think but also 
 to speak from thought; and afterwards 
 from his other capacity, called freedom 
 (also referred to above), he is able to do 
 those things that he thinks from his under- 
 standing. As these two capacities, ration- 
 ality and freedom, which are proper to man, 
 have been treated of above (n. 240), no 
 more will be said about them here. 
 
N. 248] CONCERNING DIVINE LOVE 241 
 
 UNLESS THE HIGHER DEGREE, WHICH IS 
 THE SPIRITUAL, IS OPENED IN MAN, HE 
 BECOMES NATURAL AND SENSUAL. 
 
 248. It was shown above that there are 
 three degrees of the human mind, called 
 natural, spiritual, and celestial, and that 
 these degrees may be opened successively 
 in man ; also, that the natural degree is first 
 opened ; afterwards, if man flees from evils 
 as sins and looks to the Lord, the spirit- 
 ual degree is opened ; and lastly, the ce- 
 lestial. Since these degrees are opened 
 successively according to man's life, it fol- 
 lows that the two higher degrees may re- 
 main unopened, and man then continues 
 in the natural degree, which is the out- 
 most. Moreover, it is known in the world 
 that there is a natural and a spiritual 
 man, or an external and an internal man; 
 but it is not known that a natural man 
 becomes spiritual by the opening of some 
 higher degree in him, and that such open- 
 ing is effected by a spiritual life, which is 
 a life conformed to the Divine precepts; 
 
 16 
 
242 ANGELIC WISDOM [n. 248 
 
 and that without a life conformed to these 
 man remains natural. 
 
 249. There are three kinds of natural 
 men ; the first consists of those who know 
 nothing of the Divine precepts ; the second, 
 of those who know that there are such pre- 
 cepts, but give no thought to a life accord- 
 ing to them; and the third, of those who 
 despise and deny these precepts. In re- 
 spect to the first class, which consist of 
 those who know nothing of the Divine 
 precepts, since they cannot be taught by 
 themselves they must needs remain natu- 
 ral. Every man is taught respecting the 
 Divine precepts, not by immediate revela- 
 tions, but by others who know them from 
 religion, on wdiich subject see The Doctrine 
 of the New Jerusalem Concerning the Sa- 
 cred Scriptures (n. 114-118). Those of the 
 second class,' who know that there are Di- 
 vine precepts but give no thought to a life 
 according to them, also remain natural, and 
 care about no other concerns than those of 
 the world and the body. These after death 
 become mere menials and servants, accord- 
 ing to the uses which they are able to per- 
 
N. 249] CONCERNING DIVINE LOVE 243 
 
 form for those who are spiritual ; for the 
 nat^iral man is a menial and servant, and 
 the spiritual man is a master and lord. 
 Those of the third class, who despise and 
 deny the Divine precepts, not only remain 
 natural, ,jbut also become sensual in the 
 measure of their contempt and denial. 
 Sensual men are the lowest natural men, 
 who are incapable of thinking above the 
 appearances and fallacies of the bodily 
 senses. After death they are in hell. 
 
 250. As it is unknown in the world 
 what the spiritual man is, and what the 
 natural, and as by many he who is merely 
 natural is called spiritual, and conversely, 
 these subjects shall be separately discussed, 
 as follows: — 
 
 (1) What the natural man is, and what 
 the spiritual man. 
 
 (2) The character of the natural man in 
 whom the spiritual degree is opened. 
 
 (3) The character of the natural man in 
 whom the spiritual degree is not opened 
 and yet not closed. 
 
 (4) The character of the natural man in 
 whom the spiritual degree is entirely closed. 
 
244 ANGELIC WISDOM [n. 25C' 
 
 (5) Lastly, The nature of the difference 
 between the life of a man merely natural 
 and the life of a beast. 
 
 251. (1) What the natural man is, and 
 what the spiritual man. Man is not man 
 from face and body, but from understand- 
 ing and wdll ; therefore by the natural man 
 and the spiritual man is meant that man's 
 understanding and will are either natural 
 or spiritual. The natural man in respect 
 to his understanding and w^ll is like the 
 natural world, and may be called a world 
 or microcosm ; and the spiritual man in re- 
 spect to his understanding and will is like 
 the spiritual world, and may be called a 
 spiritual world or heaven. From which it 
 is evident that as the natural man is in 
 a kind of image a natural world, so he 
 loves those things which are of the natural 
 world; and that as the spiritual man is in 
 a kind of image a spiritual world, so he 
 loves those things which are of that world, 
 or of heaven. The spiritual man indeed 
 loves the natural w^orld also but not other- 
 wise than as a master loves his servant 
 through whom he performs uses. More- 
 
N. 25l] CONCERNING DIVINE LOVE 245 
 
 over, according to uses the natural man be- 
 comes like the spiritual, which is the case 
 when the natural man feels from the spir- 
 itual the delight of use; such a natural 
 man may be called spiritual-natural. The 
 spiritual man loves spiritual truths ; he not 
 only loves to know and understand them, 
 but also wills them ; while the natural man 
 loves to speak of those truths and also do 
 them. Doing truths is performing uses. 
 This subordination is from the conjunc- 
 tion of the spiritual world and the natural 
 world ; for whatever appears and is done in 
 the natural world derives its cause from 
 the spiritual world. From all this it can 
 be seen that the spiritual man is altogether 
 distinct from the natural, and that there 
 is no other communit?ation between them 
 than such as there is between cause and 
 effect. 
 
 252. (2) The character of the natural 
 man in whom the spiritual degree is opened. 
 This is obvious from what has been said 
 above; to which it may be added, that a 
 natural man is a complete man when the 
 spiritual degree is opened in him, for he is 
 
246 ANGELIC WISDOM [n. 252 
 
 then consociated with angels in heaven 
 and at the same time with men in the 
 world, and in regard to both, lives under 
 the Lord's guidance. For the spiritual man 
 imbibes commands from the Lord through 
 the Word, and executes them through the 
 natural man. The natural man who has 
 the spiritual degree opened does not know 
 that he thinks and acts from his spiritual 
 man, for it seems as if he did this from 
 himself, when yet he does not do it from 
 himself but from the Lord. Xor does the 
 natural man whose spiritual degree has 
 been opened know that by means of his 
 spiritual man he is in heaven, when yet his 
 spiritual man is in the midst of angels of 
 heaven, and sometimes is even visible to 
 them; but because hfe draws himself back 
 to his natural man, after a brief stay there 
 he disappears, ^or does the natural man 
 in whom the spiritual degree has been 
 opened know that his spiritual mind is be- 
 ing filled by the Lord with thoiisands of 
 arcana of wisdom, and with thousands of 
 delights of love, and that he is to come 
 into these after death, when he becomes 
 
N. 252] GONCEBNESTG DIVINE LOVE 247 
 
 an angel. The natural man does not know 
 these things because communication be- 
 tween the natural man and the spiritual 
 man is effected by correspondences ; and 
 communication by correspondences is per- 
 ceived in the understanding only by the 
 fact that truths are seen in light, and is 
 perceived in the will only by the fact that 
 uses are performed from affection. 
 
 253. (3) Tlte character of the natural 
 man in whom the spiritual degree is not 
 opened, and yet not closed. The spiritual 
 degree is not opened, and yet not closed, in 
 the case of those who have led somewhat 
 of a life of charity and yet have known 
 little of genuine truth. The reason is, that 
 this degree is opened by conjunction of 
 love and wisdom, or of heat with light; 
 love alone or spiritual heat alone not open- 
 ing it, nor wisdom alone or spiritual light 
 alone, but both in conjunction. Consequent- 
 ly, when genuine truths, out of which wis- 
 dom or light arises, are unknown, love is 
 inadequate to open that degree; it only 
 keeps it in the possibility of being opened ; 
 this is what is meant by its not being 
 
248 ANGELIC WISDOM [n. 253 
 
 closed. Something like this is seen in the 
 vegetable kingdom, in that heat alone does 
 not cause seeds and trees to vegetate, but 
 heat in conjunction with light effects this. 
 It is to be known that all truths are of 
 spiritual light and all goods are of spirit- 
 ual heat, and that good opens the spiritual 
 degree by means of truths; for good, by 
 means of truths, effects use, and uses are 
 goods of love, which derive their essence 
 from a conjunction of good and truth. The 
 lot, after death, of those in whom the spir- 
 itual degree is not opened and yet not 
 closed, is that since they are still natural 
 and not spiritual, they are in the lowest 
 parts of heaven, where they sometimes suf- 
 fer hard times ; or the}' are in the outskirts 
 in some higher heaven, where they are as 
 it were in the light of evening ; for (as was 
 said above) in heaven and in every society 
 there the light decreases from the middle 
 to the outskirts, and those who above oth- 
 ers are in Divine truths are in the middle, 
 while those who are in few truths are in 
 the outskirts. Those are in few truths who 
 from religion know only that there is a 
 
N. 253] CONCERNING DIVINE LOVE 249 
 
 God, and that the Lord suffered for them, 
 and that charity and faith are essentials of 
 the church, not troubling themselves to 
 know what faith is or what charity is; 
 when yet faith in its essence is truth, and 
 truth is manifold, and charity is all the 
 work of his calling which man does from 
 the Lord : he does this from the Lord when 
 he flees from evils as sins. It is just as 
 was said above, that the end is the all of the 
 cause, and the effect the all of the end by 
 means of the cause ; the end is charity or 
 good, the cause is faith or truth, and effects 
 are good works or uses ; from which it is 
 plain that from charity no more can be 
 carried into works than the measure in 
 which charity is conjoined with the truths 
 which are called truths of faith. By means 
 of these truths charity enters into works 
 and qualifies them. 
 
 254. (4) The character of the natural 
 man in whom the spiritual degree is en- 
 tirely closed. The spiritual degree is closed 
 in those who are in evils as to life, and 
 still more in those who from evils are in 
 falsities. It is the same as with the fibril 
 
250 ANGELIC WISDOM [x. 254 
 
 of a nerve, which contracts at the slightest 
 touch of any thing heterogeneous ; so every 
 motive fiber of a muscle, yea, the muscle 
 itself, and even the whole body shrinks 
 from the touch of whatever is hard or cold. 
 So also the substances or forms of the spir- 
 itual degree in man shrink from evils and 
 their falsities, because these are heteroge- 
 neous. For the spiritual degree, being in the 
 form of heaven, admits nothing but goods, 
 and truths that are from good ; these are 
 homogeneous to it : but evils, and falsities 
 that are from evil, are heterogeneous to it. 
 This degree is contracted, and by contrac- 
 tion closed, especially in those who in the 
 world are in love of ruling from love of 
 self, because this love is opposed to love 
 to the Lord. It is also closed, but not so 
 much, in those who from love of the world 
 are in the insane greed of possessing the 
 goods of others. These loves shut the spir- 
 itual degree, because they are the origins 
 of evils. The contraction or closing of this 
 degree is like the twisting back of a spiral 
 in the opposite direction ; for which reason, 
 that degree after it is closed, turns back 
 
N. 254] CONCERNING DIVINE LOVE 251 
 
 the light of heaven ; consequently there is 
 thick darkness there instead of heavenly 
 light, and truth which is in the light of 
 heaven, becomes nauseous. In such per- 
 sons, not only d-oes the spiritual degree it- 
 self become closed, but also the higher re- 
 gion of the natural degree which is called 
 the rational, until at last the lowest region 
 of the natural degree, which is called the 
 sensual, alone stands open; this being 
 nearest to the world and to the outward 
 senses of the body, from which such a man 
 afterwards thinks, speaks, and reasons. 
 The natural man who has become sensual 
 through evils and their falsities, in the 
 spiritual world in the light of heaven does 
 not appear as a man but as a monster, even 
 with nose drawn back (the nose is drawn 
 in because the nose corresponds to the per- 
 ception of truth) ; moreover, he cannot bear 
 a ray of heavenly light. Such have in their 
 caverns no other light than what resembles 
 the light from live coals or from burning 
 charcoal. From all this it is evident who 
 and of what character are those in whom 
 the spiritual degree is closed. 
 
252 ANGELIC WISDOM [n. 255 
 
 255. (5) The nature of the difference 
 betu'eeti the life of a natural man and the 
 life of a beast. This diiference will be 
 particularly discussed in what follows, 
 where Life will be treated -t)! Here it may 
 be said only that the difference is that man 
 has three degrees of mind, that is, three 
 degrees of understanding and will, which 
 degrees can be opened successively; and 
 as these are transparent, man can be raised 
 as to his understanding into the light of 
 heaven and see truths, not only civil and 
 moral, but also spiritual, and from many 
 truths seen can form conclusions about 
 truths in their order, and thus perfect the 
 understanding to eternity. But beasts do 
 not have the two higher degi-ees, but only 
 the natural degrees, and these apart from 
 the higher degrees have no capacity to 
 think on any subject, civil, moral, or spir- 
 itual. And since the natural degrees of 
 beasts are incapable of being opened, and 
 thereby raised into higher light, they are 
 unable to think in successive order, but 
 only in simultaneous order, which is not 
 thinking, but acting from a knowledge 
 
X 25o] COXCERXING DIVIXE LOVE 253 
 
 corresponding to their love. And because 
 they are unable to think analytically, and 
 to view a lower thought from any higher 
 thought, they are unable to speak, but are 
 able only to utter sounds in accordance 
 with the knowledge pertaining to their 
 love. Yet the sensual man, who is in the 
 lowest sense natural, differs from the beast 
 only in this, that he can fill his memory 
 with knowledges, and think and speak 
 therefrom; this power he gets from a ca- 
 pacity proper to every man, of being able 
 to understand truth if he chooses; it is 
 this capacity that makes the difference. 
 Nevertheless many, by abuse of this ca- 
 pacity, have made themselves lower than 
 beasts. 
 
254 ANGELIC WISDOM [n. 266 
 
 THE NATURAL DEGREE OF THE HUMAN 
 MIND REGARDED IN ITSELF IS CONTINU- 
 OUS, BUT BY CORRESPONDENCE WITH 
 THE TWO HIGHER DEGREES IT APPEARS 
 WHEN IT IS ELEVATED AS IF IT WERE 
 DISCRETE. 
 
 256. Although this is hardly compre- 
 hensible, by those who have as yet no 
 knowledge of degrees of height, it must 
 nevertheless be revealed, because it is a 
 part of angelic wisdom ; and while the natu- 
 ral man is unable to think about this wis- 
 dom in the same way as angels do, never- 
 theless it can be comprehended by his 
 understanding, when it has been raised 
 into the degree of light in which angels 
 are ; for his understanding can be elevated 
 even to that extent, and enlightened ac- 
 cording to its elevation. But this enlight- 
 enment of the natural mind does not ascend 
 by discrete degrees ; but increases in a con- 
 tinuous degree, and as it increases, that 
 mind is enlightened from within by the 
 light of the two higher degrees. How this 
 
N. 256] COXCERXING DIVIN^E LOVE 255 
 
 occurs can be comprehended from a per- 
 ception of degrees of height, as being one 
 above another, while the natural degree, 
 which is the lowest, is a kind of general 
 covering to the two higher degrees. Then, 
 as the natural degree is raised up towards 
 a degree of the higher kind, the higher 
 acts from within upon the outer natural 
 and illuminates it. This illumination is 
 eifected, indeed, from within, by the light 
 of the higher degrees, but the natural de- 
 gree which envelops and surrounds the 
 higher receives it by continuity, thus more 
 lucidly and purely in proportion to its 
 ascent ; that is, from within, by the light 
 of the higher degrees, the natural degree 
 is enlightened discretely, but in itself is 
 enlightened continuously. From this it is 
 evident that so long as man lives in the 
 world, and is thereby in the natural degree, 
 he cannot be elevated into very wisdom, 
 such as the angels have, but only into 
 higher light, even up to angels, and can 
 receive enlightenment from their light 
 that flows in from within and illuminates. 
 But these things cannot as yet be more 
 
256 ANGELIC WLSDOM [n. 256 
 
 clearly described ; they can be better com- 
 prehended from effects; for effects present 
 causes in themselves in clear light, and 
 thus illustrate them, when there is some 
 previous knowledge of causes. 
 
 257. The effects are these : (1) The natu- 
 ral mind may be raised up to the light of 
 heaven in which angels are, and may per- 
 ceive naturally, thus not so fully, what the 
 angels perceive spiritually; nevertheless, 
 man's natural mind cannot be raised into 
 angelic light itself. (2) By means of his 
 natural mind, raised to the light of heaven, 
 man can think, yea, speak with angels ; but 
 the thought and speech of the angels then 
 flow into the natural thought and speech 
 of the man, and not conversely; so that 
 angels speak with man in a natural lan- 
 guage, which is the man's mother tongue. 
 (3) This is effected by a spiritual influx 
 into what is natural, and not by any natu- 
 lal influx into what is spiritual. (4) Hu- 
 man wisdom, which so long as man lives 
 in the natural world is natural, can by no 
 means be raised into angelic wisdom, but 
 only into some image of it. The reason 
 
N. 267] CONCERNING DIVINE LOVE 257 
 
 is, that elevation of the natural mind is 
 effected by continuity, as from shade to 
 light, or from grosser to purer. Still the 
 man in whom the spiritual degree has been 
 opened comes into that wisdom when he 
 dies ; and he may also come into it by a 
 suspension of bodily sensations, and then 
 by an influx from above into the spiritual 
 parts of his mind. (5) Man's natural mind 
 consists of spiritual substances together 
 with natural substances; thought comes 
 from its spiritual substances, not from its 
 natural substances ; these recede when the 
 man dies, while its spiritual substances do 
 not. Consequently, after death, when man 
 becomes a spirit or angel, the same mind 
 remains in a form like that which it had 
 in the world. (6) The natural substances 
 of that mind, which recede (as was said) 
 by death, constitute the cutaneous cover-, 
 ing of the spiritual body which spirits and 
 angels have. By means of such covering, 
 which is taken from the natural world, 
 their spiritual bodies maintain existence; 
 for the natural is the outmost containant : 
 consequently there is no spirit or angel 
 
 17 
 
258 ANGELIC WISDOM [x. 257 
 
 who was not born a man. These arcana of 
 angelic wisdom are here adduced that the 
 quality of the natural mind in man may 
 be known, which subject is further treated 
 of in what follows. 
 
 258. Every man is born into a capacity 
 to understand truths even to the inmost 
 degree in which the angels of the third 
 heaven are ; for the human understanding, 
 rising up by continuity around the two 
 higher degrees, receives the light of their 
 wisdom, in the manner stated above (n. 
 256). Therefore man has the ability to be- 
 come rational according to his elevation; 
 if raised to the third degree he becomes ra- 
 tional from that degree, if raised to the 
 second degree he becomes rational from 
 that degree, if not raised he is rational in 
 the first degree. It is said that he becomes 
 rational from those degrees, because the 
 natural degree is the general receptacle of 
 their light. The reason why man does not 
 become rational to the height that he 
 might is, that love, which is of the will, 
 cannot be raised in the same manner as 
 wisdom, which is of the understanding. 
 
N. 258] COXCERXIXG DIVINE LOVE 259 
 
 Love, which is of the will, is raised only 
 by fleeing from evils as sins, and then by 
 goods of charity, which are uses, which the 
 man thereafter performs from the Lord. 
 Consequently, when love, which is of the 
 will, is not at the same time raised, wis- 
 dom, which is of the understanding, how- 
 ever it may have ascended, falls back again 
 down to its own love. Therefore, if man's 
 love is not at the same time raised into 
 the spiritual degree, he is rational only in 
 the lowest degree. From all this it can be 
 seen that man's rational is in appearance 
 as if it were of three degrees, a rational 
 from the celestial, a rational from the spir- 
 itual, and a rational from the natiiral; 
 also that rationality, which is the capacity 
 whereby man is elevated, is still in man 
 whether he be elevated or not. 
 
 259. It has been said that every man is 
 born into that capacity, namely, rationali- 
 ty, but by this is meant every man whose 
 externals have not been injured by some 
 accident, either in the womb, or by some 
 disease after birth, or by a wound inflicted 
 on the head, or in consequence of some 
 
260 ANGELIC WISDOM [n. 259 
 
 insane love bursting forth, and breaking 
 restraints. In such the rational cannot 
 be elevated; for life, which is of the will 
 and understanding, has in such no bounds 
 in which it can terminate, so disposed that 
 it can produce outmost acts according to 
 order ; for life acts in accordance with 
 outmost determinations, though not from 
 them. That there can be no rationality 
 with infants and children, may be seen be- 
 low (n. 266, at the endj. 
 
 THE NATURAL MIND, SINCE IT IS THE COV- 
 ERING AND CONTAINANT OF THE HIGHER 
 DEGREES OF THE HUMAN MIND, IS RE- 
 ACTIVE; AND IF THE HIGHER DEGREES 
 ARE NOT OPENED IT ACTS AGAINST THEM, 
 BUT IF THEY ARE OPENED IT ACTS WITH 
 THEM. 
 
 260. It has been shown in the preced- 
 ing chapter that as the natural mind is 
 in the outmost degree, it envelops and 
 encloses the spiritual mind and the celes- 
 
If. 260] COXCERNIXG DIVINE LOVE 261 
 
 tial mind, which, in respect to degrees, are 
 above it. It is now to be shown that the 
 natural mind reacts against the higher or 
 interior minds. It reacts because it covers, 
 includes, and contains them, and this can- 
 not be done without reaction; for unless 
 it reacted, the interior or enclosed parts 
 would become loosened and press outward 
 and thus fall apart, just as the viscera, 
 which are the interiors of the body, would 
 push forth and fall asunder if the cover- 
 ings which are about the body did not 
 react against them; so, too, unless the 
 membrane investing the motor libers of a 
 muscle reacted against the force of these 
 fibers in their activities, not only would 
 action cease, but all the inner tissues 
 would be let loose. It is the same with 
 every outmost degree of the degrees of 
 height; consequently with the natural 
 mind with respect to higher degrees; for, 
 as was said above, there are three degrees 
 of the human mind, the natural, the spirit- 
 ual, and the celestial, and the natural 
 mind is in the outmost degree. Another 
 reason why the natural mind reacts against 
 
262 ANGELIC WISDOM [n. 260 
 
 the spiritual mind is, that the natural 
 mind consists not only of substances of 
 the spiritual world but also of substances 
 of the natural world (as was said above, 
 n. 257), and substances of the natural 
 world of their very nature react against 
 the substances of the spiritual world; for 
 substances of the natural world are in 
 themselves dead, and are acted upon from 
 without by substances of the spiritual 
 world ; and substances which are dead, and 
 which are acted upon from without, by 
 their nature resist, and thus by their na- 
 ture react. From all this it can be seen 
 that the natural man reacts against the 
 spiritual man, and that there is combat. It 
 is the same thing whether the terms " natu- 
 ral and spiritual man" or "natural and 
 spiritual mind" are used. 
 
 261. From this it is obvious that when 
 the spiritual mind is closed the natural 
 mind continually acts against the things 
 of the spiritual mind, fearing lest any- 
 thing should flow in therefrom to disturb 
 its own states. Everything that flows in 
 through the spiritual mind is from heaven, 
 
N. 26l] COXCERNING DIVINE LOVE 263 
 
 for the spiritual mind in its form is a 
 heaven; while everything that flows into 
 the natural mind is from the world, for 
 the natural mmd in its form is a world. 
 From which it follows that when the 
 spiritual mind is closed, the natural mind 
 reacts against all things of heaven, giving 
 them no admission except so far as they 
 are serviceable to it as means for acquiring 
 and possessing the things of the world. 
 And when the things of heaven are made 
 to serve the natural mind as means to its 
 own ends, then those means, though they 
 seem to be heavenly, are made natural ; for 
 the end qualifies them, and they become 
 like the knowledges of the natural man, 
 in which interiorly there is nothing of life. 
 But as things heavenly cannot be so joined 
 to things natural that the two act as one, 
 they separate, and, with men merely natu- 
 ral, things heavenly arrange themselves 
 from without, in a circuit about the natural 
 things which are within. From this it is 
 that a merely natural man can speak and 
 preach about heavenly things, and even 
 simulate them in his actions, though in- 
 
264 ANGELIC WISDOM [x. 201 
 
 wardly he thinks against them; the lat- 
 ter he does when alone, the former when 
 in company. But of these things more in 
 what follows. 
 
 262. By virtue of the reaction which is 
 in him from birth the natural mind, or 
 man, when he loves himself and the world 
 aboA'e all things, acts against the things 
 that are of the spiritual -mind or man. 
 Then also he has a sense of enjoyment in 
 evils of every kind, as adultery, fraud, 
 revenge, blasphemy, and other like things ; 
 he then also acknowledges nature as the 
 creator of the universe ; and confirms all 
 things by means of his rational faculty; 
 and after confirmation he either perverts 
 or suffocates or repels the goods and truths 
 of heaven and the church, and at length 
 either shuns them or turns his back upon 
 them or hates them. This he does in his 
 spirit, and in the body just so far as he 
 dares to speak with others from his spirit 
 without fear of the loss of reputation as a 
 means to honor and gain. When man is 
 such, he gradually shuts up the spiritual 
 mind closer and closer Confirmations of 
 
N. 262] CONCERNING DIVINE LOVE 
 
 265 
 
 evil by means of falsities especially close 
 it up; therefore evil and falsity when con- 
 firmed cannot be uprooted after death; 
 they are only uprooted by means of re- 
 pentance in the world. 
 
 263. But when the spiritual mind is 
 open the state of the natural mind is 
 wholly different. Then the natural mind 
 is arranged in compliance with the spirit- 
 ual mind, and is subordinated to it. For 
 the spiritual mind acts upon the natural 
 mind from above or within, and removes 
 the things therein that react, and adapts to 
 itself those that act in harmony with itself, 
 whereby the excessive reaction is gradu- 
 ally taken away. It is to be noted, that 
 in things greatest and least of the uni- 
 verse, both living and dead, there is action 
 and reaction, from which comes an equi- 
 librium of all things ; this is destroyed 
 when action overcomes reaction, or the 
 reverse. It is the same with the natural 
 and with the spiritual mind. When the 
 natural mind acts from the enjoyments of 
 its love and the pleasures of its thought, 
 which are in themselves evils and falsities, 
 
266 ANGELIC WISDOM [n. 203 
 
 the reaction of the natural mind removes 
 those things which are of the si)iritual 
 mind and blocks the doors lest they enter, 
 and it makes action to come from such 
 things as agree with its reaction. The 
 result is an action and reaction of the 
 natural mind opposite to the action and 
 reaction of the spiritual mind, whereby 
 there is a closing of the spiritual mind like 
 the twisting back of a spiral. But when 
 the spiritual mind is opened, the action 
 and reaction of the natural mind are 
 inverted ; for the spiritual mind acts from 
 above or within, and at the same time it 
 acts from below or from without, through 
 those things in the natural mind which are 
 arranged in compliance with it; and it 
 twists back the spiral in which the action 
 and reaction of the natural mind lie. For 
 the natural mind is by birth in opposition 
 to the things belonging to the spiritual 
 mind; an opposition derived, as is well 
 known, from parents by heredity. Such is 
 the change of state which is called refor- 
 mation and regeneration. The state of the 
 natural mind before reformation may be 
 
N. 263] CONCERNING DIVINE LOVE 267 
 
 compared to a spiral twisting or bending 
 itself downward: but after reformation it 
 may be compared to a spiral twisting or 
 bending itself upwards; therefore man 
 before reformation looks downwards to 
 hell, but after reformation looks upwards 
 to heaven. 
 
 THE ORIGIN OF EVIL IS FROM THE ABUSE 
 OF THE CAPACITIES PROPER TO MAN, 
 THAT ARE CALLED RATIONALITY AND 
 FREEDOM. 
 
 264. By rationality is meant the capac- 
 ity to understand what is true and thereby 
 what is false, also to understand what is 
 good and thereby what is evil; and by free- 
 dom is meant the capacity to think, will, 
 and do these things freely. From what 
 precedes it is evident, and it will become 
 more evident from what follows, that every 
 man from creation, consequently from 
 birth, has these two capacities, and that 
 they are from the Lord ; that they are not 
 taken away from man; that from them is 
 
268 ANGELIC WISDOM [n. 204 
 
 the appearance that man thmks, speaks, 
 wills, and acts as from himself; that the 
 Lord dwells in these capacities in every 
 man, that man by virtue of that conjunc- 
 tion lives to eternity; that man by means 
 of these capacities can be reformed and re- 
 generated, but not without them; finally, 
 that by them man is distinguished from 
 beasts. 
 
 265. That the origin of evil is from the 
 abuse of these capacities will be explained 
 in the following order : — 
 
 (1) A bad man equally with a good man 
 enjoys these two capacities. 
 
 (2) A bad man abuses these capacities 
 to confirm evils and falsities, but a good 
 man uses them to confirm goods and 
 truths. 
 
 (3) Evils and falsities confirmed in man 
 are permanent, and come to be of his love, 
 consequently of his life. 
 
 (4) Such things as have come to be of 
 the love and life are engendered in off- 
 spring 
 
 (5) All evils, both engendered and ac- 
 quired, have their seat in the natural mind. 
 
N. 26G] coxcekxixg divixe love 269 
 
 266. (1) A h((d man equally with a good 
 ma7i enjoys these two ra2)acities. It was 
 shown ill the preceding chapter that the 
 natural mind, as regards the understand- 
 ing, can be elevated even to the light in 
 which angels of the third heaven are, and 
 can see truths, acknowledge them, and 
 then give expression to them. From this 
 it is plain that since the natural mind can 
 be elevated, a bad man equally with a good 
 man enjoys the capacity called rationality ; 
 and because the natural mind can be ele- 
 vated to such an extent, it follows that a 
 bad man can also think and speak about 
 heavenly truths. Moreover, that he is able 
 to will and to do them, even though he does 
 not will and do them, both reason and ex- 
 perience affirm. Keason affirms it : for who 
 cannot \\t.11 and do what he thinks? His 
 not willing and doing it is because he does 
 not love to will and do it. This ability to 
 will and to do is the freedom which every 
 man has from the Lord; but his not will- 
 ing and doing good when he can, is from a 
 love of evil, which opposes; but this love 
 he is able to resist, and many do resist it. 
 
270 ANGELIC WISDOM [n. 266 
 
 Experience in the spiritual world has often 
 corroborated this. I have listened to evil 
 spirits who inwardly were devils, and who 
 in the world had rejected the truths of 
 heaven and the church. When the affection 
 for knowing, in which every man is from 
 childhood, was excited in them by the 
 glory that, like the brightness of fire, sur- 
 rounds each love, they perceived the ar- 
 cana of angelic wisdom just as clearly as 
 good spirits do who inwardly were angels. 
 Those diabolical spirits even declared that 
 they were able to will and act according to 
 those arcana, but did not wish to. When 
 told that they might will them, if only they 
 would flee from evils as sins, they said that 
 they could even do that, but did not wish 
 to. From this it was evident that the 
 wicked equally with the good have the ca- 
 pacity called freedom. Let any one look 
 within himself, and he will observe that it 
 is so. Man has the power to will, because 
 the Lord, from whom that capacity comes, 
 continually gives the power; for, as was 
 said above, the Lord dwells in every man 
 in both of these capacities, and therefore 
 
K. 266] CONCERXIXG DIVINE LOVE 271 
 
 in the capacity, that is, in the power, of be- 
 ing able to will. As to the capacity to un- 
 derstand, called rationality, this man does 
 not have until his natural mind reaches 
 maturity; until then it is like seed in un- 
 ripe fruit, which cannot be opened in the 
 soil and grow up into a shrub. Neither 
 does this capacity exist in those mentioned 
 above (n. 259). 
 
 267. (2) A had man abuses these cajjac- 
 ities to confirm evils and falsities^ but a 
 good man uses thevi to confirm goods and 
 truths. From the intellectual capacity 
 called rationality, and from the voluntary 
 capacity called freedom, man derives the 
 ability to confirm whatever he wishes ; for 
 the natural man is able to raise his under- 
 standing into higher light to any extent he 
 desires ; but one who is in evils and in fal- 
 sities therefrom, raises it no higher than 
 into the upper regions of his natural mind, 
 and rarely as far as the border of the spir- 
 itual mind ; for the reason that he is in the 
 delights of the love of his natural mind, 
 and when he raises the understanding 
 above that mind, the delight of his love 
 
272 ANGELIC WISDOM [x. 267 
 
 perishes; and if it is raised still higher, 
 and sees truths which are opposed to the 
 delights of his life or to the principles of 
 his self -intelligence, he either falsifies those 
 truths or passes them by and contemptu- 
 ously leaves them behind, or retains them 
 in the memor}^ as means to serve his life's 
 love, or the pride of his self-intelligence. 
 That the natural man is able to confirm 
 whatever he Avishes is j)lainly evident from 
 the multitude of heresies in the Christian 
 world, each of which is confirmed by its 
 adherents. Who does not know that evils 
 and falsities of every kind can be con- 
 firmed? It is possible to confirm, and by 
 the wicked it is confirmed within them- 
 selves, that there is no God, and that na- 
 ture is everythmg and created herself; that 
 religion is only a means for keeping simple 
 minds in bondage; that human prudence 
 does everything, and Divine providence 
 nothing except sustaining the universe in 
 the order in which it was created ; also that 
 murders, adulteries, thefts, frauds, and re- 
 venge are allowable, as held by Machiavelli 
 and his followers These and many like 
 
N. 267] C'OXCERXING DIVINE LOVE 273 
 
 things the natural man is able to confirm, 
 and even to fill volumes with the confirma- 
 tions; and when such falsities are con- 
 firmed they appear in their delusive light, 
 but truths in such obscurity as to be seen 
 onl}' as phantoms of the night. In a word, 
 take what is most false and present it as 
 a proposition, and ask an ingenious per- 
 son to prove it, and he will do so to the 
 complete extinction of the light of truth; 
 but set aside his confirmations, return and 
 view the proposition itself from j'our own 
 rationality, and you will see its falsity in 
 all its deformity. From all this it can be 
 seen that man is able to abuse these tw^o 
 ca]Dacities, which he has from the Lord, to 
 confirm evils and falsities of every kind. 
 This no beast can do, because no beast 
 enjoys these capacities. Consequently, a 
 beast is born into all the order of its life, 
 and into all the knowledge of its natural 
 love, but man is not. 
 
 268. (3) Evils and falsities confirmed 
 in raan are permanent, and come to be of 
 his love and life. Confirming evil and fal- 
 sity is nothing else than putting away good 
 
 18 
 
274 ANGELIC WISDOM [x. 2t58 
 
 and truth, and if persisted in, it is their 
 rejection; for evil removes and rejects 
 good, and falsity truth. For this reason 
 confirming evil and falsity is a closing up 
 of heaven, — for every good and trutli 
 flows in from the Lord through heaven, — 
 and when heaven is closed, man is in hell, 
 and in a society there in which a like evil 
 prevails and a like falsity ; from which hell 
 he cannot afterwards be delivered. It has 
 been granted me to speak with some who 
 ages ago confirmed themselves in the falsi- 
 ties of their religion, and I saw that they 
 remained in the same falsities, in the same 
 way as they were in them in the world. 
 The reason is, that all things in which a 
 man confirms himself come to be of his 
 love and life. They come to be of his love 
 because they come to be of his will and 
 understanding; and will and understand- 
 ing constitute the life of every one; and 
 when they come to be of man's life, they 
 come to be not only of his whole mind but 
 also of his whole body. From this it is 
 evident that a man who has confirmed 
 himself in evils and falsities is such from 
 
N. 268] CONCERNING DIVINE LOVE 275 
 
 heai:l to foot, and when he is wholly such, 
 by no turning or twisting back can he be 
 reduced to an opposite state, and thus 
 withdrawn from hell. From all this, and 
 from what precedes in this chapter, it can 
 be seen what the origin of evil is. 
 
 269. (4) Such things as have come to he 
 of the love, and consequently of the life, 
 are engendered in offspring. It is known 
 that man is born into evil, and that he 
 derives it by inheritance from parents; 
 though by some it is believed that he 
 inherits it not from his parents, but 
 through parents from Adam; this, how- 
 ever, is an error. He derives it from the 
 father, from whom he has a soul that is 
 clothed with a body in the mother. For 
 the seed, which is from the father, is the 
 first receptacle of life, but such a recepta- 
 cle as it was with the father; for the seed 
 is in the form of his love, and each one's 
 love is, in things greatest and least, similar 
 to itself ; and there is in the seed a conatus 
 to the human form, and by successive steps 
 it goes forth into that form. From this 
 it follows that evils called hereditary are 
 
276 AN<iELIC WISDOM [n. 269 
 
 from fathers, thus from grandfathers and 
 great-grandfathers, successively transmit- 
 ted to oif spring. This may be learned also 
 from observation, for as regards affections, 
 there is a resemblance of races to their 
 first progenitor, and a stronger resemblance 
 in families, and a still stronger resemb- 
 lance in households; and this resemblance 
 is such that generations are distinguish- 
 able not only by the disposition, but even 
 by the face. But of this ingeneration of 
 the love of evil by parents ifi offspring 
 more will be said in what follows, where 
 the correspondence of the mind, that is, of 
 the will and understanding, with the body 
 and its members and organs will be fully 
 treated of. Here these few things only 
 are brought forward, that it may be known 
 that evils are derived from parents suc- 
 cessively, and that they increase through 
 the accumulations of one parent after 
 another, until man by birth is nothing but 
 evil; also that the malignity of evil in- 
 creases according to the degree in which 
 the spiritual mind is closed up, for in this 
 manner the natural mind also is closed 
 
N. 269] CONGEKNING DIVINE LOVE 277 
 
 above; finally, that there is no recovery 
 from this in posterity except through their 
 fleeing from evils as sins by the help of 
 the Lord. In this and in no other way is 
 the spiritual mind opened, and by means of 
 such opening the natural mind is brought 
 back into correspondent form. 
 
 270. (5) All evils and their falsities, 
 both engendered and acquired, hare their 
 seat in the natural mind. Evils and their 
 falsities have their seat in the natural 
 mind, because that mind is, in form or 
 image, a world; while the spiritual mind 
 in its form or image is a heaven, and in 
 heaven evil cannot be entertained. The 
 spiritual mind, therefore, is not opened 
 from birth, but is only in the capability of 
 being opened. Moreover, the natural mind 
 derives its form in part from substances of 
 the natural world ; but the spiritual* mind 
 from substances of the spiritual world 
 only; and this mind is preserved in its 
 integrity by the Lord, in order that man 
 may be capable of becoming a man; for 
 man is born an animal, but he becomes a 
 man. The natural mind, with all its 
 
278 ANGKLIC; WISDOM [n. 270 
 
 belongings, is coiled into gyres from right 
 to left, but the spiritual mind into gyres 
 from left to right; the two thus curving 
 in directions contrary to each other — a 
 proof that evil has its seat in the natural 
 mind, and that of itself it acts against the 
 spiritual mind. Moreover, the gyration 
 from right to left is turned downward, 
 thus towards hell, but the gyration from 
 left to right tends upward, thus toward 
 heaven. This was made evident to me by 
 the fact that an evil spirit can gyrate his 
 body only from right to left, not from left 
 to right; while a good spirit can g}^rate 
 his body from right to left only with diffi- 
 culty, but with ease from left to right. 
 Gyration follows the flow of the interiors, 
 which belong to the mind. 
 
N. 27 1] CONCEKNING OIVINK LO\E 279 
 
 EVILS AND FALSITIES AKE IN COMPLETE 
 OPPOSITION TO GOODS AND TKUTHS, BE- 
 CAUSE EVILS AND FALSITIES ARE DIA- 
 BOLICAL AND INFERNAL, WHILE GOODS 
 AND TRUTHS ARE DIVINE AND HEAV- 
 ENLY. 
 
 271. That evil and good are opposites, 
 also the falsity of evil and the truth of 
 good, every one acknowledges when he 
 hears it. Still those who are in evil do not 
 feel, and therefore do not perceive, other- 
 wise than that evil is good ; for evil gives 
 enjoyment to their senses, especially sight 
 and hearing, and from that gives enjoy 
 ment also to their thoughts, and thus 
 their perceptions. While, therefore, the 
 evil acknowledge that evil and good are 
 opposites, still, when they are in evil, they 
 declare from their enjoyment of it that 
 evil is good, and good evil. For example : 
 — One who abuses his freedom to think and 
 to do what is evil calls that freedom, 
 while its opposite, namely, to think the 
 good which in itself is good, he calls bond- 
 
280 ANGELIC WISDOM [n. 271 
 
 age ; when, in fact, the latter is to be truly 
 free, and the former to be in bondage. He 
 who loves adulteries calls it freedom to 
 commit adultery, but not to be allowed to 
 commit adultery he calls bondage; for in 
 lasciviousness he has a sense of enjoyment, 
 but of the contrary in chastity. He who 
 is in the love of ruling from love of self 
 feels in that love an enjoyment of life sur- 
 passing other enjoyments of every kind ; 
 consequently, everything belonging to that 
 love he calls good, and everything contrary 
 to it he declares to be evil; when yet the 
 reverse is true. It is the same with every 
 other evil. While every one, therefore, 
 acknowledges that evil and good are oppo- 
 sites, those who are in evils cherish a 
 reverse conception of such opposition, and 
 only those who are in good have a right 
 conception of it. No one so long as he is 
 in evil can see good, but he who is in good 
 can see evil. Evil is below as in a cave, 
 good is above as on a mountain. 
 
 272. Xow as many do not know what 
 the nature of evil is, and that it is entirely 
 opposite to good, and as this knowledge is 
 
N. 272] CONCERXIXG DIVINE LOVE 281 
 
 important, the subject shall be considered 
 in the following order : — 
 
 (1) The natural mind that is in evils 
 and in falsities therefrom is a form and 
 image of hell. 
 
 (2) The natural mind that is a form 
 and image of hell descends through three 
 degrees. 
 
 (3) The three degrees of the natural 
 mind that is a form and image of hell, are 
 opposite to the three degrees of the spirit- 
 ual mind which is a form and image of 
 heaven. 
 
 (4) The natural mind that is a hell is 
 in every respect opposed to the spiritual 
 mind that is a heaven. 
 
 273. (1) The natural inind that is in 
 ecils and in falsities therefrom is a form 
 and image of hell. The nature of the natu- 
 ral mind in man in its substantial form 
 cannot here be described, that is, its nature 
 in its own form woven out of the substances 
 of both worlds, in the brains where that 
 mind in its first principles, has its seat. 
 The universal idea of that form will be 
 given in what follows, where the corre- 
 
^82 .AJ^GELIC WISDOM [x. 278 
 
 spondence of the mind and body is to be 
 treated of. Here somewhat only shall 
 be said of its form as regards the states 
 and their changes, whereby perceptions, 
 thoughts, intentions, volitions, and their 
 belongings are manifested ; for, as regards 
 these states and changes, the natural mind 
 that is in evils and their falsities is a form 
 and image of hell. Such a form supposes 
 a substantial form as a subject ; for with- 
 out a substantial form as a subject, changes 
 of state are impossible, just as sight is im- 
 possible without an eye, or hearing without 
 an ear. In regard, then, to the form or 
 image wherein the natural mind images 
 hell, that form or image is such that the 
 reigning love with its lusts, which is the 
 universal state of that mind, is like what 
 the devil is in hell; and the thoughts of 
 the false arising out of that reigning love 
 are, as it were, the devil's crew. By " the 
 devil" and by " his crew" nothing else is 
 meant in the Word. Moreover, the case is 
 similar, since in hell there is a love of 
 ruling from love of self, a reigning love, 
 called there tiie " devil ;" and the affections 
 
N. 273] COXCERNIXG DIVINE LOVE 283 
 
 of the false, with the thoughts arising out 
 of that love, are called " his crew." It is 
 the same in every society of hell, with dif- 
 ferences resembling the differences of spe- 
 cies in a genus. And the natural mind 
 that is in evils and in falsities therefrom 
 is in a similar form ; consequently, a natu- 
 ral man who is of this character comes, 
 after death, into a society of hell similar 
 to himself, and then, in each and every 
 particular, he acts in unison with it ; for 
 he thus enters into his own form, that is, 
 into the states of his own mind. There is 
 also another love, called "satan," subordi- 
 nate to the former love that is called the 
 devil ; it is the love of possessing the goods 
 of others by every evil device. Cunning 
 villainies and subtleties are its crew. Those 
 who are in this hell are generally called 
 satans ; those in the former, devils : and 
 such of them as do not act in a clandestine 
 way there do not disown their name. From 
 this it is that the hells, as a whole, are 
 called the Devil and Satan. The two hells 
 are generically divided in accordance with 
 these two loves, because all the heavens 
 
'2*84 AX<vELi(' wisiKJivi [n. 273 
 
 are divided into two kingdoms, the celes- 
 tial and the spiritual, in accordance with 
 two loves ; and the devil-hell corresponds, 
 by opposites, to the celestial kingdom, and 
 the satan-hell corresponds, by opposites, 
 to the spiritual kingdom. That the heav- 
 ens are divided into two kingdoms, the 
 celestial and the spiritual, may be seen in 
 the work on Heaven and Hell (n. 20-28). 
 The reason why a natural mind of such a 
 character is in form a hell, is that every 
 spiritual form is like itself both in what 
 is greatest and in what is least ; therefore 
 every angel is, in lesser form, a heaven, as 
 is also shown in the work on Heaven and 
 Hell (n. 51-58) ; from which it follows 
 that every man or spirit who is a devil or 
 a satan is, in lesser form, a hell. 
 
 274. (2) The natural mind that is a 
 form or image of hell descends thi'ough 
 three degrees. It may be seen above (n. 
 222-229) that both in the greatest and in 
 the least of all things there are degrees of 
 two kinds, namely, degrees of height and 
 degrees of breadth. This is also true of 
 the natural mind in its greatest and its 
 
N. 274] CONCERNING DIVINE LOVE 285 
 
 least parts. Degrees of height are what are 
 now referred to. The natural mind, by its 
 two capacities called rationality and free- 
 dom, is in such a state as to be capable of 
 ascending through three degrees, or of de- 
 scending through three degrees ; it ascends 
 by goods and truths, and descends by evils 
 and falsities. AMien it ascends, the lower 
 degrees which tend to hell are shut, and 
 when it descends, the higher degrees which 
 tend to heaven are shut; for the reason 
 that they are in reaction. These three de- 
 grees, higher and lower, are neither open 
 nor shut in man in earliest infancy, for he 
 is then ignorant both of good and truth 
 and of evil and falsity; but as he lets him- 
 self into one or the other, the degrees are 
 opened and shut on the one side or the 
 other. When they are opened towards 
 hell, the reigning love, which is of the 
 will, obtains the highest or inmost place; 
 the thought of the false, which is of the 
 understanding from that love, obtains the 
 second or middle place; and the result of 
 the love through the -thought, or of the 
 will through the understanding, obtains 
 
286 ANGELIC WISDOM [n. 274 
 
 the lowest place. The same is true here as 
 of degrees of height treated of above ; they 
 stand in order as end, cause, and effect, or 
 as first end, middle end, and last end. The 
 descent of these degrees is towards the 
 body, consequently in the descent they wax 
 grosser, and become material and corporeal. 
 If truths from the Word are received in 
 the second degree to form it, these truths 
 are falsified by the first degree, which is 
 the love of evil, and become servants and 
 slaves. From this it can be seen what the 
 truths of the church from the Word become 
 with those who are in the love of evil, or 
 whose natural mind is in form a hell, 
 namely, that they are profaned because 
 they serve the devil as means ; for the love 
 of evil reigning in the natural mind that 
 is a hell, is the devil, as was said above. 
 
 275. (3) The three degrees of the natu- 
 ral mind that is a form and image of hell, 
 are opposite to the three degrees of the spir- 
 itual mind which is a form and image of 
 heaven. It has been shown above that 
 there are three degrees of the mind, called 
 natural, spiritual, and celestial, and that the 
 
N. 275] CONCERNING DIVINE LOVE 287 
 
 Imman mind, made up of these degrees, 
 looks towards heaven, and turns itself 
 about in that direction. From this it can 
 be seen that the natural mind, looking down- 
 wards and turning itself about towards 
 hell, is made up in like manner of three 
 degrees, and that each degree of it is oppo- 
 site to a degree of that mind which is a 
 heaven. That this is so has been made 
 very clear to me by things seen in the 
 spiritual world ; namely, that there are 
 three heavens, and these distinct according 
 to three degrees of height; that there are 
 three hells, and these also distinct accord- 
 ing to three degrees of height or depth; 
 that the hells are opposed to the heavens 
 in each and every particular; also that 
 the lowest hell is opposite to the highest 
 heaven, and the middle hell to the middle 
 heaven, and the uppermost hell to the lowest 
 heaven. It is the same with the natural 
 mind that is in the form of hell ; for spir- 
 itual forms are like themselves in things 
 greatest and least. The heavens and hells 
 are thus opposite, because their loves are 
 opposed. In the heavens, love to the Lord, 
 
288 ANGELIC W18DUM [n. 275 
 
 aud consequent love to the neighbor, con- 
 stitute the inmost degree; in the hells, 
 love of self and love of the world con- 
 stitute the inmost degree. In the heavens, 
 wisdom and intelligence, springing from 
 their loves, constitute the middle degree; 
 in the hells folly and insanity, springnig 
 from their loves and appearing like wis- 
 dom and intelligence, constitute the middle 
 degree. In the heavens, the results from 
 the two other degrees, either laid up in 
 the memory as knowledges, or determined 
 into actions in the body, constitute the low- 
 est degree; in the hells, the results from 
 the two other degrees, Avhich have become 
 either knowledges or acts, constitute the 
 outermost degree. How the goods and 
 truths of heaven are turned, in the hells, 
 into evils and falsities, thus into what is 
 opposite, may be seen from this experi- 
 ence : I heard that a certain Divine truth 
 flowed down out of heaven into hell, and 
 that in its descent by degrees it was con- 
 verted on the way into what is false, un- 
 til at the lowest hell, it became the exact 
 opposite of that truth; from which it 
 
X. 275] CONCERNING DIVINE LOVE 289 
 
 was manifest that the hells according to 
 degrees are in opposition to the heavens 
 in regard to all goods and truths, these 
 becoming evils and falsities by influx into 
 forms turned the reverse way; for all in- 
 flowing, it is well known, is perceived and 
 felt according to recipient forms and their 
 states. This conversion into the opposite 
 was made further evident to me from this 
 experience: it was granted me to see the 
 hells as they are placed relatively to the 
 heavens; and those who were there ap- 
 peared inverted, the head downward and 
 the feet upward ; but it was said that they 
 nevertheless appear to themselves to be 
 upright on their feet; comparatively like 
 the antipodes. By these evidences from 
 experience, it can be seen that the three 
 degrees of the natural mind, which is a 
 hell in form and image, are opposite to the 
 three degrees of the spiritual mind which 
 is a heaven in form and image. 
 
 276. (4) The natural mind that is a 
 hell is in complete opposition to the spir- 
 itual mind which is a heaven. When the 
 loves are opposite all things of perception 
 
 19 
 
290 AXGELIC WISDOM [n. 276 
 
 become opposites; for out of love, which 
 makes the very life of man, everything else 
 flows like streams from their source ; the 
 things not from that source separating in 
 the natural mind from those which are. 
 AVhatever springs from man's reigning 
 love is in the middle, and other things 
 are at the sides. If these latter are truths 
 of the church from the AVord, they are 
 transferred from the middle further away 
 to the sides, and are finally exterminated ; 
 and then the man, that is, the natural 
 mind, perceives evil as good, and sees fal- 
 sity as truth ; and conversely. This is why 
 he believes perfidy to be wisdom, insanity 
 to be intelligence, cunning to be prudence, 
 and evil devices to be ingenuity; more- 
 over, he makes nothing of Divine and 
 heavenly things pertaining to the church 
 and worship, while he regards bodily and 
 worldly things as of the greatest worth. 
 He thus inverts the state of his life, mak- 
 ing what is of the head to be of the sole 
 of the foot, and trampling upon it; and 
 making what is of the sole of the foot to 
 be of the head. Thus from being alive he 
 
N. 276] CONCERNING DIVINE LOVE 291 
 
 becomes dead. One is said to be alive 
 whose mind is a heaven, and one is said 
 to be dead whose mind is a hell. 
 
 ALL THINGS OF THE THREE DEGREES OF 
 THE NATURAL MIND ARE INCLUDED IN 
 THE DEEDS THAT ARE DONE BY THE 
 ACTS OF THE BODY. 
 
 277. By the knowledge of degrees, 
 wdiich is set forth in this Part, the fol- 
 lowing arcanum is disclosed: all things of 
 the mind, that is, of the will and under- 
 standing of man, are in his acts or deeds, 
 included therein, very much as things visi- 
 ble and invisible are in a seed or fruit or 
 egg. Acts or deeds by themselves apj)ear 
 outwardly as these do, but in their inter- 
 nals there are things innumerable, such as 
 the concurring forces of the motor fibers 
 of the whole body and all things of the 
 mind that excite and determine these 
 forces, all of which, as shown above, are of 
 three degrees. And since all things of the 
 
292 ANGKLIC WISDOM [x. 277 
 
 mind are in these, so also are things of 
 the will, that is, all the affections of man's 
 love, which make the first degree ; all 
 things of the understanding, that is, all 
 thoughts from his perception, which makes 
 the second degree ; and all things of the 
 memory, that is, all ideas of the thought 
 nearest to speech, taken from the mem- 
 ory, which compose the third degree. Out 
 of these things determined into act, deeds 
 come forth, in Avhich, seen in external 
 form, prior things are not visible although 
 they are actually therein. That the out- 
 most is the complex, containant, and base 
 of things prior may be seen above (n. 
 209-216) ; and that degrees of height are 
 in fulness in their outmost (n. 217-221). 
 
 278. The acts of the body when viewed 
 by the eye, appear thus simple and uni- 
 form, as seeds, fruits, and eggs do, in ex- 
 ternal form, or as nuts and abnonds in 
 their shells, yet they contain in themselves 
 all the prior things from which they exist, 
 because every outmost is sheathed about 
 and is thereby rendered distinct from 
 things prior. So is each degree enveloped 
 
N. 278] C<)]S( ERMN'G DIVINE LOVE 293 
 
 by a covering, and thereby separated from 
 other degrees ; consequently things of the 
 first degree are not perceived by the sec- 
 ond, nor those of the second by the third. 
 For example : The love of the will, which 
 is the first degree of the mind, is not per- 
 ceived in the wisdom of the understand- 
 ing, which is the second degree of the 
 mind, except by a certain enjoyment in 
 thinking of the matter. Again, the first 
 degree, which is, as just said, the love of 
 the will, is not perceived in the knowledge 
 of the memory, which is the third degree, 
 except by a certain pleasure in knowing 
 and speaking. From all this it follows 
 that every deed, or bodily act, includes all 
 these things, although externally it appears 
 simple, and as if it were a single thing. 
 
 279. This is corroborated by the follow- 
 ing : The angels who are with man per^ 
 ceive separately the things that are fi*om 
 the mind in the act, the spiritual angels 
 perceiving those things therein that are 
 from the understanding, and the celestial 
 angels those things therein that are from 
 the will. This appears incredible, but it 
 
294 ANGELIC WISDOM [n. 279 
 
 is true. It should be known, however, that 
 the things of the raind pertaining to any 
 subject that is under consideration, or be- 
 fore the mind, are in the middle, and the 
 rest are round about these according to 
 their affinities therewith. The angels de- 
 clare that a man's character is perceived 
 from a single deed, but in a likeness of his 
 love, which varies according to its determi- 
 nations into affections, and into thoughts 
 therefrom. In a word, before the angels 
 every act or deed of a spiritual man is 
 like a palatable fruit, useful and beautiful, 
 which when opened and eaten yields flavor, 
 use, and delight. That the angels have 
 3uch a perception of the acts and deeds of 
 men may also be seen above (n. 220). 
 
 280. It is the same with man's speech. 
 The angels recognize a man's love from 
 his tone in speaking, his wisdom from his 
 articulation, and his knowledge from the 
 meaning of the words. They declare, more- 
 over, that these three are in every word, 
 because the word is a kind of resultant, 
 involving tone, articulation, and meaning. 
 It was told me by angels of the third 
 
N. 28(>] CONCERNING DIVINE LOVE 295 
 
 heaven that from each successive word 
 that a man speaks in discourse, they per- 
 ceive the general state of his disposition, 
 ai:^d also some particular states. That in 
 each single word of the Word there is 
 something spiritual from the Divine Avis- 
 dom, and something celestial from the Di- 
 vine love ; and that these are perceived by 
 angels when the Word is devoutly read 
 by man, has been abundantly shown in 
 The Doctrine of the New Jerusalem con- 
 cerning the Sacred Scripture. 
 
 281. The conclusion is, that in the deeds 
 of a man whose natural mind descends 
 through three degrees into hell there are 
 all his evils and his falsities of evil; and 
 that in the deeds of a man whose natural 
 mind ascends into heaven there are all 
 his goods and truths ; and that both are 
 perceived by the angels from the mere 
 speech and act of man. From this it is 
 said in the Word that a man " shall be 
 judged according to his deeds," and that 
 he shall render an account of his words. 
 
296 ANGELIC WISDOM [x. 282 
 
 PART FOURTH. 
 
 THE LORD FROM ETERNITY, WHO IS 
 JEHOVAH, CREATED THE UNIVERSE 
 AND ALL THINGS THEREOF FROM HIM- 
 SELF, AND NOT FROM NOTHING. 
 
 282. It is known throughout the world, 
 and acknowledged by every wise man from 
 interior perception, that God, who is the 
 Creator of the universe, is One; and it is 
 known from the Word that God the Cre- 
 ator of the universe is called "Jehovah," 
 which is from the verb to be, because He 
 alone is. That the Lord from eternity is 
 that Jehovah is shown by many statements 
 from the Word in The Doctrine of the New 
 Jerusalem concerning the Lord. Jehovah 
 is called the Lord from eternity, since Je- 
 hovah assumed a Human that He might 
 save men from hell; He then commanded 
 His disciples to call Him Lord. Therefore 
 in the New Testament Jehovah is called 
 " the Lord ;" as can be seen from this : — 
 
 Thou shalt love Jehovah thy God with all thy 
 heart and with all thy soul {Deut. vi. 5); 
 
N. 282j CONCERNING DIVINE LOVE 297 
 
 but in the iSew Testament: — 
 
 Thou Shalt love the Lord thy God with all thy 
 heart and with all thy soul {Matt. xxii. 35). 
 
 It is the same in other passages in the 
 Cxospels, taken from the Old Testament. 
 
 283. Every one who thinks from clear 
 reason sees that the universe was not cre- 
 ated out of nothing, for he sees that not 
 anything can be made out of nothing; since 
 nothing is nothing, and to make an}i:hing 
 out of nothing is a contradiction, and a 
 contradiction is contrary to the light of 
 truth, w^hich is from Divine Wisdom ; and 
 whatever is not from Divine Wisdom is 
 not from Divine Omnipotence. Every one 
 who thinks from clear reason sees also 
 that all things have been created out of a 
 Substance that is Substance in itself, for 
 that is Ssse itself, out of which every thing 
 that is can take form ; and since God alone 
 is Substance in itself, and therefore JSsse 
 itself, it is evident that from this source 
 alone is the formation of things. Many 
 have seen this, because reason causes them 
 to see it; and yet they have not dared 
 to confirm it, fearing lest they might there- 
 
298 jiNGELIC WISDOM [n, 283 
 
 by be led to think that the created universe 
 is God, because from God, or that nature is 
 from itself, and consequently that the in- 
 most of nature is what is called God. For 
 this reason, although many have seen that 
 the formation of all things is from God alone 
 and out of His Esse, yet they have not dared 
 to go . beyond their first thought on the 
 subject, lest their understanding should be- 
 come entangled in a so-called Gordian knot, 
 beyond the possibility of release. Such re- 
 lease would be impossible, because their 
 thought of God, and of the creation of the 
 universe by God, has been in accordance 
 with time and space, which are properties 
 of nature; and from nature no one can 
 have any perception of God and of the cre- 
 ation of the universe ; but every one whose 
 understanding is in any interior light can 
 have a perception of nature and of its cre- 
 ation out of God, because God is not in 
 time and space. That the Divine is not in 
 space may be seen above (n. 7-10); that 
 the Divine apart from space fills all the 
 spaces of the universe (n. 69-72); and that 
 the Divine apart from time is in all time 
 
N. 283] CONCEBXING DIVIXE LOVE 299 
 
 (ii. 7^76). In what follows it will be seen 
 that although God has created the universe 
 and all things thereof out of Himself, yet 
 there is nothing whatever in the created 
 universe that is God; and other things be- 
 sides, which will place this matter in its 
 proper light. 
 
 284. Part First of this Work treated of 
 God, that He is Divine Love and Divine 
 Wisdom; that He is life, and that He is 
 substance and form, which is the very and 
 only Esse. Part Second treated of the 
 spiritual sun and its world, and of the 
 natural sun and its world, and of the cre- 
 ation of the universe with all things there- 
 of from God by means of these two suns. 
 Part Third treated of degi-ees in which are 
 each and all things that have been created. 
 Part Fourth will now treat of the creation 
 of the universe from God. All these sub- 
 jects are now explamed, because the angels 
 have lamented before the Lord, that when 
 they look upon the world they see nothing 
 but darkness, and among men no knowl- 
 edge of God, of heaven, or of the creation 
 of nature, for their wisdom to rest upon. 
 
300 ANGELIC WISDOM [n. 285 
 
 THE LORD FROM ETERNITY, THAT IS, JEHO- 
 VAH, COULD NOT HAVE CREATED THE 
 UNIVERSE AND ALL THINGS THEREOF 
 UNLESS HE WERE A MAN. 
 
 285. Those who have a corporeal natu- 
 ral idea of God as a Man, are wholly 
 unable to comprehend how God as a Man 
 could have created the universe and all 
 things thereof ; for they think within them- 
 selves, How can God as a Man wander all 
 over the universe from space to space, and 
 create ? Or how can He, from His place, 
 speak the word, and as soon as it is 
 spoken, creation follow? When it is said 
 that God is a Man, such ideas present 
 themselves to those whose conception of 
 the God-Man is like their conception of a 
 man in the world, and who think of God 
 from nature and its properties, which are 
 time and space. But those whose concep- 
 tion of God-Man is not drawn from their 
 conception of a man in the world, nor from 
 nature and its space and time, clearly per- 
 ceive that unless God were a Man the uni- 
 
N. 285] rONCEKNlNG J)IVINE LOVE 301 
 
 verse could not have been created. Briii;^' 
 your thought into the angelic idea of God 
 as being a Man. putting away, as much as 
 you can, the idea of space, and you will 
 come near in thought to the truth. In fact, 
 some of the learned have a perception of 
 spirits and angels as not in space, because 
 they have a perception of the spiritual as 
 apart from space. For the spiritual is like 
 thought, which although it is in man, man 
 is nevertheless able by means of it to be 
 present as it were elsewhere, in any place 
 however remote. Such is the state of 
 spirits and angels, who are men even as 
 regards their bodies. In whatever place 
 their thought is, there they appear, because 
 in the spiritual world spaces and distances 
 are appearances, and make one with the 
 thought that is from their affection. From 
 all this it can be seen that God, who ap- 
 peal's as a sun far above the spiritual world, 
 and to whom there can belong no appear- 
 ance of space, is not to be thought of from 
 space. And it can then be comprehended 
 that He created the universe out of Himself 
 and not out of nothing; also that His Hu- 
 
302 ANGELIC WISDOM [N. 285 
 
 man Body cannot be thought great or small, 
 that is, of any one stature, because this 
 also pertains to space; consequently that 
 in things first and last, and in things great- 
 est and least, He is the same; and still 
 further, that the Human is the inmost in 
 every created thing, though apart from 
 space. That the Divine is the same in 
 things greatest and least may be seen above 
 (n. 77-82) ; and that the Divine apart from 
 space fills all spaces (n. 69-72). And be- 
 cause the Divine is not in space, it is not 
 continuous (nee est continuum), as the in- 
 most of nature is. 
 
 286. That God unless He were a Man 
 could not have created the universe and 
 all things thereof, may be clearly appre- 
 hended by any intelligent person from 
 this, that he cannot deny that in God there 
 is Love and Wisdom, mercy and clemency, 
 and also goodness itself and truth itself, 
 inasmuch as these are from God. And 
 because he cannot deny this, neither can 
 he deny that God is a Man ; for abstractly 
 from man not one of these is possible ; for 
 man is their sul)ject, and to separate them 
 
N. 280] CONCERNING DIVINE LOVE 303 
 
 from their subject is to say that they are 
 not. Think of wisdom, and place it out- 
 side of man — is it anything? Can you 
 conceive of it as something ethereal, or as 
 something flaming ? You cannot ; unless 
 perchance you conceive of it as being 
 within these; and if within these, it must 
 be wisdom in a form such as man has; it 
 must be wholly in the form of man, not 
 one thing can be lacking if wisdom is to 
 be in that form. In a word, the form of 
 wisdom is man; and because man is tiie 
 form of wisdom, he is also the form of 
 love, mercy, clemency, good and truth, be- 
 cause these make one with wisdom. That 
 love and wisdom are not possible except in 
 a form, see above (n. 40-43). 
 
 287. That love and wisdom are man is 
 further evident from the fact that the 
 angels of heaven are men in beauty in the 
 measure in which they are in love and its 
 wisdom from the Lord. The same is evi- 
 dent from what is said of Adam in the 
 Word, that he was created into the like- 
 ness and into the image of God {Gen. i. 
 26), because into the form of love and wis- 
 
304 ANGELIC WISDOM [n. 287 
 
 dom. Every man on earth is born into 
 the human form as regards his body, for 
 the reason tha,t his spirit, which is also 
 called his soul, is a man ; and this is a man 
 because it is recej^tive of love and wisdom 
 from the Lord; and so far as these are 
 received by the spirit or soul of man, so 
 far it becomes a man after the death of 
 the material body which it had drawn 
 about it; and so far as these are not 
 received it becomes a monster, which 
 defives something of manhood from the 
 ability to receive. 
 
 288. Because God is a Man, the whole 
 angelic heaven in the aggregate resembles 
 a single man, and is divided into regions 
 and provinces according to the members, 
 viscera, and organs of man. Thus there 
 are societies of heaven which constitute 
 the province of all things of the brain, of 
 all things of the facial organs, and of all 
 things of the viscera of the body; and 
 these provinces are distinct from each 
 other, just as those organs are in man; 
 moreover, the angels know in what prov- 
 ince of man they are. The whole heaven 
 
N. 288] CONCERNING DIVINE LOVE 306 
 
 is in this image, because God is a Man. 
 God is also heaven, because the angeLs, 
 who constitute heaven, are recipients of 
 Jove and wisdom from the Lord, and recipi- 
 ents are images. That heaven is in the 
 form of all things of man is shown in the 
 Arcana Coelestia, at the end of various 
 chapters. 
 
 289. All this makes evident how empty 
 are the ideas of those w^ho think of God 
 as something else than a Man, and of the 
 Divine attributes as not being in God as a 
 Man, since these separated from man are 
 mere figments of reason. That God is very 
 Man, from whom every man is a man 
 according to his reception of love and wis- 
 dom, may be seen above (n. 11-13). This 
 truth is here corroborated on account of 
 what follows, that the creation of the uni- 
 verse by God, because He is a Man, may 
 be perceived. 
 
 20 
 
306 ANGELIC WISDOM [n. 290 
 
 THE LORD FROM ETERNITY, THAT IS, JE- 
 HOVAH, BROUGHT FORTH FROM HIMSELF 
 THE SUN OF THE SPIRITUAL WORLD, AND 
 FROM THAT CREATED THE UNIVERSE AND 
 ALL THINGS THEREOF. 
 
 290. The sun of the spiritual world was 
 treated of in Part Second of this work, 
 and the following propositions were there 
 established: — Divine Love and Divine 
 Wisdom appear in the spiritual world as a 
 sun (n. 83-88). Spiritual heat and spirit- 
 ual light go forth from that sun (n. 89-92). 
 That sun is not God, but is a Proceeding 
 from the Divine Lo^e and Divine Wisdom 
 of God-Man ; so also are the heat and light 
 from that sun (n. 93-98). The sun of the 
 spiritual world is at a middle altitude, and 
 appears far off from the angels like the 
 sun of the natural world from men (n. 
 103-107). In the spiritual world the east 
 is where the Lord appears as a sun, and 
 .from that the other quarters are deter- 
 mined (n. 119-123, 124-128). Angels turn 
 their faces constantly to the Lord as a sun 
 
N. 290] CONCERNING DIVINE LOVE 307 
 
 (n.. 129-134, 135-139). The Lord created 
 the universe and all things thereof by 
 means of the sun, which is the first pro- 
 ceeding of Divine Love and Divine Wis- 
 dom (n. 151-156). The sun of the natu- 
 ral world is mere fire, and nature, which 
 derives its origin from that sun, is conse- 
 quently dead; and the sun of the natural 
 world was created in order that the work of 
 creation might be completed and finished 
 (n. 157-162). Without a double sun, one 
 living and the other dead, no creation is 
 possible (n. 163-166). 
 
 291. This also, among other things, is 
 shown in Part Second ; — that the spiritual 
 sun is not the Lord, but is a Proceeding 
 from His Divine Love and His Divine 
 Wisdom. It is called a proceeding, because 
 the sun was brought forth out of Divine 
 Love and Divine Wisdom which are in 
 themselves substance and form, and it is 
 by means of this that the Divine pro- 
 ceeds. But as human reason is such as to 
 be unwilling to yield assent unless it sees 
 a thing from its cause, and therefore has 
 some perception of how it is, — thus in the 
 
808 ANGELIC W[SI)i)M [n. 201 
 
 present case, how the sun of the spiritual 
 world, which is not the Lord, but a pro- 
 ceeding from Him, was brought forth — 
 something shall be said on this subject. In 
 regard to tliis matter I have converse<l 
 much with the angels. They said that they 
 have a clear perception of it in their own 
 spiritual light, but that they cannot easily 
 })resent it to man, in his natural light, 
 owing to the difference between tiie two 
 kinds of light and the consequent differ- 
 ence of thought. The matter, however, may 
 he likened, they said, to the sphere of af- 
 fections and of thoughts therefrom which 
 encompasses each angel, whereby his pres- 
 ence is made evident to others near and far. 
 ]>ut that encompassing sphere, they said, 
 is not the angel himself; it is from each 
 and every thing of his body, wherefrom 
 substances are constantly flowing out like, a 
 stream, and what flows out surrounds him ; 
 also that these substfmces, contiguous to 
 his body, as they are constantly moved b}- 
 his life's two fountains of motion, the heart 
 and the lungs, arouse the same activities 
 in the atmospheres, and thereby {iroduce a 
 
N. 29l] CONCERNING DIVINE LOVE 309 
 
 perception as of his presence with others; 
 therefore that it is not a separate sphere of 
 affections and of thoughts therefrom that 
 goes forth and is continuous from him, al- 
 though it is so called, since the affections 
 are mere states of the mind's forms in the 
 angel. They said, moreover, that there is 
 such a sphere about every angel, because 
 there is one about the Lord, and that the 
 sphere about the Lord is in like manner 
 from Him, and that that sphere is their 
 sun, that is, the sun of the spiritual world. 
 292. A perception has often been 
 granted me of such a sphere around each 
 angel and spirit, and also a general sphere 
 around many in a society. I have also been 
 permitted to see it imder various appear- 
 ances, in heaven sometimes appearing like 
 a thin flame, in hell like gross fire, also 
 sometimes in heaven like a thin and shin- 
 ing white cloud, and in hell like a thick 
 and black cloud. It has also been granted 
 me to perceive these spheres as various 
 kinds of odors and stenches. By these ex- 
 periences I was convinced that a sphere, 
 consisting of substances set free and sepa- 
 
310 ANGELIC WISDOM [n. 202 
 
 rated from their bodies, encompasses every 
 one in heaven and every one in hell. 
 
 293. It was also perceived that a sphere 
 Hows forth, not only from angels and spir- 
 its but also from each and all things that 
 appear in the spiritual world, — from trees 
 and from their fruits, from shrubs and 
 from their flowers, from herbs, and from 
 grasses, even from the soils and from their 
 very particles. From which it was patent 
 that both in the case of things living and 
 things dead this is a universal law, That 
 each thing is encompassed by something 
 like that which is within it, and that this 
 is continually exhaled from it. It is known, 
 from the observation of many learned men, 
 that it is the same in the natural world— 
 that is, that there is a wave of effluvia con- 
 stantly flowing forth out of man, also out 
 of every animal, likewise out of tree, fruit, 
 shrub, flower, and even out of metal and 
 stone. This the natural world derives from 
 the spiritual, and the spiritual world from 
 the Divine. 
 
 294. Because those things that consti- 
 tute the sun of the spiritual world are from 
 
N. 294] CONCERNING DIVINE LOVE 311 
 
 the Lord, but are not the Lord, they are 
 not life in itself, but are devoid of life in 
 itself ; just as those things that flow forth 
 from angel or man, and constitute spheres 
 around him are not the angel or the man, 
 but are from him, and devoid of his life. 
 These spheres make one with the angel or 
 man no otherwise than that they are con- 
 cordant; and this they are because taken 
 from the forms of theii- bodies, which in 
 them were forms of their life. This is an 
 arcanum which angels, with theii' spiritual 
 ideas, are able to see in thought and also 
 express in speech, but men with their natu- 
 ral ideas are not; because a thousand spir- 
 itual ideas make one natural idea, and one 
 natural idea cannot be resolved by man 
 into any spiritual idea, much less into so 
 many. The reason is that these ideas differ 
 according to degrees of height, which wer^e 
 treated of in Part Third. 
 
 295. That there is such a difference 
 between the thoughts of angels and the 
 thoughts of men was made known to me by 
 this experience: — The angels were asked 
 to think spiritually on some subject, and 
 
312 ANGELIC WISDOM [N. 2t>') 
 
 afterwards to tell me what they had 
 thought. This they did; but when they 
 wished to tell me they could not, and said 
 that these things could not be expressed in 
 words. It was the same with theii- spiritual 
 language and their spiritual writing ; there 
 Avas not a word of spiritual language that 
 was like any word of natural language; 
 nor was there anything of spiritual writing 
 like natural writing, except the letters, 
 each of which contained an entire mean- 
 ing. But what is wonderful, they said that 
 they seemed to themselves to think, speak, 
 and write in the spiritual state in the same 
 manner that man does in the natural state, 
 when yet there is no similarity. From this 
 it was plain that the natural and the spir- 
 itual differ according to degrees of height, 
 and that they communicate with each 
 other only by correspondences. 
 
N 296] COXCKRNIXG DIVINE LOVE 313 
 
 THERE AKE IX THE LORD THREE THINGS 
 THAT ARE THE LORD, THE DIVINE OF 
 LOVE, THE DIVINE OF WISDOM, AND THE 
 DIVINE OF use; and THESE THREE ARE 
 PRESENTED IN APPEARANCE OUTSIDE OF 
 THE SUN OF THE SPIRITUAL WORLD, THE 
 DIVINE OF LOVE BY HEAT, THE DIVINE 
 OF WISDOM BY LIGHT, AND THE DIVINE 
 OF USE BY THE ATMOSPHERE WHICH IS 
 THEIR CONTAINANT. 
 
 296. That heat and light go forth out 
 of the sun of the spiritual world, heat out 
 of the Lord's Divine Love, and light out of 
 His Divine Wisdom, may be seen above 
 (n. 89-92, 99-102, 146-150). Now it will 
 be shown that the third which goes forth 
 out of that sun is the atmosphere, which is 
 the containant of heat and light, and that 
 this goes forth out of the Lord's Divine 
 which is called L"se. 
 
 297. Any one who thinks with au}- 
 enlightenment can see that love has use 
 for an end aiid intends it, and brings it 
 forth by means of wisdom; for love can 
 
314 ANGELIC WISDOM [x. 21>7 
 
 bring forth no use of itself, but only by 
 wisdom as a medium. What, in fact, is 
 love unless there be something loved*' 
 That something is use; and because use is 
 that which is loved, and is brought forth 
 by means of wisdom, it follows that use is 
 the containant of wisdom and love. That 
 these three, love, wisdom and use follow 
 in order according to degrees of height, 
 and that the outmost degree is the com- 
 plex, containant, and base of the prior 
 degrees has been shown (n. 209-216, and 
 elsewhere). From all this it can l>e seen 
 that these three, the Divine of Love, the 
 Divine of Wisdom, and the Divine of Use, 
 are in the Lord, and are the Lord in 
 essence. 
 
 298. That man, as regards both his 
 exteriors and his interiors, is a form of all 
 uses, and that all the uses in the created 
 universe correspond to those uses in him, 
 will be fully shown in what follows; it 
 ueed only be mentioned here, that it may 
 be known that God as a Man is the form 
 itself of all uses, from which form all uses 
 in the created uidverse derive their origin, 
 
N. 298] COXCERNIXG DIVIKE LOVE 315 
 
 thus that the created universe, viewed as 
 to uses, is an image. of Him. Those things 
 are called uses which from God-Man, tha^t 
 is, from the Lord, are by creation in 
 order; but those things which are from 
 wha^t is man's own are not called usest; 
 since what is man's own is hell, and what- 
 ever is therefrom is contrary to order. 
 
 299. Now since these three, love, wis- 
 dom, and use, are in the Lord, and are the 
 Lord; and since the Lord is everywhere, 
 for He is omnipresent ; and since the Lord 
 cannot make Himself present, such as He 
 is in Himself and such as He is in His 
 own sun, to any angel or man, He therefore 
 presents Himself by means of such things 
 as can be received, presenting Himself, as 
 to love by heat, as to wisdom by light, and 
 as to use by an atmosphere. The Lord 
 presents Himself as to use by an atmos- 
 phere, because an atmosphere is a con- 
 tainant of heat and light, as use is the con- 
 tainant of love and wisdom. For light and 
 heat going forth from the Divine Sun can- 
 not go forth in nothing, that is, in vacu- 
 um, but must go forth in a containant 
 
316 ANGELIC WISDOM [x. 21H) 
 
 which is a subject. This containaiit we 
 (^all an atmosphere ; and this encompasses 
 the sun, receiving the sun in its bosom, 
 and tearing it to heaven where angels are, 
 Mud then to the workl where men are, 
 thu.s making the Lord's presence every- 
 Avhere manifest. 
 
 300. That there are atmospheres in the 
 angelic world, as well as in the natural 
 world, has been shown above (n. 173-178, 
 179-183). It was there declared that the 
 atmospheres of the spiritual world are 
 spiritual, and the atmospheres of the natu- 
 ral world are natural. It can now be seen, 
 from the origin of the spiritual atmos- 
 phere most closely encompassing the spir- 
 itual sun, that everything belonging to it 
 is in its essence such as the sun is in its 
 essence. The angels, by means of their 
 spiritual ideas, which are apart from space, 
 elucidate this truth as follows: There is 
 only one substance from which all things 
 are, and the sun of the spiritual world is 
 that substance: and since the Divine is 
 not in space, and is the same in things 
 greatest and least, this is also true of that 
 
N. 300] CONCEKNINCi DIVINE LOVE 317 
 
 sun which is the hrst going forth of God- 
 Man ; furthermore, this one only substance, 
 which is the sun, going forth by means 
 of atmospheres according to continuous 
 degrees or degrees of breadth, and at the 
 same time according to discrete degrees or 
 degrees of height presents the varieties of 
 all things in the created universe. The 
 angels declared that these things, are 
 totally incomprehensible, unless spaces be 
 removed from the ideas; and if not re- 
 moved, appearances must needs induce fal- 
 lacies. But so long as the thought is held 
 that God is the very IJsse from which all 
 things are, fallacies cannot enter. 
 
 301. It is evident, moreover, from an- 
 gelic ideas, which are apart from space, 
 that in the created universe nothing lives 
 except God-Man, that is, the Lord, neither 
 is anything moved except by life from 
 Him, nor has being except through the sun 
 from Him; so that it is a truth, that in 
 God we live, and move, and have our 
 being. 
 
 6d 
 
ol8 ANGELIC WISDOM [n. 802 
 
 THE ATMOSPHERES, OF WHICH THERE ARE 
 THREE BOTH IN THE SPIRITUAL AND IN 
 THE NATURAL WORLD, IN THEIR OUT- 
 MOSTS CLOSE INTO SUBSTANCES AND 
 MATTERS SUCH AS ARE IN LANDS. 
 
 302. It has been shown in Part Third 
 (n. 173-176), that there are three atmos- 
 l>heres both in the spiritual and in the 
 natural world, which are distinct from 
 each other according to degrees of height, 
 and which, in their progress toward lower 
 things, decrease [in activity] according to 
 degrees of breadth. And since atmospheres 
 in their progress toward lower things 
 decrease [in activity], it follows that they 
 t;onstantly become more compressed and 
 inert, and finally, in outmosts, become so 
 compressed and inert as to be no longer 
 atmospheres, but substances at rest, and 
 in the natural world, fixed like those in 
 the lands that are called matters. As such 
 is the origin of substances and matters, it 
 follows, first, that these substances and 
 matters also are of three degrees ; secondly. 
 
if. 302] CONCEBNING DIVINE LOVE 819 
 
 tb^at they ai-e held together in mutual 
 connection by encompassing atmospheres; 
 thirdly, that they are fitted for the pro- 
 duction of all uses in their forms. 
 
 303- That such substances or matters 
 as ai*e in earths, were brought forth by the 
 sun through its atmospheres any one will 
 readily acknowledge who reflects that there 
 ai*e continual mediations from the First to 
 outmosts, and that nothing can take form 
 except from a prior self, and finally from 
 the First. The First is the sun of the 
 sun of the spiritual world, and the First of 
 that sun is God-Man, or the Lord. Now a.s 
 atmospheres are those prior things, where- 
 by the spiritual sun manifests itself in out- 
 mosts, and as these prior things continually 
 decrease in activity and expansion down to 
 the outmosts, it follows that when their 
 activity and expansion come to an end in 
 outmosts they become substances and mat- 
 ters such as are in lands, which retain 
 within them, fix)m the atmospheres out of 
 which they originated, an effort and cona- 
 tus to bring forth uses. Those who do not 
 envolve the creation of the universe and all 
 
320 ANGELIC WISDOM [n. 303 
 
 things thereof by continuous mediations 
 from the First [Being], can but hold 
 hypotheses, disjoined and divorced from 
 their causes, which, when surveyed by a 
 mind witli an interior perception of things^ 
 • lo not appear like a house, but like heaps 
 of rubbish. 
 
 304. From this universal origin of all 
 things in the created universe, every par- 
 ticular thereof has a similar order; in that 
 these also go forth from their first to out- 
 inosts which are relatively in a state of 
 rest, that they may terminate and become 
 permanent. Thus in the human body fibers 
 proceed from their first forms until at last 
 they become tendons ; also fibers with ves- 
 sels proceed from their first forms until 
 they become cartilages and bones; upon 
 these they may rest and become perma- 
 nent. Because of such a progression of 
 fibers and vessels in man from firsts to out- 
 mosts, there is a similar progression of 
 their states, which are sensations, thoughts, 
 and affections. These, also, from their 
 firsts, where they are in light, proceed 
 through to outmosts, where they are in 
 
^. 804] CONCERNING DIVINE LOVE o21 
 
 shade ; or from their firsts, where they are 
 in heat, to outmosts where they are not in 
 heat. With such a pTOgression of these 
 there is also a like progression of love and 
 of all things thereof, and of wisdom and 
 all things thereof. In a word, such is the 
 progression of all things in the created 
 universe. This is the same as was shown 
 above (n. 222-229), that there are degrees 
 of both kinds in the greatest and least of 
 all created things. There are degrees of 
 both kinds even in the least things of all, 
 because the spiritual sun is the sole sub- 
 stance from which all things are (according 
 to the spiritual ideas of the angels, n. 300). 
 
 IN THE SUBSTANCES AND MATTERS OF 
 W^HICH LANDS ARE FORMED THERE IS 
 NOTHING OF THE DIVINE IN ITSELF, 
 BUT STILL THEY ARE FROM THE DI- 
 VINE IN ITSELF. 
 
 305. From the origin of lands (treated 
 of in the preceding chapter), it can be 
 seen, that in their substances and matters 
 
 21 
 
322 ANliELU WISDOM [2s. S()^) 
 
 there is nothing of the Divine in itself, 
 but that they are devoid of all that is Di- 
 vine in itself. For they are, as was said, 
 the endings and closings of the atmos- 
 pheres, whose heat has died away into 
 cold, whose light into darkness, and whose 
 activity into inertness. Nevertheless, by 
 continuation from the substance of the 
 spiritual sun, they have brought with them 
 what there was in that substance from the 
 Divine, which (as said above, n. 291-298), 
 was the sphere encompassing God-Man, or 
 the Lord. From that sphere, by continua- 
 tion from the sun through the atmospheres 
 as mediums have arisen the substances and 
 matters of which the lands are formed. 
 
 306. The origin of lands from the spir- 
 itual sun through the atmospheres, as me- 
 diums, can no otherwise be described by ex- 
 pressions flowing out of natural ideas, but 
 may by expressions flowing out of spiritual 
 ideas, because these are apart from space, 
 and for this reason, they do not fall into 
 any expressions of natural language. That 
 spiritual thoughts, speech, and writings 
 differ so entirely from natural thoughts, 
 
N. 30<3] €ONCJili^iK« D1VI>E LOVE 32o 
 
 speech, and writings, that they have noth- 
 ing in common, and have communication 
 only by correspondences, may be seen 
 above (n. 295). It may suffice, therefore, 
 if the origin of lands be perceived in some 
 measure naturally. 
 
 AliL USES WHICH ARE ENDS OF CREATION, 
 ARE IN FORMS, WHICH FORMS THEY 
 TAKE FROM SUBSTANCES AND MATTERS 
 SUCH AS ARE IN LANDS. 
 
 307. AH things treated of hitherto, as 
 the sun, atmospheres, and lands, are only 
 means to ends. The ends of creation are 
 those things that are produced by the Lord 
 as a sun, through the atmospheres, out of 
 the lands; and these ends are called uses. 
 In their whole extent these are all things 
 of the vegetable kingdom, all things of the 
 animal kingdom, and finally the human 
 race, and the angelic heaven which is from 
 it. These are called uses, because they are 
 recipients of Divine Love and Divine Wis- 
 dom, also because they have regard to God 
 
324 ANGELIC WISDOM [x. 307 
 
 the Creator from whom they are, and 
 thereby conjoin Him to His great work; 
 by which conjunction it comes that, as 
 they sprang forth from Him, so do they 
 have unceasing existence from Him. They 
 are said to have regard to God the Creator 
 from whom they are, and to conjoin Him 
 to his great work, but this is to speak ac- 
 cording to appearance. It is meant that 
 God the Creator causes them to have re- 
 gard and to conjoin themselves to Him as 
 it were of themselves ; but how they liave 
 regard and thereby conjoin will be de- 
 clared in what follows. Something has 
 been said before on these subjects in their 
 place, as that Divine Love and Divine 
 Wisdom must necessarily have being and 
 form in otlier things created by themselves 
 (n. 47-51) ; that all things in the created 
 universe are recipients of Divine Love and 
 Divine Wisdom (n. 55-60) ; that the uses 
 of all created things ascend by degrees to 
 man, and through man to God the Creator 
 from whom they are (n. 65-68). 
 
 308. Who does not see clearly that uses 
 are the ends of creation, when he considers 
 
N. 308] CONCERN ING DIVINE LOVE ^^25 
 
 that from God the Creator nothing can 
 have existence, and therefore nothing can 
 be created, except use ; and that to be use. 
 it must be for the sake of others ; and that 
 use for the sake of self is also for the sake 
 of others, since a use for the sake of self 
 looks to one's being in a state to be of use 
 to others ? AVhoso considers this is also 
 able to see, that use which is use cannot 
 spring from man, but must be in man from 
 that Being from whom everything that 
 has existence is use, that is, from the Lord. 
 
 309. But as the forms of uses are here 
 treated of, the subject shall be set forth in 
 the following order: — 
 
 (1) In lands there ie a conatus to pro- 
 duce uses in forms, that is, forms of uses. 
 
 (2) In all forms of uses there is a kind 
 of image of the creation of the universe. 
 
 (3) In all forms of uses there is a kind 
 of image of man. 
 
 (4) In all forms of uses there is a kind 
 of image of the Infinite and the Eternal. 
 
 310. (1) In lands there is a conatus 
 to produce uses in forms, that is, forms of 
 uses. That there is this conatus in lands 
 
326 ANGELIC WISDOM [n. 310 
 
 is evident from their source, since the sub- 
 stances and matters of which lands con- 
 sist are endings and closings of atmos- 
 pheres which proceed as uses from the 
 spiritual sun (as may be seen above, n. 
 305, 306). And because the substances 
 and matters of which lands consist are 
 from that source, and their aggregations 
 are held in connection by the pressure of 
 the surrounding atmospheres, it follows 
 that they have from that a perpetual co- 
 natus to bring forth forms of uses. The 
 very quality that makes them capable of 
 bringing forth they derive from their 
 source, as being the outmosts of atmos- 
 pheres, with whichtthey are consequently 
 in accord. Such a conatus and quality are 
 said to be in lands, but it is meant that 
 they are present in the substances and 
 matters of which lands consist, whether 
 these are in the lands or in the atmos- 
 pheres as exhalations from the lands. 
 That atmospheres are full of such things 
 is well known. That there is such a cona- 
 tus and such quality in the substances and 
 matters of lands is plain from the fact 
 
:?f. 310] CONCEBNIN(i DIVINE LOVE 327 
 
 that seeds of all kinds, opened by means of 
 heat even to their inmost core, are im- 
 pregnated by the most subtile substance-s 
 (which can have no other than a spiritual 
 origin), and through this they have power 
 to conjoin themselves to use, from which 
 comes their prolific principle. Then 
 through conjunction with matters from 
 a natural origin they are able to produce 
 forms of uses, and thereafter to deliver 
 them as from a womb, that they may 
 come forth into light, and thus sprout up 
 and grow. This conatus is afterwards con- 
 tinuous from the lands through the root 
 even to outmosts, and from outmosts to 
 firsts, wherein use itself is in its origin. 
 Thus uses pass into forms ; and forms, in 
 their progression from firsts to outmosts 
 and from outmosts to firsts, derive from 
 use (which is like a soul) that each and 
 every thing of the form is of some use. 
 Use is said to be like a soul, since its 
 form is like a body. . It also follows that 
 there is a conatus more interior, that is, 
 the conatus to produce uses for the animal 
 kipgdom through vegetable growths, since 
 
328 ANGELIC WISDOM [n. 310 
 
 by these animals of every kind are nour- 
 ished. It further follows that in all these 
 there is an inmost conatus, the conatus to 
 ])erform use to the human race. From all 
 this these things follow: (1) that there 
 are outmosts, and in outmosts are all prior 
 things simultaneously in their order, ac- 
 cording to what has been frequently ex- 
 plained above ; (2) that as there are degrees 
 of both kinds in the greatest and least of 
 all things (as was shown above, n. 222- 
 229), so there are likewise in this conatus ; 
 (3) that as all uses are brought forth by 
 the Lord out of outmosts, so in outmosts 
 there must be a conatus to uses. 
 
 311. ^till none of these are living cona- 
 tus, for they are the conatus of life's out- 
 most forces; within which forces there 
 exists, from the life out of which they 
 spring, a striving to return at last to their 
 origin through the means afforded. In 
 outmosts, atmospheres become such forces; 
 and by these forces, substances and mat- 
 ters, such as are in the lands, are molded 
 into forms and held together in forms 
 both within and without. But the subject 
 
N. 31l] CONCERNING DIVINE LOVE 329 
 
 is too large to allow a more extended ex- 
 planation here. 
 
 312. The first production from these 
 earthy matters, while they were still new 
 and in their simple state, was production 
 of seed ; the first conatus therein could not 
 be any other. 
 
 313. (2) In all forms of uses there is a 
 kind of image of creation. Forms of uses 
 are of a threefold kind; forms of uses of 
 the mineral kingdom, forms of uses of the 
 vegetable kingdom, and forms of uses of 
 the animal kingdom. The forms of uses 
 of the mineral kingdom cannot be de- 
 scribed, because they are not visible to the 
 eye. The first forms are the substances 
 and matters of which the lands consist, in 
 their minutest divisions ; the second forms 
 are aggregates of these, and are of infinite 
 variety ; the third forms come from plants 
 that have fallen to dust, and from animal 
 remains, and from the continual evapora- 
 tions and exhalations from these, which 
 are added to lands and make their soil. 
 These forms of the mineral kingdom in 
 three degrees represent creation in an im- 
 
330 ANUELIC WISDOM [n. 313 
 
 age ill this, that, made active by the sun 
 through the atmospheres and their heftt 
 and light, they bring forth uses in forms, 
 which uses were creative ends. This im- 
 age of creation lies deeply hidden within 
 their conatus (of which see above, n. 310). 
 314. In the forms of uses of the vege- 
 table kingdom an image of creation ap- 
 pears in this, that from their firsts they 
 proceed to their outmosts, and from out- 
 mosts to firsts. Their firsts are seedis, 
 their outmosts are stalks clothed with 
 l)ark ; and by means of the bark which is 
 the outmost of the stalk, they tend to 
 seeds which, as was said, are their firsts. 
 The stalks clothed with layers of bark 
 represent the globe clothed with lands, 
 out of which come the creation and foriaa- 
 tion of all uses. That vegetation is ef- 
 fected through the outer and inner barks 
 and coatings, by a climbing up, by means 
 of the coverings of the roots (which are 
 continued around the stalks and branches), 
 into the beginnings of the fruit, and in 
 like manner through the fruits into the 
 seeds, is known to many. An image - of 
 
N. 314] CONCEIlNI^G DIVIXE LOVE ool 
 
 creation is displayed in forms of uses in 
 the progress of the formation of uses 
 from firsts to outmosts, and from- out- 
 mosts to firsts ; also in this, that in the 
 whole progression there lies the end of 
 producing fruit and seeds, which are uses. 
 From what has been said above it is plain, 
 that the progression of the creation of the 
 vmiverse was from its First (which is the 
 Lord encircled by the sun) to outmosts 
 which are lands, and from these through 
 uses to its First, that is, the Lord ; also 
 that the ends of the whole creation were 
 uses. 
 
 315. It should be known that to this 
 image of creation the heat, light, and at- 
 mospheres of the natural world contrib- 
 ute nothing whatever. It is only the 
 heat, light, and atmospheres of -the sun of 
 the spiritual world that do this, bringing 
 that image with them, and clothing it with 
 the forms of uses of the vegetable king- 
 dom. The heat, light, and atmospheres of 
 the natural world simply open the seeds, 
 keep their products in a state of expan- 
 sion, and clothe them with the matters that 
 
332 ANGKr.K: WISDOM [n. SUi 
 
 give tlieiu fixedness. And this is done not 
 by any forces from their own sun (which 
 viewed in themselves are null), but by 
 forces from the spiritual sun, by which the 
 natural forces are unceasingly impelled to 
 these services. Natural forces contribute 
 nothing whatever towards forming this 
 image of creation, for the image of creation 
 is spiritual. But that this image may be 
 manifest and perform use in the natural 
 world, and may stand fixed and be perma- 
 nent, it must be materialized, that is, filled 
 in with the matters of that world. 
 
 316. In the forms of uses of the animal 
 kingdom there is a similar image of crea- 
 tion, in that the animal body, which is the 
 outmost thereof, is formed by a seed de- 
 Y)Osited in a womb or an ovxim, and this 
 body, whcH mature, brings forth new seed. 
 This progression is similar to the progres- 
 sion of the forms of uses of the vegeta.ble 
 kingdom : seeds are the beginnings ; the 
 womb or the ovum is like the ground; the 
 state before birth is like the state of the 
 seed in the ground while it takes root; the 
 state after birth until the animal becomes 
 
N. 316] CONCKRNINfx DIVINK LOVE ?>S*^ 
 
 prolific is like the gro^rtli of a tree until 
 it reaches its state of fruit-bearing. From 
 this parallelism it is plain that there is a 
 lijteness of creation in the forms of ani- 
 mals as well as in the forms of plants, in 
 that there is a progression from firsts to 
 outmosts, and from outmosts to firsts. A 
 like image of creation exists in every 
 single thing there is in man; for there is 
 a like progression of love through wisdonj 
 into uses, consequently a like progression 
 of the will through the understanding into 
 acts, and of charity through faith into 
 deeds. Will and understanding, also char- 
 ity and faith, are the firsts as their source ; 
 acts and deeds are the outmosts ; from 
 these, by. means of the enjoyments of uses, 
 a return is made to their firsts, which, as 
 was said, are the will and understanding, 
 or charity and faith. That the return is 
 effected by means of the enjoyments of 
 uses is very evident from the enjoyments 
 felt in those acts and deeds which are 
 from any love, in that they flow back to 
 the first of the love from which they 
 spring and that thereby conjunction is ef- 
 
334 ANGELIC WISDOM [n. iJlt) 
 
 fected. The enjoyments of acts and deeds 
 are what are called the enjoyments of 
 uses. A like progression from firsts to 
 outmosts, and from outmosts to firsts, is 
 exhibited in the forms most purely or- 
 ganic of affections and thoughts in man. 
 In his brains there are those star-like 
 forms called the cineritious substances; 
 out of these go forth fibers thi'ough the 
 medullary substance by the neck in to. the 
 body ; passing through to the outmosts of 
 the body, and from outmosts returning to 
 their firsts. This return of fibers to their 
 firsts is made through the blood-vessels. 
 There is a like progression of all affec- 
 tions and thoughts, which are changes and 
 variations of state of those forms or sub- 
 stances, for the fibers issuing out of those 
 forms or substances are comparatively like 
 the atmospheres from the spiritual sun, 
 which are containants of heat and light; 
 while bodily acts are like the things pro- 
 duced from the lands by means of atmos- 
 pheres, the enjoyments of their uses re- 
 turning to the source from which they 
 sprang. But that the progression of these 
 
N^ 'Sl^l CONCEKNINO DIVINE LOVE 335 
 
 is euch, and that within this progression 
 there is an image of creation, can hardly 
 \'te comprehended fully by the understand- 
 ing, both because thousands and myriads 
 of forj^^s operating in act appear as one, 
 itiid Ijecause the enjoyments of uses do 
 not appear as ideas in the thought, but 
 only affect without distinct perception. 
 On this subject see what has been de- 
 (•lared and explained above, as follows : 
 The uses of all created things ascend by 
 degrees of height to man, and through 
 maji to God the Creator from whom they 
 are (n. 65-68). The end of creation takes 
 form in outmosts, which end is that all 
 things may return to the Creator and 
 that there may be conjunction (n. 167- 
 172). But these things will appear in 
 still clearer light in the following Part, 
 where the correspondence of the will and 
 understanding with the heart and lungs 
 will be treated of. 
 
 317. (3) Li all forms of vses there is a 
 kind of linage of man. This has been 
 shown above (n. 61-64). That all uses, 
 from firsts to outmosts and from outmosts 
 
336 ANGKLIO WISDOM [k. lUl 
 
 to firsts, have relation to all parts of man 
 and have correspondence with them, con- 
 sequently that man is, in a kind of image, 
 a universe, and conversely that the uni- 
 verse viewed as to uses is in image a man, 
 will be seen in the following chapter. 
 
 318. (4) In nil forms of uses there vi a 
 kind of image of the Infinite and the Eter- 
 nal. The image of the Infinite in these 
 forms is plain from their conatus and 
 power to fill the spaces of the whole 
 world, and even of many worlds, to infini- 
 ty. For a single seed produces a tree, 
 shrub, or plant, which fills its own space; 
 and each tree, shrub, or plant produces 
 seeds, in some cases thousands of them, 
 which, when sown and grown up, fill their 
 own spaces; and if from each seed of 
 these there should proceed as many more, 
 reproduced again and again, in the course 
 of years the whole world would be filled; 
 and if the production were still continued 
 many worlds would be filled; and this to 
 infinity. Estimate a thousand seeds froiik 
 one, and multiply the thousand by a thou- 
 sand ten times, twenty times, even to a 
 
>. o\B] OOXCKKNINtt OIVTNF. LOVK 3o7 
 
 hundred times, and you will see. There 
 is a like image of the Eternal in these 
 forms; seeds are propagated from year to 
 year, and the propagations never cease-, 
 they have not ceased from the creation of 
 the world till now, and will not cease to 
 eternity. These two are standing proofs 
 and attesting signs that all things of the 
 universe have been created by an Infinite 
 and Eternal God. Beside these images of 
 the Infinite and Eternal, there is another 
 image of the Infinite and Eternal in varie- 
 ties, in that there can never be a sub- 
 stance, state, or thing in the created uni- 
 verse the same as or identical with any 
 other, neither in atmospheres, nor in 
 lands, nor in the forms arising out of 
 these. Thus not in any of the things 
 which fill the universe can any thing the 
 same be produced to eternity. This is 
 plainly to be seen in the variety of the 
 faces of human beings ; no one face can be 
 found throughout the world which is the 
 same as another, nor can there be to all 
 eternity, consequently not one mind, for 
 the face is the type of the mind. 
 
338 ANGKI.IO WISDOM [n. Hll* 
 
 AI»L THINGS OF THK CREATED UNIVEIUSK, 
 VIEWED IN KEFERICNCE TO USES, REPRE- 
 SENT MAN IN AN^MAGE, AND THIS TES- 
 TIFIES THAT GOD IS A MAN. 
 
 319. By the ancients man was called a 
 microcosm, from his representing the ma- 
 crocosm, that is, the universe in its whole 
 complex ; but it is not known at the pres- 
 ent day why man was so called by the 
 ancients, for no more of the universe or 
 macrocosm is manifest in him than that he 
 derives nourishment and bodily life from 
 its animal and vegetaljle kingdoms, and 
 that he is kept in a living condition by 
 its heat, sees by its light, and hears and 
 breathes by its atmospheres. Yet these 
 things do not make man a microcosm, as 
 the universe with all things thereof is a 
 macrocosm. The ancients called man a 
 microcosm, or little universe, from truth 
 which they derived from the knowledge of 
 correspondences, in which the most an- 
 cient people were, and from theii; com- 
 munication with angels of heaven; for aiir 
 
N. 319] CONCERNING DIVINE LOVE 339 
 
 gels of heaven know from the things 
 which they see about them that all things 
 of the universe, viewed as to uses, repre- 
 sent man as an image. 
 
 320. But the truth that man is a mi- 
 crocosm, or little universe, because the 
 created universe, viewed as to uses is, 
 in image, a man, cannot come into the 
 thought and from that into the knowledge 
 of any one on earth from the idea of the 
 universe as it is viewed in the spiritual 
 world; and therefore it can be corrobo- 
 rated only by an angel, who is in the spir- 
 itual world, or by some one to whom it has 
 been granted to be in that world, and to 
 see things which are there. As this has 
 been granted to me, I am able, from what 
 I have seen there, to disclose this arca- 
 num. 
 
 321. It should be known that the spirit- 
 ual world is, in external appearance, wholly 
 like the natural world. Lands, mountains, 
 hills, valleys, plains, fields, lakes, rivers, 
 springs of water are to be seen there, as in 
 the natural world ; thus all things belong- 
 ing to the mineral kingdom. Paradises, 
 
1^40 AN<iKJ.l<" WISDDM [X. 321 
 
 gardens, groves, woods, and in them trees 
 and shrubs of all kinds l^earing fruit and 
 seeds ; also plants, flowers, herbs, and grass- 
 es are to Ije seen there ; thus all things per- 
 taining to the vegetable kingdom. There 
 are also to be seen there, beasts, birds, and 
 hshes of every kind; thus all things per- 
 taining to the animal kingdom. Man there 
 is an angel or spirit. This is premised 
 that it may be known that the universe 
 of the spiritual world is wholly like the 
 universe of the natural world, with this dif- 
 ference only that things in the spiritual 
 world are not fixed and settled like those 
 in the natural world, because in the spir- 
 itual world nothing is natural but every 
 thing is spiritual. 
 
 322. That the universe of that world 
 represents man in an image can be clearly 
 seen from this, that all things just men- 
 tioned (n. 321) appear to the life, and 
 take form about the angel, and about the 
 angelic societies, as if they were produced 
 or created by them; they are about them 
 permanently, and do not pass away. That 
 they are as if they were produced or ere- 
 
N. 322] CONCERNING DIVINK LOVE 3^± 
 
 ated by them is seen by their no longer 
 axjpearing when the angel goes away, or 
 when the society passes to another place ; 
 also when other angels come in place of 
 these the apj^arance of all thmgs about 
 them is changed — in the paradises the trees 
 and fruits are changed, in the flower gar- 
 dens the flowers and seeds, in the fields 
 the herbs and grasses, also the kinds of 
 animals and birds are changed. Such 
 things take form and are changed in this 
 manner, because all these things take 
 form according to the affections and conse- 
 quent thoughts of the angels, for they 
 are correspondences. And because things 
 that correspond make one with that to 
 which they correspond «hey are an image 
 representative of it. The image itself is 
 not seen when these things are viewed 
 in their forms, it is seen only when they 
 are viewed in respect to uses. It has been 
 granted me to perceive that angels, when 
 their eyes were opened by the Lord and 
 they saw these things from the correspond- 
 ence of uses, recognized and saw them- 
 selves therein. 
 
342 ANGKLIC AVISDOM [x. ;;i8 
 
 323. Inasmucli as these things which 
 have existence about the angels, corre- 
 sponding to their affections and thoughts, 
 represent a universe, in that there are 
 lands, plants, and animals, and these con- 
 stitute an image representative of the an- 
 gel, it is evident why the ancients called 
 man a microcosm. 
 
 324. That this is so has been abundant- 
 ly confirmed in the Arcana Ccelestia, also 
 in the work on Heaven and Hell, and oc^ 
 casionally in the preceding pages where 
 correspondence is treated of. It has been 
 there show^l also that notliing is to be 
 foimd in the created universe which has 
 not a correspondence with something in 
 man, not only with his aifections and their 
 thoughts, but also with his Ix^dily organs 
 and viscera; not with these however as 
 substances, but as uses. From this it is 
 that in the Word, where the church and 
 the man of the church are treated of, such 
 frequent mention is made of trees, such as 
 " olives," " vines,", and " cedars ;" of •• gar- 
 dens" " groves," and " woods ;" and of the 
 "beasts of the earth," "birds of the air," 
 
3f. 324] CONCKRNING DIVINE LOVE 343 
 
 and*' fish of the sea." They are there men- 
 tioned because they correspond, and by cor- 
 i-espondence make one, as was said above ; 
 consequently, when such things are reM in 
 the Word by man, these objects are not 
 ].)erceived by angels, but the church or the 
 men of the church in respect to their 
 states are perceived instead. 
 
 325. Since all things of the universe 
 have relation in an image to man, the wis- 
 dom and intelligence of Adam are de- 
 scribed by the " garden of Eden," whei*ein 
 were all kinds of trees, also rivers, precious 
 stones, and gold, and animals to which he 
 gave names ; by all of which are meant 
 such things as were in Adam, and consti- 
 tute that which is called man. Nearly the 
 same things are said of Ashur, by whom 
 the church in respect to intelligence is sig- 
 nified (Ezek. xxxi. 3-9) ; and of Tyre, by 
 which the church in respect to knowledges 
 of good and truth is signified {Ezeh. xxviii. 
 12, 13). 
 
 326. From all this it can be seen that 
 all things in the universe, viewed from 
 uses, have relation in an image to man. 
 
344 JiNGELiC WISDOM [n. 32f» 
 
 and that this testifies that God is Man. 
 For such things as have been mentioned 
 above take form about the angelic man, 
 not from the angels, but from the Lord 
 through the angels. For they take their 
 form from the influx of the Lord's Divine 
 Love and Divine Wisdom into the angel, 
 who is a recipient, and before whose eyes 
 all this is brought forth like the creation 
 of a universe. From this they know there 
 that God is a Man, and that the created 
 universe, viewed in its uses, is an image 
 of God. 
 
 ALL THINGS CREATED BY THE LORD ARE 
 uses; they ARE USES IN THE ORDER, 
 DEGREE, AND RESPECT IN WHICH THEY 
 HAVE RELATION TO MAN, AND THROUGH 
 MAN TO THE LORD, FROM WHOM [tHEY 
 
 are]. 
 
 327. In respect to this it has been 
 shown above: That from God the Cre- 
 ator nothing can take form except \ises 
 
N. 327] CONCERNING DIVINE LOVE 345 
 
 (n. 308) ; that the uses of all created things 
 ascend by degrees from outmost things to 
 man, and through man to Grod the Creator, 
 from whom they are (n. 65-68); that the 
 end of creation takes form in out most s, 
 which end is, that all things may return 
 to God the Creator, and that there may be 
 conjunction (n. 167-172) ; that things are 
 uses so far as they have regard to the Cre- 
 ator (n. 307) ; that the Divine must neces- 
 sarily have being and form in other things 
 created by itself (n. 47-51) ; that aU things 
 of the universe are recipients according to 
 uses, and this according to degrees (n. 58) ; 
 that the universe, viewed from uses, is an 
 iiaage of God (n. 59); and many other 
 things. From all which this truth is plain, 
 that all things created by the Lord are 
 uses, and that they are uses in that order, 
 degree, and respect in which they have 
 relation to man, and through man to the 
 Lord from whom [they are]. It remains 
 now that some things should be said in 
 detail respecting uses. 
 
 328. By man, to whom uses have rela- 
 tion, is meant not alone an individual but 
 
346 ANGELIC WISDOM [n. 328 
 
 an assembly of men, also a society smaller 
 or larger, as a commonwealth, kingdom, or 
 empire, or that largest society, the whole 
 world, for each of these is a man. Like- 
 wise in the heavens, the whole angelic 
 heaven is as one man before the Lord, and 
 equally every society of heaven ; from this 
 it is that every angel is a man. That this 
 is so may be seen in the work on Heaven 
 and Hell (n. 68-103). This makes clear 
 what is meant by man in what follows. 
 
 329. The end of the creation of the uni- 
 verse clearly shows what use is. The end 
 of the creation of the universe is the ex- 
 istence of an angelic heaven; and as the 
 angelic heaven is the end, man also or the 
 human race is the end, since heaven is 
 from that. From which it follows that all 
 created things are mediate ends, and that 
 these are uses in that order, degree, and 
 respect in which they have relation to 
 man, and through man to the Lord. 
 
 330. Inasmuch as the end of creation is 
 an angelic heaven out of the human race, 
 and thus the human race itself, all other 
 created things are mediate ends, and these, 
 
N. 330] CONCERNING DIVINE LOVE 347 
 
 as having relation to man, with a view to 
 his conjunction with the Lord, refer them- 
 selves to these three things in him, his 
 body, his rational, and his spiritual. For 
 man cannot be conjoined to the Lord un- 
 less he be spiritual, nor can he be spiritual 
 unless he be rational, nor cau he be rational 
 unless his body is in a sound state. These 
 three are like a house; the body like the 
 foundation, the rational like the super- 
 structure, the spiritual like those things 
 which are in the house, and conjunction 
 with the Lord like dwelling in it. From 
 this can be seen in what order, degree, and 
 respect uses (which are the mediate ends 
 of creation) have relation to man, namely, 
 (1) for sustaining his body, (2) for per- 
 fecting his rational, (3) for receiving what 
 is spiritual from the Lord. 
 
 331. Uses for sustaining the body relate 
 to its nourishment, its clothing, its habita- 
 tion, its recreation and enjoyment, its pro- 
 tection and the preservation of its state. 
 The uses created for the nourishment of 
 the body are all things of the vegetable 
 kingdom suitable for food and drink, as 
 
348 .\N<n:Lic wisdom [n. a31 
 
 fruits, grapes, grain, pulse, and lierbs; in 
 the animal kingdom all things which are 
 eaten, as oxen, cows, calves, deer, sheep, 
 kids, goats, lambs, and the milk they yield; 
 also fowls and hsh of many kinds. The 
 uses created for the clothing of the body 
 are many other products of these two king- 
 doms ; in like manner, the uses for habita- 
 tion, also for recreation, enjoyment, pro- 
 tection, and preservation of state. These 
 are not mentioned because they are well 
 known, and their mere enumeration would 
 hll pages. There are many things, to be 
 sure, which are not used by man ; but what 
 is superfluous does not do away with the 
 use, but ensures its continuance. Misuse 
 of uses is also possible, but misuse does 
 not do away with use, even as falsification 
 of truth does not do away with truth ex- 
 cept with those who falsify it. 
 
 332. Uses for perfecting the rational are 
 all things that give instruction about the 
 subjects above mentioned, and are called 
 sciences and branches of study, pertaining 
 to natural, economical, civil and moral 
 aifairs, which are learned either from par- 
 
N. 332] CONCERNING DIVINE LOVE ^>49 
 
 euts and teachers, or from books, or from 
 intercourse with others, or by reflection on 
 these subjects by oneself. These things 
 perfect the rational so far as they are uses 
 in a higher degree, and they are permanent 
 as far as they are applied to life. Space 
 forbids the enumeration of these uses, by 
 i-eason both of their multitude and of their 
 varied relation to the common good. 
 
 333. Uses for receiving the spiritiuti 
 from the Lord, are all things that belong to 
 religion and to worship therefrom ; thus all 
 things that teach the acknowledgment and 
 knowledge of G-od and the knowledge and 
 acknowledgment of good and truth and 
 thus eternal life, which are acquired in the 
 same way as other learning, from parents, 
 teachers, discourses, and books, and es- 
 pecially by applying to life what is so 
 learned; and in the Christian world, by 
 doctrines and discourses from the Word, 
 and through the Word from the Lord. 
 These uses in their full extent may be de- 
 scribed under the same heads as the uses 
 of the body, as nourishment, clothing, hab- 
 itation, recreation and enjoyment, and 
 
350 AXGELIC WISDOM [n, 3;« 
 
 presei*vatioii of state, if onl}' they are ajj- 
 plied to the soul; as nutrition to goods of 
 love, clothing to truths of wisdom, habita- 
 tion to heaven, recreation and enjoyment 
 to felicity of life and heavenly joy, pro- 
 tection to safety from infesting evils, and 
 preservation of state to eternal life. All 
 these things are given by the Lord accord- 
 ing to the acknowledgment that all bodily 
 things are also from the Lord, and that a 
 man is only as a servant and house-steward 
 appointed over the goods of his Lord. 
 
 334. That such things have been given 
 to man to use and enjoy, and that they are 
 free gifts, is clearly evident from the state 
 of angels in the heavens, who have, like 
 men on earth, a body, a rational, and a 
 spiritual. They are nourished freely, for 
 food is given them daily; they are clothed 
 freely, for garments are given them; their 
 dwellings are free, for houses are given 
 them; nor have they any care about all 
 these things; and so far as they are ra- 
 tional-spiritual do they have enjoyment, 
 protection, and preservation of state. The 
 difference is that angels see that these 
 
>'. 334 J CONCERNING DIVINE LOVE o51 
 
 things,— because created according to the 
 stat^ of their love and wisdom, — are from 
 the Lord (as was shown in the preceding 
 chapter, n, 322); but men do not see this, 
 because their harvest returns yearly, and 
 is not in accord with the state of their love 
 and wisdom, but in accord with the care 
 l>e^towed by them. 
 
 335. These things are called uses, be- 
 cause through man they have relation to 
 the Lord; nevertheless, they must not be 
 said to be uses from man for the Lord's 
 sake, but from the Lord for man's sake, 
 inasmuch as in the Lord all uses are infi- 
 nitely one, but in man there are no uses 
 except from the Lord ; for man cannot do 
 good from himself, but only from the Lord, 
 arid good is what is called use. The essence 
 of spiritual love is doing good to others, 
 not for the sake of self but for the sake of 
 others; infinitely more is this the essence 
 of Divine Love. It is like the love of 
 parents for their children, in that parents 
 do good to their children from love, not 
 for their own sake but for their children's 
 sake. This is especially manifest in a 
 
352 ANGELIC WISDOM [n. JiiA 
 
 mother's love for her offspring. Because 
 the Lord is to be adored, worshiped and 
 glorified, He is supposed to love adoration, 
 worship, and glory for His own sake ; but 
 He loves these for man's sake, because by 
 means of them man comes into a state in 
 which the Divine can flow in and be per- 
 ceived; since by means of them man puts 
 away that which is his own, which hinders 
 influx and reception, for what is man's own, 
 which is self-love, hardens the heart and 
 shuts it up. This is removed by man's ar-.- 
 knowledging that from himself comes 
 nothing but evil and from the Lord noth- 
 ing but good; from this acknowledgment 
 there is a softening of the heart and 
 humiliation, out of which flow forth adora- 
 tion and worship. From all this it follows, 
 that the use which the Lord performs for 
 Himself through man is that man may be 
 able to do good from love, and since this 
 is the Lord's love, its reception is the en- 
 joyment of His love. Therefore, let no one 
 believe that the Lord is with those who 
 merely worship Him, He is with those who 
 do His commandments, thus who perform 
 
N- 385] CONCERNING DIVINE ^OVE 353 
 
 uses ; with such He has His abode, but not 
 with the former. (See what was said 
 above on this subject, n. 47-49.) 
 
 EVIL USES WERE NOT CREATED BY THE 
 LORD, BUT ORIGINATED TOGETHER WITH 
 HKLL. 
 
 336. AH good things that take form in 
 act are called uses ; and all evil things that 
 take form in act are also called uses, but 
 evil uses, while the former are called 
 good uses. Now, since all good things 
 are from the Lord and all evil things 
 from hell, it follows that none but good 
 uses were created by the Lord, and that 
 evil uses arose out of hell. By the uses 
 specially treated of in this chapter are 
 meant all those things which are to be seen 
 upon the earth, as animals of every kmd 
 and plants of every kind. Such things of 
 V>oth kingdoms as are useful to man are 
 from the Lord, but those which are harm- 
 ful to man are from hell. Bv uses from 
 
354 ANGELIC WISDOM [n. Sm 
 
 the Lord are likewise meant all thiiig$ 
 that perfect the rational of man, and cause 
 him to receive the spiritual from the Lord ; 
 but by evil uses are meant all things that 
 destroy the rational, and make man unable 
 to become spiritual. Those things that are 
 harmful to man are called uses because 
 they are of use to the evil in doing evil, 
 and also are serviceable in absorbing ma- 
 lignities and thus also as remedies. " Use" 
 is employed in both senses, as love is 
 when we speak of good love and evil love ; 
 moreover, everything that love does it 
 calls use. 
 
 337. That good uses are from the Lord, 
 and evil uses from hell, will be shown in 
 the following order. 
 
 (1) AVhat is meant by evil uses on the 
 earth. 
 
 (2) All things that are evil uses are in 
 hell, and all things that are good uses are 
 in heaven. 
 
 (3) There is unceasing influx from the 
 spiritual world into the natural world. 
 
 (4) Those things that are evil uses ai-e 
 effected by the operation of influx from 
 
X. 337] CONCERNING DIVINE LOVE 355 
 
 hell, wherever there are such things as 
 correspond thereto. 
 
 (6) This is done by the lowest spiritual 
 separated from what is above it. 
 
 (^6) There are two forms into which the 
 operation by influx takes place, the vege- 
 table and the animal. 
 
 (7) Both these forms receive the ability 
 to propagate their kind and the means of 
 propagation. 
 
 338. (1) What is TYieant by evil uses on 
 the eciHh. By evil uses on earth are meant 
 all noxious things in both the animal and 
 vegetable kingdom, also in the mineral 
 kingdom. It is needless to enumerate all 
 the noxious things in these kingdoms, for 
 to do so would merely heap up names, and 
 doing this without indicating the noxious 
 effect that each kind produces would not 
 contribute to the object which this work 
 has in view. For the sake of information 
 a few examples will suffice : — In the ani- 
 mal kingdom there are poisonous serpents, 
 scorpions, crocodiles, great snakes, homed 
 owls, screech owls, mice, locusts, frogs, 
 spiders ; also flies, drones, moths, lice, mites ; 
 
35 ANGELIC WISDOM [n. 338 
 
 ill a word, creatures that destroy grasses, 
 leaves, fruits, seed, food, and drink, and 
 are harmful to beast and man. In the 
 vegetable kingdom there are all hurtful, 
 virulent, and poisonous herbs, with legu- 
 minous plants and shrubs of like character ; 
 iind in the mineral kingdom all poisonous 
 earths. From these few examples it can be 
 seen what is meant by evil uses on earth ; 
 for evil uses are all things that are opposite 
 to good uses (of which in the preceding 
 paragraph, n. 336). 
 
 339. (2) All things that are evil uses- 
 are in helly and all things that are good 
 uses are in heaven. Before it can be seen 
 that all evil uses that take form on earth 
 are not from the Lord but from hell, 
 something must be premised concerning 
 heaven and hell, without a knowledge of 
 which evil uses as well as good may be 
 attributed to the Lord, and it may be be- 
 lieved that they are together from cre- 
 ation ; or they may be attributed to nature, 
 and their origin to the sun of nature. 
 From these two errors man cannot be 
 delivered, unless he knows that nothing 
 
X. 339] C()X< F>KNIS<^ DIVIIS'E LOVE 357 
 
 whatever takes form in the natural world 
 that does not derive its cause and there- 
 fore its origin from the spiritual world, 
 and that good is from the Lord, and evil 
 from the devil, that is, from hell. By the 
 spiritual world is meant both heaven and 
 hell. In heaven are to be seen all those 
 things that are good uses (of which in a 
 preceding article, n. 336). In hell are to 
 be seen all those that are evil uses (see 
 just above, n. 338, w^here they are enumer- 
 ated). These are wild creatures of every 
 kind, as serpents, scorpions, great snakes, 
 crocodiles, tigers, wolves, foxes, swine, owls 
 of different kinds, bats, rats, and mice, 
 frogs, locusts, spiders, and noxious insects 
 of many kinds ; also hemlocks and aconites, 
 and all kinds of poisons, both of herbs 
 and of earths ; in a word, everything hurt- 
 ful and deadly to man. Such things ap- 
 pear in the hells to the life precisely like 
 those on and in the earth. They are said 
 to appear there; yet they are not there 
 as on earth, for they are mere correspond- 
 ences of lusts that swarm out of their evil 
 loves, and present themselves in such forms 
 
358 ANGELIC WISDOM [n. ;«0 
 
 before others. Because there are such 
 things in the hells, these abound in foul 
 smells, cadaverous, stercoraceous, urinous, 
 and putrid, wherein the diabolical spirits 
 there take delight, as animals do in rank 
 stenches. From this it can be seen that 
 like things in the natural world did not de- 
 rive their origin from the Lord, and were 
 not created from the beginning, neither 
 did they spring from nature through her 
 sun, but are from hell. That they are not 
 from nature through her sun is plain, for 
 the spiritual inflows into the natural, and 
 not the reverse. And that they are not 
 from the Lord is plain, because hell is not 
 from Him, therefore nothing in hell cor- 
 responding to the evils of its inhabitants 
 is from Him 
 
 340. (3) There is unceasing influx out 
 of the spiritual world into the natural 
 world. He who does not know that there 
 is a spiritual world, or that it is distinct 
 from the natural world, as what is prior is 
 distinct from what is subsequent, or as 
 cause from the thing caused, can have no 
 knowledge of this influx. This is the rea- 
 
N. 340] CONCERNING DIVINE LOVE 359 
 
 son why those who have written on the 
 origin of plants and animals could not do 
 othersvise than ascribe that origin to na- 
 ture ; or if to God, then in the sense that 
 God had implanted in nature from the be- 
 ginning a power to produce such things, — 
 not knowing that no power has been im- 
 planted in nature, since nature, in hei-self, 
 is dead, and contributes no more to the 
 production of these things than a tool 
 does, for instance, to the work of a me- 
 chanic, the tool acting only as it is con- 
 tinually moved. It is the spiritual, de- 
 riving its origin from the sun where the 
 Lord is, and proceeding to the outmosts of 
 nature, that produces the forms of plants 
 and animals, exhibiting the marvels that 
 exist in both, and filling the forms with 
 matters from the earth, that they may be- 
 come fixed and enduring. But because it 
 is now known that there is a spiritual 
 world, and that the spiritual is from the 
 spiritual sun, in which the Lord is and 
 which is from the Lord, and that the spir- 
 itual is what impels nature to act, as 
 what is living impels what is dead, also 
 
360 ANGELIC WISDOM [n. 340 
 
 that like things exist in the spiritual world 
 as in the natural world, it can now b<^ 
 seen that plants and animals have had 
 their existence only from the Lord through 
 that world, and through that world they 
 have perpetual existence. Tims there is 
 unceasing influx from the spiritual world 
 into the natural. That this is so will be 
 abundantly corroborated in the next chap- 
 ter. Noxious things are produced on earth 
 through influx from hell, by the same law 
 of permission whereby evils themselves 
 from hell flow into men. This law will he 
 set forth in the Angelic Wisdorn, Coneerr}- 
 ing the Divine Providence. 
 
 341. (4) Those things that are evil uses 
 are effected by the operation of infiux frcrnt 
 hell, wherever there are such things as cor- 
 respond thereto. The things that corre- 
 spond to evil uses, that is, to hurtful plants 
 and noxious animals, are cadaverous, pu- 
 trid, excrementitious, stercoraceous, ran- 
 cid, and urinous matters : consequently, in 
 places where these are, such herbs and 
 such animalcules spring forth as are men- 
 tioned above: and in the torrid zone, like 
 
N. 341] CONCERNING DIVINE LOVE 361 
 
 things of larger size, as serpents, basilisks, 
 crocodiles, scorpions, rats, and so forth. 
 Every one knows that swamps, stagnant 
 ponds, dung, fetid bogs, are full of such 
 things; also that noxious insects till the 
 atmosphere in clouds, and noxious vermin 
 walk the earth in armies, and consume its 
 lierbs to the very roots. I once observed 
 in my garden, that in the space of a half 
 yard, nearly all the dust was turned into 
 minute insects, for when it was stu-red 
 with a stick, they rose in clonds. That ca- 
 daverous and putrid matters are in accord 
 with these noxious and useless little things 
 and that the two are homogeneous, is evi- 
 ilent from mere observation; and is still 
 more clearly seen from the cause, which 
 is, that like stenches and fumes exist in 
 the hells, where such little things are like- 
 wise to be seen. Those hells are therefore 
 named accordingly ; some are called cadav- 
 erous, some stercoraceous, some urinous, 
 and so on. But all these hells are covered 
 over, that those vapors may not escape 
 from them. For when they are opened a 
 very little, which happens when novitiate 
 
362 ANGELIC WISDOM [n. l^l 
 
 devils enter, they excite vomiting and 
 cause headache, and such as are also poi- 
 sonous induce fainting. The very dust 
 there is also of the same nature, wherefore 
 it is there called damned dust. From this 
 it is evident that there are such noxious 
 insects wherever there are such stenches, 
 because the two correspond. 
 
 342. It now becomes a matter of in- 
 quiry whether such things spring from 
 eggs conveyed to the spot by means of air, 
 or rain, or water oozing through the soil, 
 or whether they spring from the damp and 
 stenches themselves. That these noxious 
 animalcules and insects mentioned above 
 are hatched from eggs which have been 
 carried to the spot, or which have lain 
 hidden everywhere in the ground since 
 creation, is opposed to all observation. 
 For worms spring forth in minute se^s, 
 in the kernels of nuts, in wood, in stones, 
 and even from leaves, and upon plants and 
 in plants there are lice and grubs which 
 are accordant with them. Of flying in- 
 sects, too, there are such as appear in 
 houses, fields, and woods, which arise in 
 
X. 342] CONCERNING DIVINE LOVE 363 
 
 like manner in summer, with no oviform 
 matters sufficient to account for them ; also 
 such as devour meadows and lawns, and in 
 some hot localities fill and infest the air; 
 besides those that swim and fly unseen in 
 hlthy waters, wines becoming sour, and 
 pestilential air. These facts of observa- 
 tion support those who say that the odors, 
 effluvia, and exhalations emitted from 
 plants, earths, and ponds, are what give the 
 initiative to such things. That when they 
 have come forth, they are afterwards pro- 
 pagated either by eggs or off-shoots, does 
 not disprove their immediate generation ; 
 since every living creature along with its 
 minute viscera, receives organs of genera- 
 tion and means of propagation (see below, 
 11. 347). In agreement with these phe- 
 nomena is the fact heretofore unknown 
 that there are like things also in the hells. 
 343. That the hells mentioned above 
 Lave not only communication but conjunc- 
 tion with such things in the earths may be 
 concluded from this, that the hells are not 
 distant from men, but are about them, yea, 
 are within those who are e^'il ; thus they 
 
364 ANGELIC WISDOM [n. 343 
 
 are contiguous to the earth; for man, in 
 regard to his affections and hists, and con- 
 sequent thoughts, and in regard to his ac- 
 tions springing from these, which are good 
 or evil uses, is in the midst either of angels 
 of heaven or of spirits of hell ; and as such 
 things as are on the earth are also in the 
 heavens and hells, it follows that influx 
 therefrom directly produces such things 
 when the conditions are favorable. All 
 things, in fact, that appear in the spiritual 
 world, whether in heaven or in hell, art' 
 correspondences of alfections or lusts, for 
 they take form there in accordance with 
 these; consequently Avhen affections or 
 lusts, which in themselves are spiritual, 
 meet with homogeneous or correspondiiii,' 
 things in the earths, there are present both 
 the spiritual that furnishes a soul, and the 
 material that furnishes a body. Moreover, 
 within everything spiritual there is a cona- 
 tus to clothe itself with a body. The hells 
 are about men, and therefore contiguous 
 to the eaith, because the spiritual world is 
 not in space, but is w^here there is a cor- 
 responding affection. 
 
N. 844] < OXCEKNING DIVINE LOVE 365 
 
 344. I heard two presidents of the Eng- 
 lish Royal Society, 8ir Hans Sloane and 
 Martin Folkes, conversing together in the 
 spiritual world abont the existence of seeds 
 and eggs, and abont productions from them 
 in the earths. The former ascribed them 
 to nature, and contended that nature was 
 endowed from creation Avith a power and 
 force to produce such effects by means of 
 the sun's heat. The other maintained that 
 this force is in nature unceasingly from 
 (rod the Creator. To settle the discussion, 
 a beautiful bii-d appeared to Sir Hans 
 Sloane, and he was asked to examine it to 
 see whether it differed in the smallest par- 
 ticle from a similar bird on earth. He held 
 it in his hand, examined it, and declared 
 that there was no difference. He knew 
 indeed that it was nothing but an affection 
 of some angel represented outside of the 
 angel as a bird, and that it Avould vanish 
 or cease with its affection. And this came 
 to pass. By this experience Sir Hans 
 Sloane was convinced that nature contri- 
 butes nothing w^hatever to the production 
 of plants and animals, that they are pro- 
 
366 ANGKLIC WISDOM [n. 344 
 
 diiced solely by what flows into the natural 
 Avorld out of the spiritual world. If that 
 bird, he said, were to be infilled, in its mi- 
 nutest parts, with corresponding matters 
 from the earth, and thus tixed, it would be 
 a lasting bird, like the birds on the earth; 
 and that it is the same with such things 
 as are from hell. To this he added that 
 had he known what he now knew of the 
 spiritual world, he would have ascribed to 
 nature no more than this, that it serves 
 the spiritual, which is from God, in fixing 
 the things which flow in unceasingly into 
 nature. 
 
 345. (5) litis is effected hy the lowest 
 spiritual separated from, what is above it. 
 It was shown in Part Third that the spir- 
 itual flows down from its sun even to the 
 outmosts of nature through three degrees, 
 which are called the celestial, the spiritual, 
 and the natural; that these three degrees 
 are in man from creation, consequently 
 from birth ; that they are opened according 
 to man's life; that if the celestial degree 
 which is the highest and inmost is opened, 
 man becomes celestial; if the spiritual de- 
 
N. 345] CONCERNING DIVINE LOVE 367 
 
 gree which is the middle is opened, he be- 
 comes spiritual; but if only the natural 
 degree which is the lowest and outermost 
 is opened, he becomes natural ; that if man 
 becomes natural only, he loves only corpo- 
 real and worldly things ; and that so far as 
 he loves these, so far he does not love ce- 
 lestial and spiritual things, and does not 
 look to God, and so far he becomes evil. 
 From all this it is evident that the lowest 
 spiritual, which is called the spiritual-natu- 
 ral, can be separated from its higher de- 
 grees, and is separated in such men as hell 
 consists of. This lowest spiritual can sep- 
 arate itseK from its higher parts, and look 
 to hell, in men only ; it cannot be so sepa- 
 rated in beasts, or in soils. From which 
 it follows that these evil uses mentioned 
 above are effected on the earth by this 
 lowest spiritual separated from what is 
 above it, such as it is in those who are in 
 hell. That the noxious things on the earth 
 have their origin in man, thus from hell. 
 may be shown by the state of the land of 
 Canaan, as described in the Word; in that 
 when the childi-en of Israel lived according 
 
368 ANGELIC WISDOM [n. 345 
 
 to the commandments, the earth yielded 
 its increase, likewise the flocks and herds; 
 but when they lived contrary to the com- 
 mandments the ground was barren, and as 
 it is said, accursed; instead of harvests it 
 yielded thorns and bria.rs, the flocks and 
 herds miscarried, and wild beasts broke 
 in. The same may be inferred from the 
 locusts, frogs, and lice in Egypt. 
 
 346. (6) There are tvjo forms into ivhich 
 the openitlon hij influx takes place, the vege- 
 table, and the animal form. That there 
 are only two universal forms produced out 
 of the earth is known from the two king- 
 doms of nature, called the animal and 
 the vegetable kingdoms, also that all the 
 subjects of either kingdom possess many 
 things in common. Thus the subjects of 
 the animal kingdom have organs of sense 
 and organs of motion and members and 
 viscera that are actuated by brains, hearts, 
 and lungs. So the subjects of the vege- 
 table kingdom send dow^n a root into the 
 ground, and bring forth stem, branches, 
 leaves, flowers, fruits, and seeds. Both 
 the animal and the vegetable kingdoms, as 
 
N. 34(5] CONCERNING DIVINE LOVE 369 
 
 regards the production of their forms, de- 
 rive their origin from spiritual influx and 
 operation out of the sun of heaven where 
 the Lord is, and not from the influx and 
 operation of nature out of her sun; from 
 this they derive nothing except their fixa- 
 tion, as was said above. All animals, gTeat 
 and small, derive their origin from the 
 spiritual in the outmost degree, which is 
 called the natural; man alone from all 
 three degrees, called the celestial, spiritual, 
 and natural. As each degree of height or 
 discrete degree decreases from its perfec- 
 tion to its imperfection, as light to shade, 
 by continuity, so do animals ; there are 
 therefore perfect, less perfect, and imper- 
 fect animals. The perfect animals are ele- 
 phants, camels, horses, mules, oxen, sheep, 
 goats, and others which are of the herd or 
 the flock; the less perfect are birds; and. 
 the imperfect are fish and. shell-fish ; these, 
 as being the lowest of that degree, are as 
 it were in shade, while the former are in 
 light. Yet animals, since they live only 
 from the lowest spiritual degree, which is 
 called the natural, can look nowhere else 
 
 24 
 
370 angklk; wisdom [n. 346 
 
 than towards the earth and to food there, 
 and to their own kind for the sake of propa- 
 gation; the soul of all these is natural af- 
 fection and appetite. The subjects of the 
 vegetable kingdom comprise, in like man- 
 ner, the perfect, less perfect, and imperfect ; 
 the perfect are fruit trees, the less perfect 
 are vines and shrubs, and the imperfect 
 are grasses. But plants derive from the 
 spiritual out of which they spring that 
 they are uses, while animals derive from 
 the spiritual out of which they spring that 
 they are affections and appetites, as was 
 shown above. 
 
 347. (T) Each of these forms receives 
 with its existence the means of 2>ropagation. 
 In all products of the earth, which pertain, 
 as was said above, either to the vegetable 
 or to the animal kingdom, there is a kind 
 of image of creation, and a kind of image 
 of man, and also a kind of image of the 
 infinite and the eternal; this was shown 
 above (n. 313-31 8) ; also that the image of 
 the infinite and the eternal is clearly mani- 
 fest in the capacity of all these for infinite 
 and eternal propagation. They all, there- 
 
N. 347] COXCERNINO DIVINE LOVE 371 
 
 fore, receive means of propagation; the 
 subjects of the animal kingdom through 
 seed, in the egg or in the womb, or by 
 spawning; and the subjects of the vege- 
 table kingdom through seeds in the ground. 
 From which it can be seen that although 
 the more imperfect and the noxious ani- 
 mals and plants originate through immedi- 
 ate influx out of hell, yet afterwards they 
 are propagated mediately by seeds, eggs, or 
 grafts ; consequently, the one position does 
 not annul the other. 
 
 348. That all uses, both good and evil, 
 are from a spiritual origin, thus from the 
 sun where the Lord is, may be illustrated 
 by this experience. I have heard that 
 goods and truths have been sent do-^ai 
 through the heavens by the Lord to the 
 hells, and that these same, received by de- 
 grees to the lowest deep, were there turned 
 into evils and falsities, which are the op- 
 posite of the goods and truths sent down. 
 This took place because recipient subjects 
 turn all things that inflow into such things 
 as are in agreement with their own forms, 
 just as the white light of the sun is turned 
 
o72 ANGELIC WI8D0M [x. 348 
 
 into ugly colors or into black in those 
 objects whose substances are interiorly of 
 such a form as to suffocate and extinguish 
 the light, and as stagnant ponds, dung-hills, 
 and dead bodies turn the heat of the sun 
 into stenches. From all this it can be seen 
 that even evil uses are from the spirit- 
 ual sun, but that good uses are changed in 
 hell into evil uses. It is evident, therefore, 
 that the Lord has not created and does not 
 create any except good uses, but that hell 
 produces evil uses. 
 
 THE VISIBLE THINGS IN THE CREATED 
 UNIVERSE BEAK WITNESS THAT NATURE 
 HAS PRODUCED AND DOES PRODUCE 
 NOTHING, BUT THAT THE DIVINE OUT 
 OF ITSELF, AND THROUGH THE SPIRIT- 
 UAL WORLD, HAS PRODUCED AND DOES 
 PRODUCE ALL THINGS. 
 
 349. Speaking from appearances, most 
 men say that the sun by heat and light 
 produces whatever is to be seen in plains. 
 
>'. o4y] COXCEKXIXG DIVINE LOVE 373 
 
 lieldsj gardens, and forests; also that the 
 sun by its heat hatches Avorms from eggs, 
 and makes prolific the beasts of the earth 
 and the fowls of the air ; and that it even 
 gives life to man. Those who speak from 
 appearances only may speak in this way 
 Avithout ascribing these things to nature, 
 because they are not thinking about the 
 matter; as there are those who speak of 
 the sun as rising and setting, and causing 
 days and years, and being now at this or 
 that altitude ; such joersons speak from ap- 
 pearances, and in doing so, do not ascribe 
 such effects to the sun, because they are 
 not thinking of the sun's fixity or the 
 earth's revolution. But those who confirm 
 themselves in the idea that the sun pro- 
 duces the things that appear u^Don the 
 earth by means of its heat and light, end 
 by ascribing all things to nature, even the 
 creation of the universe, and become natu- 
 ralists and, at last, atheists. These may 
 continue to say that God created nature 
 and endowed her with the power of pro- 
 ducing such things, but this they say from 
 fear of losing their good name; and by 
 
374 ANGELIC WISDOM [n. 341) 
 
 God the Creator they still mean nature, 
 and some mean the innermost of natui-e, 
 and then the Divine things taught by the 
 church they regard as of no account 
 
 350. There are some who are excusable 
 for ascribing certam visible things to na. 
 ture, for two reasons. First, because they 
 have had no knowledge of the sun of heav- 
 en, where the Lord is, or of influx there- 
 from, or of the spiritual world and its state, 
 or even of its presence with man, and 
 therefore had no other idea than that the 
 spiritual is a purer natural; consequently, 
 that angels are in the ether or in the stars ; 
 and that the devil is either man's evil, or, 
 if an actual existence, that he is in the air 
 or the abyss; also that the souls of men, 
 after death, are either in the interior of the 
 earth, or in an undetermined somewhere 
 till the day of judgment ; and other like 
 things deduced by fancy out of ignorance 
 of the spiritual world and its sun. 
 
 Secondly, they are excusable, because 
 they are unable to see how the Divine could 
 produce everything that appears on the 
 earth, where there are not only good things 
 
N. 350] CONCERNIXG DIVINE LOVE 375 
 
 but also evil things ; and they are afraid to 
 confirm themselves in such an idea, lest 
 they ascribe the evil things also to God, 
 and form a material conception of God, 
 and make God and nature one, and thus 
 confound the two. 
 
 For these two reasons those are excusa- 
 ble who have believed that nature produces 
 the visible w^orld by a power implanted in 
 her by creation. But those who have made 
 themselves atheists by confirmations in 
 favor of nature are not excusable, because 
 they might have confirmed themselves in 
 favor of the Divine. Ignorance indeed ex- 
 cuses, but does not remove, falsity which 
 has been confirmed, for such falsity coheres 
 with evil, thus with hell. Consequently, 
 those same persons who have confirmed 
 themselves in favor of nature to such an 
 extent as to separate the Divine from na- 
 ture, regard nothing as sin, because all sin 
 is against the Divine, and this they have 
 separated, and thus have rejected it; and 
 those who in spirit regard nothing as sin, 
 after death when they become spirits, since 
 they are in bonds to hell, rush into wicked- 
 
376 ANGKLIC WISDOM [x. 350 
 
 iiesses which are in accord Avith the lusts 
 to which they have given rein. 
 
 351. Those who believe in a Divine 
 operation in all the details of nature, are 
 able by very many things they see in nature 
 to confirm themselves in favor of the Di- 
 vine, as fully as others confirm themselves 
 in favor of nature, yea, more fully. For 
 those who confirm themselves in favor of 
 the Divine give attention to the wonders 
 which are displayed in the production both 
 of plants and animals. In the productiov 
 of plants, how out of a little seed cast into 
 the ground there goes forth a root, and b}* 
 means of the root a stem, and branches, 
 leaves, flowers, and fruits in succession, 
 even to new seeds; just as if the seed 
 knew the order of succession, or the pro- 
 cess by which it is to renew itself. ;; Can 
 any reasonable person think that the sun, 
 which is mere fire, has this knowledge^ or 
 that it is able to empower its heat and 
 light to effect these results, or is able to 
 fashion these wonderful things in plants, 
 and to contemplate use ? Any man of ele- 
 vated reason who sees and weighs these 
 
N. 35l] CONCERNING DIVINE LOVE 'o~7 
 
 things, cannot think otherwise than that 
 they come from Him who has infinite rea- 
 son, that is, from God. Those who ac- 
 knowledge the Divine also see and think 
 this, but those who do not acknowledge the 
 Divine do not see or think this because 
 they do not wish to ; thus they sink their 
 rational into the sensual, which draws all 
 its ideas from the lumen which is proper 
 to the bodily senses and which confirms 
 their illusions, saying. Do you not see the 
 sun effecting these things by its heat and 
 light? What is a thing that you do not 
 see? Is it anything? 
 
 Those who confirm themselves in favor 
 of the Divine give attention to the wonders 
 which are displayed in the production of 
 animals ; to mention here only, in reference 
 to eggs, how the chick in its seed or begin- 
 ning lies hidden therein, with everything 
 requisite till it is hatched, also with every^ 
 thing pertaining to its subsequent develo])- 
 ment, until it becomes a bird or winged 
 thing of the same form as its parent. And 
 if oiie observes the living form, it is such 
 as to fill any one with astonishment who 
 
378 ANtrELIC WISDOM [n. 3j31 
 
 thinks deeply, seeing that in the minutest 
 as in the largest livino^ creatures, even in 
 the invisible, as in the visible, there are 
 the organs of sense, namely, sight, hearing, 
 smell, taste, and touch; and organs of mo- 
 tion which are muscles, for they fly and 
 walk; also viscera surrounding the heart 
 and lungs, which are set in action by 
 brains. That even the commonest insects 
 enjoy such organisms is shown in their 
 anatomy as described by some writers, and 
 especially by Swammerdam, in his Blhlia 
 Naturce. Those who ascribe everything to 
 nature, see all these things, but they mere- 
 ly perceive that they exist, and say that 
 nature produces them. They say this be- 
 cause they have turned their minds away 
 from thinking about the Divine ; and those 
 who have done this are unable, when they 
 see the wonderful things in nature, to 
 think rationally, still less spiritually; but 
 they think sensually and materially; and 
 then they think in nature from nature, 
 and not above nature, just as those do who 
 are in hell They differ from beasts only 
 in having the power to think rationally, 
 
N. 36l] CONCERNING DIVINK LOVE 379 
 
 that is, in being able to understand, and 
 therefore to think otherwise, if they choose. 
 
 352. Those who have averted them- 
 selves from thinking about the Divine 
 when observing the wonderful things in 
 nature, and who thereby become sensual, 
 do not reflect that the sight of the eye is 
 so gross as to see many little insects as an 
 obscure speck, when yet each one of these 
 is organized to feel and to move, and is ac- 
 cordingly furnished with fibers and vessels, 
 also with a minute heart, pulmonary tubes, 
 viscera, and brains ; also that these organs 
 are woven out of the purest substances in 
 nature, their tissues corresponding to that 
 somewhat of life by which their mmutest 
 parts are separately moved. When the 
 sight of the eye is so gross that many such 
 creatures, with innumerable particulars in 
 each, appear to it as an obscure speck, and 
 yet those who are sensual think and judge 
 by that sight, it is clear how dulled their 
 minds are, and therefore what thick dark- 
 ness they are in concerning spiritual things. 
 
 353. Any one who chooses may confirm 
 himself in favor of the Divine from things 
 
380 ANGELIC WISDOM [x. 353 
 
 seen in nature, and whoe^xr thinks about 
 (xod in reference to life does so confirm 
 liimself ; as when he observes the birds of 
 the air, how each species knows its food 
 and where to find it, recognizes its kind by 
 sound and sight, and which among other 
 kinds are its friends and which its ene- 
 mies : how also they mate, have knowledge 
 of the sexual relation, skilfully build nests, 
 lay eggs therein, sit upon these, know the 
 period of incubation, and this having 
 elapsed, bring forth their young, love them 
 most tenderly, cherish them under their 
 wings, bring them food and feed them, 
 until they can do for themselves, perform 
 the same offices, and bring forth a family 
 to perpetuate their kind. Any one who is 
 willing to reflect on the Divine influx 
 through the spiritual world into the natu- 
 ral can see such influx in these things, and 
 if he will, can say from his heart. Such 
 knowledges cannot flow into these crea- 
 tures out of the sun through its rays of 
 light, for the sun, fiom which nature de- 
 rives its origin and essence, is mere fire, 
 eonsequently its rays of light are wholly 
 
N. 353] CONCERNING DIVINE LOVE 381 
 
 dead : and thus he may conclude that such 
 things are from the influx of Divine AVis- 
 dom into the outmosts of nature. 
 
 354. Any one may confirm himself in 
 favor of the Divine from things visible in 
 nature, when he sees larvae, from the de- 
 light of some impulse, desiring and long- 
 ing to change their terrestial state to a 
 certain likeness of the heavenly state, and 
 for this purpose creeping into corners, and 
 putting themselves as it were into a w^omb 
 in order to be born again, and there be- 
 coming chrysalises, aurelias, caterpillars, 
 nymphs, and at length buttei*flies ; and 
 having undergone this metamorphosis, and 
 each after its kind been decked with beau- 
 tiful wings, they ascend into the air as 
 into their heaven, and there disport them- 
 selves joyfully, form marriage unions, lay 
 eggs, and provide for themselves a posteri- 
 ty, nourished meanwhile wdth pleasant and 
 sweet food from flowers. Who that con- 
 firms himself in favor of the Divine from 
 the visible things in nature can help seeing 
 a kind of image of man's earthly state in 
 these as larvae, and in them as butterflies 
 
382 ANGELIC WISDOM [x. 354 
 
 an image of the heavenly state ? Those 
 who confirm themselves in favor of nature 
 see the same things, but because in heart 
 they have rejected the heavenly state of 
 man they call them merely natural in- 
 stincts. 
 
 355. Any one may confirm himself in 
 favor of the Divine from things seen in 
 nature by giving attention to what is 
 known about bees : that they know how 
 to collect wax and suck honey from herbs 
 and flowers, and to build cells like little 
 houses, and set them in the form of a city, 
 with streets through which to come in and 
 go out ; that they scent at long distances 
 the flowers and herbs from which they 
 collect wax for their houses and honey for 
 food, and laden with these fly back in a 
 direct line to their hive; thus providing 
 themselves with food and habitation for 
 the coming winter, as if they had foresight 
 and knowledge of it. They also set over 
 them a mistress as queen, out of whom a 
 posterity may be propagated ; and for her 
 they build a sort of a palace over them- 
 selves with guards around it; and when 
 
N. 355] CONCERNING DIVINE LOVE 383 
 
 her time of bringing forth, is at hand, slie 
 goes attended by her guards from cell to 
 cell, and lays her eggs, which the crowd of 
 followers smear over to protect them from 
 the air, from which a new progeny springs 
 forth for them. When this progeny be- 
 comes mature enough to do the same, it 
 is driven from the hive. The expelled 
 swarm first collects, and then in a close 
 body, to jjreserve its integrity, flies away 
 in quest of a home for itself. Moreover, in 
 the autumn the useless drones are led out 
 and are deprived of their wings to prevent 
 their returning and consuming the food 
 for which they have not labored: not to 
 mention other particulars. From all this 
 it can be seen that bees, because of their 
 use to the human race, have from influx 
 from the spiritual world, a form of govern- 
 ment similar to that among men on earth, 
 and even like that of angels in heaven. 
 Can any man of unimpaired reason fail to 
 see that these doings of the bees are not 
 from the natural world ? What has that 
 sun, from w^hich nature springs, in common 
 with a government that vies with and re- 
 
384 ANGELIC WISDOM [n. 365 
 
 sembles the goYeriiment of heaven ? From 
 these things and others very similar to 
 them in the brute creation, the confessor 
 and worshiper of nature confirms himself 
 in favor of nature, while the confessor and 
 worshiper of God confirms himself from 
 the same things in favor of the Divine; 
 for the spiritual man sees in them spiritual 
 things and the natural man natural things, 
 thus each according to his character. As 
 for myself, such things have been proofs 
 to me of an influx of the spiritual into the 
 natural, that is, of the spiritual world into 
 the natural world, thus of an influx from 
 the Lord's Divine Wisdom. Consider, 
 moreover, whether you can think analyti- 
 cally concerning any form of government, 
 or any civil law, or moral virtue, or spiritual 
 truth, unless the Divine out of His wisdom 
 flows in through the spiritual world ? For 
 myself, I could not and cannot. For hav- 
 ing now observed that influx perceptibly 
 and sensibly for about nineteen years con- 
 tinually, I speak as an eye-witness. 
 
 356. Can anything natural regard use 
 as an end and dispose uses into series and 
 
^'^. 356] CONCEKXIXG DIVLNE LOVE 385 
 
 forms? No one can do this unless he be 
 wise ; and no one but God, whose wisdom 
 is infinite, can so give order and form to 
 the universe. AVho else or what else is able 
 to foresee and provide all things needful 
 for the food and clothing of man, — food 
 from the fruits of earth and from animals, 
 and clothing from the same ? How marvel- 
 ous that so insignificant a creature as the 
 silk-worm should clothe in silk and splen- 
 didly adorn both women and men, from 
 queens and kings to maidservants and 
 menservants, and that insignificant insects 
 like, the bees should supply wax for the 
 candles by w^hich temples and palaces are 
 made brilliant. These and many other 
 things are manifest proofs that the Lord 
 from Himself by means of the spiritual 
 world, brings about everything that comes 
 into existence in nature. 
 
 357. To this must be added that those 
 who have confirmed themselves in favor 
 of nature, from the visible things of the 
 world, until they have l)ecome atheists, 
 have been seen by tiie in the spiritual 
 world; and in the spiritual light their un- 
 
 25 
 
;{8() AN«KLI<J WISDOM [n. Sol 
 
 (lerstanding appeared open Ixilow, but 
 closed above, because in thought they had 
 looked downward toward the earth, and 
 not upward toward heaven. Above their 
 sensual, which is the bottom of the under- 
 standing, appeared something like a veil; 
 which in some flashed with hellish fire, in 
 some was black like soot, and in some livid 
 like a corpse. Therefore let every one be- 
 Avare of confirmations in favor of nature: 
 let him confirm himself in favor of the Di- 
 vine ; there is no lack of material. 
 
N. 858] CON( EKNING DIVINE LOVE 38' 
 
 PART FIFTH. 
 
 TWO RECEPTACLES AND ABODES FOK 
 HIMSELF, CALLED WILL AND UNDER- 
 STANDING, HAVE BEEN CREATED 
 AND FORMED BY THE LORD IN MAN; 
 THE WILL FOR HIS DIVINE LOVE, 
 AND THE UNDERSTANDING FOR HIS 
 DIVINE WISDOM. 
 
 358. The Divine Love and Divine Wis- 
 dom of God the Creator, who is the Lord 
 from eternity., and also the creation of the 
 universe, have been treated of; something 
 shall now be said of the creation of man. 
 We read (in Gen. i. 26) that man was cre- 
 ated '• in the image of God, after His like- 
 ness." By " image of God*' is there meant 
 the Divine Wisdom, and by *• likeness" of 
 God the Divine Love; since wisdom is 
 nothing but an image of love, for in wis- 
 dom love presents itself to be seen and rec- 
 ognized, and because it is seen and recog- 
 nized in wisdom, wisdom is an image of it. 
 Moreover love is the esse of life, and wisdom 
 
3S8 ANGELIC WISDOM [n. 358 
 
 is the exlstere of life therefrom. In an- 
 gels the likeness and image of God clearly 
 appear, since love from within shines 
 forth in their faces, and wisdom in their 
 beauty, and their beauty is a form of their 
 love. I have seen and know. 
 
 359. Man cannot be an image of God, 
 after His likeness, unless God is in him 
 and is his life from the inmost. That God 
 is in man and, from the inmost, is his life, 
 follows from what has been shown above 
 (n. 4-6), that God alone is life, and that 
 men and angels are recipients of life from 
 Him. Moreover, that God is in man and 
 that He makes His abode with him, is 
 known from the Word ; for which reason it 
 is customary for preachers to declare that 
 men ought to prepare themselves to receive 
 God, that He may enter into them, and be 
 in their hearts, that they may be His 
 dwelling-place. The devout man says the 
 same in his prayers, and some speak more 
 openly respecting the Holy Spirit, which 
 they believe to be in them when they are 
 in holy zeal, and from that zeal they think, 
 speak, and preach. Tliat the Holy Spirit 
 
N. 359] CONCERNING DIVINE LOVE 389 
 
 is the Lord, and not a God who is a person 
 by Himself , has been shown in The Doc- 
 trine of the New Jerusalem Concei'nlnfj the 
 Lord (n. 51-53) . For the Lord declares : — 
 
 In that day ye shall know that ye are in Me, 
 and I in you {John xiv. 20 ; so also in chap. xy. 
 4, 5 ; and chap. xvii. 23). 
 
 360. Now because the Lord is Divine 
 Love and Divine Wisdom, and these two 
 essentially are Himself, it is necessary, in 
 order that He may abide in man and give 
 life to man, that He should create and 
 form in man receptacles and abodes for 
 Himself; the one for love and the other 
 for wisdom. These receptacles and abodes 
 in man are called will and understanding; 
 the receptacle and abode of love is called 
 the will, and the receptacle and abode of 
 Avisdom is called the understanding. That 
 these two are the Lord's in man, and that 
 from these two man has all his life, will be 
 seen in what follows. 
 
 - 361. That every man has these two, will 
 and understanding, and that they are dis- 
 tinct from each other, as love and wisdom 
 are distinct, is known and is not known in 
 
390 AXGELIC WISDOM [x. 361 
 
 the world. It is known from common per- 
 ception, but it is not known from thought 
 and still less from thought when written 
 out ; for who does not know from common 
 perception that the will and the under- 
 standing are two distinct things in man? 
 For every one perceives this when he hears 
 it stated, and may himself say to another, 
 This man means well, but does not under- 
 stand clearly; while that one's understand- 
 ing is good, but his will is not; I like the 
 man whose understanding and will are both 
 good; but I do not like him whose under- 
 standing is good and his will bad. Yet 
 when he thinks about the will and the un- 
 derstanding he does not make them two 
 and distinguish them, but confounds them, 
 since his thought then acts in common with 
 the bodily sight. When writing he appre- 
 hends still less that will and understanding 
 are two distinct things, because his thought 
 then acts in common with the sensual, that 
 is, with what is the man's own. From this 
 it is that some can think and speak well, 
 but cannot write well. This is common 
 with women. It is the same with many 
 
N. 36l] CONCERNING DIVINE LOVE 391 
 
 other things. Is it not known by everyone 
 from common perception that a man whose 
 life is good is saved, but that a man whose 
 life is bad is condemned? Also that one 
 whose life is good will enter the society of 
 angels, and will there see, hear, and speak 
 like a man? Also that one who from jus- 
 tice does what is just and from what is 
 right does right, has a conscience ? But if 
 one lapses from common perception, and 
 submits these things to thought, he does 
 not know what conscience is ; or that the 
 soul can see, hear, and speak like a man: 
 or that the good of life is anything except 
 giving to the poor. And if from thought 
 you write about these things, you confirm 
 them by appearances and fallacies, and by 
 words of sound but of no substance. For 
 this reason many of the learned who have 
 thought much, and especially who have 
 written much, have weakened and obscured, 
 yea, have destroyed their common percep- 
 tion ; while the simple see more clearly 
 what is good and true than those who think 
 themselves their superiors in wisdom. 
 This common perception comes by influx 
 
392 ANGELIC WISDOM [n. 3(')1 
 
 from heaven, and descends into thought 
 even to sight ; but thought separated from 
 common perception falls into imagination 
 from the sight and from what is man's 
 own. You may observe that this is so. 
 Tell some truth to any one that is in com- 
 mon perception, and he will see it; tell him 
 that from Cxod and in God we are and live 
 and are moved, and he will see it ; tell him 
 that God dwells with man in love and in 
 wisdom, and he will see it ; tell him further 
 that the will is the receptacle of love, and 
 the understanding of wisdom, and explain 
 it a little, and he will see it; tell him that 
 God is Love itself and Wisdom itself, and 
 he will see it; ask him what conscience is, 
 and he will tell you. But say the same 
 things to one of the learned, who has not 
 thought from common perception, but from 
 principles or from ideas obtained from the 
 world through sight, and he will not see 
 Then consider which is the wiser. 
 
N. 362] CONCERNIXG DIVINE LOVE 393 
 
 WILL AND UNDERSTANDING, WHICH ARE 
 THE RECEPTACLES OF LOVE AND WIS- 
 DOM, ARE IN THE BRAINS, IN THE 
 WHOLE AND IN EVERY PART OF THEM, 
 AND THEREFROM IN THE BODY, IN THE 
 WHOLE AND IN EVERY PART OF IT. 
 
 362. This shall be shown in the follow- 
 ing order: — 
 
 (1) Love and wisdom, and will and un- 
 derstanding therefrom, make the very life 
 of man. 
 
 (2) The life of man in its first princi- 
 ples is in the brains, and in its deriva- 
 tives in the body. 
 
 (3) Such as life is in its first princi- 
 ples, such it is in the whole and in every 
 part. 
 
 (4) By means of first principles life is 
 in the whole from every part, and in every 
 part from the whole. 
 
 (5) Such as the love is, such is the 
 wisdom, consequently such is the man. 
 
 363. (1) Loce and wlsdoni, and will 
 and understanding therefroniy make the 
 
394 ANGELIC WKDOM [n. M^Pj 
 
 very life of man. Scarcely any one knows 
 what life is. When one thinks about life, 
 it seems as if it were a fleeting something, 
 of which no distinct idea is possible. It 
 so seems because it is not known that 
 God alone is life, and that His life is 
 Divine Love and Divine Wisdom. From 
 tliis it is evident that in man life is noth- 
 ing else than love and wisdom, and that 
 there is life in man in the degree in Avhicli 
 he receives these. It is known that heat 
 and light go forth from the sun, and that 
 all things in the universe are recipients 
 and grow warm and bright in the degree 
 in which they receive. So do heat and 
 light go forth from the sun where the Lord 
 is ; the heat going forth therefrom is love 
 and the light wisdom (as shown in Part 
 Second). Life, therefore, is from these two 
 which go forth from the Lord as a sun. 
 That love and wisdom from the Lord is 
 life can be seen also from this, that man 
 grows torpid as love recedes from him, and 
 stupid as wisdom recedes from him, and 
 that were they to recede altogether he 
 would become extinct. There are many 
 
N. 363] COXCEKNING DIVINE LOVE 395 
 
 things pertaining to love ^^'hich have re- 
 ceived other names because they are deriv- 
 atives, such as affections, desires, appetites, 
 and their pleasures and enjoyments; and 
 there are many things pertaining to wis- 
 dom, such as perception, reflection, recol- 
 lection, thought, intention to an end ; and 
 there are many pertaining to both love and 
 wisdom, such as consent, conclusion, and- 
 determination to action ; beside others. All 
 of these, in fact, pertain to both, but they 
 are designated from the more prominent 
 and nearer of the two. From these two are 
 derived ultimately sensations, those of 
 sight, hearing, smell, taste, and touch, with 
 their enjoyments and pleasures. It is ac- 
 cording to appearance that the eye sees : 
 but it is the understanding that sees 
 through the eye; consequently seeing is 
 predicated also of the understanding. The 
 appearance is that the ear hears : but it is 
 the understanding that hears through the 
 ear; consequently hearing is predicated 
 also of attention and giving heed, which 
 pertain to the understanding. The appear- 
 ance is that the nose smells, and the tongue 
 
396 ANGELIC WISDOM [n. 363 
 
 testes : but it is the understanding that 
 smells and also tastes by virtue of its jier- 
 ception ; tlierefore smelling and tasting are 
 predicated also of perception. So in other 
 cases. The sources of all these are love 
 and wisdom; from which it can be seen 
 that these two make the life of man. 
 
 364. Everyone sees that the under- 
 standing is the receptacle of wisdom, but 
 few see that the will is the receptacle of 
 love. This is because the will does not 
 act at all by itself, but only through the 
 understanding; also because the love of 
 the will, in passing over into the wisdom 
 of the understanding, is first changed into 
 affection, and thus passes over; and aifec- 
 tion is not perceived except by some- 
 thing pleasant in thinking, speaking, and 
 acting, which is not noticed. Still it is 
 evident that love is from the will, for the 
 leason that eveiy one wills what he loves, 
 and does not will what he does not love. 
 
 365. (2) The life of man hi its first 
 principles is in the brains, and in its de- 
 rivatives in the hodij. In first principles 
 means in its firsts, and in derivatives 
 
X. Sdo'] CONCERNING DIVINE LOVE 397 
 
 means in what is brought forth and 
 formed from its firsts. By life in first 
 principles is meant will and understand- 
 ing. These two are what are in their 
 first principles in the brains, and in their 
 derivatives in the body. It is evident that 
 the first principles or firsts of life are in 
 the brains : — 
 
 (1) From the feeling itself; since man 
 perceives, when he exerts his mind and 
 thinks, that he thinks in the brain. He 
 draws in as it were the sight of the eye, 
 contracts the forehead, and perceives the 
 mental process to be within, especially in- 
 side the forehead and somewhat above it. 
 
 (2) From man's formation in the wom)j ; 
 in that the brain or head is first devel 
 oped, and continues for some time larger 
 than the body. 
 
 (3) In that the head is above and the 
 body below; and it is according to order 
 for the higher to act upon the lower, and 
 not the reverse, 
 
 (4) In that, when the brain is injured 
 in the womb or by a wound or by dis- 
 ease or by excessive application, thought 
 
398 ANGELIC WISDOM [x. 3f>.3 
 
 is weakened and sometimes the mind be- 
 comes deranged. 
 
 (5) In that all the external senses of 
 the body, sight, hearing, smell, and taste, 
 with touch (the universal sense) as also 
 speech, are in the front part of the head, 
 which is called the face, and communi- 
 cate immediately through fibers Avith the 
 brains, and derive therefrom their sensi- 
 tive and active life. 
 
 (6) It is from this that affections, which 
 are of love, appear imaged fort A in the face, 
 and that thoughts, which are of wisdom, 
 are revealed in a kind of sparkle of the 
 eyes. 
 
 (7) Anatomy teaches that all fibers de- 
 scend from the brains through the neck 
 into the body, and that none ascend from 
 the body through the neck into the brains. 
 And where the fibers are in their first 
 principles or firsts, there life is in its first 
 principles or firsts. Will any one venture 
 to deny that life has its origin where the 
 fibers have their origin ? 
 
 (8) Ask any one of common percep- 
 tion where his thought resides or where he 
 
N. 365] COXCEKXIXG DIVINE LOVE 399 
 
 thinks, and he will say, In the head. Then 
 appeal to some one who has assigned the 
 seat of the soul to some gland or to the 
 heart or somew^here else, and ask him 
 where aifection and thought therefrom 
 are in their firsts, wliether they are not in 
 the brain ? and he will answer. No, or that 
 he does not know. The cause of this igno- 
 rance may be seen above (n. 361). 
 
 366. (3) Sucli as life is in its first prin- 
 ciples^ such it is in the whole and in every 
 part. That this may be perceived, it shall 
 now be told where in the brains these first 
 principles are, and how^ they become deriv- 
 ative. Anatomy shows where in the brains 
 these first principles are; it teaches that 
 there are tw^o brains; that these are con- 
 tinued from the head into the spinal col- 
 umn ; that they consist of two substances, 
 called cortical substance and medullary 
 substance; that cortical substance consists 
 of innumerable gland-like forms, and med- 
 ullary substance of innumerable fiber-like 
 forms. Now as these little glands are heads 
 of fibrils, they are also their first prin- 
 ciples For from these, fibers begin and 
 
400 ANGELIC WISDOM [x. gtjt) 
 
 thereupon go forth, gradually bundling 
 themselves into nerves. These bundles 
 or nerves, when formed, descend to the 
 organs of sense in the face, and to the 
 organs of motion in the body, and form 
 them. Consult any one skilled in the 
 science of anatomy, and you Avill be con- 
 vinced. This cortical or glandular sub- 
 stance constitutes the surface of the cere- 
 brum, and also the surface of the corpora 
 striata,, from which proceeds the medulla 
 oblongata ; it also constitutes the middle 
 of the cerebellum, and the middle of the 
 si)inal marrow. But medullary or fibril- 
 lary substance everyAvhere begins in and 
 proceeds from the cortical; out of it 
 nerves arise, and from them all things of 
 the body. That this is true is proved by 
 dissection. They who know these things, 
 either from the study of anatomical science 
 or from the testimony of those who are 
 skilled in the science, can see that the 
 first principles of life are in the same 
 place as the beginnings of the libers, and 
 that fibers cannot go forth from them- 
 selves, but must go fortli from first princi- 
 
N. 30d] CONCERNING DIVINE LOVE 401 
 
 pies. These first principles, that is, begin- 
 nings, which appear as little glands, are 
 almost countless ; their multitude may be 
 compared to the multitude of stars in the 
 universe ; and the multitude of fibrils com- 
 ing out of them may be compared to the 
 multitude of rays going forth from the 
 stars and bearing their heat and light to 
 the earth. The multitude of these little 
 glands may also be compared to the multi- 
 tude of angelic societies in the heavens, 
 which also are countless, and, I have been 
 told, are in like oi*der as the glands. Also 
 the multitude of fibrils going out from 
 these little glands may be compared to 
 the spiritual truths and goods which in 
 like manner flow down from the angelic 
 societies like rays. From this it is that 
 man is like a universe, and like a heaven 
 in least form (as has been frequently said 
 and shown above). From all which it can 
 now be seen that such as life is in first 
 principles, such it is in derivatives; or 
 such as it is in its firsts in the brains, such 
 it is in the things arising therefrom in the 
 body 
 
 26 
 
402 ANGELIC WISDOM [n. 307 
 
 367. (4) By means of first jjt'mclfj/.es 
 life is In the wliole from, every j^ort, ami in 
 every part from the lohole. This is because 
 the whole, which is the brain and the body 
 together, is originally made up of nothing 
 but fibers proceeding from their first prin- 
 ciples in the brains. It has no other origin, 
 as is evident from what has been shown 
 just above (n. 366); consequently, the whole 
 is from every part ; and by means of these 
 first principles life is in every part from 
 the whole, because the whole dispenses to 
 each part its task and needs, thereby mak- 
 ing it to be a part in the whole. In a word, 
 the whole has existence from the parts, 
 and the parts have permanent existence 
 from the whole. That there is such re- 
 ciprocal communion, and conjunction there- 
 by, is clear from many things in the lx)dy. 
 For the same order prevails there as in a 
 state, commonwealth, or kingdom ; the com- 
 munity has its existence from the indi- 
 viduals which are its parts, and the parts or 
 individuals have permanent existence from 
 the community. It is the same with every 
 thing that has form, most of all in man. 
 
N. 3(>8] CONCERNING DIVINE LOVE 403 
 
 368. (o) Such as the love isj such is the 
 wisdoin, consequently such is the man. For 
 such as the love and wisdom are, such are 
 the will and understanding, since the will 
 is the receptacle of love, and the under- 
 standing of wisdom, as has been shown 
 above ; and these two make the man and 
 liis character. Love is manifold, so mani- 
 fold that its varieties are limitless ; as can 
 l^e seen from the human race on the earths 
 and in the heavens. There is no man or 
 angel so like another that there is no dif- 
 ference. Love is what distinguishes; for 
 every man is his own love. It is supposed 
 that wisdom distinguishes; but wisdom is 
 from love ; it is the form of love ; love is 
 the esse of life, and wisdom is the existere 
 of life from that esse. In the world it is 
 believed that the understanding makes the 
 man ; but this is believed because the un- 
 derstanding can be elevated, as was shown 
 above, into the light of heaven, giving 
 man the appearance of being wise ; yet so 
 much of the understanding as transcends, 
 that is to say, so much as is not of the 
 love, although it appears to be man's and 
 
404 AJS^GELIC WISDOM [n. 368 
 
 therefore to determine man's character, is 
 only an appearance. For so much of the 
 understanding as transcends is, indeed, 
 from the love of knowing and being wise, 
 but not at the same time from the love of 
 applying to life what man knows and is 
 wise in. Consequently, in the world it 
 either in time passes away or lingers out- 
 side of the thmgs of memory in its mere 
 borders as something ready to drop oft"; 
 and therefore after death it is separated, 
 no more of it remaining than is in accord 
 with the spirifs own love. Inasmuch as 
 love makes the life of man, and thus the 
 man himself, all societies of heaven, and 
 all angels in societies, are arranged ac- 
 cording to affections belonging to love, 
 and no society nor any angel in a so- 
 ciety according to anything of the un- 
 derstanding separate from love. So like- 
 wise in the hells and their societies, but 
 in accordance with loves opposite to tl^" 
 heavenly loves. From all this it can be 
 seen that such as the love is such is the 
 wisdom, and consequently such is the 
 man. 
 
N. 309] CONCEKNIXG DIVINE LOVE 405 
 
 369. It is acknowledged, indeed, that 
 man is such as his reigning love is, but 
 only in respect to his mind and disposition, 
 not in respect to his body, thus not wholly. 
 But it has been made known to me by much 
 experience in the spiritual world, that man 
 from head to foot, that is, from things pri- 
 mary in the head to the outmosts in the 
 body, is such as his love is. For all in 1 he 
 spiritual world are forms of their own 
 love; the angels forms of heavenly love, 
 the devils of hellish love ; the devils de- 
 formed in face and body, but the angels 
 beautiful in face and bod}'. Moreover, 
 Avhen their love is assailed their faces are 
 changed, and if much assailed they wholly 
 disappear. This is peculiar to that world, 
 and so happens because their bodies make 
 one with their minds. The reason is evi- 
 dent from what has been said above, that 
 all things of the body are derivatives, that 
 is, are things woven together by means of 
 fibers out of first princix)les, which are re- 
 ceptacles of love and wisdom. Howsoever 
 these first principles may be, their deriva- 
 tives cannot be different; therefore wher- 
 
406 ajsgelk; wisdom [x. ;j<;i» 
 
 ever iirst principles go their derivatives 
 follow, and cannot be separated. For this 
 reason he who raises his mind to the Lord 
 is wholly raised up to Him, and he wlio 
 casts his mind down to hell is wholly 
 cast down thither ; conse(j[uently the whole 
 man, in conformity to his life's love, comes 
 either into -heaven or into hell. That man's 
 mind is a man because God is a Man. and 
 that the body is the mind's external, which 
 feels and acts, and that they are thus one 
 and not two, is a matter of angelic wisdom. 
 370. It is to be observed that the very 
 forms of man's members, organs, and vis- 
 cera, as regards the structure itself, are 
 from fibers that arise out of their tirst 
 principles in the brains : but these become 
 fixed by means of such substances and 
 matters as are in earths, and from earths 
 in air and in ether. This is effected by 
 means of the blood. Consequently, in or- 
 der that all parts of the body inay l^e 
 maintained in their formation arid ren- 
 dered permanent in their functions, man 
 requires to be nourished by material food, 
 and to be continually renewed. 
 
N. ail] CONCEK^'I^G I»I\INE LOVE 407 
 
 THfeKE IS A COEKESPOXDEXCE OF THE 
 WILL WITH THE HEART, ANB OF THE 
 UXIJERSTANDING WITH THE LUNG8. 
 
 371. This shall be shown in the follow- 
 ing series : — 
 
 (1) All things of the mind have relation 
 to the will and understanding, and all 
 things of the body to the heart and lungs. 
 
 (2) There is a correspondence of the 
 Avill and imderstanding with the heart and 
 lungs, consequently a correspondence of 
 all things of the mind with all things of 
 the body. 
 
 (3) The will corresponds to the heart. 
 
 (4) The understanding corresponds to 
 the lungs. 
 
 (5) By means of this correspondence 
 many arcana relating to the will and un- 
 derstanding, thus also to love and wisdom, 
 may be disclosed. 
 
 (6) Man's mind is his spirit, and the 
 spirit is the man, while the body is the ex- 
 ternal by means of which the mind or 
 spirit feels and acts in its world. 
 
408 ANGELIC Wl.SJ>OM [s. 871 
 
 (7) The conjunction of man's spirit 
 with his body is by means of the corre- 
 spondence of his will and understanding 
 with his heart and lungs, and their separa- 
 tion is from non-correspondence. 
 
 372. (1) All things of the mind It ace 
 relation to the will and understanding, 
 and all things of the body to the hea/rt 
 aiul lungs. By the mind nothing else is 
 meant than the will and understanding, 
 which in their complex are all things that 
 affect man and all that he thinks, thus all 
 things of man's affection and thought. 
 The things that affect man are of his will, 
 and the things that he thinks are of his 
 understanding. That all things of man's 
 thought are of his understanding is known, 
 since he thinks from the understanding; 
 but it is not so well known that all things 
 of man's ■ affection are of his will, this is 
 not so well known because when man is 
 thinking he pays no attention to the affec- 
 tion, but only to what he is thinking; just 
 as when he hears a person speaking, he 
 pays no attention to the tone of the voice 
 but only to the language. Yet affection 
 
S. 372] COXCERXIXG DIVINE LOVE 409 
 
 is related to thought as the tone of the 
 voice is to the language; consequently the 
 affection of the one speaking is known by 
 the tone, and his thought by the language. 
 Alfection is of the will, because all affec- 
 tion is of love, and the will is the rece})- 
 tacle of love, as was shown above. He 
 tiiat is not aware that affection is of the 
 will confounds affection with understand- 
 ing, for he declares it to be one with 
 thought, yet they are not one but act as 
 one. That they are confounded is evident 
 from the common expression, I think I 
 will do this, meaning, I will to do it. But 
 that they are two is also evident from a 
 common expression, I wish to think about 
 rhis matter; and when one thinks about 
 it, the affection of the will is present in 
 the thought of the understanding, like the 
 tone in speech, as was said before. That 
 all parts of the body have relation to the 
 heart and lungs is kiiowTi, but that there 
 is a correspondence of the heart and lungs 
 Avith the will and understanding is not 
 known. This subject will therefore be 
 treated in what follows. 
 
410 ANGELIC \M.SJ>OM [x. 373 
 
 373. Because the will and understand- 
 ing are the receptacles of love and wisdom, 
 these two are organic forms, or forms or- 
 ganized out of the purest substances; for 
 such they must be to be receptacles. Jt 
 is no objection that their organization is 
 impercei)tible to the eye; it lies beyond 
 the reach of vision, even when this is in- 
 creased by the microscope. The smallest 
 insects are also too small to be seen, yet 
 they have organs of sense and motion, for 
 they feel, walk, and fly. That thej' have 
 brains, hearts, pulmonary pipes, and vis- 
 cera, acute observers have discovered from 
 their anatomy by means of the microscope. 
 Since minute insects themselves are not 
 visible, and still less so their component 
 visceiu, and since it is not denied that 
 they are organized even to each single 
 particle in them, how can it be said that 
 the two receptacles of love and wisdom, 
 called will and understanding, are not 
 organic forms? How can love and wis- 
 dom, which are life from the Lord, act 
 upon w^hat is not a subject, or upon what 
 has no substantial existence? Without 
 
N. 373] CONOERNIJfG DIVINE LOVE 411 
 
 organic fonns, how can thought inhere; 
 and from thought inherent in nothing 
 can one speak? Is not the brain, where 
 thought comes forth, complete and organ- 
 ized in every part? The organic forms 
 themselves are there visible even to the 
 naked eye ; and the receptacles of the will 
 and understanding, in their first princi- 
 ples, are plainly to be seen in the cortical 
 substance, where they are perceptible as 
 minute glands (on which see above, n. 366). 
 Do not, I pray, think of these things from 
 an idea of vacuum. Vacuum is nothing, 
 and in nothing nothing takes place, and 
 from nothing nothing comes forth. (On 
 the idea of vacuum, see above, n. 82.) 
 
 374. (2) There is a correspondence of 
 the will and understanding with the heart 
 and lungsy consequently a correspondence of 
 all things of the mind tvith all things of 
 the body. This is ncAv: it has hitherto 
 been unknown because it has not been 
 known wiat the spiritual is, and how it 
 differs from the natural; therefore it has 
 not been known what correspondence is; 
 for there is a correspondence between 
 
412 ANGELIC WISDOM [x 874 
 
 things spiritual and things natural, and 
 by means of correspondence they are con- 
 joined. It is said that heretofore there 
 has been no knowledge of what the spirit- 
 ual is, or of what its correspondence with 
 the natural is, and therefore what corre- 
 spondence is; yet these might have been 
 known. AYho does not know that affection 
 and thought are spiritual, therefore that 
 all things of affection and thought are 
 spiritual ? Who does not know that action 
 and speech are natural, therefore that all 
 things of action and speech are natural? 
 Who does not know that affection and 
 thought, which are spiritual, cause man to 
 act and to speak? From this who cannot 
 see what correspondence is between things 
 spiritual and things natural ? Does not 
 thought make the tongue speak, and affec- 
 tion together with thought make the body 
 act? There are two distinct things : lean 
 think without speaking, and I can will 
 without acting; and the body, it is known, 
 neither thinks nor wills, but thought falls 
 into speech, and will descends into action. 
 Does not affection also beam forth from 
 
N. 374] < OXCERXIXG DIVIXE LOVE 413 
 
 the face, and there exhibit a type of it- 
 self ? This every one knows. Is not affec- 
 tion, regarded in itself, spiritual, and the 
 change of countenance, called the expres- 
 sion, natural? From this who might not 
 conclude that there is correspondence ; and 
 further, a correspondence of all things of 
 the mind with all things of the body; and 
 since all things of the mind have relation 
 to affection and thought, or what is the 
 same, to the will and understanding, and 
 all things of the body to the heai-t and 
 lungs, — that there is a correspondence of 
 the will with the heart and of the un- 
 derstanding with the lungs ? Such things 
 have remained unkno^Ti, though the}' 
 might have been kno^Ti, because man has 
 become so external as to be unwilling to 
 acknowledge anything except the naturah 
 Tliis has become the joy of his love, and 
 from that the joy of his understanding; 
 consequenth' it has become distasteful to 
 him to raise his thought above the natural 
 to anything spiritual separate from the 
 natural; therefore, from his natural love 
 and its delights, he can think of the spir- 
 
414 AXGELIC WISDOM [x. 374 
 
 itual only as a purer natural, and of coiTe- 
 spondence only as a something flowing in 
 by continuity; yea, the merely natural 
 man cannot think of anj^thing separate 
 from the natural; any such thing to him 
 is nothing. 
 
 Again, these things have not heretofore 
 been seen and known, because everything 
 of religion, that is, everything called spir- 
 itual, has been banished from the sight of 
 man by the dogma of the whole Christian 
 world, that matters theological, that is, 
 spiritual, which councils and certain lead- 
 ers have decreed, are to be believed blind- 
 ly because (as they say) they transcend the 
 understanding. Some, therefore, have im- 
 agined the spiritual to be like a bird fly- 
 ing above the air in an ether to which the 
 sight of the eye does not reach; when yet 
 it is like a bird of paradise, which flies 
 near the e^'e, even touching the pupil with 
 its beautiful ^vings and longing to be seeii. 
 By the sight of the eye intellectual vision 
 is meant. 
 
 375. The correspondence of the will 
 and understanding with the heart and 
 
>«. 375] COXCERNIXG DIVINE LOVE 415 
 
 lungs cannot }>e abstractly proved, that is, 
 by mere reasonings, but it may be proved 
 by effects. It is much the same as it is 
 with the causes of things which can be 
 seen rationally, yet not clearly except by 
 means of effects ; for causes are in effects, 
 and by means of effects make themselves 
 visible; and until causes are thus made 
 visible, the mind is not assured respect- 
 ing them. In what follows, the effects of 
 this correspondence will be described. But 
 lest any one should fall into ideas of this 
 correspondence imbibed from hypotheses 
 about the soul, let him first read over care- 
 fully the propositions in the preceding 
 chapter, as follows : Love and wisdom, and 
 the will and understanding therefrom, 
 make the very life of man (n. 363, 364;. 
 The life of man is in first principles in 
 the brains, and in derivatives in the body 
 (H. 365). Such as life is in first princi- 
 ples, such it is in the whole and in every 
 part (n. 366). By means of these first 
 principles life is in the whole from every 
 part and in every part from the whole 
 (n. 367). Such as the love is, such is the 
 
416 ANGELIC WISDOM [x. 87') 
 
 wisdom, consequently such is the man 
 (n. 368). 
 
 * 376. It is permitted to introduce here, 
 in the way of evidence, a representation 
 of the correspondence of the will and 
 understanding with the heart and lungs 
 which was seen in heaven among the an- 
 gels. B\" a Avonderful flowing into spiral 
 movements, such as no words can express, 
 the angels formed the likeness of a heart 
 and the likeness of lungs, with all the in- 
 terior structures therein; and in this they 
 were falling in with the flow of heaven. 
 for heaven from the inflowing of love and 
 wisdom from the Lord strives to come 
 into such forms. They thus represented 
 the conjunction of the heart and lungs, 
 and at the same time the correspondence 
 of these with the love of the will and with 
 the wisdom of the understanding. This 
 correspondence and union they called the 
 heavenly marriage; saying that in the 
 whole body, and in its several members, 
 organs, and viscera, it is the same as in 
 the things belonging to the lieart and 
 lungs; also that where the heart and lungs 
 
>'• 376] CONCERXING DIVINE LOVE 417 
 
 do not act, each in its turn, there can be 
 no motion of life from any voluntary prin- 
 ciple, and no sensation of life from any 
 intellectual principle. 
 
 377. Inasmuch as the correspondence 
 of the heart and lungs with the will and 
 imderstanding is treated of in what now 
 follows, and upon this correspondence is 
 based that of all parts of the body, 
 namely, the members, the organs of the 
 senses, and the viscera throughout the 
 V)ody, and inasmuch as the correspond- 
 ence' of natural things with spiritual 
 has been heretofore unknown, and yet is 
 amply shown in two works, one of which 
 treats of Heaven and Hell and the other, 
 the Arcana Coolest ia, of the si)iritual sense 
 of the Word in Genesis and E.rodas, I will 
 here point out what has been written and 
 shoAvn in those two works respecting cor- 
 respondence. In the work on Heaven and 
 Hell : The correspondence of all things of 
 heaven with all things of man (n. 87- 
 102). The correspondence of all things 
 of heaven with all things on earth (n. 
 103-115). In the Arcana Ccelestiay the 
 
 27 
 
418 ANGELIC WISDOM [n 877 
 
 work on the spiritual sense of the Word 
 in Genesis and Exodus: The correspond- 
 ence of the face and. its expressions with 
 tlie affections of the mind (n. 1568, 2988, 
 2989, 3631, 4796, 4797, 4800, 5165, 5168, 
 5695, 9306). The correspondence of the 
 body, its gestures and actions, with things 
 intellectual and things voluntary (n. 2988, 
 3632, 4215). The correspondence of the 
 senses in general (n. 4318-4330). The cor- 
 respondence of the eyes and of their sight 
 (n. 4403-4420). The correspondence of 
 the nostrils and of smell (n. 4624-4634). 
 The correspondence of the ear, and of 
 hearing (n. 4652-4660). The correspond- 
 ence of the tongue and of taste (n. 4791- 
 4805). The correspondence of the hands, 
 arms, shoulders and feet (n. 4931-4953). 
 The correspondence of the loins and ru- 
 ga ns of generation (n. 5050-5062). Tlu- 
 correspondence of the internal viscera of 
 the body, especially of the stomach, thymus 
 gland, the receptacle and ducts of the chyle 
 and laeteals, and of the mesentery (n. 5171- 
 5180, 5181, 5189). The correspondence of 
 the spleen (n. 9698). The correspondence of 
 
N'. 377] CONCERNING DIVINE LOVE 419 
 
 the peritonaeum, kidneys, and bladder (n. 
 5377-5385). The correspondence of the 
 liver, and of the hepatic, cystic and pan- 
 creatic ducts (n. 5183-5185). The corre- 
 spondence of the intestines (n. 5392-5395, 
 5379). The correspondence of the bones 
 (n. 5560-5564). The correspondence of the 
 skin (n. 5552-5559). The correspondence 
 of heaven with man (n. 911, 1900, 1982, 
 2996-2998, 3624-3649, 3741-3745, 3884, 
 4051, 4279, 4403, 4423, 4524, 4525, 6013, 
 <;057, 9279, 9632). All things that exist 
 ill the natural world and in its three king- 
 doms correspond to all things which ap- 
 pear in the spiritual world (n. 1632, 1831, 
 1881. 2758, 2990-2993, 2997-3003, 3213- 
 3227, 3483, 3624-3649, 4044, 4053, 4116, 
 4366, 4939, 5116, 5377, 5428, 5477, 8211, 
 9280). All things that appear in the heav- 
 ens are correspondences (n. 1521, 1532, 
 1619-1625, 1807, 1808, 1971, 1974, 1977, 
 1980, 1981, 2299, 2601, 3213-3226, 3349, 
 3350, 3475-3485, 3748, 9481, 9570, 9576, 
 9577). The correspondence of the sense 
 of the letter of the Word and of its spir- 
 itual sense is treated of in the Arcana 
 
420 AN(iKLIC WISDOM [n. 377 
 
 Cwlesfia throughout; and on this subject 
 see also the Doctrine of the New Jerusa- 
 lem coRcerning the Sacred Scripture (n. 
 5-26, 27-()o). 
 
 378. (3) TJie will corresponds to the 
 Jteurt This can not be seen so clearly 
 taken by itself as when the will is con- 
 sidered in its effects (as was said above). 
 Taken by itself it can be seen by this, 
 that all affections, which are of love, 
 induce changes in the heart's pulsations, 
 as is evident from the pulse of the arte- 
 ries, which act synchronously with the 
 heart. The heart's changes and pulsations 
 in accordance with the love's affections 
 are innumerable. Those felt by the linger 
 are only that the beats are slow or quick, 
 high or low, weak or strong, regular or 
 irregular, and so on; thus that there is a 
 difference in joy and in sorrow, in tran- 
 quillity of mind and in Avrath, in fearless- 
 ness and in fear, in hot diseases and in 
 cold, and so on. Because the two motions 
 of the heart, systolic and diastolic, change 
 and vary in this manner according to the 
 affections of each one's love, manj^ of the 
 
N. 378j (ON( ExCMaG DIVINK LOVK 421 
 
 aiicieut and after them some iiiotleru writ- 
 ers liave assigned the ali'eetions to the 
 heart, and have made the heart their dwel- 
 ling-place. From this have come into com- 
 mon language such expressions as a stout 
 heart, a timid heart, a joyful heart, a sad 
 heart, a soft heart, a hard heart, a great 
 heart, a weak heart, a whole heart, a 
 broken heart, a heart of flesh, a heart of 
 stone ; likewise being gross, or soft, or ten- 
 der in heart; giving the heart to a thing, 
 giving a single heart, giving a new heart, 
 laying up in the heart, receiving in the 
 heart, not reaching the heart, hardening 
 one's heart, a friend at heart; also the 
 terms concord, discord, vecordia, and other 
 similar terms expressive of love and its 
 affections. There are like expressions in 
 the Word, because the Word was written 
 by correspondences. Whether jou say love 
 or will it is the same, because the will is 
 the receptacle of love, as was explained 
 above. 
 
 379. It is known that there is vital 
 heat in man and in every living creature ; 
 but its oric^in is not known. Every one 
 
422 ANGELIC WISDOM [x. 379 
 
 speaks of it from conjecture, consequently 
 such as have known nothing of the corre- 
 spondence of natural things with spiritual 
 have ascribed its origin, some to the sun's 
 heat, some to the activity of the parts, 
 some to life itself; but as they have not 
 known what life is, they have been con- 
 tent with the mere phrase. But any one 
 who knows that there is a correspondence 
 of love and its affections Avith the heart 
 and its derivatives may know that the 
 origin of vital heat is love. For love goes 
 forth as heat from the spiritual sun where 
 the Lord is, and moreover is felt as heat 
 by the angels. This spiritual heat which 
 in its essence is love, is what inflows by 
 correspondence into the heart and its 
 blood, and imparts heat to it, and at th'>- 
 same time vivifies it. That a man grows 
 hot, and, as it were, is fired, according to 
 his love and the degree of it, and grows 
 torpid and cold according to its decrease, 
 is known, for it is felt and seen ; it is felt 
 by the heat throughout the body, and seen 
 by the flushing of the face; and on the 
 other hand, extinction of love is felt bv 
 
N. 379] CONCERNING DIVINE LOVE 423 
 
 coldness in the body, and is seen by j^ale- 
 ness in the face. Because love is the life 
 of man, the heart is the first and the last 
 of his life and because love is the life of 
 man, and the soul maintains its life in the 
 ])ody b}^ means of the blood, in the Word 
 blood is called the soul {Gen. ix. 4; Levit. 
 xvii. 14). The various meanings of soul 
 ^dll be explained in what follows. 
 
 380. The redness, also, of the blood is 
 from the correspondence of the he^rt and 
 the blood with love and its affection; for 
 in the spiritual world there are all kinds 
 of colors, of which red and white are the 
 fundamental, the rest deriving their varie- 
 ties from these and from their opposites, 
 which are a dusky fire color and black. 
 Red there corresponds to love, and white 
 to wisdom. Red corresponds to love be- 
 cause it originates in the fire of the spirit- 
 ual sun, and white corresponds to wisdom 
 because it originates in the light of that 
 sun. And because there is a correspond- 
 ence of love with the heart, the blood 
 must needs be red, and reveal its origin. 
 For this reason- in the heavens where love 
 
424 ANGELIC WISD03I [n. 380 
 
 to the Lord reigns the light is flame- 
 colored, and the angels there are clothed 
 in purple garments ; and in the heavens 
 where wisdom reigns the light is white, 
 and the angels there are clothed in white 
 linen garments. 
 
 381. The heavens are divided into two 
 kingdoms, one called celestial, the other 
 spiritual; in the celestial kingdom love to 
 the Lord reigns, and in the spiritual king- 
 dom wisdom from that love. The kingdom 
 where love reigns is called heaven's cardiac- 
 kingdom, the one where wisdom reigns is 
 called its pulmonic kingdom. Be it known, 
 that the whole angelic heaven in its aggre- 
 gate represents a single man, and before 
 the Lord appears as a single man; conse- 
 quently its heart makes one kingdom and 
 its lungs another. For there is a general 
 cardiac and pulmonic movement through- 
 out heaven, and a particular movement 
 therefrom in each angel. The general 
 cardiac and pulmonic movement is from 
 the Lord alone, because love and wisdom 
 are from Him alone. For these two move- 
 ments are in the sun where the Lord is 
 
N. 38l] COXCERXIXG DIVINE LOVE 425 
 
 and which is from the Lord, and. from 
 that in the angelic heavens and in the 
 universe. Banish spaces and think of om- 
 nipresence, and you will be convinced that 
 it is so. That the heavens are divided 
 into two kingdoms, celestial and spirit- 
 ual, see the work on Heaven and Hell (n. 
 l!(>-28) ; and that the whole angelic heaven 
 in the aggregate represents a single man 
 , n. 59-67). 
 
 382. (4) T]ie understanding cor responth 
 to the lungs. This follows from what has 
 been said of the correspondence of the will 
 with the heart ; for there are two things, 
 will and understanding, which reign in 
 the spiritual man, that is, in the mind, 
 and there are two things, heart and lungs, 
 which reign in the natural man, that is. 
 in the body; and there is correspondence 
 (as was said above) of all things of the 
 mind with all things of the body; from 
 which it follows that as the will corre- 
 sponds to the heart, so the understanding 
 corresponds to the lungs. Moreover, that 
 the understanding corresponds to the lungs 
 any one may observe in himself, both from 
 
426 ANGELIC WISDOM [n. 382 
 
 his thought and from his speech. (1) Firjni 
 thoiujht: i^o one is able to think except 
 with the concurrence and concordance of 
 the pulmonary respiration ; consequently, 
 when he thinks tacitly he breathes tacitly, 
 if he thinks deeply he breathes deeply ; 
 he draws in the breath and lets it out, 
 contracts and expands the lungs, slowly or 
 quickly, eagerly, gently, or intently, all in 
 conformity to his thought, thus to the in- 
 flux of affection from love ; yea, if he hold 
 the breath entirely he is unable to think, 
 except in his spirit by its respiration, 
 which is not manifestly perceived. (2) 
 From speech: Since not the least vocal 
 sound flows forth from the mouth without 
 the concurrent aid of the lungs, — for the 
 sound, which is articulated into words, all 
 comes forth from the lungs through th«^ 
 trachea and epiglottis, — therefore, accord- 
 ing to the inflation of these bellows and 
 the opening of the passage the voice is 
 raised even to a shout, and according tt) 
 theii* contraction it is lowered; and if the 
 passage is entirely closed speech ceases 
 and thought with it. 
 
N. 383] CONCEKXING DIVINE LOVE 427 
 
 383. iSince the understanding corre- 
 sponds to the lungs and thought there- 
 from to the respiration of the lungs, in the 
 Word, "soul-- and "spirit" signify the un- 
 derstanding ; for example : — 
 
 Thou shalt love the Lord thy God with all thy 
 heart and with all thy soul [Matt. xxii. 37). 
 
 God will give a new heart and a new spirit 
 {Ezek. XXX vi. 26; Psalm li. 10). 
 
 That "heart" signifies the love of the will 
 was shown above; therefore "soul" and 
 "spirit" signify the wisdom of the under- 
 standing. That the spirit of God, also 
 called the Holy Si:»irit, means Divine Wis- 
 dom, and therefore Divine Truth which is 
 the light of men, may be seen in The Doc- 
 frlne of the Xeir Jerusalem co7icemin(/ the 
 Lord (n. 50, 51), therefore, 
 
 The Lord breathed on His disciples, and said, 
 Eeceive ye the Holy Spirit {John xx. 22); 
 
 for the same reason it is said that: — 
 
 .Tehovah God breathed into the nostrils of Adam 
 the breath of lives, and he was made into a liv- 
 ing soul [Gen. ii. 7); 
 
 also He said to the prophet : — 
 
428 ANGELIC WISDOM [n. 383 
 
 Prophesy upon the breath, and say unto the 
 wind, Come from the four winds, breath, and 
 oreathe upon these slain, that they may live 
 (Ezek. xxxvii. 0); 
 
 likewise in other places ; therefore the Lord 
 is called '-'the breath of the nostrils," and 
 "the breath of life." Because respiration 
 passes through the nostrils, perception is 
 signified by them ; and an intelligent man 
 is said to be keen-scented, and an unin- 
 telligent man to be dull-scented. For the 
 same reason, spirit and iclnd in the He- 
 brew, and in some other languages, are 
 the same word; for the word spirit is de- 
 rived from a word that means breathing; 
 and therefore when a man dies he is said 
 to give up the ghost [^cminia']. It is for the 
 same reason that men believe the spirit to 
 be wind, or an airy something like breath 
 breathed out from the lungs, and the soul 
 to be of like nature. From all this it can 
 be seen that to "love God with all the 
 heart and all the soul" means to love Him 
 with all the love and with all the under- 
 standing, and to " give a new heart and a 
 new spirit" means to give a new will and 
 
N. 383] CONCEKNIXG DIVINE LOVE 429 
 
 a new understanding. Because "spirit" 
 signifies understanding, it is said of Beza- 
 leel:— 
 
 That he was filled with the spirit of wisdom, 
 of intelligence, and of knowledge {Exod. xxxi. 3); 
 
 and of Joshua : — 
 
 That he was filled with the spirit of wisdom 
 ( Deut. xxxiv. 9) ; 
 
 and Nebuchadnezzar says of Daniel: — 
 
 That an excellent spirit of knowledge, of intel- 
 ligence, and of wisdom, was in him {Dan. \. 11, 
 12, U); 
 
 and it is said in IsawJi : — 
 
 They that err in spirit shall learn intelligence 
 (xxix. 24); 
 
 likewise in many other places. 
 
 384. Since all things of the mind have 
 relation to the will and understanding, and 
 all things of the body to the heart and 
 lungs, there are in the head two brains, 
 distinct from each other as will and under- 
 standmg are distinct. The cerebellum is 
 especially the organ of the will, and the 
 cerebrum of the understandinsr. Likewise 
 
430 ANGELIC WISDOM [x. 384 
 
 the heart and lungs in the body are dis- 
 tinct from the remaining parts there. 
 They are separated by the diaphragm, and 
 are enveloped by their own covering, called 
 the x)leui'a, and form that part of the body 
 called the chest. In the other parts of the 
 body, called members, organs, and viscera, 
 there is a joining together of the two, 
 and thus there are pairs ; for instance, the 
 arms, hands, loins, feet, eyes, and nostrils ; 
 ;ind within the body the kidneys, ureters, 
 and testicles; and the viscera which are 
 not in pairs are divided into right and left. 
 Moreover, the brain itself is divided into 
 two hemispheres, the heart into two ven- 
 tricles, and the lungs into two lobes; the 
 right of all these having relation to the 
 good of truth, and the left to the truth of 
 good, or, what is the same, the right having 
 relation to the good of love from w^hich is 
 the truth of wisdom, and the left having 
 relation to the truth of wisdom which is 
 from the good of love. And because the 
 conjunction of good and truth is recipro- 
 cal, and b}' means of that conjunction the 
 two become as it were one, therefore the 
 
N. 384] ( ONCEEXING DIVINE l.OVE 431 
 
 pairs in man act together and conjoint^ 
 in functions, motions, and senses. 
 
 385. (5) By hieans of this corresjpond- 
 ence many arcana relating to the ivill and 
 understanding, thus also to love and wis- 
 dom, may be disclosed. In the world it is 
 scarcely known what the will is or what love 
 is, for the reason that man is not able, b}' 
 hunself, to love, and from love to will, al- 
 though he is able as it were by himself to 
 exercise intelligence and thought; just as 
 he is not able of himself to cause the heart 
 to beat, although he is able of himself to 
 cause the lungs to respire, ^ow because 
 it is scarcely known in the world what the 
 will is or what love is, but it is known 
 what the heart and the lungs are, — for 
 these are objects of sight and can be ex- 
 amined, and have been examined and de- 
 scribed by anatomists, Avhile the will and 
 the understanding are not objects of sight, 
 and cannot be so examined — therefore 
 when it is known that these correspond, 
 and by correspondence act as one, many 
 arcana relating to the will and understand- 
 ing ma}^ be disclosed that could not other- 
 
402 ANGELIC WISDOINI [x. 3&-, 
 
 wise be disclosed; those for instance re- 
 lating to the conjunction of the will with 
 the understanding, and the reciprocal con- 
 j unction of the understanding with the 
 will; those relating to the conjunction of 
 love with wisdom, and the reciprocal con- 
 junction of wisdom with love; also those 
 relating to the derivation of love into af- 
 fections, and to the consociation of affec- 
 tions, to theii' influx into perceptions and 
 thoughts, and finally their influx according 
 to correspondence into the bodily acts and 
 senses. These and many other arcana may 
 be both disclosed and illustrated by the 
 conjunction of the heart and lungs, and 
 by the influx of the blood from the heart 
 into the lungs, and reciprocally from the 
 lungs into the heart, and therefrom through 
 the arteries into all the members, organs 
 and viscera of the body. 
 
 386. (6) 3Ian^s mind is his spirit, and 
 the spirit is the man, while the body is an 
 external by means of which the mind or 
 spirit feels and acts in its world. That 
 man's mind is his spirit, and that the spirit 
 is the man, can hardly enter the faith of 
 
X. 38t)} CONCERNING DIYIXK LOVE 433 
 
 those who have supposed the spirit to be 
 wind, and the soul to be an air}- something 
 like breath breathed out from the lungs. 
 For they say, How can the spirit, when it 
 is spirit, be the man, and how can the soul, 
 when it is soul be the man ? They think 
 in the same way of God because He is 
 called a Spirit. This idea of the spirit and 
 the soul has come from the fact that spirit 
 and wind in some languages are the same 
 word; also, that when a man dies, he is 
 said to give up the ghost or spirit; also. 
 that life returns, after suffocation or swoon- 
 ing, when the spirit or breath of the lungs 
 comes back. Because in these cases noth- 
 ing but the breath or air is perceived, it is 
 concluded from the eye and bodily sense 
 that the spirit and soul of man after death 
 is not the man. From this corporeal con- 
 clusion about the spirit and soul, various 
 hypotheses have arisen, and these have 
 given birth to a belief that man after death 
 does not become a man until the day of 
 the last judgment, and that meanwhile his 
 spirit remains somewhere or other await- 
 ing reunion with the body, according to 
 
 28 
 
434 anctKlic wlsdoivi [n. 38« 
 
 what lias been shown in the Continuation 
 roncetming the Last Judgment (n. 32-38). 
 Because man's mind is his spirit, the an- 
 gels, who also are spirits, are called minds. • 
 387. Man's mind is his spirit, and the 
 spirit is the man, because by the mind all 
 things of man's will and understanding are 
 meant, which things are in first principles 
 in the brains and in derivatives in the 
 body; therefore in respect to their forms 
 they are all things of man. This being so. 
 the mind (that is, the will and understand- 
 ing) impels the body and all its belongings 
 at will. Does not the body do wdiatever 
 the mind thmks and wills? Does not the 
 mind incite the ear to hear, and direct the 
 eye to see, move the tongue and the lijjs to 
 speak, impel the hands and fingers to do 
 whatever it pleases, and the feet to walk 
 whither it will? Is the body, then, any 
 thing but obedience to its mind ; and can 
 the body be such unless the mind is in its 
 derivatives in the body ? Is it consistent 
 with reason to think that the body acts 
 from obedience simply because the mind 
 so wills? in wliich case they should be 
 
-N'. 387] OONCEKNING DIVINE LOVE 435 
 
 two, the one above and the other below, 
 one commanding, the other ol)eyiiig. As 
 this is in no way consistent with reason, 
 it follows that man's life is in its first 
 principles in the brains, and in its deriva- 
 tives in the body (according to -what has 
 been said above, n. 365); also that such as 
 life is in first principles, such it is in the 
 whole and in every part (n. 366); and by 
 means of these first principles life is in 
 the whole from every part, and in every 
 part from the whole (367). That all things 
 of the mind have relation to the will and 
 understanding, and that the will and un- 
 derstanding are the receptacles of love and 
 wisdom from the Lord, and that these two 
 make the life of man, has been shown in 
 the preceding pages. 
 
 388. From what has now been said it 
 can also be seen that man's mind is the 
 man himself. For the primary texture of 
 the human form, that is, the human form 
 itself with each and every thing thereof, 
 is from first principles continued from the 
 brain through the nerves, in the manner 
 described above. It is this form into which 
 
436 ANGELIC WISDOM [n. 388 
 
 man comes after death, who is then called 
 a spirit or an angel, and who is in all 
 completeness a man, but a spiritual man. 
 The material form that is added and super- 
 induced in the world, is not a human form 
 by itself, 'but only by virtue of the spir- 
 itual form, to which it is added and super- 
 induced that man may be enabled to per- 
 form uses in the natural world, and also 
 to draw to himself out of the purer sulv 
 stances of the world a fixed containant of 
 spiritual things, and thus continue and 
 perpetuate life. It is a truth of angelic 
 wisdom that man's mind, not alone in gen- 
 eral, but in every particular, is in a per- 
 petual conatus toward the human form, for 
 the reason that God is a Man. 
 
 389. That man may be man there must 
 be no part lacking, either in head or in 
 body, that has existence in the complete 
 man ; since there is nothing therein that 
 does not enter into the human form and 
 constitute it ; for it is the form of love and 
 wisdom, and this, in itself considered, is 
 Divine. In it are all terminations of love 
 and wisdom, which in God-Man are infinite, 
 
^'. 389] CONCEKXING DIVIXE LOVE 437 
 
 but in His image, that is, in man, angel, or 
 spirit, are finite. If any part that has ex- 
 istence in man were lacking, there would 
 be lacking something of termination from 
 the love and wisdom corresponding to it, 
 whereby the Lord might be from firsts in 
 outmosts with man, and might from His 
 Divine Love through His Divine Wisdom 
 provide uses in the created world. 
 
 390. (J) The conju7iction of viands spir- 
 it with his body is hy means of the corre- 
 spondence of his will and understandiny 
 iL'ith his heart and lunys^ and their separa- 
 hion is from non-correspondence. As it has 
 lieretofore been unknown that man's mind, 
 by which is meant the will and under- 
 standing, is his spirit, and that the spirit is 
 a man; and as it has been unknown that 
 man's spirit, as well as his body, has a pulse 
 and respiration, it could not be kno^^ai that 
 the pulse and respiration of the spirit in 
 man flow into the pulse and respiration of 
 his body and produce them. Since, then, 
 man's spirit, as well as his body, enjoys a 
 pulse and respiration, it follows that there 
 is a like correspondence of the pulse and 
 
438 ANGELIC WISDOM [n. ,j}<J) 
 
 respiration of man's spirit with the pulse 
 and respiration of his body, — for, as was 
 said, his mind is his spirit, — consequently, 
 when the two j)airs of motions cease to 
 correspond, separation takes place, which 
 is death. Sepai-ation or death ensues when 
 from any kind of disease or accident the 
 body comes into such a state as to be un- 
 able to act in unison with its spirit, for 
 thus correspondence perishes, and with it 
 conjunction ; not, however, when respira- 
 tion alone ceases, but w^hen the heart's pul- 
 sation ceases. For so long as the heart is 
 moved, love with its vital heat remains and 
 preserves life, as is evident in cases of 
 swoon and suffocation, and in the condition 
 of fetal life in the womb. In a word, man's 
 lx)dily life depends on the correspondence 
 of its pulse and respiration with the pulse 
 and respiration of his spirit, and when 
 that correspondence ceases, the bodily life 
 ceases, and his spirit departs and contin- 
 ues its life in the spiritual world, which is 
 so similar to his life in the natural world 
 that he does not know that he has died. 
 Men generally enter the spiritual world 
 
N. 390] CONCKRNIXG DIVINK J.OVP: 439 
 
 two days after the death of the body. For 
 T have spoken with some after two days. 
 
 391. That a spirit, as well as a man 
 on earth in the body, enjoys a pulse and a 
 respiration, can only be proved by spirits 
 and angels themselves, when privilege is 
 granted to speak with them. This privilege 
 has been granted to me. ^\^en questioned 
 about the matter they declared that the}' 
 are just as much men as those in the world 
 are, and possess a \x)dj as well as thej^, 
 but a spiritual body, and feel the beat of 
 the heart in the chest, and the beat of the 
 arteries in the wrist, just as men do in the 
 natural world. I have questioned many 
 about the matter, and they all gave like 
 answer. That man's spirit respires within 
 liis body has been granted me to learn by 
 personal experience. On one occasion 
 angels were allowed to control my respira- 
 tion, and to diminish it at pleasure, and at 
 length to withdraw it, until only the res- 
 piration of ni}^ spirit remained, which I 
 then perceived by sense. A like experience 
 was granted me when permitted to learn 
 the state of the dying (as may be seen in 
 
440 ANUKI.IC WISDOM [X. 8!tl 
 
 the work ou Heacen and Hell^w. 449). 1 
 have sometimes been brought into the res- 
 piration of my spirit only, which I. have 
 then sensibly perceived to be in accord 
 with the common respiration of heaven. 
 Also many times I have been in a state like 
 that of angels, and also raised up into 
 heaven to them, and being then out of the 
 body in spirit, 1 talked with angels with a 
 respiration in like manner as in the world. 
 From this and other personal evidence it 
 has been made clear to me that man's 
 bX)irit respires, not only in the bod}- but 
 also after it has left the body; that the 
 respiration of the spirit is so silent as not 
 to be perceptible to man ; and that it in- 
 flows into the manifest respiration of the 
 body almost as cause flow^s into effect, or 
 thought into the lungs and through the 
 lungs into speech. From all this it is also 
 evident that conjunction of spirit and body 
 in man is by means of the correspondence 
 of the cardiac and pulmonic movement in 
 both. 
 
 392. These two movements, the cardiac 
 and the pulmonic, derive their origin and 
 
K*. •392] co^c^tijstka DiviJ^'fi ^LOVE 4 41 
 
 persistence from this, that the whole an- 
 gelic heaven, in general and in particular, 
 is in these two movements of life; and the 
 whole angelic heaven is in these move- 
 ments because the Lord pours them in from 
 the sun, where He is, and which is from 
 Him; for these two movements are main- 
 tained by that sun from the Lord. It is 
 evident that such is their origin; since' all 
 things of heaven and all things of the 
 world depend on the Lord through that 
 sun in a connection, by virtue of form, like 
 a chain-work from the first to outmosts, 
 also since the life of love and wisdom is 
 from the Lord, and all the forces of the 
 universe are from life. That the variation 
 of these movements is according to the re- 
 ception of love and wisdom, also follows. 
 
 393. More will be said in what follows of 
 the correspondence of these movements, as 
 what the nature of that correspondence is 
 in those who respire with heaven, and what 
 it is in those who respire with hell; also 
 what it is in those who speak with heaven, 
 but think with hell, thus what it is with 
 hypocrites, flatterers, deceivers, and others. 
 
442 ang«:lic wisdom [n. 394 
 
 from the correspondence of' the 
 heart with the will and of the 
 lungs with the understanding, 
 everything may be known that 
 can be known about the will and 
 understanding, or about love and 
 wisdom, therefore about the soul 
 
 OF MAN. 
 
 394. Many in the learned world have 
 wearied themselves with inquiries respect- 
 ing the soul; but as they knew nothing of 
 the spiritual world, or of man's state after 
 death, they could only frame theories, not 
 about the natui-e of the soul, but about its 
 operation on the body. Of the nature of 
 the soul the}' could have no idea except 
 as something most pure in the ether, and 
 of its containing form they could have no 
 idea except as being ethereal. But know- 
 ing that the soul is spiritual, they dared not 
 say much about the matter openly, for fear 
 of ascribing to the soul something natu- 
 ral With this concjeption of the soul, and 
 yet knowing that the soul operates on the 
 
N. oi»4] CONCEllMXG DIVINE LOVE 44,5 
 
 Ixxiy. and produces all things in it that 
 relate to its sensation and motion, they 
 liave wearied themselves, as was said, with 
 inquiries respecting the operation of the 
 soul on the body. This has been held by 
 some to be effected by influx, and by some 
 to be effected by harmony. But as this in-' 
 ve^tigation has disclosed nothing in which 
 the mind anxious to see the real truth 
 can acquiesce, it has been granted me to 
 speak with angels, and to be enlightened 
 on the subject by their wisdom; the fruits 
 of which are as follows : Man's soul, which 
 lives after death, is his spirit, and is in 
 complete form a man ; the soul of this form 
 is the will and imderstandmg, and the 
 soul of these is love and wisdom from the 
 Lord; these two are what constitute man's 
 life, which is from the Lord alone; yet for 
 the sake of man's reception of Him, He 
 causes life to appear as if it were man's ; 
 but that man may not claim life for him- 
 self as his, and thus withdraw himself 
 from this reception of the Lord, the Lord 
 has also taught that everything of love 
 which is called good, and everything of 
 
444 ANGKLic WISDOM [n. :^i>4 
 
 wisdom, which is called truth, is from 
 Him, and iiotliing of these from man; and 
 as these two are life, that everything of 
 life which is life is from Him. 
 
 395. Smce the soul in its very esse is 
 .love and wisdom, and these two in man are 
 from the Lord, there are created in man 
 two receptacles, which are a;lso the abodes 
 of the Lord in man; one for love, the other 
 for wisdom, the one for love called the 
 will, the other for wisdom called the un- 
 derstanding. Xow since Love and Wisdom 
 in the Lord are one distinctly (as may Ix' 
 seen above, n. 17-22), and Divine Love is 
 of His Divine Wisdom, and Divine Wis- 
 dom is of His Divine Love (n. 34-39), and 
 since these so go forth from God-Man, that 
 is, from the Loixl, therefore these two re- 
 ceptacles and abodes of the Lord in man, 
 the will and understanding, are so created 
 by the Lord as to be distinctly two, and 
 yet make one in every operation and every 
 sensation; for in these the will and under- 
 standing cannot be separated. Keverthe- 
 less, to enable man to become a receptacle 
 and an abode of the Lord, it is provided. 
 
>. ?A1f>2 CUNCEKNING DIVINE LOVE 445 
 
 u^ necessary to this end, that man's under- 
 standing can be raised above his proper 
 love into some light of wisdom in the love 
 uf which the man is not, and that he can 
 thereby see and be taught how he must live 
 if he would come also into that higher lov^e, 
 and tlius enjoy eternal happiness. But by 
 the misuse of this power to elevate the 
 understanding above his proper love, man 
 has subverted in himself that which might 
 have been the receptacle and abode of the 
 Lord (that is, of love and wisdom from 
 the Lord), by making the will an abode for 
 the love of self and the world, and the un- 
 derstanding an abode for whatever con- 
 firms those loves. From this it has come 
 tliat these two abodes, the will and under- 
 standing, have become abodes of infernal 
 love, and by confirmations in favor of these 
 loves, abodes of infernal tliought, which in 
 hell is esteemed as wisdom. 
 
 396. The reason why the love of self 
 and love of the world are infernal loves, 
 and 3'et man lias been able to come into 
 them and thus subvert the will and under- 
 standing within him, is as follows : the love 
 
446 ANGELIC WISDOM [x. 3iW 
 
 of self and the love of the world by cre- 
 ation are heavenly loves ; for they are loves 
 of the natural man serviceable to spiritual 
 loves, as a foimdation is to a house. Yov 
 man, from the love of self and the world, 
 .seeks the welfare of his body, desires food, 
 (•lothing, and habitation, is solicitous for 
 the M'elfare of his family, and to secure 
 employment for the sake of use, and even, 
 in the interest of obedience, to be hon- 
 ored according to the dignity of the affairs 
 which he administers, and to find delight 
 and refreshment in worldlj^ enjoyment; yet 
 all this for the sake of the end, which 
 must be use. For through these things 
 man is in a state to serv^e the Lord and to 
 serve the neighbor. When, however, there 
 is no love of serving the Lord and serving 
 the neighbor, but only a love of serving 
 liimself by means of the world, then from 
 being heavenly that love becomes hellish, 
 for it causes a man to sink his mind and 
 disposition in what is his own, and that in 
 itself is wholly evil. 
 
 397. Now that man may not b}^ the un- 
 derstanding be in heaven while by the will 
 
N^, .307] «OXCEKNIXG DIA^XE LOVE 447 
 
 he is in hell, as is possible, and may there- 
 by have a divided mind, after death every- 
 thing of the understanding which tran- 
 scends its OTm love is removed; whereby 
 it comes that in everyone the will and un- 
 derstanding finally make one. With those 
 in heaven the w411 loves good and the un- 
 derstanding thinks trvith ; but with those 
 in hell the will loves evil and the under- 
 standing thinks falsity. The same is true 
 of man in this world Avhen he is thinking 
 from his spirit, as he does when alone ; yet 
 many, so long as they are in- the body, 
 when they are not alone think otherwise. 
 They then think otherwise because they 
 raise their understanding above the proper 
 love of their will, that is, of their spirit. 
 These things have been said, to make 
 known that the will and understanding 
 are two distinct things, although created 
 to act as one, and that they are made to 
 act as one after death, if not before. 
 
 398. Xow since love and ^dsdom, and 
 therefore will and imderstanding, are what 
 are called the soul, and how the soul acts 
 upon the bod}^, and effects all its opera- 
 
448 ANGELIC WISDOM [n. 398 
 
 tions, is to be shown in what follows, and 
 since this may be known from the corre- 
 spondence of the heart with the will, and 
 of the lungs with the understanding, by 
 means of that correspondence what follows 
 has been disclosed : — 
 
 (1) Love or the will is man's ver}^ life. 
 
 (2) Love or the will strives unceasingly 
 towards the human form and all things of 
 that form. 
 
 (3) Love or the will is unable to effect 
 anything by its human form without a mar- 
 riage with wisdom or the understanding. 
 
 (4) Love or the will prepares a house or 
 bridal chamber for its future wife, which 
 is wisdom or the understanding. 
 
 (5) Love or the will also prepares all 
 things in its human form, that it may 
 act conjointly with wisdom or the under- 
 standing. 
 
 (6) After the nuptials, the first conjunc- 
 tion is through affection for knowing, from 
 which springs affection for truth. 
 
 (7) The second conjunction is through 
 affection for understanding, from which 
 springs perception of truth. 
 
N. 398] CONCERNING DIVINE LOVE 449 
 
 (8) The third conjunction is through 
 affection for seeing truth, from which 
 springs thought. 
 
 (9) Through these three conjunctions 
 love or the will is in its sensitive life and 
 in its active life. 
 
 (10) Love or the will introduces wdsdoni 
 or the understanding into all things of its 
 house. 
 
 (11) Love or the will does nothing ex- 
 cept in conjunction with wisdom or the 
 understanding. 
 
 (12) Love or the will conjoins itself to 
 wisdom or the understanding, and causes 
 wisdom or the imderstanding to be recip- 
 rocally conjoined to it. 
 
 (13) Wisdom or the understanding, from 
 the potency given to it by love or the will, 
 can be elevated, and can receive such 
 things as are of light out of heaven, and 
 perceive them. 
 
 (14) Love or the will can in like man- 
 ner be elevated and can perceive such 
 things as are of heat out of heaven, 
 provided it loves its consort in that de- 
 gree. 
 
450 ANtiELIC WISDOM \_N. 3l>8 
 
 (15) Otherwise love or the will draws 
 dowm wisdom or the understanding from 
 its elevation, that it may act as one with 
 itself. 
 
 (16) Love or the will is purified by wis- 
 dom in the understanding, if they are ele- 
 vated together. 
 
 (17) Love or the will is defiled m the 
 understanding and by it, if they are not 
 elevated together. 
 
 (18) Love, when purified by wisdom in 
 the understanding, becomes spiritual and 
 celestial. 
 
 (19) Love, when defiled in the under- 
 standing and by it, becomes natural and 
 sensual. 
 
 (20) The capacity to understand called 
 rationality, and the capacity to act called 
 freedom, still remain. 
 
 (21) Spiritual and celestial love is love 
 towards the neighbor and love to the Lord ; 
 and natural and sensual love is love of the 
 world and love of self. 
 
 (22) It is the same with charity and 
 faith and their conjunction as with the w^ill 
 and understanding and their conjunction. 
 
N. 399] «;oN<KKMNG DIVIXE LOVE 451 
 
 399. (1) Love or the wiU Is man's very 
 life. This follows from the correspondence 
 of the heart with the will (^considered 
 above, n. 378-381). For as the heart acts 
 in the body, so does the will act in the 
 nimd ; and as all things of the body depend 
 for existence and motion upon the heart, 
 so do all thmgs of the mind depend for 
 exist^ence and life upon the will. It is said, 
 upon the will, but this means upon the 
 love, because the will is the receptacle of 
 love, and love is life itself (see above, n. 
 1-3), and love, which is life itself, is from 
 the Lord alone. By the heart and its ex- 
 tension into the body through the arteries 
 and veins it can be seen that love or the 
 will is the life of man, for the reason that 
 things that correspond to each other act in 
 a like manner, except that one is natural 
 and the other spiritual. How the heart 
 acts in the body is evident from anatomy, 
 which shows that wherever the heart acts 
 by means of the vessels put forth from it 
 everything is alive or subservient to life; 
 but where the heart by means of its vessels 
 does not act, everything is lifeless. More- 
 
452 ANGELIC WISDOM [n. yi«l 
 
 over, the heart is the first and last thiDi,' 
 to act in the body. That it is the first is 
 evident from the fetus, and that it is the 
 last is evident from the d^dng, and that it 
 may act without the co-operation of the 
 lungs is evident from cases of suffocation 
 and swooning; from which it can be seen 
 that the life of the mind depends solely 
 upon the will, in the same way as the sub- 
 stitute life of the body depends on the 
 heart alone ; and that the will lives when 
 thought ceases, in the same way as the 
 heart lives when breathing ceases. This 
 also is evident from the fetus, from thn 
 dying, and from cases of suffocation and 
 swooning. From which it follows that love 
 or the will is man's very life. 
 
 400. (2) Love or the will strives unceas- 
 ingly towards the human form and all 
 things of that form. This is evident from 
 the correspondence of heart and will. For 
 it is known that all things of the body are 
 formed in the womb, and that they are 
 formed by means of fibers from the brains 
 and blood vessels from the heart, and that 
 out of these two the tissues of all organs 
 
, N. 400] COXCERNING DIVIXE LOVE 453 
 
 and viscera are made; from which it is 
 evident that all things of man have their 
 existence from the life of the will, which 
 is love, from their first principles, out of 
 the brains, through the fibers; and all 
 things of his body out of the heart tlii-ough 
 the arteries and veins. From this it is 
 clearly evident that life (which is love and 
 the will therefrom), strives unceasingly 
 towards the human form. And as the 
 human form is made up of all the tilings 
 there are m man, it follows that love or 
 the will is in a continual conatus and effort 
 to form all these. There is such a conatus 
 and effort towards the human form, be- 
 cause God is a Man, and Divine Love and 
 Divine Wisdom is His life, and from His 
 life is everything of life. Any one can see 
 that unless Life which is very Man acted 
 into that which in itself is not life, the 
 formation of anything such as exists in 
 man would be impossible, in whom are 
 thousands of thousands of things that 
 make a one, and that unanimously aspire 
 to an image of the Life from which they 
 spring, that man may become a receptacle 
 
454 ANGELIC WISDOM [n. 4()f) 
 
 and abode of that Life. From all this it 
 can be seen that love, and out of the love 
 the will, and out of the will the heart, 
 strive unceasingly towards the human 
 form. 
 
 401. (3) Lave or the will is unable to 
 effect anything by its hinnan form without 
 a marriage with wisdom or the understand- 
 ing. This also is evident from the cor- 
 respondence of the heart with the wilL 
 The embryo man lives by the heart, not 
 bj' the lungs. For in the fetus the blood 
 does not flow from the heart into the 
 lungs, giving it the ability to respire; but 
 it flows through the foramen ovale into the 
 left ventricle of the heart; consequently 
 the fetus is unable to move any part of its 
 body, but lies enswathed, neither has it sen- 
 sation, for its organs of sense are closed. 
 So is it with love or the will, from which 
 the fetus lives indeed, though obscurely, 
 that is, without sensation or action. But 
 as soon as the lungs are opened, which is 
 the case after birth, he begins to feel and 
 act, and likewise to will and think. From 
 all this it can be seen, that love or the will 
 
N. 40l] CONCERN IMi JJIVINE LOVE 455 
 
 is unable to effect anything by means of 
 its human form without a marriage with 
 wisdom or the understanding. 
 
 402. (4) Love or the will prepares a 
 house or bridal chamber for its future wife, 
 which is ivisdom or the understanding. In 
 the created universe and in each of its 
 particulars there is a marriage of good and 
 truth; and this is so because good is of 
 love and truth is of wisdom, and these two 
 are in the Lord, and out of Him all things 
 are created. How this marriage has exist- 
 ence in man can be seen mirrored in the 
 conjunction of the heart with the lungs ; 
 since the heart corresponds to love or 
 good, and the lungs to wisdom or trutli 
 (see above, n. 378-381, 382-384). From 
 that conjunction it can be seen how love or 
 the Avill betroths to itself wisdom or the 
 understanding, and afterwards weds it, 
 that is, enters into a kind of marriage with 
 it. Love betroths to itself wisdom by pre- 
 paring for it a house or bridal chamber, 
 and marries it by conjoining it to itself 
 by affections, and afterwards lives wisely 
 with it HI that house. How this is cannot 
 
456 ANGELIC WISDOM [>. 402 
 
 be fully described except in spiritual lan- 
 guage, because love and wisdom, conse- 
 quently will and understanding, are sx)ir- 
 itual; and spiritual things can, indeed, be 
 expressed in natural language, but can be 
 perceived only obscurely, from a lack of 
 knowledge of what love is, what wisdom 
 is, what affections for good are, and what 
 affections for wisdom, that is, affections 
 for truth, are. Yet the nature of the be- 
 trothal and of the marriage of love with 
 wisdom, or of will with understanding, can 
 be seen by the parallel that is furnished 
 by their correspondence with the heart 
 and lungs. What is true of these is true 
 of love and wisdom, so entirely that there 
 is no difference whatever except that one 
 is natural and the other spiritual. Thus it 
 is evident from the heart and lungs, that 
 the heart first forms the lungs, and after- 
 Avards joins itself to them; it forms the 
 lungs in the fetus, and joins itself to them 
 after birth. This the heart does in its 
 abode which is called the breast, where the 
 two are encamped together, separated from 
 the other parts of the body b}^ a partition 
 
N. 402] CONCERNING DLVINE LOVE 457 
 
 called the diaphragm and by a covering 
 called the pleura. So it is with love and 
 Avisdom or with will and understanding. 
 
 403. (o) Love or the ivill ^jrepares all 
 things in its own human form, that it may 
 act conjointly with wisdom or the under- 
 standing. We say, will and nnderstand- 
 ing, but it is to be carefully borne in mind 
 that the will is the entire man ; for it is 
 the will that, with the understanding, is in 
 first principles in the brains, and in deri\- 
 atives in the body, consequently in the 
 whole and in every part (see above, n. 365- 
 367). From this it can be seen that the 
 will is the entire man as regards his ver}' 
 form, both the general form and the par- 
 ticular form of all parts ; and that the un- 
 derstanding is its partner, as the lungs are 
 the partner of the heart. Beware of cher- 
 ishing an idea of the will as something 
 separate from the human form, for it is 
 that same form. From this it can be seen 
 not only how the will prepares a bridal 
 chamber for the understanding; but also 
 how it prepares all things in its house 
 (which is the whole body) that it may act 
 
458 ANGELIC WISDOM [x. 403 
 
 conjointly with the understanding. This 
 it prepares in such a way that as each and 
 every thing of the body is conjoined to the 
 will, so is it conjoined to the understand- 
 ing ; in other words, that as each and every- 
 thing of the body is submissiA^e to the will, 
 so is it submissive to the understanding. 
 How each and every thing of the body is 
 })repared for conjunction with the under- 
 standing as well as with the will, can be 
 seen in the body only as in a mirror or 
 image, by the aid of anatomical knowledge, 
 Avhich shows how all things in the body 
 are so connected, that when the lungs re- 
 spire each and every thing in the entire 
 body is moved by the resj^iration of the 
 lungs, and at the same time from the beat- 
 ing of the heart. Anatomy shows that the 
 heart is joined to the lungs through the 
 auricles, which are continued into the in- 
 teriors of the lungs ; also that all the vis- 
 cera of the entire body are joined through 
 ligaments to the chamber of the breast; 
 and so joined that when the lungs respire, 
 each and all things, in general and in par- 
 ticular, partake of the respiratory motion. 
 
^. 40;3] OONCEKNIXG DIVINK L(»VE 459 
 
 Thus when the lungs are inflated, the ribs 
 expand the thorax, the pleura is dilated, 
 and the diaphragm is stretched wide, and 
 with these all the lower parts of the 
 ixniy, which are connected with them by 
 ligaments therefrom, receive some action 
 through the pulmonic action; not to men- 
 tion further facts, lest those who have no 
 knowledge of anatomy, on account of their 
 ignorance of its terms should be confused 
 in regard to the subject. Consult any skil- 
 ful and discerning anatomist whether all 
 things in the entire body, from the breast 
 down, be not so bound together, that when 
 the lungs expand by respiration, each and 
 all of them are moved to action synchro- 
 nous with the pulmonic action. Erom all 
 this the nature of the conjunction prepared 
 by the will between the understanding and 
 each and every thing of the human form 
 is now evident. Only explore the connec- 
 tions well and scan them "svith an anatomi- 
 cal eye; then, following the connections, 
 consider their co-operation with the breath- 
 ing lungs and with the heart ; and finally, 
 in thought, substitute for the lungs the 
 
460 ANGELIC WISDOM [n. 408 
 
 understanding, and for the heart the will, 
 and you will see. 
 
 404. (6) After the nuptials, the first 
 conjunction is throurjh affection for knov- 
 ing,from which springs affection for truth. 
 By the nuptials is meant man's state after 
 birth, from a state of ignorance to a state 
 of intelligence, and from this to a state of 
 wisdom. The first state which is one of 
 pure ignorance, is not meant here by nup- 
 tials, because there is then no thought from 
 the understanding, and only an obscure af- 
 fection from the love or Avill. This state 
 is initiatory to the nuptials. In the second 
 state, which belongs to man in childhood, 
 there is, as we know, an affection for 
 knowing, by means of which the infant 
 child learns to speak and to read, and af- 
 terwards gradually learns such things as 
 belong to the understanding. That it is 
 love, belonging to the will, that effects this, 
 cannot be doubted; for unless it were ef- 
 fected by love or the will it would not be 
 done. That every man has, after birth, an 
 affection for knowing, and through that 
 acquires the knowledge by which his un- 
 
N. 404] CONCERNING DIVINE LOVE 461 
 
 derstanding is graxiually formed, enlarged, 
 and perfected, is acknowledged by every 
 one who thoughtfully takes counsel of ex- 
 perience. It is also evident that from this 
 comes affection for truth; for when man. 
 from affection for knowing, has become in- 
 telligent, he is led not so much by affection 
 for knowing as by affection for reasoning 
 and forming conclusions on subjects which 
 he loves, whether economical or civil or 
 moral. When this affection is raised to 
 spiritual things, it becomes affection for 
 spiritual truth. That its first or initiators- 
 state was affection for knowing, may be 
 seen from the fact that affection for truth 
 is an exalted affection for knowing; for 
 to be affected by truths is the same as to 
 wish from affection to know them, and 
 when found, to drink them in from the joy 
 of affection. 
 
 (7) The second conjunction is throne/// 
 affection for understanding, from ivJiich 
 springs perception of truth . This is evident 
 to any one who is willing by rational in- 
 sight to examine the matter. From ration- 
 al insight it is clear that affection for truth 
 
462 ANGELIC WISDOM [n. 404 
 
 and perception of truth are two powers of 
 the understanding, which in some persons 
 harmonize as one, and iu others do not. 
 They harmonize as one iu those who wish 
 to perceive truths with the undei-standing, 
 but do not in tliose who only wish to know 
 truths. It is also clear that every one is 
 in perception of truth so far as he is in 
 an affection for understanding; for if you 
 take away aliection for understanding truth 
 there will be no perception of truth; but 
 give the affection for understanding truth, 
 and there will be perception of truth ac- 
 cording to the degree of affection for it. 
 No man of sound reason ever lacks percep- 
 tion of truth, so long as he has affection 
 for understanding truth. That every man 
 has a capacity to imderstand truth, which 
 is called rationality, has been shown above. 
 (8) The third conjunction is through 
 affection for seeing truth, from which 
 springs thought. That affection for know- 
 ing is one thing, affection for understand- 
 ing another, and affection for seeing truth 
 another, or that affection for truth is one 
 thing, peit'eption of truth another, and 
 
N. 404] CONCERNING DIVINli LOVE 463 
 
 thought another, is seen but obscurely by 
 those who cannot perceive the operations 
 of the mind as distinct, but is seen clearly 
 by those who can. This is obscurely seen 
 by those who do not perceive the opera- 
 tions of the mmd as distinct, Vjecause with 
 tliose who are in affection for truth and in 
 perception of truth, these operations are 
 sunultaneous in the thought, and when 
 simultaneous they cannot be distinguished. 
 Man is in manifest thought when his spirit 
 thinks in the body, which is especially the 
 ciise when he is in company with others ; 
 but when he is in affection for understand- 
 ing, and through that comes into perception 
 of truth, he is then in the thought of his 
 spirit, which is meditation. This passes, 
 indeed, into the thought of the bod}', but 
 into silent. thought; for it is above bodily 
 thought, and looks upon what belongs to 
 thought from the memory as l)elow itself, 
 drawing therefrom either conclusions or 
 confirmations. But real affection for truth 
 is perceived only as a pressure of will from 
 something pleasurable which is interiorly 
 in meditation as its life, and is little no- 
 
464 ANGELIC WISDOM [>. 4(>4 
 
 ticed. From all this it can now be seen 
 that these three, affection for truth, per- 
 ception of truth, and thought, follow in 
 order from love, and that they have exist- 
 ence only in the understanding. For when 
 love enters into the understanding, which 
 it does when their conjunction is accom- 
 plished, it lirst brings forth affection foi- 
 truth, then affection for understanding that 
 which it knows, and lastly, affection for 
 seeing in the bodily thought that which it 
 understands; for thought is nothing but 
 internal sight. It is true that thought is 
 the first to be manifest, because it is of the 
 natural mind ; but thought from perception 
 of truth which is from affection for truth is 
 the last to be manifest ; this thought is the 
 thought of wisdom, but the other is thought 
 from the memory through the sight of the 
 natural mind. All operations of love or the 
 will not within the understanding have re- 
 lation not to affections for truth, but to af- 
 fections for good. 
 
 405. That these three from the will's 
 love follow in order in the understanding;: 
 oan, indeed, be comprehended by the ra- 
 
N. 405] CONCERNING DIVINE LOVE 4G5 
 
 tional man, but yet cannot be clearly seen 
 and thus so proved as to command belief. 
 But as love that is of the will acts as one 
 with the. heart by correspondence, and wis- 
 dom that is of the understanding acts as 
 one with the lungs (as has been shown 
 above) therefore what has been said (in 
 n. 404) about affection for truth, percep- 
 tion of truth, and thought, can nowhere be 
 more clearly seen and proved than in the 
 lungs and the mechanism thereof. These, 
 therefore, shall be briefly described. After 
 birth, the heart discharges the blood froui 
 its right ventricle into the lungs ; and after 
 passing through these it is emptied into 
 the left ventricle : thus the heart opens the 
 lungs. This it does through the pulmonary 
 arteries and veins. The lungs have bron- 
 chial tubes which ramify, and at length 
 end in air-cells, into which the lungs admit 
 the air, and thus respire. Around the bron- 
 chial tubes and their ramifications there 
 are also arteries and veins called the bron- 
 chial, arising from the vena nzygos or vena 
 cava, and from the aoTta. These arteries 
 and veins are distinct frofn the pulmonary 
 
 30 
 
466 ANGELIC WISDOM [n. 405 
 
 arteries and veins. From this it is evident 
 that the blood flows into the lungs by two 
 ways, and flows out from them by two 
 waj'S. This enables the lungs to respire 
 non-synchronously with the heart. That 
 the alternate movements of the heart and 
 the alternate movements of the lungs do 
 not act as one is well known. Now, inas- 
 much as there is a correspondence of the 
 heait and lungs with the will and under- 
 standing (as shown above), and inasmuch 
 as conjunction by correspondence is of 
 such a nature that as one acts so does the 
 other, it can be seen by the flow of the 
 blood out of the heart into the lungs how 
 the will flows into the understanding, and 
 produces the results mentioned just above 
 (n. 404) respecting affection for and per- 
 ception of truth, and respecting thought. 
 By correspondence this and many other 
 things relating to the subject, which can- 
 not be explained in a few words, have been 
 disclosed to me. Whereas love or the will 
 corresponds to the heart, and wisdom or 
 the understanding to the lungs, it follows 
 that the blood vessels of the heart in the 
 
N. 405] CONCERNING DIVINE LOVE 467 
 
 lungs correspond to affections for truth, 
 and the ramifications of the bronchia ot 
 the lungs to perceptions and thoughts from 
 those affections. Whoever will trace out 
 all the tissues of the lungs from these 
 origins, and disclose the analogy with the 
 love of the will and the wisdom of the un- 
 derstanding, will be able to see in a kind 
 of image the things mentioned above (n. 
 404), and thereby attain to a confirmed 
 belief. But since a few only are familiar 
 with the anatomical details respecting the 
 heart and lungs, and since confirming a 
 thing by what is unfamiliar induces ob- 
 scurity, I omit further demonstration of 
 the analogy. 
 
 406. (9) Through them three conjvno- 
 ticrtis love or the will is in, its sensitive life. 
 and in its active life. Love without the un- 
 derstanding, or affection which is of love 
 without thought, which is of the under- 
 standing, can neither feel nor act in the 
 body ; since love without the understand- 
 ing is as it were blind, and affection with- 
 out thought is as it were in thick dark- 
 ness, for the understanding is the light by 
 
468 ANGKLIC WISDOM [n. 4(U) 
 
 which love sees. The wisdom of the under- 
 standing, moreover, is from the light that 
 proceeds from the Lord as a sun. Since, 
 then, the will's love, without the light of 
 the understanding, sees nothing and is 
 blind, it follows that without the light of 
 the understanding even the bodily senses 
 would be blind and blunted, not only sight 
 and hearing, but the other senses also, — 
 the other senses, because all perception of 
 truth is a property of love in the under- 
 standing (as was shown above), and all the 
 bodily senses derive their perception from 
 their mind's perception. The same is true 
 of every bodily act ; for action from love 
 without understanding is like man's action 
 in the dark, when he does not know what 
 he is doing; consequently in such action 
 there would be nothing of intelligence and 
 wisdom. Such action cannot be called liv- 
 ing action, for action derives its esse from 
 love and its quality from intelligence. 
 Moreover, the whole power of good is by 
 means of truth ; consequently good acts in 
 truth, and thus by means of truth ; and good 
 is of love, and truth is of the understanding. 
 
N. 406] CONCERNING DIVINE LOVE 469 
 
 From all this it can be seen that love oi 
 the will through these three conjunctions 
 (see above, n. 404) is in its sensitive life 
 and in its active life. 
 
 407. That this is so can be proved to 
 the life by the conjunction of the heart 
 with the lungs, because the correspondence 
 between the will and the heart, and be- 
 tween the understanding and the lungs, is 
 such that just as the love acts with the 
 understanding spiritually, so does the 
 heart act with the lungs naturally : from 
 this, what has been said above can be seen 
 as in an image presented to the eye. 
 That man has neither any sensitive life 
 nor any active life, so long as the heart 
 and the lungs do not act together, is evi- 
 dent from the state of the fetus or the in- 
 fant in the womb, and from its state after 
 bii-th. So long as man is a fetus, that is, 
 in the womb, the lungs are closed, where- 
 fore he has no feeling nor any action ; the 
 organs of sense are closed up, the hands 
 are bound, likewise the feet; but after 
 birth the lungs are opened, and as they are 
 opened man feels and acts; the lungs are 
 
470 ANGEHC WI;<jL>l>M [n. 107 
 
 opened by means of the blood sent into 
 them from the heart. That man has nei- 
 ther sensitive life nor active life with- 
 out the co-operation of the heart and the 
 lungs, is evident also in swoons, when tho 
 heart alone acts, and not the lungs, for 
 respiration then ceases; in this case there 
 is no sensation and no action, as is well 
 known. It is the same with persons suf- 
 focated, either by water or by anything 
 obstructing the larynx and closing the 
 respiratory passage ; it is well known that 
 the man then appears to be dead, he feeLs 
 nothing and does nothing; and yet he is 
 alive in the heart ; for he returns to both 
 his sensitive and his active life as soon as 
 the obstructions to the lungs are removed. 
 The blood, it is true, circulates in the 
 meantime through the lungs, but through 
 the pulmonary arteries and veins, not 
 through the bronchial arteries and veins, 
 and these last are what give man the 
 power of breathing. It is the same vidtli 
 the influx of love into the understanding. 
 408. (10) Lore or the will introduces luia- 
 dom or the understandinff into all things of 
 
X. 408] CONCERNING DIVINE LOVE 471 
 
 its house. By the house of love or the will 
 is meant the whole man as to all things 
 of his mind; and as these correspond to 
 all things of the body (as shown above), by 
 the house is meant also the whole man as 
 to all things of his body, called members, 
 organs, and viscera. That the lungs are 
 introduced into all these things just as the 
 luiderstanding is introduced into all things 
 of the mind, can be seen from what has 
 )3een shown above, namely, that love or the 
 will prepares a house or bridal chamber for 
 its future wife, which is wisdom or the un- 
 derstanding (n. 402) ; and that love or the 
 will prepares all things in its own human 
 form, that is, in its house, that it may act 
 conjointly with wisdom or the understand^ 
 ing (n. 403). From what is there said, it 
 is evident that each and all things in 
 the whole body are so connected by liga- 
 ments issuing from the ribs, vertebrae, ster- 
 num, and diaphragm, and from the perito- 
 ngeum which depends on these, that when 
 the lungs respire all are likewise drawn 
 and borne along in alternate movements. 
 Anatomy shows that the alternate waves 
 
472 ANGELIC WISDOM [x. 408 
 
 of respiration even enter into the very 
 viscera to their inmost recesses; for the 
 ligaments above mentioned cleave to the 
 sheaths of the viscera, and these sheaths, 
 by their extensions, penetrate to their in- 
 nermost parts, as do the arteries and veins 
 also by their ramifications. From this it is 
 evident that the respiration of the lungs is 
 in entire conjunction with the heart in 
 each and every thing of the body; and in 
 order that the conjunction may be com- 
 plete in every respect, even the heart itself 
 is in pulmonic motion, for it lies in the 
 bosom of the lungs and is connected with 
 them by the auricles, and reclines upon 
 the diaphragm, whereby its arteries also 
 participate in the pulmonic motion. The 
 • stomach, too, is in similar conjunction with 
 the lungs, by the coherence of its oesopha- 
 gus with the trachea. These anatomical 
 facts are adduced to show what kind of a 
 conjunction there is of love or the will 
 with wisdom or the understanding, an(3 
 how the two in consort are conjoined with 
 all thin^ of the mind; for the spiritual 
 and the bodily conjunction are similar. 
 
N. 409] CONCERNING DIVINE LOVE 473 
 
 409. (11) Love or the will does nothing 
 except in conjunction with wisdom or the 
 understanding. For as love has no sensi- 
 tive nor any active life apart from the 
 understanding; and as love introduces the 
 understanding into all things of the mind 
 (as was shown above, n. 407, 408), it fol- 
 lows that love or the will does nothing ex- 
 cept in conjunction with the understand- 
 ing. For what is it to act from love with- 
 out the understanding ? Such action can 
 only be called irrational; for the under- 
 standing teaches what ought to be done 
 and how it ought to be done. Apart from 
 the understanding love does not know 
 this ; consequently such is the marriage 
 between love and the understanding, that 
 although they are two, they act as one. 
 There is a like marriage between good 
 and truth, for good is of love and truth is 
 of the understanding. In every particular 
 thing of the universe as created by the 
 Lord there is such a marriage, their use 
 having relation to good, and the form of 
 their use to truth. From this marriage it 
 is that in each and every thing of the body 
 
474 ANGELIC WISDOM [n. 4()tJ 
 
 there is a right and a left, the right having 
 relation to the goocl from which truth pro- 
 ceeds, and the left to truth from good, thus 
 to their conjunction. From this it is that 
 there are pairs in man; there are two 
 brains, two hemispheres of the brain, two 
 ventricles of the heart, two lobes of the 
 lungs, two eyes, ears, nostrils, arms, hands, 
 loins, feet, kidneys, testicles, etc.; and 
 where there are not pairs, there is a right 
 and a left side, all this for the reason 
 that good looks to truth that it may take 
 form, and truth looks to good that it may 
 have being. It is the same in the angelic 
 heavens and in their several societies. On 
 this subject more may be seen above (n. 
 401), where it is shown that love or the 
 will is unable to effect anything by its 
 human form without a marriage with wis- 
 dom or the understanding. Conj'imction 
 of evil and falsity, which is opposite to the 
 conjunction of good and truth, will be 
 spoken of elsewhere. 
 
 410. (12) Love or the will conjoiiis it- 
 self to ii-isdom or the understanding, and 
 causes wisdom or the understanding to he 
 
N. 41o] « <».n(;kj:>5in<; divink i.ovi: 470 
 
 rrcij^n'iicall 1/ coiifttiiied to it. That love or 
 the will conjoins itself to wisdom or the 
 understanding is ]ilain fioni their cor- 
 respondence with the heart and lungs. 
 Anatomical observation shows that the 
 heart is in its life's motion wdien the lungs 
 are not jet in motion; this it shows l\y 
 cases of swooning and of suffocation, also 
 by the fetus in the w'omb and the chick in 
 the ^^^. Anatomical observation shows 
 also that the heart, while acting alone, 
 forms the lungs and so adjusts them that 
 it may carry on respiration in them ; also 
 that it so forms the other viscera and or- 
 gans that it may carry on various uses in 
 them, — the. organs of the face that it may 
 have sensation, the organs oi motion that 
 it may act, and the i-emaining parts of tlie 
 body that it may exhibit uses correspond- 
 ing to the affections of love. From all this 
 it can now for the first time be show^i that 
 as the heart produces such things for the 
 sake of the various functions which it is 
 afterwards to discharge in the body, so 
 love, in its receptacle called the will, pro- 
 duces like things for the sake of the vari- 
 
476 ANGELIC WISDOM [n. 410 
 
 ous affections that constitute its form, 
 which is the human form (as was shown 
 above). Now as the fii'st and nearest of 
 love's affections are affection for knowing, 
 affection for understanding, and affection 
 for seeing what it knows and understands, 
 it follows, that for these affections love 
 forms the understanding, and actually en- 
 ters into them when it begins to feel and 
 to act and to think. To this the under- 
 standing contributes nothing, as is evident 
 from the analogy of the heart and lungs 
 (of which above). From all this it can be 
 seen, that love or the will conjoins itself 
 to wisdom or the understcinding, and not 
 wisdom or the understanding to love or 
 the will; also from this it is evident that 
 knowledges which love acquires to itself 
 by the affection for knowing, and percep- 
 tion of truth, which it acquires by the 
 affection for understanding, and thought 
 which it acquires by the affection for 
 seeing what it knows and understands, 
 are not of the understanding but love. 
 Thoughts, perceptions, and knowledges 
 therefrom, How in, it is true, out of the 
 
N. 410] CONCERNING DIVINE LOVE 477 
 
 spiritual world, yet they are received not 
 by the understanding but by love, accord- 
 ing to its affections in' the understanding. 
 It appears as if the understanding received 
 them, and not love or the Avill, but this. is 
 an illusion. It appears also as if the un- 
 derstanding conjoined itself to love or the 
 will, but this, too, is an illusion; love or 
 the will conjoins itself to the understand- 
 ing, and causes the understanding to be 
 reciprocally conjoined to it. This recipro- 
 r^jal conjunction is from love's marriage 
 with wisdom, wherefrom a conjunction 
 seemingly reciprocal, from the life and 
 consequent power of love, is effected. It is 
 the same with the marriage of good and 
 truth ; for good is of love and truth is of 
 the understanding. Good does everything; 
 and it receives truth into its house and 
 conjoins itself with it so far as the truth 
 is accordant. Good can also admit truths 
 which are not accordant ; but this it does 
 from an affection for knowing, for under- 
 standing, and for thinking its own things, 
 whilst it has not as yet determined itself 
 to uses, which are its ends and are called 
 
478 ANGELIC WISDOM [x. 410 
 
 its goods. Of reciprocal conjunction, that 
 is, the conjunction of truth with good, 
 there is none whatever. That truth is 
 reciprocally conjoined is from the life be- 
 longing to good. From this it is that every 
 inan and every spirit and angel is regarded 
 l)y the Lord according to his love or good, 
 and no one according to his intellect, or 
 liis truth separate from love or good. For 
 man's life is his love (as was shown above), 
 and his life is qualified according as he 
 has exalted his affections by means of 
 truth, that is, according as he has perfected 
 his affections by wisdom. For the affec- 
 tions of love are exalted and perfected by 
 means of truths, thus by means of wisdom. 
 Then love acts conjointly with its wisdom, 
 as though from it; but it acts from itself 
 through wisdom, as through its owti form, 
 and this derives nothing whatever from 
 the understanding, but everything from a 
 kind of determination of l,ove called affec- 
 tion. 
 
 411. All things that favor it love calls 
 its goods, and all things that as means lead 
 to goods it calls its truths; and because 
 
N. 41l] CONCERNING DIVINE LOVE 479 
 
 these are means they are loved and come 
 to be of its affection and thus become af- 
 fections in form ; therefore truth is nothing 
 else than a form of the affection that is of 
 love. The human form is nothing else 
 than the form of all the affections of love ; 
 beauty is its intelligence, which it procures 
 for itself through truths received either 
 t)y sight or by hearing, external and inter- 
 nal. These are what love disposes into the 
 form of its affections ; and these forms ex- 
 ist in great variety; but all derive a like- 
 ness from their general form, which is the 
 human. To the love all such forms are 
 beautiful and lovely, but others are un- 
 beautiful and unlovely. From this, again, 
 it is evident that love conjoins itself to 
 the understanding, and not the reverse, 
 and that the reciprocal conjunction is also 
 from love. This is what is meant by love 
 or the will causing wisdom or the under- 
 standing to be reciprocally conjoined to it. 
 412. What has been said may be seen 
 in a kind of image and thus corroborated 
 l)y the correspondence of the heart with 
 love and of the lungs with the understand- 
 
480 ANGELIC WISDOM £n. 412 
 
 ing (of which above). For if the heart cor- 
 responds to love, its determinations, which 
 are arteries and veins, correspond to affec- 
 tions, and in the lungs to affections for 
 truth ; and as there are also other vessels 
 in the lungs called air vessels, whereby 
 respiration is carried on, these vessels cor- 
 respond to perceptions. It must be dis- 
 tinctly understood that the arteries and 
 veins in the lungs are not affections, and 
 that respirations are not perceptions and 
 thoughts, but that they are correspond- 
 ences, that is, they act correspondently or 
 synchronously ; likewise that the heart and 
 the lungs are not 1?lie love and imderstand- 
 ing, but correspondences : and inasmuch as 
 they are correspondences the one can be 
 seen in the other. Whoever from anatomy 
 has come to understand the whole struct- 
 ure of the lungs can see clearly, when he 
 compares it with the understanding, that 
 the understanding does not act at all by 
 itself, does not perceive nor think by it- 
 self, but acts wholly by affections which 
 are of love These, in the understanding, 
 are called affection for knowing, for under- 
 
N. 412] CONCEi;XIX(r DIYTXH LOVE 481 
 
 standing, and for seeing truth (which have 
 "been treated of above). For all states of 
 the lungs depend on the blood from the 
 lieart and from the vena cava and aorta; 
 and respirations, which take place in the 
 bronchial branches, proceed in accordance 
 with the state of those vessels; for when 
 the flow of the blood stops, respiration 
 stops. Much more may be disclosed by 
 comparing the structure of the lungs with 
 the understanding, to which the lungs cor- 
 respond ; but as few are familiar with ana- 
 tomical science, and to try to demonstrate 
 or prove anything by what is unknown 
 renders it obscure, it is not well to say 
 more on this subject. By what I know of 
 the structure of the lungs I am fully con- 
 vinced that love through its affections 
 conjoins itself to the understanding, and 
 that the understanding does not conjoin 
 itself to any affection of love, but that it 
 is reciprocally conjoined by love, to the 
 end that love may have sensitive life and 
 active life. But it must not be forgotten 
 that man has a twofold respiration, one of 
 the spirit and another of the body; and 
 
 31 
 
482 ANGKLIC WISDOM [n. 412 
 
 that the respiration of the spirit depends 
 on the fibers from the brains, and the res- 
 piration of the body on the blood-vessels 
 from the heart, and from the vena cava 
 and aorta. It is evident, moreover, that 
 thought produces respiration ; it is evident, 
 also, that alfection, which is of love, pro- 
 duces thought, for thought without affec- 
 tion is precisely like respiration without a 
 heart, a thing impossible. From this it is 
 clear that affection, which is of love, con- 
 joins itself to thought, which is of the 
 understanding (as was said above), in like 
 manner as the heart does in the lungs. 
 
 413. (13) Wisdom or the understandituj, 
 from the i>otency g'tren to It hy love, can be 
 eleva.ted and can receive such things as are 
 of light out of heaven, and 2)<'fceive them. 
 That man has the ability to perceive arca- 
 na of wisdom when he hears them, has l)een 
 shown above in many places. This capaci- 
 ty of man is called rationality. It belongs 
 to every man by creation. It is the capaci- 
 ty to understand things interiorly, and to 
 decide what is just and right, and what is 
 good and true; and by it man is distin- 
 
N. 413] CONCERNING DIVINE LOVE 483 
 
 guished from beasts. This, then, is what is 
 meant when it is said, that the understand- 
 ing can be elevated and receive things that 
 are of light out of heaven, and perceive 
 them. That this is so can also be seen in a 
 kind of image in the lungs, for the reason 
 that the lungs correspond to the under- 
 standing. In the lungs it can be seen from 
 their cellular substance, which consists of 
 bronchial tubes continued do^vn to the mi- 
 nutest air-cells, which are receptacles of 
 air in respirations; these are what the 
 thoughts make one with by correspond- 
 ence. This cell-like substance is such that 
 it can be expanded and contracted in a two- 
 fold mode, in one mode with the heart, in 
 the other almost separate from the heart. 
 In the former, it is expanded and con- 
 tracted through the pulmonary aiteries and 
 veins, which are from the heart alone ; in 
 the latter, through the bronchial arteries 
 and veins, which are from the vena cava 
 and aorta, and these vessels are outside of 
 the heart. This takes place in the lungs, for 
 the reason that the understanding is capa- 
 ble of being raised above its proper love^ 
 
484 ANGELIC WISDOM [x. 413 
 
 which corresponds to the heart, and to re- 
 ceive light from heaven. Still, when the 
 understanding is raised above its proper 
 love, it does not withdraw from it, but de- 
 rives from it what is called the affection 
 for knowing and understanding, with a 
 view to somewhat of honor, glory, or gain 
 in the world; this clings to every love as 
 a surface, and by it the love shines on 
 the surface; but with the wise, shines 
 through. These things respecting the lungs 
 are brought forward to prove that the un- 
 derstanding can be elevated and can re- 
 ceive and perceive things that are of the 
 light of heaven ; for the corresj^ondence is 
 plenary. To see from correspondence is 
 to see the lungs from the understanding, 
 and the understanding from the lungs, and 
 thus from both together to perceive proof. 
 414. (14) Love or the will can in like 
 manner he elevated and can receive such 
 things as are of heat out of heaven i^rovided 
 it loves laisdom, its consort, in that degree. 
 That the understanding can be elevated 
 into the light of heaven, and from that 
 light draw forth wisdom, has been shown 
 
N. 414] CONCERNING DIVINE LOVE 485 
 
 in the preceding chapter and in many 
 places above ; also that love or the will can 
 be elevated as well, provided it loves those 
 things that are of the light of heaven or 
 that are of wisdom, has also been shown 
 in man}' places. Yet love or the will can- 
 not be thus elevated through anything of 
 honor, glory, or gain as an end, but only 
 through a love of use, thus not for the 
 sake of self, but for the sake of the neigh- 
 bor; and because this love is given only 
 by the Lord out of heaven, and is given by 
 the Lord when man flees from evils as sins, 
 therefore it is that love or the will can 
 be elevated by these means, and cannot 
 without these means. But love or the will 
 is elevated into heaven's heat, while the 
 understanding is elevated into its light. 
 When both are elevated, a marriage of the 
 two takes place there, which is called celes- 
 tial marriage, because it is a marriage of 
 celestial love and wisdom ; consequently it 
 is said that love also is elevated if it loves 
 wisdom, its consort, in that degree. The 
 love of wisdom, that is, the genuine love of 
 the human understanding, is love towards 
 
486 ANGELKJ WISDOM [n. 414 
 
 the neighbor from the Lord. It is the 
 same with light and heat in the world. 
 Light exists without heat and with heat; 
 light is without heat in winter time, and 
 with heat in summer time ; and when heat 
 is with light all things flom-ish. The 
 light with man that corresponds to the 
 light of winter is wisdom without its love ; 
 and the light with man that corresponds 
 to the light of summer is wisdom with its 
 love. 
 
 415. This conjunction and disjunction 
 of wisdom and love can be seen effigied, as 
 it were, in the conjunction of the lungs 
 with the heart. Tor the heart can be con- 
 joined to the clustering vesicles of the 
 bronchia by blood sent out from itself, and 
 also by blood sent out not from itself but 
 from the vena caca and the aorta. Thereby 
 the respiration of the body can be sepa- 
 rated from the respiration of the spirit; 
 but when blood from the heart alone acts 
 the respirations cannot be separated. Now 
 since thoughts act as one with respirations 
 by correspondence it is plain, from the 
 twofold state of tlie lungs in respirations, 
 
>• 415] CO^CEKMNG IHVINK LOVE 487 
 
 that man is able to t*hink and from 
 thoughts to speak and act in one way 
 when in company with others, and to 
 think and from thought to speak and act 
 in another way when not in company, that 
 is, when he has no fear of loss of reputa- 
 tion; for he can then think and speak 
 against (xod, the neighbor, the spiritujd 
 things of the church, and against moral and 
 civil laws; and he can also act contrary' 
 to them, by stealing, bv being revengeful, 
 by blaspheming, by committing adultery. 
 l>ut in company with othei-s, where he is 
 afraid of losing reputation, he can talk, 
 preach and act precisely like a spiritual, 
 moral and civil" man. From all this it can 
 he seen that love or the will as well as the 
 understanding can be elevated and can 
 receive such things as are of the heat or 
 love of heaven, provided it loves wisdom 
 in that degree, and if it does not love wis- 
 dom, that it can as it were be separated. 
 
 416. (15) Otherwise love or the will 
 draws down wisdom, or the understanding j 
 from its elevation, that it ma/y axt as one 
 'with itself. There is natural love and there 
 
488 ANGELIC WISDOM [x. 416 
 
 is spiritual love. A man who is in natural 
 and in spiritual love both at once, is a ra- 
 tional man : but one who is in natural love 
 alone, although able to think rationall}-, 
 precisely like a spiritual man, is not a ra- 
 tional man; for although he elevates his 
 understanding even to heavenly light, thus 
 to Avisdom, yet the things of wisdom, that 
 is, of heavenh- light, do not belong to his 
 love. His love, it is true, effects the eleva- 
 tion, but frdm desire for honor, glory, and 
 gain. But when he j)erceives that he gains 
 nothing of the kind from that elevation 
 (as is the case when he thinks with him- 
 self from his own natural love), then he 
 does not love the things of heavenly light 
 or wisdom; consequently he then draws 
 down the understanding from its height, 
 that it may act as one with himself. For 
 example : when the understanding by its 
 elevation is in wisdom, then the love sees 
 what justice is, what sincerity is, what 
 chastity is, even what genuine love is. 
 This the natural love can see by its capaci- 
 ty to understand and contemplate things 
 in heavenly light; it can even talk and 
 
X. 416] CJOXCEltMNG DIV'IXE LOVE 489 
 
 preach about these and explain them as at 
 once moral and spiritual virtues. But 
 when the understanding is not elevated, 
 the love, if it is merely natural, does not 
 see these virtues, but instead of justice it 
 sees injustice, instead of sincerity deceit, 
 instead of chastity lewdness, and so on. 
 If it then thinks of the things it spoke of 
 when its understanding was in elevation, 
 it can laugh at them and speak of them 
 merely as serviceable to it in captivating 
 the souls of men. From all this it can be 
 seen how it is to be understood that love, 
 unless it loves wisdom, its consort, in that 
 degree, draws wisdom down from its eleva- 
 tion, that it may act as one with itself. 
 That love is capable of elevation if it loves 
 wisdom in that degree, can be seen above 
 ,n. 414). 
 
 417. ^STow as love corresponds to the 
 heart, and the understanding to the lungs, 
 the foregoing statements may be corrob- 
 orated by their correspondence; as, for 
 instance, how the understanding can be 
 elevated above its own love even into 
 wisdom; and how, if that love is merely 
 
490 ANGELIC AVISDOM [x. 417 
 
 natural, the understanding is drawn down 
 by it from that elevation. Man has a two- 
 fold respiration : one of the body, the other 
 of the spirit. These two respirations may 
 be separated and they may be conjoined ; 
 with men merely natural, especially with 
 hypocrites, the}^ are separated, but rarely 
 with men who are spiritual and sincere. 
 Consequent^ a merely natural man and 
 hypocrite, whose understanding has been 
 elevated, and in whose memory therefore 
 various things of wisdom remain, can talk 
 wisely in compan}^ by thought from the 
 memory; but when not in company-, lie 
 does not think from the memory, but from 
 his spirit, thus from his love. He also res- 
 pires in like manner, inasmuch as thought 
 and respiration act correspondently. That 
 the structure of the Irmgs is such, that they 
 can respire both by blood from the heart 
 and by blood from outside of the heart has 
 been shown aljove 
 
 418. It is the common opinion that wis- 
 dom makes the man; therelPore when an}^ 
 one is heard to talk and teach wisely he is 
 believed to be wise; vea. he himself be- 
 
X. 418] CONCEKXIXG DIVINE LOVE 491 
 
 lieves it at the tinie, because when he talks 
 or teaches in company he thinks from the 
 memory, and if he is a merely natural 
 man, from the surface of his love, which is 
 a desire for honor, glory, and gain; but 
 when the same man is alone he thinks 
 from the more inward love of his spirit, 
 and then not wisely, but sometimes in- 
 sanely. From all this it can be seen that 
 no one is to be judged of by wise speaking, 
 but by his life ; that is, not by wise speak- 
 ing separate froni life, but by wise speak- 
 ing conjoined to life. By life is meant 
 love. That love is the life has been shown 
 above. 
 
 419. (16) Loi^e or the luill is j^urified in 
 the understanding, if they are elevated to- 
 gether. From birth man loves nothing but 
 self and the world, for nothing else ap- 
 pears before his eyes, consequently noth- 
 ing else occupies his mind. This love is 
 corporeal-natural, and may be called mate- 
 rial love. Moreover, this love has become 
 impure by reason of the separation of 
 heavenly love from it in parents. This 
 love could not be sej>arated from its im- 
 
492 ANGELIC WISDOM [x. 419 
 
 purity unless man had a power to raise 
 his understanding into the light of heaven, 
 and to see how he ought to live in order 
 that his love, as well as his understanding, 
 may be elevated into wisdom. By means 
 of the understanding, love, that is, the man, 
 sees what the evil^ are that defile and cor- 
 rupt the love ; he also sees that if he flees 
 from those evils as sins and turns away 
 from them, he loves the things that are op- 
 posite to those evils ; all of which are heav- 
 enly. Then also he perceives the means 
 by which he is enabled to flee from and 
 turn away from those evils as sins. This 
 the love, that is, the man, sees, by the exer- 
 cise of his power to elevate his understand- 
 ing into the light of heaven, which is the 
 source of wisdom. Then so far as love 
 gives heaven the first place and the world 
 the second, and at the same time gives the 
 Lord the first place and self the second, so 
 far love is purged of its uncleanness and is 
 purified ; in -other words, is raised into the 
 heat of heaven, and conjoined with the 
 light of heaven in which the understand- 
 ing is- and the marriage takes place that 
 
N". 419] CONCERNING DIVINE LOVE 49o 
 
 is called the marriage of good and truth, 
 that is, of love and wisdom. Any one can 
 comprehend intellectually and see ration- 
 ally, that so far as he flees from and turns 
 away from theft and cheating, so far he 
 loves sincerity, rectitude, and justice; so 
 far as he flees and turns away from re- 
 venge and hatred, so far he loves the neigh- 
 bor; and so far as he flees and turns away 
 from adulteries, so far he loves chastity; 
 and so on. And yet scarcely any one 
 knows what there is of heaven and the 
 Lord in sincerity, rectitude, justice, love 
 towards the neighbor, chastity, and other 
 affections of heavenly love, until he has re- 
 moved their opposites. When he has re- 
 moved the opposites, then he is in those 
 affections, and therefrom recognizes and 
 sees them. Previously there is a kind of 
 veil interposed, that does, indeed, transmit 
 to love the light of heaven ; yet inasmuch 
 as the love does not in that degree love its 
 consort, wisdom, it does not receive it, yea, 
 may even contradict and rebuke it when it 
 returns from its elevation. Still man flat- 
 ters himself that the wisdom of his under- 
 
494 ANGEHC WISDOM [x. 419 
 
 standing may be made serviceable as a 
 means to honor, glory, or gain. Then man 
 gives self and the Avorld the hrst place, and 
 the Lord and heaven the second, and what 
 has the second place is loved only so far as 
 it is serviceable, and if it is not serviceable 
 it is disowned and rejected; if not before 
 death, then after it. From all this the 
 truth is now evident, that love or the will 
 is purified in the understanding if they are 
 elevated together. 
 
 420. The same thing is imaged in the 
 lungs, whose arteries and veins correspond 
 to the affections of love, and whose respi- 
 rations correspond to the perceptions and 
 thoughts of the understanding, as has been 
 said above. That the heart's blood is puri- 
 fied of undigested matters in the lungs, 
 and nourishes itself with suitable food 
 from the inhaled air, is evident from much 
 observation. (1) That the blood is purified 
 of undigested matter in the lungs, is evi- 
 dent not only from the influent blood, 
 which is venous, and therefore filled with 
 the chyle collected from food and drink, 
 but also from the moisture of the outgoing 
 
NT. 420j CONCERNING DIVINE LOVE 495 
 
 breath and from its odor as perceived by 
 others, as well as from the diminished 
 quantity of the blood flowing back into the 
 left ventricle of the heart. (2) That the 
 blood nourishes itself with suitable food 
 from the inhaled air is evident from the 
 immense volumes of odors and exhalations 
 continually flowing forth from fields, gar- 
 dens, and woods ; from the immense supply 
 of salts of various kinds in the water that 
 rises from the ground and from rivers and 
 ponds, and from the immense quantity of 
 exhalations and effluvia from human beings 
 and animals with which the air is impreg- 
 nated. That these things flow in to the 
 lungs with the inhaled air is undeniable: 
 it is therefore undeniable also that from 
 them the blood draws such things as are 
 useful to it; and such things are useful as 
 correspond to the affections of its love. 
 Tor this reason there are, in the vesicles 
 or innermost recesses of the lungs, little 
 veins in great abundance with tiny mouths 
 that absorb these suitable matters; conse- 
 quently, the blood that flows back into the 
 left ventricle of the heart is chano^ed into 
 
496 ANGELIC WIS1>0M [n. 420 
 
 arterial blood of brilliant liue. These facts 
 prove that the blood purifies itself of het- 
 erogeneous things and nourishes itself 
 with homogeneous things. That the blood 
 in the lungs purifies and nourishes itself 
 correspondently to the affections of the 
 mind is as yet unknown ; but in the spirit- 
 ual world it is very well known, for angels 
 in the heavens find delight only in the 
 odors that correspond to the love of their 
 wisdom, while the spirits in hell find de- 
 light only in the odors that correspond to 
 a love opposed to wisdom; these are foul 
 odors, but the former are fragrant. It fol- 
 lows that men in the world impregnate 
 their blood \sdth similar things according 
 to correspondence with the affections of 
 their love; for what the spirit of a man 
 loves, his blood according to correspond- 
 ence craves and by respiration attracts. 
 From this correspondence it results that 
 man as regards his love is purified if he 
 loves wisdom, and is defiled if he does not 
 love it Moreover, all purification of man 
 is effected by means of the truths of wis- 
 dom, and all pollution of man is effected 
 
N. 4.''20] CONCERNING DIVINE LOVE 497 
 
 by means of falsities that are opposite to 
 the truths of wisdom. 
 
 421. (17) Love oi' the ivlll is defiled 
 in the understaTiding and by it, if they are 
 not elevated together. This is because love, 
 if not elevated, remains impure (as stated 
 above, n. 419, 420); and while it remains 
 impure it loves what is impure, such as re- 
 venges, hatreds, deceits, blasphemies, adul- 
 teries, for these are then its affections that 
 are called lusts, and it rejects what belongs 
 to charity, justice, sincerit3^, truth, and 
 chastity. Love is said to be defiled in the 
 understanding, and by it; in the under- 
 standing, when love is affected by these im- 
 pure things; by the understanding, when 
 love makes the things of wisdom to become 
 its servants, and still more when it per- 
 verts, falsifies, and adulterates them. Of 
 the corresponding state of the heart, or of 
 its blood in the lungs, there is no need to 
 say more than has been said above (n. 
 420), except that instead of the purification 
 of the blood its defilement takes place ; and 
 instead of the nutrition of the blood by 
 fragrant odors its nutrition is effected by 
 
 32 
 
498 ANGELIC WISDOM [n. 421 
 
 stenches, precisely as it is respectively in 
 heaven and in hell. 
 
 422. (18) Love, when imAjied by wis- 
 dom in the understanding, becomes spirit- 
 ual and celestial. Man is born natural, but 
 in the measure in which his understanding 
 is raised into the light of heaven, and his 
 love conjointly is raised into the heat of 
 heaven, he becomes spiritual and celestial ; 
 he then becomes like a garden of Eden, 
 which is at once in vernal light and vernal 
 heat. It is not the understanding that 
 becomes spiritual and celestial, but the 
 love ; and when the love has so become, it 
 makes its consort, the understanding, spir- 
 itual and celestial. Love becomes spiritual 
 and celestial by a life according to the 
 truths of wisdom which the understanding 
 teaches and requires. Love imbibes these 
 truths by means of its understanding, and 
 not from itself; for love cannot elevate 
 itself unless it knows truths, and these it 
 can learn only by means of an elevated 
 and enlightened understanding; and then 
 so far as it loves truths in the practice of 
 them so far it is elevated: for to under- 
 
N. 42»] CONCEKMNG DIVINE LOVE 499 
 
 Stand is one thing and to will is another; 
 or to say is one thing and to do is another. 
 There are those who understand and talk 
 about the truths of wisdom, yet neither 
 Avill nor practise them. When, therefore, 
 love puts in practice the truths of light 
 which it understands and speaks, it is ele- 
 vated. This one can see from reason alone ; 
 for what kind of a man is he who under- 
 stands the trutlis of wisdom and talks about 
 them while he lives contrary to them, that 
 is, while his w^ill and conduct are opposed 
 to them ? Love purified by wisdom be- 
 comes spiritual and celestial, for the reason 
 that man has three degrees of life, called 
 natural, spiritual, and celestial (of which 
 in the Third Part of this work), and he is 
 capable of elevation from one degree into 
 another. Yet he is not elevated by wisdom 
 alone, but by a life according to wisdom, for 
 a man's life is his love. Consequently, so 
 far as his life is according to wisdom, so far 
 he loves wisdom ; and his life is so far ac- 
 cording to wisdom as he purifies himself 
 from uncleannesses, which are sins; and so 
 far as he does this doe? he love wisdom. 
 
 9a 
 
500 ANGELIC WISDOM [tf. 423 
 
 423. That love purified by the wis- 
 dom in the understanding becomes spirit- 
 ual and celestial cannot be seen so clearly 
 by their correspondence with the heart and 
 lungs, because no one can see the quality 
 of the blood by which the lungs are kept in 
 their state of respiration. The blood may 
 abound in impurities, and yet not be dis- 
 tinguishable from pure blood. Moreover, 
 the respiration of a merely natural man 
 appears the same as the respiration of a 
 spiritual man. But the difference is clearly 
 discerned in heaven, for there every one 
 respires according to the marriage of love 
 and wisdom ; therefore as angels are recog- 
 nized according to that marriage, so are 
 they recognized according to their respira- 
 tion. For this reason it is that when one 
 who is not in that marriage enters heaven, 
 he is seized with anguish in the breast, 
 and struggles for breath like a man in the 
 agonies of death; such persons, therefore 
 throw themselves headlong from the place, 
 nor do they find rest until they are among 
 those who are in a respiration similar to 
 their own ; for then by correspondence they 
 
N. 423] COXCERNIXG DIVINE J.OVK 501 
 
 are in similar ' affection, and therefore in 
 similar thought. From all this it can he 
 seen that with the spiritual man it is the 
 purer blood, called by some the animal 
 spirit, which is purilied; and that it is 
 pui'ified so far as the man is in the mar- 
 riage of love and wisdom. It is this purer 
 l)lood which con-esponds most nearly to 
 that marriage; and because this blood in- 
 flows into the blood of the body, it follows 
 that the latter blood is also purified by 
 means of it. The reverse is true of those 
 in whom love is defiled in the understand- 
 ing. But, as was said, no one can test this 
 by any experiment on the blood; but he 
 can by observing the affections of love, 
 since these correspond to the blood. 
 
 424. (19) Loce, when defiled in the un- 
 derstanding and hij it, becomes natural^ sen- 
 siialj and corporeal. Natural love separated 
 from spiritual love is the opposite of spir- 
 itual love ; because natural love is love of 
 self and of the world, and spiritual love is 
 love to the Lord and love to the neighbor; 
 and love of self and the world looks down- 
 ward and outward, and love to the Lord 
 
502 ANGELIC WISDOM [n. 424 
 
 looks upward and inward. Consequently 
 when natural love is separated from spirit- 
 ual love it cannot be elevated above what 
 is man's own, but remains immersed in it, 
 and so far as it loves it, is glued to it. 
 Then if the understanding ascends, and 
 sees by the light of heaven such things 
 as are of wisdom, this natural love draws 
 down such wisdom, and joins her to itself 
 in what is its own; and there either rejects 
 the things of wisdom or falsifies them or 
 encircles itself with them, that it may 
 talk about them for reputation's sake. As 
 natural love can ascend by degrees and be- 
 come spiritual and celestial, in the same 
 way it can descend by degrees and become 
 sensual and corporeal, and it does descend 
 so far as it loves dommion from no love 
 of use, but solely from love of self. It is 
 this love which is called the devil. Those 
 who are in this love are able to speak and 
 act in the same manner as those who are 
 in spiritual : love; but they do this either 
 from memory or from the understanding 
 elevated by itself into the light of heaven. 
 Nevertheless, what they say and do is com- 
 
N. 424] CONCEKNING DIVI^^E LOVE 503 
 
 paratively like fruit that appears beautiful 
 on the surface but is wholly rotten with- 
 in; or like ahnonds which from the shell 
 appear sound but are wholly worm-eaten 
 within. These things in the spiritual world 
 are called fantasies, and by means of them 
 harlots, there called sirens, make them- 
 selves appear handsome, and adorn them- 
 selves with beautiful garments; but when 
 the fantasy is dissipated the sirens appear 
 like ghosts, and are like devils who make 
 themselves angels of light. For when that 
 corporeal love draws its understanding 
 down from its elevation, as it does when 
 man is alone and thinks from his own love, 
 then he thinks against God in favor of 
 nature, against heaven in favor of the 
 world, and against the truths and goods of 
 the church in favor of the falsities and 
 evils of hell; thus against wisdom. From 
 this the character of those who are called 
 corporeal men can be seen : for they are 
 not corporeal in understanding, but corpo- 
 real in love; that is, they are not corporeal 
 in understanding when they converse in 
 company, but are so Avhen they hold con. 
 
504 ANGELIC WISDOM [n. 424 
 
 verse with themselves in spirit; and being 
 such in spirit, therefore after death they 
 become, both in love and in understanding, 
 spirits that are called corporeal. Those 
 who in the world had been in a supreme 
 love of ruling from the love of self, and 
 liad also surpassed others in elevation of 
 understanding, then appear in body like 
 Eg3'ptian mummies, and in mind gross and 
 silly. WTio in the world at the present day 
 is aware that this love in itself is of such 
 a nature ? Yet a love of ruling from love 
 of use is possible, but only from love of 
 use for the sake of the common good, not 
 for the sake of self. It is difficult, how- 
 ever, for man to distinguish the one love 
 from the other, although the difference 
 between them is like that between heaven 
 and hell. The differences between these 
 two loves of ruling may be seen in the 
 work on He^iien and Hell (n. 551-565). 
 
 425. (20) TJte capacity to understand 
 called ratio7ialitt/, and the capacity to act 
 called freedom, still remain. These two 
 capacities belonging to man have been 
 treated of above (n, 264-267). Man has 
 
N. 426] CO^'CEK^.'I^'(T divijsk l<»\ k 505 
 
 these two capacities that he may from being 
 natural become spiritual, that is, may be re- 
 generated. For, as was said above, it is 
 man's love that becomes spiritual, and is re- 
 generated; and it cannot become spiritual or 
 l)e regenerated unless it knows, by means of 
 its understanding, what evil is and what 
 good is, and therefore what truth is and 
 what falsity is. When it knows this it can 
 choose either one or the other; and if it 
 chooses good it can, by means of its under- 
 standing, be instructed about the means by 
 which to attain to good. All the means by 
 which man is enabled to attain good are pro- 
 vided. It is by rationality that man is able 
 to know and understand these means, and 
 by freedom that he is able to will and to do 
 them. There is also a freedom to willto 
 know, to understand, and to think these 
 means. Those who hold from church doc- 
 trine that things spiritual or theological 
 transcend the understanding, and are there- 
 fore to be believed apart from the under- 
 standing, know nothing of these capacities 
 called rationality and freedom. These can- 
 not do otherwise than deny that there is a 
 
506 ANGELIC WISDOM [n. 425 
 
 capacity called rationality. Those, too, who 
 hold from church doctrine that no one is 
 able to do good from himself, and conse- 
 quently that good is not to be done from 
 any will to be saved, cannot do otherwise 
 than deny, from a principle of religion, the 
 existence of both these capacities which 
 belong to man. Therefore, those who have 
 confirmed themselves in these things, after 
 death, in agreement with their faith, are 
 deprived of both these capacities; and in 
 place of heavenly freedom, in which they 
 might have been, are in infernal freedom, 
 and in place of angelic wisdom from ration- 
 ality, in which they might have been, are 
 in infernal insanity ; and what is wonder- 
 ful, they claim that both these capacities 
 have place in doing what is evil and think- 
 ing what is false, not knowing that the 
 exercise of freedom in doing what is evil 
 is slavery, and that the exercise of the 
 reason to think what is false is irrational. 
 But it is to be carefully noted that these 
 capacities, freedom and rationality, are 
 neither of them man's, but are of the Lord 
 in man, and that they cannot be appropri- 
 
N. 426] CONCERNING DIVINE LOVE 507 
 
 ated to man as his ; nor, indeed, can they 
 >)e given to man as his, but are contin- 
 ually of the Lord in man, and yet are 
 never taken away from man; and this bcT 
 cause without them man cannot be saved, 
 for without them he cannot be regener- 
 ated (as has been said above). For this 
 reason man is instructed by the church 
 that from himself he can neither think 
 what is true nor do what is good. But 
 inasmuch as man perceives no otherwise 
 than that he thinks from himself what is 
 true and does from himself what is good, 
 it is very evident that he ought to be- 
 lieve that he thinks as if from himself 
 what is true, and does as if from himself 
 what is good. For if he does not believe 
 .this, either he does not think what is true 
 nor do what is good, and therefore has no 
 religion, or he thinks what is true and does 
 what is good from himself, and thus as- 
 (tribes to hiiuself that which is Divine. 
 That man ought to think what is true and 
 <lo good as if from himself, may be seen, in 
 the Doctrine of Life for the New Jeru- 
 salem^ from beginning to end. 
 
508 ANGELIC WISDOM [n. 42« 
 
 426. (21) Spiritual and celestial love is 
 love toward the 7ieighbor and love to the 
 Lord j and natural and sensual love is love 
 of the world and love of self By love to- 
 ward the neighbor is meant the love of 
 uses, and by love to the Lord is meant 
 the love of doing uses (as has been shown 
 before). These loves are spiritual and ce- 
 lestial, because loving uses and doing them 
 from a love of them, is distinct from the 
 love of what is man's own; for whoever 
 loves uses spiritually looks not to self, but 
 to others outside of self for whose good he 
 is moved. Opposed to these loves are the 
 loves of self and of the world, for these 
 look to uses not for the sake of others but 
 for the sake of self ; and those who do this 
 invert Divine order, and put self in the 
 Lord's place, and the world in the place of 
 heaven; as a consequence they look back- 
 ward, away from the Lord and away from 
 heaven, and looking backward away from 
 these is looking to hell. (More about: these 
 loves may be seen above, n. 424.) Yet 
 man does not feel and perceive the love of 
 performing uses for the sake of uses as he 
 
X. 426] COXCERXING DIVINE LOVE 509 
 
 feels and perceives the love of performing 
 uses for the sake of self; consequenth' 
 when he is performing uses he does not 
 know whether he is doing them for tht^ 
 sake of uses or for the sake of self. But let 
 liim know that he is performing uses for 
 the sake of uses in the measure in which he 
 flees from evils ; for so far as he flees from 
 evils, he performs uses not from himself, 
 but from the Lord. For evil and good are op- 
 posites; so far as any one is not in evil 
 he is in good. Xo one can be in evil and 
 in good at the same time, because no one 
 can serve two masters at the same time. 
 AH this has been said to show that al- 
 though man does not sensibly perceive 
 whether the uses which he performs are 
 for the sake of use or for the sake of self, 
 that is, whether the uses are spiritual or 
 merely natural, still he can know it by 
 this, whether or not he considers evils to 
 be sins. If he regards them as sins, and for 
 that reason abstains from doing them, the 
 uses which he does are spiritual. And when 
 one who does this flees from sins from a 
 feeling of aversion, he then begins to have 
 
510 ANGELIC WISDOM [n 42C 
 
 a sensible perception of the love of uses 
 tor the sake of uses, and this from spirit- 
 ual enjoyment in them. 
 
 427. (22) It is the same icith charity 
 and faith and their conjunction as with the 
 will and understanding and their conjunc- 
 tion. There are two loves, according to 
 which the heavens are distinct, celestial 
 love and spiritual love. Celestial love is 
 love to the Lord, and spiritual love is love 
 towards the neighbor. These loves are dis- 
 tinguished by this, that celestial love is the 
 love of good, and spiritual love the love of 
 truth ; for those who are in celestial love 
 perform uses from love of good, and those 
 in spiritual love from love of truth. The 
 marriage of celestial love is with wisdom, 
 and the marriage of spiritual love with in- 
 telligence; for it is of wisdom to do good 
 from good, and it is of intelligence to 
 do good from truth, consequently celestial 
 love does what is good, and spiritual love 
 does what is true. The difference l^etween 
 these two lov^es can be defined only in this 
 way, that those who are in celestial love 
 have wisdom inscribed on their life, and 
 
N. 427] CONCERNING DIVINE LOVE 511 
 
 not on the memory, for which reason they 
 do not talk about Divine truths, but do 
 them ; while those who are in spiritual love 
 have wisdom inscribed on their memory, 
 therefore they talk about Divine truths, 
 and do them from : principles in the mem- 
 ory. Because those who are in celestial 
 love have wisdom inscribed on their life, 
 they perceive instantly whether what-ever 
 they hear is true or not; and when asked 
 whether it is true, they answer only. It is, 
 or It is not. These are they who are 
 meant by the words of the Lord : — 
 
 Let your speecli be Yea, yea, Nay, nay {Matt 
 V. 37). 
 
 And because they are such, they are un- 
 willing to hear any thing about faith, sav- 
 ing, What is faith? is it not wisdom? 
 and what is charity? is it not doing? And 
 when told that faith is believing what is 
 not understood, they turn away, saying. 
 The man is crazy. These are they who are 
 in the third heaven, and who are the wisest 
 of all. Such • have they become who in 
 the world have applied the Divine truths 
 
512 ANGELIC WISDOM [n. 42T 
 
 which they have heard immediately to 
 the life by turning away from evils as 
 infernal, and worshiping the Lord alone. 
 These, since they are in innocence, appear 
 to others as infants ; and since they never 
 talk about the truths of wisdom and there 
 is nothing of pride in their discourse, they 
 also appear simple. Nevertheless, when 
 they hear any one speaking, they perceive 
 from the tone all things of his love, and 
 from the speech all things of his intel- 
 ligence. These are they who are in the 
 marriage of love and wisdom from the 
 Lord ; and who represent the heart region 
 of heaven, mentioned above. 
 
 428. Those, however, who are in spir- 
 itual love, which is love towards the neigh- 
 bor, do not have wisdom inscribed on their 
 life, but intelligence; for it is of wisdom 
 to do good from affection for good, while it 
 is of intelligence to do good from affection 
 for truth (as has been said above). Neither 
 do these know what faith is. When faith 
 is mentioned they miderstand truth, and 
 when charity is mentioned they under- 
 stand doing the truth ; and when told that 
 
:N'. 428] CUXCERNLNG DIVINE LOVE 51o 
 
 they must believe, they call it empty talk, 
 and ask, Who does not believe what is 
 true ? This they say because they see truth 
 in the light of their own heaven; there- 
 fore, to believe what they do not see they 
 call either simplicity or foolishness. These 
 are they who constitute the lung region of 
 heaven, also mentioned above. 
 
 429. But those who are in spiritual- 
 natural love have neither wisdom or intel- 
 ligence inscribed on their life, but only 
 something of faith out of the Word, so far 
 as this has been conjoined mth charity. 
 Inasmuch as these do not know what char- 
 ity is, or whether faith be truth, they can- 
 not be among those in the heavens who 
 are in wisdom and intelligence, but among 
 those who are in knowledge only. Yet such 
 of them as have fled from evils as sins are 
 in the outmost heaven, and in a light 
 there like the light of the moon by night; 
 while those who have not confirmed them- 
 selves in a faith in what is unknown, but 
 have cherished a kind of affection for 
 truth are instructed by angels, and accord- 
 ing to their reception of truths and a life 
 
 33 
 
514 Al^GELIC WISDOM [n. 429 
 
 in agreement therewith, are raised into 
 the societies of those who are in spiritual 
 love and therefore in intelligence. Those 
 become spiritual, the rest becoming spirit- 
 ual-natural. But those who have lived in 
 faith separate from charity are removed, 
 and sent away into deserts,- because they 
 are not in any good, thus not in any mar- 
 riage of good and truth, in which all are 
 who are in the heavens. 
 
 430. All that has been said of love 
 and wisdom in this Part may be said of 
 charity and faith, if by charity spiritual 
 love is imderstood, and by faith the truth 
 whereby there is intelligence. It is the 
 same Avhether the terms will and under- 
 standing, or love and intelligence be used, 
 since the will is the receptacle of love, and 
 the understanding of intelligence. 
 
 431. To this I will add the following 
 notable experience : — In heaven all who 
 perform uses from affection for use, because 
 of the communion in which they live are 
 wiser and happier than others ; and with 
 them performing uses is acting sincere- 
 ly, uprightly, justly, and faithfully in the 
 
N. 43l] CONCERNING DIVINE LOVE 515 
 
 work proper to the calling of each. This 
 they call charity ; and observances pertain- 
 ing to worship they call signs of charity, 
 and other things they call obligations and 
 favors ; saying that when one performs the 
 duties of his calling sincerely, uprightly, 
 justly, and faithfully, the good of the com- 
 mimity is maintained and perpetuated, and 
 that this is to " be in the Lord," because 
 all that flows in from the Lord is use, and 
 it Hows in from the parts into the commun- 
 ity, and flows out from the community to 
 the parts. The parts there are angels, and 
 the community is a society of them. 
 
 WHAT man's beginning IS FROM CON- 
 CEPTION. 
 
 432. What man's beginning or primi- 
 tive form is in the womb after concep- 
 tion no one can know, because it cannot be 
 seen; moreover, it is made up of spiritual 
 substance, which is not visible by natural 
 light Now because there are some in the 
 
516 ANGELIC WISDOM [n. 432 
 
 world who are eager to investigate even 
 the primitive form of man, which is seed 
 from the father, from which conception is 
 effected, and because many of these have 
 fallen into the error of thinking that man 
 is in his fulness from his first, which is 
 the rudiment, and is afterwards perfected 
 by gTO\vth, it has been disclosed to me what 
 that rudiment or first is in its form. It has 
 been disclosed to me by angels, to whom 
 it was revealed by the Lord; and because 
 they had made it a part of their wisdom, 
 and it is the joy of their wisdom to com- 
 mimicate to others what they know, permis- 
 sion having been granted, they presented 
 before my eyes in the light of heaven a 
 type of man's initial form, which was as 
 follows : — There appeared as it were a tiny 
 image of a brain with a delicate delineation 
 of something like a face in front, with no 
 appendage. This primitive form in the up- 
 ])er convex part was a structure of contig- 
 uous globules or spherules, and each spher- 
 ule was a joining together of those more 
 minute, and each of these in like man- 
 ner of those most minute. It was thus of 
 
>. 4o2] OONOERMNG DIVINE LOVE 511 
 
 tliiee degrees. In front, in the flat part, 
 a kind of delineation appeared for a face. 
 The convex part was covered round about 
 with a very delicate skin or membrane 
 which was transparent. The convex part, 
 which was a t^^e of the bram in least 
 forms, was also divided into two beds, as 
 it were, just as the brain in its larger form 
 is divided into hemispheres. It was told 
 uie that the right bed was the receptacle 
 i)i love, and the left the receptacle of wis- 
 dom; and that by wonderful interweavings 
 these were like consorts and pai-tners. It 
 was further shown in the light of heaven, 
 which fell brightly on it, that the structure 
 of this little brain within, as to position 
 and movement, was in the order and form 
 of heaven, and that its outer structure was 
 in direct opposition to that order and form. 
 After these things were seen and pointed 
 out, the angels said that the two interior 
 degrees, which were in the order and form 
 of heaven, were the receptacles of love and 
 wisdom from the Lord; and that the ex- 
 terior degree, which was in direct opposi- 
 tion to the order and form of heaven, was 
 
518 ANGELIC WISDOM [n. 4:^2 
 
 the receptacle of hellish love aiid insanity ; 
 for the reason that man, by hereditary cor- 
 ruption, is born into evils of every kind, 
 and these evils reside there in the outer- 
 mosts; and that this corruption is not 
 removed unless the higher degrees are 
 opened, which, as was said, are the recepta- 
 cles of love and wisdom from the Lord. 
 And as love and wisdom are very man, for 
 love and wisdom in their essence are the 
 Lord, and this primitive form of man is a 
 receptacle, it follows that in that primitive 
 form there is a continual effort towards 
 the human form, which also it gradually 
 assumes. 
 
INDEX OF SCRIPTURE 
 PASSAGES 
 
 Note. — In this Index : 
 Full-faced figures, 1, 3 designate verses fully quoted. 
 Italic figures, L, 5, designate yeraes given in substance. 
 Figs, in parentheses (1, 3), indicate verses merely referred to. 
 
 GENESIS. 
 
 i. 96 287, 358 
 
 86, S7 11, 18 
 
 u. 7 383 
 
 7 60 
 
 ix.. 4 379 
 
 EXODUS. 
 
 xxxi. 3 383 
 
 LEVITICUS. 
 
 xvii. 14 379 
 
 DEUTERONOMY.. 
 
 vi. 5 282 
 
 .xxxiv. 9 383 
 
 2 SAMUEL. 
 
 xxiii. 5, 4 233 
 
 519 
 
520 INDEX OF SCRIPTLKE PASSAGES 
 
 PSALMS. 
 
 xxxvii. 6 38 
 
 M. 10 383 
 
 Ixxii. 7 233 
 
 Ixxxix. 16 ^ ... i ... 38 
 
 cxix. 7, 164 38 
 
 ISAIAH. 
 
 ix. 7 38 
 
 xxix. 24 383 
 
 XXX. 26 233 
 
 xxxiii. 5 38 
 
 Ix. SO 233 
 
 JEREMIAH. 
 
 xxui. 5 38 
 
 EZEKIEL. 
 
 xxviii. (12. 13) 325 
 
 xxxi. (3-9) 325 
 
 xxxvi. S6 383 
 
 xxxvii. 9 383 
 
 DANIEL. 
 
 V. 11, 12,14 ...• • S^ 
 
 HOSE A. 
 
 ii. 19 38 
 
 MATTHEW. 
 
 V. 37 427 
 
 xvii. 1, 2 ; 237 
 
 xxii. 35 282 
 
 37 ..,.;. 383 
 
 xxviii. 20 Ill 
 
INDEX OF SCRIPTUKE PASSAGES 521 
 
 JOHN. 
 
 i. 4 38 
 
 V. 26 4 
 
 vi. 63 38, 149 
 
 ». (25) 4 
 
 xiv. (6) 4 
 
 17 149 
 
 20, (21) 359 
 
 SO-24 IIG 
 
 SS Ill 
 
 XV. (4, 5) 359 
 
 4-6 116 
 
 7 116 
 
 S6 149 
 
 3cvi. 13 149 
 
 14, (15) 149 
 
 xvii. (23) 359 
 
 XX. 22 383 
 
 APOCALYPSE. 
 
 »• 16 233 
 
INDEX OF WORDS 
 
 DIVINE LOVE AND WISDOM 
 
 ABSTRACT. 
 
 Abstract things, being universals, are often better com- 
 prehended than things applied (n. 228). 
 
 ABUSE. 
 
 Abuse of rationality and freedom (n. 267). 
 
 ACONITES. 
 
 Origin of aconites (n. 339). 
 
 ACTS. 
 
 Ads of the body contain in them all the prior thing? 
 from which they exist (n. 277, 278). 
 
 ACTION AND REACTION. 
 
 Action derives its esse from love, its quality from 
 intelligence (n. 406). In life alone there is action; reac- 
 tion is caused by the action of life (n. 68). In things 
 greatest and least of the universe, both living and 
 dead, there is action and reaction (n. 263). Without 
 reaction, action would cease (n. 260). The equilibrium 
 of all things is from action and reaction (n. 68, 263). 
 
 ADAM. 
 
 {See n. 287, 325). Errors respecting Adam (n. 117, 
 269). 
 
 523 
 
OlJ4 INDEX «U WOKi»S 
 
 ADORATION 
 
 And worship flow from softeniog of the heart and 
 humiliation (.u- 335). 
 
 AFFECTION. 
 
 Affectiaii a determination of love (n. 410). Is of the 
 will, because it is of love (n. 372). Arises from Divine 
 Love (n. 33). Affection and thought are possible onlj- 
 by means of atmospheres purer than air (n. 176). From 
 affection for knowing springs affection for truth; from 
 affection for understanding springs perception of truth; 
 and from affection for seeing truth springs thought (n. 
 404). Affection is related to thought as the tone is to 
 speech (n. 372). Affection is not perceived except by 
 something pleasant in thinking, speaking, and acting, 
 which is not noticed (n. 364). Affection, thought, and 
 action, are in a series of discrete degrees (n. 214). Affec- 
 tions, which are of love, appear imaged forth in the face; 
 and thoughts, which are of wisdom, are revealed in a 
 kind of sparkle of the eyes in. 365). Thoughts, percep- 
 tions and affections are iiuh>ti\nces and forms, not entities 
 abstracted from real and actual substance or form (n. 
 42); are not possible outside of their subjects, but are 
 states of subjects (n. 209, 224, 291). All operations of 
 love or the will outside of the understanding have rela- 
 tion not to affections for truth, but to affections for good 
 Cn. 404). Affections of love correspond to the blood 
 (n. 423). See Thought, 
 
 AIR. 
 
 Air is the lowest of the three atmospheres (n. 176). 
 Its pressure and action on the body (n. 176). 
 
 ALL-PROVIDING. 
 
 It can to some extent be seen antl compreheiKied 
 how God can be aU-proriding (n, 21 >. 
 
INDEX OF WORDS 525 
 
 ANATOMY'. 
 
 Confirmations drawn from the anatomy of the brain 
 (n. 366); of the heart (n. 399); of the embryo (n. 401). 
 Conjunction of the heart with the lungs (n. 403, 408); 
 structure of the lungs (n. 405, 412); respiration of the 
 lungs (n. 408); operations of the heart (n. 410); arteries, 
 veins, and air vessels (n. 412); purification and nourish- 
 ment of the blood (n. 420), (.See also n. 365, 373.) 
 
 ANGEL. 
 
 Love and wisdom are what make the angel, and these 
 two are the Lord's; angels are angels from the Lord, and 
 not from what is their own (n. 114). Angels equally with 
 men, have an internal and an external (n. 87). The>- 
 breathe, speak, and hear in the spiritual world just as 
 men do in the natural world (n. 176). They have each 
 and all things that men have on earth (n. 135). They 
 appear in the place where their thought is (n. 285). All 
 that appears around them is produced or created from 
 them (n. 322). The angel of heaven and the man of the 
 church act as one through conjunction (n. 118). How 
 angels speak with man (n. 257). The joy of the wisdom 
 of angds is to communicate to others what thev know 
 (n. 432). 
 
 ANGELIC. 
 
 The very angelic state is the reception of love and 
 wisdom in equal measure (n. 102). The very angelic of 
 heaven is Love Divine and Wisdom Divine (n. 114). 
 
 .\NIMAL KINGDOM. 
 
 Forms of uses in this kingdom, (n. 316). Relation to 
 man in each and all things of the animal kingdom (n. 
 61). 
 
 ANIMALCULES. 
 
 Noxious animalcules, their origin (n. 341-343). 
 
526 INDEX OF WORDS 
 
 ANIMALS. 
 
 Their origin, and how they are produced (n. 340, 346, 
 351). There are in them degrees of both kinds (n. 225). 
 Marvelous things in their instinct (n. 60, 61). The 
 knowledge possessed by animals implanted in them (n. 
 134). Waves of effluvia continually flow forth from 
 animals (n. 293). The animals which appear in the 
 spiritual world are mere correspondences (n. 339). 
 
 ANTIPODES. 
 
 Those in the hells compared to the antipodes (n, 275). 
 
 AORTA. 
 
 (See n. 405, 412, 413, 415). 
 
 APPEARANCES. 
 
 Appearances are the first things out of which the 
 human mind forms its understanding, and can be shaken 
 off only by the exploration of the cause (n. 40). So lone 
 as appearances remain appearances they are apparent 
 truths; but when they are accepted as real truths they 
 become falsities and fallacies (n. 108). Effect of speak- 
 ing from appearances (n. 349). (See aUo n. 7, 10, 73, 
 109, 110, 113, 125, 363). 
 
 APPETITES. 
 
 Appetites are derivations from love or the will (n. 363). 
 
 ARCANA. 
 
 Arcana concerning the Lord (n. 221, 223); the Word 
 (n. 221); the natural mind in man (n. 257); the sun of 
 the spiritual world (n. 294). 
 
 ARMS. 
 
 In the Word, " arms'^ signify power (n. 220). The 
 right arm. has reference to the good of truth, the left to 
 the truth of good (n. 384, 409). 
 
INDEX OF WORDS 52' 
 
 ARTERIES. 
 
 Pulsation of the arteries with spirits and angels (n. 
 391). Bronchial and pulmonary arteries (n. 405, 407, 412, 
 413, 420). Arteries correspond to affections, and in the 
 lungs to affections for truth (n. 412, 420). 
 
 -\SCENSION. 
 
 Threefold ascension of degrees of height (n. 235). 
 There are six degrees of ascent, — namely, three in the 
 natural, and three in the spiritual world (n. 66, 67). 
 
 ASHUR. ASSYRIA. 
 
 In the Word, " Ashur" or "Assyria" signifies the church 
 in respect to intelligence (n. 325). 
 
 ATHEISTS. 
 
 Those who become atheists (n. 349). Their condition 
 in the spiritual world (n. 357). 
 
 ATMOSPHERES. 
 
 Atmospheres are receptacles and containants of heat 
 and light (n. 183, 191, 296, 299). There are atmo- 
 t^pheres in the spiritual world, just as in the natural 
 world, only the former are spiritual, while the latter are 
 natural (n. 173, 178). Both are divided substances or 
 leas^t forms (n. 174). Difference between spiritual and 
 natural atmospheres (n. 175). The atmospheres in both 
 worlds, in their outmosts, close into substances and 
 matters such as are in the earth (n. 302-304). Respira- 
 tion, speech, and hearing are effected by means of a low- 
 est atmosphere which is called air; sight is possible only 
 by means of an aim,osphere purer than air ; thought 
 and affection are not possible except by means of a still 
 purer atmosphere (n. 176). All things belonging to the 
 bodies of spirits and angels are held together in con- 
 nection, form, and order by means of atm,ospheres (n. 
 152, 176) Atmospheres are active forces (n. 178). There 
 
528 INDEX OF WORDS 
 
 are degrees of both kinds in the atmospherei of both 
 worlds (n. 225, 184). (See also n. 147, 158, 300, 310). 
 
 AURICLES. 
 
 (See n. 403, 408). 
 
 AUTUMN. 
 
 In the Word, "autumn" signifies the decline of the 
 church (n. 73). 
 
 AZYGOS VENA. 
 
 (See n. 405). 
 
 BARK. 
 
 How vegetation is brought about through the outer 
 and inner bark (n. 314). 
 
 BASILISKS. 
 
 Their origin (n. 341). 
 
 BATS. 
 
 Their origin (n. 339). 
 
 BEASTS. 
 
 Why they cannot speak (n. 255). The sensual man dif- 
 fers from the beast only in this, that he can fill hin 
 memory with knowledge, and think and epeak there- 
 from (n. 255). (See also n. 345). 
 
 BEAUTY. 
 
 The heauiy of angels is a form of their love (n. 358, 
 411). 
 
 BEES. 
 
 Their wonderful doings (n. 355, 356). 
 
I2«I>EX OF WOKDS 529 
 
 BELIEVE. 
 
 To heliev^e what is not understood is not faith (n. 427). 
 To believe blindly the theological things which councils 
 and certain leaders of the church have decreed, banishes 
 from the sight of man everything of religion, that is, 
 everything spiritual (n. 374). * 
 
 BETROTHALS 
 
 Of love, or of the will, with wisdom, or the under- 
 standing (n. 402). 
 
 BIRD 
 
 Representing the affection of an angel (n. 344), The 
 spiritual is like a bird of paradise (n. 374). Knowledge 
 implanted in birds (n. 134). Wonderful instincts of 
 birds (n. 353). 
 
 BIRTH. 
 
 The state of the animal before birth is like the state 
 of the seed in the earth while taking root; the state 
 after birth until the animal becomes prolific is like the 
 growth of the tree until it reaches the state of fruit- 
 bearing (n. 316). 
 
 BLOOD. 
 
 (See n. 370, 380, 401, 405). The affections of the 
 love correspond to blood (n. 423). The blood in the 
 lungs purifies and nourishes itself correspondently to the 
 affections of the mind (n. 420). What the spirit of a 
 man loves, his blood, according to correspondence, craves 
 and attracts by respiration (n. 420). Why blood, in the 
 Word, is called the soul (n. 379). Arterial blood (n. 
 420). 
 
 BODY. 
 
 The body of man is the mind's external which feels 
 and acts (n. 369). All things of the body are derivatives, 
 
 34 
 
530 INDEX OF WORDS 
 
 tbat is, are tilings woven together by fibers out of first 
 principles, which are receptacles of love and wisdom (n. 
 369). All things of the body have relation to the heart 
 and lungs (n. 372). The life of the body depends on the 
 correspondence of its pulse and respiration with the 
 pulse and respiration of the spirit (n. 390). The body 
 is a form corresponding to the understanding and will 
 (n. 136). Formation of the body in the womb (n. 
 400). The bodies of men can begin and continue to exist 
 only under both suns (n. 112). The substances which 
 constitute the cutaneous covering of the spiritual body 
 (n. 257, 388). The Lord rose again with the whole body, 
 differently from any man (n. 221). 
 
 BONES. 
 
 How formed (n. 304). 
 
 BRAIN. 
 
 Its organization (n. 366, 373. 432). Injury to the 
 brain (n. 365). The life of man in its first principles is 
 in the brains, and in its derivatives in the body (n. 365). 
 In the brain are substances and forms innumerable, in 
 which every interior sense which pertains to the under- 
 standing and •will has its seat (n. 42). The cerebellum 
 is especially the organ of the will, and the cerebrum of 
 the understanding (n. 384). (See also n. 367, 370, 409). 
 
 BREADTH. ■' ' 
 
 In the Word, "breadth" signifies the truth of a thing 
 (n. 71). 
 
 BREAST. 
 
 The dwelling-place of the heart and lungs (n. 402, 
 403). 
 
 BREATH. 
 
 Why men believe the soul or spirit to be an airy 
 something like breath breathed out from the lungs (n. 
 383). The Lord called "the breath of life" (n. 383). 
 
INDEX OF WORDS 581 
 
 BRONCHIA. 
 
 Ramifications of the bronchia in the lungs, correspond 
 ence of (n. 405, 412-415). 
 
 BUTTERFLIES. 
 
 Metamorphosis of caterpillars into butterflies (n. 354). 
 
 CANAAN. 
 
 The state of that land corresponds to the state of its 
 inhabitants (n. 345;. 
 
 CAPACITIES. 
 
 Man has two capacities for life, from one of which 
 he has will, from the other imderstanding (n. 30). Ra- 
 tionality and freedom are the two capacities from the 
 Lord in man which distinguish him from the beasts (n. 
 240, 264). Use and abuse of these (n. 267). Are never 
 taken away; devils have them as well as angels (n. 
 162). 
 
 CARDIAC. 
 
 Cardiac kingdom of the heavens that where love 
 reigns (n. 381). Represented by those who are in the 
 marriage of love and wisdom from the Lord (n. 427). 
 Cardiac and pulmonic movements in the body (n. 391, 
 392). 
 
 CARTILAGES. 
 
 How formed (n. 304). 
 
 CATERPILLARS. 
 
 Their change into butterflies (n. 354). 
 
 CAUSE. 
 
 A cause alone not possible without an end from which 
 and an effect in which it is Cn. 167). The principal r/rnse 
 not perceived in the instrumental cause othe'-wise than 
 
■532 IKDEX OF WOKDS 
 
 as one with it (n. 4). Nothing of the real truth about 
 cause can become knowTi without a knowledge of degrees 
 of both kinds (n. 188). All causes are in the spiritual 
 world (n. 119). In causes there is nothing essential ex- 
 cept the end (n. 197). Causes produce effects, not con- 
 tinuously but discretely (n. 185). Causes reveal effects 
 (n. 119). To know effects from causes is to be wise; 
 but to search for caums from effects is not to be wise (n. 
 119). Causes can be seen rationally yet not clearly 
 except by means of effects Cn. 375). See End and Ef- 
 fect, 
 
 CELLULAR. 
 
 Cellular substance in the lungs, of what it consists (n, 
 413); its two-fold action (n. 413). 
 
 CHANGES. 
 
 Changes of state impossible without a substantial form 
 as a subject just as sight is impossible without an eve 
 (n. 273). 
 
 CHARITY. 
 
 Charity is all the work of his calling which a man does 
 from the Lord (n. 253); is of affection (n. 214). Charity 
 and faith are essentials of the church (n. 253); are 
 substance and form, and not abstractions; are not possi- 
 ble outside of subjects which are substances, but are 
 states of subjects (n. 209). Charity, faith, and good 
 works are in a series of discrete degrees (n. 214). Acting 
 sincerely, uprightly, justly, and faithfully in the work 
 proper to the calling of each is what the angels call 
 charity (n. 431). 
 
 CHURCH. 
 
 Difference between the churches before and after the 
 Lord's advent (n 233). By a man of the church is meant 
 a man in whom the diurch is (n. 118). A man of the 
 
INDEX OF WOKD8 533 
 
 thurch is an angel in respect to his interiors (n. 118). 
 In the Word, times of the day and seasons of the year 
 signify states of the church (n. 73). 
 
 CINERITIOUS. 
 
 Cineritious substances in the brain, what they are (n. 
 316). 
 
 CIVIL MATTERS. 
 
 Civil matters are not abstract but are substantial; do 
 not exist outside of subjects which are substances, but 
 are states of subjects (n. 209). 
 
 CLOUDS. 
 
 By "clouds," in the Word, are meant spiritual clouds, 
 which are thoughts (n. 147). In the spiritual world, 
 thoughts from truths appear as shining white clouds, but 
 thoughts from falsities as black clouds, ib. 
 
 COLORS. 
 
 There are all kinds of colors in the spiritual world, 
 of which red and white are the fundamental, the rest 
 deriving their varieties from these and from their oppo- 
 site.?, which are a dusky fire color and black (n. 380). 
 {See also n. 348). 
 
 COMMUNICATION. 
 
 Communication between the three heavens is made 
 only through correspondences (n. 202). Likewise be- 
 tween the natural and spirit- al man or mind (n. 90, 
 252). Communication by correspondences is not sensibly 
 felt (n. 238); is perceived in the understanding only bj' 
 the fact that truths are seen in light; and is perceived in 
 the will only by the fact that uses are performed from 
 affection (n. 252). 
 
 COMPOSITES. 
 
 All com,posites consist of degrees of height or discrete 
 degrees Cn. 184, 190). 
 
534 INDEX OF WORDS 
 
 CONATUS. 
 
 ConatuH does nothing of itself, but acts through forces 
 corresponding to it, thereby producing motion; it is the 
 all in forces, and through forces is the all in motion (n. 
 218). In earths there is a conatus to produce uses in 
 forms (n. 310-312). Within everything spiritual there 
 is a conatus to clothe itself with a body (n. 343). 
 Living conatus in man is his will united to his under- 
 standing (n. 219). See Force and Motion. 
 
 CONCEPTION. 
 
 Conception of a man from his father is not a coucep* 
 tion of life (n. G). 
 
 CONCLUSION 
 
 Pertains to both love and wisdom (n 363). 
 
 CONFIRM. 
 
 The natural man is able to confirm whatever he wishes. 
 Evils and falsities of ever>' kind can be confirmed (n. 
 267). When confirmed in man they are permanent, and 
 come to be of his love and life (n. 268). 
 
 CONFIRMATIONS. 
 
 Confirmation in favor of the Divine from the wonder- 
 ful things in nature (n. 3.51-356), Every one should be- 
 ware of confirmations in favor of nature (n. 357). Con- 
 firming evil and falsity L> a closing up of heaven (n. 268). 
 
 CONJUNCTION. 
 
 That there may be conjunction there must be recipro* 
 cation (n. 48, 115, 410). Conjunction of the Lord with 
 an angel (n. 115). Of the spirit with the body (n. 390"). 
 Of the v,-ill and understanding; of charity and faith; of 
 love and wisdom (n. 371-431). The conjunction of love 
 and wisdom can be seen effigied in the conjunction of the 
 lungs and the heart (n. 415). Their conjunction by corre- 
 
INDEX OF WORDS 535 
 
 ppondence is of such a nature that as one acts so does 
 the other (n. 405). 
 
 CONSENT 
 
 Pertains to both love and wisdo:t\ (n. 363). 
 
 CONTIGUITY. 
 
 By conti{juity, not by continuity, can anything created 
 be conjoined to the Lord (n. 56). 
 
 CONTINUITY. 
 
 Influx is effected not by continuity but by correspond- 
 ence (n. 88). What is continuous from God is God (n. 
 55). 
 
 CONTRACTION. 
 
 Contraction of the spiritual degree is like the twisting 
 back of a spiral in the opposite direction (n. 254). 
 
 CORPOREAL. 
 
 Corporeal men and spirits, what they are (n. 424). 
 
 CORRESPONDENCE. 
 
 There is correspondence of spiritual things with natural, 
 and thereby conjunction (n. 374). There is nothing in 
 the universe which has not correspondence with something 
 in man, not only with his affections and their thoughts, 
 but also with his bodily organs and viscera; not with 
 these as substances, but as uses (n. 324). Things that 
 correspond act in a like manner, except that one is 
 natural and the other spiritual (n. 399). The chief corre- 
 spondences enumerated (n. 377). 
 
 CORTICAL. 
 
 ,The cortical substance of the brain, what it is (a 
 3601 373). 
 
536 INDEX OF WORDS 
 
 COVERING. 
 
 Every discrete degree is made distinct from the others 
 by coveringa of its own, and all the degrees togetlier are 
 made distinct by means of a general covering, which 
 communicates with interiors and inmosts (n. 194). Cuta- 
 neous covering of the spiritual body, what composes it 
 (n. 257, 388). How vegetation is effected through its 
 coverings (n. 314). 
 
 CREATION. 
 
 Everything has been created for man as its end (n. 170). 
 In every thing created there are these three, end, cause, 
 and effect (n. 154). To be "created into the image and 
 likeness of God" is to be created into the form of love 
 and wisdom (n. 287, 358). Creation of the universe (n. 
 52-60, 151-156, 163-172); was not wrought from space 
 to space nor from time to time (n. 150); is brought 
 within conception if space and time are removed from 
 the thought (n. 155). The end of creation is that all 
 things may return to the Creator, and that there may 
 be conjunction (n. 167-172). The end of the creation 
 of the universe is the existence of the angelic heaven 
 from the human race (n. 329). In all forms of uses 
 there is an image of creation (n, 313-316). 
 
 CROCODILES. 
 
 Whence they originated (n. 339, 341). 
 
 DAYS. 
 
 In the Word "days" signify states (n. 73). 
 
 DEAD. 
 
 Everything which derives its origin from the sun of the 
 natural world is dead (n. 157). What is dead does not 
 act at all from itself, but is acted upon (n. 157). He ia 
 said to be dead whose mind is a hell (n. 276). 
 
INDEX OF WORDS 537 
 
 DEATH. 
 
 When death of the body takes place (n. 390). What 
 man becomes when he dies (n. 90). 
 
 DECREASE. 
 
 Decrease of spiritual heat and light is effected by de- 
 grees (n. 94, 186). In heaven, and in each society of 
 heaven, light decreases from the middle to the outskirts 
 (n. 253). 
 
 DEGREES. 
 
 Decrees are of a twofold kind, degrees of height or dis- 
 crete de^ees, and degrees of breadth or continuous de- 
 gre^i^ (n. 184-188). Lessenings or decreasings from 
 grosser to finer, or rather growths and increasings from 
 finer to grosser, are called continuous degrees. Discrete 
 degrees are entirely different, they are like end, cause, 
 and effect (n. 184). {See also n. 65-68). 
 
 DELUSIONS. 
 
 Ddtksions in the spiritual world (n. 424). 
 
 DENIAL. 
 
 The denial of God, and in the Christian world, the 
 denial of the Divinity of the Lord, constitutes hell (n. 
 13). 
 
 DERIVATIVES. 
 
 All things of the body are derivatives, that is, are things 
 woven together by means of fibers out of first princi- 
 ples, which are receptacles of love and wisdom (n. 369). 
 The will and understanding are in their derivatives in the 
 body (n. 365, 387). Wherever first principles go, their 
 derivativea follow and cannot be separated (n. 369). 
 
 DESIREa 
 
 Decree are derivatives from love (n. 363). 
 
5o8 I^■Dl:x of wokds 
 
 DETERMINATION. 
 
 Determination to action pertains to both love and wis- 
 dom (n. 363). 
 
 DEVIL. 
 
 The love of ruling from the love of self is called the 
 "devil, " and the affections of the false, with the thoughts 
 arising out of that love, are called his "crew" (n. 273, 
 424). See Satan. 
 
 DIAPHRAGM. 
 
 Its relations to the lungs (n. 384, 402, 403, 408). 
 
 DI.\STOLE. 
 
 See Systole. 
 
 DIFFERENCE. 
 
 Difference between heat and light in the spiritual world, 
 and heat and light in the natural world (n. 89). Be- 
 tween angels and men (n. 112). Between in itself and 
 from itself (n. 76). Between spiritual and natural atmo,*- 
 pheres (n. 175). How the three heavens differ (n. 202). 
 Difference between the life of a natural man and the 
 life of a beast (n. 255). Between natural and spiritual, 
 and between the thoughts of angels and those of men 
 (n. 294, 295); between celestial love and spiritual love 
 (n. 427); between spiritual and natural speech (n. 70, 
 295). 
 
 DISCRETE. 
 
 To act by what is discrete is to act by correspondences 
 (n. 219). 
 
 DISTANCE. 
 
 Interior thought does not cause distance, but exterior 
 thoualit, which acts as one with the sight of the eyes (n. 
 130). Distances in tlie spiritual world are appearances 
 
INDEX OF WORDS 539 
 
 (n. 108-112, 113, 124); they are appearances according 
 to spiritual affinities which are of love and wisdom, that 
 is, of good and truth (n. 7, 10). What natural distance 
 is (n. 41). 
 
 DISTINCTLY ONE, 
 
 Esse and Existere in God-Man are one distinctly (n. 14- 
 16, 34). Likewise infinite things in God-Man (n. 17-22). 
 So also end, cause, and effect (n. 169). Why they are 
 said to be one distinctly (n. 14). 
 
 DIVERSITY. 
 
 Diversity in created things springs from this, that there 
 are infinite things in God-Man, consequently things with- 
 out limit in the spiritual sim (.n. 155). 
 
 DIVINE. 
 
 The Divine is one and indivisible (n. 4). Apart from 
 space it fills all the spaces of the universe (n. 69-72), It 
 is in all time apart from time (n. 73-76). It is the same 
 in things greatest and least (n. 77-82). It is in eacli 
 and all things of the created universe (n. 59, 60). It is 
 not in one subject differently from what it is in another, 
 but one created subject differs from another (n. 54), It is 
 not varying and changeable, consequently is the same 
 everywhere and always (n. 77). See God. 
 
 BODY. 
 
 The Divine Body of God-Man is meant by Divine Ex- 
 xMere (n. 14). 
 
 ESSE AND EXISTERE. 
 
 Love and wisdom, taken together, are Divine Esse; but 
 taken distinctly, love is called Divine Esse, and wisdom 
 Divine Existere (n. 34). 
 
 DIVINE ESSENCE, 
 
 Divine Essence, which is the Creator, is Divine Love 
 and Divine Wisdom (n. 33). It is one (n. 35). 
 
540 INDEX OF WORDS 
 
 DIVINE LIFE 
 
 Is the Divine Essence, and is one (n. 35). 
 
 DIVINE LOVE AND DIVINE WISDOM. 
 {See Contents, Parts I. and II.). 
 
 DIVINE SOUL. 
 
 The Divine Sotd of God-Man ia meant by the Divine 
 Esse (n. 14). 
 
 DIVINE TRUTH. 
 
 The Lord made Himself Divine Truth in ultimatee by 
 fulfilling all things of the Word concerning Himself in 
 3f OSes and the Prophets (n. 221). 
 
 DIVINUM A QUO. 
 
 {Tlie Divine from which). — In the trinity is called *'tbe 
 Father " (n. 146). 
 
 DUST. 
 
 Damned dust, what it is (n. 341). 
 
 DWELLING-PLACES. 
 
 Dwellin-g-places of the Lord in man (n. 170, 395). Of 
 angels and spirits are according to their reception of lore 
 and wisdom (n. 121). An angel, unlike man in the 
 world, knows his own house and his own dwelling-place 
 wherever he may go (n. 134). 
 
 EAR. 
 
 The appearance is that the ear hears, but the under- 
 standing hears through the ear (n. 363). From sensa- 
 tion man knows nothing of the numberless things in the 
 ears (n. 22). The more interiorly the ear is looked into 
 the more do wonders present themselves and they are 
 interiorly more perfect according to discrete degrees (•, 
 201). 
 
IKDEX OF WORDS 
 
 541 
 
 EARTHS. 
 
 Earths Sire the passive forces from which all effects 
 have existence (n 178). lu earths there is a conatus to 
 produce uses in forms, that is, forms of uses (n. 310-312). 
 The first production from these earths, while they were 
 still new, was the production of seeds (n. 312). Origin of 
 earths (n. 302-306). In the spiritual world there are 
 earths, but they are spiritual (n. 173-178). 
 
 EAST. 
 
 The east in the spiritual world is where the Lord ap- 
 pears as a Sun, and from that the other quarters are 
 determined (n. 119-123). At every turn of their bodies 
 the angels have the east before their faces (n. 105). In 
 the Word, the "east," in the highest sense, signifies the 
 Lord, and in a relative sense love to Him (n. 121, 122). 
 In the spiritual world those who are in a higher degree 
 of love dwell in the east (n. 121). 
 
 EDEN. 
 
 The "Garden of Eden" describes man in regard to wis- 
 dom and intelligence (n. 325, 422). 
 
 EFFECT. 
 
 An effect alone, that is, an effect without a cause and its 
 end, is impossible (n. 167). The effect is the complex, 
 eontainant, and base of causes and ends (n. 212). Every 
 effect is the fulness of causes (n. 217). From effects 
 nothing but effects can be learned, and when they alone 
 are considered no cause is brought to light (n. 119). 
 Effects can only appear as it were in the darkness of 
 night, unless the causes of the effects are seen at the 
 same time (n. 107). To know effects from causes is to be 
 wise, but to search out causes from effects is not to be 
 wise (n. 119). To see from effects only is to see from 
 fallacies (n. 187). AU effects which are called last ends, 
 become anew first ends in an uninterrupted succession 
 from the First Cn. 172). (See also n. 168, 256, 257). 
 
542 IXDEX OF WORDS 
 
 EFFLUVIA. 
 
 A wave of effluvia is constantly flowing forth out of 
 every object in nature (u. 293). Effects whieh these 
 effluvia have on the blood (n. 420). 
 
 EGGS. 
 
 Propagation by seeds in the egg (n. 342, 347, 351). 
 
 ELEVATION. 
 
 Elevation of man into the heat and light of heaven (n 
 138, 256, 258, 422). 
 
 END. 
 
 An end alone without a cause and an effect is impos- 
 sible (n. 167). The end begets the cause, and through 
 the cause the effect (n. 189, 241). The end is the all of 
 the cause, and also the all of the effect (n. 168, 197). 
 There is a first end, middle end, and last end, or end, 
 cause, and effect (n. 167, 197). Last ends become anew 
 first CTids in uninterrupted succession (n. 172). The end 
 of creation is, that all things may return to the Creator 
 and that there may be conjunction (n. 167-172, 329, 
 330). The ends of the whole creation were uses (n. 314). 
 The end qualifies the means (n. 261). See Cause and 
 Effect. 
 
 ENJOYMENTS. 
 
 Enjoyments of man's life are from the affections of his 
 love; and pleasantnesses are from the thoughts therefrom 
 (n. 33). Enjoyments felt in t?ie acts and deeds which 
 are from any one's love are enjoyments of uses (n. 316). 
 Enjoyments are derivatives from love (n. 363). 
 
 ENLIGHTENMENT. 
 
 AW enlightenment is from the Lord alone (n. 150). Why 
 enlightenment is said to be effected by the Spirit of 
 Jehovah (n. 100). The enlightenment of the natural mind 
 
INDEX OF WORDS 548 
 
 doe? not ascend bj* discrete degrees, but increases in a 
 continuous degree (n. 256). Before the coming of the 
 Lord, the enlightenment of men was mediate, but after 
 His coming it was made immediate (n. 233). 
 
 ENTITY. 
 
 Imaginary entities (n. 43, 210). 
 
 EPIGLOTTIS. 
 
 (n. 382). 
 
 EQUILIBRIUM. 
 
 The equilibrium of all things is from action and simul- 
 taneous reaction (n. 68, 263). Everything must be in 
 equilibrium (n. 68). Equilibrium is destroyed when ac- 
 tion overcomes action, or the reverse (n. 263). 
 
 ESSE. 
 
 Esse is substance, and Existere is form (n. 43); see 15. 
 Esse is not Esse unless it Exists (n. 15). Esse in itself 
 is life itself (n. 76). By Divine Esse is meant the Divine 
 Soul of God-Man (n. 14). 
 
 ESSENCE. 
 
 The essence of all love consists in conjunction (n. 47). 
 The essence of spiritual love is doing good to others, not 
 for the sake of self, but for the sake of others (n. 335). 
 
 ETERNITY. 
 
 What is eternity for the angels (n. 76). 
 
 ETHER 
 
 (n. 176, 183, 223, 374). See Atmosphere. 
 
 EVIL. 
 
 The origin of erril is from the abuse of man's rationality 
 aT>d freedom (n. 264-270). Evils and falsities confirmed 
 
544 INDEX OF WORDS 
 
 with man are permanent, and come to be of his love aaxi 
 life (n. 2G8). All evils and their falsities, both engend- 
 ered and acquired, have their seat in the natural mind 
 (n. 270). Evils and falsities are in complete oppoaitioB 
 to goo<ls and truths (n. 271). See Hereditary. 
 
 EXHALATIONS. 
 
 Effect of exhalations upon the blood (n. 420). 
 
 EXINANITTON. 
 
 State of exinanition of the Lord (n. 234). 
 
 EXISTERE. 
 
 Existere is where Esse is, one is not possible apart from 
 the other (n. 14). That which exists from Esse makes 
 one with Esse (n. 15). 
 
 EXTERIORS. 
 
 The exteriors of the mind act as one with the ezten.or$ 
 of the body (n. 136). 
 
 EXTERNALS. 
 
 All the externals of the angels are correspondenceis of 
 internals, but the correspondences are spiritual, iK>t 
 natural (n. 87). 
 
 EYE. 
 
 It is according to appearance that the eye sees: but it is 
 the understanding that sees through the eye (n. 363). 
 From sensation man knows nothing of the numberless 
 things in his eyes (n. 22). The more interiorly the eye^ 
 are looked into the more do wonders increase They are 
 more perfect interiorly according to discrete degrees (n. 
 201). The eyes of man and the eyes of angel are form^ 
 for the proper reception of their own light (n. 91). 
 
INDEX OF WORDS 545 
 
 FACES. 
 
 Their infinite variety (n. 318). Faces of angels turned 
 constantly towards the sun in the east (n. 129). 
 
 FAITH. 
 
 FaUh in its essence is truth (n. 253, 429). Faith is of 
 thought (n. 214). See Charity. 
 
 FALLACIES. 
 
 Falladea which prevail with the evil and with the 
 simple arise from appearances confirmed (n. 108). 
 
 FALSE. 
 See Evn.. 
 
 FETUS. 
 
 State of the fetus in the womb (n. 399, 401, 402, 407, 
 410. 432). 
 
 FIBERS. 
 
 Where the origin of the fibers is, there is the origin of 
 life (n. 365, 366). Action of fibers (n. 366; see also n. 207, 
 254, 367. 369, 370, 400). Motor fibers (n. 190, 192, 207. 
 215. 254, 277). Nervous fibers (n. 190, 192). 
 
 FIBRILS. 
 
 Their multitude compared to the multitude of rays 
 going forth from the stars (n. 366). 
 
 FIBRILLARY. 
 
 FibriUary substance of the brain (n. 366). 
 
 FINITE. 
 
 The finite can exist only from the Infinite (n. 44). 
 
 35 
 
546 INDEX UF WOKl>S 
 
 FIRE. 
 
 Fire is dead ami the solar fi-re is death itself (n. 89). 
 The difference between spiritual fire, which is Divine 
 Love, and natural fire, is like the difference between what 
 is alive and what is dead (n. 93). How the fire of the 
 spiritual sun is adapted to angels in heaven by spiritual 
 atmospheres, and in like manner the fire of the natural 
 *iun is adapted to men (n. 174). "Fire" in the Word, 
 signifies love (n. 87); also the Lord as to Divine Love 
 (n. 98). 
 
 FIGMENTS. 
 
 Mere figments of reason (n. 43, 210). 
 
 FIRSTS. 
 
 The first principles or firsts of life are in the brains (n. 
 365). By life in first principles is meant will and under- 
 standing (n. 365). First things are each and all things of 
 the animal kingdom (n. 65). 
 
 FLIES. 
 
 Their origin (n. 338, 339). 
 
 FLOW-IN. 
 
 Everything that flows in tlirough the spiritual mind is 
 from heaven, while everything that flows into the natural 
 mind is from the world (n. 261). All inflowiv.g is per- 
 ceived and felt according to recipient forms and their 
 states (n. 275). 
 
 FLOWERS. 
 
 They are more perfect interiorly according to discrete 
 degrees (n. 201). A wave of effluvia constantly flows 
 forth out of flowers (n. 293). 
 
 FOOLISH. 
 
 In the Word, he that doeth not is called foolish (n. 
 220). 
 
INDEX OF WORDS 647 
 
 FOLKES, 
 
 President of the Royal Society (n, 344). 
 
 FORCE. 
 
 Force is conatus made active; it is produced by cob- 
 atus, and produces motion (n. 218). Living forces in 
 man are the interior constituents of his body (n. 219). It 
 is contrary to order for dead force to act on living force 
 (n. 166). Perfection of forces (n. 200). Active, mediate, 
 and passive /orce« (n. 178). (-See 311, 340, 344, 392). 
 
 FOREHEAD. 
 
 Contracted when man exerts the mind and thinks (n. 
 365). 
 
 FORM. 
 
 Form in itself is Divine Wisdom (n. 44-46). The sub- 
 stantial form of the natural mind (n. 273). The human 
 form is nothing else than the form, of all the affections of 
 love (n. 411). The beginning or primitive form, of man 
 (n. 432). Material form of man (n. 388). Form of the 
 will (n. 410). Forms of vegetables and animals, what 
 produces them (n. 340). Origin of the forms of man's 
 members, etc. (n. 370). Every spiritual form is like itself 
 in what is greatest and what is least (n. 273, 275). What 
 causes forms in the natural world to be fixed and endur- 
 ing (n. 340). Forms are the containants of uses (n. 46"). 
 Forms of uses (n. 307-318). The form varies according 
 to the excellence of the use (n. 80). There is no sub- 
 stance without form (n. 209, 223, 229). Substance and 
 form (n. 41). 
 
 FORMATION. 
 
 Form^ion of the body in the womb (n. 400). 
 
 FOUNTAINS. 
 
 The fountains of all things of man's life are the Divine 
 Love and Divine Wisdom (n. 33). 
 
548 INDEX OF WORDS 
 
 FOXES. 
 
 Their origin (n. 339). 
 
 FREEDOM. 
 
 Freedom is the abihty to do what is good and true. 
 It is a capacity of the wUl (n. 240. 264. 425). By vir- 
 tue of freedom and rationality man is man, and is dis- 
 tinguished from beasts (n. 240, 264). These capacitie.s 
 are not man's, but are the Lord's in man (n. 116. 425). 
 They are never taken away; they are with every man, 
 pcood and evil alike (u. 162, 240, 247. 266, 425). The 
 use and abuse of these capacities (n. 267). Freedom in 
 doing what is evil is slavery (n. 425), 
 
 FROGS. 
 
 Their origin (n. 339. 345). 
 
 FRUITS 
 
 Are more perfect interiorly according to discrete de- 
 grees (n. 201). A wave of effluvia emanates unceas- 
 ingly from fruits (n. 293). 
 
 FULNESS. 
 
 What it is to be in fulnesa (n. 217, 221). 
 
 GIFTS. 
 
 In the heavens all the necessaries of life are free gifts 
 (n. 334). 
 
 GLANDULAR SUBSTANCES. 
 
 Glandular substance of the brain, in what it consists 
 (n: 366). 
 
 GLOBE. 
 
 ■ The terraqueous globe is as a kind of base and sup- 
 port (n. 165, 106). 
 
INDEX OF WORDS 549 
 
 GLORIFICATION. 
 
 Glorification of the Lord (n. 234). Described (n. 221). 
 
 GLORY. 
 
 A glory surrounds each love like the brightness of fire 
 (n. 266). The Lord is to be adored, worshiped, and 
 glorified, not for His own glory, but for man's sake 
 (n. 335). 
 
 COD. 
 
 God is Love itself because He is Life itself (n. 4-6). 
 He is not in space (n. 7-10, 21). He is very Man (n. 11- 
 13, 16, 97). Existing not from Himself, but in Himself 
 (n. 16). All things of the created universe, viewed in 
 reference to uses, represent man in an image, and this 
 proves that God is Man (n. 319-326). God by virtue 
 of His own essence is called "Jehovah" (n. 100). God 
 alone is Substance in itself, and therefore Esse itself (n. 
 283). In God we live, move, and have our being (n. 301). 
 See JEHOV.A.H and Lord; see also the Contents, Part I. 
 
 GOD-MAN. 
 
 The God-Man has a body and everything pertaining 
 to body (n. IS). From these come all like things in man 
 (n. 22). All things from the one God-Man (n. 23-27). 
 
 GOOD. 
 
 Everything that proceeds from love is called good (n. 
 31). All good things that have existence in act are 
 called uses (n. 336). All ^ood is of love (n. 84, 402. 406); 
 of spiritual heat (n. 253); is from the Lord and noth- 
 ing of good is from man (n. 394). The whole power of 
 good is by means of truth (n. 406). Good acta in truth, 
 thus by means of truth (n. 406). 
 
 GRANDFATHERS. 
 
 Hereditary evils are from the father, thus from grand- 
 fathers and great-grandfathers, successively transmitted 
 to offspring (n. 269). 
 
550 INDEX OF WORDS 
 
 GREATEST. 
 
 The Divine in tilings greatest and least is the same (n. 
 77-82). The greatest things in which there are degrees 
 of both kinds (n. 225). 
 
 GYRATION. 
 
 Gyration from right to left tends downward, from left 
 to right, upward. Follows the flow of the interiors (n. 
 
 270). 
 
 HANDS. 
 
 In the Word, "hands" signify power, and the "right 
 hand" superior power (n. 220). The "work of the 
 hands of Jehovah" means the work of the Divine Love 
 and the Divine Wisdom (n. 59). Why inductions into 
 the ministry are performed by the laying on of hands 
 (n. 220). 
 
 HEAD. 
 
 The head rules the body under it at will, for the un- 
 <lerstanding and will liave their seat in the head (n. 25). 
 Those in hell appear head downward and feet upward 
 (n. 275). Several heads on one body (n. 24). 
 
 HEARING. 
 
 Is predicated of attention and giving heed, whicli per- 
 tain to the understanding (n. 363). Hearing is effected 
 by means of the lowest atmosphere called air (n. 176). 
 Hearing is in the ear, and not in the place where the 
 sound originates, and is an affecting of the substance 
 and form of the ear. Does not go out from the ear to 
 catch the sound, but the sound enters the ear and affects 
 it. It is not something volatile flowing from its organ, 
 but is the organ considered in its substance and form (n. 
 41). Communicates immediately through fibers with 
 the brains, and derives therefrom its sensitive and active 
 life (n. 365). See Sense. 
 
IXJJKX OF WOKDSJ 551 
 
 HEART. 
 
 The fitart aud the lungs are life's two fountains of 
 motion (n. 291). So long as the heart is moved, love 
 With its vital heat remains and preserves life (n. 390). 
 The heart is more perfect interiorly according to discrete 
 degrees (n. 201). The will corresponds to the heart (n. 
 378 j. The heart corresponds to love or good (n. 402). 
 in the Word, ''heart" signifies the love of the will (n. 
 383). 
 
 HEAT. 
 
 The heat which goe^ forth from the spiritual sun in its 
 essence is love (n. 5, 32, 363). The first proceeding of 
 love is heat (n. 95). In the spiritual world there is con- 
 tinuous tieat (n. 161). The heat of the spiritual world 
 in^itself is alive but the heat of the natural world in 
 in itself is dead (n. 89). The heat of the natural world 
 can be vivified by the influx of heavenly heat (n. 88). 
 Heat has existence not in love itself, but from love m the 
 will and thence in the body (n. 95). Spiritual heat is the 
 good of charity (n. 83, 84). It is obtained by shunning 
 evils as sins (n. 246). Vital heat, its origin (n. 379). Heat 
 corresponds to love (n. 32). See also Contents, Part II. 
 
 HEAVEN. 
 
 ■ The whole heaven, and all things therein, look to one 
 God (n. 25, 26). The whole heaven in the aggregate re- 
 sembles a single man (n. 288, 381). Heaven is divided 
 into regions and provinces according to the members, 
 viscera and organs of man (n. 288). There are three 
 heavens arranged according to discrete degrees (n. 202, 
 275). The heavens are divided into two kingdoms the 
 celestial and the spiritual (n. 381). 
 
 HEIGHTS. 
 
 In the Word, "height" signifies degrees of good and 
 truth (n. 71). The sun in the spiritual world appears in 
 a middle altitude, why (n. 105). 
 
652 INDEX OF WOKDS 
 
 HELL. 
 
 There are three hells, and they are distinct according to 
 three degrees of heiglit or depth opposite to the three 
 heavens (n. 275). The hells are not distant from men, 
 but are about them, yea, within those who are evil (n. 
 343). (See also n. 339, 34L) 
 
 HEMISPHERES. 
 
 HemisTpheres of the brain, why there are two (n. 384, 
 409). The right is the receptacle of love, the left of 
 wisdom (n. 432). 
 
 HERBS. 
 
 Poisonous herbs, etc., their origin (n. 338, 339, 341). 
 
 HEREDITARY EVILS. 
 
 Hereditary evils are from fathers, thus from grand- 
 fathers and great-grandfathers successively transmitted 
 to offspring (n. 269). Hereditary corruption is not re- 
 moved unless the higher degrees are opened, which are 
 the receptacles of love and wisdom from the Lord (n. 
 432). 
 
 HERESY. 
 
 An abominable heresy (n. 130). Every heresy is eon- 
 firmed by its aderents (n. 267). 
 
 HIGHER. 
 
 In the Word, '' higher" signifies inner (n. 206). It is 
 according to order for the higher to act upon the lower, 
 and not the reverse (n. 365). "The Most High" signifies 
 the inmost (n. 103). The highest of successive order be- 
 comes the innermost of simultaneous order (n. 206). 
 
 HOURS. 
 
 "Hours," in the Word, signify states (n. 73), 
 
INDEX OF WORDS 553 
 
 HOUSE. 
 
 By the house of the will is meant the whole man (n. 
 408). 
 
 HUMAN DIVINE. 
 
 (n. 11, 12, 233). In the trinity is called "the Son" (n. 
 146). The Human Divine is the inmost in every created 
 thing (n. 285). The two Humans of the. Lord (n. 221). 
 
 HUMILIATION. 
 
 Adoration and worship flow forth from humiliation (n. 
 335;. 
 
 IDEAS. 
 
 Spiritual and natural ideas (n. 7, 294, 306). Spiritual 
 idea derives nothing from space, but it derives its all 
 from state. In natural idea there is space, for it is formed 
 out of such things as are in the world (n. 7). Natural 
 and spiritual ideas differ according to degrees of height 
 (n. 294). In all the heavens there is no other idea of 
 God than that He is a Man which is the same as the 
 idea of a Human Divine (n. 11). Every nation in the 
 spiritual world has its place allotted in accordance with 
 its idea of God as a Man (n. 13). Ideas of thought (n. 
 1. 69. 71, 223, 224). In the natural world man forms the 
 ideas of his thought, and thereby his understanding from 
 space and time (n. 69). 
 
 IGNORANCE. 
 
 Ignorance of the man of the church of what love and 
 wisdom are (n. 188). 
 
 IMAGE. 
 
 The created universe, viewed as to uses, is the image 
 of God (n. 298, 64). Things created repeat in an image 
 things that are in the Lord (n. 223). In all forms of 
 uses there is a kind of im^ge of creation (n. 313); and an 
 
 10a 
 
554 INDEX OF WORDS 
 
 imaoe of man (n. 317); and of the Infinite and the 
 Eternal (n. 318). All things of the created universe, 
 viewed in reference to uses, represent man in an image (n. 
 319). The natural mind that is in evils and in falsities 
 therefrom is a form and image of hell (n. 273). Count- 
 less things in the spiritual sun come into existence, as in 
 an image in the created universe (n.loo). In Genesis, by 
 the "imaoe of God" is meant tlie Divine Wisdom (n. 
 3o8). 
 
 IMPURE. 
 
 Impure things of the will in the understanding (n. 
 
 421) 
 
 INFINITE. 
 
 God is infinite, not only because He is very Esse and 
 Existere in itself, but because in Him there are infinite 
 things (n. 17). An infinite -N^-ithout infinite things in it is 
 infinite in name only {ib). The infinite things in God- 
 Mata appear in heaven, in angel, and in man as in a 
 mirror (ri. 19, 21). In God-Man infinite things are one 
 distinctly (n. 17-22). 
 
 INFLUX. 
 
 Influx is effected by correspondences, and it cannot be 
 effected by continuity (n. 88). There is an unceasing 
 influx out of the spiritual world into the natural (n. 340). 
 No physical influx into the spiritual operations of the 
 soul is possible (n. 166). There are two forms into 
 which the operation by influx takes place, the vegetable 
 and the animal form (n. 346). Influx of light intx) the 
 three de^ees of life in man that belong to his mind (n. 
 24.5). Mediate and immediate influx (n. 233). 
 
 INNERMOST. 
 
 The innermost of simultaneous order is the highest of 
 ■ucceasive order (n. 206). 
 
INDEX OF WOKU.S OOO 
 
 INSECTS. 
 
 (n. 62, 341, 342). Noxious insects, whence their origin 
 (n. 339, 342), Wonderful things presented by the small- 
 est insects (n. 352, 373;. 
 
 INTELLIGENCE. 
 
 It is of intelligence to do good from affection for trutli 
 (n. 427, 428). Those who are in spiritual love have 
 intelligence inscribed on their life (n. 428). To think 
 from causes is of intelligence (n. 202). 
 
 INTENTION. 
 
 The thought of the will is called intention (n. 215). 
 
 INTERIORS. 
 
 The interiors of the body correspond to its exteriors, 
 through which actions come forth (n. 219). The interiors 
 which are not open to view can in no way be discovered 
 except through a knowledge of degrees (n. 184). Interiors 
 when opened, interiors when closed (n. 138). Interiors of 
 the mind make one witli interiors of the body (n. 137). 
 
 INTERNALS. 
 
 See Externals. 
 
 JEHOVAH. 
 
 Jehovah is Esse itself, uncreate and infinite (n. 4'>. 
 God the Creator of the universe is called "Jehovah,^' 
 which is from the verb to he, because He alone is (n. 282, 
 100, 151). In the New Testament, Jehovah is called 
 "the Lord" (n. 282). 
 
 JUDGE. 
 
 Why it is said in the Word that *' man shall be judged 
 according to his deeds ' (n. 281). 
 
556 INDEX OF WORDS 
 
 JUDGMENT. 
 
 By "righteousness and judgment," in the Word, are 
 meant Divine Love and Divine Wisdom (n. 38). See 
 Last Judgment. 
 
 KIDNEYS ETC. 
 
 Why there are two (n. 384, 409). Wonderful things 
 and interior perfections of kidneys (n. 201). 
 
 KINGDOMS. 
 
 Two kingdoms in the heavens, the celestial and the 
 spiritual (n. 101, 232, 381). The celestial kingdom is 
 called heaven's cardiac kingdom, and the spiritual is 
 called heaven's pulmonic kin.gdom, (n. 381). To these 
 is added a third, wherein are men in the world, and this 
 is the natural kingdom (n. 232). Mineral, Vegetable, and 
 Animal kingdoms (n. 61, 65, 313-316). 
 
 LANGUAGE OR SPEECH. 
 
 Speech is from the thought (n. 26). It is effected by 
 means of a lowest atmosphere which is called air (n. 176). 
 Spiritual speech has nothing in common with natural 
 speech (n. 163). There is no word of spiritual Imiguage 
 the same as any word of natural language (n. 295). 
 Natural and spiritual speech communicate only by cor- 
 respondence (n. 306). Angelic speech (n. 26, 295). 
 
 LAST JUDGMENT. 
 
 Errors concerning it (n. 386). See Judgment. 
 
 LEFT. 
 
 In the angel and in the man all the left parts corre- 
 spond "to wisdom from love, or to truth from good (n. 
 127, 384, 409). 
 
 LENGTH. 
 
 "Length," in the Word, signifies the good of a thing 
 (n. 71). 
 
INDEX OF WORDS 557 
 
 LICE. 
 
 Their origin (n. 338, 339, 342, 345). 
 
 LIFE. 
 
 Esse itself is called "Jehovah, " and Life itself, or Life 
 in itself (n. 4, 76). Life is the Divine Essence (n. 35). 
 God alone is Life, and His life is Divine Love and Divine 
 Wisdom (n. 363, 400). Man's very life is love or will (h. 
 1, 2, 3. 399). Love and wisdom and will and under- 
 standing therefrom, make the very life of man (n. 363). 
 The life of man in its first principles is in the brains, 
 and in its derivatives in the body (n. 365). Such as 
 life is in its first principles such it is in the whole and in 
 every part (n. 366). By means of first principles life is 
 in the whole from every part, and in every part from 
 the whole (n. 367). Life acts into the natural according 
 to any induced change of form (n. 166). Man is not 
 life, but a recipient of life (n. 4). Spiritual life is a life 
 conformed to the Divine precepts (n. 248). In the 
 Word, by "life" is meant the Divine Love (n. 38). 
 
 LIGAMENTS. 
 (n. 403, 408). 
 
 LIGHT. 
 
 The light that proceeds from the spiritual sun in its 
 essence is wisdom (n. 5, 32, 363). The first proceeding 
 of wisdom is light (n. 95). There is continuous light in 
 the spiritual world (n. 161). The light of the spiritual 
 world in itself is alive, but the light of the natural 
 world in itself is dead (n. 89). The light of the world 
 can be illumined by the influx of heavenly light (n. 88). 
 Light has existence not in wisdom, but in the thought of 
 the understanding, and thence in tlie speech (n. 95). 
 The light of men is Divine truth (n. 383). Spiritual light 
 flows in with man through three degrees (n. 242-247). 
 Lighi corresponds to wisdom (n. 32). Spiritual light is 
 
5oS INDEX OF WORDS 
 
 the truth of faith (n. 83, 84). In the Word, by "tight" 
 is meant the Lord's Divine Wisdom (n. 38, 98). See 
 also the Contents, Part II. 
 
 IJKENESS. 
 
 In Genesis the Divine Love is meant by the "likeness 
 of God" (n. 358). 
 
 LIVE. 
 
 Whj' all men, the good as well as the evil, live for ever 
 (n. 240). To live, move, and be in God, (n. 301). 
 
 LIVER. 
 
 From sensation man knows nothing of his liver (n. 
 22). Is more perfect interiorly according to discrate 
 degrees (n. 201). 
 
 LIVING. 
 
 W^hat is liinng disposes what is dead in obedience to 
 itself, and forms it for uses, which are its ends, but not 
 the reverse (n. 166). One is said to be alive whose mind 
 is a heaven (n. 276). 
 
 LOCUSTS. 
 
 Their origi^n (n. 339, 345). 
 
 LOINS. 
 
 Why there are two (n. 384. 409). 
 
 LORD. 
 
 The Lord is Love itself because He is Life itself (n. 
 4-6). He is Very Man (n. 11-13, 285). He is the Verj- 
 and Onlj' God, who rules the imiverse (n. 103). He 
 alone is Heaven (n. 113-118). He rose again with His 
 whole body, differently from any man (n. 221). When 
 
1>»L»EX OF \V<IK1>S 559 
 
 the Lord manifests Himself to the angels in person, He 
 manifests Himself as a Man, and this sometimes in the 
 spiritual sun and sometimes outside of it (n. 97). The 
 Lord ie present with all, but with each according to 
 reception (n. Ill, 124). To be in the Lord is to perform 
 tlie duties of one's calling sincerely, uprightly, justly, 
 and faithfully (n. 431). See the Contents. .See also 
 OoD and Jehov.\h. 
 
 LOVE. 
 
 To feel the joy of another in oneself, that is loving; 
 but to feel one's own joy in another, and not the other's 
 joy in oneself is not loving (n. 47). Love is the life of 
 man (n. 1-3. 399). It is the esse of Ufe (n. 14, 358, 368). 
 The essence of all love consists in conjunction (n. 47). The 
 conjunction of love is by reciprocation (n. 48). Love 
 consists in this, that its own sliould be another's (n. 47) 
 luove has use for an end, and intends it, and brings it 
 forth by means of i^-isdom (n. 297). Love alone is like an 
 esse without its existere (n. 139). Love and wisdom are 
 the real and actual substance and form, which constitute 
 the subject itself (n. 40, 224). Celestial love is love to 
 the Lord, or the Im-e of good (n. 426, 427); those who are 
 in this love have wisdom inscribed on their life (n. 427, 
 428). Love and wisdom are not abstract things; they 
 are not possible outside of their subjects, but are states 
 of these (n. 200, 224). Love to the Lord is notliing elst 
 than committing the precepts of the Word to life, the sum 
 of which is to flee from evils because they are heilish. 
 and devilish, and to do good because it is heavenly and 
 EKvine (n. 237). By this love is meant a hwe of doing 
 uses (n. 426). (See also 141, 142, 427). Spiritual love 
 is love towards the neighbor, and the love of truth (n. 
 426, 427); those who are in that love have intelligence 
 inscribed on their life (n. 427, 428). Loiw towards the 
 neighbor is a spiritual l^ve of uses (n. 237); by that 
 lome is meant a love of uses fn. 426). Natural love is of 
 self and of the world (n. 424. 416). Natural love sepa- 
 rate from spiritual love (n. 424). The lo^'e of self and the 
 
560 INDEX OF WOKDS 
 
 love of the world are infernal loves (n. 396). By creation 
 they are heavenly, for they are loves of the natural man 
 serviceable to spiritual loves, as a foundation is to a 
 house (n. 396). Natural-spiritual love (n. 429). Cor- 
 poreal-natural love (n. 419). Corporeal love (n. 424). 
 Love of ruling from love of self, and love of ruling from 
 the love of use (n. 142, 424). See also Contents Part V. 
 
 LOVE AND WISDOM. 
 
 There is a union of Love and Wisdom in every Divine 
 work, from which it has perpetuity, yea, its everlasting 
 duration (n. 36). 
 
 LOWER. 
 
 In the Word, "lower" signifies outer (n. 206). 
 
 LOWEST. 
 
 The lowest in successive order becomes the outermost 
 in simultaneous order (n. 206). In each kingdom of 
 nature, the lowest things are for the use of the middle. 
 and the middle for the use of the highest (n. 65). 
 
 LUNGS. 
 
 The lungs correspond to the understanding (n. 413); to 
 wisdom or truth (n. 402). The understanding corre- 
 sponds to the lungs (n. 382, 383). Particulars concerning 
 the lungs (n. 413). Are more perfect interiorly according 
 to discrete degrees (n. 201). Why there are two lobes of 
 the lungs (n. 384, 409). See Heart, Structure. 
 
 MACHIAVELLI. 
 
 Machiavelli and his followers (n. 267). 
 
 MALIGNITY. 
 
 Malignity of evil increases according to the degree in 
 which the spiritual mind is closed up (n. 269). 
 
INDEX OF WORDS 561 
 
 MAN. 
 
 Man is a recipient of life (n. 4, 68). The conception 
 of a man from his father is not a conception of lite, but 
 only a conception of the first and purest form capable of 
 receiving life (n. 6). The nature of man's beginning or 
 primitive form by conception (n. 432). A m.an is not a 
 man from face and body, but from understanding and 
 will (n, 251). Man is born an animal, but becomes a man 
 in. 270). Every man as to the interiors of his mind is a 
 .spirit, and is in the spiritual world in the midst of angels 
 and spirits there (n. 90, 92). The spirit of man is m,an, 
 because it is receptive of love and wisdom from the 
 J^rd (n. 287). There are in every man degrees of both 
 kinds (n. 225, 236). In the Lord the three degrees of 
 height are infinite and uncreate, but in man the three 
 degrees are finite and created (n. 230-235). A wave of 
 effluvia constantly flows forth out of man (n. 293). Man 
 is a form of all uses, and all the uses in the created uni- 
 verse correspond to those uses in him (n. 298). The 
 spiritual m.an, the natural man, and the spiritual-natural 
 man (n. 250-255). The spiritual man is altogether di?*- 
 tinct from the natural, and there is no other communi- 
 cation between them than such as there is between cause 
 and effect (n. 251). The r^tural man is a menial and 
 servant, and the spiritual m,an is a master and a lord (n. 
 249). How man is distinguished from beasts (n. 247). 
 Because God is a Man He has a body and everything 
 pertaining to it (n. 18). {See also Contents, Parts III. 
 and V. 
 
 MARRIAGE. 
 
 Marriage between love and wisdom, between will and 
 understanding, and between good and truth (n. 402, 409, 
 410, 419). Between celestial love and wisdom, and be- 
 tween spiritual love and intelligence (n. 414, 423, 427). 
 
 M.\RROW. 
 
 Spinal marrow (n, 366). 
 
502 INDEX OF WORDS 
 
 MATTER. 
 
 Its origin (n. 302, 305, 158, 311, 340). In the 6ub- 
 stances and matters of which eartlis consist, there i;- 
 nothing of the Divine in itself, but still they are from 
 the Divine in itself (n. 305). 
 
 MEANS. 
 
 All the mecns by which man is enabled to attain good 
 good are provided (n. 425, 171). The end qualifies the 
 means (n. 261). 
 
 MEASURE OF TIME. 
 Whence derived (n. 73). 
 
 MEDIATIONS. 
 
 There are continual mediations from the first to out- 
 mosts, and nothing can have existence except from a 
 prior to self, and finally from the first (n. 303). 
 
 MEDITATION. 
 
 Meditation is the thought of the spirit (n. 404). 
 
 MEDULLA OBLONGATA. 
 Its composition (n. 36G). 
 
 MEDULLARY. 
 
 Medullary substance of the brain (n. 366). 
 
 MEMBERS. 
 
 Merhbers, organs and viscera of a man.(n. 22, 370, 376, 
 377, 384, 385, 408). 
 
 METALS. 
 
 Their composition (n. 190, 192, 207). There are in 
 them degrees of both kinds (n. 225). They are more 
 perfect interiorly according to discrete degrees (n. 201). 
 
i^^DiEx OF woKDs 563 
 
 A wave of effluvia constantly emanates from them (n. 
 293). 
 
 MICROCOSM. 
 
 Man in respect to his understanding and will may be 
 called a world or microcosm (n. 251). He was so desig- 
 nated by the ancients? (n. 323). At the present day it 
 is not known why he was so called (n. 319). 
 
 MIDDLE THINGS. 
 
 Each and all things of the vegetable kingdom are 
 middle things (n. 65). See Primes and Outmosts. 
 
 MIND. 
 
 The mind of man consists of a will and an under- 
 standing (n. 239, 372, 387). The interiors of men which 
 belong to their minds are separated by discrete degrees 
 (n. 186, 203). Man has a natural m,ind, a spiritual mind. 
 and a celestial mind (n. 239, 260). The natural mind 
 consists of spiritual substances, and at the same time 
 of natural substances (n. 257, 260, 270, 273). It enve- 
 lopes and encloses the spiritual mind and the celestial 
 mind (n. 260). It has its seat in the brains in its first 
 principles (n. 273). The mind impels the body and all 
 its belongings at wiU {n. 387). The natural mind in 
 form or in image is a world, while the spiritual mind in" 
 its form or image is a heaven (n. 270). The spiritual 
 mind derives its form from the substances of the spirit- 
 ual world only (n. 270). The natural jnind is coiled into 
 g>Tes from right to left, but the spiritual mind into g>Tes 
 from left to right (n. 270). The higher region of the 
 natural mind is called the rational, and the lowest region 
 is called the sensual (n. 254). See Contents Part III. 
 and V. 
 
 MINERAL KINGDOM. 
 
 The forms of the uses of this kingdom (n. 313). The 
 relation to man in respect to each and all things of the 
 
 mineral kin-gdom (n. 01 ">. 
 
564 INOEX OF WOKDS 
 
 MINERALS. 
 
 Minerals are interiorly more perfect according to dis- 
 crete degrees (n. 201). 
 
 MINUTE. 
 
 There can be nothing so miniite as not to have in it de- 
 grees of both kinds (n. 223). 
 
 MISUSE. 
 
 Mis^ise of the capacity to raise the understanding 
 above the love (n. 395). Misuse of uses does not do 
 away with use (n. 331). 
 
 MITES. 
 
 Their origin (338, 339). 
 
 MOON. 
 
 What is meant by "the light of the moon being as 
 the light of the sun" (n. 233). 
 
 MORAL. 
 
 Things moral are not abstract but are substances; 
 they are not possible outside of subjects which are sub- 
 stances, but are states of subjects, that is, of substances 
 
 (n. 209). 
 
 MORNING. 
 
 In the Word, "morning" signifies the first state of the 
 church (n. 73). 
 
 MOTHS. 
 
 Their origin (n. 338, 339). 
 
 MOTION. 
 
 Motion is produced by forces, and is the outmost de- 
 gree of conatus; through motion, conatus exerts its power 
 
INDEX OF WORDS 565 
 
 (n. 218). In motion there is nothing essential except 
 active force (n. 197). Living motion in man is action 
 which is produced through living forces by the will 
 united to the understanding (n, 219). Conatus force and 
 motion are no otherwise conjoined than according to di.s- 
 crete degrees, conjunction of which is not by continuity, 
 but by correspondences (n, 218). Cardiac and pulmonic 
 motion (n. 381). See Effort and Force. 
 
 MUSCLE. 
 
 Its composition (n. 190, 192, 197). Is more perfect 
 interiorly according to discrete degrees (n. 201). 
 
 NATION. 
 
 Every nation in the spiritual world has its place allot- 
 ted in accordance with its idea of God as a Man (n. 13). 
 
 NATURAL. 
 
 All that springs forth and continues to exist from 
 the sun of the natural world is called natural (n. 159). 
 There does not exist a natural which does not derive its 
 cause from the spiritual (n. 134). The natural man (n. 
 251). The spiritual-nait/raZ man (n. 429). The sensual- 
 natural man (n. 144, 162, 254). How the natural man 
 becomes spiritual (n. 248). 
 
 NATURAL MIND. 
 See Mind. 
 
 NATURALISM. 
 Its origin (n. 69). 
 
 NATURE 
 
 In itself is wholly inert (n. 166). In itself it is dead 
 (n. 159, 340). In man and in animals it appears as if 
 alive, because of the life which accompanies and actu- 
 ates it (n. 159). All things of nature are from Iov« 
 
5()() INDEX OF WOKDS 
 
 and wisdom (n. 40). Nature contributes nothing what- 
 ever to the production of plants and animals (n. 344). 
 Nature has produced and does produce nothing, but the 
 Divine out of itself and through the spiritual world has 
 produced all things (n. 349, 356). To nature can be as- 
 cribed no more than this, that it serves the spiritual in 
 Hxing those things which flow in unceasingly into nature 
 (n. 344). The folly of those who ascribe all things to 
 nature (n. 162, 166); their state in the spiritual world 
 (,n. 357); some are excusable (n. 350). 
 
 NECK. 
 
 All fibers de*<cend from the brains through the neck 
 into the body, and none ascend from the body through 
 the neck to the brain (n. 365). 
 
 NEGATION. 
 
 The negation of God constitutes hell, and in the 
 Christian world the negation of the Divinity of the Lord 
 (n. 13). 
 
 NERVES. 
 
 Their composition (n, 190, 192. 366). {See n. 197. 
 388). 
 
 NEWTON. 
 
 His abhorrence of the idea of nothing applied to vacu- 
 um (n. 82). 
 
 NIGHT. 
 
 In the Word, *' night" signifies the end of the church 
 (n. 73). 
 
 NOON. 
 
 In the Word," noon" signifies the fulness of the church 
 (n. 73). 
 
IXDKX OF WOKDS 
 
 NORTH. 
 
 In the Word, "north" signifies wisdom in shade (n. 
 121). In the spiritual world, those who are in a lower 
 degiee of wisdom dwell in the north (n. 121). 
 
 NOSE. 
 
 The nose corresponds to the perception of truth (n. 
 254). The appearance is that the nose smells, but the 
 understanding smells by virtue of its perception (n. 
 363). "Nostrils," in the Word signify perception (n. 
 383). 
 
 NOTHING. 
 
 To make anything out of nothing is a contradiction (n. 
 5.3, 283). The universe was not created out of nothing 
 (n. 283). In nothing no real activity of mind is possible 
 (n. 82). 
 
 NUPTIALS. 
 
 What is imderstood by the nuptials of love and wis- 
 dom, or of the will and understanding (n. 404). 
 
 OBJECT. 
 
 The object of this work is to uncover cavses, that 
 effects may be seen from them (n. 188). 
 
 OBJECTS. 
 
 In spiritual light objects of thought are truths, and 
 objects of sight are like those in the natural world, but 
 mdent to their thoughts (n. 70). 
 
 ODORS. 
 
 Effect which odors have on the blood (n. 420). Foul 
 smells in the hells (n. 339, 341, 420). Odors in the 
 heavens (a 420). 
 
568 INDEX OF WORDS 
 
 OMNIPOTENCE. 
 
 The omnipotence of God (n. 9, 72, 221). 
 
 OMNIPRESENCE. 
 
 The omnipresence of God (n. 7, 9, 21, 69, 71, 72). God 
 IS OTnnipresent, because He is not in space (n. 147). 
 
 OMNIPROVIDENT. 
 
 It may be seen in a measure how God is able to be 
 
 omnipronident (n. 21). 
 
 OMNISCIENCE. 
 
 Omniscience of God (n. 9, 21, 72). 
 
 ONE. 
 
 Love and wisdom proceed from the Lord as one, but 
 are not received as one by the angels (n. 125). The 
 heat and light in proceeding from the Lord are one (n. 
 99). See Distinctly One. 
 
 ONLY. 
 
 That is called the Only from which everything else 
 proceeds (n. 45). In all things the first is singly supreme 
 in the subsequent things, yea, it is the sole thing in 
 them (n. 197). 
 
 OPERATION. 
 
 Operation by influx into vegetable and animal forms (n. 
 
 346). 
 
 ORDER. 
 
 Successive and simultaneous order of discrete degrees 
 (n. 205-208). 
 
 ORGANIC. 
 
 Organic substance (n. 191, 192, 197, 200). Organic 
 forms (n. 208). 
 
INDEX OF WORDS 
 
 569 
 
 ORGANIZATION. 
 
 Organization of the will and understanding (n. 373). 
 
 ORGANS. 
 
 Their composition (n. 190). Organs of sense (n. 36G, 
 407). Organs of motion (n. 366). {See n. 207, 370, 376, 
 377, 384, 385, 400, 401, 408, 410). 
 
 ORIGIN. 
 
 Origin of man (n. 346); of the affections and thoughts 
 (n. 33); of evil (n. 264-270); of vital heat (n. 379); of 
 animals and vegetables (n. 339, 340, 346); of animalcules 
 and noxious insects (n. 342); of substance and matter 
 (n. 302); of earths (n. 302-306). 
 
 OUTERMOST. 
 
 The outermost of simultaneous order is the lowest of 
 successive order (n. 206). 
 
 OUTMOST. 
 
 The outmost of each series, that is to saj-, use, action, 
 and doing, is the complex and containant of all things 
 prior (n. 215). Every outmost consists of things prior, 
 and these of their firsts (n. 208). Every outmost is 
 sheathed about and thereby rendered distinct from its 
 things prior (n. 278). In every outmost there are discrete 
 degrees in simultaneous order (n. 207, 208). The degrees 
 of height are in fulness and in power in their outmost 
 degree (n. 217-221). The lowest spiritual separated from 
 what is above it produces evil uses (n. 345). All things 
 of the mineral kingdom are last things (n. 65). 
 
 OWLS, SCREECH OWLS. 
 
 Their origin (n. 339). 
 
 PAIRS. 
 
 Why with man there are pairs in all the things of his 
 body (n. 127 384, 409). 
 
570 INDEX OF WORDS 
 
 PANCRE.\S. 
 
 From sensation man knows nothing of the pancreas 
 n. 22). It is more perfect interiorly according to discrete 
 degrees (n. 201). 
 
 PARALLELISM. 
 
 ParaUeli^m between the vegetation of a tree and the 
 vivification of man (n. 316). Between spiritual and 
 natural uses (n. 333). 
 
 PEACE. 
 
 The state of peace corresponds to spring-time on earth 
 (n. 105). 
 
 PERCEIVE. 
 
 To 'perceive as our own what is of the Lord (n. 115, 
 116). 
 
 PERCEPTION. 
 
 Perception pertains to vsisdom (n. 363). Common per- 
 ception (n. 365). It comes by influx from heaven (n. 
 361). Why many of the learned have destroyed their 
 common perception (n. 361). No man of sound reason 
 ever lacks perception of truth so long as he has an affec- 
 tion for understanding truth (n. 404). The perception of 
 truth springs from an affection for understanding (n. 
 404). Perceptions are substances and forms, and not 
 entities abstracted from substance and form (n, 42). 
 Perceptions flow in out of the spiritual world, yet are 
 received, not by the understanding, but by love accord- 
 ing to its affections in the understanding (n. 410). See 
 Affectio?js and Thoughts. 
 
 PERFECTION. 
 
 Perfection itself is in the Lord and from Him in the 
 spiritual sun (n. 2041. All perfections increase and as- 
 
INDEX OF W0KD8 571 
 
 cend along with degrees and according to them (n. 199- 
 204). Perfection of forces is perfection of all things that 
 are actuated and moved bj' life, in which, however, there 
 is no life (n. 200). Perfection of life is perfection of will 
 and understanding (n. 200). Perfection of forms and 
 perfection of forces make one (n. 200). Perfection of the 
 universe, whence it comes (n. 227). 
 
 PERITONEUIVI. 
 
 Its relation to the lungs (n. 408), 
 
 PERPETUITY. 
 
 The perpetuity of every Divine work is from the union 
 of love and wisdom (n. 36). 
 
 PLEUKA. 
 
 Its relation to tlie heart and lungs (n. 384. 402, 403). 
 
 PLURALITY. 
 
 A plurality of Gods unpossible (n. 27). 
 
 POISONS. 
 
 Their origin (n. 339). 
 
 POLLUTION. 
 
 AU pollution of man is effected bj' means of falsities 
 that are opposite to the truths of wisdom (n. 420). 
 
 PREACHER 
 
 Affected by zeal (n. 148). 
 
 PRESENCE. 
 
 Presence of the Lord, how He is everywhere (n. 299). 
 Presence of angels, how it is realized (n. 291). Man is 
 able by means of thought to be present as it were else- 
 where, in an J' place however remote (n. 285). 
 
572 INDEX OF WORDS 
 
 PRIMITIVE. 
 
 The primitive of man is seed from the father, by which 
 conception is effected (n. 432). What it is in the womb 
 after conception (n. 432). 
 
 PRIJJCIPLES. 
 
 First principles in man are the receptacles of love and 
 wisdom (n. 369), By life in first principles is meant the 
 •will and the understanding (n. 365). Will and under- 
 .standing are iu their first principles in the brains (n. 
 365, 387, 403). Such as life is in first principles such it 
 is in the whole and in every part (n. 366). By means of 
 first principles life is in the whole from every part, and 
 in every part from the whole (n. 367). First principle.* 
 in the brain which appear like glands, the multitude of 
 them- compared to the multitude of stars (n. 366, 373). 
 
 PRIOR THINGS. 
 
 Prior things consist of their firsts (n. 208). They are 
 more perfect than subsequent things (n. 204). From 
 prior things posterior things can be seen, but not the 
 reverse (n. 119). 
 
 PROCEEDING. 
 
 The first proceeding from the Lord's Love and Wisdom 
 is that fiery spiritual [substance] which appears before the 
 angels as a sun (n. 97, 152, 290, 300). 
 
 PROCEEDING DIVINE. 
 
 The Proceeding Divine in the trinity is called the 
 "Holy Spirit" (n. 146). What the Proceeding Divine or 
 the Holy Spirit is (n. 146-150). 
 
 PRODUCTION. 
 
 Production of seed was the first production from the 
 earths (n. 312). 
 
INDEX OF WORDS 573 
 
 PROGRESSION. 
 
 The progression of all things in the imiverse from firsts 
 to outmosts, and from outmosts to firsts (n. 304, 314, 
 316). 
 
 PROPAGATION. 
 
 Propagation of subjects of the vegetable and animal 
 kingdoms (n. 347). 
 
 PROVINCES. 
 
 The whole angelic heaven is di\ided into regions and 
 provinces, according to the members, viscera, and organs 
 of man (n. 288). 
 
 PULMONARY PIPES. 
 
 Their existence in minute insects (n. 373). 
 
 PULMONIC KINGDOM. 
 
 The pulmonic kingdom of heaven is that where wisdom 
 predominates (n. 381). In it are those who are in love 
 towards their neighbor (n. 428). {See also u. 391,392). 
 
 PULSE. 
 
 {See n. 378). Man's spirit as well as his body has pulse 
 and respiration, and these flow into the pulse and respira- 
 tion of the body, and produce them (n. 390, 391'); there 
 is a correspondence between them (n. 390). 
 
 PURIFICATION. 
 
 Purification of the love in the understanding, how it is 
 effected (n. 419, 420). All purification of a man is effected 
 by means of the truths of wisdom (n. 420). Purification 
 of the blood (n. 420, 423). 
 
 QUALITY. 
 
 That which is not in a form has no quality, and what 
 has no quality is not anything (n. 15, 223). 
 
574 INDEX OF WORDS 
 
 QU.\RTERS. 
 
 Quarters in the spiritual world (n. 119-128). Tlie 
 quarters in that world are not determined from the 
 south, as in the natural world, but from the east (n. 120, 
 132); they are not determined by the sun of the spiritiial 
 world, but by the inhabitants there (n. 120"); according 
 to their reception of love and wisdom (n. 124-128, 132). 
 The variety of reception of love and wisdom gives rise 
 to the quarters in the spiritual world (n. 126). Man as to 
 his spirit is in some quarter of the spiritual world, what- 
 ever quarter of the natural world he may be in (n. 120}- 
 
 RAMIFICATIONS. 
 
 Ramificatiojis of the bronchial tubes of the lungs (.n. 
 405, 412). They correspond to the perceptions and 
 thoughts from the affections for the truth (n. 405). 
 
 RATIONAL. 
 
 The rational of man is the highest point of the under- 
 standing (n. 237, 254). Mans rational is in appearance 
 as if it were of three degrees (n. 258). The rational man 
 is he who is in natural and in spiritual love both at once 
 (n. 416). Man can become rational, by elevation, even 
 to the third degree (n. 258). How the rational is per- 
 fected (n. 332 ). The ratianal is the higher region of the 
 natural degree (n. 254). 
 
 RATIONALITY. 
 
 Rationality is the capacity by which man is able to 
 understand what is true and what is good; it is a capacity 
 of the understanding (n. 240, 264, 413, 425); it is with 
 every man by creation, consequently by birth, and 
 united with freedom distinguishes him from the beasts 
 (n. 264, 413). A bad man enjoys this capacity equally 
 with a good man (n 266). It is never taken away from 
 man (n, 247, 258, 264). It does not exist with a man 
 until his natural mind reaches maturity (n. 266). It may 
 be absent when the externals have been inj\rre<l by 
 
INDEX OF WORDS 575 
 
 accident (n. 259). The rational power to think what is 
 false is irrational (n. 426). 
 
 RATS. 
 
 Their origin (n. 339, 341). 
 
 REACTION. 
 
 In everything created by God there is reaction (n. 
 68, 260). Reaction is caused by the action of life (n. 68). 
 oiee Action. 
 
 REASON. 
 
 All things of human reason join and as it were center 
 in this, that there is one God (n. 23). Human reason, on 
 what it depends (n. 23). Human reason is such as to 
 be unwilUng to yield assent unless it sees a thing from its 
 cause (n. 291). How reason becomes unsound (n. 23). 
 
 RECEIVE. 
 
 To receive more of heat than of light, and conversely 
 (n. 101). Man is able to receii^e wisdom even to the third 
 degree, but not love, unless he flees from evils as sins and 
 looks to the Lord (n. 242). 
 
 RECEPTACLES. 
 
 {See n. 191, 223). Two receptacles and abodes for Him- 
 self, called will and understanding, have been created antl 
 formed by the Lord in man; the will for His Divine Love 
 and the understanding for His Divine Wisdom (n. 358- 
 361, 364, 410). Divine Love and Wisdom received in 
 three degrees (n 242). 
 
 RECEPTION. 
 
 Reception of the Divine Good and the Divine Truth is 
 according to man's application of the laws of order, which 
 aire Divine truths (n. 57). 
 
576 INDEX OB' WORDS 
 
 RECIPIENTS OF LIFE. 
 
 Angels and men are such (n. 4-6). Man is a recipient 
 in the degree in which he is affected by those things 
 which are from God, and thinks from that affection (n. 
 33). All things in the created universe are recipients of 
 the Divine Love and the Divine Wisdom of God-Man 
 (.n, 55-60). 
 
 RECIPROCATION. 
 
 Reciprocation is necessary that there may be conjunc- 
 tion (n. 115, 170). What gives the abiUty to reciprocate 
 (n. 116). Reciprocal conjunction of love and wisdom; of 
 the will and understanding; of good and truth (n. 385, 
 410). These reciprocal conjunctions are from the love 
 (.n. 411). 
 
 RED. 
 
 Red corresponds to love (n. 380). 
 
 REFLECTION. 
 
 Reflection pertains to wisdom or the understanding (n. 
 363). 
 
 REFORMATION. 
 
 Reformation and regeneration are effected through the 
 reception of love and wisdom from the Lord, and then 
 through the opening of interior degrees of the mind in 
 their order (n. 187, 263). 
 
 REGENERATION. 
 
 See Reformation. To be regenerated is from being 
 natural to become spiritual (n. 425). 
 
 RELATION. 
 
 There is a general relation of all things to God, as well 
 as the particular relation to man (n. 64). The relation to 
 
INDEX OF WOEDS Oil 
 
 man in each and all things of the animal, vegetable, and 
 mineral kingdoms (n. 61). 
 
 RELIGION. • 
 
 Those who have confirmed the falsities of their religion 
 continue in the same after their life in the world (n. 268). 
 
 REPRESENTATION. 
 
 Angelic representation of the correspondence of the 
 will and understanding with the heart and lungs (n. 376) 
 
 RESEMBLANCE. 
 
 Resemblance of races to their first progenitors (n. 269). 
 
 RESPIRATION. 
 
 How effected (n. 176, 412). Man has a twofold respi- 
 ration, one of the spirit, the other of the body; on what 
 they each depend (n. 412, 417). The respiration of the 
 spirit in man flows into the respiration of the body, and 
 produces it (n. 390, 391). There is a correspondence be- 
 tween them (n. 390). These two respirations may be 
 separated, and may be conjoined (n. 415, 417). Thought 
 produces respiration (n. 412). Angels and spirits breathe 
 just as men do (n. 176, 391). The respirations of the 
 lungs correspond to the perceptions and the thoughts 
 of the understanding (n. 420). 
 
 RESURRECTION. 
 
 The Lord rose again with the whole body, differently 
 from man (n. 221). 
 
 RETURN. 
 
 Return of all things to the Creator (n, 167-172). 
 
 REVELATION. 
 
 Every man is taught respecting the Divine precepts, 
 not by immediate revelation, but by others who know 
 them from religion (n. 249). 
 
 37 
 
578 INDEX OF W0K1>8 
 
 RIBS. 
 
 Their relation to the lungs (a. 403, 408). 
 
 RIGHT. 
 
 The " right hand, " in tlie Word, signifies superior power 
 (n. 220). "Sitting at the right hand of the power and 
 might of God" signifies to iiave all power (n. 221). In 
 angel and man the right parts correspond to love from 
 which is wisdom or to good from which is truth (n. 127, 
 384, 409). 
 
 SATAN. 
 
 The love of pos.sessing the goods of others by every 
 evil device is called "Satan" (n. 273). Cunning villainies 
 and subtleties are the "scUanic crew" (n. 273). See 
 Devil,. 
 
 SCORPIONS. 
 
 Their origin (n. 339, 341). 
 
 SEASONS. 
 
 The four seasons of the year, in the Word signify states 
 of the church (n. 73). 
 
 SEE. 
 
 An angel can see God both within himself and also 
 without himself (n. 130). No one while he is in evil can 
 see good, but he who is in good c^n see evil (n. 271). 
 When man thinks from wisdom he sees things as it were 
 in light (n. 95). Why those who are in the one world 
 cannot see those who are in the other world (n. 91). To 
 see from effects onlj' is to see from fallacies (n. 187). 
 Seeing is predicated of the Understanding (n. 303). 
 
 SEED. 
 
 The' seed which is from the father is the first recep- 
 tacle of life, but such a receptacle as it was with the 
 
INIJEX OV WOKDS 579 
 
 father (n. 2G9). The production of seeds was the first 
 production from the earths while they were still new (n. 
 312). In seeds there is an endeavor to multiply and to 
 fructify themselves infinitely and eternally (n. 60). In- 
 teriorly they are more perfect according to discrete de- 
 grees (n, 201). 
 
 SELFHOOD. 
 
 The angel's selfhood, like man's, is evil (n. 114). 
 
 SENSATIONS. 
 
 Seiisations are not things abstract from the organs 
 erf sensation (n. 210). Sensations are ultimately derived 
 from love and wisdom (n. 363). 
 
 SENSE. 
 
 Sense is an affecting of the substance and form of the 
 organ (n. 41). The affecting of the substance and form 
 which causes sense is not a something separate from the 
 subject, but only causes a change in it, the subject re- 
 maining the subject then as before and afterwards (n. 
 41). The external senses of the body conmiunicate im- 
 mediately through fibers with the brains, and derive 
 therefrom their sensitive and active life (n. 365). All the 
 bodily senses derive their perception from their mind's 
 perception (n. 406). 
 
 SENSUAL. 
 
 Sensi/al men are the lowest natural men, who are in- 
 capable of thinking above the appearances and fallacies 
 of the bodily senses (n. 249). The sensiml is the lowest 
 region of the natural degree <n. 254). 
 
 SERIES. 
 
 One . thing is from another in a threefold series (n. 
 212). The outmost of each seri.es is the complex and 
 co^tainant of all things prior (n. 215). 
 
680 INDEX OF WORDS 
 
 SERPENTS. 
 
 Their origin (n. 339, 341). 
 
 SIGHT. 
 
 Sight is possible only by means of an atmosphere purer 
 than air (n. 17 6). Sight is not a something volatile flow- 
 ing from its organ, but is the organ considered in its 
 substance and form; when this is affected sensation is 
 produced (n. 41). Sight is in the eye which is the sub- 
 ject, and is an affecting of the subject (n. 41). Sight 
 does not go out from the eye to the object, but the im- 
 age of the object enters the eye, and affects its sub- 
 stance and form (n. 41). The sense of sight communi- 
 cates immediately through fibers with the brain, and 
 derives therefrom its sensitive and active life (n. 365). 
 The grossness of bodily sight (n. 352). See Sense. 
 
 SIMILITUDE. 
 
 Likeness between generals and particulars, or between 
 greatest and least (n. 227). 
 
 SIMPLE. 
 
 The simple see more clearly what is good and true 
 than those who think themselves their superiors in wis- 
 dom (n. 361). 
 
 SIMPLES. 
 
 Simples are more perfect than composites, because 
 they are more naked and less covered over with sub- 
 stances and matters dev'oid of life (n. 204). The more 
 simple anything sim,ple is the more exempt from injury ir 
 is, because it is more perfect (n. 204). Without such 
 pre-eminent perfection in things simple, neither man nor 
 any kind of animal could have come into existence from 
 seed and could afterwards continue to exist; nor could 
 the seeds of trees and shrubs vegetate and bear fruit (n. 
 204). 
 
INDEX OF WORDS 581 
 
 SIRENS. 
 
 Their fantastic beauty (o. 424). 
 
 SKIN. 
 
 The akin by which man is enveloped is the subject of 
 touch (n. 41). The substance and form of the skin 
 cause it to feel whatever is applied to it (n, 41). 
 
 SLEEP. 
 
 In sleep the lapse of time is not noticed (n. 74). What 
 becomes of conatus and forces in man during sle^p (n. 
 219). 
 
 SLOANE, SIR HANS. 
 
 (n. 344). 
 
 SMALL. 
 
 There is nothing so small that has not in it degrees of 
 both kinds (n. 223). 
 
 SMELL. 
 
 The sense of smell is in the nostrils, and is an affect- 
 ing of the nostrils by odoriferous particles touching them 
 (u. 41). The smell is not a something volatile flowing 
 from its organ, but is the organ considered in it*; sub- 
 stance and form; and when the organ is affected sen- 
 sation is produced (n. 41). The sense of smell communi- 
 cates immediately through fibers with the brains, and 
 flerives therefrom its sensitive and actiA'e life (n. 365). 
 To smell is predicated of perception (n. 363). See Sense. 
 
 SOCIETIES. 
 
 In heaven, societies are divided according to all the 
 'lifferences of heavenly love (n. 141). Angelic societies 
 are countless and in like order as the glands of the brain 
 (n. 366). 
 
58*2 INDEX OF WOKDS 
 
 SOUL. 
 
 The soul in its very esse is love and wisdom in man 
 from the Lord (n. 395, 398). There can be no soul 
 apart from its body, nor body apart from its soul (n. 14). 
 tvery man's soul is in a spiritual body after it has cast oft 
 the material coverings which, it carried about in the 
 world (n. 14). Fruitless researches of the learned into 
 the operations of the soul in the body (n. 394). Hpw 
 the soul acts upon the body and effects all its operations 
 (n. 398-431). Soul of beasts (n. 346). "Soul." in the 
 Word, signifies the understanding, also the wisdom of 
 the understanding (n. 383):- ' 
 
 SOUND. 
 
 Sound which is articulated into words all comes forth 
 from the lungs through the trachea and epiglottis (n. 
 382). The angels recognize a man's love from his tone 
 in speaking, his wisdom from articulation, and his know- 
 ledge from the meaning of the words (n. 280). Beasts 
 utter sounds in accordance with the knowledge i>ertain- 
 ing to their love (n. 255). 
 
 SOUTH. 
 
 In the Word, "south" signifies wisdom in light (n. 
 121). In the spiritual world those in a higher degree of 
 wisdom dwell in the south (n. 121). 
 
 SPACE. 
 
 Space is a property of nature (n. 69, 70>. Space is in 
 each and all things in the world as seen by the eye (n. 
 7). In the spiritual world there appear to be spaces, 
 yet they are only appearances (n. 7). Spaces there are 
 not fixed as in the natural world, but are changeable 
 according to states of life (n. 70). States of love corre- 
 spond to space (n. 70) Space is in natural, but not in 
 spiritual ideas (n. 7 111). To think according to space 
 concerning God is to think concerning the expanse of 
 Tiature (n. 9). The Lord cannot advance through spaces. 
 
IXI»KX n¥ WOKDS 583 
 
 but is present with each one according to reception 
 (n. 111). See Time. 
 
 SPEAKING. 
 
 Speaking bj' degrees is abstract (n. 19C). 
 
 SPEECH. 
 
 See Language. 
 
 SPHERE. 
 
 Encompassing sphere (n. 291). Every one in the spirit- 
 ual world is encompassed by a sphere consisting of sub- 
 ^itances set free and separated from his body (n. 292). 
 A sphere flows forth from all things that appear in that 
 world (n. 293). The sphere of affections and of thoughts 
 therefrom, which encompasses each angel, manifests his 
 presence to others far and near (n. 291). 
 
 SPIDERS. 
 
 Their origin (n. 339). 
 
 SPIRAL. 
 
 The contraction of the spiritual degree is like the 
 twisting back of a spiral in the opposite direction (n. 
 254, 263). 
 
 SPIRIT. 
 
 Man in the world of spirits is called an angelic spirit 
 if he is preparing for heaven, an infernal spirit if he is 
 preparing for hell (n. 140). In the Word, "spirit" sig- 
 nifies the understanding and the wisdom of the under- 
 standing (n. 383). Corporeal spirits (n. 424). Animal 
 spirit, what it is (n. 423). The Holy Spirit is the Truth 
 itself which proceeds from the Lord (n. 149). The Holy 
 Spirit is the Lord, and not a God who is a person by 
 Himself (n. 359). In the Word, the "Holy Spirii" and 
 
584 INDEX OF WORDS 
 
 "Spirit of God" signify Divine Wisdom, and therefore 
 Divine Truth which is the light of men (n. 383, 149). 
 
 SPIRITUAL. 
 
 The heat and light that proceed from the Lord as a sun 
 are what in an eminent sense are called the spiritual (n. 
 100). The spiritual flows down from its sun, even to 
 the outmosts of nature, through three degrees (n. 345). 
 The lowest spiritual or spiritual-na.tUTa\ can be sepa- 
 rated from its higher parts (n. 345). Evil uses are 
 effected on the earth by the lowest spiritual separated 
 from what is above it (n. 345). The spiritual impels na- 
 ture to act, as what is living impels what is dead (n. 
 340). It produces the forms of plants and animals, 
 filling them with matters from the earth, that they may 
 become fixed and enduring (n. 340). The spiritual 
 furnishes the soul, and the material the body (n. 343). 
 What the spiritual and what the natural man is (n. 251). 
 Things spiritual are substances, and not abstract; they 
 are not pos.sible outside of subjects which are sub- 
 stances, but are states of subjects, that is, substances 
 (n. 209). 
 
 SPIRITUAL FIRE. 
 
 That fiery spiritual [substance] which appears before 
 the angels as a sun, is the first proceeding from the Lord's 
 Love and Wisdom (n. 97). 
 
 SPLEEN. 
 
 From sensation alone man knows nothing of the spleen 
 (n. 22). 
 
 SPRING. 
 
 In the Word, "spring" signifies the first state of the 
 church (n. 73). There is a perpetual spring in all the 
 angelic heavens (n. 105). Spring-time corresponds to a 
 state of peace (n. 105). 
 
J^'l)KX OF w()i;i>s oS5 
 
 STATE. 
 
 Stnte is predicated of love, of life, of wisdom, of affec- 
 tions, of joys therefrom, and in general, of good and truth 
 (n. 7). In angelic ideas of thought, instead of space and 
 time there are states of life; instead of spaces, such things 
 as have reference to states of love, and instead of times, 
 such things as have reference to states of wisdom (n. 70). 
 Living and dead states (n. 161). 
 
 STALKS. 
 
 Stalks, in the forms of the vegetable kingdom, are their 
 outmosts. Clothed with layers of bark they represent 
 the globe clothed with earths (n. 314). 
 
 STERNUM. 
 
 Its relation to the lungs (n. 408). 
 
 STOMACH. 
 
 From sensation alone man knows nothing of the in- 
 numerable things which compose his stomach (n. 22). In 
 what way the stomach is connected with the lungs (n. 
 408). 
 
 STONES. : 
 
 Their composition (n. 190, 192. 207). There are in 
 them degrees of both kinds (n. 225). They are interiorly 
 more perfect according to discrete degrees (n. 201). A 
 wave of effluvia is constantly flowing forth from stones 
 (n. 293). 
 
 STRIATA CORPORA. 
 (See n. 366). 
 
 STRUCTURE. 
 
 Structure of the lungs (n. 405, 412, 417). 
 
586 INDEX OF WORDS 
 
 SUBJECT. 
 
 A subject has substantial existence (n. 373). Men are 
 subjects which can be recipients of the Divine Love and 
 Wisdom as of them.selves (n. 170). That which men think 
 of outside of a subject as something hovering or floating 
 is only an appearance of the state of the subject in itself 
 Ui. 40-42). 
 
 SUBSISTENCE. 
 
 The subsistence of the universe and of all things belong- 
 ing to it is from the spiritual sun. Subsistence is per- 
 petual existence (n. 152, 153). 
 
 SUBSTANCE. 
 
 The substance that is substance in itself is the sole sub- 
 stance (r. 197, 300). Substance in itself is the Divine Love 
 (n. 44-46). All things have been created out of a sub- 
 stance which is substance in itself (n. 283). Spiritual 
 substances become substances at rest, and in the natural 
 world fixed substances called matters (n. 302). Substances 
 of which the earths consist (n. 305, 306. 310). Spiritual 
 and natural substnnces of which the natural mind consists 
 (n. 257, 388). Organic substances which are the recep- 
 tacles and abodes of the thoughts and affections in the 
 brains (n. 191, 192, 197). Substance is not possible apart 
 from form (n. 209, 229). Substance and form (n, 41). 
 
 SUBSTANTIATED. 
 
 Substantiated or composite things do not arise out of 
 a substance so simple that it is not a form from lesser 
 forms (n. 229). 
 
 SUFFOCATION, SWOONING. 
 
 State of the heart and lungs during suffocation and in 
 swoons (n 407). 
 
 SL^ISfER. 
 
 In the Word, " summer" ^ignifie? a state of fulness of 
 the church (n. 73). 
 
IXDKX OF WORDS 587 
 
 SUN. 
 
 There are two suns through which all things were cre- 
 ateii by the Lord, the sun of the spiritual world and the 
 sun of the natural world (n. 153). The spiritual sun is 
 not the Lord Himself, but Ls the Divine Love and Wisdom 
 proceeding from Him (n. 86, 93, 97. 290, 291, 151-156). 
 The SU71 of the natural world is pure fire from wliich 
 everything of life has been withdrawn; but the sun of the 
 spiritual world is fire in which there is Divine life (n. 89, 
 357). The spiritual s?^n is the one only substance from 
 which aU things are (n. 300). It appears in heaven at a 
 middle altitude (n. 103-107). In the Word, the "sun" 
 signifies the Lord as to Divine Love and Divine Wisdom 
 together (n. 98). See Contents, Part II. 
 
 SWAMMERDAM. 
 {See n. 351.) 
 
 SW^DENBORG. 
 
 The sight of his spirit was opened that he might see 
 the things which are in the spiritual world, and after- 
 wards describe that world (n. 85, 355). He saw the Lord 
 as a sun (n. 131). An entire society of heaven appeared 
 TO him as one angel-man (n. 79). He was raised up into 
 lieaven to the angels, and was then in the spirit outside 
 The body (n. 391, 394). 
 
 SWINE. 
 
 Their origin (n. 339). 
 
 SYSTOLE. 
 
 The motions of the heart, systolic and diastolic, change 
 and vary according to the affections of each one's love 
 (n.378). 
 
 T.\STE. 
 
 Taste is an affecting of the substance and form of the 
 tongue; the tongue is the subject (n. 41). Ta^te is not a 
 
588 INDEX OP' WORDS 
 
 something volatile flowing from its organ, but is the organ 
 itself considered in its substance and form, and when the 
 organ is affected sensation is produced (n. 41). The 
 sense of taste communicates immediately by fibers with 
 the brains, and derives therefrom its sensitive and active 
 life (n. 365). Tasting is predicated of perception (n.363). 
 See Sense. 
 
 TENDONS. 
 
 Their origin (n. 304). 
 
 THINK. 
 
 To think from causes and ends is a mark of higher 
 wisdom, but to think of these is a mark of lower wisdom. 
 To think from ends is of wnsdom; to think from causes is 
 of intelligence: and to think from effects is of knowledge 
 (n. 202). Thinking sensually and materially, is thinking 
 in nature from nature, and not above nature (n. 351). 
 
 THORAX. 
 (See n. 403). 
 
 THOUGHT. 
 
 Thottght is not possible except by means of an atmo- 
 sphere purer than air (n. 176). Thought is nothing but 
 internal sight (n. 404). It pertains to wisdom and the 
 understanding (n. 363). Inmost thought, which ia the 
 perception of ends, is the first effect of life (n. 2). All 
 thovyhls wth man arise from Divine Wisdom (n. 33). 
 Affections and thoughts are substances and forms, and nor 
 entities abstracted from a real and actual substance and 
 form (n. 42, .316). Spiritual thought has nothing in com- 
 mon with natural thought (n. 163). Thought from the 
 eye closes the understanding, but thought from the under- 
 standing opens the eye (n. 46). The affection which is 
 of love produces thought, and thought produces respiration 
 (n. 412). Thought flows into the lungs, and through the 
 
INDIiX OF WORDS 589 
 
 lungs into speech (n. 391). Thotight corresponds to the 
 respiration of the lungs (n. 383). See Affection. 
 
 TIGERS. 
 
 Their origin (n. 339). 
 
 TLME. 
 
 Time is proper to nature (n. 69, 73, 161). Measures of 
 time (n. 73). In the spiritual world the progressions of 
 life appear to be in time; but since state there determines 
 time, tim^ is only an appearance (n. 73). Time there is 
 nothing but quality of state. Times in the spiritual 
 world are not fixed as in the natural world, but are 
 changeable according to the states of life (n. 70). Times 
 there have relation to states of wisdom (n. 70). It makes 
 ooe with thought from affection (n. 74). See Space. 
 
 TONGUE. 
 
 The appearance is that the tongue tastes, but the under- 
 standing tastes by virtue of its perception (n. 363). From 
 .■sensation alone man knows nothing of the innumerable 
 things in his tongiie (n. 22). It is interiorly more perfect 
 according to discrete degrees (n. 201). 
 
 TOUCH. 
 
 The sense of touch is not in the tb.ings which are ap- 
 plied, but in the substance and form of the skin which are 
 the subject; the sense itself is nothing but an affecting of 
 the subject by the things applied (n. 41). The sense of 
 touch comnuinicates immediately through fibers with the 
 brains, and derives therefrom its sensitive and active life 
 (d. 365). Touching with the hand signifies communicat- 
 ing (n. 220). See Sense. 
 
 TRACHEA- 
 
 (See n. 382, 408). 
 
590 INDEX (►K WORDS 
 
 TRANSMISSION. 
 
 Transmission of the love of evil from parents to their 
 offspring (n, 269). 
 
 TRANSPARENT. 
 
 The forms receptive of heat and light in man are trans- 
 parent from birth, like crystal glass (n. 245, 255): they 
 transmit spiritual light as crystal glass transmits natural 
 light (n. 24.5). 
 
 TREES AND SHRUBS, 
 
 How they are produced (n. 346). There are in them 
 degrees of both kinds (n. 225). A wave of effluvia is con- 
 stantly flowing forth out of them (n. 293). 
 
 TIIINE. 
 
 In every thing of which anything can be predicated 
 there is the trine which is called end, cause, and effect 
 (n. 209, 154, 167-172, 29&-301). 
 
 TRINITY. 
 
 The trinity in the Lord is called Father, Son, and Holy 
 Spirit; the Divine from which [Creative Divine] is called 
 the Father; the Human Divine the Son; and the proceed- 
 ing Divine, the Holy Spirit (n. 146). 
 
 TRUTH. 
 
 Everything that proceeds from wisdom is called truth 
 (n. 31). Truth is nothing else than a form of affection, 
 that is, of love (n. 411). Truth is of the understanding 
 (n. 406, 410). AU truths are of spiritual light (n. 253). 
 
 TRUTHS. 
 
 Apparent truths are appearances according to which 
 every one may think and speak; but when they are ac- 
 cepted as real truths, then aoparent truths become falsi- 
 ties and fallacies (n. 108). 
 
INDEX OF WORDS 591 
 
 TURN. 
 
 Angels turn their faces constantly to the Lord (n. 129- 
 134); all their interiors both of mind and body are tinned 
 to the Lord as a sun (n. 135-139). EA^ery spirit, whatever 
 his quality, turns to his ruling love (n. 140-145). 
 
 TYRE. 
 
 " Tyre,'' in the Word, signifies the church as to knowl- 
 edges of good and truth (n. 325). 
 
 UNDERSTANDING. 
 
 The understanding is the receptacle of wisdom (n. 360 'i; 
 of intelligence (n. 430). It has an organic form, or a 
 form organized out of the purest substances (n. 373). It 
 is the light by which the love sees (n. 406, 96). It can be 
 in spiritual light even where the will is not in spiritual 
 heat. It does not lead the will, but only teaches and 
 shows the way (n. 244). It does not conjoin itself to the 
 will, but the will conjoins itself to the understanding (ri. 
 410). It corresponds to the lungs (n. 382-384). See 
 Will and Thought. 
 
 UNION. 
 
 Union of love with wisdom, and of wisdom with love 
 (n. 35-37). Of spiritual heat with spiritual light, and 
 conversely (n. 99). Reciprocal union causes oneness (n. 
 35). 
 
 UNITING. 
 
 IJjiiting of two into one, whence it is (n. 15). 
 
 UNIVERSAL. 
 
 The universal of all things is Love and Wisdom (n. 28). 
 
 UNIVERSE. 
 
 The universe in general is divided into two worlds, the 
 spiritual and the natural (n. 163). The universe r^arded 
 
592 INDEX OF WORDS 
 
 as to uses is an image of God (n. 64, 169). All things in 
 the universe are recipients of the Divine Love and the 
 Divine Wisdona of God-Man (n. 55) . There is correspond- 
 ence of each and every thing which takes form in the 
 universe with each and every thing of man (n. 52). See 
 CJoNTENTs, Part IV. 
 
 URETERS. 
 
 Why they are in pairs (n. 384). 
 
 USES. 
 
 Those things are called us«« which from the Lord are by 
 creation in order (n. 298, 307, 316, 335. 336). All usee, 
 as ends of creation are in forms (n. 307). Use is like a 
 soul and its form is like a body (n. 310). Use has rela- 
 tion to good, and its form to truth (n. 409). All uses are 
 brought forth by the Ix)rd out of outmosts (n. 310). All 
 the u^es in the created universe correspond to uses in man 
 (n. 298). Evil uses were not created by the Lord, but 
 originated together with hell (n. 336-348' All things 
 that are evU uses are in hell, and all things that are good 
 uses are in heaven (n. 339). All good tilings that have 
 existence in act are called good uses, and all evil things 
 that have existence in act are called evil u^es (n. 336). 
 How man may know whether the uses he docs are spiritual 
 or merely natural (n. 426). Performing uses is acting 
 sincerely, uprightly, justly and faithfully in the work 
 proper to one's caUing (n, 431). See n. 65-68; and Ck>N- 
 TKNTS Part IV. 
 
 VACUUM. 
 
 Vacuum is nothing (n. 373, 299). Conversation of 
 angels with Newton on the subject of vacuum (n. 82). 
 
 VARIETY. 
 
 Whence are the varieties of all things in the created 
 universe (n. 300, 155). Variety of generals, and variety of 
 particulars (n. 155). The varieties of love are limitless in. 
 
INDEX OF WORDS 593 
 
 368). In the varieties of things there is an image of the 
 Infinite and Eternal (n. 318). Variety obsctirea (n. 228). 
 
 VEGETABLE KINGDOM. 
 
 The forms of uses in that kingdom (n, 314). A relation 
 to man arising out of each and all things of the vegetable 
 kingdom (n. 61). 
 
 VEGETABLES. 
 
 The forms of vegetables, whence they are, and how pro- 
 duced (n. 314, 340, 346, 351). Degrees of both icinds are 
 in them (n. 225). Marvels presented in their production 
 (n. 60, 61, 340). A wave of eflfluvia is constantly flowing 
 forth from vegetables (n. 293). 
 
 VEINS. 
 
 {See n. 399, 400, 408, 420). Vena Cava (n. 405, 412. 
 413, 415); bronchial veins (n. 405, 407, 413); pulmonary 
 teins (n. 405, 407, 412, 413, 420). Veins correspond to the 
 affections, and in the lungs to the affections of truth (n. 
 412, 420). 
 
 VENTRICLES. 
 
 Ventricles of the heart, why there are two (n. 384, 409). 
 Right ventricle (n. 405). Left ventricle (n. 401, 405, 420). 
 
 VESSELS. 
 
 Vessels of the heart (n. 207, 399, 400, 412). The blood- 
 tessels of the heart in the lungs correspond to the affec- 
 tions of truth (n. 405). The a.\x-vessela correspond to 
 perceptions (n. 412). 
 
 VISCERA. 
 
 {See n. 201, 207, 370, 373, 376, 377, 384, 385, 400, 401. 
 408, 410). Their composition (n. 190). 
 
 38 
 
594 IXI>EX OF WORDS 
 
 VISIBLE THINGS. 
 
 The visible things in the created universe bear witness 
 that nature has produced and does produce nothing, but 
 that the Divine out of itself and through the spiritual 
 world has produced and does produce all things (n. 349- 
 357). 
 
 VIVIFICATION. 
 
 Why vivificaiion is said to be effected by the Spirit of 
 Jehovah (n. 100). 
 
 WATERS. 
 
 Waters are the mediate forces (n. 178). In the spiritual 
 world there are waters just as in the natural world, but 
 they are spiritual (n. 173-178). 
 
 WAYS. 
 
 Ways in the spiritual world (n. 145). 
 
 WEEKS. 
 
 In the Word, " iveeks" signify states (n. 73). 
 
 W^EST. 
 
 In the Word, " wes/ " signifies a diminishing love to- 
 wards the Lord (n. 121). In the spiritual world those 
 who are in a lower degree of love are in the west (n. 
 121). 
 
 WHOLE. 
 
 The whole has existence from the parts, and the parts 
 have permanent existence from the whol-e (n. 367). 
 
 WILL. 
 
 The will is the receptacle of love (n. 360). The vnll is 
 the entire man as regards his very form (n. 403). The 
 
INDEX OF W011D8 595 
 
 will iiud understanding are distinct from each other, as 
 love and wisdom are distinct (n. 361). They are sub- 
 stance and form, and not abstract things; they are not 
 possible outside of subjects which are substances, but are 
 states of subjects (n. 209, 42). They are organic forms, 
 or forms organized out of the purest substances (n. 373;. 
 They have been so created as to be distinctly two, and 
 3-et make one in every operation and in every sensation 
 (n. 395-397). The will leads the understanding, and 
 causes it to act as one with itself (n. 244). The will 
 corresponds to the heart (n. 378). See Contexts, Part V. 
 
 WIND. 
 
 Why man believes the soul or spirit to be wind, or any 
 airy something like breath from the lungs (n. 383). 
 
 WINTER. 
 
 In the Word, " u'in/er " signifies the end of the church 
 (n. 73). 
 
 WISDOM. 
 
 Wisdom is the exisfere of life from the esse, which is 
 love (n. 14, 358, 308). It is nothing but an image of love, 
 for in wisdom love presents itself to be seen and recog- 
 nized (n. 358). It is from love, and is its form (n. 308). 
 It is the cause of which love is the end, and use the 
 effect (n. 241). It does not beget love, but only teaches 
 liow man ought to live, and it shows the way in which he 
 ought to go (n. 244). Wisdom, without love is like an 
 pxistere without its esse; it is like the light of winter (n. 
 139). It is of wisdom to do good from affection for good 
 (n. 428). See Contents, Part V. See also Love. 
 
 WISE. 
 
 He that doeth is called a wise man in the Word (n. 
 220). Man is not to be judged of by wise speaking, but 
 by his life (n. 418). 
 
596 INDEX OF WORDS 
 
 WOLVES. 
 
 Their origin (n. 339). 
 
 WOMB. 
 
 Formation of man in the womb (n. 6, 356, 400). State 
 of the infant in the vxmib (n. 407, 410). In the animal 
 kingdom the body is formed by a seed deposited in a 
 womb or ovum; in the vegetable kingdom seeds are the 
 beginnings, the icornb or ovum is like the ground (n. 316). 
 
 WONDERFUL THINGS. 
 
 By the wonderful things which everj^ one sees in na- 
 ture he may confirm himself in favor of the Divine, if he 
 will (n. 351-356). Wojiderful things which the instincts 
 of animals present (n. 60). 
 
 WORD. 
 
 Why the Lord is called "the Word" (n. 221). There 
 are three senses in the Word, according to the three 
 degrees, the celestial sense, the spiritual sense, and the 
 natural sense (n. 221). A word is a kind of resultant, 
 involving tone, articulation, and meaning (n. 280). In 
 each single word of the Word there is something spiiit- 
 ual from Divine W^isdom and something celestial from 
 Divine Love (n. 280). 
 
 WORK. 
 
 In every Divine work there is a union of love and wis- 
 dom (n. 36). 
 
 WORKS, DEEDS. 
 
 Ail things which are of the three degrees of the natu- 
 ral mind are included in deeds (n. 277-281). From 
 the d-eeds of a man we judge of the thought of his will 
 (n. 215). All things of charity and faith are present in 
 
INDEX OF WOKD6 597 
 
 good VDork« (n. 214-220). On this account "works" are 
 so often mentioned in the Word (n. 215, 220). 
 
 WORLD. 
 
 There are two worlds, the spiritual and the natural 
 (n. 83, 163). In external appearance they are entirely 
 alike, but as to internal appearance they are entirely un- 
 like (n. 163, 173, 321). They are totally distinct, and 
 communicate only by correspondences (n. 83). in the 
 spiritxial world there are all things that take form In the 
 natural vx>rld in its three kingdoms (n. 52, 321). All 
 these things are correspondences, and take form accord- 
 ing to the affections and consequent thoughts of the 
 angels (n. 322). The spiritual vwrld is wherever man is, 
 and in nowise away from him. Every man as regards the 
 interiors of his mind is in the spiritual world in the midst 
 of spirits and angels there (n. 92). The spiritual iwrld 
 includes heaven, and hell, and the world of spirits (n. 
 140, 339). 
 
 WORLD OF SPIRITS. 
 
 Every man after death comes first into the world of 
 spirits, which is midway between heaven and hell (n. 
 140). 
 
 WORMS. 
 
 Noxious worms, their origin (n. 341, 342, 339). Meta- 
 morphosis of worms (n. 354). Silkworms (n. 61 356). 
 
 WRITE. 
 
 Why some can think and speak well, but cannot write 
 well (n. 361). 
 
 WRITING. 
 
 There is nothing of spiritual writing like natural writ- 
 ing except the letters, each of which contains an entire 
 
598 l^•l)KX OF \voKi>s 
 
 meaning (n. 295). These two writings have communi- 
 cation only by correspondences (n. 306). 
 
 ZENITH. 
 
 Why in the spiritual world the sun never appears in 
 
 the zenith (n. 105X 
 
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